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
administring the Communion without his Licence and yet refusing to do it when he desired it Wherefore he bid him take heed lest he set the People in an uproar for if ought came amiss he had his remedy in his Hands Epiphanius hearing this went away in fear and took Ship for Cyprus The report goeth saith Socrates cap. 13. that as he went he said of Iohn I hope thou shalt never dye a Bishop And that Chrysostome answer'd him I hope thou shalt never come alive into thy Countrey And it so fell out For Epiphanius dyed at Sea by the way and Chysostome dyed deposed and banished § 42. The Empress Eudoxia was said to set Epiphanius on work Chrysostome being hot made a Sermon of the faults of Women which was interpreted to be against the Empress She irritated the Emperour against him and got Theophilus to call a Council against him at Quercus near Chalcedon and Constant. Thither came Sâ—verianus and many Bishops that Chrysostome had deposed and many that were his Enemies for his strictness but especially time-servers that knew the will of the Empress if not the Emperours When they summoned him to appear before them He answered that by the Canon there must be more Patriarchs and he appealed to a General Council yet not denying to answer any where if they would put out his Enemies from being his Judges and that in his own Patriarchate But they sentenced him deposed for not appearing The People were presently in an uproar and would not let him be taken out of the Church The Emperour commanded his banishment To avoid Tumult the third day he yielded himself to the Souldiers to be transported The people hereupon were all in an uproar and it pleased God that there was an Earthquake that night Whereupon the Emperour sent after him to intreat him to return When he came back he would not have officiated till his Cause was heard by equal Judges but the People constrained him to Pray and Preach which was after made the matter of his Accusation Theophilus was hated as the cause of all and Severianus as the second After this Theophilus turned his Accusation upon Heraclides Bishop of Ephesus put in by Chrysostome They condemned him unheard in his absence Chrysostome said that should not be The Alexandrians said It was just They went hereupon together by the Ears and some were wounded and some were killed and Theophilus glad to fly home to Alexandria but was hated by the People § 43. After this a Silver Image of the Empress was set up in the Street and Plays and Shows about it which Chrysostome perhaps too sharply reproached This provoked the Empress to call another Council which deposed Chrysostome for seizing upon his place before a Council restored him He ceased his Office The Emperor banished him His People in passion set the Church on Fire which burnt down the Senatours Court for which grievous sufferings befell them Upon this they forsook the Church and the new Bishop Arsacius an old useless man and gathered Conventicles by themselves and were long called Ioannites from his Name and taken for Schismaticks But they never returned till the Name and Bones of Chrysostome were restored to Honour § 44. The Novatians quarrelled with Chrysostome as too loose in his Doctrine and too strict in his Life because he said in a Sermon If you Sin an hundred times the Church Doors shall be open to you if you repent And Chrysostome angry with Sisinnius the Novatian Bishop told him There should not be two Bishops in one City and threatned to silence him from Preaching He told him that he would be beholden to him then for saving him his labour But Chrysostome answered him Nay if it be a labour go on § 45. XCV A Council in Africk to renew the Priviledges of Churches for Sanctuary that none that fled to them for any Crime should be taken out by force Justice was taken for Wickedness § 46. XCVI Two Councils met one at Const. to judg Antonius Bishop of Ephesus for Simony and many other Crimes Another at Ephesus to judg six Bishops for Simony § 47. XCVII About An. 400. A Council of 19 Bishops at Toletum repress the Priscillians and make divers Canons for Discipline as that a Clergy-Man shall have power over his offending Wife by force but not to put her to death that a man that hath no Wife but one Concubine shall not be kept from Communion though some think that this Concubine is truly a Wife but not according to Law but private Contract and more servile Many other better there be There is adjoyned a Regula fidei of many Bishops approved by Pope Leo in Bin. p. 563. To which are adjoyned Anathematisms against the Priscillians One of them is If any one say or believe that other Scriptures are to be had in Authority and Reverence besides those which the Catholick Church receiveth let him be Anathema Yet the Papists receive more Another is If any one think that Astrology or Mathematicks is to be believed or trusted let him be anathema There are in Bin. divers Fragments cited as of the Tolet. Councils One saith that Arch-Presbyters are under the Arch-Deacons and yet have Curam animarum over all the Presbyters Another determineth that there shall be but one Baptismal Church which is there called The Mother Church with its Chapels in the Limits assigned And another distinguisheth of Offerings made at the Parish Church and Offerings at the Altars which sheweth that then there were no Altars but where the Bishop was § 48. XCVIII Two Councils were held at Carthage about 401. The later about the Donatists § 49. XCIX An. 402. Was the Council Melevitan about certain Bishops quarrels and who should be the highest Bishop in Numidia § 50. C. An. 403. Was the Synod ad Quercum which deposed Chrysostoâ—◠§ 51. Câ— An. 403 404 c. There were seven Councils in Africk against the Donatists to procure Honorius to suppress them by the Sword not as a Heresie but because they rose up by Fire and Sword against the Catholicks and abused and killed many But when Attalus invaded Africk the Emperour proclaimed Liberty for them to quiet them which he after recalled Another Synod was held against them at Cyrta One at Toletum about Ordinations and one at Ptolemais to Excommunicate Andronicus an oppressing Governour § 52. CII The Donatist Bishops held a Council decreeing that when a sentence of banishment was passed on them they would not forsake their Church but rather voluntarily die as many did by their own hands For they took themselves to be the true Church and Bishops and the rest persecuting Schismaticks § 53. CIII The Concilium Diospolitanum of 14 Bishops in Palestine acquitted Pelagius upon his renouncing his Errours § 54. An. 416. A Council at Carthage of 67 Bishops condemned Pelagius and Câ—lestine whom the former had absolved § 55. CV A Council of 60 Bishops at Milevis condemn Pelagius The 22.
Cyril to Atticus How oft have I heard just such language Reader How hard is it to know what History to believe when it comes to the characterizing of adversaries How little is a domineering Prelates accusation of such men as Chrysostome to be credited And how ordinary is it with such to call their betters not what they are but what they would have them thought if not what they are themselves But Atticus was wiser than to take this Counsel but obeyed the Wisdom which is from above which is first pure and then peaceable gentle c. And God had so much mercy on Constant. as to defeat the evil Counsel of Cyril and turn it into foolishness For Atticus restored the name of Chrysostome and used the Nonconformists kindly and they came into the unity of the Church And when Proclus after him fetch'd home his bones with honour the breach was healed § 5. No credible History telleth us that either Theophilus or Cyril did repent of this Though the Papists say that the Pope Excommunicated Theophilus for it yet they are now honoured because the Pope did own the Cause against Theodoret's Epistle to Ioh. Antioch upon the death of Cyril taking his death for the Churches deliverance from a turbulent enemy of Peace intimates that he repented not But God only knoweth Nicephorus out of Nicetas the Philosopher tells us a report that after all this before he dyed a dream did cure him viz. That he saw Chrysostome drive him out of his own house having a Divine company with him and that the Virgin Mary intreated for him c. And that upon this Cyril changed his mind and admired Chrysostome and repented of his imprudence and wrath and hereupon called another Provincial Synod to honour him and restore his name O ductile Synods And O unhappy Churches whose Pastors must grow wise and cease destroying after so long sinning and by an experience which costeth the Church so dear And Nicephorus saith that Pelusiota's reproof conduced much hereto Niceph. lib. 14. cap. 28. § 6. Isidore Pelus words you may see at large in his Epistles Nicephorus reciteth thus much of them lib. 14. c. 53. Cyrillum sanè ut hominem turbulentum refellens haec scribit Favoris affectio acutum non videt Hostilis verò animi odium nil prorsus cernit Quod si utroque hoc vitio te purgare ipsum liberare vis ne violentas sententias extorqueto sed justo judicio causas committe Multi qui Ephesi tecum congregati fuerunt publicè te trâ—ducunt quod inimicitias tuas persecutus sis non ritè ordine juxta rectae fidei sententiam ea quae Iesu Christi sunt quaesiveris Theophili inquiunt cùm ex fratre nepos sit mores quoque illius imitatur sicut ille apertam insaniam in sanctum Deo dilectum Joannem effudit ita iste gloriam eodem affectat modo And after other sharper words he addeth Ne ego ita condemner ne tu ipse etiam à Deocondemneris contentiones sopto Nec injuriae propria vindicta quae ab hominibus provenit videntem Ecclesiam per astuâ—as actiones fallas And of Theophilus he saith Eum quatuor administris seu potius desertoribus suis circumvallatum qui Deum amantem Deumque praedicantem virum Chrysost. hostiliter opprimeret quum occasionem causâ—m impictatis suae arripuisset Thus Isidore speaketh of them § 7. Atticus dying the Clergy were for Philip or Proclus but the Laity choosing Sisinnius prevailed He was a good and peaceable Man and sent Proclus to be Bishop of Cyzicum but the People refused him and chose another § 8. After the death of Sisinnius to avoid strife at home the Emperour caused Nestorius to be chosen a Monk from the House by Antioch whence Chrysostome came He was loud eloquent and temperate But hot against the liberty of those called Hereticks He begun thus to the Emperour Give me the Earth weeded from Hereticks and I will give thee Heaven Help me against the Hereticks and I will help thee against the Persians Thus turbulent hereticators must have the Sword do the work that belongeth to the Word Princes must do their Work and they will pretend that God shall for their sakes advance those Princes But he was rewarded as he deserved He presently enraged the Arians by going to pull down their Church and they set it on Fire themselves to the hazard of the City So that he was presently called a Firebrand He vexed the Novatians and raised stirs in many places but the Emperour curbed him Antony Bishop of Germa vexing the Macedonians they killed him whereupon they were put out of their Churches in many Cities § 9. At last his own ruine came as followeth Nestorius defended his Priest Anastasius for saying that Mary was not to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God This set all the City in a division disputing of they well knew not what and suspecting him of denying the Godhead of Christ But he was of no such Opinion but being eloquent and self-conceited read little of the Ancients Writings nor was very learned and thought to avoid all extreams herein and so would not call Mary the Mother of God nor the Mother of Man but the Mother of Christ who was God and Man At that time some Servants of some Noble Men impatient of their Masters severities fled to the Church and with their Swords resisted all that would remove them killed one Priest wounded another and then killed themselves § 10. CXIII The Emperour Theodosius jun. A Religious Peaceable Prince weary of this Stir called a General Council at Ephesus and gave Cyril order to preside the Papists pretend that he was Pope Caelestine's Legate who indeed joyned with him by his Letters when he saw how things went Both Cyril and Nestorius desired the Council Letters before having made no end Caelestine nor the Africanes could not come Augustine was dead Nestorius Cyril and Iuvenal of Ierusalem came Iohn of Antioch was thirty days journey off and his Bishops much more and stayed long Cyril and Memnon of Ephesus would not stay for him Nestorius came the first day But Cyril and the rest being sharp against him for not calling Mary the Parent of God he said to them Ego bimestrem aut trimestrem Deum non facile dixerim Proinde purus sum à vestro sanguine in posterum ad vos non veniam That is I will not easily say that God is two or three months old I am clean from your bloud and will come to you no more Some Bishops going with him they met by themselves Cyril summoneth him He refuseth to come till Iohn Bishop of Antioch came They examine his Sermons and Witnesses and condemn and depose him as blasphemous against Christ. Three or four days after Iohn of Antioch and his Eastern Bishops come He took it ill that they stayed not for him He
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
Church-History OF THE GOVERNMENT OF BISHOPS AND THEIR COUNCILS ABBREVIATED Including the chief part of the Government of Christian Princes and POPES and a true account of the most troubling Controversies and Heresies till the REFORMATION Written for the use especially of them I. Who are ignorant or misinformed of the state of the Antient Churches II. Who cannot read many and great Volumes III. Who think that the Universal Church must have one Visible Soveraign Personal or Collective Pope or General Councils IV Who would know whether Patriarchs Diocesans and their Councils have been or must be the cure of Heresies and Schismes V. Who would know the truth about the great Heresies which have divided the Christian World especially the Donatists Novatians Arrians Macedonians Nestorians Eutychians Monothelites c. By RICHARD BAXTER a Hater of false History LONDON Printed by B. Griffin for Thomas Simmons at the Princes Arms in Ludgate-Street MDCLXXX THE PREFACE THE great usefulness of History needs not many words to prove it seeing natural inclination it self is so much for it and reason and experience tell men that they cannot spare it as to Natural Civil or Religious use God himself hath highly commended it to us by writing the Sacred Scriptures so much Historically yea and making some of it part of the necessary Articles of our Creed Children that yet understand not the Doctrinal part of the Bible do quickly take delight in the Historical part which prepareth them for the rest Ignorant and ungodly persons that have no true sense of Sacred Doctrine can yet understand and with lesse aversness and weariness read the history Melancholy and sad persons who can hardly bear long Doctrinal studies are often eased and recreated with useful History Man is a part of the Vniverse and every man is a part of the world of mankind and therefore thinketh the case of the whole to be much of his concerne And were not narrow selfishnes much of our Pravity we should take the universal and publick good and Gods Love to it and Pleasedness and Glory in it to be much more our end and the object of our desire and delight than any personal felicity of our own It is a Monster of inhumanity in the Doctrine of the Sadducees Spinosa Hobbes and their bruitish followers that they set up Individual self interest as a mans chiefest end and object of rational Love and desire and own no Good but that which Relatively is Good to me that is either my personal life and pleasure as the end or other things as a means thereto Though Grace only savingly cure this base inhumane maladie yet common reason beareth witness against it and only sense and reason captivated by sense do patronize it Put not the question to a reasonable man though wicked what he can do or doth But what in reason he should do and he cannot deny but that he should think of a more excellent person at the Indies that never will do anything for him as more amiable than himself much more many thousands such And as Goodness and Amiableness are all one so that which is best should be loved best And he that would not die to save his Country is worse than sober Heathens were And he that would not rather be annihilated than all or halfe the world should be annihilated is so basely selfish that I should sooner believe that analogical Reason ruleth some bruites than that true Reason determineth this mans choice Spinosa taketh the Knowledge of our Union with Universal nature which he calleth God to be mans perfection and his chief good in comparison of which sensual Pleasure Riches and Honour are but troubles further then they are a meanes hereto And if he had better known God as the Creator and Governour and end of the material Vniverse which he took to be God and had joyned holy Uniteing Joyful Love to the Universe and specially to the Heavenly Society and above them all to God himself unto this Knowledge and extended it to the perpetuity of an Immortal state he had been happily in the right which missing he became a pernicious seducer of himself and others But thus nature and Grace do loudly tell us that each part should be greatly concerned for the whole and therefore every one should desire to know as much of the whole as he is capable and as tendeth to his duty and delight And how small a parcel of Time or Men or Actions are present or in our daies How little knoweth he that knoweth no more than he hath lived to see What Religion can he have who knoweth not the History of Creation Redemption or the giving of the Holy Ghost or the planting and propagating the Church and also what will be when this life is ended But it is not all History that is needful or useful to us There are many things done which we are not concerned to be acquainted with But the History of the Church of the propagation of the Christian faith and what the Doctrine was that was then received and how it was practised promoted and defended and how it was corrupted invaded and persecuted is of so great use to posterity that next to the Scripture and the illumination of Gods Spirit I remember nothing more needful to be known When Philip Nerius set up his Oratorian exercises at Rome as to win the people they found it necessary to use large affectionate extemporate prayers and expositions and Sermâ—â—s so the next thing found necessary was to bestow constantly one exercise in opening Church-History to the people And this did both entice their attentions by delight and also by fitting reports more to the Papal interest than to the truth did greatly bewitch them into a confident beliefe that the Papal sect was all the true Church and all other Christians were but sectaries and branches broken off and withered and therefore to be burned here and hereafter abusing Joh. 15. 5. c. And I have oft thought that the right use of such an Historical exercise in an ordinary congregation would be of great use to the ignorant vulgar and unlearned zealous sort of Christians For I find that for want of the knowledge of Church-History and how things have gone before us in all former times many errours and sins are kept up that else would more easily be forsaken To instance in some few I. As it was the craft of Baronius who performed that exercise in Nerius his Conventicles at Rome to write afterward his Church-History in Latin so voluminously that few but the Clergie byassed by interest would read it and so the Clergy might be the credited reporters of all to the vulgar so to this day the Papist-Priests contrive to be the Masters and reporters of Church-History as well as of unwritten Tradition and to keep the Laity so far ignorant of it that when they tell men confident stories for their advantage few or none may be able to contradict them and so their report
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
constraineth credit to their reports On the other side who can believe such palpable Railers as Tympius Cochleus Genebrard and many such that lye contrary to certain evidence such as make the Vulgar believe that Luther learnt his Religion of the Devil and was killed by him that Oecolanpadius was kill'd by the Devil that Bucer had his guts pull'd out and cast about by the Devil that Calvin was a stigmatized Sodomite and Sensualist that Beza died a Papist who lived long after to write a Confutation and abundance such Melchior Adam gathereth his History of Lives from the Pens of those that most intimately knew the persons what able holy laborious and excellent servants of God were Calvin Beza Daneus Knox and many such as described by Adamus and in the judgment of those that were their most knowing observers But what vile rebellious wretches were they in the judgment of Doctor Heylin and such as he what excellent persons did God use for the beyond-sea Reformation even as in France and Holland Iewel Bilson and other Bishops defend that which Heylin describeth as the most odious Rebellions He maketh the Geneva Presbyterians to do that against their Bishop which Dr. Pet. Moulin in his Answer to Philanax Anglicus sheweth was done before while they were Papists Some things in Heylins History of the Reformation and the Presbyterians I believe which he bringeth Records for but upon his own word I can scarce believe any thing that he saith so palpably partial is he and of so malicious and bloody a strain representing excellent persons as odious intollerable Rogues and the Reformation even of the Lutherans as too bad but that in France Belgia Friesland the Palatinate Hungary Transilvania Scotland to be but a series of the most odious Rebellions Murders and horrid Sacriledge and ours in England to be much the Spawn of King Henries Lust and thinking King Edward 6. his death a seasonable mercy and odiously representing such excellent Bishops as Grindall Abbot and Vsher and such excellent Divines as we sent to Dort Davenant Hall Ward Carlton c. It pleaseth the Prelatists to say truly of me that I am no Presbyterian and thâ—â—fore speak not for the persons in partiality as one of their party but I 〈◊〉 say as in Gods sight that in my own acquaintance I have found that sort of men whom Dr. Heylin and such other reproach as Presbyterians and Puritans to be the most serious conscionable practical sober and charitable Christians that ever I knew yea verily the knowledge of them hath been a great help to the stedfastness of my Faith in Christ Had I known no Christians but carnal worldly and formal men who excel not Heathens in any thing but Opinion it would have tempted me to doubt whether Christ were the Saviour of Souls as I should think meanly of the Physitian that doth no cures But when I see holy mortified persons living in the love of God and man I see that Faith is not a dead fancy And when I have lived in intimate familiarity with such from my Childhood to the sixty fifth year of my age and known their integrity notwithstanding their infirmities and then read such Histories as represent them as the most odious flagitious persons I see it is not for nothing that some men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture and the Children of their Father the Devil who was from the beginning a lying malignant Murderer Two Crimes I have long ago heard the Rabble charge on those whom they called Puritans Lying and Covetousnes whereas near two thousand Ministers are cast out and suffer which they could mostly escape if they durst but lye and if I ask money for the Poor of what party soever I can sooner get a Pound from those called Puritans than a Shilling from others far richer than they Can I take any men to be other than malignant lyars who would make men believe that such men as Hildersham Dod Rogers Ball Paul Bagne Ames Bradshaw c. were Rogues and seditious Rebels or that revile such as Vsher Hall Davenant c. Reader believe not a word of any of the revilings or odious characters and stories which any aspiring worldly factious Clergy man writeth of such as are his Adversaries lying is their too common language yea if they do but once set themselves eagerly to seek Preferment I will never trust them or take their words It hath been so of old the same man that was a Saint to his Acquaintance hath been described as wicked or a Devil by others How bad were Origen and Chrysostome to Theophilus Alexand. and Epiphanius And how bad was Theophilus to the Historians that write his actions How excellent a person was Cyril Alex. to the Council of Colcedon and how bad a man was he to Theodoret Isidore Pleus c. Ignatius Const. was a Saint to Nicetas and many others and to Photius he was an Antichrist and wicked limb of the Devil Photius was a holy man to his Party and a wicked wretch to Nicetas and others Yea see the credit of worldly Prelates the same Bishops one year cry down Ignatius as a wicked man and call Photius a holy person and the next year or shortly after cry down Photius for a Rogue and cry up Ignatius yea and upon the next turn cry up holy Photius whom they had anathematized These doings were familiar with carnal Prelates But as Gods Spirit in his servants is so suited to the Doctrine of the same Spirit that they relish it where they find it so their piety and honesty is such a self-evidencing thing that pious and honest-men that knew them cannot believe their lying slanderers And when Satan hath done his worst the very writings of such men as Calvin Bezâ— Melancthon Hildersham Ames Dod Burges Gataker Vsher Dâ—venant Hâ—ll c. will not suffer men to believe their odious revilers Even among Papists when I read the works of Bernad Gerson Kempis Thâ—ulerus Sales and the Lives of Nerius Renti c. I cannot believe him that would tell me they were wicked men though faulty And the Lives written by Adam Clerk Fuller c. shall be believed before Calumniators Alas how little are most Histories to be believed where they prove not what they say there are about sixty that say there was a Pope Ioan and near as many that say no such thing Hildebrand to one half of the Bishops was the holy Restorer of the Church to the other half the vilest Rebel We are not agreed here â—n London who burnt the City in 1666. nor what parties began the late War nor what party brought the King to death while we are alive that saw these publick facts Not only Lads that knew it not but Heylin the great Reproacher of the Reformers would make men believe that it was Presbyterians in England that began the strife and War when yet he had himself laid so much of it on Archbishops and Bishops and on
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
divide The Oriental Bishops at Philippolis strange charge against Athanasius Paulus Const. c. and their plea for peace The Donatists unjust justice The slander and fall of Bishop Euphratas Anno 355 a General Council at Milan where the Arrians prevail Hilary banished by the Semiarian Bishops as a separatist The Council of Sirmium curse Arius Photinians and condemn Athanasius pretending to reconcile Constantius labours union The General Council divided at Ariminum and Selcucia The Arians Orthodox and Reconcilers fall into more Sects Ten creeds sometimes one sometimes another liked or condemned The Bishops deposing and damning each other Of Meletius Antiochenus the dissention danger and reconciliatior about hypostasis persona at a Council of Alexandria Julian Jovian for peace Valentinian and Valens charge the Asian Bishops to giveover persecuting any of Christs Labourers Valens a zealous Arrian Persecutor Damasus bloody Election against Sisinnius The Schism at Antioch how ended Chap. 4 Why Rome was yet Orthodox § 1. Valens persecution § 2. Gratian and Valentinian Junior Theodosius The Council at Constance § 4. Greg. Nazianzens case § 5. His sad description of the Councils and madness of the Prelates of his time § 7. 8. The 〈…〉 Schism again Nectarius a Bishop and Paâ—riark before he was a baptized Christian. § 10. The Councils decrees § 11. The History of the Bishops that prosecuted the Priscillanists and St. Martins § 18. 19. A Council at Capua decreed that the two Bishops and Churches at Antioch live in love and peace § 20. Bishop Bonosus heresie denying Mary's perpetual virginity § 21. Jovinians heresie described § 23. A wise Novatian Council § 24. Carthage good Councils § 31. 32 33 34. The History of Melania and the Bishops persecution of the friends of Origene § 36. c. Theophilus Alex-story § 37. 38. 39. Chrysostomes History § 40. And the Joannites § 43. Those that believe the Astrologers and Mathematicians cursed at Tolet. § 47. The Melivitane Councils against Appeals to Rome and of Liturgies to be approved § 55. Pelagius and Celestius absolved by one Council and one Pope and condemned by others § 53. c. Pelagius Confession 57. Boniface and Eulalius schism at Rome § 59. P. Boniface's decree that no Bishop be brought or set before any Civil or Military Judge § 60. The sixth Council of Carthage that resisted the Popes § 61. P. Celestines decree that no Bishop be given to the unwilling Chap. 5. Atticus Const. peaceableness The pretty story of the people deposing Theodosius Bishop of Synada § 2. Cyrils violence the Monks assault of Orestes and the peoples cruel usage of Hypatia § 3. Alexand. Antioch and Atticus Const. by his Council are for restoring the Non-conformists Joannits Cyrils reason against it § 4. Whether Cyril repented § 5. Isidore Pelus words of him § 6. Proclus refused Bishop at Cyzicum by the people § 7. Nestorius chosen § 8. He is a persecuter of Hereticks His opinion § 9. The first Ephes Council § 10. They divide and condenmn and depose each other and fight and Nestorius Cyril and Menmon are desposed by the Emperours Command but the two last restored Whether Nestorius or Cyril was the Heretick The issue of that Council § 12. 13 14. Derodon prooves that Cyril was an Eutychian and Nestorius Orthodox § 18. 19. The truth § 20. The present Churches of the Nestorians That these Bishops set the world on fire about a word while they agreed in sense § 20. 21 c. The Emperour â—orceth the Bishops to Comminion and setteth Simeon Stilletes to pray down their horrid discord § 23. Bowing Eastward forbidden because the Manichees bowed to the Sun among them § 29. Leo's Roman Council of Bishops Priests and Lay-men Another against Hilary Arelatensis § 31. 32. Chap. 6. Of the Eutychians c. The true case of the Controversie § 2. Vnity taken by one sids for undivided and by the other for undistinguished and so the world set again on fire The Constantinople Council about Eutychius § 5. Another Constantinople Council contrarily cleareth him § 8. Ibas cleared at Council Beryt § 7. The second Ephesine Council under Dioscorus Eutyches justified there Flavianus Euseb. Dor. Ibas and Theodorite condemned and deposed All the Patriarks else and Bishops subscribe save the Popes Legates Flavianus hur and dieth § 9. Leo in a Roman Council condemneth this Eph. 2. § 10. Dioscorus in a Syned at Alexandr excommunicateth Leo § 11. Theodosius virtue and miraculous Victory § 15. His praise of the second Eph. Council § 16. Martians reign and the Council of Calcedon § 14. 17. Turnings mutual condemnings recantings and rigor there § 17. 18 19. The cry of the Egyptian Bishops § 24. The Abbots protestation to cleave only to the Nicene Creed as Pioscorus did to the Nicene Council and Eph. 1. and not to subscribe Leo's Epistle and to contemn excommunications § 25. Dioscorus not condemned for heresie saith Anatolius § 26. Theodorites usage by the Bishops § 27. The Canon equalling Const. and Rome § 30. The doleful issue of this Council § 31. The woful work at Alexandria The murder of Proterius § 33. 34. The bloody Tragedy against the Calcedon Council and Juvenal as betrayers of the Nicene Faith by the Monks at Jerusalem § 36. Eudocia and Pulcheria the Spring of all Leo is Emperour and for the Council of Calcedon He desposeth Timothy Aeluâ—us at Alexandria Peter Gnapheus usurpeth Martyrius Seat at Antioch Martyrius renounceth his rebellious clergy and people Gnapheus banished by Leo. Stephen that is for the Council is put in The boyes kill him with sharp Quills and cast him into the River § 37. Zeno Emperour Basiliscus usurping commandeth the Bishops to renounce the Council of Calcedon Three Patriarks and five Hundred Bishops subscribe against it before most were for it Basiliscus changing his mind commandeth that the Council be owned The Bishops obeyed this § 38. Zeno restored and being for the Council the Asian Bishops said they subscribed to Basilicus first Orders for fear and asked pardon Zeno by his Henoticon silenceth the controversie leaving it free to all to own or disown the Council The Bishops and people are still worse at Alexandria and Antioch c. Acacius Const. and Faelix Rom excommunicate each other § 39. Flavitas Const. cheateth the Emperour that would have God by an Angel choose the Bishop § 40. The Bishops of Alexandria and Antioch successively curse the Council And the Bishop of Rome and Const curse them for it § 41. Anastatius Emperour is for toleration Three parties of Bishops there condemning each other in East West and Lybia some strict for the Council some cursing it and some for the henoticon or peace He desposeth Euphemius Const. and would have deposed Macedonius that came â—ext but the people rose for him and forced the Emperour to submit § 43. Cruel bloodshed in Antioch of Monks and others § 44. Xenaias an unchristened man made Bishop forceth the Bishops to curse the
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
disobey him reject him and so reject the Council Const. V. confirmed by a Pope He gets Narses to persecute them § 28. The Romans for this incline to the Goths again Justinians Laws censured by Binnius § 30. A Council Paris confirmeth the free Election of Bishops by the People and Clerks § 31. All Hereticks that refused to eat Hearbs boill'd with Flesh. § 34. Whether only the Bishop must say the Pax vobiscum and to have but one Church § 35. King Clotharius forceth the Bishops to receive a Bishop of his choice § 37. Not Popes Councils nor Bishops but Kings divided Diocesses and Parishes as Bin. § 38. A Council at Tours that Bishops may keep their Wives as Sisters for House-keepers so they lye not with them All condemned Malefactors that are penitent and will obey the Preacher to be pardoned § 39. The Villanies of two Bishops quit by the Pope § 40. A Canon against reading Apoery plia or any thing but Canon Scriptures in the Church § 42. Pope Pelagius the second got Smaragdus to force the Western Bishops to condemn the tria Capitula § 45. King Gunthram represseth the Murders and Adulteries of Bishops against the Clergies Sentence § 47. A Council at Constantinople calleth John Const. Universal Bishop Pope Pelagius the second damneth the Title as unlawful in any and commandeth them rather to dye than yield it Some queries hereupon § 51. King Gunthram finding all grow worse and all long of the Bishops calls a Council at Mascon where the stricter keeping the Lords day is Decreed § 54. The Bishops of Venice Istria and Liguria continue separate from Rome and chose Paulinus Bishop of Aquileia their Patriarch and supreme Bishop instead of the Pope § 55. Oft Pennance to embolden oft Sinning § 57. Philoponus against the Council of Calcedon § 60. The Factions now called Jacobites and Melchites and why § 61. The Armenians plead Tradition for their Error § 62. The Partarchs of Aquileia persecuted by Mauritius and Pope Gregory § 65. Dead Gregory fights with Sabinian his Successor that would have burnt his Books § 68. Boniface the third chosen by Phocas § 70. CHAP. 8 Councils about the Monothelites and others Cyrus Alex. by the word Deivirilis would heal the Divisions in vain § 1 2. Pope Honorius called a Monothelite for his good Council § 2 3. The Emperour Heraclius a Monothelite censured by Binnius for using his own judgment in matters of Faith § 4 A Constantinoplitane Council for the Monothelites § 12. The Emperour condemned and Pope Honorius commended for forbidding the names of One or Two operations and Wills § 15. The Popes Agents beaten at Constantinople § 18. Pope Martin imprisoned banished and dead by the Emperour for condemning his Act of silencing One and Two called Typus § 19. His Laterane Council asserteth two Operations and Wills § 20. The King of Spain finding all Laws fail against Priests and Bishops Leachery decreeth that the children of their women servants be uncapable of inheritance and be the Churches servants and the Coâ—eubines whipt with an hundred stripes § 23. Kings Preach to Bishops § 24. 21. Ordination without Election of Clergy and People null § 25. The Bishop of Ravenna reconciled to Rome after long separation § 30. A Millan Council and the third Constantinople 6 General condemn the Monothelites and Macarius Antioch that would have silenced one and two but not assert two § 34. Their partiality § 35. Pope Leo confirmeth the Constantinopolitan Council which damned Pope Honorius as an Heretick § 36. A new controversie whether Christ hath three substances Divinity Soul and Body § 40. A Toletane Council defends it and that Voluntas genuit voluntatem § 45. The Concil Trull called Quini Sextum Railed at by Papists Notes hereon § 47 48. Called by Binnius Monothelites The same men that were in the 5th Council It forbideth Priests to put away their Wives § 50. It deposeth Bishops and Priests that were not duly Examined and Elected § 50. It equaleth the priviledges of Constantinople with Rome § 53. It ill ordereth that whatever alteration the Imperial power makes on any City the State Ecclesiastical follow it § 54. Other notable Câ—nons § 55. c. Every Parish of twelve Families must have their proper Governour in Spain § 57. Paul contradicted as to the believer and unbeliever staying together § 58. A Council at Aquileia condemneth the 5th General at Constantinople § 60. K. Wiliza and the Spaniards forsake Rome § 65. A General Council of innumerable Bishops at Constantinople under Philippicus are for the Monothelites § 67. They condemn the 6th General Council that was for two Wills and Operations Binnius note of the Bishops temporizing CHAP. 9. Councils about Images and others Images how introduced in England § 2. c. Spelmans proof that the old Saxons prayed not to Saints § 3. A Parliament Role recited proving the old Popish Worshiping of Images § 4. Leo Isaurus puts down Images Gregory the second rebels for it and confederates with Charles Martell against his Prince and absolveth his subjects from their allegiance Binnius records it as an excellent example to posterity not to permit pertinacious Heretical Princes to reign § 5. The consequents of this doctrine How the Pope ruined the Eastern Empire and betrayed Christianity § 5. Wilfrids Oath to the Pope § 6. Councils pro Imaginem cultu Alâ—onsus first calls himself The Catholick King § 9. P. Zachary and Charles Martell against the Emperour Pipin and the Popes Treason in France and Baronius and Binnius treasonable doctrine § 11. Twenty Queries hereupon § 12. P. Zachary and Bishop Boniface Excommunicate Virgilius for holding Antipodes Queries hereupon § 14 15. Philastrius of the stars § 16. A caution against misapplying all § 17. When Lard must be eaten Zachary's decree § 18. Caroloman's Council to recover Christianity and save mens souls from false Priests § 19. Boniface finely made Arch-bishop of Mentz accuseth Bishop Adelbert and Clemens § 21 22. Pipin helpeth the Pope and Desiderius Traytors and maketh a Donation of Cities to the Pope § 23. A General Council at Constantinople condemn Image Worship as Idolatry and swear men against it and against praying to the Apostles Martyrs and Virgins I suppose before Images § 24. This Council and the Council of Nice second determine that Christ glorified body is not flesh with Anathema § 26. Noted as to Transubstantiation and other Errours § 26 27. Pipins Council decreeth every City a Bishop and joyneth the sword or force to Excommunication banishing the despisers of it § 28. The Greeks accuse the Latines for adding Filioque § 30. The People still choose Popes § 29 31. Three Popes fighting for it one putting out the eyes and cutting out the tongue of the other and of his adherents § 31. Constantines Acts invalid except Baptizings and Consecrating § 33. Christophers eyes and life taken away through the Pope that he set up § 35. Desiderius fighteth against the Pope
Charles M. overcometh him and maketh Pope Adrian grater than any before him § 37. Why Deacons mostly made Popes No Bishop might be made Pope or removed § 39. The termes of Papist Writers expounded § 40. Putting penance on Murderers for hanging fill'd the Church with Rogues § 41. The Historians give the lie to each other about the power given Carol. M. in making Popes and Bishops Baronius Argument against it vain That the People and Clergy by the French Constitutions still choose Bishops § 42. Irene set up Images again Women and Rebels set up Popes § 46. The Fable of Sylvesters baptizing Constantine and the Images shewed him § 48. Pope Adrian owneth the whole Council of Calcedon § 47. Many notable old Canons sent by Adrian to Carol. M. A Bishop neglecting to convert Hereticks he was to have them that delivered them c. § 51. Ch. Mag. forceth the Saxons to profess themselves Christians and swear perseverance which they oft broke § 52. Eight more old Canons collected by Adrian e. g. The Bishops sentence void not confirmed by the presence of the Clergy The judgment of a Bishop in anothers Parish void for none is bound by the sentence of any but his own Judge Foreign Judgments forbidden All to be judged by Men chosen by themselves No Clergy-man to be judged without lawful accusers present and leave to defend himself Bishops tyrannical judgments null Constitutions contrary to good manners of no moment Delators that is qui ex invidia produnt alios to have their tongues cut out or their heads cut off The danger of the Judge greater than of the judged c. And let no man receive a Lay-mans witness against a Clergy-man No wonder if the Clergy were unpunished and wicked § 53. Irene calls a Council at Constantinople for Images The old Souldiers of the former Emperours not enduring it routed them She and Tarasius agreeing call them to Nice The Bishops that were sworn against Image-worship presently turn generally for it by a Womans and a Patriarchs known will § 49. 54. How could the Iconoclast Emperours be Hereticks unless the use of such Images were an Article of Faith § 55. The Empress and Emperour called The Governours of the whole World They are the callers of that Council § 56. Basil Ancyr and other Bishops that were Leaders against Images in the former Council lament it and curse all that are not for Images and all that favour such c. Theodosius Bishop of Amoricum also curseth himself if ever he turn again and curseth those who do not from their hearts teach Christians to venerate Images of all Saints praying for their intercession c. Queries hereon When General Councils curse each other is the whole Church cursed c. § 59. A crowd of changling Bishops crying mercy Tarasius puts them hard to it what made them of the contrary mind heretofore and what reason changeth them § 60. Whether these penitent Hereticks should be restored to their Bishopricks Tarasius saith Arians and these against Images and all Heresies and Evils are alike But another That this was greater than all other Heresies subverting Christs Oeconomy The instance of the Calcedon peccavimus omnes prevaileth § 62 63. A shrewder doubt raised Whether all these were truly ordained by former Hereticks Iconoclastsâ— The Popes Vicar denyeth it Tarasius durst not so unpriest almost all the Christian world of the East and is contrary By a cunning argument he prevailed Viz. The Fathers agree among themselves Ergo all the rest are of the same mind with some before cited § 64. Gregory Bishop of Neocaesaria next recanteth a Leader of the Iconoclasts § 67. Yet Tarasius and this Council disclaim giving Latria to Images of creatures â—ea honour them but â—s memorative § 67 70. The Constantinopolitan Councils Arguments against Images § 68. c. Bread not Transubstantiate § 72. The two Councils contrary about Tradition of Images § 73. The Nicene Council curseth from Christ all that are not for saluting and adoring Images § 76. Bishops and Priests made by Magistrates Election or that use the Magistrate to get the place are void A Canon against silencing Preachers and shuting up Churches § 77. A sober Council at Horojulium § 80. Foeliy Urgelitanus and Elepandus condemned for saying Christ was Gods natural Son in the Deity and his adopted in his Humanity § 81. Claudius Taurinensis against Images § 82. Car. Mag. Book and the Council of Franckford against Images § 82 84. Foelix and Elepandus condemned for saying Christ was a Servant § 85. The Frankford Council decreeth that Christ was not a Servant subject to God by penal servitude § 89. Pope Leo's eyes put out and tongue cut out and restored and he made great by Charles the Great § 92. Kissing the Popes Foot § 93. Irene killeth her son and is banished her self § 94. Filioque added by the Spanish and French Bishops without the Pope § 96. Carol Mag. being dead the People Rebel against the Pope till Ludovicus subdued them § 97. A Council at Constantinople for the Emperours Adultery And another against Plato and Theodorus Studita that were against it which saith Binnius passed the sentence of Anathema on the whole Catholick-Church And decreed that Gods Laws can do nothing against Kings nor is any man a Martyr that suffereth as Chrysostome for opposing them for truth and justice § 98. A Council at Arles and another at Tours have good Canons One that is for the old prohition of genuflexion on the Lords daies § 104. Charles M. restoreth Learning A Council at Chalones decreed against the Oath of Canonical obedience § 105 106. Another against Arch-Deacons ruling Presbyters and taking Fees of them § 107. Others for the old Excommunication and about Confession to God and Man and against trust in Pilgrimages § 108 109 110. Another Council at Constantinople curseth that at Nice â—d and pull down Images and the Bishops turn again § 113. The murder of Bishops punished by â—ayments at last § 114. Ludovicus Pius Emperour Bishops with Bernard rebel Stephen made Pope without him pardoned § 115. His care of lost Learning A pious Treatise out of the Fathers against Bishops domination and for their equality with Presbyters in Scripture-times § 116. Against Clergy sins and Womens company Against geâ—â—flection on the Lords days Augustines contempt of appeals to Councils and Rome A strange temperance of the Canonical Monks that were tyed to four pound of Bread and five pound of Wine in a day or in scarcity to three pound of Wine and three pound of Beer or in greater scarcity to one pound of Wine and five of Beer § 118. Ludovicus Pius maketh the Pope greater than ever § 120. Michael Balbus murdering Armenusâ—endeth â—endeth to Ludovicus Pius about Images An Assembly at Paris called by him judge the judge of the World and the Nicene second Council saith Bellarmine § 124. Now both East and West judged the Pope and his General Council to erre
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
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
having power to take away Kingdoms and all that men have § 41 42. The Siege of Rome Two Popes Gregory's death § 42. He threatneth to depose the King of France claims Hungary c. § 23. Binnius record of THE POPES DICTATES telling in 27 Articles WHAT POPERY IS § 44. He claimeth Spain § 46 and Dalmatia § 49. A great part of the Bishops against him § 49. Pronounceth unsincere repentance fruitless § 50. Denyeth Divine Service in the Sclavonian tongue § 51. Ill weather imputed to the ill Lives of Priests The Armenians errours what § 51. Apulia c. the Popes § 51. One man turned an hundred thousand men in Spain from the Pope He threatneth to Excommunicate and depose the King of Spain as an Enemy to the Christian Religion § 52. He newly found St. Matthews body § 54. He will expose the Prince of Sardinia unless he obey him in making all Priests shave their beards § 55. Notes hereon The French convert the Sweeds and the Pope would reap the fruit § 56. His notable Epistle to prove Popes Priests and Exorcists above Kings § 57. Answered § 58. Peter pence § 59. An Arch-bishop suspended for not visiting Rome § 60. A pious Lie for Peace is a sin § 61. The old Spanish Liturgy partly contrary to the Christian Faith till now § 62. His respect to William the Conquerour c. § 64 66. The German Bishops hereticate the Pope for forbidding Marriage § 67. Matthew is forsaken § 68. Philip King of France and many great Bishops excommunicate § 69. Divers Councils excommunicating contrarily the Antipopes § 69 to 74. Ordinations null that are made pretio precibus vel obsequio and not by the common consent of Clergy and People § 75. He excommunicateth the Greek Emperour usurping § 76. The Greek affairs summ'd up § 77. The power of Pope and Bishops to depose Kings § 79. A Council Character of Gregory § 80. A Council make Loyalty to be Haeresis Henriciana § 87. The Disciple is not above his Master answered § 87. Wecilo's heresie that men obey not unjust Excommunications but may by others be received § 88. The 23d Schism § 91. Victor's Soldiers conquer Clement's § 92. Lay Princes presentations or Investitures are Heresie every Heretick is an Infidel It 's better be without visible Communion than have it with such § 93. Consectaries overthrowing Rome ib. A new Pope marrieth Mathildis to Welpho on condition they use not carnal Copulation § 94. A Jerusalem expedition causeth peace at home Conrade rebelleth against his Father § 94. The Emperour commits Fornication § 101 103. Wrongs on Monday Wednesday or Thursday no breach of holy peace No Bishop or Priest must swear or promise Allegiance to a King nor take Preferment from any Lay-man § 104. None to communicate in one kind § 105. All the Bishops of England save Rochester renounce obedience and society with Anselme Archbishop of Canterbury because he would not renounce the Pope saying he blasphemed the King setting up any in his Kingdom without his consent § 106. Time given the King of England to repent § 109. The Anti-Pope Clement digg'd up and burnt Paschal 2. Council Decree that all Bishops of the Henrician Heresie Loyalists if alive be deposed if dead digg'd up and burnt that is most of the Western Bishops § 112. The Schism continued § 113. The Pope set up young Henry against his Father who taketh him Prisoner to the death He keeps his Fathers Corps five years unburied because Excommunicate Yet proveth Hereticus Henricianus Imprisoneth the Pope till he grant him Investitures The Pope absolveth himself § 114 115. Cases on Binnius § 116. Note that Investitures supposed the People and Clergies free choice of Bishops § 117. The Bishops usage of old Henry to the last § 118. To take the Popes Excommunications as not obligatory is a Heresie § 119. The dangerous Doctrine of Fluentius Bishop of Florence that Anti-Christ was come § 120. Only the Church made Henry rebell § 121 122. Tybur coloured with bloud The Earl of Millans Flesh given to Dogs The Popes sacramental Covenant broken § 127. God will have no involuntary service § 129. The same is a Henrician Heresie in others which is none in the Pope § 132. He may forswear for the People of God § 132. Two Popes contending and excommunicating The Emperour giveth up Investitures § 135 to 138. Four Doctrines of Guilb Porretane condemned in Council 1. That Divinitas and Deus are not the same in signification 2. That the three Persons are not unum aliquid 3. That there are eternal Relations besides the Persons 4. That it was not the Divine Nature that was incarnate Two more Popes § 138 142. A Preacher murdered at Rome § 144. Two more Popes the succession from the wrong § 145. They fight for it § 146. How Clergy and People first lost their Votes in choice of Popes § 147. Two Popes still striving § 149 c. Many Castles in England built by two Bishops § 160. Abailard condemned unheard § 161. Caelestine II. the first Pope without the Peoples election An. 1143. Rome against the Pope Bishops are his strength § 168. Porretane again accused and puzzled the Council § 170. He is again accused by Bernard whom the Cardinals accuse for writing his Faith and getting Bishops hands to it § 171. The Romane people excommunicate by Pope Adrian 4. They are for a Preacher called by him an heretick § 174. Rome fighteth with Pope and Emperour They fight again and expel the Pope § 174. The 27 pair of Popes Wars between the Emperour Frederick and Pope The Crown of England held as from the Pope Yet Rome receiveth him not The Emperour submitteth being deserted c. § 175. The setling the choice of Popes by Cardinals The Pope no Bishop by the Canons § 177. The Roman Succession is from Alex. 3. when the Clergie People Emperour Princes and a Council of innumerable Bishops were for Victor § 176. Parliaments called Councils § 179. Ireland the Popes § 180. The Albigenses Henricians § 181. No Bishop may suspend a Presbyter without the judgment of his Chapter A perjured Clergie-man perpetually deprived Doubtful words to be understood as usually § 182. The Popes Party in Rome have their Eyes put out § 183. Frederick drowned in Asia § 187. The Kingdom of France interdicted § 190. The Pope seus up an Anti-Emperour who prevaileth § 192. England interdicted six years and three months § 194. The famous twelfth General Council at the Laterane under Inoc. 3. for Transubstantiation exterminating hereticks deposing Princes absolving Subjects forbidding unlicensed Preachers c. § 195. Almaricus burnt dead § 196. Stephen Langton and King John § 197. Ten Queries upon this Council § 198. The Canons of this Council true Mr. Dodwel's 17 Arguments for it § 199. The Papists excuses answered § 180. misnumbred The bloody Execution § 181. Oxford Canons that every great Parish have two or three Presbyters c. § 183.
null and giveth no Authority which nullifieth the Roman succession § 56. Decrees about Souls § 57. Leo 10. a Cardinal at 13. and an Archbishop in his Childhood His Wars and bloodshed § 58. Luther The Reformation The end of Charles 5. § 59. Leo's death § 60. Reformers drive the Papists to Learning § 61. All Papist Princes owe their safety Crowns and deliverance from Papal deposition to the Reformation and Italy its peace § 62. The History of the Reformation and of Papists Murders of Martyrs passed by § 63. Freder of Saxony refuseth the Empire and Money and chose Charles § 64. Thirty five cases for which men must be denyed Communion in the Eucharist § 65. Later Reforming Papist Councils § 66 c. The Conclusion what this History specially discovereth § 70. A Poem of Mr. Herbert's called The Church Militant CHAP. 14. A Confutation of Papists and Sectaries who deny and oppose the Ministry of the Reformed Churches CHAP. 15. A Confutation of the prophane Opposers of the Ministry An Account of some Books lately Printed for and to be Sold by Thomas Simmons at the Prince's Arms in Ludgate-street A Supplement to Knowledge and Practice Wherein the main things necessary to be known and believed in order to Salvation are more fully explained and several new Directions given for the promoting of real Holiness both of Heart and Life To which is added a serious disswasive from some of the reigning and Customary sins of the Times viz. Swearing Lying Pride Gluttony Drunkenness Uncleanness Discontent Covetousness and Earthly-mindedness Anger and Malice and Idleness by Sam. Cradock B. D. late Rector of North-Cadbury in Somersetshire Vseful for the instruction of private Families Price bound 4 s. De Analogia sive Arte linguae Latinae Commentariolus In quo omnia etiam reconditioris Gramaticae Elementa ratione novâ tractantur ad brevissimos Canones rediguntur In usum Provectioris Adolescentiae Opera Wilhelmi Baxteri Philistoris Price bound 1 s. 6 d. The lively Effiges of the Reverend Mr. Mathew Pool So well performed as to represent his true Idea to all that knew him or had a Veneration for him Design'd on purpose to befriend those that would prefix it to his Synopsis Criticorum Price 6 d. Moral Prognostications 1. What shall befall the Churches on Earth till their Concord by the Restitution of their Primitive Purity Simplicity and Charity 2. How that Restitution is like to be made if ever and what shall befal them thenceforth unto the end in that Golden Age of Love Written by Richard Baxter when by the Kings Commission we in vain treated for Concord 1661. and now Published 1680 Price 1s The Nonconformists Advocate or an Account of their Judgment in certain things in which they are mis-understood Written principally in Vindication of a Letter from a Minister to a Person of Quality shewing some Reasons for his Nonconformity Price 1s There is Published every Thursday a Mercurius Librarius or A Faithful Account of all Books and Pamphlets Published every Week In which may be inserted any thing fit for a Publick Advertisement at a moderate Rate Directions to the Binder of Baxter's Church History c. After the Title Sheet follows a b c d e then B C D E F G H I K L M N O P Q R S then AA BB CC DD EE FF GG HH II KK LL MM NN OO PP then SS TT VV XX YY ZZ AAA BBB CCC DDD EEE then GGG and so on to QQQ which Signiture ends the Book Church-History OF BISHOPS And their COUNCILS ABRIDGED c. CHAP. I. Of the sacred Ministry Episcopacy and Councils necessary Premonitions and of the Design of this Book § 1. GOD that could have enlightned the Earth without the Sun and Stars could immediately alone have taught his Church and communicated knowledge to mankind But as he is the most communicative good he was pleased not only to make his Creatures receptive of his own influx but also to give them the use and honour of being efficient sub-communicants under him and causes of good to themselves and to one another And as his Power gave Being and Motion his Wisdom gave Order and Harmony and his Love gave Goodness and Perfection felicity and love as he is the creating and conserving Cause of Nature and this in much inequality as he was the free disposer of his own so in the Kingdom of Grace he doth by the Spirit of Life Light and Love 1. Quicken and strengthen the dead and weak souls and awaken the slumbering and slothful 2. Illuminate the dark with Faith and Knowledge and 3. Sanctifie the malignant Enemies of holiness by the power of his communicated love making them friends and joyful lovers This Spirit first filled the Humane Nature of Christ our Head who first communicated it to some chosen persons in an eminent manner and degree as Nature maketh the heart and brain and other principal parts to be organical in making preserving and governing the rest To these he gave an eminence of Power to work Miracles of Wisdom to propagate the Word of life and infallibly by Preaching and Writing promulgate and record his sacred Gospel and of holy love to kindle the like by zealous holiness in the hearts of others To these organical persons he committed the Oeconomy of being the witnesses of his words and actions his resurrection and ascension and of recording them in writing of planting his first Churches and sealing the truth of their testimony by many Miracles promising them his Spirit to perform all that he committed to their trust and to bring all to their remembrance and to lead them into all truth and to communicate instrumentally his Spirit to others the sanctifying gifts by blessing their Doctrine and the miraculous gifts by their imposition of hands § 2. By these principal Ministers the first Church was planted at Ierusalem fitliest called the Mother-Church and after by those that were sent thence many Churches were gathered in many Kingdoms of the world darkness being not able to resist the light The Apostles and Evangelists and Prophets delivered to them the Oracles of God teaching them to observe all things that Christ had commanded them and practically teaching them the true Worship of God ordering their Assemblies and ordaining them such Officers for sacred Ministration as Christ would have continued to the end of the world and shewing the Churches the way by which they must be continued and describing all the work of the Office appointed them by Christ. § 3. The Apostles were not the Authors of the Gospel or of any essential part of the Christian Religion but the Receivers of it from Christ and Preachers of it to the world Christ is the Author and finisher or perfecter of our faith But they had besides the power of infallible remembring knowing and delivering it a double power about matters of Order in the Church 1. By the special gift of the Spirit 's inspiration to found and stablish
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
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
§ 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-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
Governours besides Magistrates but such as Philosophers in their Schools who were appointed to set up Holy Societies for Divine Doctrine Worship and Holy Living and to Guide them accordingly by Teaching Worship and Government by the Word forbidding them the Sword or Force they are said to have the Keys of the Church and the Kingdom of Heaven because as Grace is Glory in the seed the Church is Heaven in the seed and the Pastors were the Administrators of Sacraments and Church-priviledges and therefore the Judges who were fit for them who should be Baptized who should Communicate and in what rank and who should be denied these admonished or excluded and who should as far as belongeth to others be judged meet or unmeet for Heaven And so the Christian Societies were to be kept clean and not to be like the polluted World of Infidels And the Pastors had no other power to use but were to judge only those within and leave them without to Gods own judgment and to the Magistrate who was not to punish any one for not being in or of the Church or for departing from it which is a grievous punishment it self But Magistrates being then Heathens the Christians were hard put to it for the decision of their quarrels For the love of the world and selfishness were but imperfectly cured in them They went to Law before Heathen Judges with each other and this became a snare and a scandal to them S. Paul therefore childeth them for not ending differences by Christian Arbitrators among themselves as if there were none among them wise enough to Arbitrate Hereupon the Churches taking none to be wiser or trustier than their Pastors made them their Arbitrators and it became a censurable scandal for any to accuse a Church-member to a Magistrate and to have Suits at Law By this means the Bishop becoming a Stated Arbitrator thereby became the Governour of the Christians but with his Presbyters and not alone But because Bishops had no power of the sword to touch mens bodies or estates but only to suspend them from Church-Communion and Excommunicate them or impose penitential Confessions on them therefore they fitted their Canons which were the Bishops Agreements to this Governing use to keep Christians under their Government from the Magistrates And so they made Canons that a Fornicator or Adulterer should be so long or so long suspended and a Murderer so long and so of the rest § 36. And when Constantine turned Christian he had many reasons to confirm this Arbitrating Canonical power to the Christian Bishops by the Civil Sanction 1. Because he found them in possession of it as contracters by mutual consent and what could a Christian Prince do less than grant that to the Christians which they chose and had 2. Because the advancement and honour of the Teachers and Pastors he thought tended to the honour of their Religion and the success of their Doctrine upon the Heathens with whom they dwelled Grandure and Power much prevail with carnal minds 3. Because he had but few Magistrates at first that were Christians and none that so well knew the affairs of Christians as their own chosen Bishops And he feared lest the power of Heathen Magistrates over the Christians might injure and oppress them 4. He designed to draw the Heathens to Christianity by the honouring of Christians above them 5. And withal his interest lay most in their strength For they were the fastest part of his Souldiers and Subjects that for Conscience and their own Interrest rejoyced to advance and defend him to the utmost when he lost many of the Pagans and they were not of the spirit of the old Pretorian Souldiers that set up and pulled down Emperours at their pleasure Had Constantine faln the Christians had much faln with him and had the Christians been weakned he had been weakened They were become his strength And he fore saw not the evils that afterwards would follow Some must govern and there were then no wiser nor better men than the Bishops and Pastors of the Churches And their interest in the Christian people that chose them was greatest As now all differing parties of Christians among us Papists Presbyterians Independents Anabaptists would desire nothing as more conducing to their ends than that the King would put the greatest Power especially of Religion into the hands of those Teachers whom they esteem and follow even so was it with the Christians in the days of Constantine And hereupon Laws were made that none should compel Christians to answer in any Court of Justice saving before their own Bishops and so Bishops were made almost the sole Governours of the Christians § 37. By this means it is no wonder if multitudes of wicked men flock'd into the Church and defiled and dishonoured it For the Murderer that was to be hanged if he were no Christian was but to be kept from the Sacrament if he were a Christian and do some confessing penance which was little to hanging or other death And so proportionably of other Crimes Bad Christians by this device were multiplyed The Emperour also being a Christian worldly men are mostly of the Religion of the Prince or highest powers § 38. And no man that can gather an effect from an effectual cause could doubt if neither Nazianzen or any Historian had told it him but that proud and worldly men would strive then to be Bishops and use all possible diligence to obtain so great preferment Who of them is it that would not have Command and Honour and Wealth if he can get it While the great invitation to the sacred Ministry was the winning and edifying of Souls those that most valued Souls desired it yet desired it to be kept from such Poverty and Persecution as exposed them to hinderance and contempt But when Riches Reputation and Dominion were the Baits who knoweth not what sort of Appetites would be the keenest Christ telleth us how hardly Rich men are good and come to Heaven Therefore when Bishops must be all Great and Rich either Christ must be deceived or it must be as hard for them to be honest Christians as for a◠Camel to go through the Needles eye And thus Venenum funditur in Ecclesiam § 39. The World being thus brought into the Church without the cure of the worldly mind and the Guides being so strongly tempted to be the very worst no wonder if the Worldly Spirit now too much rule the Church and if those that are yet of the same Spirit approve plead and strive for what they love and despise the business of the Cross and Christian Humility and Simplicity to this day And if Bishops have done much of their work accordingly ever since Constantine and much before it hath been the Devils Work to carry on his War against Christ and Piety under Christ's own name and the pretence of Piety as an Angel of Light and Righteousness and Unity and to set up Pastors over the Church
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
and here also had too much success X. And it must be remembred that God hath made use of many proud and turbulent men to propogate and defend the truth of the Gospel And their Gifts have served for the good of the sincere As the husk or chaff and straw is useful to the Corn so many worldly Prelates and Priests have been learned Expositors and useful Preachers and taught others the way to life which they would not go in themselves Besides that their very Papal power and grandure which hath corrupted the Church hath yet been a check to some that would have assaulted it by force and as a hedge of thornes about it Worldly interest engageth Pope Patriarchs and Prelates to stand up for the Christian Religion because they gain by it as Leo the 10th is said to have odiously confessed § 42. And the old Fathers till Constantines time did most of them think that the last thousand years would be a time of fuller glory to the Church as many yet think though I confess my self unskilful in the Prophesies But I make no doubt but though this earth be so far deâ—erted by God the Glorious Kingdom which we shall shortly see with the new Heaven and Earth wherein dwelleth righteousness will fully confute all our present temptations to think hardly of God or the Redeemer because of the present corruptions and dissentions of this lower world § 43. We may conjecture at former times by our own We see now that among the most Reformed Churches too often the most worldly part are uppermost and perhaps are the persecuters of the rest and though they may be the smaller part it 's they that make the noise are the noted part that carry the name and that Histories write of A few men got into places of power seem to be all the Church or Nation by the prevalency of their actions which few dare contradict They may give Laws They may have the power of Press and Pulpit so that nothing shall be published but what they will They may call themselves the Church and call all that obey them not Schismaticks and Sectaries and strangers may believe therefore that it is but some few inconsiderable fellows that are against them when yet the far greatest part may utterly dissent and abhor their pride I have lived to see such an Assembly of Ministers where three or four leading men were so prevalent as to form a Confession of Faith in the name of the whole party which had that in it which particular members did disown And when about a controverted Article One man hath charged me deeply for questioning the words of the Church others that were at the forming of that Article have laid it all on that same man as by his impetuousness putting in that Article the rest being loth to strive much against him and so it was he himself that was the Church whose authority he so much urged at least the effectual signifying part We cannot judge what is commonest by what is uppermost or in greatest power In divers Parishes now where the Minister is conformable perhaps ten parts of the people do dislike it and sometimes you may see but three or four persons with him at the Common-prayers And yet all know that Dissenters are talkt of as a few singular Fanaticks I compare not the Causes but conclude that so also for the Numbers humble Godly persons might be very numerous though only the actions of worldly Prelates do take up most of the History of the Church Yea I believe that among the Papists themselves five to one of the people were they free from danger would declare their dislike of a great part of the actions and Doctrines of their Prelates and that the greatest part that are named Papists are not such throughly and at the heart When the Rulers Scribes and Pharisees were against Christ and persecuted him and the truth the common people so much adhered to him that the persecutors durst not seize on him openly by force but were fain to use a Traytor to apprehend him in the night and in a solitary place lest they should be stoned by the people who said Never man spake as this man speaketh § 44. Let us not therefore turn Church-History into a temptation nor think basely of the Church or Christianity or Christ because of Papal and Prelatical pride and tyranny God can make use of a surly porter to keep his doors yea a mastiff-dog may be a keeper of the house and his Corn hath grown in every Age not only with straw and chaffe but with some tares And yet he hath gathered and will gather all his chosen § 45. Nor is the Ministry it self to be therefore dishonoured For as at this day while a few turbulent Prelates persecute good men and much of the Ministry is in too many Countries lamentably corrupted yet is Religion piety and honesty kept up by the Ministry and never was well kept up without it For the Faithful Ministers labour still and their very sufferings further the Gospel and what they may not do publickly they do privately Yea their very Writings shew that still there are such as God doth qualifie to do his work even among the Papists he that readeth the pious Writings of such men as Gerson and Gerhardus Zutphaniensis and Thaulerus Thomas a Kempis Ferus and many such others will see that Gods spirit was still illuminating and sanctifying souls And he that readeth such Lives as Philip Nerius persecuted by the Bishop as an ambitious Hypocrite for setting up more serious Exercises of Religion than had been ordinarily used among the Formalists to say nothing of such privater men as M. de Renâ—y and many others will see that it is not all Church-tyranny and corruption though very heinous that will prove that Christ hath not a Holy Generation whom he will save § 46. Yea among the very corrupted sort of the Clergy many that are overcome with temptations in that point and take usurpation and tyranny and worldly pomp and violence for Order Government and the interest of the Church have yet much good in other respects Even among the Cardinals there have been such men as Nerius's companion Bellarmine and others that would Preach and practise the common Doctrines of serious piety Yea among the Jesuits there have been divers that have Preacht Written and lived very strictly much more among their Fryars and such Bishops as Sales And though their times and corruptions blemished their piety I dare not think they nullified it § 47. And it sheweth the excellency of the Sacred Office 1. That Christ did first make it as the noble Organical part of his Church to form the rest 2. That he endued the first Officers with the most noble and excellent gifts of his spirit 3. That he founded and built his Church by them at first 4. Yea that he himself preached the Gospel and is called The Minister of the Circumcision the chief
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
month in lesser meetings and once a quarter in greater yet where there is danger of such degeneracy it is better to hold them but pro re natâ occasionally at various seasons and places § 65. The lesser Synods and correspondency of Pastors before there were Christian Magistrates were managed much more humbly and harmlesly than the great ones afterward Because that men and their interest and motives differed And even of later times there have been few Councils called General that have been managed so blamelesly or made so many profitable Canons as many Provincial or smaller Synods did Divers Toletane Councils and many others in Spain England and other Countries have laboured well to promote piety and peace As did the African Synods and many others of old And such as these have been serviceable to the Church And the Greater Councils though more turbulent have many of them done great good against Heresie and Vice especially the first at Nice And nothing in this Book is intended to cloud their worth and glory or to extenuate any good which they have done But I am thankful to God that gave his Church so many worthy Pastors and made so much use as he did of many Synods for the Churches purity and peace § 66. But the true reason of this Collection and why I have besides good products made so much mention of the errours and mischiefs that many Councils have been guilty of are these following 1. The carnal and aspiring part of the Clergy do very ordinarily under the equivocal names of Bishops confound the Primitive Episcopacy with the Diocesane tyranny before described And they make the ignorant believe that all that is said in Church-Writers for Episcopacy is said for their Diocesane Species And while they put down an hundred or a thousand Bishops and Churches of the Primitive Species they make men believe that it is they that are for the old Episcopacy and we that are against it and that it is we and not they that are against the Church while we are submissive to them as Arch-bishops if they would but leave Parishes to be Churches or Great Towns formerly called Cities at least and make the Discipline of all Churches but a possible practicable thing § 67. II. And to promote their ends as these men are for the largest Diocesses and turning a thousand Churches into one only so they are commonly for violent Administration ruling by constraint and either usurping the power of the sword themselves or perswading and urging the Magistrate to punish all that obey not their needless impositions and reproaching or threatning at least the Magistrates that will not be their Executioners And making themselves the Church snuffers or made without the Churches consent their Office is exercised in putting out the Lights sometimes hundreds of faithful Ministers being silenced by their means in a little time And they take the sword of Discipline or power of the Keys as the Church used it 300 years to be vain unless prisons or mulcts enforce it And to escape the Primitive poverty they overthrow the Primitive Church Form and Discipline and tell men All this is for the Churches honour and peace § 68. Yea all that like not their arrogances and grandure they render odious as Aerian Hereticks or Schismaticks provoking men to hate and revile them and Magistrates to destroy them as intolerable And by making their own numerous Canons and Inventions necessary to Ministry and Church-Communion they will leave no place for true unity and peace but tear the Churches in pieces by the racks and engines of their brains and wills § 69. III. Yea worse than all this there are some besides the French Papists who tell the world That the Vniversal Church on Earth is one visible political body having a visible Head or Supreme vicarious Government under Christ even a Collective Supreme that hath universal Legislative Iudicial and Executive power And they make this Summa Potestas Constitutive of the Church Vniversal and say that this is Christs body out of which none have his Spirit nor are Church-members and that there is no Vnity or Concord but in obeying this supreme visible power And that this is in General Councils and in the intervals in a College of Bishops Successors of the Apostles I know not who or where unless it be all the Bishops as scattered over the earth and that they rule per literas formatas as others say It is the Pope and Roman Clergy or Cardinals § 70. And when our Christianity Salvation Union and Communion yea our Lives Liberties and mutual forbearances and Love is laid upon this very form of Church-policy and Prelacy and Christ is supposed to have such a Church as is not in the World even constituted with a Visible Vicarious Collective Soveraign that must make Laws for the whole Christian World it 's time to do our best to save men from this deceit § 71. I must confess If I believed that the Whole Church had any Head or Soveraign under Christ I should rather take it to be the Pope than any one finding no other regardable Competitor He is uncapable of ruling at the Antipodes and all the Earth but a General Council is much more uncapable and so are the feigned College of Pastors or Bishops none knoweth who § 72. IV. And a blind zeal against errour called Heresie doth cry down the necessary Love and toleration of many tolerable Christians And some cry down with them and away with them that erre more themselves and by their measures would leave but few Christians endured by one another in the World Thus do they teach us to understand Solomon Eccl. 7. 16. Be not righteous and wise overmuch so much are these men for Vnity that they will leave no place for much Unity on earth As if none should be tolerated but men of one Stature Complexion c. § 73. Briefly they do as one that would set up a Family Government made up of many hundred or thousand families dissolved and turned into one and ruled supremely by a Council of the Heads of such enlarged Families and then tell us that this is not to alter the old Species of Families but to make them greater that were before too small Keep but the same name and a City is but a Family still And when they have done they would have none endured but cast out imprisoned or banished as seditious that are for any smaller Family than a City or any lesser School than an University And these City Governours must in one Convention rule all the Kingdom and in a greater all the World § 74. I shall therefore first tell you what errour must not be tolerated and then by an Epitome of Church-History Bishops and Councils and Popes shew the ignorant so much of the Matter of Fact as may tell them who have been the Cause of Church-corruptions Heresies Schisms and Sedition and how And whether such Diocesane Prelacy and grandure be the
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
Church and so baptize not into the Church therefore such must be rebaptized Cyprian and many very Godly Bishops consented in this errour § 31. XI To try this business further Cyprian gathered another Council of above 70 Bishops out of Aâ—rick and Numidia and all were desired to declare what was the Tradition of their Fathers And they all agreed that according to Scripture and Tradition the Baptism of Hereticks was a Nullity and it was no rebaptization to baptize such as they baptized see here what strength is in the Papists argument of Tradition in such cases But this Council and their Doctrine Pope Stephen condemned But they never the more altered their judgments not believing his Infallibity or power to judge between them in such matters of Faith In this Council is set down every Bishops Reason of his Judgment § 32. XII When Pope Stephen had condemned these Bishops Cyprian calleth yet a greater Council of 87 Bishops who confirmed the same Doctrine and rejected the Popes opinion and his arrogancies that would make himself to be a Bishop of Bishops and by tyrannical terrour and abuse of Excommunication force others to his opinion And with the Africans in this judgment joyned Firmilian with 70 Asian Bishops and saith Binnius Dionysius Alexandrinus also § 33. But I must here tell the Reader that I mention not these instances to breed ill thoughts in him of these African and Numidian Bishops For as far as I can discern by their Writings and by History they were the Godliest Faithful Peaceable company of Bishops that were found in any part of the World since the Apostles times Cyprian's style and the testimony of all just History which concerneth him as well as his Martyrdome declare him to be a Saint indeed Nazianzen declareth the strange occasion of his Conversion viz. That he loved or lusted after a Christian Virgin and when he could not obtain his will being given to Magick he agreed with the Devil to procure his desire but when he saw that the Devil confest himself unable to do it and so that he was too weak for Christ he forsook the Devil and turned Christian The Papists Binnius Baronius c. conjecture that Cyprian before his death reformed this Errour but their conjecture meerly tells us what they wish without any reason but that he dyed a Martyr and his Successours honoured him As if none might so die and be honoured that had any errour which no man living is without 2. And this may be said to excuse their errour 1. That the strictest men oftner erre on the stricter side against sin than the complying Carnal Clergy 2. That they thought it the safer way to baptize such again on the same reason as we do in case of uncertain baptisme with a si non baptizatus es baptizo te not knowing why there should be any danger in the mistake Much like as in England now the Bishops are for the re-Ordaining of all such as were Ordained by others that were not Diocesanes and yet do not call it re-Ordaining 3. That in those times of Heathenisme and persecution the Christians had no way to maintain their strength but by the Churches Concord nor could they otherwise have kept up so strict a discipline as they did having no forcing power of Christianâ—Magistrates Therefore they were necessitated to be severe with dividers 4. And the ambiguity of the word Heresie was not the least occasion of their errour The Nicene Council afterward rebaptized such as those Hereticks Baptized who corrupted the substance of baptisme it self but not others And Christians at first had more wit and charity than to call every errour a Heresie else there had been none but Hereticks such as denyed some essential point of faith or practice and drew a party to maintain it were called Hereticks in the former times but afterward every Schism or Party that gathered by themselves and set up altare contra altare upon the smallest difference was called a Heresie And so the same name applyed to another thing deceived them The Bishops were men of eminent piety and worth § 34. XIII Anno 263. They say there was a Council at Rome to clear Dionysius Alexand. of the imputation of Heresie occasioned by some doubtful words which he wrote against Sabellius § 35. XIV Anno 266. They say there was another at Antioch against their Bishop Paulus Samosatenus a gross Heretick But he renounced his errour in words and for that time kept his place § 36. XV. Paulus returning to his Heresie and a bad life Anno 272. another Council at Antioâ—h deposed him but he would not go out of the Bishops house and the Emperour Aurelian a Heathen put him out § 37. XVI Anno 303. The next Council was at Cirta in Numidia Secundus Tigisitanus being chief and calling them Here Secundus accused the Bishops one by one as Traditors delivering the sacred books to be burnt in persecution to save themselves which was then judged perfidiousness The Bishops partly excused partly confessed it and asked pardon Till at last Secundus ready to judge them accused a Bishop Purpurius of murdering his own Sisters Sons who told him that he should not think to terrifie him as he had done the rest He had killed and would kill those that make against him and asked him whether he had not been a Traditor himself and beginning to evince it bid him not provoke him to tell the rest Whereupon Secundus his Nephew told his Unkle You see that he is ready to depart and make a Schism and not he only but all the rest and you hear what they say against you And then they will joyn and pass sentence on you and so you will remain the only Heretick Hereticating went then by the Vote Secuâ—dus was nonplust and askt two others what it was best to do And they agreed to leave them all to God and so the Bishops kept their places Augustin cont Crescon l. 3. c. 26 27. § 38. XVII Next they deliver us Consilium Sinuessanum whether true or forged is too hard a controversie It was of three hundred Bishops how big were their Diocesses think you above our Parishes who all came secretly together to a Town now unknown and met in a Gave that would hold but 50 at a time for fear of persecution The business was to Convict Pope Mareâ—llinus of Idolatry for offering sacrifice to Hercules Iupiter and Saturn which he confessed § 39. XVIII Anno 305. Was held a Council of 19 Bishops at Illiberis in Spain where many good things were agreed on But not only to the Idolatâ—oâ— Lâ—psed but to other heinous crimes they denyed Communion to the death notwithstanding repentance And that these Bâ—shops should be Orthodox and yet the Novatians Hereticks it is not easiâ— to give a reason of Their distinction of Penance Sacrament and Communion will not well perform it Therefore Melch. Canus chargeth them with Errour lib. 5. c. 4. and Bellaâ—mine much
more lib. 2. de Imag. c. 9. That it is Concilium non confirmatum frequenter errâsse c. A Bishop Priest or Deacon in Office that hath committed Fornication was not to have Communion no not at death and divers others No Bishop was to receive any Gift from any one that did not Communicate It poseth the Papists themselves to expound Can. 34. Cereos per diem placuit iâ— Coemiterio nâ—n incendi Inquietandi enim Sanctorum spiritus non sunt Binnius will have it to be the Spirits of the living Saints that are not to be disquieted with trouble about Lights set up by day But I wish that be the meaning But the 36 Can. more troubleth them Placuit picturas in Ecclesia esse non debere nè quod colitur aut adoratur in parietibus depingatur Can. 38. A Lay-man in case of necessity is enabled to Baptize Can. 39. Gentiles unbaptized may be made Christians at last by Imposition of hands Can. 65. If a Clergy-man's Wife play the Whore and he do not presently cast her out he must not be received to the Communion to the last Can. 73. If a Christian turn Accuser Delator and upon his accusation any one be banished or put to death he is not to be received to Communion no not at last Can. 75. Nor he that falsly accuseth a Bishop Presbyter or Deacon and cannot prove it Can. 79. He that playeth at Dice or Tables was to be kept from the Communion Many other Canons savour some of Piety and some of the Novatians Thirty six Presbyters sate with these Nineteen Bishops Pope Innocent approved these almost Novatian Canons and Binnius excuseth them p. 246. § 40. XIX Anno 306. A Council at Carthage of about 70 Bishops began the Schism of the Donatists contending who should have the Bishoprick of Carthage One party had chosen Caecilianus to succeed Mensurius The other party accusing him as being a Traditor and Ordained by Foelix a Traditor and had forbidden bringing food to the Martyrs in prison they ordained one Majorinus Bishop in his stead Caecilianus had the countenance of the Bishop of Rome and stood it out and kept the place Hereupon the Church being divided the division run through all Africk and Numidia while the accusing party renounced Communion with Caecilianus so that for many years after two hundred at least they did with plausible pretence claim the title of Catholicks though they were after called Donatists from Donatus a very good Bishop of Carthage heretofore whom they praised and not from Donatus à Casis nigris as some think Secundus Tigisitanus Primate of Numidia furthers the breach and the Ordination of Majorinus fixed it Thus the doleful Tragedy of the Donatists began by Bishops divided about a Carthageâ—Bishop â—Bishop § 41. XX. Anno 308. Another Council was held at Carthage where no less than 270 Donatist Bishops for moderation agreed to Communicate with penitent Traditors without rebaptizing them and so did for 40 years § 42. XXI Anno 313. The Schism continuing the Donatists cleaving to Majorinus appealed against Caecilianus to Constantine now Emperour He first appointeth three French Bishops to judge the Cause but after 19 Bishops called a Roman Council met at Rome to hear both Parties where Melchiades and the rest acquitted Caecilianus and condemned Donatus à Casis nigris a promoter of the Donatists Cause as guilty of Schism But the Donatists accusing Melchiades also as a Traditor the Schism was never the more ended A motion was made that both the Bishops should remove Caecilianus and Majorinus to end the Schisme But the Donatist Bishops were so very many in number that they thought they were to be called the Church and the Caecilianists the Schismaticks and therefore would not so agree Thus Bishops about Bishopricks set all the Country on a flame § 43. XXII Next Constantine would hear the Cause of these contending Bishops at a Council at Arles in France before 200 Bishops at least where Caecilianus was again acquitted and the Donatist Bishops cast by the witness of their Scribe Ingentius who being racked confessed that he was hired to give false witness in the Case Several good Canons were here made for Church-Order § 44. I have heard many Popish Persons liken the Separatists among us to the Donatists But so unlike them are they That 1. The said Separatists are against all Episcopacy but the Donatists were Bishops and contended for the highest Places of Prelacy 2. The Separatists are confessedly a Minor Part departing from the Major Part. But the Donatists were the Major Part of the Bishops casting out the Minor Part as Delinquents The Truth is in those times the Bishops being usually in contention and Church-Wars among themselves especially when Constantine had given them peace and prosperity the strife was Who should get the better and have their will 1. Sometime the strife was about Opinions who was in the right and to be called Orthodox and who was to be accounted the Heretick 2. The other part quarrel who should be the Bishop or who should have the highest places 3. And the next quarrel was whose side should carry it in setting up any Bishops or in judging and deposing them and who should have their Heads or Friends brought in And the way to get the better was 1. At the first by the majority of the peoples Votes in chusing Bishops and of the Bishops in deposing them 2. But after most went in chusing and deposing by the majority of the Bishops Votes in the greater Seats the peoples consent still required at least if a Council did interpose 3. And at last it went by the favour or displeasure of the Court either the Emperour or the Empress or some great Officers The African Bishops it seems were far the greatest number against Caecilian when 270 met at one Council and Mâ—lchiades Council at Rome had but 19 and that at Illiberis 19 and that at Ancyra 18 Bishops Therefore the Bishops thought that majority of number gave them right to the Title of Catholickâ— that those Dissenterâ— must be called Hereticks as was too usual And seeing they lived in the Country where many Councils under Agrippinus and Cyprian and Firmilian had voted that Hereticks were not of the Church and those that they had baptized were to be rebaptized they thought that they did but keep up this Tradition and so they said that they were all the Church of Africa and that the Cecilians were Hereticks and Separatists from the Church and that all that they baptized were to be rebaptized as was formerly held So that indeed the Donatists did but as the Papists and their worldly Clergy still have done who take the advantage of a Majority to call themselves the Church and Catholiks and to call the Dissenters Schismaticks and Hereticks save that they added Cyprian's rebaptizing And when it was for their advantage they communicated 40 years with Traditors but when the power of the Court and the Bish. of
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
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
creaturam sed non tanquam rerum creatarum aliquam foetum itidem sed non tanquam unum è caeteris They thought that before God made the rest of the creatures he made one super-angelical perfect Spirit by which he made all the rest and that this is Christ and that he received no other soul but a body only at his Incarnation and this super-angelical spirit was his soul. This was the dangerous heresie of Arius § 5. Dion Petavius truly telleth us that his great advantage was that many of the Fathers of that Church had spoken in such kind of words before him the Controversie being not then well considered p. 285. ad Haeres 69. having spoken of Lucian the Martyr's giving advantage to Aâ—ius he addeth Quod idem plerisque veterum Patrum cùm in hoc negatio tùm in aliis fidei Christianae capitibus usu venit ut ante errorum atque haereseon quibus ea singillatim oppugnabantur originem nondum satis illustratà ac patefactâ rei veritate quaedam suis scriptis asperserint quae cum orthodoxae sidei regulâ minimè consentiant And yet the Papists swear not to expound Scripture but according to the unanimous consent of the Fathers Nè ab hoc Trinitatis mysterio ac quaestione discedam observavimus jamdudum Justinum Mart. Dialogo cum Tryph. de filio Dei idem propemodum cum Arians sentire And in his Books De Trinit he at large citeth the very words of him and many other Fathers But he here giveth them this gentle excuse Sed ab omni culpâ tam hic quam Lucianus aliique liberandi sunt qui nondum agitatâ controversiâ panem de eâ commodè pronunciâsse videntur Simile quiddam de Dionys. Alex. tradit Basilius Ep. 41 c. But it is enough to think charitably that they were saved without going so far as to say they were without all fault For Christianity is the same thing before such Controversies and after And it 's hard to think how he can be a Christian that denyeth Christs Essence But God is merciful and requireth not knowledge alike in all that have not equal means of knowledge Which charity must be extended to others as well as to these Fathers Yet the same Petavius cannot endure Camerarius for saying that Athanasius though a valiant Champion of the truth did sometime indulge his own desires and mix some ill with sacred things But if he were not at all to be blamed Constantine was much the more to be blamed for banishing him And why should not his honour be of some regard The truth is the Alexandrian Bishops and People were long more violent and troublesome than others as not only Socrates but many other Historians note And as it was noted with dishonour in Theophilus and Cyril and Dioscorus c. so it can hardly be believed by them that read the History throughout that Alexander and Athanasius wanted not something of the humble patience meekness and healing tenderness and skill that their Case required For who is perfect And how apt are great Bishops to be too violent against Dissenters instead of healing them with Love and clear convincing Evidence § 5. Happy had it been if Prudence had silenced this Heresie betimes for never any one did so great mischief to the Church The badness of it was the honour of the Niccne Council that suppressed it as far as in them lay But alas the Remedy seemed quickly conquered by the Disease As Constantine had work enough to keep Peace among the Bishops in the Council by his presence and reproofs so when the Arians profess'd repentance his peaceableness caused him too far to indulge them by which some of them got such interest in his Court as proved the following Calamity of the Church And it is the sadder to think on that the two great Emperours Constantius and Valens that were deceived by them and drawn into violent Persecution are noted to be otherwise none of the worst men Epiphanius saith p. 737. Accessit Impâ—ratorum favor cujus initium à Constantio Imperatore profectum est Qui cùm caeteris in rebus perhumanus ac bonus esset alioquinpius â—c multis probitatis ornamentis praeditus hâc unâre aâ—eâ—ravit quod non impressa à parente fidei vestigia seqâ—utus est Quod ipsum tamen non illius culpâ factum sed nonnullorum fraude qui in die Iudicii rationem reddituri sunt qui specie nomine tenùs Episcopi sinceram Dei fidem labefactarunt Et beati Constantii in errorem ab illis inducti qui rectae fidei regulam ignoravit eâdemque ignorantiâ ad illorum se utpote sacerdotum Authoritatem accommodavit quod ipsum error illorum ac caecitas dep 〈◊〉 ataque fides ex diaboli profect a consilio lateret Accessit alia causa quae huic serpentum officinae plurimum adjecit virium Eusebius scilicet qui callidè se insinuans Valentis aures pii ac religiosi Imperatoris ac Divini numinis amantissimi corrupit Qui quòd ab illo baptismo sit initiatus ea causa fuit cur haec factio stabilis ac firma consisteret If Epiphanius say true we see what men these Persecuting Emperours were § 6. As to the other part of the Councils work the fixing of Easter-day had not the Bishops been sinfully fierce about it against each other it had never been taken for a Heresie to mistake the time nor had it been a work so necessary and great to determine it seeing as Socrates Sozomen c. tell us many Churches differed in this and matters as great as this without condemning or separating from each other And the Asians erred by the Motive of Tradition and Irenaeus had long before censured the Roman Bishop for his violence in condemning them And many good Christians even after the Councils determination durst not forsake their old Tradition nor obey them Among whom how long our Britains and the Scots stood out Beda telleth us And though the Audians that also disobeyed were called Hereticks I would all Adversaries to Hereticks were no worse men § 7. And because these Audians rose about that time I think it worth the labour to add the sum of their History out of Epiphanius that the World may better perceive what spirit the Hereticating Prelates were then of and how some called Hereticks were made such or defamed as such and who they were that did divide the Churches and break their peace Epiph. l. 3. Tom. 1. p. 811. Of the Schism of the Audians which is the 50th or 70th Heresie The Audians live in Monasteries in Solitudes c. Audius their Founder arose in Mesopotamia famous for his integrity of life and ardent zeal of Divine Faith Who oft seeing things ill carried in the Churches feared not to their faces to reprove and admonish the Bishops and Priests and say These things should not be so done You should not thus Administer As a
Lover of Truth he used to do such things as these which are familiar with men of exquisite honesty who through their excellent study of Godliness use this great liberty of Speech Therefore when he saw things ill carried in the Churches he sometimes spake his thoughts and could not forbear blaming them As if he saw any of the Clergy over covetous of Money be it Bishop or Priest he would reprehend them or if any abounded in luxury and pleasures or if they corrupted any part of the Doctrine or Discipline of the Church he would not bear with them but blame them Which was troublesome to men of a dissolute life And therefore he underwent the greatest contumelies being exagitated by the hatred and malicious words of them all But he being thus tossed about and beaten and reproached did bear it all with an equal mind and thus long continued in the Communion of the Church Till some that were more vehemently offended with him for these Causes cast him out But yet he patiently bore all this but being more earnestly intent for the promoting of the Truth he still studied not to be drawn away from the Conjunction and Society of the Catholick Church But when he and his friends were still beaten and suffered unworthy usage groaning under these evils he took Counsel of the violence of these calamities and contumelies And so he separated himself from the Church and many falling away with him a new Divorce was hereby made For he did not in any thing depart from the right faith but he with his partakers held in all things sincere Religion Though in one small matter they are too stiff About the Father Son and Holy Ghost they judg excellently and as the Catholick Church and swerve not a jot and the rest of the order of their Lives is truly most excellent and admirable so that not only He himself but even the Bishops Priests and all the rest of them live by the labour of their hands Indeed they had a conceit that the Body did partake of the Image of God and they thought that to please Constantine the Nicene Council had altered the Custom and Tradition of the Church about Easter But these were not the causes of their departure from the Church but the violence of dissolutâ— Bishops that cast them out as being impatient of their strictness and opposition to their sin § 8. About Easter saith Epiphanius p. 821. Neque â—ruditis ignotum est quà m saepe diversis temporibus de illius festi celebritate varii Ecclesiasticae disciplinae tumultus ac contentiones obortae sint praesertim Polycarpi ac Victoris aetate cùm Orientales ab Occidentalibus divulsi â—acificas à se invicem literas nullas acciperent Quod idem aliis temporibus accidit velut Alexandri Episcopi Alexandrini Crescentii quemadmodum contra se mutuò scripserint acerrimè pugnaverint Quae animorum opinionumque distractio ex quo semel post Episcopos illos qui ex circumcisione ac Iudaeorum sectâ ad Christum se converterant agitari coepit ad nostra usque tempora eodem est tenore perducta By which we see 1. With what caution Tradition must be trusted 2. How early Bishops began to divide the Church about things indifferent § 9. That men that all in the main fear God should thus contend abuse and persecute one another is sad and hath even been a hardening of Infidels But alas the remnant of corruption in the best will somewhat corrupt their conversations It is a sad note of Epiphanius ib. p. 816. I have known some of the Confessours who delivered up Body and Soul for their Lord and persevering in confession and chastity obtained greatest sincerity of faith and excelled in piety humanity and Religion and were continual in fastings and in a word did flourish in all honesty and virtue yet the same men were blemished with some vice as either they were prone to reproach men or would swear by the name of God or were over talkative or prone to anger or got gold and silver or were defiled with some such filth which yet detract nothing from the just measure of virtue § 10. But as God made a good use of the falling out of Paul and Barnabas so he did of Audius his unhappy case Being cast out of the Church he took it to be his dâ—ty to Communicate with his own party and a Bishop that suffered for the like made him a Bishop and the Bishops accused him to the Emperour that he drew many people from the obedience of the Church and hereupon the Emperour banished him into Scythia Dwelling there he went into the inner parts of Gothia and there instructed many of the barbarous in the principles of Christianity and gathered many Monasteries of them wâ—o lived in great religious strictness p. 827. But it is hard to stop short of extreams when men are alienated by scandal and violence They caâ—â—e to so great a dislike of the Bishops of the common Churches that they would not pray with any man how blameless soever that did but hold Communion with the Church Vranius a Bishop and some others joyning with them made Bishops of the Goths Note out of Epiphanius p. 827 828. what Country was called Gothia in those times § 11. It is not to be past over that at the Nicene Council the first speaker and one of the chief against the Arians was Eustathius Bishop of Antioch And when Eusebius Nicomed was made Bishop of Constaâ—tinople he pretended a desire to see Ierusalem and passing through Antioch secretly hired a Whore to swear that Eustathius was the Father of her child and getting some Bishops of his Faction together they judged Eustathius to be deposed as an Adulterer and got the Emperour to consent and banish him And after the Woman in misery confessed all and said that it was one Eustathius a Smith that was the father of her child § 12. In Pisanus's Conâ—il Nic. Bin. p. 332. this Eustathius is made the first Disputer against a Philosopher And whereas the great cause of the Arians Errour was that they could not conceive how the Son could be of one substance with the Father without a partition of that substance Eustathius tells the Philosopher that took their part and urged Faciamus hominem ad Imaginem c. that The Image of God is simple and without all composition being of the nature of fire but he meaneth sure but analogically § 13. In the same Pisanus lib. 3. p. 345. Bin. the description of the Church is There is one Church in Heaven and Earth in this the Holy Ghost resteth But Heresies that are without it are of Satan Therefore the Pope was not then taken for the Head of the Catholick Church For he pretendeth not to be the Head of them that are in Heaven See what the Catholick Church then was § 14. Note that 1. the Council of Nice nameth none Patriarchs 2. They nullifie the Ordination
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
to be null Can. 15. A Bishop condemned of all may not appeal Can. 16. A vacant Bishop leaping into a vacant Bishoprick without a Council the Metropolitane present is to be ejected though all the people chuse him Can. 17. If any Bishop be ordained to a Church and refuse or neglect the Office let him be excommunicate till he receive it Can. 18. If any Bishop ordained to a Parish neglect it because the people will not receive him let him enjoy the honour and be heard in a full Synod Can. 19. The Ordination of a Bishop is null which is done without a Synod and the Metropolitane c. § 24. XXXVIII Another Council at Rome under Iulius undid what this former did and acquitted Athanasius Marcellus and other injured Bishops perhaps Eustathius saith Bin. § 25. XXXIX Athanasius being sent back when Gregory was put in his place the City being ready to be in an uproar Athanasius retired to Rome or hid himself foreseeing it till fire and blood had proclaimed the Calamity of this Episcopal strife And Pope Iulius called another Council at Rome to answer the Letters of the Oriental Synod which charged him with usurpation and despised him § 26. XL. Anno 344. Another Council was held at Antioch by those called Arians by some Reconcilers by others and Orthodox and Catholicks by themselves in which they renounce Arius and his sayings but yet leave out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one substance This they did in a new-made Creed fitted purposely as they said to reconcile as others to deceive To which end four had been made before and not availed § 27. XLI A Council at Milan examined this Creed and rejected it for leaving out of the same substance and because the Nicene Creed was sufficient § 28. XLII The next is called an Universal Council of 376 Bishops at Sardica which cleared Athanasius Marcellus and others And yet Augustine and many others reject this Council It hath divers good Canons but one among them for Appeals to Rome which three Popes urged to Aurelius Augustine and the other Africans as a Canon of the Council of Nice And whenas neither any of these Popes nor the African Bishops once took notice that those words were in the Council of Sardica the Papists answer 1. That the Africans knew not of this Councils Canons but had lost them though Gratus Bishop of Carthage was one 2. And that the Popes took the Canons of Sardica to be but Explications of the Nicene and foâ— they were but as one But why did they give no such answer Bishops are here condemned that remove to any other Church and they that are above three days non-resident and especially they that go ad Comitatum to the Palaces of Princes or great Prelates but if they have just business they are ordered to send it by a Deacon § 29. XLIII The Oriental Bishops departing from Sardica came to Philippopolis and gathered a Council by themselves and condemned those whom the other had absolved and others for Communicating with them Yet they renounced Arius but also cast out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance as not Scriptural and are called Semi-Arians The Persons excommunicated by them were Athanasius Osius Marcellus Protogenes Asclepas Gaudentius Maximinus Paulus Const. and Pope Iulius They write a circular Epistle specially sent to Donatus Carthag in which they so vehemently speak for peace and piety and lay such Crimes to the charge of Athanasius Paulus and Marcellus as would astonish the Reader and confound his judgment whom to believe Cruel Persecution bloudy Murders Profaneness burning a Church and such like they charge on Athanasius and say that they offered the Western Bishops of Sardica to send five of their Bishops with six of theirs to the place where these things were done and if they prove not true they yield to be condemned On Marcellus they charge written Heresie which Basil Chrysostom and others believed On Paulus Const. they charge that he was guilty of flames and Wars and that he caused Priests to be drag'd naked into the Market-place with the Body of Christ tyed about their necks and that before a concourse of people he caused the consecrated Virgins to be stript naked in the open Streets unto horrid shame And for such Reasons they require all good Christians to abhor their Communion Thus the Reader is called to grief and shame to hear Bishops thus odiously reviling each other and tempting Infidels to take them all for wicked and utterly unpeaceable men § 30. XLIV An. 348 or 349. was a Council at Carthage called the first It was gathered against the Donatists whose Bishops pretended to be the only Catholicks and their Circumcellions being violent Reformers taking from the rich that they thought had wronged any and righting the injured and unjustly doing justice and resisting the Emperour Constans his Officers so that they were fain by Souldiers to suppress them and cast out Donatus Carth. and by gifts reconciled the people that followed them Many good Canons for Church Order were made by this and most of the African Councils no Bishops being faithfuller than they Several passages in their Canons shew that their numerous Bishops had Churches of no more people than our larger Parishes And Can. 12. of this Council ordereth that where the Bishops by Contract divide their several People one take not from the other § 31. XLV Anno 350. A Council at Milan received the repentance of Vrsatius and Valens that had accused Athanasius and gave them Letters of reconciliation § 32. XLVI Constans constrained Constantius to recall Athanasius but was himself murdered by Magnentius before he came thither But at Ierusalem a Council was held in the way which judged his reception and wrote to Alexandria to that end § 33. XLVII Among the friends of Athanasius Euphratas Bishop of Collen was one that was sent on a Message into the East where Stephen an Arian Bishop of Ant. got a Whore to go in to him When she saw an old man instead of a young one which she expected she immediately confessed all and Bishop Stephen was cast out for it But Euphrataâ—t after all turned Photinian and denyed Christ to be God and a Council at Colen deposed him § 34. XLVIII They talk of 3 Concilia Vasensia or Vasatensia and that they ordered As it was in the beginning to be added to the doxologie But there is nothing of moment certain of them § 35. XLIX Anno 352. Liberius had a Council at Rome about Athanasius and sending a Message to Constantius § 36. L. Anno 353. At a Council at Arles Athanasius is condemned and the Popes Legate forced to subscribe it with other Bishops and some banished that refused it § 37. LI. Pope Liberius desired a General Council which the Emperour granteth and it 's held at Milan Above 300 Western Bishops were there most of the East where the Arians reigned could not come an 355. Athanasius
his Condemnation Vrsatius and Valens revolting and again accusing him and Communion with the Arians were the things there urged by the Emperour Lucifer Calaritanus after called a Heretick and Eâ—sebiâ—s Vercellensis and a few more refused to subscribe and were banished as Liberius after was and Foelix made Pope But most of the Bishops for fear and desire of peace subscribed The Emperour himself wrote to Euseb. Vâ—rcel to be there who had refused with great profession of zealous piety and desire of the Churches peace But this scandal and miscarriage of the Bishops and success of the Arians was the effect of this General Council § 38. LII The Semi-Arians pretending to Universal Concord thus prevailing by the Emperour and a General Council Hilary Pictav a Marryed Citizen made Bishop drew some Orthodox Bishops of France to separate from the Arian Bishops and renounce their Communion The Arians or Semi-Arians taking these for separatists and injurious to them especially Saturninus procured a Council 〈◊〉 Byterris to condemn them as Schismaticks where Hilary was condemned and banished an 356. § 39. LIII The General Council at Sirmium I out of order began with Anno 357. Constantius resolving by all means to bring all the Bishops to one Communion was present himself There were above 300 Bishops out of the West besides all the Eastern Bishops The confusion was so great that men knew not who were or were not Hereticks Photinus denying the Godhead of Christ the Bishops called Arian desired this Council to accuse and condemn him as they did They drew up two or three Confessions themselves The first was not Heretical directly save by the Omission of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some perswaded the Emperour being new and no ancient Scriptural or Symbolical word was the Cause of all the divisions of the Bishops and were that left out all would be healed This Council called Arian passed 27 Anathema's against the Arians and Photinians Pope Liberius subscribed to it and approved it as the forcited words of his Epistle in Hilary shew And yet many Papists call it a Reprobate Council Old Osius that presided at Nice was forced by stripes to subscribe to it and to the condemnation of Athanasius That the Son was in all things like the Father was the substitute Form here used In their second Form they say that Quia multos commovet vox substantia vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est ut diligentius cognoscatur illud quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullam earum vocum mentionem debere fieri neque de iis sermocinandum in Ecclesiâ censemus quod de iis nihil scriptum sit in sacris literis quod illa hominum intellectum mentem transcendant quod nemo posset generationem filii enarrare ut scriptum Generationem ejus quis enarrabit solum enim Patrem scire quomodo filium suum genuerit certum est nemo ignorat duas esse personas Patris Filii ac proinde Patrem majorem Filium ex Patre genitum Deum ex Deo Lumen de Lumine Many thought this a necessary reconciling way The words Person and Substance stumbled the Arians For they knew not how to conceive of three persons that were not three substances nor how the Son could be of the same substance with the Father unless that substance were divided And at last wearied with contending they thought thus to end all by leaving out the name substance and professing the Generation of the Son unsearchable The third Sirmian Creed had in unigenitum filium Dei ante omnia secula initia ante omne tempus quod in intellectum cadere potest existentem ante omnem comprehensibilem substantiam natum iâ—passibiliter ex Deo solum ex solo Patre Deum de Deo similem Patri suo qui ipsum genuit cujus generationem nemo novit nisi solus qui eum genuit Pater Vocabulum verò substantiae quia simplicius à Patribus positum est à populis ignor atur scandalum affert eò quod in scripturis non contineatur placuit ut de medio tolleretur nullam posthà c de Dei substantia mentionem esse faciendam § 40. LIII The Oriental Bishops offended at the second Confession at Sirmium for leaving out the word substance gathered in Council at Ancyra an 358. and rejecting the Arians were called Semi-Arians because yet they were not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not the same substance but Like substance These after turning Macedonians for Macedonius was one of them deny the Holy Ghost to be God § 41. LIV. Constantius finding that all his endeavours missed their end and that instead of bringing all the Bishops to Concord and one Communion the very Arians and the Semi-Arians divided and subdivided among themselves did summon another General Council at Nicomedia But the City suddenly perishing he called the Western part to Ariminum and the Eastern to Scleucia taking them yet but as one Council Above 400 Bishops met at Ariminum who were to determine first Doctrinal and then Personal Controversies and then send ten Legates of each part to the Emperor with the results The most were Orthodox but the Arian Legates were better speakers and prevailed so that the Emperour delayed them because of an Expedition that he had in hand against the Barbarians In the mean time some Assembled at Nice and drew up Another Confession And when the Legates returned to Ariminum the Arian Party of Bishops by the Emperours countenance so far prevailed as that almost all the Orthodox subscribed to them Gaudentius Bishop of Ariminum was murdered by the Souldiers Binnius and some others would have this Council at Ariminum to be two the first Orthodox the second Arian Bellarmine and others called it but one which was Orthodox in the beginning but for fear and complyance fell off at the last § 42. LV. Whether the Council at Seleucia shall be taken for one of it self or but for part of that at Ariminum though far distant I leave to the Reader But here the Heterodox Bishops carried all but so as to divide among themselves One party called Acacians were for forbearing the word substance The Semiarians condemned both them and the Arians and were for Like substances They excommunicated and deposed many Arians who appealed to the Emperour and craved yet another Synod So that the further he went for concord the further he was from it the Bishops dividing and subdividing more and more and the Emperours and Bishops by diversity of Judgment and by Heresie became now to the Church what Heathen Persecutors had been heretofore Sulpitius Severus tells us that one thing that drew many to subscribe to the Arian and Semiarian Creeds was a certain liberty of their own Additions or Interpretations which was granted the Orthodox to draw them in Subscribe in your own sence q. d. And
Nicene formed which excluded both the word substance and hypostasis or subsistence The Semi-Arians detesting this condemned and banished the Authors But another Form sent from Ariminum was preferred and imposed to be subscribed on all the Bishops of East and West § 44. LVII An. 360. Meletius Bishop of Antioch being put in by the Acacians proved Orthodox contrary to their expectation And being preaching for the Trinity his Archdeacon stopt his Mouth and he preached by his Fingers holding forth One and Three And for this was ejected contrary to some former Covenants Wherefore they were fain to call a Council at Antioch to justifie his ejection Here they made yet another Creedâ—â— the worst of all before it § 45. LVIII Constantius being dead Iulian the Apostate is made Emperour would not this end the Quarrel of Christian Bishops Athanastus returneth to Alexandria after the third 〈…〉 years hiding an 362. Gregory the Bishop being 〈…〉 by the Heathen and burnt to Ashes He calls 〈…〉 Here besides the receiving of those that unwillingly 〈◊〉 to the Arians divers new Controversies are judged 1. Eunemius Macedonius and the Semiarians denyed the Godhead of the Holy Ghost which was here asserted 2. Apollinaris thought that Christ took but a Body at his Incarnation his Divine Nature being instead of a Soul which was here condemned 3. The Orthodox Greek and Latines could not agree by what name to distinguish the Trinity The Greeks said there were three hypostases which the Latines rejected as signifying three substances Hierome himself could not away with the word Hypostasis The Latines used the word Person The Greeks rejected that as signifying no real distinction and are the Schoolmen for a real distinction yet For they thought Persona signified but the relation of one in Authority or Office And thus while as Ierome said Tota Grâ—corum prophanorum Schola discrimen inter hypostasin usiam ignorabat Ep. 57. and the sense of the word Person was not well determined the danger was so great of further dissention among the Orthodox Bishops themselves that as Greg. Naz. saith de laud. Athanas. The matter came to that pass that there was present danger that together with these syllables the ends of the World East and West should have been torn from each other and broken into parts But the Synod agreed that the Greek hypostasis and the Latine Persona should henceforth be taken as of the same signification But what that signification is it was not so easie to tell Yet saith Binnius Augustine de Trinit l. 5. c. 8 9. and the Latines afterwards were displeased with this reconciliation and Hierome himself who yet obtain'd of Damasus Ep. 57. that the conciliation being but of a Controversie de nomine might be admitted § 46. LIX An. 362. Iulian reigning several French Councils besides one then at Paris were employed in receiving the repentance of the Bishops that under Constantius had subscribed to the Arians § 47. LX. At Iulians death Athanasius calleth some Bishops to Alexandria betimes to send to the Emperour Iovianus their Confession to prevent the Arians and other Hereticks § 48. LXI A Council also was called at Antioch on this occasion The Semiarians petitioned Iovianus that the Acacians as Hereticks might be put out and they put in their places The Emperour gave them no other Answer but that he hated contention but would love and honour those that were for concord They feeling his pulse got Meletius to call a Council at Antioch where they seemed very sound and twenty seven Arian Bishops without any stop subscribed the Nicene Creed So basely did these Bishops follow the stronger side and saith Binnius of so great consequence with Bishops is the Emperours mind § 49. LXII An. 364. Valentinian being Emperour left the Bishops to meet when and where they would themselves And a Council was held at Lampsacus where the Semiarians condemned the Arians And though some call it Orthodox Busil and some good men being there Binnius saith that the Macedonians here vented their denyal of the Godhead of the Holy Ghost and that the Hereticks pretending to own the Nicene Faith were recieved by Liberius § 50. LXIII A Council in Sicily owned the Nicene Creed § 51. LXIV Some Bishops at Illyricum restored the Nicene Creed the Emperour being now for it And Valentinian and Valens wrote to the Asian Bishops to charge them to cease Persecuting any of Christs labourers § 52. LXV An. 365. At a Synod in Tyana Cappadoc Eustathius Sebast by Pope Liberius Letters was restored to his Bishoprick and after cursed the Homousion the Nicene Creed and denyed the Godhead of the Holy Ghost By their means Basil returned from his Wilderness to Caesarea whence he fled to avoid the enmity of Eusebius the Bishop who received him upon his professed resolution for Peace which he would buy at any rates § 53. LXVI The Emperour Valens unhappily taken in to Valentinian after the conquest of Procopius desired Baptisme and having an Arian Wife was baptized by Eudoxius Constant. an Arian Bishop who engaged him to promote the Arian Cause which he did with a blind religious zeal persecuting not only the Orthodox and Novatians but also the Semiarians and Macedonians And a Council of Bishops in Caria rejected Consubstantial and restored the Antiochian and Seleucian Creed as the best § 54. LXVII An. 366. Some Arian Bishops at Singedim in Mysia restored the Ariminum Creed of Like substance and solicited Geminius the Semiarian Bishop to consent but prevailed not § 55. LXVIII Two Councils were held at Rome by Damasus one to condemn Valens and Vrsatius old Arian Bishops Another to condemn Auxentius Bishop of Milan and Sisinius as a Schismatical Competitor with himself For when Damasus was chosen the people were divided and Damasus his Party being the more valiant Warriors they fought it out in the Church and left one day an hundred thirty seven dead Bodies behind them to shew that they had no Communion with them And because Sisinius and his Party still kept Conventicles he was banished and many with him and now again condemned § 56. LXIX Another Council at Rome he had to condemn Vitalis and the Apollinarians that took Christs Godhead to be instead of a Soul to his Body and the Millenaries § 57. LXX A Council was called at Antioch to end a Schism there being three Bishops two Orthodox Meletius and Paulinus and one Arian Euzoius They ended the Schism by agreeing that Meletius and Paulinus should both continue till one dyed and then the other alone should succeed him the Presbyters being sworn not to accept it while one of them lived But Meletius dying first Flavianus a Presbyter was said to break his Oath and was chosen in his stead while Paulinus an excellent person lived And so the Schism was continued CHAP. IV. The First General Council at Constantinople and some following § 1. THe reason why the West with Rome was freer from the Arian Heresie than the East
was not as the Papists say because Christ prayed for Peter that his Faith might not fail but because the Emperours of the West were Orthodox while those in the East were Arians And the Bishops much followed the Emperours Will. That this last was the Cause is notorious in the History That Christs foresaid promise was not the Cause is certain Because whatever promise Christ maketh he fulfilleth But he hath not kept all the Bishops of Rome from failing in their Faith Therefore he never promised so to do The minor is certain by History To pass by Marcellinus and Liberius and Honorius falls which were but like Peters all those wicked men whom Councils deposed as Infidels or Hereticks Simoniacks Murderers Adulterers one as a Devil Incarnate and all those that Baronius and Genebrard stigmatize as Apostatical and not Apostolical 50 together had not this promise fulfilled Nor Sixtus Quintus if Bellarmine judged truly that he was damned For it was not a dead faith but a saving faith which Christ promised Peter should not fail such a saith as had the promise of life He that believeth and is baptized shall be saved Whoever believeth in him shall not perish but have everlasting life a faith that worketh by love Else Peter might have been a wicked man and damned notwithstanding this Prayer of Christ and Promise If the faith of Constantine senior junior Constans Valentinian Theodosius Honorius Gratian c. had failed the General Councils at Milan and Ariminum tell us how failing the Bishops faith was like to be when Ierome said that the whole world groaned to find it self turned Arian § 2. The blind zeal of Valens made him restless in Persecuting the Orthodox in the East At Antioch he vexed those that would not Communicate with Euzoius the allowed Arian Bishop At Cyzicum Eunomius was put in Eleusius place but his followers built them a separate Church without the Walls Socrat. lib. 4. c. 6 7. He Persecuted the Novatians and exiled Agelius their Bishop at Const. He banished Eustathius Antioch and Evagrius chosen by the Orthodox Bishop of Const. against Demophilus the Arian Fourscore Bishops â—ent to crave Justice of him were put to Sea in a Ship there set on fire and were both burnt and drowned together Socr. l. 4. c. 13. In all the East he deposed abused murdered many that would not for sake the Nicene Creed He set his Officers to suppress their Conventicles At Alexandria he imprisoned Peter that succeeded Athanasius and banished his Presbyters and set up Lucius an Arian Bishop He persecuted the Monks of the Wilderness of Egypt Nitria and Scitis and destroyed their Houses Banished Macarius of Egypt and Macarius of Alexandria their Leaders He persecuted Basil at Caesarea He went in person at Antioch to disturb and scatter the Conventicles of the Orthodox And when he had banished one of their Bishops Meletius enduring Paulinus the Presbyters kept the Meeting when he drove them away a Deacon kept it up At last Themistius a Philosopher made an Oration before him bidding him not marvel that the Christians had such differences for they were nothing to those of the Philosophers who were of three hundred different Opinions and that God would be honoured even under diversity of Opinions This somewhat asswaged him and shortly after in the 50th year of his age he was slain § 3. Gratian and Valentinian junior coming to the Empire Liberty of Conscience and Restoration was given to all Sects except the Eunomians Photinians and Manichees Socrat. l. 5. c. 2. He took Theodosius into the Empire with him And so the Orthodox Party got up again and the Arians after this went every where down save among the Goths § 4. LXXI Theodosius called a General Council at Constantinople where the chief things done were 1. the setting up of Gregory Nazianzene as Bishop 2. The condemning of the Macedonians 3. The giving of the second Patriarchate to Constantinople because it was the Imperial Seat putting under him the Diocesses of Pontuâ— Heraclea and Asia 4. The putting down of Nazianzene again and putting Nectarius in his stead 5. The setling Flavianus at Antioch § 5. Some would perswade us that it was two Councils and not one that did these things But the question is but de nomine In the beginning they dispatch'd part of their work and before they departed Meletius the Bishop of Antioch dying the Bishops returned to Council and more Egyptian Bishops came and did the rest § 6. The Case of Gregory Naz. was thus A Council at Antioch in the reign of Arianisme sent him with three more able speakers to go visit the Churches and draw them from Arianisme He came to Constantinople and an Arian being in possession he got into a little empty Church and there so long Preached till he had recovered much of the City from Arianisme Hereupon Peter Bishop of Alexandria signified by Letters that he would have him be Bishop of Constantinople against the Arian Bishop The Orthodox Party chose him One Maximus that of a Philosopher turned Christian and insinuated into Gregories familiarity by money first and threats after gets Peter of Alexander and the Egyptian Bishops to make him Bishop of Constant supposing Gregory not yet lawfully settled Meletius Antioch being at Const. Ordaineth Gregory Bishop The Council when Convened Confirm him and cast out Maximus that never had possession Theodosius owneth Gregory and putteth out the Arian Bishop and possesseth him of the Great Church The Antiochian Controversie falling in at the death of Meletius Gregory was against Flavian The Egyptian Bishops being for him set against Gregory and resolved to cast him out and choose another He seeing their resolution and offended at their furious carriage in the Council resigneth to the Emperour and departeth some make it as if his resignation was unconstrained but his own words shew that he did it but to prevent the deposition which they resolved on Else he durst not have deserted his Flock that lamented his departure In his place they chose Nectarius a Pretor that was no Christian in foro Ecclesiae as being not yet baptized and so was indeed uncapable and the choice null But the man was honest And Nicephorus saith that they put down his name in a Paper with others leaving it to the Emperour to chuse one of them and that he chose Nectarius § 7. The description of this Council and the good Bishops of his time by Gregory Naz. in his Poems and his Orations is very doleful How implacably factious and contentious they were how fierce and violent leaping and carrying themselves in the Council like mad-men He describeth the People as contentious but yet endued with the love of God though their zeal wanted knowledg Page 528. Orat. 32. The Courtiers he saith whether true to the Emperour he knew not but for the most part perfidious to God And the Bishops as sitting on adverse thrones and feeding adverse opposite Flocks drawn by them into factions like
the clefts that earth-quakes make and the pestilent diseases that infect all about and distracting and dividing all the World separating the East from the West by the noise of meus tuus Antiquus Novâ—s nobilior ignobilior multitudine opulentior aut tenuior raging like furious horses in battle and like mad-men casting dust into the air and under their several Heads or Leaders fulfilling their own contentions and becoming the determiners of wicked ambition and magnificence and unrighteous and absurd judges of matters The same men saith he are to day of the same throne and judgment as we are if so our Leaders and chief men carry them Tomorrow if the wind do but turn they are for the contrary Seat and Judgment Names or Votes follow hatred or friendship And which is most grievous we blush not to say contrary things to the very same hearers Nor are we constant to our selves being changed up and down by contention You would say we are tossed like the waving Euripus Therefore he professeth that it is unseemly for him to joyn with them in their Councils as it were to leave his studies and quietness to go play with the Lads in the Streets Page 524. The like he hath in his Poem De vitâ suâ Page 24 25 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Etenim Magistri Plebis atque Antistites Sancti datores Spiritus qui thronis Fundunt ab altis verba queis patitur salus Cunctisque pacem jugiter qui praedicant In aede mediâ vocibus clarissimis Tanto furore se petunt sibi invicem Tumultuando contrahendo copias Carpendo sese mutuò linguâ efferâ Saliendo mentis ut solent sanae impotes Praedando quos quis ante praedari queat Rabida Imperandi dum tenet mente sitis Quinam ista verbis quibus dignè eloquar Orbem universum prorsus ut divulserint Ortumque jam Hesperum scindit magis Ardens simultas quam loci vel climata Namque illa si non finis at media uniunt At hos ligare vinculum nullum potest Non Causa Pietas Bilis hoc excogitat Ad mentiendum prona sed Lis ob Thronos Quidnam hoc vocârim Praesules Non praesules c Are not these lamentable descriptions of the Bishops of those happy times and excellent Councils Even in the days of good Theodosius when the Church recovered from under Arianisme and came newly out of the fire of Persecution The truth is All times have had some few such excellent persons as Nazianzene Basil Chrysostome c. But they have ordinarily been born down by the violent stream of a more ignorant selfish worldly sort of men All this here cited out of Gregory is much less than he saith in his last Oration De Episcopis Vol. 2. too large and sharp to be now recited Therefore I leave it to the perusal of the Learned Reader One Papist saith to me that it was the Arian or Macedonian Bishops that Gregory meant But the whole tenor of his writing speaketh the contrary and that he spake of this first Council at Constantinople one of the four which is equalled to the four Evangelists And in his 59th Epist. to Sophronius Page 816. he saith Si eos inveneritis non ob fidei doctrinam sed ob privatas simultates inter se distractos divulsos quod quidem ipse observavi c. But some may say that passion moved him to the satyrical exaggeration of his own received injuries But 1. He speaketh not of this Council only but of others also 2. He acknowledged that till the Egyptian Bishops came he had the Council Vote for his place 3. His spirit and all his endeavours were for peace and not to make things worse than they were And for peace he quit his Seat 4. And in his Epistles to the Civil Magistrates â—e afterwards wrote earnestly to them to keep the Bishops at the next Council in peace lest they should make Religion a contempt and scandal So that few men could worse be charged with abusive invectives than this Pious Learned peaceable Bishop § 8. In his 55th Epist. to Procopius page 814. refusing to come to their Council he saith If I must write the very truth I am of the mind to fly from or avoid every Meeting of Bishops For I never saw a joyful and happy end of any Council nor any that gave not more addition and increase to evils than depulsion or reformation For pertinacious contentions and the lusts of Domination or Lording Think me not saith he grievous and troublesome for writing this are such as no words can express And a man that will there be a Judg of others shall sooner contract dishonesty himself than repress the dishonesty of others They that say he speaketh only of Heretical Councils defie the light and will be believed by none that know the History § 9. The Case of Antioch briefly was this Meletius was a good man but of a healing disposition made Bishop by the Arians mistaking him and put out by them when they knew him yet he held Communion with repenting Arians Euzoius an Arian was put into his place and he kept Conventicles The grand Controversie of all the foregoing Ages was about Communion with the Lapsed that yielded to Idolatry or Heresie some over zealous were too proud of their own sufferings and were very rigid against receiving such Penitents saying they were Time servers and receiving them would encourage others to save themselves in suffering and then repent Others were too wide in receiving them upon unsatisfactory professions of Repentance The Wisest went a middle way Many Antiochians separated from Meletius because the Arians chose him and he received penitent Arians And Lucifer Calaritanus and Eusebius Vercellensis of France going to settle the Peace at Antioch Eusebius disliked their opposition to Meletius and left them Lucifer a good Man but rigid and hot against the Arians said that Meletius could be no Bishop and ordained them Paulinus and so there were three as is aforementioned The Bishop of Rome who would have a singer in all encouraged Lucifer Paulinus was a man of extraordinary goodness but yet the Canon nullified the Ordination of a Bishop into a fore possessed Seat And when half cleaved to Meletius and half to Paulinus both very good Men a Synod as is aforesaid ended the difference by tolerating both till the death of one and then making him sole Bishop The Presbyters it 's said were sworn to this Meletius dyeth first yet Flavianus a Presbyter that had stuck to them in Valens Persecution is chosen Bishop by the Meletians who will not joyn with Paulinus as a Schismatick The Pope owneth Paulinus The Council at Constantinople own Meletius first and Flavianus after Gregory Nazianzene and others were against Flavianus because they said he came in by Perjury having sworn not to accept it Some say he did not Swear Lucifer Calaritanus that Ordained Paulinus
forsook the Party called the Catholick Church and gathered separated Churches and became the Head of a Schism called since Luciferian Hereticks meerly because the Churches received the confessing returning Arians to Communion and he owned Elavianus And thus even good Bishops could not agree nor scape the imputation of Heresie § 10. Baronius and Binnius after him say Nazianzenus hunc discordiam suâ abdicatione compositum iri arbitratus sedi Constantinopolitanae cum consensu Imperatoris non sine magno Bonorum ac populi fletu renunâ—iat atque statim post habitas in Synodo aliquot actiones comitantibus optimis quibuscunque Orientalibus in Cappadociam discedit Tum qui supererant ibi Episcopi ac Sacerdotes Nundinarii in locum Christiani perfectissimi Theologi absolutissimi Monachi castissimi Nectarium hominem nondum Christianum sed adhuc Catechumenum rerum Ecclesiasticarum penitùs imperitum in voluptatibus saeculi carnis hactenùs versatum suffecerunt § 11. This Council added to the Nicene Creed some words about the Holy Ghost The advancement of the Constantinopolitane Bishop by this Synod with the reasons of it bred such a jealousie in the Bishops of Rome as hath broken the Churches of the East and West which are unhealed to this day § 12. LXXII Two Bishops Palladius and Secundianus complained to Gratian that they were unjustly judged Arians and desired a Council to try them Ambrose perswaded him not to trouble all the World for two Men. A Council of 32 Bishops is called for them at Aquileia They refuse to be accountable to so few and are condemned § 13. LXXIII An. 381. Twelve Bishops met at Caesaraugusta against the Priscillianists These Men had divers other Councils in those times Ithacius and Idacius were the Leaders The whole Story you may find in Sulpitius Severus in the Life of Martin c. The sum is this Priscillianus a rich Man of much Wit and learning was infected with the Heresie of the Gnosticks and Manichees Many followed him his party was much in Fasting and Reading The Bishops in Council excommunicated them Yet they kept up The Bishops in Council sought to the Emperour Gratian to suppress them by the Sword A while they prevailed But the Priscillianists quickly learned that way and got a great Courtier to be their Friend and Gratian restored them Gratian being killed when Maximus was chosen Emperour by his Army the Bishops go to Maximus for help The Arians having got Head against Ambrose at Milan and these Sectaries troubling the Churches in France Spain and Italy Maximus a Man highly commended for Piety by most Writers saw that being forced by his Army to accept the Empire he was a Usurper being once engaged thought the defence of the Orthodox would strengthen him So he forced Valentinian by Threats to forbear wronging Ambrose And to please the Bishops he put Priscillian to death and banished some of his Followers Martin Bishop of Tome being a Man of small learning but of great Holiness and austerity of Life living like a Hermite in the poorest Garb and Cabbin lying on the Ground faring hard praying much and working more Miracles if Sulpitius his Schollar and Acquaintance may be believed than we read of any since the Apostles even than Gregory Thaumaturgus did abhor drawing the Sword against Hereticks and disswaded the Bishops and Emperour but in vain The prosecution was so managed by the Bishops that in the Countreys those that did but Fast and Read much were brought under the suspicion of Priscillianism and reproached This common injury to Piety from the Bishops grieved Martin yet more so that he renounced the Communion of the Bishops and their Synods whereupon they defamed him to the Emperour and People as an unlearned Man a Schismatick suspected of favouring Priscillianism But Martins holiness and Miracles magnified him with the Religious sort At last a great Priscillianist being sentenced to death Martin travelled to the Emperour Maximus to beg his Life Maximus told him he would grant his desire if he would but once communicate with the Bishops Martin preferring Mercy before sacrifice yielded and did once communicate with them But professed that in his way home an Angel corrected him and threatned him if he did so any more and that from that time his gift of Miracles was diminished and so he never communicated with them more to the Death Sulpitius his Narrative puts the Reader to a great difficulty either to believe so many and great Miracles as he reports or not to believe so learned pious and credible an Historian who professeth to say nothing but what he either saw himself or had from the Mouth of Martin or those that saw them and who speaketh his own knowledg of his eximious Piety He speaketh hardly of the Bishops not only as complying with an Usurper but that Ithacius in particular of his knowledge was one that much cared not what he said or did The Bishops would have denied that the death of Priscillian was by their means Is it not strange that the Church of Rome should Canonize Martin for a Saint believing his great Miracles and yet themselves go an hundred times further against the blood of Dissenters than the Bishops did whom Saint Martin therefore opposed and separated from to the death The Churches in Spain and elsewhere were disturbed and scattered or endangered by Souldiers to please these Bishops not as some forge that Maximus did persecute the Christians for the Prey For most Writers magnifie his Piety and Defence of Ambrose and the Orthodox that condemn his Usurpation though he said the Souldiers in Britain forced him to it § 14. LXXIV A General Council was called to Rome by the Emperour and Damasus but the Oriental Bishops would not come so far but met at Constantinople Here Damasus owned Paulinus at Antioch as the Council of Const. had owned Meletius And so neither would be obedient to the other the General Council nor the Pope But Damasus durst not excommunicate Flavianus but permitted two Bishops to continue at Antioch accounted a Schism which continued long § 15. LXXV The Oriental Bishops that would not come to Rome meeting at Constantinople wrote to Rome to tell them their Case and Faith minded them that it was according to the Canons that Neighbour Bishops and not Strangers should Ordain Bishops to vacant Seats to justifie their setting up Flavianus when Rome set up Paulinus And they give account of the advancement of Const. and Ierusalem and call Ierusalem The Mother of all other Churches § 16. A Synod held at Syda against the Massalians little is known of § 17. LXXVI A Council at Bourdeaux condemned Instantius Priscillian who thereupon was slain at Trevers § 18. LXXVII An. 386. A Council at Rome under Syricius repeated some of the old Canons § 19. LXXVIII Theognostus having excommunicated Ithacius and reprehended the Bishops as irregular and bloody for procuring the Death of Priscillian a Council called at Trevers did justifie and acquit
him Unjustly say even Binnius and Baronius who here repeat out of Sulpitius Martins once communicating with the Bishops there to save two Mens Lives and the Words of the Angel to him Meritò Martine compungeris Sed aliter exire nequîsti Repara virtutem resume Constantiam ne jam non periculum gloriae sed salutis incurras Itaque ab illo tempore satis cavit cum illâ Ithacianae partis communione misceri Caeterùm cum tardius quosdam ex ergumenis quam solebat gratiâ minore curaret subinde nobis cum lachrymis fatebatur se propter communionis illius malum cui se vel puncto temporis necessitate non spiritu miscuisset detrimentum virtutis sentire sexdecim pòst vixit annos nullam Synodum adiit c. Is it not strange that Papists blush not to recite such a History with approbation which expresseth a testimony from Heaven against far less than their Inquisition Flames Murders Canons de heraeticis comburendis exterminandis and Deposing Princes that will not execute them And which sheweth such a Divine justification for separation from the Bishops and Synods of such a way yea though of the same Religion with us and not so Corrupt as the Reformation found the Roman Papacy and Clergy § 20. LXXIX The two Bishops continuing at Antioch Evagrius succeeding Paulinus and Rome owning him and the East Flavianus a Council is called at Capua Flavian refuseth to come The Council had more wit than many others and Ordered that both Congregations Flavian's and Evagrius's being all good Christians should live in loving Communion O that others had been as wise in not believing those Prelates that perswaded the World that it is so pernicious a thing for two Churches and Bishops to be in one City as Peter and Paul are said to be at Rome And they referred the Case to Theophilus Alex. § 21. But this Council condemned a new Heresie Hereticating was in fashion viz. of one Bishop Bonosus denying Mary to have continued a Virgin to the death And they condemned Re-baptizing and Re-ordaining and the Translation of Bishops § 22. LXXX Next comes a Provincial Council or two at Arles which doth but repeat some former Canons § 23. LXXXI Next we have a strange thing a Heresie raised by one that was no Bishop But the best is it was but a very little Heresie Hierome is the describer of it who writing against the Author Iovinian a Milan Monk no doubt according to his sharpness makes the worst of it At the worst it containeth all these 1. That Virgins Widows and Marryed Women being all baptized or washed in Christ and not differing in any other works are of equal merits 2. That those that plenâ â—â—de with a full faith are born again in baptisme cannot be subverted by the Devil 3. There is no difference of merit between abstaining from meat and receiving it with thanksgiving 4. That there 's one Reward in Heaven for all that keep their baptismal vow Siricius catching Iovinian hid at Rome sends him to Milan where a Council Hereticateth him § 24. LXXXII It 's strange that Binnius vouchsafeth next to add out of Socrates l. 5. c. 20. when he Hereticateth him also a Council of the Novatians Socrates and Sozomen are called Novatians by the Papists because they rail not at them so valiantly as the Hereticators do And it may be they will call me one if I say that I better like this Councils Canon than burning men for such a Heresie They decree that as from the Apostles the different time of keeping Easter was not taken for sufficient cause for Christians to renounce Communion with each other so it should be esteemed still and it should be so far left indifferent that they live in love and Communion that are herein of different minds And I would say as lowd as I can speak If all the proud contentious ambitious hereticating part of the Bishops had been of this Christian mind O what sin what scandal and shame what cruelties confusions and miseries had the Christian world escaped But yet men will scorn to be so far Novatians in despight of Scripture reason humanity and experience whatever sin or misery follow As I said before in England the Convocation and Parliaments oversight hath determined of a false rule to know Easter-day and silenceth Ministers for not Assenting Consenting to it and approving the Use of it even the Use which consisteth in keeping Easter at a wrong time which makes us Hereticks § 25. LXXXIII An. 393. A great Council was called at Hippo where Austin yet a Presbyter was there Good men will do well Here was nothing but pious and honest for reformation of Discipline and Manners And most of the African Councils were the best in all the world Their Bishopricks were but like our Parishes and they strove not who should be greatest or domineer § 26. LXXXIV Next a Council at Constant. decideth a Crontroversie between two men striving for a Bishoprick Bin. p. 539. § 27. LXXXV Concilium Adrumetinum did we know not what § 28. LXXXVI An. 394. A Council of Donatists was held at Cavernae about a schism between two men set up for Bishops against each other § 29. LXXXVII At Bagai another Council was called by the Donatists for the same Cause where Primianus Carthag having 310. Bishops condemned Maximianus his Competitor absent Note here 1. How great a number the Donatists were and on what pretence as over-voting them they called others Hereticks and Schismaticks 2. How small Bishopricks then were the number tells us § 30. LXXXVIII A Synod was held at Taurinum in Savoy where a difference was decided between the Bishops of Arles and Vienne striving which should be greatest And he was judged to be the greatest whose seat was proved to be the Metropolitan And a case of Communicating with one Foelix a Partner of Ithacius and the bloody Bishops was debated § 31. LXXXIX Another Carthage Council called the second which Binnius saith was the last is placed next which decreed several Church Orders some of which shew that a Bishops Diocess had then but unum altare As when reconciliation of Penitents as well as Chrisme and Consecrating Virgins was to be done by the Bishop only except in great necessity And when Christians were multiplyed they that desired a Bishop in a place that had none before might have one And the prohibition erigendi aliud altare c. was repeated § 32. XC Another Carthage Council called the third hath many good Orders One is Can. 26. That the Bishop of the first Seat shall not be called the Chief Priest or Bishop or any such thing but only the Bishop of the first Seat To avoid all ambitious designs of superiority Whence Binnius elsewhere noteth that Carthage had not an Archbishop No doubt they had a sense of the sin and misery that came by the Patriarchall and other ambitious strifes § 33. XCI Another Carthage
Council hath the like Canons adding to this aforesaid as Gratian citeth it Vniversalis autem nec etiam Romanus Pontifex appelletur To which Binnius hath no better an answer than 1. That it is only swelling titles and not the superiour power that is forbidden 2. That the Africans had no power to make Laws for Rome But 1. Sure the Name is Lawful if the Power be Lawful 2. They that could make no Laws for Rome might declare their Judgment of Gods Laws and that Rome might make no Laws for them This Council also forbiddeth going beyond Sea with Appeals § 34 XCII The next Carthage Council hath 104 Canons for Discipline most very good Divers Canons lay so much on the Bishop as plainly shew each Bishop had but One Altar Can. 14. That the Bishops Cottage be not far from the Church Can. 15. That the Bishop have but vile or cheap houshold stuff and a poor table and diet and seek his authority or dignity by his faith and desert of life 16. The Bishop must not read the Gentiles Books 19. Nor contend for transitory things though provoked 20. Nor take on him the care of Family or common business but only be vacant to the Word and Prayer 23. The Bishop shall hear no Cause but in the presence of his Presbyters else it shall be void that is sentenced without them unless confirmed by their presence 28. The unjust condemnation of Bishops is void 30. And judgments against the absent 35. The Bishop to sit higher than the Presbyters at Church and their Meetings but at home know that they are his Colleagues 51. A Clerk how Learned soever in Gods Word must get his living by a trade 52. That is by a trade or husbandry without detriment to his Office 53. All Clerks that are able to work should learn both trades and Letters 55. The Bishop must not admit an accuser of the brethren to Communion Nor to enter into the Clergy though he amend Many against Clergy-men that are flatterers betrayers foul-tongued quarrellers at discord scurrilous of filthy jeasts that swear by creatures that sing at feasts of former scandal c. 83. The poor and the aged of the Church to be honoured before the rest 88. He that goeth to any Shows or Sâ—ghts on publick days instead of going to the Church-assembly let him be Excommunicate 98. A Lay-man must not teach when the Clergy are present unless they bid him 100. A woman must not baptize § 35. XCIII An. 398. Another Council was at Carthage of 73. Bishops for Discipline § 36. XCIV An. 399. Theophilus held a Synod at Alexandria against a dead man Origen The occasion Baronius and Binnius thus deliver Melania a Woman of greatest Nobility in Rome in Valens the Arians Pesecution hid five thousand Monks and a while susteined them and when they were banished with great zeal followed them to maintain them out of her substance or estate When they were restored from banishment she built for her self a Monastery at Ierusalem in which besides fifty Virgins that dwelt with her she entertained and maintained holy Foreign Bishops Monks and Virgins twenty seven years Whereby it happened that both she and Ruffinus were by Didymus Alexandrinus a man blind but of great learning and fame too great an admirer of Origen's works entangled as their accusers said in Origen's errours and received and divulged his Book called Periarchon After 25 years absence in Egypt and Palestine returning to Rome with great fame of Holiness and bringing with them a piece of the Cross they with fraud bring to Origen's Periarchon that is Translated and Corrected by Ruffinus Another Woman Marcella accuseth them of Origen's errours which they deny and geting Communicatory Letters from Pope Siricius forsake Rome where such Merits and Holiness would not procure an aged Lady a quiet habitation without being Hereticated because she highly valued Origen's Works which had divers errours and who hath not Hereupon Pamachius and Oceanus write to Hierome to publish Origen's Periarchon entire and detect his errours which he did shewing that Ruffinus had mended some and left others unmended This occasioned stirs against Hierome and a Council call'd at Alexandria an 399. where Origen is condemned Theophilus by his Legates expells Origen's followers out of Egypt and Palestine Being expelled they go to Chrysostome to Constantinople and complain of Theophilus as persecuting them that were innocent Catholicks and desired his help He undertaketh to reconcile them to Theophilus Epiphanius followeth them to Constantinople and requireth Chrysostome to Excommunicate them and Expel them Chrysostome durst not do it against people professing truth and piety without a Synod Whereupon Epiphanius irregularly accuseth Chrysostome and publickly inveyeth against him in his own Church of the process of which more anon § 37. For the better understanding of these matters I will insert somewhat of Theophilus and Chrysostome out of Socrates because he is a most credible Historian and saith they were things done in his own days Theophilus was noted for a Lordly Prelate Isidore Pelusiota saith more When Chrysostome was to be Ordained Bishop of Constantinople Theophilus refused to Ordain him because he would have preferred to it one Isidore a Presbyter of his own But Eutropius a Courtier having got Articles against Theophilus shewed them to him and bid him choose whether he would Ordain Chrysostome Bishop or stand at the Bar and answer those crimes Theophilus was so afraid at this that he presently Consecrated Chrysostome Socr. l. 6. c. 2. But presently after began busily to devise how he might work him mischief which he practised privately by Word and by his Letters into foreign Countries But was vexed that his malicious practices had not better success for he thought to bring in this Isidore cap. 5. § 38. One of the Articles against Theophilus was this When Theodosius was going to fight against Maximus the Tyrant Theophilus sent presents by this Isidore to the Emperour with two Letters charging him to give the presents and one of the Letters to him that should have the upper-hand Isidore got him to Rome to hearken after the Victory But his Reader that kept him company stole away his Letters Whereupon Isidore in a fright took his heels presently to Alexandria § 39. Another thing to be fore-known to this story is in Socrat. l. 6. c. 7. The schisme of the Anthropomorphites now rose from Egypt some of the more unlearned thought that God had a body and the shape of a man but Theophilus and the Judicious condemned them and inveighed against them proving that God had not a body The Religious of Egypt hearing this flocking in blind zeal to Alexandria condemned Theophilâ—â—s for a wicked man and sought to take away his life Theophilus very pensive devised how to save his life He came to them courteously and said When I fasten mine eyes on you methinks I see the face of God These words allayed the heat of the Monks who said If that
be true that thou sayest that the face of God is like ours then curse the Works of Origen which deny it If thou deny this be sure thou shalt receive at our hands the punishment due to the impious and open enemies of God O brave disputing Were these mortified Monks Theophilus told them he would do what they would for he hated the Books of Origen But that which ripened the mischief was that the Religious Houses of Egypt having four brothers excellent men for their overseers Theophilus was restless till he got them away to him one of them Dioscorus he made a Bishop others living with him perceived that he was set upon heaping and hoarding money and that all his labour tended to gathering Dr. Hanmer translating this puts in the Margin This Bishop hath more fellows in the World And noting how Theophilus to revenge himself persecuted his own Opinions saith This is a sin against the Holy Ghost would dwell with him no longer but returned to their Wilderness Theophilus prone to anger and revenge endeavoured by all means to work them mischief And the way he took was to accuse them to the Monks for saying to him that God had not a body nor humane shape And he himself was of the same Opinion yet to be revenged of his Enemies he stuck not to oppugn it and sent to the Monks not to obey Dioscorus or his Brethren for they held that God had no body whereas Scripture saith that he hath eyes ears hands and feet as men have which with Origen they deny By this treachery he set them all together by the ears one side calling the other Origenists and the other them Anthropomorphites so it turned to bickering among the Monks yea to a deadly battel And Theophilus went with Armed men and helped the Anthropomorphites So you see if Socrates say true how wickedly this Sainted Patriarch lived and how he came so much engaged against the Origenists whose errours doubtless were worthy blame but many good persons who honoured Origen for his great worth and owned not his errours were called Origenists because they honoured him And that which was erroncous in him was consistent with far greater Learning Piety and Honesty than Socrates Isidore Pelus and others thought there was in Theophilus Either credible Socrates and others were gross Lyars or this Patriarch and Saint was a downright knave or acted like one § 40. Now we are upon it let us prosecute Chrysostome's History â—urther He was a studious holy Monk of a House near Antioch After Nectarius death he was chosen Bishop for his meer piety and worth He was a man of great piety and honesty and an excellent tongue and as good a life but bred in a Cell and not to Courtship knew not how to slatter Courtiers and Court-Prelates He was naturally sharp and cholerick and his conscience told him that a Bishop must not be a dawber nor flatter the greatest wicked men For Bishops in that Age were the Preachers not having a thousand Congregations to preach to He saw even the Clergy addicted to their appetites and he kept a Table for them but eating with great temperance he always eat alone He rebuked the Luxury of the Court and particularly of the Empress who conceived a deadly hatred against him And the Custome of the Court was for the Women much to influence both Emperour and Courtiers and then what Bishop soever was too precise for them and bold with their sins to get a pack of the Worldly Clergy presently to meet together and depose him For Synods of Bishops not the Pope had then the power They would not be seen in it themselves but a Patriarch of Alexandria should call a Synod and do it presently Chrysostome was a man of no Courtship to take off their edges but the worse Courtiers Bishops and Priests were the worse he spake of them And all the honest plain people believed and loved him but the rich and great Prelates abhorred him His own Clergy hated him because he would reform them Those that would not amend he Excommunicated Which they could not bear so that one of his Deacons Serapion openly said to him O Bishop thou shalt never be able to rule all these as thou wouldst unless thou make them all tast of one whip Every one was his Enemy who was his own and was engaged by guilt against his Discipline and Doctrine The Guilty hated him His Hearers loved him Swift-Writers took his Sermons which tell us what he was to this day And it was honesty and policy in Innocent Bishop of Rome to own him who had worth to add to the reputation of his defendants Among other of his accusations one was that Eutropius an Eunuch Chamberlain to the Emperour procured a Law against Delinquents taking the Church for a Sanctuary And shortly after being to be beheaded for a crime against the Emperour he took the Church for a Sanctuary himself And Chrysostome from the Pulpit Preached a Sermon against him while he lay prostrate at the Altar Also he resisted Gainas the Arian who turned Traytor and was destroyed Another cause of Chrysostome's disturbance was that one Severianus Bishop of Gabale in Syria came into Constantinople and Preached for Money and drew away the hearts of the People while Chrysostome was about choosing a Bishop for Ephesus Serapion a turbulent Deacon quarrelled with the Syrian Bishop and would not reverence him The Bishop said If Serapion die a Christian Chirst was not Incarnate Serapion tells Chrysostome the last words without the first Chrysostome forbids Severianus the City The Empress taketh his part and importuneth Chrysostome to be reconciled to Severianus But the Core remained Socrat. l. 6. c. 10. § 41. Socrat. c. 11. Shortly after Epiphanius the Collector of Heresies came from Cyprus to Constantinople and there irregularly in Chrysostomes Diocess played the Bishop ordained a Deacon and called together the Bishops that were accidentally in the City and required them to Condemn the Books of Origen which some did and some refused saith Socrates cap. 12. Obscure men odd Fellows such as have no Pith or Substance in them to the end they may become famous go about most commonly to purchase to themselves Glory and Renown by dispraising such men as far excel them in rare and singular Virtues Chrysostome bore patiently Epiphanius's fault and invited him to take a Lodging at his House He answered him I will neither Lodg with thee nor Pray with thee unless thou banish Dioscorus and his Brethren out of the City and subscribe with thy own Hand the Condemnation of the Works of Origen Chrysostome answered that such things are not to be done without deliberation and good advice Epiphanius in Chrysostome's Church at the Sacrament stands forth and Condemns Origen and Excommunicateth Dioscorus a Bishop and reproveth Chrysostome as taking their part Chrysostome sent word by Serapion to Epiphanius that he did violate the Canons 1. In making Ministers in his Diocess 2. In
Canon galleth the Pontificians If Presbyters Deacons or other inferiour Clergy shall in their Causes complain of the Bishops the neighbour Bishops shall hear them and end the business being used by the consent of their Bishops But if they see cause to appeal from them also let them appeal to none but to Africane Councils or to the Primates of their Provinces But if any will appeal to any places beyond the Seas let none in Africk receive them into Communion In this Council was Aurelius Alypiâ—s Augustinus Evodiâ—s and Possidonius and these very great with Pope Innocent one of the best and wisest Popes who excommunicated Theophilus Arcadius and the Empress c. for Chrysostomes cause Yet did this pass then without contradiction Can. 12. of this Council Liturgies were made necessary approved by Councils lest any Heresie should be vended § 56. Câ—lestine and Pelagius being condemned by the Africans especially upon the Accusations of Lazarus and Herotes Bishops said to be holy men Innocent joyned with the Africans but after his death Pope Zosimus having a fair Appeal of Caelestine c. to him absolveth them both and condemneth their Accusers He writeth an Epistle had the cause been good very honest against rash condemning innocent men telling them how greatly they were rejoyced at Rome to find them Orthodox and what false and bad men Lazarus and Herotes were It was Lazarus custome to accuse the Innocent as in many Councils he had done Saint Britius a Bishop of Tours that he got by Blood into the Bishops Seat and was the shadow of a Bishop while a Tyrant had the Image of Empire and then his Patron being slain voluntarily deposed himself The like he saith of Herotes and that neither of them would come personally to Rome but lay in Bed and sâ—nt false Letters of Accusation Therefore he admonisheth the Africans among whom was Augustine to believe such whisperers no more against the innocent But Binnius out of Prosper maketh the accusers holy men and the other wicked Bin. p. 607. § 57. Pelagius sent Zosimus a Confession of his Faith and therein condemning all the late Heresies professeth That he so holdeth free will as yet that we always need the help of God and that they erre who say with the Manichees that a man cannot avoid sin and they that say with Jovinian that a man cannot sin for both deny the freedome of the will But he holdeth that always a man can sin and can forbear sin so as be still holdeth the freedome of the will But subtile Augustine and the rest sent back many harder questions to put to Pelagius and Caelestine for their tryal upon which they after past for Hereticks § 58. CVI. Therefore 217 Bishops in a Council at Carthage having received Zosimus Letters decreed to stand to their former judgment and Innocents against Pelagius and Caelestine till they should confess certain points for Grace drawn up by Paulus Diaconus § 59. CVII Zosimus being dead Boniface and Eulalius strove for the Popedome Both were chosen The Emperour Honorius was sent to for both This Case being too hard for him he referreth it to a Council at Ravenna It proved too hard for them Therefore the Emperour commanded them both to remove from the City and another Bishop to officiate till it was decided by another Council But Eulalius disobeying the Emperours Command and coming into Rome at noon-day occasioned a tumult and the people were neer to fight it out Which the Emperour hearing expelled Eulalius and a Council obeying him confirmed Boniface § 60. Among the Decrees of Boniface one is That no Bishop shall be brought or set before any Iudge Civil or Military either for any Civil or criminal cause So that a Bishop had the priviledge of a bad Physician he might murder and not be hanged For any crime he was to answer but before Bishops who could but Excommunicate and Depose him But another Decree is better against Bishops that fall out and desire to hurt their Brethren But alas to how little effect § 61. CVIII Another Council at Carthage called the sixth and by some the fifth had the famous contention with three Popes Zosimus Boniface and Caelestine successively against Appeals to Rome and the Popes sending Legates into Africa to judge The Popes alledged the Council of Nice for it The African Bishops knew no such Canon They take time for Tryal and send to Constantinople and Alexandria to Atticus and Cyril for their true Copies of the Councils None of them have any such Canon The Fathers write to the Pope to take better heed what he affirmeth for the time to come and to forbear such pride and usurpation alledging that by the Canons all strifes were to be ended by their neighbour Bishops and Councils Here the Papists sweat about these answers and the event Some say as Harding that the Africans continued long some say almost 100 years in Schism And an Epistle under the name of Pope Boniface the second to Eulalius saith the same Others wiser as Binnius see that to lose Augustines authority and have him and all the African Bishops the best of the World against the Papal power would be to heavy a burden for them Therefore they say that the Africans were no Schismaticks that the Canon not found was in the Council of Sardica and that That went for the Council of Nice That the Africans did not deny the Popes power of judging them but only of sending Souldiers and doing it violently by force and such other shifts which the express words of the African Council and Letters plainly confute If any dispute it I appeal to the very words Either another Council or a second Session of the same is called the seventh at Carthage § 62. CIX All this while the Schism continued at Rome and Eulalius partly would not Communicate with the rest each side saying that theirs was the True Bishop and the other an Usurper and Schismatick But Theodosius was for Caelestine In his time another Carthage Council made up their Canons 105. Among which are 6. That no Bishop be called the chief Bishop 33. To deal gentlier with the Donatists 36. To send to them for peace 53. That Bishops latelier ordained may not dare to prefer themselves before those that were Ordained before them 68. For pacifying the Churches of Rome and Alexandria c. § 63. It fell out well for Austin against the Pelagians that by the means of Prosper and Hilary Pope Caelestine was wholly on Austins side and condemned the Pelagians And among his own Decrees one was Nullus invitis detur Episcopus Cleri plebis ordinis Comm. sensus ac desiderium requiratur Many Canons of those times shew that the Bishops Churches were no bigger than that All the Laity could meet to choose or accept the Bishop and have personal Communion § 64. CX An Eastern Council against the Massalians § 65. CXI Next cometh the Nestorian War Pope Caelestine provoked by
Cyril Alex. called a Council at Rome and condemned Nestorius unless he recanted in ten days § 66. CXII Cyril calleth his Council at Alexandria and passeth the same sentence having got Caelestine to back him and sends it with many Anathematismes to Nestorius calling for his abjuration The whole cause is opened at the next Council at Ephesus CHAP. V. The First General Council at Ephesus with the Second and some other following § 1. THe Church at Constantinople growing to be the greatest by the presence of the Court which was the spring or poise of most of the Bishops courses and indeed did rule it became the envy and jealousie especially or the two great Patriarchs Rome and Alexandria Alexandria being under the same Emperour had more to do with Const. and made the greater Stirs For when the Empire was divided Rome being under an Orthodox Emperour had little trouble at home and little opportunity for domination in the East Yet keeping up the pretence of the prime Patriarchate and the Caput Mundi Romani the Pope watch'd his opportunity to lay in his claim aud to keep under the stronger side and while they did the work in the East against one another he sent now and then a Letter or a Legate to tell them that he was somebody still And indeed the hope of help from the Western Emperour by the countenance of the Pope made the Eastern Churches still vexed with Heresie and Persecutions and Divisions to seek oft to Rome and be glad of their approbation to strengthen them against their adversaries § 2. When Arsacius was dead Atticus succeeded him at Constantinople a wise and pious healing man who greatly thereby advanced that Church and all the Eastern Churches He dealt gently with the Novatians and lived in peace with them He encouraged Hereticks by kindness to return to the Communion of the Church At Synada in Phygia Pac. was a Church of Macedonians Theodosius Bishop of the Orthodox Persecuted them with great severity And when he found that the Magistrates of the place had not power to do as much as he expected he got him to Constantinople for greater power while he was there Agapetus the Macedonian Bishop turned Orthodox and all the Church adhered to him and set him in the Bishops chair When Theodosius came home with power to persecute him he found him in his place and the people shut the doors against Theodosius Whereupon he went back to Const. and made his complaint to Atticus how he was used Atticus knew that it fell out for the best for the concord of the Church and he gave Theodosius good words and perswaded him only to be patient § 3. Cyril at that time succeeded his Unkle Theophilus at Alexandria in place and in unquiet domination taking more upon him than Theophilus had done even the Government of temporal affairs He presently shut up the Novatian Churches in Alex. rifled them of all their Treasure and bereaved Theopemptus their Bishop of his substance The Jews at that time falling out with the Christians murdered many of them Cyril executed some and banished them all Orestes the Governour took this ill Fifty Monks of Mount Nitria come to take Cyril's part and assault the Governour and wound him in the head with a stone The people rise and put the Monks to flight but take him that did the Fact and he is tormented and put to death Cyril pronounced the Monk a Martyr but the people would not believe him one At that time there was a Woman Hypatia so famous for learning that she excelled in all Philosophy and taught in the Schools which Plotinus continued so that she had Scholars out of many Countries and was oft with Princes and Rulers and for her modesty and gravity was much esteemed Orestes the Governour oft talking with her the people said It was long of her that he was not reconciled to Cyril They laid hold of her drew her into a Church stript her stark naked rase the skin and tare the flesh off her body with sharp shells till she dyed they quarter her body and burn them to ashes which turned to the great dishonour of Cyril § 4. All this while the followers of Chrysostome remained Nonconformists and Separatists at Constantinople and were called Ioannites and kept in Conventicles of their own Atticus knew that love was the way to win them and he purposing to take that way writeth to Cyril Alex. that the restoring of Chrysostome's name in the Church-Office would tend to heal their sad division and give the Churches peace He told Cyril that Populus majori ex parte per factionem scissus extra muros conventus egerit plerique sacerdotes collegâ—â— nostri Episcopi à mutuâ communione discedentes bonam plantationem Domini parùm abest quin avulserint c. Most of the people were gone and had separate meetings without the Walls Priests and Bishops separating from one another were like to destroy the Church and that if he consented not to restore the name of dead Chrysostome the people would do it without him and he was loath that Church administration should so fall into the hands of the Multitude and therefore he would take in Chrysostom's name Alexander a good Bishop of Antioch put him upon this way But Cyril did vehemently oppose it How did he obey Rome then when the Pope had Excommunicated Chrysotom's persecutors And first he pleaded that the Schismaticks were but few as if their own Bishop knew not better than he and that Chrysostome being ejected dyed a Lay-man and was not to be numbered with the Clergy that Atticus had the Magistrates on his side that would bring them in by force Reader there is nothing new under the sun the things that have been are And a little time would reduce most of them to the Church though they increased That by favouring the Schismaticks he would lose the obedient Conformists and would get nothing by pleasing such disobedient men but strengthen them That the Conformists or obedient were the far more considerable part even the Bishops and Churches of Egypt Libia c. and threatned that he would seek a remedy himself And reproaching Chrysostome he telleth Aâ—ticus That Conformity to the Canons was more to be observed than the pleasing of such Schismaticks and that violating the Canons would do far more hurt than pleasing such men would do good And that such men will never be satisfied by reasons nor judge truly of themselves And he likened the restoring of Chrysostome's Name to the putting in the name of the Traytor Iudas with Matthias He added That if ignorant wilful fellows will forsake the Church what loss is it And therefore that a few mens talk must not draw Atticas to pluck up the Church Sanctions And as for Alexander Antioch who perswaded him to it He was a bold-faced man that had deceived many but this disease must not thus prevail but be cured Thus
undivided The Eutychians thought How can that be called Vnity which maketh not one of two And no doubt the Natures are One But One what Not One Nature but One Person Yet to bring off Cyril it may be said that even the Natures are One in opposition to Division or Separation but not One in opposition to distinction He that had but distinguished these two clearly to them and explained the word Nature clearly had better ended all the Controversie than it was ended It 's plain that Cyril and the Eutychians allowed mental distinction though not that the Mind should suppose them divided And it 's certain that the Orthodox meant no more § 3. He that readeth but Philosophers Schoolmen and late Writers such as Fortun. Licetus de natura c. will see how little they are agreed about the meaning of the word Nature and how unable to procure agreement in the conception They that say it is principium motus Quietis are contradicoted as confounding divers Principia and as confounding Active Natures and Passive the Active only being Principium Motus and the Passive Principium quietis And on such accounts the Eutychians pleaded for One Nature because in Christ incarnate they supposed that the Divine Nature was the Principium primum motus and that all Christs actions were done by it and that the humane soul being moved by the Divinity was but Principium subordinatum which they thought was improperly called Principium As most Philosophers say that Forma generica is improperly called forma hominis because one thing hath but one form so they thought that one person had but one proper Principium motus § 4. Alas how few Bishops then could distinguish as Derodon doth and our common Metaphysicks between 1. Individuum 2. Prima substantia 3. Natura 4. Suppositum 5. Persona 6. and have distinguished a right essence and hypostasis or subsistence c. and defined all these Nature saith Derodon de suppos p. 5. is taken in nine senses But the sense was not here agreed on before they disputed of the matter Even about the Nature of Man it is disputed whether he consist not of many natures Whether every Element Earth Water Air Fire retain not its several Nature in the Body or whether the Soul be Mans only Nature and whether as intellectual and sensitive and vegetative or only in one of these And is it not pity that such questions should be raised about the person of Christ by self-conceited Bishops and made necessary to salvation and the world set on fire and divided by them Is this good usage of the Faith of Christ the Souls of Men and the Church of God § 5. But to the History At a Council of Constantinop under Flavianvs Eusebius Bishop of Dorileum accused Eutyches for affirming Heretically as aforesaid that after the Vnion Christ had but one Nature Eutiches is sent for He refuseth to come out of his Monastery After many Citations be still refusing they judge him to be brought by force He first delayeth Then craveth of the Emperour the presence of Magistrates that he be not calumniated by the Bishops He is condemned but recanteth not § 6. A meeting of Bishops at Tyre cleared Ibas Edess from the accusation of Nestorianisme made by four Excommunicate Priests two of them perjured and reconciled him to such Priests for Peace sake § 7. Another meeting of Bishops at Berythum cleared Ibas from a renewed accusation of Nestorianisme being said to have spoken evil of Cyril An Epistle of his to Maris a Bishop was accused which the Council at Calcedon after absolved and the next General Council condemned § 8. CXXIV Another Council is called at Constantinople by the means of some Courtiers in favour to Eutiches where upon the testimony of some Bishops that Flavianus Bishop of Constantinople condemned him himself before the Synod did it and that the Records were altered all was nullified that at the last Synod was done against him § 9. CXXV Theodosius calleth a second General Council at Ephesus an 449. and maketh Dioscorus Bishop of Alex. President Dioscorus forbad Ibas and Theodoret to be there as being Nestorians The Emperour himself was so much for peace and so deeply before engaged in Cyril's cause against Nestorius that he thought it levity to pull down all so soon again the Eutychians perswading him that they stuck to Cyril and the Ephesine and Nicene Council Dioscorus thinking the same that Eutiches and Cyril were of one mind and that it was Nestorianisme which they were against carried matters in this Synod as violently as Cyril had done in the former The Bishops perceiving the Emperours the Courtiers and Dioscorus mind could not resist the stronger side The Bishop of Rome was commanded by the Emperour to be present He sent his Legates with his Judgment in Writing of the Cause The Emperour for bad those to be Speakers that had before judged Eutyches The Roman Legates excepted that Dioscorus presided It seemeth the Eastern Empire and Church then believed not that the Popes precedency was jure divino Dioscorus declareth that the Council was not called to decide any matter of Faith but to judge of the proceedings of Flavianus against Eutyches The Acts of the Constant. Synod after the Emperours Letters being read Eutyches is absolved Domnus Patriarch of Antioch Iuvenal Patriarch of Ierusalem the Bishop of Ephesus and the rest subscribed the absolution which after they said they did for fear when another Emperour changed the Scene This being done the Acts of the former Ephes. Council were read and all Excommunicate that did not approve them So that this Council of Eutychians thought verily the former was of their mind Four Bishops Flavianus Eusebius Doryl Ibas Edes and Theodoret Cyri are condemned and deposed All the Bishops subscribed except the Popes Legates so that saith Bimius In hoc tam horrendo Episcoporum suffragio sola navilula Petri incolumis emergens salvatur p. 1017. Judge by this First Whether Councils may erre Secondly Whether they are the just Judges or Keepers of Tradition Thirdly Whether all the World always believed the Popes Infallibility or Governing power over them when all that Council voted contrary to him Flavianus here offering his appeal was beaten and abused and dyed of the hurt as was said in Concil Calced and by Liberatus But this was no quenching but a kindling of the fire of Episcopal Contentions Theodosius missed of his end § 10. CXXVI Leo at Rome in a Synod condemneth this Ephesian Council § 11. CXXVII Dioscorus in a Council at Alexandria Excommunicateth Leo. § 12. CXXVIII Theodosius the Emperour being dead Martian was against the Eutychians Anatolius at a Synod at Constantinople maketh an Orthodox Profession of his Faith like Leo's § 13. CXXIX And at Milan a Council owneth Leo's judgment § 14. CXXX Now cometh the great Council at Calcedon under the new Emperour Martian where all is changed for a time Yet Pulcheria who marryed him and
made him Emperour and whose power then was great was the same that before had been against Nestorius in her Brothers reign Never was it truer than in the Case of General Councils that the Multitude of Physicians exasperateth the Disease and killeth the Patient The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one nature after union the words one will and one opperation had never done half so much mischief in the Church if the erroneous had been confuted by neglect and Councils had not exasperated enraged and engaged them and set all the World on taking one side or another One skilfull healing man that could have explicated ambiguous terms and perswaded men to Love and Peace till they had understood themselves and one another had more befriended Truth Piety and the Church than all the Hereticating Councils did § 15. If what Socrates writeth of Theodosius junior be true as we know no reason to doubt God owned his Moderation by Miracles notwithstanding his favouring the Eutychians more than he did any ways of violence Socrates saith l. 7. c. 41 42. that Theodosius was the mildest man in the World for which cause God subdued his enemies to him without slaughter and bloodshed as his Victory over Iohn and the Barbarians shew Of which he saith First Their Captain Rugas was kill'd with a thunder-bolt Secondly A Plague killed the greatest part of his Soldiers Thirdly Fire from Heaven consumed many that remained And Proclus the Bishop being a man of great Peace and Moderation hurting and persecuting none was confirmed by these providences in his lenity being of the Emperours mind and perswading the Emperour to fetch home the bones of Chrysostome with honour wholly ended the Nonconformity and Separation of the Ioanites § 16. Before Theodosius dyed Leo Bishop of Rome set Placidia and Eudoxia to write to him against Dioscorus and for the cause of Flavianus Yea and Valentinian himself Theodosius wrote to Valentinian and the like to the Women That they departed not from the Faith and Tradition of their Fathers that at the Council of Ephesus second things were carried with much liberty and truth and the unworthy were removed and the worthy put into their places and it was the troublers of the Church that were deposed and Flavianus was the Prince of the Contentions and that now they lived in Concord and Peace § 17. The Council at Calcedon was called an 451. Dioscorus is accused for his Ephesine General Council and for his violence and defence of Eutiches and the death of Flavianus He alledgeth the Emperours Order to him Authoritatem Primatum tuae praebemus beatitudini If the Popes Universal Rule be essential to the Church then the pious and excellent Emperour Theodosius and the General Council that consented were none of them Christians that knew it but went against it Eos qui per additamentum aliquod aut imminutionem conati sunt dicere praeter quae sunt exposita de fide Catholica à sanctis Patribus qui in Nicaea post modum qui in Epheso congregati sunt nullam omnino fiduciam in sancto Synodo habere patimur sed sub vestro judicio esse volunus Here Binnius accuseth the good Emperour as giving that which he had not but by usurpation and this through ignorance of the Ecclesiastical Canons But were all the Bishops ignorant of it also Or was so good an Emperour bred up and cherished in ignorance of such a point pretended by the Papists to be necessary to the Being of a Church and to salvation The Bishops of Ierusalem and Seleucia also partook of the same power by the Emperour's Grant Dioscorus answered that All the Synod consented and subscibed as well as he and Juvenal Hieros and Thalassius Seleuc. The Bishops answered that they did it against their wills being under fear Condemnation and Banishment was threatned Souldiers were there with Clubs and Swords Therefore the Oriental Bishops cryed out to cast out Dioscorus Stephen Bishop of Ephesus who had been Dioscorus chief Agent there cryed out that fear constrained them The Lay-Judges and Senate asked who forced them Stephen said Elpidius and Eulogius and many Souldiers threatned him They asked Did Dioscorus use violence with you He said that he was not suffered to go out till he had subscribed Theodorus Bishop of Claudiopolis said that Dioscorus Iuvenal and the leading men led on them as simple ignorant men that knew not the Cause and frightned them with defaming them as Nestorian Hereticks Thus they cryed out that they were frightned The Egyptian Bishops answered that A Christian feareth no man and yet they were afraid before they ended A Catholick feareth no man we are instructed by flames If men were feared there would be no Martyrs Dioscorus noted what Bishops those were that said they subscribed to a blank Paper when it was about a matter of Faith But asked who made them by their several interlocutions to speak their consent Hereupon the Acts of the Ephes. Council were read among which were the words of Dioscorus Anathematizing any that should contradict or retract any thing held in the Nicene or the Ephesine Synods Adding how terrible and formidable it was If a man sin against God who shall intercede for him If the Holy Ghost sit in Council with the Fathers he that retracteth cashiereth the Grace of the Spirit The Synods answered We all say the same Let him be Anathema that retracteth these Bishops that curse themselves will easily curse others Let him be cast out that retracteth Dioscorus said No man ordereth things already ordered The holy Synod said These are the words of the Holy Ghost c. Theodorus denyed these words recorded Dioscorus said they may as well say they were not there § 18. Here also Eutyche's Confession at Ephesus was read in which he professeth to cleave to the former Ephesine Council and to the blessed Father Cyril that presided disclaiming all additions and alterations professing that he had himself Copies in a Book which Cyril himself sent him and is yet in his hands and that he standeth to the definition of that Council with that of Nice Eusebius Bishop of Doril. said He lyeth that Council hath no such Definition Dioscorus said There are four Books of it that all contain this Definition Do you accuse all the Synodical Books I have one and he hath one and he hath one Let them be brought forth Diogenes Bishop of Cyrilum said They deceitfully cleave to the Council of Nice The Question is of additions made against Heresies The Bishops of Egypt said None of us receive additions or diminutions Hold what is done at Nice This is the Emperour's Command The Eastern Bishops clamoured Iust so said Eutyches The Egyptian Bishops still cryed up the Nicene Faith alone without addition Dioscorus accused the Bishops for going from their words and said If Eutyches hold not the Doctrine of the Church he is worthy of punishment and fire ex ore tuo My regard is
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
blameless Man and kill him cruelly with six more and dragging his wounded Carkess every where and cruelly drawing it about almost through all the parts of the City did mercilesly beat the senseless Corps and divided his Parts and spared not to tast his Entrails with their Teeth like Dogs whom they should have thought the Mediatour of God and Man and casting the rest of his Body into the Fire they scattered his Ashes into the Wind transcending the fierceness of all Beasts And the Architect of all this was their new Bishop Timothy first an Adulterer taking anothers Church and then a Murderer doing it in a manner as with his own hands in that he bid others do it This man ruleth the Alexandrian Church and going on doth worse This is in the Epistle to the Emperour Leo The like they write in another to Anatolius adding that he Anathematized the Council of Calcedon and all that communicate with it and received none that receive it till they renounce it § 35. On the other side Bishop Timothy's Adherents wrote to Leo in praise of their new Bishop professing the Nicene Faith and declaring what great Concord and Peace their City now had and craving the Emperours approbation of him § 36. In Palestine also the same Fire kindled The Monks that had been at Calcedon returned lamenting that the Nicene Faith was there betrayed and stirred up their Fraternity to rescind the Acts They got together and expelled Iuvenal Bishop of Ierusalem as a Traytor to the Catholick Faith and a Changer The Empress Eudocia saith Nicephorus took their part and strengthned them At Schythopolis they killed Severianus the Bishop they compelled men to joyn and communicate with them At Ierusalem they killed Athanasius a Deacon for contradicting them and gave his Flesh to Dogs Dorotheus the Emperous Lieutenant would have kept the Peace and they compelled him to joyn with them But after twenty moneths Iuvenal was restored Thus in many Countreys the War went on And they that knew not the Arcana Imperii thought all this was done by Bishops and Monks But the truth is Theodosius's Widow and Theodosius's Sister and Martian's Wife were of two sides And Women had great power with Emperours and consequently with Bishops But at last Pulcheria procured the conversion of Eudocia to her side and then she owned the Council and then others owned it This was in Martians days § 37. The great number of Letters sent from the Bishops to Leo when he was made Emperour which were sent in answer to his own to them engaged him the more for the Council Party and against Timothy Aelurus He deposed him and put Timothy Salophaciolus in his place But the City was all in confusion between the two Timothies Bishops The Egyptian Bishops write to the Emperour against Timothy and Eutychiane The Emperour sends forth his circular Letters commanding all to own the Calcedon Council At Antioch Petrus Cnapheus ambitious of the Archbishoprick got into Martyrius place by Zeno's help And thinking they were still managing only the Controversie against the Nestorians and taking the Orthodox for Nestorian Hereticks all were accursed by Anathema's that would not say that God was crucified and suffered The Orthodox doing the same and thus they increased the Confusions Martyrius their true Bishop when he saw that he could do no good upon them forsook them with these words Clero rebelli populo inobedienti Ecclesiae contaminatae Nuncium remitto I renounce a rebellious Clergy a disobedient People and a defiled Church Petrus Cnapheus kept the Bishoprick and reviled the Calcedon Council Leo the Emperour banisheth him Stephanus a friend to the Council is put into the place That you may know how the Council had united the people even the Boys were set on to kill this new Bishop with sharp Quills Common execution was too easie a death Being killed they cast his Corps into the River for favouring the Council of Calcedon and succeeding their desired Bishop But Calendion succeeding him made them Anathematize the same Peter Cnapheus § 38. While Martian and Leo reigned thus the Council of Calcedon was kept up and almost all the Bishops were brought to subscribe to it But death changeth Princes and thereby Bishops Leo dyeth and dissolute Zeno succeedeth him He would fain have had his peace among them in sensuality Basiliscus taketh the advantage of his dissolute life and usurpeth the Empire and maketh use of the Bishops Schism and contentions to get him a party For the Bishops Schisms greatly serve Usurpers ends And first he publisheth his Circular Letters against the Council of Calcedon requiring all the Bishops to renounce it because his Predecessours had been for it To this saith Nicephorus lib. 6. cap. 4. three Patriarchs and no fewer then five hundred subscribed and renounced the Council And yet how violently they damned all that would not receive it and writ for it to Leo but a little before you have heard But quickly after Acacius Patriarch of Constantinople and Dau. Columnella perswaded Basiliscus to write clear contrary Circular Letters Commanding all to own the Council For they convinced him that this was the more possible way And these also were obeyed But Zeno was shortly after restored to the Empire who was for the Council And then the Asian Bishops turned again and wrote to get their Pardon saying That they subscribed to Basiliscus first Letters not voluntary but for fear O excellent Martyrs Niceph. l. 16. c. 9. § 39. Upon this the Council was up again and the Bishops became Orthodox once more Till at last Zeno thought as the Acacians did about laying by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the only way to unite these Bishops was to leave all free neither forbidding any to own the Council of Calcedon nor yet compelling any to it And so he wrote an Edict of Pacification silencing the case which he called his Henoticon For he thought that the Bishops would never agree either for it or against it But yet this ended not the quarrels The fire still flamed Liberty contented not the Bishops They were zealous for God as against his Enemies the Hereticks And every Party were these Hereticks and Enemies in the judgment of the rest All must be damned and ruined that would not be for God that is that was not of their minds When Liberty was once up the people were significant and their mind was soon known At Antioch Calendion was cast out of his Seat and Peter Cnapheus got in again For a Combat for a Bishoprick was a War which they scrupled not And at Alexandria the whole City was in confusion while Peter Moggus and Iohn strove who should be Bishop Moggus of Alexandria anathematizing the Calcedon Council and persecuting Dissenters the Emperour laboureth to reconcile them Acacius at Constantinople though supposed Orthodox Communicateth with Peter Moggus whether in obedience to Zeno's Henoticon or weary of hereticating and why is not known O how common
were separatist Bishops in those days Faelix Bishop of Rome condemneth Acacius Bishop of Constantinople for this Acacius had equal priviledges given by the Calcedon Council and had the presence of the Emperour and Senate and he again condemneth Faelix blotting his name out of the sacred Albe their Book of life § 40. Acacius shortly dying the Emperour found it too hard a task to choose a Patriarch that should not keep up the Sedition Therefore he will refer the choice to God To that end he putteth a blank paper on the Altar and another by it requesting of God that an Angel might write there the name of him that God would have to be Patriarch The doors are fast locked and forty days Fasting and Prayer commanded to prevail with God The Keys are committed to a sure and great Courtier but one that was subject to Angels One Flavitas bribeth him and he writeth Flavitas's name in the paper and sealeth up the doors And so there was an Arch-bishop chosen by an Angel This man joined with Peter of Alexandria by Synodal Letters to command all to curse the Council and yet wrote to the Bishop of Rome that he renounced Communion with Peter and he wrote to Peter that he renounced Communion with the Bishop of Rome But it s fearful sporting with God and Angels He dyed within four Months § 41. After Flavitas succeeded Euphemius He joined with the Bishop of Rome and rased Peter's name out of the Church Book Peter and Euphemius as two Generals were about gathering Synodical Armies against each other and against and for the Council But the Foot that spurneth abroad and spoileth the Designs of Worldlings even Death presently removed Peter One Athanasius succeedeth Peter and fain he would have reconciled and united his Clergy and People but he could not Holy zeal is too easily quenched but not contentious carnal zeal Palladius succeedeth Peter Cnapheus at Antioch Both these great Patriarchs join together to curse the Council of Calcedon and down went the Council But death again maketh a turn they both dye and Iohn succeeded at Alexandria and Flavianus at Antioch Yet these must be of the mind of the major part and both join also to curse the Council And the Patriarchs of Rome and Constantinople curse them and are for the Council And thus Cursing was the Religion of the Age. § 42. But now Zeno the Emperour dyeth and Anastatius Dicorus is chosen Emperour Nicephorus lib. 16. c. 25. saith that he being a man of peace and desiring the ceasing of Contentions followed Zeno's Henoticon and left all to their liberty to think of the Council as they pleased Hereupon the Bishops fell into three Parties some servent for every word of the Council some cursing it and some for the Henoticon or silent peace The East was one way the West another and Lybia another Yea the Eastern Bishops among themselves the Western among themselves and the Lybian among themselves renounced Communion with one another Nicephor c. 25. Tanta confusio mentiumque caligo saith the Historian orbem universum incessit it is not my censure so great confusion and blindness of mind befell the whole world This was the Effect even of Liberty § 43. The Emperour resolving to keep peace did purpose to fall on the most unpeaceable whoever even on both sides At Constantinople he put out Euphemius as some thought upon a personal dislike or quarrel For before his inthornizing they say he had given under his hand to Euphemius a promise that he would stand for the Council and when he had possession he demanded up his Writing Euphemius denyed it him and was cast out Macedonius succeeded him and got the Writing The Emperour demanded it also of him he also denyed it The Emperour would have also put him out The people rose up in Sedition and cryed It is a time of Martyrdom let us all stick to the Bishop And they reviled the Emperour calling him a Manichee and unworthy of the Empire The Emperour was forced hereby to submit to Macedonius lest he should have lost all The Bishop sharply rebuked him as the Churches Enemy But these things made the Emperour more against the Council partly as more against him and when he saw time he remembred Macedonius and cast him out yea he put Timothy in his place and burnt the Councils Acts. Timothy pulled down the Images of Macedonius The Patriarchs of Alexandria Antioch and Ierusalem were all cast out § 44. Peter Cnapheus Antioch had made one Zenaias a Persian Servant and unbaptized Bishop of Hierapolis This man was against Images and against the Council He brought a Troop of Monks to Antioch to force Flavianus the Bishop to curse the Council Flavianus refuseth The people stuck to the Bishop and disputed the case with such unanswerable arguments that so great a number of the Monks were slain as that they threw their Bodies into the River Orontes to save the labour of burying them Niceph. 16. c. 27. But this endeth not the dispute another Troop of Monks of Coelo-syria that were of Flavianus and the Councils side hearing of the tumult and the danger of the Bishop flock to Antioch and made another slaughter as great saith Nicephorus as the former § 45. The Murders done by Bishops and Christians were sometimes punished by Excommunication but not by Death in those prosperous times of the Church The Emperour hereupon did banish Flavianus which his followers took for persecution Peter Alex. being dead the Bishops of Alex. Egypt and Lybia fell all into pieces among themselves each having their separate Conventions The rest of the East also separated from the West because the West would not Communicate with them unless they would Curse Nestorius Eutyches Dioscorus Moggus and Acacius And yet saith Nicephorus l. 16. c. 28. Qui germani Dioscori Eutychetes sectatores fuere ad Maximam paucitatem redacti sunt Xenaia◠bringeth to Flavian the Names of Theodore Theodorite Ibas and others as Nestorians and tells him If he Curse not all these he is a Nestorian whatever he say to the contrary Flavian was unwilling but his timerous fellow-Bishops perswaded him and he wrote his Curse against them and sent it to the Emperour Xenaias then went farther and required him to Curse the Council The Isaurian Bishops were drawn to consent to Anathematize it The refusers are all renownced as Nestorians And thus the Council that Cursed Nestorius is Cursed of Nestorian The Eutychians perceiving how near they were agreed After Flavian one Severus got to be Bishop at Antioch a severe Enemy of the Nestorians and of the Council The first day when he was got in he cursed the Council though 't is said that he had sworn to the Emperour that he would not Niceph. lib. 16. cap. 29. In Palestine the Condemnation or Ejection of Flavianus and Macedomius renewed their distractions and divisions About Antioch Severus grew so earnest and wrote such Letters to the Bishops
under him as frighted many against their Judgements to Curse the Council and those that held two Natures as Hereticks Some Bishops stood out and refused some fled from their Churches for fear The Isaurian Bishops when they had yielded repented and when they had repented they Condemned Severus that drove them to subscribe Two stout Bishops Cosmas and Severianus sent a Sealed Paper to Severus and when he opened it he found it was a Condemnation under their Hands The Emperour had notice of it and he being angry that they presumed to Condemn their Patriarchs sent his Procurator to cast them out of their Bishopricks himself at last being against the Council The Procurator found the People so resolute and bent to Resistance in defence of their Bishops That he sent word to the Emperour that these two Bishops could not be cast out without bloud-shed The Emperour sent him word that he would not have a drop of bloud shed for the business for he did what he did for peace § 46. Helias Bishop of Ierusalem found all the other Churches in such Confusion the Bishops Condemning one another that he would Communicate with none of them save Euphemius of Constantinople before his Ejection Niceph. c. 32. The Monks were engaged for the Council by such a means as this One Theodosius a Monk or Abbot gathering a great assembly lowdly cryed out in the Pulpit to them If any man equal not the four Councils with the four Evangelists let him he Anathema This Voice of their Captain resolved the Monks and they thenceforth took it as a Law that the four Councils should be saoris libris accensenda added or joyned with the sacred Books And they wrote to the Emperour Certamen se de eis ad sanguinem usâ—â— subiturâ—s that they would make good the Conflict for them even to blood Thus Monks and Bishops then submitted to Princes These Monks went about to the Cities to engage them to take their side for the Councils The Emperour hearing of this wrote to the Bishop Helias to reform it He rejecteth the Emperours Letters and refuseth The Emperour sendeth Souldiers to Compâ—ll or restrain them The Orthodox Monks that were for the Council gathered by the Orthodox Bishops tumultuously cast the Emperours Souldiers out of the Church Niceph. c. 34. After this they had another Contention and there Anathematized those that adhered to Severus The Emperour more provoked by all this sent Olympius with a band of Souldiers to Conquer them Olympius came and cast out Bishop Helias and put in Iohn The Monks gather again and the Souldiers bieng gone they come to Iohn and make him engage himself to be against Severus and to stand for the Council though it were unto Blood He yielded to the Monks and ingaged himself to the Council and brake his Word made to Olympius The Emperor is angry with Olympius for doing his Work no better and puts him out and sendeth another Captain Anastatius who came and put the Bishop Iohn in Prison and Commanded him to despise the Council Iohn consulting with another Bishop craftily promised to obey him if he would but let him out of Prison two days before that it might not seem a forced act This being done the Bishop on the contrary in the Pulpit before the Captain and the People cryeth out If any man assent to Eutyches and Nestorius Contraries and Severus and Soterichus Caesariansis let him be Anathema If any follow not the Opinions of the four Vniversal Synods let him be Anathema The Captain seeing himself thus deluded fled from the Multitude and was glad to save himself the Emperour being offended more at this The Bishops write to him that at Jerusalem the Fountain of Doctrine they were not now to learn the truth and that they would defend the Traditions if need be even to blood Niceph. 16. c. 34. At Constantinople the Bishop Timothy would please both sides and pleased neither To some he spake for the Council to others he Cursed it Being to make an Abbot the Man refused his Election unless he consented to the Council of Calcedon Timothy presently Cursed those that received not the Council His Arch-deacon hearing him reproached him that like Euripus roled every way The Emperour hearing it rebuked him And Timothy washt away the Charge and presently Cursed every one that received the Council Niceph. l. 8. c. 35. § 47. But what did Rome all this while It were too long to recite their proper History They were for the Council and they had other kind of Conflicts The Goths held them in Wars and had conquered them and Theodorick reigned there as King and so they were broken off from the Empire Arians ruled them who yet if Salvian say true did after shame the Orthodox in point of Temperance Truth and Justice But besides their following greater Schisms this Schism also did reach to them Festus a Roman Senator was sent by Theodorick to the Emperour on an Embassie which having done he desired of the Emperour that Constantinople might keep the Festival days of Peter and Paul which they did not before as they did at Rome and he prevailed And he secretly assured the Emperour that Anastasius Bishop of Rome would receive the Honoticon to suspend the consenting to the Calcedon Council and would subscribe it When this Ambassadour came home the Pope was dead To make good his Word to the Emperour he got a party to choose Laurentius Pope who would receive the Honoticon The People chose Symmachus their Bishop And so there were two Popes settled and the sedition continued three years not without Slaughter Rapines and other Calamities Nicephor cap. 35. Theodorick an Arian more rightuous than the Popes would not deprive them of their liberty of choice but called a Synod to judge which was the rightful Bishop and upon their judgment confirmed Symmachus But Laurentius loth to lose the prey stirred up the People to Sedition and thereupon was quite degraded This was a beginning of Schisms at Rome § 48. The Emperour at Constantinople favouring the addition Qui crucifixus est pro nobis the People who disliked it seditiously cut off a Monks head and set it upon a pole inscribing An Enemy to the Trinity The Emperour overcome and wearied with their Confusions and Orthodox Murders and Rebellions called an Assembly and offered to resign his Empire desiring them to choose another This smote them with remorse and they desired him to reassume his Crown and promised to forbear Sedition But he dyed shortly after § 49. Anno 452. Valentinian the Roman Emperour attempted a great alteration with the Bishops by a Law recalling the Judicial Power of the Bishops in all Causes except those of Faith and Religion unless the parties contending voluntarily chose them for the Judges This Binnius and the other Papists take for a heinous injury to the Church In all mens judgment saith Binnius it is absurd that the Sheep should judge his Shepherd If to day
482. Ten Bishops at Towrs made such honest Canons as if they yet reteined somewhat of S. Martins Piety They earnestly diswade the Clergie from their Fornication They go a middle way between them that forbad Priests to get Children and those that turn them loose and decree that married Priests that continue to get Children shall be advanced no higher They forbid the Clergie to be drunk And to take in strange women They forbid them to forsake their Ministerial Function but what if Prelates silence them They keep those from the Communion that lye with Nuns devoted to Virginity till they Repent They keep Murderers from the Communion till they penitently confess This is not hanging them in Chains But who shall answer for that Blood and for the next that this man killeth others such honest Canons those vertuous Bishops made oft made before § 55. CXXXVI They say Foelix called a Council at Rome to admonish and Excommunicate Peter Cnaph Antioch About the time time that he Excommunicated Acacius Const. and Acacius damned him again § 56. In this storm against Acacius the Pope engaged other Bishops one was Quintianus who sent Peter a dozen Curses for his Cure Of which one reached Cyril being against those that say Vnam Naturam Another was Siquis Deum-hominem non magis Deum homineum dicit damnetur that is â—f any one say God-man and not rather God and Man let him be damned How careless are Papists and Protestants that so commonly venture on the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their damnation If our Neighbours that commonly these thirty years last use the word God damn me had but put Thee instead of Me I should have suspected that the Councils and Bishops had made their Religion § 57. CXXXVII They say that Ann. 483 Acacius as bad as the Pope made him call'd a Council at Constantinople to Condemn Peter Cnapheus § 58. CXXXVIII Foelâ—x called 77 Bâ—shops to Rome on this occasion He sent his peremptory Letters to Acacius Const. and some to the Emperour Zeno by two Bishops Misâ—nus and Vitalis The Emperour took away their Letters and not knowing then the Popes Soverainty laid them by the Heels till he made them glad to Communicate with those Bishops that they came to Condemn For this Faelix and his Bishops cast them out of the Episcopal Office and they presumed to excommunicate Acacius as afore said even with this Clause Nunquam Anathematis vinculis exuendus Never to be absolved from the Curse What no Repentance for one that was no Heretick but falsly so called for obeying the Emperour in dealing gently with some Eutychians were not this Council and Pope Novatians § 59. CXXXIX Yet Ann. 487. The same Faelix is said in a Council of 38 Bishops to decree Communion to the Lapsed and Re-baptized penitent Africans § 60. At this time and before in Pope Leo ' s time some Maniches in Rome would not be Recusants but Conformists and come to Church and take the Sacrament but they took only the Bread and not the Wine Leo Serm. 4. de Temp. quadrag writeth this against them When to cover their Infidelity they dare be present at our Mysteries they so temper themselves that they may safely lye hid in the receiving of the Sacrament that they with an unworthy mouth receive Christ ' s Body but refuse to drink the blood of Redemption Which we would have your holiness to understand that such men may be known to you by these marks And that when their Sacrelegious dissimulation is discerned being discovered they may by the Priestly Authority be driven from the Society of the Saints Hereupon the Pope decreed that none should Communicate but in both kinds The Words of the Canon dist 2. de Consecrat are these We find that some taking only a portion of the holy body abstein from the Cup of the holy blood Because I know not by what superstition they are taught to be thus bound let such either receive the whole Sacrament or be driven from the whole Because a division of one and the same mystery cannot come but from heynous Sacriledge Reader Is Rome constant in their Religion And have they no Innovations Is not Binnius impudent in calling it foolish to cite this Canon of their own Pope against them Consider it and Judge And as impudent is he p. 232. in expounding these words of Gelasius Non desinit substantia vel natura panis vini That is The substance or Nature of the Bread and Wine ceaseth not As if it speaks only of the substance and nature of the Accidents As if Accidents had substance and Nature of their own What words what evidence can be so plain as to convince such men § 61. Among the Epistles of Gelasius one is to Euphemius Bishop of Constantinople denying him Communion till he put the name of Acacius out of the Dypticks both of them being Orthodox only because Acacius Communicated with an Eutychian even when he is dead those that Condemn him not must be excommunicated were there ever greater separatists than these And is it any wonder if now the Pope separate from most of the Christian World There is also his Commonitorâ—um written to Faustus the Embassador of Theodorike at Constantinople in which he insistetion the same way of Separation All the world must be in an Ecclesiastical Episcopal War if they will not damn and separate from every one that speaketh an unapt word if a Council or Pope will but call it Heresie But here the Papists would have us believe that excommunicating in those days was a proof of superiority But Gelasius himself here tells them otherwise It was objected against him by Euphemius Constant. That one man may not excommunicate Acacius a Patriarch And he answereth 1. That it was the act of many that is of the Council which condemned the Eutychians in general But is this good Law or Divinity Is every offender condemned ipso jure before his personal guilt is Judged Because the Law condemneth all Thieves may every man Judge and hang them Acacius is confessed to be no Eutychian but to have obeyed his Prince in Communicating with one Euphemius was no Eutychian but would not disobey his Prince at the Popes command by blotting out Acacius Name But his Second Answer is Quod non solum Praesuli Apostolico facere licet sed Cuicunque Pontifici ut quoâ—libet quemlibet locum secundâ—m regulâ—â— hareseos ipsius ante damnatae a Catholica Communioni discernant That is Iris Lawful not only to an Apostolical Prelate but to any Bishop to exclude from Catholick Communion any Persons and any pâ—ace according to the Rule of his fore-damned Heresie And accordingly others have excommunicated the Pope and lower Prelates have Excommunicated Patriarchs and the lower Patriarchs the higher Excommunication as it is an Act of Government is done only by a Governour But as all Christians are commanded to avoid scandalous Christians so in
their several places they may practice this the guilt being proved I may tell him that I have no rule over I will have no Communion with you But I cannot thereby oblige all others to do the like This Gelasius also oft Epist. ad Anastas Imperat. c. setteth up the Priest above the Prince as Gods Laws are above mans As if Kings were were not to Govern by Gods Laws and as if the Bishops Canons were not mans Laws if they be Laws § 62. CXL It 's said that 70 Bishops at Rome under Gelasius determined of the Canon of the Scripture and also of accepted and rejected Books In the Canon they put a Book called Ordo Historiarum with one Book of Tobias one of Iudith one of the Maccabees Nehemias is lest out Among the approved Books the Epistle of Leo to Flavian Const. is thus imposed The Text whereof if any man shall dispute even to one iota or tittle and doth not venerably receive it in all things let him be accursed A multitude of heretical and rejected Books are named Eighteen pretended to be by or of some Apostles and such other And among others the History of Eusebius yet before approved unless here he mean only de vita Const. The Works of Tertullian Lactantius Arnobius Clemens Alexand. Africanus Cassianus Victorinus Pictav Faustus Rhegiens c. Of the Canon of Scripture Bishop Cousins hath collected the true History from greater Antiquity § 63. CXLI Vitalis and Misenus the Popes Legates at Constantinople having been Excommunicated for Communicating with Acacius c. Vitalis dyed so but after eleven years Misenus repented and was absolved by a Council of 55 Bishops might not the Pope alone have done it § 64. CXLII You have heard before how Festus got Laurentius the Arch-presbyter chosen Pope at Rome and more chose Symmachus Theodorick an Arian being King was just and had so much wit as to please the Clergy while his Kingdom was unsettled The Pope under his protection excommunicated both Emperour and Patriarch of Constantinople for Communicating with Hereticks but he never excommunicated Theodorick at home though an Arian There was reason for it Interest is such mens Law But while the Schism between Symmachus and Laurentius divided the Senate the Clergy and the People five or six several Councils are called at Rome mostly to heal this rupture For at first the Laurentians laid some Crimes to the charge of Symmachus and when the Councils would not cast him out they fell to rapine violence and bloodshed many being killed and all in confusion So that it was work enough in three years for King and Council to end the Schism § 65. CXLIII When the Arian Persecution abated in Africa Thrasaâ—â—ndus the King contriving which way to root out the Orthodox without violence he commanded that when any Bishop dyed no other should be ordained in their places Hereupon the Nonconformists seeing the Churches like to decay ann 504. held a Synod in which they decreed and do their that though they suffered death for it they would go on and ordain Office concluding that either the mind of the King would be mollified or else they should have the Crown of Martyrdom This is called Concilium Byzacenum § 66. It is greatly to be noted that many following Councils in Spain France and other parts of Europe which were held under the Gothish Kings were more pious and peaceable than the rest fore-described The Reasons seem to me to be these 1. These Kings being conquering Arians the Bishops durst not damn them for Heresie for fear of their own necks and so were greatly restrained from the hereticating work of Councils 2. These Kings having a narrower Dominion than the Empire and being jealous of their new gotten Conquests were nearer the Bishops and kept them more in awe than the Emperour did 3. And these Councils being small of a few Bishops had no such work for arrogancy and ambition as the great General Councils had 4. And the great proud pretending Patriarchs that set the World in a continual War were not here to strive who should be the greatest The Pope himself was seldom mentioned in the Spanish and French Councils or the African § 67. CXLIV One of these honest Councils is Agathense by the permission of Alaricus by 35 Bishops Casarius Arelatensis being chief Where many Canons for the Clergy were made or repeated The 3d Canon is that if Bishops wrongfully excommunicate any one other Bishops shall receive them Did the Popes observe this with Acacius Euphemius c. Can. 63. If any Citizens on the great solemnities that it Easter the Lords Nativity or Whitsuntide shall neglect to meet where the Bishops are seeing they are set in Cities for Benediction and Communion let them be three years deprived of the Communion of the Church Doth not this prove that the City Churches then met all in one place and so were but one Assembly at those times How else could all the Citizens be with the Bishop at one time But even these Canons forbid Clergy-men to sue any before a Secular Judge or to appear or answer at anothers suit Can. 32. Otherwise both are to be excommunicate Can. 37. It punisheth those that kill men but with denying them Communion Can. 50. Only if a Bishop Presbyter or Deacon commit a Capital crime he shall be deposed and put into a Monastery and have but Lay-communion When Murderers are hang'd and Trayters also quartered this Canon is laid aside I thought a Monastery had been a desirable place and not bad enough to serve Traytors and Murderers instead of the Gallows § 68. CXLV A Council at Apanna under Sigismund King of Burgundy recited such like Canons as the former save that there is one just such as our Fanaticks in England would have made who would not worship God in any Temple which the Papists had used to their Mass so faith Can. 33. The Temples or Churches of Hereticks which we hate with so great execration we despise to apply to holy uses as judging their pollution to be such as cannot be purged away But such as by violence they took from us we may recover This is just Down with the Idolatrous Steeple-houses But if they would give the Nonconformists in England leave to Preach in such places they would be thankful and think God will not impute the sin of others to us § 69. CXLVI A Council at Sidon of 80 Bishops was called by the Emperour Anastasius where they agreed to curse the Council of Calcedon and Flavianus Antioch and Iohan. Paltens were banished for refusing This was about the time when the foresaid Fight was between the Monks and the Antiochians when the Carkasses of the Eutychian Monks were cast into the River § 70. About this time was the fall and rise of the Papacy The fall in that the Eastern Empire made little use of Popes but did their Church work without them Their rise in that the
Western Empire and Africa being divided between many late conquering Kings they all labour to settle themselves in a peaceable possession by pleasing the Clergy who as they found had no small interest in the People § 71. CXLVII Hincmazus in the life of Remigius tells us of a strange thing done at a Council at Rhemes that one Arian Bishop challenged all the rest to dispute and when Rhemigius came in would not rise to him but upon the shaddow of Remigius passing by him he was struck dumb and falling at Rhemigius feet by signs askt pardon and was suddenly cured of his dumbness and Heresie confessing the Deity of Christ. § 72. CXLVIII Because Iohan. Nicopolit did but call some of his Bishops to flatter the Pope and to curse all Heresies and Acacius this is put in among the Councils But the Concil Tarracense Anno 516. seems more regardable under Theodorick where the Clergy are restrained from buying cheaper and selling dearer than others this it seems grew to be a part of their priviledges and from judging causes on the Lords day And it is ordered that the Bishop send a Presbyter one week and a Deacon another to the Country Congregations and to visit them himself once a year because by the old custome he is to have a third part of all the Church profits Quâ—r Whether a Bishops Diocess then was any bigger than one of our Corporations with the Neighbour Villages And if one of our Bishops that have above a thousand Parishes or many hundred should have the third part of all or as other Canons say the fourth Would not our Bishops be yet richer men than they are Especially if they that confine Bishops to Cities could get a Prince to call no Corporation a City but one or two in a Kingdom and be as the Abuna is in Ethiopia that hath the thirds of all the Ecclesiastical benefits in the Empire This Council had ten Bishops § 73. CXLIX The Concillium Gerundense is next Anno 517. under Theodorick It consisted of seven Bishops Bishopricks began to grow so big that they could not so suddenly meet by the scores and hundreds as when every Church was known by one Altar and one Bishop as Ignatius speaks The seven men made Canons that the same Liturgy should be used in the other Churches of that Province as were used in the Metropolitan Church For formerly every Bishop in his own Church did pray as he thought best without Imposed or agreed Uniformity of many Churches much less of all in a Nation They Decree also that Litanies be used on the Kalends of November A Litany then signified a solemn supplicating of God by the People Assembled Fasting Walking Singing and Praying as is used here in the Rogation Week sometime they walked to the Memorial of some Martyr sometime about the streets oft bare foot continuing it with Fasting for certain times The Last Canon is That the Priests say the Lords Prayer twice a Day Morning and Evening That was a short Liturgy § 74 CL. When Iustin was made Emperour the Bishops turned in the East and down went the Eutychians and a Synod of 40 Bishops at Constantinople resolved that the Names of Euphemius and Macedonius should be restored into the Dyptick their Book of life and that Soverus should be condemned with his Adherents § 75. The Case hath been oft intimated before In those times when all the Empire was in confusion between Eutychians and the Orthodox and some Emperours took one side and some the other and some in vain endeavoured peace The Churches of Antioch and Alexandria were more Eutychian than Constantinople though the Emperour that favoured the Eutychians were present Acacius was Orthodox but pleased the Emperour so far as to Communicate with or not curse and excommunicate the Bishops of Antioch and Alexandria For this as you have oft heard the Pope Excommunicated him and he so dyed having done as much for the Pope Euphemius and Macedonius that succeeded were both Orthodox and commanded by the Emperour to Communicate with the Eutychians and persecuted and both cast out by him for not obeying him as is before described in that and another such matter The Pope had required them to blot Acacius name out of the Dyptick The Court Clergy and People were against it thinking it arrogancy in one man to Excommunicate the Patriarch of the Imperial City that was Orthodox upon his personal revenge or quarrel They obeyed not the Pope The Pope is against them for not cursing a dead Orthodox Bishop Acacius The Emperour was against them for being against the Eutychians as the Pope was for not being more against both them and all that did not curse them as much as he did Were not these Bishops in a hard case Both agree to their extirpation and when they were dead to damn their names But the Clergy and People agreed not The Eastern and Western Churches were hereby divided that is Constantinople and Rome Is not the Christian World beholden to such Tyrants and proud pretenders for its distractions and calamities That will rather divide the Christian World than endure the names of Orthodox persecuted Bishops to be honoured when they are dead because they would not blot out and abhor the name of another dead Orthodox Bishop their Predecessour when the Pope cursed him for Communicating with an Eutychian I know the Papists will cry up The preservation of the Faith and Purity But if ever any did overdo the Pharisees that reproved Christ for eating with Publicans and Sinners If ever any became Plagues of the World by being Wise Orthodox and Righteous overmuch and made use of the name of Faith to destroy Faith Love Humanity and Peace and cryed up the Church and Vnity as Catholicks to destroy the Church and Unity and crumble it into Sects and Factions it is certainly these men But the East and West that thus began their separation by the spirit of Pride and Envy that Rome had against the growing greatness of Constantinople continue their Division to this day And it hath been no small cause of the ruin of the Empire and the Christian Cause and delivering all up to the Mahometans Which the good Pope seemed to judg more tolerable with all the streams of Blood that went before and after than that he should not have his will upon an Orthodox dead mans name Sure fiut Iustitia ruat Coelum was devised by these precise over righteous Popes § 76. Evagrius lib. 3. saith that Iustin came to the Empire as followeth Amantius was one of the Greatest men but uncapable of the Empire because he was an Eunuch He gave a great sum of Money to Iustine to hire the Souldiers to choose Theocritus his bosom friend Iustine with that Money hired them to choose himself and quieted Amantius and Theocritus by murdering them both And because Vitalianus that had usurped and laid down was then great he drew him in to be a Commander near him and
so got him killed But he becometh Orthodox and saith Binnius p. 374. The great Patron and Defender of the Catholicks by the singular favour of God obtained the Empire So zealous was he that he caused the tongue of Severus the Eutychian Archbishop of Antioch to be pulled out of his head for cursing so oft the Council of Calcedon and such like things Paulus succeeded him and dyed and Euphrasius succeeded him who was buried in the ruines of the City it being cast to the ground by a terrible Earthquake and the remnant burnt with fire from Heaven in the lightning that went with the Earthquake But Euphremius Lieutenant of the East did so charitably relieve the People that in reward they chose him for their Bishop Reader Was not a Bishoprick then grown a considerable preferment when the Emperours Lieutenant of the East took it for such even to be Bishop of a City that lay on heapes § 77. CLI Things being now on the turn a Synod at Ierusalem votes up the Council of Calcedon and cry down Soverus § 78. CLII. And another at Tyre doâ—â— the like § 79. CLIII And another Council at Rome again decreeth the damnation of the three dead Bishops of Constantinople Acacius Euphemius and Macedonius What never have done with dead men Methinks stark dead might satisfie Pride and Malice Binnius saith that the Eastern Church yielded to blot out of the Dypticks the names of Acacius Euphemius and Macedonius not the Heretick and the Emperours Zeno and Anastasius The Pope maketh himself the Governour of Hell where he thought these Emperours and Bishops were But it is worse than Savage malice that will not cease towards dead men And if the Empire yielded they shewed more love of Peace than Rome did but not much wit in giving a Prelate of another Princes Dominion such power to defame and force them to defame their Emperours and Patriarchs at his pleasure § 80. The zeal of Iustin to eradicate the Arians and take all their Churches from them provoked Theodorick though a just man that gave the Orthodox liberty protection and encouragement yet an Arian and gave the Arians liberty also to resolve that he would use the Orthodox in Italy as Iustin did the Arians in the East Whereupon Iohn Bishop of Rome with some others went as his Ambassadours to Constant to mediate with Iustin for the Arians ease Anastastus in lib. Pontif. saith he obtained it Binnius out of Gregor Taron saith the contrary which is more probable However by going on such a Message for real Hereticks it appeareth with what sincerity the Popes prosecuted the dead names of the three Orthodox Constant. Bishops on pretence of zeal against Heresie When their interest urgeth them Let the World be set on fire rather than you shall speak favourably of an Eutychian But when interest changeth Rather than they in Italy shall suffer John goeth to Constantinople for favour to the Arians Suppose he did not speed What went he thither for On this provocation Theodorick on other quarrels put to death Symmachus and his Son-in-law Boetius Roman Senators and excellent men and imprisoned Iohn when he returned and in the prison he dyed And when he was dead the Arian King chose Foelix the fourth Pope Was this Election valid If yea he that is strongest though a Heretick may choose the Pope If not than their succession was then interrupted § 81. CLIV. We have next a great Council called Ilerdense of eight Bishops ander Theodorick to mend some faults of the Clergy viz. That they that Minister at the Altar abstain from mans blood Can. 1. That they that commit Adultery and take Medicines or give them to cast the Birth or that Murder the Child shall abstain from Communion seven yeaâ—â— And if they be of the Clergy must be content with the Communion and the Chore without their Office Can. 2. None shall draw an offender though a Servant out of the Church nor say other Canons out of the Bishops house that flyeth thither for any Crime The Church and Bishops Houses had the priviledge to be the harbour for murderers Thieres Traytors c. But Can. 11. alloweth the Bishop to punish them more than others with longer forbearing the Sacrament if those of the Clergy murder one another O severe Laws § 82. CLV Next we have a Council not all so great having but six Bishops under Theodorick that ordered that the Epistle should be read â—â—fore the Gospel and some things like others § 83. CLVI And four ordinary sayings were said over again by fifteen Bishops at Aules § 84. It seems the Semepelagians then much prevailed For one Lucian made a Recantation of his Errors to a Council of 17 Bishops at Lyons as urged by them One of his supposed errors was that Some are deputed to death and others predestinate to Life and another that none of the Gentiles before Christ were saved by the light of Nature And now he owneth That in the order of times some were saved by the Law of Grace others by the Law of Moses and others by the Law of Nature But none ever freed from Original Sin but by holy blood And Faustus Rheg against the Praedestinarians was owned by the foresaid Council at Arles Bin. p. 386. § 85 Theodorick made the Clergy Subject to Civil Judicatures allowing them their liberty of Religion When he dyed of whose Soul in Hell they pretend visions his successours Athalaricus for the quiet possession of his Kingdom at the Clergies Complaint of this as an injury was pleased to restore them to their Dominion and Freedom from subjection § 86. Iustinian succeeding Iustin by his choice Compileth the Laws into better order then before and to the great advantage of the Orthodox Clergy and against Heresies And yet two things trouble the Papists in them 1. That he seemeth to pretend to a Power over the Church Laws But their shift is to say that he did it but as a defence and Confirmation of the Bishops Laws 2. That he restored the Names of his Predecessors ' Zeno and Anastasius with Notes of Piety and Honour whom the Popes had presumed to damn as Eutychians or Toleraters of them But for this they say It was the doing of Tribonianus a Heathen Lawyer that did the work As if Iustinian would let him do what he disliked and not correct it § 87. When Iustinian resolved to set up the Council of Calcedon he Cursed Severus and deposed the two Patriarchs Anthimius of Constantinople and Theodosius of Alexandria for they were both Eutychians Severus had perswaded them rather to forsake all worldly interest than the Faith as he called it But here I cannot see how the Historians as Evagrius will be reconciled with themselves that say Iustin caused Severus Tongue to be pulled out and yet that he afterward perswaded Anthimius at Const. unless he did it only by writing § 88. So far was Iustinian's resolution and power from reconciling
the Bishops of the Empire that he could not keep Unity in his own House or bed For his Wife Theodora was firm to the Eutychians and cherished them as he did the Orthodox and both with so great constancy that Evagrius suspecteth they did it politickly by agreement for the peace of the Empire that each party might be kept in dependance on them § 89. An Insurrection in Constantinople occasioned the killing of about thirty thousand saith Evagrius c. 13. out of Procopius § 90. About this time a miracle is spoken of so credibly that I think it not unfit to mention it Hunnerikus in Africa being an Arian Goth persecuted the Orthodox Bishops especially on pretences that they refused to swear fidelity to him and his Son say some They were forbidden to preach and for not obeying or for Nonconformity the Tongues of many were cut out who they say did speak freely after as before It were hard to be believed But three Historians I have read that all profess that they saw and heard the men themselves viz. Victor Vticensis Aenaeas Gazaeus de Anima Procopius in Evagrius l. 4. c. 14. Who yet addeth that two of them upon some sinfulness with Women lost their speech and remained dumb Nicephor saith Rem cum foeminis habuissent Alas that miracles will not prevent Sin § 91. In the eleventh year of Iustinian Athalaricus being dead and Theodatus a Kinsman succeeding this man loving books better than War yielded up Rome and the Crown to Bellisarius Iustinians General and so after the Gothes had kept it 60 years it was restored without a drop of blood saith Evagrius l. 4. c. 18. But when Bellisarius went away Tâ—tilas came and recovered Rome and Bellisarius returning recovered it from the Gothes again c. 20. § 92. Three several Countries about that time received the Christian Faith much through the Reverence of Iustinians power viz. The Heruli the Abasgi and they of Tanais Evagr. c. 19. 21. 22. But the grievous Wars and Successes of Cosroes the Persian in the East and a plague of fifty two years continuance which destroyed a great part of mankind took down much of the Roman Glory § 93. CLVII A second Concillium Aransicanum Condemned Semepelagianisme propagated by Faustus Bishop of Rhegrim after Prosp. who had been of the contrary mind § 94. CLVIII A Concilium Vâ—sense of ten Bishops decreed that Parish Priest should breed up young Readers who may marry at age that the parish Priests shall preach or in their absence the Deacon read a Sermon That Lord have mercy on us be often said That Holy Holy Holy be oft said That As it was in the beginning c. be oft said § 95. CLIX. A Synod of 16 Bishops at Carpenteracte decreed that the Bishop of the City should not take all the Countrey Parish maintenance to himself § 96. CLX As Faelix was chosen Pope by Theodorick so Athalaricus claiming the same power chose after him Boniface the second An Arrian Heretick made the Pope Others not willing of the Kings Choice chose Dioscorus so there are two Popes But Dioscorus quickly dyeth and Boniface Condemneth him when he is dead on some pretence of money matters as Simoniacal and calling a Synod appointeth Virgilius a Deacon his Successor After he calleth another Synod to undo this Choice upon his Repentance and shortly after dyeth himself Agapetus that followed him absolveth the dead man Dioscorus whom Boniface Cursed such work did Church-Cursing then make as the Engine of Ambition § 97. CLXI A Council of 8 Bishops at Toletane said somewhat again to keep Bishops from Women and from giving their Lands from the Church § 98. CLXII Iohn was put by Iustinian to call a Council at Rome on an odd occasion which sheweth what it was that Bishops then divided the the World about In the days of P. Hormisda there was a Controversie de nomine whether it might be said One of the Trinity was Crucified Hormisda declared against it because they that were for it were suspected of Eutychianisme and condemned after But the Nestorians laid hold of this and said If we may not say that one in the Trinity was Crucified then we may not say Mary was the Parent of one in the Trinity Iustinian sent about this to Iohn and he and his Synod said contrary to Hormisda That we may say that one of the Trinity was Crucified Doth not this plainly confess the bloud and doleful divisions caused by Bishops and Monks for so many Ages about Nestorianisme and Eutychianisme was but about a Word which in one sence is true and in another false which one Pope saith and another unsaith When Binnius after Baronius hath no more to say for excuse of this but that It a mutatis hostibus arma mutarinecesse fuit O for honesty Against divers Enemies we must use divers Weapons But Sir may you use contrary assertions as Articles of Faith Or do you not here undenyably tell us that Ambiguous words and Clergy Iurisdiction have been the causes of almost all the Divisions and Ruines of the Church for 1300 years § 99. Iustinian took a better Course to Convince and Reconcile dissenters than violence There is in Binnius p. 409. c. The recital of a disputation or Friendly Conference between the Eutychian Bishops and Hypatius with others of the Orthodox The most clear rational and moderate of any thing that I find before that time explaining their Controversie And which fully proveth what I have all along said as my Opinion that indeed the world was confounded by unskilful men about hard Ambiguous words and by a Lordly selfish imposing Spirit in too many of the Captains of those Militant Churches And that clear distinguishing explication of Terms with humble Love would have prevented most of those divisions In that Conference these things are specially notable 1. That the Oriental Bishops called Eutychians condemned Eutyches and yet honoured Dioscorus who defended him so that it was a quarrel more about Men Names and Words than Doctrine 2. That Hypatius and the Orthodox though they were not willing to suspect Corruption in Gyril's Epistles yet could not deny but Cyril used Eutyches words that is asserted one Nature of God Incarnate after the Union 3. That yet they proved that Cyril also held two Natures but say the Eutychians he only held two before the Union considered intellectually so that either Cyril was an Eutychian or else his unskillful speaking as both parties did set the world together by the Ears 4. That unrighteous partiality greatly prevailed with the Orthodox Bishops and Councils of these times when they could as Hypatius here did put a Charitable Construction upon the same words of Cyril for which they condemned so many others who as his obedient followers held what they did of Cyril's Vnam naturam Dei incarnati They say We neither Condemnit nor Iustifie it If they had used that moderation with all others all had
been in greater peace 5. That they say so much of the falsifying of Athanasius Epistle to Epictetus of Appollinaries Epistle fathered on Iulius of the falshood of the Dyonysius Areopag c. As he tells us that we must not be over credulous in trusting to writings ascribed to the Ancients 6. That Nullus ex antiquis recordatus est ea was thought a good argument against the Authority of Dyonisius Areopagita 7. They instance in the difference between the Greeks and Latins about the words Hypostasis and Persona which set the Latins on condemning the Greeks as Arrians and the Greeks it on condemnthe Latins as Sabellians till Athanasius that understood both Tongues perswaded them that their meaning was the same And necessity urged Athanasius to reconcile them which Greg. Nazianzene and other peaceable men afterward promoted And yet Hierome was judged a Heretick after for disliking the word Hypostasis And yet must Hard ambiguous words confound and divide the Churches still 8. They confess that Cyril idem dicebat esse substantiam quod naturam vel subsistentiam ideo in duodecim Capitulis suis pro duabus substantiis vel naturis duas subsistentias posuit Reader If this great Learned Voluminous Prelate had no more accurateness of Speech than to confound substance nature and subsistence and put them one for another what could be expected from the multitude of poor unlearned Prelates that took his name for their guide and cryed out in Council Great is Cyril asâ—yril â—yril And what then Could the confusions of the World be caused by between Nestorians Eutychians Severians Monothelites and Catholicks such a strife about words as Cyril had occasioned 9. Note that Hypatius and the Orthodox here maintain that Flavianus himself subscribed as much for one Nature as Dioscorus could have desired And that the Controversie lay in a syllable Whether Christ were one Person Ex duabus naturis or In duabus the Eutychians said Ex and the rest said In and Flavian yielded to Ex and the Synod of Calcedon accepted both Neque illi istos reprehendunt neque isti illos tanquam unius honoris arbitrati voces utrasque quando unam naturam Dei verbi incarnatam non renuit beatus Flavianus in confessione quam propria manu subscripsit dicere c. Where Flavians words are recited to Theodosius Et unam Dei verbi naturam incarnatam tamen dicere non negamus quia ex utrisque unus idemque Dominus Iesus Christus est And would not this much used to all other have healed all the Churches 10. Note that Hypatius and the Orthodox make not Cyril infallible but say that his Synodical Epistles they receive not as his but the Synods But for the rest Neque damnamus eas nâ—que suscipimus 11. That the Controversie was Logical p. 413. how Vnition maketh or denominateth one 12. Note that they expresly say Vbi Vnitio dicitur non Vnius significatur rei conventus so all say sed duarum vâ—l plurium diversarum secundum naturam Si erga dicimus Vnitionem procul dubio confitemur quod carnis animatae verbi sed hi qui duas naturas dieunt idem sentiunt And if this be true were they not all of a mind and knew it not 13. Note that the Eutychians took Theodorets Anathema Nestorio Eutycheti with a Valete added for a slur and a deceit and Hypatius was fain to intimate a blame on the Council that had not the patience once to hear such a man as Theodorite to open his judgment but cryed out only Curse them curse them and he interprets Theodorets Valete as saying Now take my Bishoprick if you please 14. In a word had this Light and Love been used by the Bishops which this Conference expresseth it had prevented much Confusion in the Churches scorn against the Bishops hardening of the Infidels and destruction of Christian Love and Peace And though the Eastern Bishops yielded not many of their followers did § 100. CLXIII They say an African Council sent to Iustinian to procure the restoration of their Liberties which the Vandall Arians had taken away Iustinian having recovered Africa § 101. Pope Agapetus was forced by King Theodatus to go on an Embassie to Iustinian to turn by his Armies from Italy which he did and not prevailing having rejected Authimus he dyed there Anno 536. § 102. CLXIV Menna being made Bishop of Const. a Council was there called Sure no Roman Presided for there was then an Inter-regnum But was it then a good Council As please the Pope Yet so impudent is Binnius as to say that Menna was the Popes Vicar and his Legates presided when there was no Pope on Earth The work of this Council was to condemn and curse Authimus a Bishop of Const. got in by the Empress and put out by the Emperour with Severus late Bishop of Antioch and Peter Bishop of Apamea and Zoaras a Monk as being Acephali that is Severians or Eutychians as they were variously called Severus and Peter have cruel persecutions also laid to their charge for persecution hath but its time The Emperour hereupon maketh a fevere Law against them sending them by banishment to solitude and condemning their Books to the fire and judging their hands to be cut off that writ them We may see whence our Church-History mostly cometh even from the stronger side that had power to burn all which they would not have known Two things in this Council offend the Romanists 1. That Iohn Bishop of Constantinople is called Patriarcha Oecumenicus 2. That Euphemius Macedonius and Leo are named and Leo last the two first having been damned by the Popes so oft since they were dead And they have no better remedy but to say that some ill Greek hand hath falsified the Councils Is that all the certainty we have of recorded Councils If you suspect the Greeks why may we not also suspect the Romans especially in the days of wicked Popes The People cryed out here Quid manemus in communicati Binnius noteth that from the time that Macedonius their Orthodox Bishop was ejected the faithful Catholicks withdrew themselves from the Communion of impious Timothy that was put into his place Note 1. that this Macedonius is he that the Roman Pope so often damned alive and dead 2. That the Peoples separation from bad possessours of the Bishops Seats was then an usual and justified thing § 103. CLXV A Council at Ierusalem having notice of what was done at Const. do the same against Authimus Severus Peter and Zoaras 104. Aâ—astasius in lib. Pontisic saith that the Arian King Theodatus corrupted with Money made Silverius Pope And at the same time the Empress Theodora promised the Popedom to Vigilius on condition he would restore Authimus and those that the Council had damned which he promising the Empress sent him with Letters to Bellisarius to see it done Silvâ—rius was but a Sub-Deacon and Vigilius
will say is 1. Let him that is without Error be the first in damning him 2. But it was just with God to leave him to be numbered with Hereticks who was so blindly zealous in executing the Sentences of Hereticating Prelates The Case of Nestorius and many others before § 3. In his time the Indian Auxumites turned to Christ and Iustinian joyfully sent them a Bishop And I take it for more dishonour to the Bishops than to him that Nicephorus saith c. 32. In Pontifices quos admodum de Sodomorum haeresi insanire compererat acerbe seu potius faede Justinianus animadvertit And it is noted ibid. that in a Famine he commanded Flesh to be sold in Lent but the People would dye rather than buy it and break their Customs § 4. CLXVI An. 540. A Council of 25 Bishops at Orleance made some Canons of Discipline The 3d Canon about Ordaining Bishops layeth down the old Rule Qui praeponendus est omnibus ab omnibus eligatur that is of the Clergy and People The Churches yet were no greater than that all the People could join in choosing the Bishop The 10th Canon dissolveth incestuous Marriages made after Baptism but not those made before as if the reason were not the same The 27th Canon finding some too Iewish in keeping the Lord's-day that would not use a Horse or Chariot to carry them nor would dress Meat or do any thing to the adorning of their Houses or themselves forbiddeth only grosser labours which hinder the holy duties of the day § 5. CLXVII The Canones Barcinonenses speak of the order of Liturgy that Clerks must cut their Beards but not shave their Beards and such like § 6. CLXVIII To pass the Concil Byzazenum as having nothing noted of it Anno 541. a Concil Arvernense decreed under King Theodebert one Canon which if practised had been worth many Kingdoms Ca. 2. That no one seek the sacred honour of a Bishop by Votes but by Merits nor seem to get a Divine Office rebus sed moribus and that he ascend to the top of that eminent dignity by the ELECTION of ALL and not by the FAVOR of a FEW That in choosing Priests there be the greatest Care because they should be irreprehensible who must rule in correcting others c. § 7. CLXIX An. 545. Another Council at Orleance under King Childebert among other Orders saith Can. 3. that the Synod forbiddeth the Citizens to celebrate Easter out of the City because they must keep the principal Festivities in the presence of the Bishop where the holy Assembly must be kept But if any have a necessity to go abroad let him ask leave of the Bishop This Canon and many other to the same purpose tell us that then the Infidels were still so many that a Bishop's city-City-Church could all meet in his presence in one place The 5th Canon decreeth that a Bishop shall be ordained in his own Church which he is to oversee which implieth that then ordinarily there was but one Episcopal Church And indeed it was long before the Countrey meetings were any other than Oratories or Chappels that had no Altars nor any but the Bishops Church Much ado many Councils made to keep Priests and Bishops from Wives and to restrain them from Fornication § 8. CLXX In a Synod at Constantinople An. 547. the business was debated de tribus Capitulis § 9. Here the occasion of this stir must be noted One Theodorus Bishop of Caesar. Cap. was an Eutychian but for his skill in business was great with the Emperor He thought if he could but cast any slur on the Calcedom Council it would justifie their Cause And the Emperor being speaking against the Eutychians or Acephali Theodorus told him that he might easily bring them all in if he would but condemn Theodorus Mopsuestenus and the Writings of Theodoret and the Epistle of Ibas against Cyril which the Council had received it would satisfie them This seemed to the Emperor a happy way of concord the Empress putting him on and so he set himself earnestly to effect it These three men had been accounted Nestorians and two of them had written smartly against Cyril as heretical and turbulent but yet renouncing Nestorius they were received and justified at Calcedon against their Accusers And if one may judge impartially by the Evidence that is left us they seem to have been far wiser and better men than the majority of the Bishops of those times But neither Learning Piety nor soundness in the Faith is any security in such times against Hereticaters that can but get the upper hand and major vote And Ignorance usually is most proud and loud most confident and furious and such can easilier make wise men pass for Hereticks than learn of them to be wise But the final judgment sets a strait When Iustinian was earnestly set upon this Project the Defenders of the Calcedon Council perceived themselves in a difficulty should they condemn these three men they would seem to condemn the Council about which there had been such a stir in the Empire And they should seem to justifie the Eutychians and to strengthen them And if Council were against Council it would dishonour Councils And if they should refuse the Condemnation they would seem to desert Cyril and the first Ephesian Council and perhaps might be called Nestorians but worst of all they should displease the Emperor and might occasion his favouring the Eutychians Therefore they took this prudent course to put off the business to a General Council and to delay till then the Emperors attempts But the Emperor did first publish his Edict in which after the Confession of his Faith and praise of the four Councils he addeth ten Curses Anathematisms according to the Custom and Religion of those times of which the three last are against the tria Capitula or the Councils seeming approbation of the three forenamed men The Bishops resisted a great while but at last were forced to submit § 10. CLXXI. To this purpose Vigilius Romanus had a meeting of about 30 Bishops where Vigilius yielding was called a Desertor as prevaricating to please the Emperor he got them to give in their reasons on both sides in writing and then gave all to the Emperor's party and persuaded the rest to silence and communion till a Council because it was not a Controversie about Faith but about Persons § 11. The Emperor's Party acted by Theodore Caesar got some Bishops to assemble at Mopsâ—est An. 550. to prepare a Condemnation of their former Bishop Theodore by saying that his name was not in their Book § 12. CLXXII King Childebert called another Council at Orleance where many old disciplinary Canons were repeated Among others Can. 9. That no Lay-man be made a Bishop without a years time to learn his Function You may conjecture what Scholars they were then Can. 10. That none get a Bishoprick by gifts or seeking but with the will of the King by
as man and not as God That it was not God that was ignorant he meant not as God or not the Deity but the form of a Servant which knew no more than the Deity revealed And so of many other properties or acts of the Humanity he saith It was not Deus Verbum that wept that learnt obedience c. meaning only not quâ Deus or not Deitas for want of care in speaking And Ep. ad Ioh. Antioch Bin. p. 559. it 's apparent that he also misunderstood Cyril and thought he held that by Unity of Natures the Deity was properly become very flesh A severe Epist. ad Ioan. Antioch against Cyril after his death is there charged on him in which he with great saltness rejoiceth in his death Miserum illum nec ad similitudinem aliorum dimisit nostrarum animarum gubernator diutius eorum potiri quae videntur esse delectabilia sed crescentem quotidie viri malignitatem sciens corpori Ecclesiae nocentem quasi pestem quandam amputavit abstulit opprobrium à filiis Israel Laetificabit superstites ejus discessio Contristavit verò forsitan mortuos timor est ne praegravati ejus conversatione iterum ad nos remittant vel illos diffugiat qui eum abducunt sicut ille tyrannus Cyri Ciliciam Procurandum est igitur oportet tuam Sanctitatem maxime hanc suscipere festinantiam jubere collegio mortuos asportantium lapidem aliquem maximum gravissimum Sepulchro imponere ne iterum huc perveniret instabilem voluntatem iterum demonstraret Infernis nova dogmata adferat Ibi diu noctuque sicut vult sermocinetur Non enim timemus ne illos divideret silet miser invitus Nudata illus facta alligant linguam obstruunt os fraenant sensum Ideo plango miserum ploro Nec enim puram mihi delectationem fecit mortis ejus denunciatio sed dolore permixtam Laetor jucundor ejusmodi pestilentiâ commune Ecclesiae videns liberatum Contristor vero ploro cogitans quod nec requiem malorum miserabilis susceperit sed majora pejora pertentans defunctus est somniavit enim ut dicunt regiam urbem perturbare tuam Sanctitatem accusare utpote ea colentem Sed vidit Deus non despexit Immisit fimum in os ejus fraenum in labia ejus c. Binnius thinketh some bad man fathered this falsly on Theodoret I would hope so too But it 's strange that the Council fathered it on him and none did vindicate him And the next Charge Bin. p. 559. rebuketh his Charity viz. his Speech at Antioch in the presence of Domnus Nemo neminem jam cogit blasphemare non jam est contentio Oriens Aegyptus sub uno jugo est Mortua est invidia cum eo obruta est contentio requiescant Theopathitae Is not this of the same kind And this is not denied to be his Whosoever it was it was sad that Bishops should have such minds and use such words of one another especially if it be as I confidently believe viz. that not distinguishing the concrete from the abstract and Qui Deus from Quâ Deus they both meant the same thing and differed but about the aptitude of words for want of explication and distinction § 18. In brief After the reading of many Papers and Ibas Epistles the tria Capitula were condemned viz. Theodore Mopsuest and the writings of Theodoret against Cyril and Ibas Epistle And so the Emperor found the Council as obedient as he desired § 19. But Vigilius Bishop of Rome who would not come to the Council now giveth in his Constitutum or his own judgment upon the whole Case and that with great moderation He first reciteth many passages of Theodore Mopsuest which he renounceth and he dispraiseth the passages of Theodoret and Ibas but he refuseth to join in the anathematizing of them alledging that good men have their errors and instancing in many whose errors were noted and yet their persons not condemned especially when they had either recanted them or better explained their words And he noteth that it would be a great injury to the Calcedon Council to have its own members now thus condemned that were by them accepted Quid enim aliud est mendaces aut simulantes professionem rectae fidei Patres in sancta Calced Synodo residentes ostendere quam dicere aliquos ex eis similia sapuisse Nestorio quorum judicio Nestorium ejusque dogmata fuisse damnata And soberly he saith It is not lawful to pass any new judgment on the persons of the dead but we must leave all men in the case that death found them and in special Theodore Mopsuest what the Fathers did is evident from what is said I dare not condemn him by my sentence nor yield that any one else condemn him but far be it from me to admit his wrong opinions This was the right way If they had all dealt as wisely and Christian-like Counsels had not been the Confounders of the Churches § 20. Nicephorus nameth many of Origen's Errors that were condemned in this Council but it is not found in the Acts. Binnius doubteth not but the Origenists stole them out and falsified the Records and also forged those Epistles of Vigilius in which the opinion of One Operation is asserted But will they allow us equally to suspect such Records as have been kept at Rome § 21. What good this Council did and how the peaceable Emperor attained the end that Theodore Caesar. promised him of uniting Dissenters I shall tell you but in the words of Binnius who followeth Baronius in almost all What Theodore Caesar. promised that the Eutychian Hereticks called Hesitants when the three Capitula were condemned would receive the holy Calcedon Council was not obtained when this was ended but rather a most grievous mischief was added to the Church For when the Defenders of the three Capitula with Vigilius the Pope did not acquiesce in the Councils decree the whole Catholick Church was torn by Schism and which is worse the Emperor stir'd up Persecution in which he deposed or banished Vigilius holding to his Constitutum Victor Afric and others § 22. I do impartially commend Vigilius ' s moderate Constitutum but I must needs say that there needeth no other instance than Vigilius that Interest is a Law to some Roman Bishops and that their pretences of Infallibility Tradition and Antiquity notwithstanding they have changed their very Faith or judgment of Councils at least as their wordly motives changed Vigilius first flattered the Emperor and joined with him against the tria Capitula Conc. Calced that is against Theodore Mopsu Theodoret and Ibas three Bishops saith Binnius p. 608. Seeing therefore that before this Council a Schism arose in the Western and Africane Church because Vigilius had consented to the Emperor's opinion it became necessary for the avoiding of Schism Sacriledge and Scandal that he should publish
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
ordain Presbyters Qu. 3. Whether this Pope was truly Head of the Catholick Church when his Bishops obeyed him not Qu. 4. Whether it was then believed at Rome itself and in the West that a General Council approved by the Pope was either infallible or necessarily to be obeyed Qu. 5. Whether it be true which W. Iohnson alias Terret often tells me That it is not possible that there can be any Schism in the Catholick Church because of the essentiality of its Union § 28. Note that this Pope Pelagius because his Bishops rejected him and the Council got Narses the General to compel them And then who can doubt but he was Pope and they his Subjects But Narses scrupled it lest he should be guilty of Persecution Iustinian's Pope Pelagius telleth him it is no sin and bids him not fear it for it 's no Persecution which compels not men to sin but all that separate from the Pope and assemble separatedly do sin and are damned Schismaticks therefore he desireth him to send the Bishops of Aquileia Milan and the rest that yield not Prisoners to Constantinople Narses obeyeth the Pope and Emperor the Bishops excommunicate Narses the Pope writeth to him that it is no news for erring Bishops to take themselves for the Catholick Church and to forbid others their Communion and counselleth him to go on and repress them And the Civil Sword and the Ecclesiastical were thus engaged in a Roman War one Bishop Sapandus of Ares in France the Pope got specially to stick to him whom therefore he commended to King Childebert c. § 29. CLXXVI A Council at Paris deposed Bishop Saphoracus for some great Crime § 30. While the Romans were resolving to subject themselves to the Goths again because the Pope made Narses their Persecutor Narses took it so ill that he went away from them but the Pope drew back and he shortly died Bellisarius also was ruined and Iustinian himself shortly dyed Binnius saith it is reported that he had no Learning and thinketh that his Civil Laws were Tribonian's and his Ecclesiastical Theodorus Caesariensis's And saith that the Church rejecteth his Laws of Usury Churches and Ecclesiastical Persons as arrogant Usurpations Qu. Whether the Roman Power was then understood by Princes or People § 31. CLXXVIII Another Synod at Paris repeated nine old Canons The 8th was No man may be ordained a Bishop against the will of the Citizens nor any but whom the election of the People and the Clerks shall seek with plenary will none shall be put in by the command of the Prince c. § 32. CLXXIX An. 563. in the time of Pope Iohn 3d. not he but Theodomire alias Ariamire King of the Sueves called a small Council at Braccara in Galicia where eight Bishops opened so much of the Priscillian Heresie as may tell us it was worthy to be detested not much unlike the Manichees and many old Canons they recited But I could have wished that they had not made a mans diet the note of his Heresie and a sufficient cause of his conviction and damnation The Priscillianists as these say would not eat flesh nor herbs boil'd with flesh This Council ordered that if any that abstained from flesh did not eat herbs boiled with flesh he should be taken for an Heretick This is not conformable to Paul's Rules or Spirit § 33. This Council ordered that none should be buried within the Church which Binnius well sets home And whereas Priscillian taught that in the Liturgy the Pax vobis Peace be unto you should be said only by the Bishop and Dominus vobiscum by the Priest the Council contradicted him 1. We see here what Trifles divided men 2. We see that yet the Churches usually were no bigger than met in one place with the Bishop or might do For it is supposed that every Church-Assembly had a Bishop present to say his part § 34. Thedomirus the Suevian King under whom this Council was held was the first of that race that turned Orthodox all the Sueves before him with the Goths having been Arrians § 35. CLXXX Anno 566. The contest about choice of Bishops grew sharp King Clotharius made one Emerius Bishop Santoniensis the Canons had before decreed that Kings should choose none but all the People and the Clerks and the Metropolitan ordain him The King's Bishop is deposed by a Concil Santoniense of which Leontius of Bourdeaux was chief They sent the King word of it by a Presbyter The King filled a Cart with Thorns and laid the Priest on them and sent him into Banishment and forced the Bishop to submit to his will § 36. That it may be known that neither Popes Councils nor consenting Bishops divided Diocesses and Parishes here Binnius giveth us at large first Constantine's divisions in Spain and next the fuller division of King Wamba Bin. p. 649 c. § 37. CLXXXI At Tours in France eight Bishops in a Provincial Council revived many Canons of the old matter to keep Bishops and Priests from Women Can. 13. The Bishop may keep his Wife as a Sister to govern his house But Can. 20. Priests that will keep Wives must have some Witnesses to lie in the same Chamber to see that they lie not with them And Can. 14. Episcopum Episcopam non habentem nulla sequatur turba mulierum c. Can. 21. They say Those that the Law commandeth to be put to death if they desire to hear the Preacher we will have to be convicted unto life that is not to dye For they are to be slain with the sword of the mouth and deprived of Communion if they will not observe the Decrees of the Seniors left them and do despise to hear their Pastor and will not be separate Some Sectaries among us are of the same mind against putting penitent Malefactors to death § 38. CLXXXII Anno 570. There was a Council at Lyons of Fourteen Bishops who recited six Canons to restrain the Vices of the Clergy Binnius out of Greg. Turon tells you the occasion was that one Salonius and Sagittarius as soon as they were made Bishops being then at their own will broke out into Slaughters Murders Adulteries and other wickedness And Victor Bishop of Tricas keeping his Birth-day they sent a Troop with Swords and Arrows who cut his Cloaths beat his Servants and carried away all his Provision leaving him with reproach The King Gunthram hearing of it called this Synod which found them guilty and deposed them They tell the King that they are unjustly cast out and get his leave to go to the Pope Iohn 3d. The Pope writeth to the King to have them as wronged men restored this was the Papal Justice and Reformation The King chideth but restoreth them but they grew never the better afterward but asking pardon of Bishop Victor he forgave them and for that was afterward excommunicate § 39. CLXXXIII An. 572. a Council was called under King Ariomire at Braccara
of 12 Bishops They are mostly forbidding Bishops to take money for their Ordinations Consecrations and other Actions And the first Canon requireth them to walk to all their Parishes and see that the Clerks did things rightly that Catechumens learnt the Creed and to preach to the People to forbear Murder Adultery Perjury False-witness and other mortal Sins to do as they would be done by and to believe the Resurrection Judgment and Recompence according to Works § 40. CLXXXIV An. 572. a Concilium Lucense did receive from Martin Bishop of Braccara 84. old Canons of which the 67th was against reading Apocrypha or any thing but the Canon of the Old and New Testament in Church § 41. After Iustinian's death his Sisters Son Iustinus was Emperor a sensual and covetous man who murdered presently a Kinsman of his own name upon suspicion that he was too great yet he drew up a good Profession of Faith exhorting all the Bishops to agree in it But Chosroes King of Persia invaded his Empire because the Greater Armenia which was then under the Persians as the Lesser was under the Romans to avoid the Persians persecutions had revolted to the Empire and destroyed their Rulers The Persians conquered so much of the Eastern part of the Empire and Iustine's Soldiers made so little resistance as drove him out of his wits and his Wife by intreaty got the Persians to make a Truce Tiberius was then made Caesar and afterward Emperor upon Iustine's death and Iustinian his Captain repelled the Persians and recovered much of what they had conquered § 42. An. 576. Divers Kings of France by War among themselves destroyed Churches and confounded all and a Council at Paris was called but in vain to have persuaded them to Peace § 43. After Benedictus Pelagius 2d was Bishop at Rome Tiberius an excellent Emperor quickly dyed and by his choice Mauritius succeeded him Pelagius by Gregory his Deacon wrote against the Bishops that would not condemn the tria Capitula And when all his writings prevailed not he got Smaragdus the Exorchate to force them by the Sword The great remedy which Rome hath trusted to § 44. CLXXXV Mâ—â—veus Son and Heir to Chilperic King of France marrying his Uncles Widow offended his Father and fled to St. Martin's Church at Tours and forced Bishop Gregory to give him the Sacrament The King could not get the Bishop to deliver him up he fled and the King called a Synod at Paris to judge Pretextatus a Bishop whom he accused for marrying him and confederating with him § 45. CLXXXVI The two Bishops forenamed Salonius and Sagittarius being again accused of Adultery and Murder and being freed by professing Repentance King Guntheramus called a Cubilone Synod and accused them of Treason and so deposed and banished them § 46. CLXXXVII An. 582. King Gunthram called a Synod at Mascou to revive the old Canons for restraining the Lust and Vices of the Bishops and Clergy § 47. CLXXXVIII An. 583. A Concil Brenacense is called to try Gregory Bishop of Tours falsly accused of charging the Queen of living in Adultery with a Bishop an Archdeacon and a Deacon bore false Witness but all came to light and Gregory was cleared by his Oath § 48. CLXXXIX An. 587. A Council at Constantinople increased the Church-divisions which continue to this day wherein Iohn Bishop of Constantinople was decreed to be called The Universal Bishop which Pope Pelagius could not endure O what hath this Question done to the World Who shall be the chief or greatest So much of the image and work of Satan hath been found in the professed Servants of a crucified Saviour and in those that have worshipped the Cross In this Synod Gregory Bishop of Antioch was tryed and acquitted of a false Accusation of Incest with his Sister another man's wise § 49. Pelagius writeth against Iohn's Universal Title saying Universalitatis nomen quod sibi illicitè usurpavit nolite attendere c. Nullus enim Patriarcharum hoc tam profano vocabulo unquam utatur quia si summus Patriarcha Universalis dicitur Patriarcharum nomen caeteris derogatur Sed absit hoc absit à fidelis cujusquam mente hoc sibi vel velle quempiam arripere unde honorem fratrum suorum imminuere ex quantulâcunque parte videatur Quà propter Charitas vestra neminem unquam suis in Epistolis Universalem nominet ne sibi debitum subtrahat cum alteri honorem offert indebitum Adversarius enim noster Diabolus qui contra humiles saeviens sicut Leo rugiens circuit quaerens quem devoret non jam ut cernimus caulas circuit Omnia qui soli uni Capiti cohaerent videlicet Christo per electionem pompatici sermonis ejusdem Christi sibi studeat membra subjugaâ—e Nec mirum quod ille tentater qui initium omnis peccati scit esse superbiam c. And so he goeth on exhorting them rather to dye than to submit to the Title Universal and resolving Excommunication against the User of it § 50. Binnius saith It is ridiculous hence to impugn the Primacy of the Church But Qu. 1. Is it not impudent after this for them to use the Title of Universal Qu. 2. Doth not this allow us to separate from them that usurp it Qu. 3. Doth not Pelagius here plainly distinguish between the place of Prime Patriarch which he claimeth and Universal Bishop or Patriarch which he damneth Qu. 4. Doth he not describe this damned Usurpation to be a subjecting all Christ's members to himself Qu. 5. Doth not the Pope now use both the name and thing as far as he can attain it Qu. 6. Did not Pelagius and Gregory know that Iohn did no more intend to put down all other Patriarchs or Bishops by this Title than the Pope doth Qu. 7. Doth not the Pope now claim that as by Divine Right which Iohn claimed but as of Humane Modesty can deny none of this § 51. CXC An. 587. Nine Bishops at Lyons repeated six old Canons about Women c. § 52. CXCI. An. 589. King Gunthram finding all things grow worse and that all was long of the Bishops onely saith Binnius called a Council at Mascou where the stricter keeping of the Lords-day was commanded § 53. Here Binnius noteth that Priscus is called Patriarch and that the Bishops of Venice Istria and Liguria continuing still separate from Rome chose Paulinus Bishop of Aquileia their Patriarch Quem sibi loco summi Pontificis supremum Antistitem constituerent Qu. Did the Bishops then believe that the Pope's Universal Government was essential to the Catholick Church And that none were the Church but his Subjects § 54. CXCII King Gunthram An. 589. by a Council at Valence setled his Benevolences on the Churches § 55. CXCIII An. 589. At Toletum King Recaredus called a Council and renounced Arrianism and recited several Canons among others that Bishops and Priests Wives might dwell with them but not lie with them And they
lament and condemn the practice of such as kill their children appointing them sharp discipline without capital punishment Had the Church power to free Murderers from death as they long did Was this holy Reformation The 11th Canon saith That they found that in many Churches of Spain men filthily and not regularly did Penance that they might sin as oft as they would and be as oft reconciled by the Priests c. Many reforming Canons were here made There were 67 Subscribers besides the King and of divers Cities two Bishops which was unusual § 56. CXCIV Passing by a meeting at Rome Another Council at Narbon was held by Recaredus who brought over the Goths from Arrianism § 57. The Emperor Mauritius though a great and excellent person was ruined by the mad and uncurable mutinies of his Soldiers and at last with his Family cruelly murdered by Phocas one of his Captains a terrible warning to Princes not to trust too much to Armies § 58. All this while the opposers of the Calcedon Council kept up and were divided in the East into many Parties among themselves Among others the great Peripatetic Iohan. Philoponus was their most learned Defender writing with such subtilty that the Natures really two were to be called One Compound Nature as the Soul and Body of a man are as saith Nicephorus was not easie to be answered by which how much of the Controversie was de Nomine de Notione Logicâ let the Reader further judge he that will see some of his words may read them in Niceph. l. 18. c. 45 47 48. his Notions made men call him a Tritheite § 59. Iacobus Zanzalus being a great Promoter of the Party many ever since have from him been called Iacobites And the divided Parties that opposed the Council called the other Melchites that is Royalists because they took them that followed the Council to do it meerly in obedience to the Emperor for it was not the Pope then that was the Master of Councils § 60. Among the Armenians also some raised the like Heresies about the Natures of Christ some thinking his Deity was instead of a Soul to his Body c. To which they added superstitious Fasts and worshipping the Cross and such like not pleading Reason but old Tradition for their Errors saying they had them from Gregory vide Niceph. l. 18. c. 53 54. But I must go forward § 61. Pelagius dying Gregory called Magnus succeeded him at Rome He continued the Controversie about the Title of Universal Bishop writing many Epistles against it He flattered Phocas the murderous Tyrant with a Laetentur Coeli exultet Terra c. yet was one of the best and wisest of their Bishops He sent Augustine into England who oppressed the British Church and converted the Saxon King of Kent He introduced more Superstitions and greatly altered the Liturgy Of which read Mr. T. Iones of the Hearts Sovereign § 62. CXCIV A Concilium Hispalense of eight Bishops recited three Canons § 63. CXCV. Mauritius before his death desired Gregory to call a Synod at Rome to draw in the Western Bishops that separated and to cast them out if they disobeyed which he did and they refusing his Summons Severus of Aquileia and other Bishops were ruined They thought God destroyed Mauritius for persecuting them Gregory thought God would have them destroyed as Schismaticks The Bishops of Rome for near an hundred years were forced the more to please the Emperor because their own Bishops had cast them off and set up another Head against them § 64. CXCVI. An. 590. A Concil Antisiodorense made divers Canons against Superstitions and some too superstitious as that Women must not take the Sacrament in their bare hands c. § 65. I find it so tedious to mention all the little Synods that henceforth I shall take but little notice of them but of the greater only One under Recaredus at Caesar-Augusta made three Canons about the Arrians One in Numidia displeased Gregory § 66. A Council at Poitiers was called on occasion of two Nuns daughters to the King of France that broke out of the Nunnery with many more and accused the Abbess and got men together and stript her stark naked and drew her out and set all France in a Commotion and were forced to do Penance A Council was called at Metz to reduce the Bishop of Rhemes convict of Treason for Bishops that were Traytors or Murderers were not to dye A Synod at Rome under Gregory absolved a Priest of Calcedon condemned by Iohn of Constantinople what one did the other undid An. 597. Under King Recaredus 13 Bishops made two Canons for Priests Chastity c. Another under him An. 598. A Concil Ostiense made two such more An. 599. A Council at Constantinople did we know not what An. 599. Under King Recaredus 12 Bishops at Barcinon made four Canons against Bishops Bribery c. A Council of 20 Bishops 14 Presbyters and 4 Deacons at Rome made a Canon for Monks Another there An. 601. against a false Monk Another at Byzacen against a Bishop Another in Numidia about a Bishop and a Deacon § 67. Gregory dying Sabinian succeeded him who reproached him and would have had his Books burnt as unsound saith Onuphrius And saith Sigebert Gregory appeared to him in a Vision and reproving him for that and Covetousness knockt him on the head and he dyed § 68. Boniface 3d succeeded chosen by Phocas the Murderer who hating his own Bishop of Const. Cyriacus ordered that Rome should be the chief Church § 69. A Council at Rome forbad chusing a Pope till the former had been three days dead because they sold their Votes for money § 70. Boniface the 4th is made Pope and Phocas giveth him the Pagan Temple called Pantheom for Christian Worship In his time Phocas was killed by Heraclius as he had kill'd Mauritius § 71. An. 610. A Council at Toletum under King Gundemar about the Bishop of Toletum's Primacy which the King setleth by Edict § 72. A Council at Tarraca under King Sisebutus took the shortest way and only confirmed what had been before done for Priests Chastity § 73. Deus dedit was next Pope in whose time the Persians conquered Ierusalem and carried away the Bishop and they say the Cross. § 74. Boniface 5th succeeded Heraclius the Emperor is worsted by the Persians who would not give him Peace unless the Empire would renounce Christ and worship the Sun Heraclius overthroweth them Mahomet now riseth and maketh a Religion of many Heresies § 75. At a Synod at Mascou Agrestinus accused Columbanus of Superstition for Crossing Spoons c. but was refelled § 76. Seven or eight Bishops at Hispalis condemned the Eutychians and called them Acephali CHAP. VIII Councils held about the Monothelites with others § 1. BEing come to the Reign of Pope Honorius at Rome who was condemned by 2 or 3 General Councils for a Monothelite Heretick as Vigilius was by his own Bishops for an
Eutychian and having shewed you what work both the heretical and hereticating Bishops and Council made in the world about not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Nature and the condemning of dead men I shall next shew you what work they made also about the words One Operation and One Will or Two Operations and Two Wills Reader Wouldst thou think that there were venom enough in one of these words to poyson almost all the Bishops in the world with the Plagues of Heresie or Heretication and Contention § 2. The old Controversie still keeping the Churches all in pieces some being for two Natures after Union and for the Calcedon Council and others against it and but for one Nature after Union Cyrus Bishop of Alexandria was told that it would unite them all if they would confess One Operation and One Will in Christ or at least lay by the talk of One and Two and use the words Dei virilis Operatio The Operation and Will of God-man CXCVII He therefore called a Synod at Alexandria in which this was decreed called Satisfaction For they said that Dei virilis signified two Natures and so they thought they had at last hit the way of concord which neither the General Council of Ephes. 1. Ephes. 2. Constant. 2. Calcedon Constant. 3. had found out but all set the Bishops but more by the ears Cyrus sent his Decrees to Sergius Bishop of Constantinople Sophronius Bishop of Ierusalem persuaded the silencing of the names of One or Two Operations or Wills Sergius sent the Case to Honorius to Rome Honorius rationally persuaded them to use neither the one word nor the other One or Two foreseeing that a new quarrel was arising in these words and little knowing how for this he was by General Councils to be Hereticated when he was dead persuaded them to a silent Peace It is but few Popes that were so wise and peaceable and this one must be a Heretick for it or General Councils be fallible and much worse § 3. Because knowing the effect of the old unhealed Cause I foresee that such men will go near to Hereticate me also when I am dead for condemning Hereticating Incendiaries in the Nestorian Eutychian and Monothelite quarrels I will recite the words of Binnius himself who saith the same that I have said from the beginning though I justifie him not from self-contradiction Tom. 2. p. 992. Honorius fearing which after came to pass and which he knew had fallen out in former Ages about the word Homoousion ☜ and many others lest that Contention should grow to some great Schism and seeing withall that Faith might be safe without these words he was willing to reconcile both Opinions and withall to take out of the way the matter of Scandal and Contention Writing therefore to Sergius he advised him to abstain from the word One Operation lest they should seem with Eutyches to assert but One Nature in Christ and yet to forbear the word Two Operations lest with Nestorius they seemed to assert Two Persons A Slander contrary to his words I again say If all the Hereticating Bishops and Councils had followed this discretion and moderation O what had the Church escaped Yet they are fain to stretch their wits to excuse his words elsewhere Unde Unam Voluntatem fatemur Domini nostri Iesu Christi But it 's certain that in some sense it is One and in another sense Two § 4. The Emperor Heraclius interessed himself in the Controversie Binnius saith by the fraud of Anastasius Patriarch of the Iacobites he was deceived Animo defendâ—ndi Concilium Calcedonense The Iacobites were Eutychians the greatest enemies of the Calcedon Council and it 's strange then how they deceived him to defend it by destroying it But saith he While he besides his place and office by the persuasion of the Devil was wholly taken up in defending questions of Faith by his own judgment c. Here you may see what the Papists Clergy would make of Kings and all Lay-men If they be wholly taken up in defending questions of Faith by their own judgment they pronounce them to be persuaded to it by the Devil Error is from the Devil but sollicitous searching after the defence of Truth is liker to be of God But they must not do it by their own judgment By whose then By the Bishops no doubt What Bishops General Councils And had not the Emperors long enough followed Councils and banished such as they condemned till while they almost all condemned one another the world was scandalized at the odious Divisions and Cruelties of the Church But must they follow Bishops without using their own judgments about the Case What as their meer Executioners Must the Princes of the world act as Brutes or Idiots or Lictors Was this the old Doctrine Let every Soul be subject to the higher Power c § 5. CXCVIII. King Sisenandus the second that had all Spain called a Council at Toletum of all his Kingdom An. 633. of 70 Bishops who made many good Canons for Faith Order and Reformation the last is a large defence of the King against Rebellion But they order that when a King is dead the Prime Men of the whole Nation with the Priests by common consent chuse another that retaining the Concord of Unity there should be no strife through Force or Ambition And they decree the Excommunicating of wicked Kings that live in great sin which I doubt whether the fifth Commandment forbid them not to have done it being a purposed dishonour § 6. CXCIX Another at Toletum was called 636 by King Chintillane which went the same way Kings were Rulers here and not Popes § 7. CC. Another at Toletum An. 638. by the same King to the same purposes § 8. The Emperor Heraclius published an Edict for the Monothelite Opinion called his Echtesis and Sergius Const. joined in it § 9. Sergius dyeth and Pyrrhus a Monothelite succeedeth him § 10. Severinus is chosen Pope but being not Confirmed as was usual by the Emperor's consent he is plundered of his wealth § 11. The Saracene Arabians conquer Persia and the Eastern parts of the Empire § 12. Sergius before his death called a Council at Constantinople which confirmed the Emperor's Faith and the Monothelite Opinion § 13. An. 640. Iohn 4th was made Pope who condemned the Emperor's Echtesis and it 's said the Emperor disowned it and said that Sergius made it and desired it might be published in his name § 14. Heraclius dyeth Constantine succeedeth him and dyeth in 4 months Heracleo succeedeth After six months the Senate depose him and cut off his Nose and cut out his Mother's Tongue on suspicion that they poysoned Constantine whose Son Constans is next set up § 15. Pyrrhus thought guilty of Constantine's death flieth into Africa and Paulus a Monothelite hath his place Pyrrhus seemeth converted by Maximus in Africa cometh to Rome and is owned by the Pope against Paulus
Paulus persuadeth the Emperor to publish a Typus requiring all the Bishops to lay by the Controversie and Name of One and of Two Wills and Operations of Christ. But this which was approved in Pope Honorius is cryed down as Heretical in the Emperor Pyrrhus returneth to his Opinion and Paul dying he is again put in his place at Constantinople Binnius no better answereth the Objection that the Emperor's Edict said but what Pope Honorius said than by saying that the time made the difference It was good in Honorius's time and bad after to be quietly silent in such a Case § 16. They say there was a Council in Numidia another at Byzacene at Carthage another of 68 Bishops about the Monothelites § 17. CCI. Another Council was at Toletum uâ—der King Chindascrindus § 18. CCII. The Pope with one of his little Councils at Rome for the foresaid Italian Bishops yet disowned him and obey the Patriarch of Aquileia presumed to condemn Paulus Const. Pyrrhus and the Emperor's Edict Typus Wherefore his Agents at Constantinople were cast out beaten their Altar overthrown c. § 19. Martin is made Bishop at Rome He condemneth the Emperor's Edict of Silence as to Two Wills and Operations or One. The Emperor sendeth for him he is brought Prisoner to Constantinople laid in Irons under several Accusations banished and dyed Here the Pope pretendeth that Truth must not be silenced The Emperor saith Peace must not be broken for needless words Quer. Whether he be a Martyr that suffers for oppugning such Peace § 20. CCIII His Laterane Council An. 642. is very largâ—ly recorded in which the Emperor's Edict with Cyrâ—s Alex Sergius Pyrrbus Pauluâ— Constant. are condemned and two Operations and Wills asserted § 21. CCIV. Passing by a Synod at Orleance An. 653. another Council was held at Toletum against incontinent and ignorant Priests Kings here used to preach to the Bishops by their Letters and Decrees Dukes and Lords here subscribed § 22. Eugenius is Pope and dyeth Vitalianus succeedeth him Constans the Emperor cometh to Rome giveth them gifts and communicateth with them It 's said he kill'd his Brother Theodosius and after was kill'd himself Mezentius usurpeth the Empire Constantine Pogonatus Son to Constans conquereth him and reigneth Pope Vitalianus helpeth him and therefore expecteth his help Rome stood so much between the Eastern Empire and the Western Kings Goths Lombards Franks c. that both sides flattered the Roman Clergy though they oft suffered from both The Empire to keep them from turning to the Goths c. and the Goths to keep them from turning to the Empire And they that had most need of the Popes most advanced them and they that had least need and most dominion kept them under § 23. CCV Another Council at Toletum An. 655. called by K. Recessuinthus not the Pope made divers good Canons for Church-order among which the tenth is that because all the Canons oft made could not keep Bishops and Priests from Lechery they tryed this additional way to decree that all their Children begotten of their Servants Maids c. should be uncapable of inheritance and should live in continual servitude to the Church King Recaredus made a Law that Bishops and Priests Concubines should be whipt with an hundred Stripes and others that they should be sold for Slaves § 24. CCVI. The King of France Clodoveus called his Bishops together at a Village called Clypiacum and made a Sermon to them and they applauded him § 25. CCVII. He called another Synod at Cabilone for Church-order where Can. 10. it was decreed that all Ordination of Bishops should be null that was otherwise made than by the election of the Comprovincials the Clergy and the Citizens A threefold Lock is not easily pickt Let England understand this to be the old Canons and Custom § 26. CCVIII A Concil Emeritense called by King Recessuinthus made more Orders for regulating Bishops and Priests c. § 27. CCIX. A Synod at Rome justified a Bishop of Crete wronged by his Archbishop § 28. CCX Another at Toletum under King Wamban An. 675. sought to reform the Bishops and Clergy § 29. CCXI. An. 675. the same King Wamban had a Synod at Braccara for reforming the Clergy Can. 5. was to correct the Bishops that had turned Piety into Pride and Vanity going to the Solemnities of the Martyrs with Reliques hanged about their necks carried in Chairs by Deacons in white c. O what hath the Pride of Prelates done in the world § 30. Pope Adeodatus and after him Donus reigned at Rome and the Patriarchs of Constantinople and Antioch were Monothelites and Constantine needing the West having lost the East took part with Rome After Donus came Agathy in whose time the Bishop of Ravemia after long rejecting the Bishop of Rome as heretical returned to communion with him Constantine sent to Rome to require the Bishop to keep Missionary Legates at Constantinople and intreated them to lay by Philosophical Controversies and preach the pure Scripture that the Churches at last might have Peace But alas how long was that counsel vain § 31. CCXII. Beda saith an English Council met An. 679. under Theodorus to own the Catholick Faith Bed l. 4. c. 13. § 32. CCXIII. The same year 679. A Council at Milan told the Emperor their opinion for Two Wills and Operations § 33. CCXIV. A Synod at Rome prepared matter for the General Council against the Monothelites This tended to please the separating Bishops of Italy that divided from the Pope for seeming to desert the Calcedon Council by condemning the tria Capitula § 34. CCXV Now cometh the 3d Council of Constantine called the 6th General Council in which 289 Bishops condemned the Monothelites that were for One Will and Operation Constantine Pog. being against them Macarius Patriarch of Antioch was the chief of them who would have consented to name neither One nor Two but when they had done all professed that he would be cast into the Sea before he would say there were in Christ two Wills and Operations thinking that he held to Cyril and the first Ephesian Council against Nestorius George Bishop of Constantinople deserted him and he was deposed and banished to Rome no hard Banishment but for ill company § 35. A long stir there was among them perusing former Writings Macarius and his Party producing many which others said were falsified so little certainty is there oft of Copies The Epistles of Sergius Const. Honor. Rom. are read which I should think peaceable and honest but the General Council damned and cursed them both as Hereticks The Papists say General Councils may err in matter of Fact How much more then in matter of Faith which is more obscure and matter of Fact is much of the matter of our Faith No Man's name had so strange a Fate against Hereticaters as the great Hereticater Cyril's who in this Council in Cyrus artic and many others was fully proved to
assert One Nature of God incarnate after the Union and yet called Orthodox and those that said as he and much less were damned Hereticks Some that confessed two Natures yet denying two Wills after the Resurrection supposing the Humane Will called Natural had been laid by were here damned with the rest § 36. CCXVI An. 681. King Ervigius held another Council at Toletum for the Royal Power and reforming the Clergy The Pope had so little to do and the Kings so much in all these Spanish Councils that it 's strange Spain is now become so servile to the Pope Binnius is forced to confess here To. 3. p. 110. that The study and labor of chusing fit men to be made Bishops was in the power or hands of the Gothish Kings which by the indulgence of the Roman Popes is in the Spanish Kings even to our times which he proveth O indulgent Popes who let go what they cannot keep An. 682. Some Synods in France did we know not what § 37. Leo 2d is made Pope by the Emperor and because he confirmed the Acts of this Council which damns Honorius as an Heretick the Papists know not which way to turn themselves Baronius would have Leo's Epistle forged Binnius will have either the Acts corrupted by Theodore Const. before they were sent to Leo or that necessity compelled him to this hard condition by the iniquity of the times and that Heresie else would have revived c. so that by their reckoning they that relie all on Tradition and Fathers leave not Fathers Councils or Traditions certain for one Age. § 38. CCXVII An. 683. K. Ervigius had another Synod of 48 Bishops at Toletum for restoring some guilty of Treasons securing the King c. § 39. Constantine Pogon restored to Rome the power of making Popes without the Emperor which the Gothish Kings and other Emperors had long denied them § 40. Benedict 2d is made Pope A new Controversie in his time is raised The Spanish Bishops write an Epistle in which they assert Three Substances in Christ his Divinity his Soul and his Body and say withall that a Will begat a Will that is the Divine Will begat the Humane The numbers of One Two and Three had so confounded Men in those times that the words frightned the Pope and he expostulated and warned them to take heed in what sense they used them which hath made it a question whether this Pope were not erroneous himself § 41. CCXVIII Another Council at Toletum against the Monothelites § 42. Pope Iohn 5th was the first Consecrated without the Emperor since the liberty granted Theodoric King of France called a Council An. 685. in which he deposed several Bishops § 43. Constantine Pog. dying Iustinian 2d his Son is Emperor Binnius saith he was not sound in the Faith a hard thing then And that he repented of the liberty granted in chusing Popes and so ordered that the Exarch of Ravenna approve them by which Bribery was used with the Exarchs And while the Soldiers and Clergy could not agree they were fain to consent to a third Conon to be Pope § 44. Conon being dead Theodore and Paschal strove for the Popedom and got their Parties to stand it out for them Paschal promised the Exarch a great Sum of Gold to make him Pope When they could not agree Sergius a third was chosen The Exarch forced him to pay the Gold and so he got the Soldiers love and the Popedom § 45. CCXIX. An. 688. Another Toletan Council writ a defence of their assertion that Christ had three Substances and that Voluntas genuit Voluntatem § 46. CCXX A Council at Caesar-Augusta made five Canons the last was that when the Kings dyed the Queens should lay by their civil Habits and be put into a Monastery and profess Chastity § 47. CCXXI An. 692. Was the famous great Council called the Quini-Sextum at Constantinople by Iustinian 2d's Order why it should not be called a 7th General Council I know not It was called by the persuasion of Callinicus Constant. to make a full Body of Canons for Practice because the 5th and 6th Councils made none Binnius saith It could not be a General Council because the Pope was not there by himself or his Legates and yet confesseth that neither was he or his Legates at the first Constantine Council and yet it was universal And why doth not another Bishops absence E. G. Alexand. Ierusal c. null a General Council as well as the Popes The Papists rail at this Council as a Convention of Malignants Bin. p. 154. and against Balsamon that defendeth it as a wicked Greek Impostor the word wicked in these Mens writings is a term of art and interest and no moral term They recited abundance of old Canons many of great use One would wonder whence the anger against them ariseth It was per summam nequitiam saith Binnius that they called themselves a General Council And the Holy Ghost was not with them because the Pope was not with them p. 154 155. and they ordained many things contrary to Apostolical Constitutions and the Canons of General Councils Reader you see here 1. How little trust Papists lay on that part of Tradition which dependeth on Councils 2. That it is the Pope one Man that is the certainty of Tradition and Iudgment without whom Councils are nothing 3. That if the Pope be absent all the other Bishops assembled in Councils by the command of Emperors may be called Knaves and wicked Malignants Alas how few Bishops adhered to the Pope when Italy was not yet cured of Separation from him in comparison of those that met in these Eastern Councils which they revile 4. You see here how far they are from truth that say the Universal Church still cleaved to the Pope when most by far of the Bishops in the world forsook him you see Luther was not the first § 48. Note that Tharasius Bishop of Constantinople An. 692. in the 2d Council of Nice tells them that it was the same Bishops that met in the 6th General Council at Constantinople who met again here under Iustinian And were not the Bishops of the place so near the time competent Judges of the matters of so notorious Fact And were the same Bishops an infallible General Council at the 6th Council and yet all wicked Schismaticks or Knaves and wicked Men when they meet again but to make Church-Canons for Reformation If this do not tell you how truly Binnius saith in their own judgment that Councils have just so much authority as the Pope giveth them what can tell it you § 49. Yea Binnius makes this Council to be Monothelites And were the same Men Orthodox in the 5th or 6th Council ten years before and Hereticks in this Is this the constancy of the Church and Bishops Faith § 50. The 13th Canon is one that displeaseth them in which the practice of the Church of Rome in separating Priests from
their Wives is expresly renounced and it is decreed that no Priest be required to separate from his Wife so be it they abstain at Fasts and necessary Seasons nor any Priest endured to put away his Wife on pretence of piety else he must be deposed § 51. Another is the 16th Canon that maketh Deacons like Overseers of the Poor § 52. The 22d is a hard Canon that Bishops and Priests ordained with money and not by examination and election be deposed and they that ordained them § 53. The 36th Canon displeaseth them also which confess the Church of Constantinople's Priviledges as equal with Rome § 54. The 38th Canon containeth one great cause of the old Confusions viz. That whatever alteration the Imperial Power makes on any City the Ecclesiastical Order also follow it Did God make this Law Are not as many Souls in a Town that 's no City as capable of being a Church as Citizens It is in the Princes power to make and unmake Cities May he accordingly make or unmake Churches What if a King will have but one City in his Kingdom must there be no more Churches or Bishops What if there be no Cities as in many American and Arabian Countries must there be no Churches What if the King will disfranchize most of the Cities and another will make every Market Town a City must Churches be altered accordingly If so O that our King would make us so many Cities as the work and the souls of Men need true Bishops that one might not have a thousand Parishes without any subordinate Bishop But if this hold the Emperor might have taken down Rome and set up Constantinople or any other at pleasure § 55. Can. 50. Forbad Clergy and Laity to play at Dice on pain of Deposition or Segregation And Can. 51. forbids going to Shews Jesters Stage-Plays Huntings The 55th Canon commands the Church of Rome to amend their Customs and not to fast on Sabbath-days Can. 62. Forbids Womens Publick Dancings and Mens and Womens together and their putting on Masquers or Players Apparel or Persons c. Can. 63. Commandeth the burning of false Histories of the Martyrs as tending to bringing Religion into reproach continual joyful Praises to God and holy Exercises and to use no Horse-Races c. The 67th Canon is against eating Blood Can. 72. Nullifieth Marriage with Hereticks Alas good Bishops did you think the Papists would have Hereticated you as Monothelites and nullified all Marriages with you by this Canon But two Hereticks Marriage is not null Can. 78. Commandeth all the illuminate baptized to learn the Belief and every Friday to say it to the Bishop and Presbyters How many Parishes or hundred Parishes had the Bishop then to hear Not so many as ours § 56. The 82 Canon offends the Papists forbidding the Picture of a Lamb to be made for Christ as the Lamb of God The 90th Canon is an old one Not to kneel on any Lord's-day and that this begin on the evening before P. 155. Binnius reproveth them for calling Cyprian Archbishop and he proveth that Africa then had no Archbishop or Primate § 57. CCXXII An. 693. was another Toletan Council called by King Egica Before it the King writeth a Sermon for them wherein he tells them That every Parish that have twelve Families must have their proper Governor But if less it must be part of anothers charge § 58. CCXXIII. An. 694. was another Toletan Council under the same King Egica One would wonder that the Legislative vertue of the Church should be continued to such fertility and multitude of Laws as must follow if in all Countries there be every year a Council How great must the Volumes of Laws be at last Binnius in his Notes on this Council tell us That though Paul would have the believing Husband or Wife stay with the Unbeliever in hope of Conversion yet many hundred years experience hath taught us the contrary that it tendeth rather to hurt than good and therefore now it must be otherwise and they must separate § 59. CCXXIV. Even to those days the number of Pagans and Infidels in most Countries was the greatest and the care of good men was to convert them And therefore we read still of so many baptized at age A Council at Utrecht decreed Willebrood or Willifrid and Suibert being Leaders that the best Preachers should be sent from the Neighbor Churches to convert the Heathens that was better work than striving who should be chief or raging about hard words § 60. CCXXV. A Synod at Aquileia An. 698. condemned the 5th General Council at Constantinople for condemning the tria Capitula of the Council of Calcedon O what Concord Councils caused § 61. Pope Sergius refusing to own the Council of Constant. at Trul. under Iustinian 2d the Emperor commanded that he should be brought Prisoner to Constantinople The Soldiers of Ravenna Sergius having paid them the 100 l. of Gold hearing of it rose up and rescued him and made the Emperor's Officer in fear beg for his life By such Obedience Rome kept up § 62. Tiberius the 2d deposed Iustinian the 2d and cut off his Nose and banished him Iustinian was restored and exposed Tiberius to scorn and killed him and banished Bishop Callinicus to Rome for unfaithfulness to his Prince Iohn the 6th was now Pope § 63. Iohn the 7th is made Pope another Council at Toletum under King Witiza I pass by he was a Greek CCXXVI He gather'd a Synod at Rome to debate Iustinian's Order for the receiving the Trull Concil And our English Willifrid accused by his King was here justified as a Son of that Church And a Synod in England received him when the King was dead § 64. Sisumius made Pope lived but 20 days and Constantine succeeded him who was sent for to Constantinople and honoured by Iustinian § 65. About this time An. 708. Spain was conquered by the Saracens Binnius saith Because King Witiza forsook the See of Rome By which we still see that Rome was forsaken even by the best Church such as Spain then was and was not the Ruler of the World § 66. Bardanes Philippicus by Rebellion deposed Iustinian and was made Emperor and within two years was so used himself by Anastasius his eyes put out and he banished § 67. CCXXVII The Emperor Philippicus and Iob. Constant. called General Council at Constantinople I may well call it General when Binnius saith There were innumerable Bishops which is not said of any other Council They all condemned the 6th General Council and their Opinion of two Wills and two Operations Where it is manifest 1. How great a part of the Church regarded not the Authority of Rome 2. Nor thought a General Council infallible when innumerable Bishops are against both 3. And how strong the Monothelite Party was 4. And alas how bad too many Bishops that can change as fast as Emperors will have them For saith Binnius after Baronius Thus at the
of the Apostolick Seat that the Kingdom was translated from Chilperic to Pepin the foresaid Historians do so expresly say that it 's a wonder with what front the innovating Hereticks dare call it in question Lastly It is here to be noted that it was by this same Pope Zachary that the nomination or postulation of Bishops for the vacant Churches in his Kingdom was granted to King Pepin Therefore if elsewhere you read that the Kings of France give Bishops to the Churches remember that it is not done by their own Right but by the Grant of the Apostolick Seat In vain therefore do the innovating Hereticks glory in this Argument who endeavor to subject the Church to Kings So far Binnius after Baronius § 12. From this Story and these words let the Reader think how to answer these Questions Quest. 1. Had not Kings need to take heed of making any one man too great if greatness and exercise of Government give him so much right to the Kingdom Qu. 2. Had not Kings need to look to their manners for their Crowns sake as well as their Souls if Lust Sensuality and Dulness forfeit their Kingdoms Qu. 3. Did not Wars and weakning of the Empire make a great change with Popes when they that were set up and banished at the Emperor's pleasure can now first depose the Emperor in the West for being against Images and Persecuting and then can translate the Crown of France Qu. 4. Was not an ambitious Pope a fit Tool for Pepin and his Confederates to work by to put a pious gloss on their Conspiracy Qu. 5. Did not the Pope rise thus by serving the turns of Conspirators and of Princes in their quarrels with one another Qu. 6. Are Subjects Judges when a King's Sins make him unworthy of the Crown Qu. 7. Yea is the Pope Judge and hath he power to depose Kings if he judge them such Sinners and unfit for Government Qu. 8. Is it a good Reason that a King is justly deposed because Good Men and Holy Bishops are the Desirers and Promoters of it Qu. 9. Would not this Reason have served Maximus against Gratian Was it not Cromwel's Plea If he had but had the Pope and People on his side you see how it would have gone Qu. 10. Is it the mark of an Innovating Heretick to say that the Church should be subject to Kings when Paul and Peter said it of all Christians so long ago Qu. 11. Is it a Note that Protestants love Rebellion because they are against Popes deposing Kings Or is there any heed to be taken of the words of impudent Revilers that dare speak before God and Man at this rate Is deposing Kings the Papists freedom from Rebellion and is our opposing it a character of Rebels Qu. 12. Is it any wonder that Bishop Burchardus desired it and that Bishop Boniface executed the Pope's command who had been translated from England by him to such dignity and had sworn Obedience and Service to him Qu. 13. Is it any wonder that the Pope made these Bishops Saints Qu. 14. I hope they were really godly Men But is it any wonder that some good Men at such a time as that did think it had been for the interest of Religion to have all Power in the Clergies hands especially being themselves Bishops that were to have so great a share How few Bishops are afraid of too much power or ever do refuse it Qu. 15. If the King of France had his Kingdom by the Pope's gift what wonder if he had the power of nominating Bishops also by his gift Qu. 16. Whether he that hath power to give hath not power to take away and be not Judge when the Cause is just Qu. 17. With what face do Papists at once make these claims and yet profess Loyalty to Kings Qu. 18. Whether it concern not Kings to understand on what terms they stand with the Pope and his Clergy that must not be subject to them but have power to depose them Qu. 19. If there be any Party among them that hath more Loyal Principles is it a sign of the concord of their Church that agreeth not in matter of so great moment Or a proof that the Pope is the infallible Judge of Controversies that will not determine so great a Point on which the Peace of Kingdoms doth depend § 13. About the same time they persuaded Rachis King of the Longobards Successor to Luitprand for the love of Religion to lay down his Crown and go into a Monastery so that Monasteries are places for the worst and the best some too bad to reign and some too good lest they should over-master the Clergy § 14. It may be you will think that this Pope Zachary and his sworn Vassal St. Boniface were some very profound Divines that could by their wisdom and piety thus master Kingdoms Doubtless they were zealous Adversaries to Heresies except their own and Successors of the Hereticating and Damning Fathers For Epist. 10. Bin. p. 206 207 208. Zachary writeth to Boniface to expel Virgilius from the Church and Priesthood for holding Antipodes viz. that Sun-shine and Moon-light and Men are under the Earth as well as here which we call over it The words are De perversa autem iniqua doctrina quae contra Dominum Animamsuam locutus est si clarificatum fuerit ita eum confiteri quod alius mundus alii homines sub terra sint seu Sol Luna hunc habito Concilio ab Ecclesia pelle Sacerdotii honore privatum That is But as to the perverse and unjust Doctrine which he hath spoken against the Lord and his own Soul if it be made clear that he so confesseth that under the Earth there is another world and other Men and Sun and Moon call a Council and depriving him of the honour of Priesthood drive him out of the Church That by another world is meant Antipodes or the other side of the Earth inhabited is doubtless § 15. Qu. 1. Did God make Popes to be the Governors of the Antipodes for so many hundred years before they knew that there was any Antipodes And when they excommunicated and silenced those that affirmed it Qu. 2. Were these Popes and Bishops Men of such wisdom as were fit to hereticate Dissenters as they did Qu. 3. Do we not see here what some Councils were and did in those times Qu. 4. Do we not see what Heresie signified at Rome and how little heed there was to be taken of their outcry against some Heresies Qu. 5. Whether was all the World or all the West bound to avoid Communion after with Virgilius Qu. 6. Do we not see here of what Infallibility the Pope is in judging of matters of Faith and how happy the World is to have such a Judge and of what credit his Heretications and Excommunications are Qu. 7. Do we not see how Religion hath been depraved and dishonoured by the Pope and his Clergy calling
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
the more for this Accusation he seemed an Hypocrite indeed but whether an Heretick I know not The Scot Heretick is accused as denying the Church Canons and the meaning of some Fathers despising the Synods Laws saying that he may still be a Bishop for so he was though he had two Sons in Adultery saith Boniface perhaps in Marriage and as he saith holding that a Man may marry his Brothers Widow and that Christ at his Descent delivered all Souls out of Hell This was a foul Error indeed if truly charged These were charged by Boniface and the Roman Synod to be forerunners of Antichrist and how like are Aldebert's Pretensions to many Roman Saints A Prayer also of Aldeberts was read in which he prayed to Angels under several strange names Bishops and Presbyters had Votes in this Council and subscribed the Hypocrites condemnation Bin. p. 218. But there is no certainty that he named more than three Angels § 23. Stephen the 2d was chosen Pope by ALL THE PEOPLE after Zachary and dyed four days after suddenly § 24. Stephen the 3d was chosen by all the People saith Anastasius Aistulphus King of the Longobards threatned Rome took their Gifts and demanded their Subjection The Pope after Gregory the 2d's Rebellion was glad to send to the Emperor to crave an Army to save Rome and Italy when he could get no help from Constant. he sent to Pepin King of France One that he had made King by Rebellion was obliged to help him and by an Army forced Aistulphus to covenant to restore Ravenna and many other Italian Cities not to the Emperor whose Agent claimed his right and was denied by Pepin but to the Pope to reward him and get the pardon of his sins Aistulphus broke his Covenants Pepin with another Army forceth him to deliver them and returneth Aistulphus dyeth Desiderius a Captain by Usurpation invadeth the Kingdom Radchis that had been King before and went into a Monastery and the Nobles of the Longobards resist the Rebel He sendeth to the Pope offering him all that he could desire more Cities to help him The Pope maketh his own bargain with him as he did with Pepin and Charles Martell before and by the help of the French setleth the Rebel Desiderius in the Kingdom Pepin maketh a Deed of Gift of all the foresaid Cities to the Church of Rome Was this Constantine's Gift He gave away another Mans the Emperor's Dominions and with Desiderius's additions now the Pope is become a Prince § 24. CCXXVIII We come now to a great General Council of 338 Bishops at Constantinople An. 754. under Constantine Copronymus against the worshiping of Images The Adversaries of it will not have it called the 7th General Council because divers Patriarchs were absent and it decreed say they against the Truth They not only condemned the worshiping of Images and Germanus Constantinus Georgius Cyprius Jo. Damascenus and other Worshipers of them as Idolaters but destroyed the Reliques of Martyrs and exacted an Oath of Men by the Cross and the holy Eucharist that they would never adore Images but execrate them as Idols nor ever pray to the holy Apostles Martyrs and blessed Virgin saith Baronius and Binnius p. 235. But the 15th and 17th definitions of this Council recited in the 2d Nicene Council shew that they were not so free from praying to the Virgin Mary and Saints as we could wish they had For they decree we must crave her intercessions and theirs but they forbad praying to their Images § 25. The Acts of this Council not pleasing the Adversaries are not delivered fully to us but it fell out that their Decrees are repeated word by word in the 2d Nicene Council and so preserved § 26. There is one Doctrinal definition of this Council owned also by their Adversaries the 2d Concil Nicen. which by the way I will take notice of about the glorified Body of Christ and consequently ours after the Resurrection that it is a Body but not Flesh Bin. p. 378. defin 7. Siquis non confessus fuerit Dominum nostrum Iesum Christum post assumptionem animatae rationalis intellectualis Carnis simul sedere cum Deo Patre atque ita quoque rursus venturum cum Paterna Majestate judicaturum vivos mortuos non amplius quidem Carnem neque incorporeum tamen ut videatur ab iis à quibus compunctus est maneat Deus extra crassitudinem carnis Anathema To which saith the Nicene Council by Epiphanius Huc usque recte sentiunt Patrum traditionibus convenientia dicunt c. Two sorts I would have take notice of this 1. The Papists who say that the Bread is turned into Christ's very Flesh when he hath no very Flesh in Heaven And therefore the meaning must be of the Sacramental Sign that it is the Representation of that real Flesh of Christ which was sacrificed on the Cross. 2. Some prejudiced Protestants that think he that saith Our Bodies and Christs in Heaven will not be Flesh and Blood formally and properly so called but spiritual glorious Bodies doth say some dangerous new assertion such gross thoughts have gross heads of the heavenly state To these I say 1. You contradict the express words of God's Spirit 1 Cor. 15. Flesh and Blood cannot enter c. That it is meant of Formal Flesh and Blood and not Metaphorical Sin is plain in the Context see Dr. Hammond on the Text. 2. Give but a true definition of Flesh and Blood and it will convince you of itself 3. You see here that you maintain an Opinion which these two even adverse General Councils anathematized § 27. By this Council we may see how little General Councils signifie with the Papists either as to Infallibility Authority or preservation of Tradition longer than they please the Pope As to their Objection that call it Pseudo-septimum that the Pope was not there I answer 1. No more was he by himself or Legate at the first of Constant. called the 2d General Council as Binnius professeth 2. Is not the Church the Church if the Pope be not there Then he may choose whether ever there shall be more General Councils as indeed he doth § 28. CCXXIX An. 756. King Pepin called a Council in France declaring that things were so far out of order that he could attempt but a partial Reformation leaving the rest till better times The first Canon was that every City have a Bishop of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified every such Town as our Corporations and Market-Towns are And by all the old Canons and Customs except some odd ones every such Town of Christians was to have a Bishop and in Phrygia Arabia c. the Villages had Bishops saith Socrates c. And in many places the Villages had Chorepiscopos which Petavius Annot. in Epiphan Arian fully proveth were true Bishops And yet then the most of the People in most Countries were without the Church
so that then a Church was no greater than was capable of personal Communion Here this King being made by the Pope so far gratified the Clergy as to decree that Contemners of Excommunication should be banished And now the Keys do signifie the Sword and Church-Discipline is made another thing than Christ had made it The 13th Cap. is That no vacant Bishop meddle in another Bishop's Parish without his consent by what true authority then can the Pope meddle in other Mens Diocesses since the foundation of his humane authority in the Empire is subverted The 14th Cap. decreed That Men may use Horses and Chariots for Travel on the Lord's-day and get Meat and Drink c. but not do common work The 17th That no Clerk try his Cause before a Lay-Judge without the Bishop's leave § 29. Pope Stephen dying in the division at the next choice by all the People the stronger part chose Paulus a Deacon CCXXX in his time a German Council condemned Oathmarus Abbot of St. Gallus for Incontinence and put him in Prison where he dyed of Famine as Historians say maliciously upon false accusation § 30. At this time the Greeks accused the Romans for adding the word Filioque to the Creed And about that and Images they say there was some Synod at a Village called Gentiliace § 31. Pope Paul dying and the People having still the choice he that could get the greatest strength was in hope of so rich a Prey And Constantine Brother to one Duke Toto getting the strongest Party by fear compelled George Bishop of Praenestine with two more Bishops to make him Pope being first ordained Deacon he possessed the Popedom alone a year and a month Then one Christopher the Primocerius and his Son Sergius being powerful got out to the King of the Longobards and craved his help against Constantine as an Usurper and gathering some strength got into Rome killed Toto and caused Constantine the Pope and another Brother Paessivus to take Sanctuary One Waldipertus a Presbyter was of Christopher's Party and to make haste without Christopher's knowledge he gathereth a Party and they make one Philip a Presbyter Pope So there were two Popes Christophorus incensed swore he would not enter Rome till Philip was pull'd out of the Bishop's house which Gratiosus one of his Party presently performeth and Philip returneth to his Monastery Christophorus calleth the Clergy People and Soldiers together and by his means they chuse another Stephen and so there are three Popes The Actors being now in their zeal go to Theodorus a Bishop and Vicedominus that joined with Pope Constantine and they put out his eyes and cut out his tongue Next they attempted the like excaecation on Passivus Bishop Theodore they thrust into a Monastery and there while he cryed for a little water they famished him to death Passivus they put into another Monastery They took all their Goods and Possessions Pope Constantine they brought out and set on Horseback on a Womans Saddle with Weights at his Feet and put him into a Monastery How holy then were Monasteries Shortly after they brought him forth and Pope Stephen and some Bishops deposed him Then the Citizens were to make their penitent Confessions for owning him Next the Army goeth to Alatrum in Campania where Gracilis the Tribune that had been for Constantine is apprehended brought bound to Rome imprisoned and after his eyes put out and his tongue cut out After this Gratiosus and his Zealots go to the Monastery where they had thrust Pope Constantine and drag him out and put out his eyes and leave him blind in the street Next they go to their own Friend Priest Waldipertus and feign that he had laid a Plot with the Longobards to kill Christopher and send to apprehend him and when he fled for Sanctuary to a Temple they drew him out with the blessed Virgins Image in his hand even then when they were rebelling for the sake of Images but that would not save the Priest because he set up Philip for Pope they thrust him into a filthy Dungeon-hole but that was too good for him In a few days they drew him out and casting him on the earth put out his eyes and cut out his tongue and put him into an Hospital where he dyed of the pain And now Pope Stephen had no doubt a lawful calling to be Pope He sends his Legats to the King of France He brings forth blinded Pope Constantine to answer for his Crime who falling flat on the earth he lamenteth his sin as more than the Sands on the Sea-shore and professeth that the People chose and forced him to be Pope because of their sufferings under Paul But at his next appearance he tells them that he did no more than many other Lay-men did who invaded Bishopricks as Sergius Archbishop of Ravenna Stephen Bishop of Naples c. when they heard this all the Priests caused him to be buffeted and cast him out of the Church and burnt his Papers c. And the most holy Pope Stephen cast himself on the earth with all the Priests and People of Rome and with tears lamented their sin that they had taken the Communion from the hands of Pope Constantine it seems it is a sin to communicate with Bishops that are brought in irregularly by secular Power without due Election and they are no Schismaticks that refuse it And so they all performed their Pennance for it Anastas in ejus vita § 32. CCXXXI On this great occasion Pope Stephen being far unable now to call General Councils sends to the King of France to entreat him to send some wise Bishops to a Council at Rome who sent him about a dozen who with some others agreed against Constantine's Election and such other for the time to come and damned a Synod that Constantine had held and also passed their judgment for Images § 33. But here was a great difficulty such as often after happened Whether Constantine's Papal Acts were valid and the Council decreed that they should all be void except his Baptizings and his Consecrations And so those Priests that he Consecrated when they were after duely chosen officiated without a new Consecration Either he was a real Pope or no Pope If a Pope then by the Canons Stephen was no Pope and so the Succession there failed If no Pope then 1. How come his Consecrations to be valid 2. Are not Presbyter's Ordinations better than a Lay-mans 3. Then the Universal Church had no Head and so was no Church with them while Constantine was Pope § 34. A like Schism fell out at Ravenna The power of the Magistrate made one Michael Scriniary of the Church a Lay-man Archbishop the People being for one Leo whom they imprisoned He kept the place above a year but by the help of the Pope and the French the People rose and cast him out and brought him Prisoner to Rome and set up Leo. § 35. Christopher
and his Son Sergius were the Captains that had wrought this great deliverance to the Church And now they plead with King Desiderius for St. Peter's Rights as still zealous for the Pope The King is angry with them and jealous of their power and seeketh to destroy them and particularly to set their own Pope against them They get the Citizens to stand by them and the King cometh with an Army The Pope seeing which was like to be the stronger side in great wisdom went out to the King and after some days conference with him sendeth to Christopher to render himself to the King The Citizens hearing this forsook Christopher and Sergius Gratiosus seeing they were deserted by the People through the Pope went out first to the King and Pope and Sergius next and Christopher last The Pope was so kind to them that made him Pope that he made them Monks and put them in Sanctuary in St. Peter's Church to save their lives But they had Adonibezek's justice and were soon drag'd out thence and Christopher's eyes put out of which he dyed But Sergius was awhile a Monk and then thrust in the Laterane Cellar Thus went the matters of the Universal Monarch at Rome § 36. A little before the Pope's death Sergius was fetcht blind out of the Cellar and kill'd the next Pope searcht out the Authors and found them to be Paulus Cubicularius and the last Pope's Brother and other great Men and he prosecuted some of them to Banishment but the Archbishop of Ravenna caused Paul to be killed § 37. It was Adrian a Deacon that was then chosen Pope Son to the chief Man in Rome ablest to effect it Upon these stirs Desiderius desired friendship with the Pope but he demanding the Cities which Pepin had given the Church some of which Desiderius still kept and doing the foresaid justice on the Friends of Desiderius he came with an Army and killed many and took many Cities The Pope urgeth the restitution of all his Cities indeed the Emperor's given him by Pepin he still denieth the Pope gets Charles of France to come with an Army for fear of whom the Longobards flie The Dutchy of Spoletum and other Cities yield themselves to the Pope and as a token of subjection receive tonsure Charles besiegeth Desiderius in Papia and forceth his Brother Carloman's Wife and Children that fled to the Longobards to yield themselves to him while the Siege continued Charles went to Rome and was gloriously entertained by the Pope and renewed to him Pepin's gift of all the Exarchate of Ravenna and many Dukedoms and Cities which were none of his own to give and now the Pope is a Prince indeed And Charles returning to the Siege conquereth Papia taketh King Desiderius and winneth all the Longobards Kingdom And thus Strength gave Right according to the Atheists Opinion now stirring that Right is nothing but a power to get and keep Pepin and Charles make themselves Kings and the Pope a Prince that while they share the Emperor's Dominions between them they might be a strength to one another And Desiderius being himself but an Usurper helped by the Pope into the Throne no wonder if when interest changed the same hand take him down How Charles his Brother Caroloman dyed and why his Wife and Sons fled from Charles to the Longobards and what became of them is not well known § 38. Pope Adrian the 1st thus made a greater Prince than any before him did greater works than they had done and ob nimium amorem Sancti Petri ex inspiratione Divina built many great and stately Buildings made all places about his Palace Baths c. fit for splendid pomp and pleasure and all this from meer self-denial and holiness Many Churches also he repalred and adorned and did many other such good works § 39. This great Adrian was before but a Deacon I have oft marvelled to read that Deacons were so ordinarily then made Popes and sometimes Lay-men when yet the old Canons required an orderly rising through the several degrees It was no wonder that then a Deacon at Rome was a far higher preferment than a Bishop For a Deacon and a Priest might be chosen Pope but a Bishop could not For of old when Diocesses and Parishes were all one the Canons decreed that no Bishop should remove to another Church except being Consecrated by others he never consented nor had possession so that every Bishop must live and dye in the place where he was first Ordained so that Rome Const. Alex. Antioch c. and all the great Seats chose either Deacons Priests or Monks to be their Patriarchs and Bishops No wonder then if as Nazianzen saith Orat. 5. it was the custom to have almost as many Clergy-men in every Church as People in regard of the present Honour and the future hopes of Preferment Indeed he carried it that had the greatest Friends which was as commonly the Deacon as the Priest or Archdeacon By which we may conjecture whether the worthiest Men were made Popes For if they were the worthiest why were they by former Popes never made higher before than Deacons Did not the Popes know the worthiest men And if a breach of the Canons in Elections nullifie the regular Succession by this it is evident that the Roman Seat hath no such Succession § 40. By the way the Reader must note that in all the Writings of the Popish Clergy concerning these matters there are certain terms of Art or Interest which must be understood as followeth viz. 1. Sanctissimus Papa the most Holy Pope signifieth any prosperous Bishop of Rome how wicked soever in his life 2. Rex Pientissimus the most Pious King signifieth a King that took part with the Pope and advanced his Opinions and Interest 3. Imperator Sceleratissimus Haereticus Nefandus c. a most wicked Emperor or Patriarch or any other and abominable Heretick signifieth one that was against the Pope his Interest or Opinion Homo mendaeissimus a Lyar is one that saith what the Papists would not have to be true If you understand them otherwise you are deceived ordinarily § 41. About the death of Paulus Cubicularius and others note that it had long been the way of the Church-Canons to contradict God's great Law for humane safety He that sheddeth Man's blood by Man shall his blood be shed and on pretence of being more merciful than God to entice Murderers Adulterers and all wicked Thieves and Criminals to make up the Church of Christ by decreeing that instead of being Hanged or Beheaded if they would but be Baptized they should but be kept for a time from the Sacrament or do Pennance and what Villain would not then be a Christian § 42. Here ariseth a great Controversie with Sigibert a Monk-Historian and Gratian himself which Baronius and Binnius take up viz. the first say That Charles being at Rome a Council there with Pope Adrian gave him the power of chusing the
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-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
Irene will do as the Pope would have her She is as much for Pictures as the Pope himself She calling this Council at Constantinople the old Soldiers bred up under the former Emperors being against Images haeresin medullitus imbiberant saith Binnius p. 396. Would not endure them in Constantinople but routed them At which the Empress being troubled dismissed the Bishops till they had purged the Army of those old Soldiers and then she called the Bishops to Nice and there they knowing their errand before-hand damned themselves and their Brethren that had held the former universal Synod and set up Images again § 55. By the way I appeal from Pride and Ignorance to Christian Sobriety and Reason how the taking down of Images can in the Roman sense be called an Heresie unless it be an Article of Faith that Images must or may be used And can any Man that ever read and believed the Scriptures and the Writings of the first four hundred years believe that having or worshiping of Images or Saints by Images is an Article of Faith or necessary to Salvation The best of them that any Man can plead with Modesty is that they are indifferent or lawful and useful to some Persons The Papists tell us now that they would not compel us to bow toward Images but leave it to our liberty Must it be Heresie and the Christian world cast into distractions about it when yet this Image-worship is Idolatry in the sense of one part of Christians and but indifferent and convenient to the ignorant that have other helps enow in the sense of others O what a Plague hath it been to the world to have a worldly Clergy invade the Churches § 56. At the meeting of this Council we have first the Call and Title in which 1. The Emperor and his Mother are called the Governors of the whole world Orbis Terrarum And yet our Papists as W. Iohnson in his Novelty represt c. would make Men believe that if they find but such a saying of a Council or of the Church it must needs signifie more than the Empire even all the Earth indeed 2. It 's expresly said over and over that this Council was called by the Emperor and by their Decree and Command Tharasius beginneth with telling them the need of Reformation for Images and reporting how they were assaulted at Constantinople when they met there and so removed to Nice c. § 57. Next the Letters of the Empress and her Son are read in which they are before made know what they must do They are told what Paul Const. on his Death-bed said for Images and that Tarasius would not take the Patriarchate till he had promise of a Council to restore them and some hopes of it The Emperor here saith that he called and Congregated the Synod and that ex universo terrarum orbe out of the whole earthly world and yet it was only out of the Roman Empire § 58. When the Bishops business was so well made known by the Woman that called them first three Bishops that had been lately forward speakers against Images in the former General Council under Constantine did humbly confess their sin to the Council and asked forgiveness that is Basil. Ancyrae Theodorus Myron and Theodosius Amorii And first Basil Bishop of Ancyra gave them his Creed in which he professed to believe in the Trinity and to embrace the intercession of the Mother of God and of the heavenly Powers and of all the Saints and with all honour to receive and embrace their holy Reliques firmly believing that he may be made Partaker of their holiness Also that he embraceth the venerable Images which the Oeconomy of our Lord Iesus Christ c. and of the inviolate Virgin our Lady the Mother of God and of the holy Apostles Prophets Martyrs and all Saints and giveth them due honour Rejecting and cursing with all his mind that called the 7th Synod that was gathered by a depraved mind and madness a false Council as alien to all Piety and Religion impiously barking against Ecclesiastical Legislation reproaching venerable Images and commanding them to be taken out of the Churches c. And to shew his zeal and lead others the way he delivereth in nine Curses or Anathemas One against those that demolish Images Another against those that expound the Scripture words against Idols and Gentile Images as against Christians Images Next he execrateth all that embrace not Images so it is now become necessary unto salvation Another Curse is against those that favour them that are against Images c. Was not the Church ill used by her Bishops when they are sure to be cursed by them one year cursing all that be for Images and another cursing all that be not for them Was it such a cursing Clergy to make a cursed Church that Christ ordained And that the Council might not suspect that this Bishop was a Temporizer and changed his Opinion with the Times first he professeth to declare all this With his whole Soul Heart and Mind and next he wisheth That if ever by any means he revolt again from Images he may be alienated from God the Father Son and Holy Ghost and the Catholick Church And thus he renounceth Repentance cursing himself if ever he repent § 59. Tharasius and his Synod glorifie God for this excellent Confession And next cometh Theodore Bishop of Myros and he doth the like and is joyfully received And next cometh Theodosius Bishop of Amorium and he more dolefully lamenteth that being a sinner and seduced he had blattered out many evils untruly against venerable Images and therefore confessing his fault he condemneth and curseth or detesteth himself resolving hereafter to do the same thing which he had cursed or spoken ill of and to teach it to the world and begging to be received among Christians though unworthy Next he offereth his Libel viz. First I approve receive salute and venerate before all things the intemerate Image of our Lord Iesus Christ our true God and the blessed Mother Virgins who brought him forth without seed whose help protection and intercession I pray for night and day that she may help me a sinner as having that power from him whom she brought into the world Christ our God And I receive and venerate the Images of Saints Apostles Prophets Martyrs Fathers Eremites not as Gods c. And with all my mind I beseech them to intercede with God for me that I may find mercy in the day of judgment On the same account I venerate the Reliques of Saints c. So he proceedeth also to his Curses and first he anathematizeth all that venerate not Images Then he curseth those that reproach them And next that speak evil of them And next he curseth those that do not from their hearts teach Christian People the veneration of holy and honourable Images of all Saints which from the beginning pleased God Qu. 1. Where shall we
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
and all the Bishops that were at it and all the rest that consented to it and were bred up in that Opinion should be degraded and the new Conformity receive so great a stop and what confusion it would make among the People as they had seen in many former instances and therefore he is against their deposition And first there are two passages read in their favour out of Ruffinus and Socrates and somewhat of Athanasius And then when Peter Vic. Rom. alledged the instance of Meletius against it Tarasius brought a notable expeditious Argument viz. The Fathers agree among themselves and do not contradict one another ergo the rest consent to these that have been cited Methinks I could make great use of this Argumentation to save time labour and difficulty in disputing E. G. Nazianzen wisht there were no difference of Bishops Seats one above another and said that he never saw Councils that did not more harm than good The Fathers differed not among themselves ergo the rest of the Fathers were of Gregory's mind In conclusion they offered their Confessions and were absolved § 65. In the 2d Action the Rulers send in the Bishop of Neo-Caesarea to do his Pennance and he also cryeth for mercy and confesseth that his errors and sins were infinite but now he believed as the Synod doth Tharasius asketh him whether he be not ashamed to have been ignorant so long and questioneth the sincerity of his Repentance which he earnestly professeth condemning his Sin and promising Conformity Next a long Epistle of Adrian's to the Emperor and Empress and another to Tharasius for Images are read For Popes use not to travel to General Councils but to send their Letters and Legates lest in their present Disputes they be found no wiser than other Men and their Infallibility be proved less at hand than at a distance where they hear not the Debates Here Adrian to the Empress relateth the foresaid Vision of Constantine Mag. to be healed of his Leprosie a Fable fit to introduce Image-worship and for an Infallible Pope to use fully confuted as aforesaid by Henry Fowlis after many others of Popish Treasons § 66. Tharasius professeth his consent to Adrian's Letters yet professeth That he giveth the Worship called Latria to God alone and placeth his belief in him alone Contrary to Aquinas and his Followers and other such Roman Doctors And the whole Council ecchoed their consent and voted for Images so much can one Woman do in Power § 67. In the 3d Action Gregory Bishop of Neo-Caesarea is to receive his Absolution fully and Tharasius puts in an Objection that it 's said that some Bishops in the late Persecution did scourge dissenting Bishops and such were not to be received But Gregory protested that he scourged none But he is accused by others to have been a Leader of the last Council against Images and so he is deferred And the Epistle of Tharasius to the Eastern Patriarchs is read and their Answers in which it is to be noted that yet Image-worship was not owned For he professeth in his Creed to them that We admit Pictures for no other use but that they may the more perfectly be exhibited to the sight and eyes as the Lamb of God that taketh away the sins of the World c. And the 4th Action containing all their Proofs from Scripture and Fathers plead but for the memorative and instructing use of Images by which they are to the eye what words are to the ear But they should have considered the danger of abuse and foreseen how much further they were like to be carried as with the Papists they are And in the fifth Action they proceed in reading more to the same purpose for commemorative Images till one read the Itinerary of the Apostles which they voted to be a cursed Book and said it was that Book that the Synod against Images made use of whereupon Greg. Neo-Caes Theodos. Amorii are asked whether that Book was read in the false Synod and they sware by God that it was not but only some recited words as out of it Pretorius a Nobleman said But they did all by the Royal Procuration And they proceed to refell the Testimonies that were brought against Images Cosmas Cubicularius brought out an Old Testament with Scholia blotted out where was yet legible on the second Commandment If we make the Image of Christ truly we do not for the similitude adore it but that the mind might be raised upward by what is seen The Expunction was said by Tarasius to be done by his Predecessors Anastasius Constantine Victor all Hereticks And here they cursed Concealers and Cancellers of Writings Wo then to Rome Other rased Books were read and Curses added against the Adversaries of Images and those that communicate with them § 68. In the 6th Action the words of the 7th Council against Images are brought forth in a Book with a Confutation of them which the Reader that hath leisure may compare Greg. Neo-Caesar read the Councils words Ioan. Cancellarius read the Confutation It fell out well that this Confutation was undertaken or else we had lost the Decrees of this Council as the Acts for ought I know are buried In general every sober Reader may perceive a great deal of difference between the style of the Council of Constantinople and the Answer The Council speaks with as much temper and gravity as most of the best Councils have done The Answer aboundeth with such railings and reviling words as are meeter for a common Scold than for Divines The common language of it is to call the Bishops of the Council Blinded Ignorant Fools Wicked Deceivers Blasphemers and such like And if all the Bishops on earth be present or represented in a General Council what a Case then was the Church in And how shall we know what Council is to be believed unless the Pope make all the difference § 69. The number of the Bishops were 338. They first shew how Satan hath brought in Idolatry One of their chief Arguments against Images of Christ is that they savor of Nestorianism representing Christ by his meer Manhood when they cannot paint his Godhead calling that Picture Christ and overthrowing the Oeconomy and Union of his Person I meddle not with the weight of their reason but only recite it § 70 It 's again worth the noting that the Answer to them saith For their charging Images as drawing down the mind to Creature-worship Latria O insanien'em linguam quam instar machaerae acutae veneno imbutae possident c. O mad tongue which they possess like a sharp sword imbued with poyson c. For no Christian ever gave Latriam to the Image of those that are under Heaven for this is the Fable of the Gentiles and Devils invention and the aggression of Satanical Action Our Latria is in Spirit and Truth Other passages forbid us to think that they juggle here and denying Latriam
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
not hold that the personal Unity maketh it unmeet to say There are two Sons because that would imply two Persons which they and Nestorius denied But again I say what if they had said that there might be two Filiations or filial Relations in one Person resulting from two foundations Eternal and Temporal Generation and if this had been an unapt speech to say ex duobus fundamentis duae orientur relationes yet how comes it to be Heresie § 86. I write not this and such like to justifie the accused for I think the Council said well â—in p. 4. 18. 1. Cur nobis non sufficient quae in Sanctorum Patrum dictis inveniuntur universali Catholica sanctionis consuetudine confirmantur 2. Quare generationem Filii Dei vel aeternam de Patre vel temporalem de Matre quisquam hominum audeat investigare dicente Scripturâ altiora te ne quaesieris O well said Happy Church if the Bishops had held to this But here you see that they held a double Generation Eternal and Temporal and yet but one Filiation I write this because the Hereticating Spirit yet reigneth and by these old Weapons fighteth against Love and the Churches Unity on pretence of Orthodoxness and to this day the Papists reject a great part of Christ's Church as Hereticks by the countenance of former Councils censoriousness calling Christ's Members Iconoclasts Monothelites Nestorians Eutychians and many such names some fetcht from indifferent things or duties and some from quarrels about hard words § 87. Note here that Binnius expresly saith that Adhuc nondum est certum qualis in particulari fuerit haeresis Faeliciana It is not yet certain what this Faelician Heresie was And if so I hope I shall not be censured for the same notwithstanding you may say the Council knew it § 88. It 's worth the noting as to the credit of Council Records which Binnius there saith p. 427. If this Council as it now is extant may without temerity be rejected all Councils by the same reason may be rejected which Surius hath gathered from the Catholick Libraries He confesseth that the rest are no surer than this and yet that Baronius Bellarmine by the generality or number of Historians consent do confess that there was by this Council a rejection of the Conc. 2d Nicene which is now here to be found in it § 89. The Council at Frankford determined that Christ was not a Servant Servitute poenali Deo subjectus subject to God by penal Servitude The present agreement of Christians taketh this for Socinianism and Heresie Christ suffered for our sins his subjection to Poverty Reproach the Cross and many works as Fasting being carried about by Satan and tempted Mat. 4. 1. washing his Disciples feet travelling on foot being subject to his Mother and to Princes paying Tribute c. we suppose were part of his Humiliation The Holiness and Obedience was good and no Penalty But the matter of that Obedience was the Cross and Suffering which is Malum Naturae And if this was no punishment voluntarily accepted by his Sponsion how was Christ our Surety bearing our Transgressions how suffered he for our sins Is not suffering for sin even of others penal Is not the denial of Christ's penal Service and Suffering a denial of his Satisfaction and our Redemption You see how easie it is to find Heresie and Infidelity itself in unskilful words and yet it 's like the Speakers meant better than they spake § 90. Note that Pope Adrian first made himself Judge and Anathematized Elipandus as an Heretick and so the Council was byassed with the Emperor and how great Adrian's power was having made Charles Emperor and Charles made him a Prince it is easie to conjecture § 91. Binnius saith p. 429. that Faelix besides his other Heresie impugned Images and that this is said by the Concil Senonens in Decret fid c. 14. Platina in Adrian Sabellic Enead 8. li. 8. Alph. de Castro verb. Imago And that Claud. Taurin being his Disciple and an Iconomach he must needs be so himself From whence I argue that it is most probable that the Historians say true that say Charles and the Council of Frankford were against the Nicene Council and Images For else how could it come to pass that they say not one word against Faelix and Elipandus for denying Images when their Party was grown so great in Spain and France § 92. Pope Adrian dying Leo the 3d succeeded His Piety was so great that Anastasius writes as it were a Volumn in naming the good works which he did that is the Silks Vails Cloathing Silver Gold and innumerable gifts which he bestowed upon Posts Pillars Altars Walls Floors Utensils it would tire one to read them and the hard names of them yea he said seven Masses a day Yet some Kinsmen of Pope Adrian's Paschal Primicerius Campullus Sacellarius Maurus Nepesinus laid Crimes to his charge and assaulted him and twice put out his Eyes and cut out his Tongue and put him in a Monastery yet saith the Story his Eyes and Tongue were perfectly restored and he fled to his Protector Charles into Germany and Charles came to Rome and judged his Accusers to Banishment and restored him and he crowned Charles then Emperor of the West and perfected the Donation to him of all that had been the Emperor's Charles gave him great Presents and with his own Revenues and that he laid out so much Silver and Treasure at Rome and did so many new things in the Churches that if you read but Adrian's life and this Leo's you will be ashamed to disgrace the Church of Rome with any Titles or Pretences of the ancient primitive state but must say Old things are past away behold all is become new Charles the Great made the Pope Great § 93. Some Historians say that the kissing of the Pope's Foot was brought in thus by this Pope Leo A handsom Woman kist his Hand which so inflamed his Heart with Lust that he cut off the Hand that the Woman kist and ordained that ever after the Pope's Foot should be kist instead of his Hand But I rather believe with Binnius that this is but a Fiction because 1. There is mention before this of kissing the Pope's Foot 2. And I do not think that such a Heart would so easily part with a Hand § 94. To look back to the East when Irene had kept up Images awhile her Son Constantine grown up is weary of her Government and Stauratius and deposeth her and when he ruled the Bishops mostly were conformable to him But in his youthful Folly and Rage he put out the Eyes of his Uncle Nicephorus and Alexius a Captain he put away Mary his Wife and took one Theodota that better pleased him in Marriage one Ioseph that married them was preferred for it Tarasius connived and durst not gain-say Theodore Studita Plato therefore renounce the communion of
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-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
Party that were against Images prevailed ever since Irene the Woman that set them up was deposed and dyed her Son Constantine whom she murdered being not for them before nor Nicephorus that deposed her after But Leo 5 Armenus that succeeded Michael Curop earnest against them and as they called it persecuted the Worshippers of Images A Prince confessed to be very profitable to the Empire Michael Balbus that is supposed the chief of them that murdered him reigneth in his stead he set himself earnestly to have healed the Church-divisions of the East about Images To that end he sent Ambassadors to Ludovicus Pius into France for his counsel in the professing his great desire of Peace Ludovicus called together some that he most esteemed for Learning at Paris which some call a Council but were like to be more learned than the Majority in Councils to debate and consider the business The Paris Divines in this Debate drew up a Writing in which they greatly sinned saith Bellarmine in that they took on them to reprehend the Pope and a General Council But do not they themselves condemn many General Councils In which saith Bellarmine they far exceeded the Author who in the name of Carolus Mag. put forth a Book against the worshiping of Images For he which also the Fathers of the Frankford Council did disallowed or rejected the 2d Nicene Synod because they thought it had been celebrated without the Pope's consent But these Counsellors of the Emperor Lewis confess the Council of Nice 2d for the worshiping of Images to be called and approved by Pope Adrian and yet they did not fear to examine judge and reprehend both the Synod itself and the Epistle of Adrian to Constantine for the worship of Images yea and the defence of that Synod sent by Adrian to Charles M. saying Indiscretè noscitur fecisse in eo quod superstitiosè eas adorari jussit So saith Bellarmine they were not ashamed to judge the Iudge of themselves and of the whole world to feed the Pastor of all Christ's Sheep and to teach the Teacher of all men than which temerity no greater can be imagined Thus far Bellarmine § 125. Here I desire the Reader to take notice 1. That even then when the Pope was advanced to his Kingly greatness yet as the Eastern Empire was far from obeying him so even that one Prince that set him up and defended him with his Doctors and Counsellors were far from thinking him Infallible but reproved him and judged him as superstitious for Image-worship and were not herein ruled by him 2. And judge whether most Bishops would not have judged accordingly if they had had but the same countenance from Princes as the Bishops in the East and these now had 3. And judge with what Face the Militant Doctors of Rome do pretend that all the world was then subject to the judgment of the Pope and bid us name any Churches that rejected it when East and West so far rejected it as is here confessed even when they were grown so high yea and Councils as well as Popes § 126. Hereupon a Book was printed An. 1596. called The Council of Paris about Images containing 1. The Emperor Michael ' s Epistle by which saith Bellarmine one would judge him one of the best Princes that ever was 2. The Paris Doctors Collection of Testimonies proving in the middle way that Images should not be broken contemptuously as some would have them nor be worshipped as the General Nicene Council and the Pope would have them 3. An Epistle in the Pope's name written saith Bellarmine by the French Doctors to Michael the Emperor shewing that Images are neither to be wronged disgracefully nor adored 4. An Epistle of the Emperor Ludovicus to the Pope desiring him to write to Michael to further this Peace of the Churches 5. An Epistle of Ludovicus to the two Bishops whom he sent to Rome t direct them how to carry themselves wisely to get the Pope's consent Whether this at Paris was a Council or only a select Convention of Men chosen by the Emperor is a Controversie of no great moment I take the latter to be the more honourable sort of Assembly as the world then went and should reverence more the judgment of 20 or 12 Men selected by such an extraordinary Prince than of the majority of the Bishops of all Europe As I prefer the judgment of those Men that by King Iames were appointed to Translate the Bible before the judgment of the major part of the whole English Clergy of whom perhaps one in ten had a smattering in the Hebrew Tongue and one of an hundred understood it at the most § 127. Our modern cheated English Papists that are taught here in England to say that they worship not Images might here see the Fraud of their Clergy that fit them a Faith to their interests and occasions We confess that it is but three sorts of Images that Aquinas saith we should worship with Latria Divine Worship But yet the rest are to be worshipped say their Doctor◠Why else do they so commonly condemn this Book and Council of Ludovicus Pius that forbiddeth both the breaking and the worshiping of them Why doth Bellarmine purposely revile and particularly confute this Book Why doth Binnius recite all Bellarmine's Answer in his Concil Tom. 3. p. 529 c § 128. Bellarmine is very loth that the Epistle here said to be written by Pope Eugenius the 2d should be taken to be his and supposeth that it was but sent to him to be subscribed By whom If by the Emperor Ludovicus Pius and his Council of Divines you may see of what reputation the Pope was then in the Church One great Argument against it is That the Pope would not so impudently flatter the Emperor as to say O venerable Princes of the world seeing by God's disposal you govern all the Church c. And for uniting the Church which by God's Ordination you govern What filthier Flattery saith Bellarmine could there be Michael Balbus a Murderer c. is said by the Pope to govern the Church by God's disposing What then are Bishops for Ans. And 1. Did not even Gregory Mag. as much flatter a worse Man and Murderer Phocas and his Successors him and many more 2. Did not many if not most of the Emperors Heathen and Christian come in by Murder or Invasion and Usurpation And were Men therefore disobliged from obeying them when they were setled by submissive implicite consent 3. But the venom of the Cardinal Jesuite's answer is that he taketh it to be base Flattery to say that Princes are by God's dispose the Governors of the Church For then what are the Bishops for And must the world be ridden and abused by such Men that would turn Princes out of all Government of the Church and understand not that the Government of the same Church may belong to the Magistrate and the Pastors respectively as the Government
Bishops a wicked Attempt that served these wicked Men and did the Feat Ebbo the Archbishop of Rhemes of a base original and enow more such Prelates were not wanting The Emperor had before voluntarily lamented his putting out the eyes of his Kinsman Bernard a Rebel of which he dyed as too cruel when now no Prince scrupleth Hanging or Beheading open Rebels The Church had satisfaction by his voluntary Penance for that which few Men will think a Fault And what do these Bishops now but become their Sovereign's Iudges yea and that when he was absent and condemn him unheard for this former Fault Note the Case 1. They condemn their King to be deposed who were Subjects 2. Yea Clergy-men that had least to do with State Affairs 3. Yea and that for a Fault which perhaps was but Justice and no Fault 4. Or if it were a Fault was before judged and remitted And did godly Lewis cherish Christian Bishops so zealously for this use so basely and trayterously to depose him 5. Yea and to join in the horrid Rebellion of unnatural Sons to accomplish their designs 6. And to tempt Princes to hate Religion when in Nomine Domini the pretence of Religion shall do greater wickedness by Prelates than the Rebels Arms was able to perform Saith the Author of the Life of Ludovicus Pius This judgment some few gain-sayed more consented to it the greatest part as it useth to be in such cases consented by word for fear of offending their Leaders They judged him absent and unheard neither confessing nor convict before the Bodies of St. Medard Confessor and St. Sebastian Martyr to lay down his Arms and forced him to lay them before the Altar and cloathing him in a black garment under a strict Guard they thrust him into Prison By this testimony saith Binnius it is certainly proved that the whole business was done by force and fear and coloured with the false pigment of Religion Thus was the best of Princes after all his services for the Prelates and kindness to his Sons deposed and basely used by both against Nature and Religion His first Restauration when he had been before deposed was by the Germans How he was restored the second time I find not certainly some would give Pope Gregory the honour of it It is likeliest that the interest which his goodness had got in the People with the odiousness of his Sons and Bishops Acts did it But fully restored after all this he was And being somewhat backward to forgive Lotharius he filled France with new Wars till the Emperor for Peace did pardon all But Ebbo Archbishop of Rhemes and Agobard Bishop of Lyons were deposed as Leaders of the Treason and Ebbo banished and restored by Lotharius when his Father dyed yea and sent as a fit Man to convert the Normans by Pope Paschal's mission being made Bishop of Hildesheim in Saxony by Ludovic King of Germany see Petavius Hist. l. 8. c. 8. Shortly after An. 840. the Emperor sollicited yet to more Wars by his own Sons about dividing the Kingdoms dyed a direful Eclipse of the Sun foregoing his death the day before Ascension-day § 138. That you may see the base Hypocrisie of these Trayterous Bishops I will recite their words in the Council that condemned the best of Emperors but his Imprisonment they leave out § 139. The Bishops condemnation of the Emperor Ludovicus Pius An. 833. after a Preface of the Duty of Bishops without Favor or Fear to judge Sinners and the need of putting their Sentence in writing to avoid the censure of bad Men they say We hold it necessary to notifie to all the Sons of the Church both present and future how we Bishops set over the Empire of our Lord and most glorious Emperor Lotharius An. 833. the first year of the said Prince in October did generally meet at the Palace at Compendium Compeigne and humbly heard the said Prince And we took care according to the Ministry enjoined us to manifest to him or his Nobles the generality of all the People what is the Vigor and Power or Priestly Ministry and with what Sentence of Damnation he deserveth to be damned who will not obey the warnings of the Priests And next both to the said Prince Lotharius and to all the People we studied to denounce that they should study most devoutly to please God and should not delay to appease him in whatever they had offended him For many things were examined which by negligence hapned in this Empire which manifestly tended to the scandal of the Church and the ruine of the People or the destruction of the Kingdom which must necessarily be quickly corrected and by all means for the future prevented Among other things we mentioned and remembred all Men how by God that Kingdom by the administration of the most excellent Emperor Charles of good memory and the Valor of his Predecessors was peaceable and united and nobly enlarged and committed to the Lord Emperor Lewis by God in great peace to be governed and by God's protection remain'd so preserved as long as that Prince studied God and used his Father's example and was careful to acquiesce in the counsels of good Men And how in progress of time as is manifest to all by his improvidence or negligence it fell into so great ignominy and baseness that it became not only the grief of Friends but the derision of Enemies But because the said Prince hath negligently managed the Ministry committed to him and did both do and compel others to do many things displeasing to God and Man or permitted others to do it and provoked God in many wicked counsels and scandalized the Church and that we may omit innumerable other things at last drew all his Subjects to a common destruction and by God't just judgment suddenly his Imperial Power was taken from him But we remembring the Commands of God and our Ministry and his Benefits thought him worthy that by the leave of the said Prince Lotharius we should send a Message to him by the Authority of this Sacred Assembly to admonish him of his Guilts that he might take sure advice for his safety or salvation That he might in his extremity study with all his might that being deprived of his earthly Power according to God's Council and the Churches Authority he might not also lose his Soul To the counsels of which Messengers and their most wholsom warnings he willingly consented he took time and set a day in which he would give an answer to their wholsom Admonitions And when the day was at hand the same Holy Assembly unanimously went to the venerable Man and took care to admonish him of all that he had offended God in and scandalized the Church and troubled the People committed to him and to bring all to his remembrance And he willingly embracing their wholsom Admonition and their worthy and congruous Aggravations promised
in all things to acquiesce in their wholsom counsel and to undergo their remedying judgment And being glad of so wholsom an Admonition strait we intreated his beloved Son Lotharius Augustus to be speedily present that without delay with his Nobles he might come that there might be a mutual reconciliation between them according to Christian Doctrine that if there were any blemishes or discords in their hearts a pure and humble begging of Pardon might expiate them and thereupon before all the multitude he might receive the judgment of the Priesthood as Penitents do which soon after was done Therefore the Lord Ludovicus coming into the Church of Holy Mary God's Mother where rest the Bodies of Saints that is of Medard a Confessor of Christ and Bishop and of Sebastian a most excellent Martyr the Priests Deacons and no small multitude of the Clerks standing by and his Son the foresaid Lotharius being present with his Nobles and the generality of all the People even as many as the Church could hold and being prostrate on the earth upon Hair-cloth before the Holy Altar be confessed before all that he too unworthily used the Ministry committed to him and in it many wayes offended God and scandalized the Church of Christ and many ways troubled the People by his negligence And therefore for the Publick and Ecclesiastick Expiation of so great Guilts he said he would desire Penance that God being merciful by their Ministry and Help he might prosperously deserve or obtain Absolution of so great Crimes God having given them the power of Binding and Loosing whom also the Bishops as spiritual Physicians did wholsomly admonish telling him that true remission of Sin followeth pure and simple Confession that he should openly confess his Errors in which he professed that he most offended God lest he should hide any thing within or do any thing deceitfully before God as it is known to all that he did heretofore in the Palace at Compeigne when he was by another Holy Assembly reproved before all the Church And that he come not to God now as he did then by dissembling and craft with a double heart and provoke him to anger rather than to forgive his sin for it is written The dissemblers and crafty provoke the wrath of God And after this Admonition he professed that he had chiefly sinned in all those things whereupon he had been familiarly reproved by the foresaid Priests by word or writings that being by due rebuke reproved of the things they gave him a writing of containing the sum of his Guilts of which they had specially reproved him which he had in his hands viz. I. As in the same Paper is fullier contained incurring the guilt of Sacriledge and Murder in that he kept not according to his promise the fatherly Admonition and terrible Contestation made to him with Divine Invocation before the Holy-Altar in presence of the Priests and the greatest multitude of the People in that he had done violence to his Brethren and Kindred and had permitted his Nephew to be killed whom he might have delivered and that being unmindful of his Vow he after commanded the Sign of Holy Religion to be made for the revenge of his own indignation II. That being the Author of Scandal and Troubler of the Peace and Violater of the Sacraments by unlawful Power he corrupted the Covenant which was made between his Sons for the peace and unanimity of the Empire and tranquility of the Church by common Council and consent of all the faithful People and confirmed by the Sacrament and in that he compelled his faithful People in contrariety to the said first Covenant and Oath to swear another Sacrament and so fell into the guilt of Perjury by the violation of the former Oaths And how much this displeased God is plain in that the People subject to him had afterward no peace but were all led into perturbation bearing the punishment of their sins and by God's just judgment III. That against Christian Religion against his Vow without any publick profit or certain necessity deluded by evil counsel he commanded a general Expedition to be made in Lent and in the extreme parts of his Empire appointed a general Meeting or Council at the time of the Lord's Supper when the Paschal Sacraments were to be celebrated of all Christians In which Expedition as much as in him lay he drew the People into great murmuring and against right put the Priests of the Lord from their Offices and brought great oppression on the Poor IV. That he brought violence on some of his faithful People that for his and his Sons fidelity and safety and the recovery of the shaking Kingdom humbly went to him and made known to him the snares prepared for him by his Enemies And that against all Law Divine and Humane he deprived them of their Estates and commanded them to be banished and made them when absent judged to Death and doubtless induced the Iudges to false judgment And against Divine and Canonical Authority raised prejudice against the Lord's Priests or Bishops and Monks and condemned them absent And in this incurring the guilt of Murder he was a violater of the Laws of God and Man V. Of divers Sacraments Oaths contrary to each other oft made unreasonably by his Sons or People he commanding and compelling them whereby he brought no small blot of sin on the People committed to him He hereby incurred the guilt of Perjury because these are rightly charged on him as Author by whom they were compelled But in the purging of Women in unjust Iudgments in false Witnesses and Perjuries which have been committed in his presence by his permission how much he hath offended God he himself knoweth VI. Of divers Expeditions which he hath made in the Kingdom committed to him not only unprofitably but also hurtfully without counsel and profit in which many and innumerable heinous Crimes were committed in the Christian People in Murders and Perjuries in Sacriledge and Adulteries in Rapines in Burnings either in the Churches of God or divers other places in Plunderings and oppressing of the Poor by miserable usage and almost unheard of among Christians which all as is aforesaid reflect on the Author VII In the divisions of the Empire rashly made by him against the common peace and the safety of the whole Empire for his own will and the Oath which compelled all the people to swear that they would act against his Sons as Enemies when he might have pacified them by Fatherly Authority and the counsel of his faithful People VIII That so many Mischiefs and Crimes committed in the Kingdom committed to him by his negligence and improvidence were not enough which yet cannot be numbred by which the Kingdom was evidently disgraced and endangered but moreover to add to the heap of miseries he lastly drew all the People of his power to their common destruction when he ought to
have been to his People the Captain of safety and of peace when the Divine Piety had decreed to have mercy of his People by an unheard of and invisible manner and by preaching in our ages For these things therefore and in all these things which are before recited confessing himself guilty before the Priests or Bishops or all the People with tears and protesting that in all these things he sinned he desired publick Pennance that so he might satisfie the Church by repenting which he had scandalized by sinning and as he was a scandal by neglecting many things so he professed he would be an example by undergoing due Pennance And after this Confession he delivered to the Bishops the Paper of his Guilts and Confession for future memorial and they laid it on the Altar and then he put off his military Girdle and laid it on the Altar and stripping himself of his secular Habit he took the Habit of a Penitent put on him by the hands of the Bishops that after so great and such Pennance no Man after may return to a secular Militia These things thus done it pleased them that every Bishop should write in his own Papers how the matter was done and should strengthen it by his own subscription and offer it to Prince Lotharius thus strengthened in memory of the Fact To conclude it seemed good to us all that were present to put the sum of all the Papers and of so great a business into one Breviate and to roborate it by the subscription of us all with our hands as is hereafter demonstrated The Author of the Life of Ludovicus addeth ' Pullâque indutum veste adhibitá magnâ custodiâ sub tectum quoddam retrudunt Here you see the Tryal of the godly Emperor the Articles exhibited against him in the High Court of Episcopal Justice and the use of Penance and of laying on of the Bishops hands in investing him in the Garb of perpetual Penance What wonder if the Pope ascended to such power when ordinary Bishops in the best governed and instructed Countrey then in the world obtained such power even by the name and abuse of the POWER OF THE KEYS Saith Binnius Thaganus therefore justly for this cause declaimeth against Ebbo Bishop of Rhemes the Leader as impudicum crudelissimum Episcopum And what were they that would thus follow him § 140. CCXLIX But the next Council was forced to do better for usually the Bishops followed the stronger side in Theodorus Villa they caused Ebbo to depose himself from his Bishoprick and the rest excused themselves that they did it by necessity and fear and were all forgiven Bin. p. 575. And yet will the Bishops say that this Emperor was not humble and merciful § 141. CCL After his Restauration An. 836. Ludovicus caused a Council at Aquisgrane to renew the Laws for the Reformation of the Clergy and Abbots with the Instructions and Rules for Kings themselves at large laid down And here they determined that all Bishops hereafter that were Rebels and Traytors should be deposed and Lay-men anathematized But they sufficiently minded the Power and Dignity of the Bishops to be upheld § 142. There is a Treatise in Binnius p. 583. in which the Statutes of the Synods of Aquisgrane are opened and confirmed by Scripture § 143. CCLI An. 836. Binnius tells us that in the deposing of the Emperor Agobertus Bishop of Lyons and Bernard Bishop of Vienne having been Leaders with Ebbo at the Council at Theod. Villa fled and the Emperor and all his Sons save Lotharius being here present at a Council at Lyons they being summoned appeared not and Sentence was put off because they were absent § 144. An. 839. Pepin the Emperor's Son dying he passed by his disobedient Nephew Pepin and divided that Kingdom of Aquitain only between his Sons Lotharius and Charles whereupon his Son Ludovicus was offended and with them of Aquitain raised Rebellion again and by a Convention at Cabilone and after it reconciliation was made § 145. The Emperor Ludovicus Pius dying An. 840. aged 64 his Sons fell together in Wars for his Kingdoms Lotharius the eldest that had used his Father so trayterously and unnaturally sought too great a part for himself and came to a War with Ludovic and Charles who conquered him and put him to a shameful flight An. 841. in which Fight say Historians a greater slaughter was made of the French than was ever known in the memory of man This was the man that deposed his Father for the slaughter of the Subjects by his Wars against him The next year they fought again and he was again overcome § 146. CCLII It 's easie then to conjecture which way the next Council which was at Aquisgrane would go The conquering Princes made the Bishops their Counsellors when they had made Lotharius flie out of the Countrey what they should do with his Kingdom and saith Binnius they received the answer which Nithardus li. 1. describeth in these words ' The Bishops considering the deeds of Lotharius from the beginning how he had driven his Father out of his Kingdom how he had made the Christian People perjured by his Covetousness how oft he had frustrated the Oath he made to his Fathers and his Brethren how oft since his Fathers death he had attempted to disinherit his Brethren how many Murders Adulteries Burnings and all kind of heinous deeds the Universal Church suffered by his most wicked Covetousness And that he neither had any knowledge of governing the Commonwealth nor could men find any footsteps of goodness of will in governing For which causes deservedly and by the just judgment of God Almighty they said he fled first in Battel and then from his Kingdom Therefore all the Bishops unanimously agree and consent that for his wickedness God hath cast him out and hath delivered his Kingdom to his Brothers that are better than he But the Bishops did not give them this liberty till they openly asked them whether they would govern it as their ejected Brother did or according to the will of God They answered that as far as God should enable them they would govern themselves and theirs according to God's will By God's Authority say they we warn exhort and command that you undertake it and rule it according to the will of God So far Nithard § 147. You see here that it is no wonder that the Pope took upon him to set up and take down to make and unmake Kings when the subject Bishops did it by their greatest Sovereigns And you see here God's just judgment on a rebellious Son and the shameful mutability of a temporizing Clergy And how presumptuous Bishops have abused Religion the use of the Keys and the Name of God to the confusions and calamities of the world But Lotharius after this Deposition reigned § 148. All these times Images were cast out in the Eastern Empire even all the Reign of Leo the 5th and of Michael
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
not because he causeth not Cap. 3. About Christ's death they like not those that say he dyed for all that from the days of Adam till then had been damned but would have all take up with this simple Doctrine that God so loved the world that he gave his onely begotten Son that whoever believeth in him should not perish but have everlasting life Cap. 4. They conclude that all true Believers regenerate by water and the Spirit have their sins washed by the blood of Christ And they could not have true Regeneration if they had not true Redemption But of the multitude of the faithful and redeemed some are eternally saved because they persevere others are lost because they persevere not in the salvation of faith which they had received and so make void the grace of redemption Cap. 6. About Grace and infirmed Free-will restored and healed by Christ they exhort Men to stick to the Scriptures and the Councils of Africa and Orange and not to follow the Aniles penè Fabulas Scotorum I suppose they mean the Followers of Iohan. Scotus Erignenae who was murdered by his Scholars 833 whom Godescalcus followed lest they should be corrupted from the simplicity that is in Christ Remembring Christians that while they are vexed with the prevalency of the wicked in the world they should not vex the sad Congregations with such superfluous things Cap. 7. They advise that because Bishops were set over the Cities that were untryed and almost ignorant of Letters and unlike the Apostolick Prescript by which means the Ecclesiastical vigor is lost that they would petition the Prince that when a Bishop was wanting the Canonical Election by the Clergy and the People might be permitted because the King was used to thrust his Favorites on the People that Men of tryed knowledge and life and not illiterate Men blinded by covetousness might be set as Bishops over the Flocks § 10. CCLXIII An. 855. A Council was held at Papia in Italy by the Order of the Emperour Ludovicus for the Reformation of the corrupt Clergy where they ordered that the Clergy and People chuse the Bishops and yet that the Laity on pretence of their Electing Power trample not on the Arch-Presbyter and that great Mens Chappels empty not the Churches with other old Canons recited § 11. Lotharius that so mischievously sought for the Empire against his Father and Brethren grew weary of what he had and divided his 3d part which was the Empire of Italy with Burgundy and Lorrain into three parts and gave his Son Lewis the Empire in Italy and his Son Lotharius Lorrain and his Son Charles Burgundy and entered himself into a Monastery But Charles dying the other two Brethren divided his Dominion and Lyons Belanson and Vienna fell to Lotharius § 12. We come now to the Reign of Pope Ioane according to a great number of their own Historians but David Blondel hath recited the Testimonies of multitudes on both sides and after all impartially past his conjecture that the Story was not true whose judgment I reverence and think most probable Whether at that time there was a Iohn the 8th or none till him that some call Iohn the 9th after Adrian the 2d is uncertain § 13. Leo dying if there was no Iohn or Ioane between a Schism was made the People most chusing Benedict and the Agents of the Emperor with part of the People and Bishops chusing one Anastasius a Cardinal Presbyter that had been Excommunicate by a former Pope Anastasius thought his choice so sure that entering Leonina the Roman Suburbs he went into St. Peter's own Church and broke down and burnt the Images and with a Mattock cast down to the ground even the Image of Christ and the Virgin Mary They went on and imprisoned Benedict quem omnis Romana Plebs eligerat saith Anast. in Bin. p. 659. But while the great Men and Officers of the Emperor did their utmost to constrain the People to consent to Anastasius they could not prevail and so they were fain to yield to the multitude to end the Tumult and Confusion and Benedict had the place § 14. By this Story it appeareth 1. That this Anastasius was against Images and that was like enough to be part of the cause why he had five years left his Church in Rome before and refused to appear before Pope or Council 2. That when the Emperor and his Officers were so violent for his choice even after he had broken down the Images in St. Peter's Church it is apparent that the Party even about Rome and in the West which was against Images was not small though they made no stir § 15. This Pope Benedict was he that confirmed Hincmarus's Council which nullified Ebbo's Ordinations aforesaid as is to be seen in his first Epist. Bin. p. 662 c. § 16. An. 856. Charles Calvus by a Synods concurrence at Carissiac sent Orders against Church-Robbers very strict And 857 a Council at Mentz was held CCLXIV where Gunthar Bishop of Colen sent a Letter that A terrible Tempest arose in which the People for fear all ran into St. Peter's Church And the Church-beams cracking as they fell a praying to God for mercy suddenly a mishapen Thunderbolt like a fiery Dragon pierced and tâ—re the Church and at one stroke killed three men among all the multitude though those three stood in several places that is one Priest that stood at St. Peter's Altar one Deacon that stood at St. Denis's Altar and one Lay-man at St. Mary's Altar And six others were struck almost dead but recovered At Trevirs also were many Prodigies § 17. Pope Nicolas 1. is chosen by the Emperor Ludovicus consent and all the People He greatly advanceth the Roman Seat by his activity and much by doing justice to the People that were oppressed by Tyrannical Prelates He had a great conflict with Iohn Bishop of Ravenna who long despised him and denied him his subjection But the Emperor took the Pope's part and so poor Iohn was fain to submit and cry miseremini mei peto misereri mei Anast. in Bin. p. 667. and to take an Oath of subjection to the Pope § 18. The great Schism now rose at Constantinople whether Ignatius or Photius should be Patriarch Michael the Emperor deposing Ignatius by the counsel of his Uncle Bardas and putting in Photius The Pope kept up his power by interposing uncalled into all such matters He sent some Bishops as Legates to counsel them by a Synod to decide the difference When these Bishops came thither they consented to Photius against Ignatius The Pope said they were bribed and false to their trust and deposed them though he thought he chose the best he had of which more anon § 19. Yet we have not done with worldly Prelates King Lotharius was weary of his Wife and loved a Whore Waldrada He openeth his case to the Bishops They call a Council and approve of his Divorce and his
Marriage with Waldrada The two great Archbishops of Colen and Triers are the Leaders The Pope is against it and accuseth the Bishops of owning Adultery They appear at Rome and he condemneth them of Impudency while with some immodest words they undertake to justifie the thing of which more anon He chargeth the Bishops of heinous Villany and they despised him He condemneth the Concilium Metense 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
the Pope curseth his Legates at Constantinople with Photius and Gregory Syracusanus because they all crossed his will which must everywhere bear rule § 43. CCLXXVI In a Council at Senlis Hincmarus Rhemensis got Rhotaldus Bishop of Soissons deposed and thrust into a Monastery and another put in his place notwithstanding the Pope's opposition An. 863. § 44. CCLXXVII Hereupon the Pope in a Council at Rome condemneth this Council at Senlis and decreeth That unless Hincmarus and the other Bishops do within 30 days restore Rhotaldus they shall be forbidden their Ministery and used as they used Rhotaldus But they did not obey him but put it to the venture And whereas the King had forbidden Rhotaldus to go to Rome and the French Bishops pleaded this as a just restraint the Pope answered That no Imperial Laws must take place against Ecclesiastical And so it came to the question Whether the King or the Pope was King of France or had more power over the bodies of the Subjects Thus did the Papacy ascend § 45. CCLXXVIII A Council of Bishops and Lords together at Pistis made Orders for Repentance and restraint of Rapine and Plunder c. An. 863. § 46. CCLXXIX An. 864. In a Council at Rome the Pope deposed and excommunicated Rodoaldus Portuensis his Legate with Ioh. Hiâ—â—densis for joining with the Synod at Metz against his Orders § 47. CCLXXX In another Council at Rome An. 865. the Pope restoreth Rhotaldus For Hincmarus at last let him out of Prison and let him go to Rome but would neither go nor send thither any Legates himself as the Pope required for his own and the Synod's defence § 48. CCLXXXI An. 866. A Synod at Soissons wrote to the Pope about Hincmarus and against encouraging false Ordinations unless after privately confirmed c. § 49. CCLXXXII The Pope was so busie and troublesom with the French Bishops making himself Judge in matters that he knew not and restoring those that they deposed that An. 867. a Synod at Trâ—cas wrote to inform him of all that had passed for 33 years how Ebbo and his Synod of Bishops had slandered and deposed the Emperor Ludovicus Pius and how he did it to please Lotharius and when Ludovicus was restored how he fled and when Ludovicus was dead how Lotharius with the base temporizing Bishops restored him and after he had been condemned and resigned his place returned to the exercise of it and ordained divers and how upon the prevailing of Charles against Lotharius he was cast out again and how after Lotharius got the Pope to appoint the hearing of all again when he was condemned and how after this he was made a Bishop in Germany and Rhemes was ten years ruled by two Presbyters and how the Pope Paschal chose this Traytor to preach to the Heathens near him and how Hincmarus was chosen c. as aforesaid Such trouble did a Vsurper put the Churches to § 50. Platina saith that some say that after the death of Pope Nicolas the place was void eight years seven months and nine dayes But others say that it was void but seven dayes so uncertain is the Papal History of succession The next that we find inthroned is Haedrian 2d § 51. Michael at Constantinople having been long ruled much by Bardas who was for Photius at last giving up himself to drunkenness and other sins by the perswasion of Basilius he killed Bardas and made Basilius Caesar And after a while his vice gave Basilius the opportunity to kill the Emperor when he was drunk See Dion Petavius Hist. li. 1. chap. 12. Yet this Basilius washed his hands and made many Protestations that he had no hand in his blood This made for the Popes advantage Women and Rebels and Traytors and discordant Princes did much in raising him This Regicide Emperor as a second Phocas finds it useful to quiet his party by a change countenanced by the Bishop of Rome And so he sets himself against Photius and sets up Ignatius again and searching Photius's servants finds a book written of the Acts of the late great Council at Constantinople which was for him and against Ignatius and a defence of that Council against the Bishop of Rome in which he dealt severely with the Pope This Book the new Emperor sends to the Pope and there it is read stampt upon stab'd with a knife and openly burnt and a miracle is said to be at the burning of it some drops of rain that fell not quenching the fire but increasing it But their calling Photius a knave and burning his books and condemning the council that was for him will hardly keep the readers of his yet-preserved learned writings from suspecting that the Popes cause was not unquestionable or at least that the Pope was not taken for the universal Vice-Christ when Photius and his council did so little regard him No wonder then if the Acts of a great council when they were against the Pope are called Nesandissimi Conciliabuli prophanat a Volumina quibus sanctissimum Papam Nicolaum susurâ—â fauce latraverat Yet our new Papists would make men believe that none but a few Hereticks refused subjection to the Pope before Luther Were these Councils Hereticks § 52. Here the Emperor Basilius was put to a hard strait about his Bishops He wrote to the Pope vid. Bin. p. 825. 826. that almost all his Bishops had miscarried both those ordained by Photius and those Ordained by Ignatius they had turned with the times not knowing how the times would turn and incurred such guilt that he desired the Pope to pardon them lest he should want Bishops silencing one party would not serve turn while all had been so far guilty Tum à sanctissimo Patriarcha Ignatio consecrati secundum scripturae suae confessionem in veritate non permanserunt nec non et de his summis Sacerdot ibus atque Abbatibus qui diversimodè scripserunt quorum alii vi vel tyrannide alii verò simplicitate aut levit ate quidam verò seductione et versutiis quidam verò muneribus et honoribus diversimodè decepti sunt Imò verò dicendum est quod pene omnes sacrati tam priores quam posteriores qui sub nobis sunt malè et ut non opportebat tractati sunt Quatenus non Ecclesiae nostrae summis Sacerdotibus et Sacerdotibus qui sub omni regimine nostro sunt commune occurrat naufragium propemodum universis illis de falsis et impotabilibus gustantibus iniquitatis Rheumatibus Super his itaque postulamus compatientissimum Sacerdotium tuum ut manum porrig at humanitatis et eorum dispenset salutem c. saith Basilius ibid. § 53. Here also another difficulty arose as there ever doth in ravelled works The Pope had been against Hincmarus and his Council for deposing the Bishops ordained by Ebbo And yet to subdue the Greeks he was for the deposing of those ordained by Photius This made him seem contrary to himself
Anastasius Bibliothecarius who then lived and was employed at Constantinople in this matter to reconcile the contradiction saith that Ebbo was a true Bishop but Photius was not because he was a Lay-man before his consecration and therefore his ordinations are nullities This nullifying of ordinations maketh great disturbances in the Church The present Bishops of England require those that were heretofore ordained by Parochial Pastors to be re-ordained and on this and such other accounts about 2000 were silenced at one day Aug. 24. 1662. The silenced Nonconformists do some of them say that the Bishops have much less than Photius to shew for their authority to ordain He had learning he had the Emperors authority for him He had lawfull Bishops to ordain him He had a great Council or two to approve him and confirm him And though he was a lay-man before so is every one when he cometh to his first ordination And though he was made Bishop per saltum so was Nectarius Thalasius Ambrose c. And every Uncanonical irregularity nullifieth not the ordination It hath been ordinary for Deacons to be made Popes And is not that per saltum why doth not that interrupt and nullifie the Papaciâ— But say they on this account 1. Romes succession is long agoe interrupted There having been far greater incapacities in Simonists common Adulterers Perjured Rebels Hereticks Infidels as Councils have judged 2. And they say that so the English Prelates are no Bishops being chosen by the King and wanting that choice of the Clergy and people which the Canons have over and over again made necessary to the validity of ordinations are more null than those of Photius And therefore we owe them as such no obedience nor communion Thus our nullifyings and condemnings proceed till most men have degraded if not unchristened one another And he that is on the stronger side carrieth it till death or some other change confute his claim and then the other side gets up and condemneth him as he condemned them And thus hath the Church long suffered by damning Divines and domineering or censorious Judges § 54. By the restoring of Ignatius the Pope got to himself the reputation of some Supremacy and obliged a party to him which however it was not the greatest at the first would be greatest when Ignatius his supremacy had advanced it And with them he got the reputation of being just indeed Photius seeming to possess the seat of one that was injuriously deposed by the meer will of the Prince without sufficient cause § 55. Pope Hadrian 2. Epist. 4. ad Ignat. Const. directeth Ignatius to forgive many others but none of those that subscribed to Photius his great Council at Constantinople because they reproached the Pope of Rome where you may see 1. How dangerous it was then to be in a General Council when if they please not the strongest they are ruined And if they do it 's like enough the next age will damn them for it 2. How much more dangerous is it for a Council to be against the Pope than to be guilty of many other crimes and how unpardonable it is § 56. CCLXXXIII An. 868. Besides the Popes Roman Synod that damned Photius and his Book and Const Council there was a Council at Worms which repealed many old Canons of which the 14th is that if Bishops shall excommunicate any wrongfully or for light cause and not restore them the neighbour Bishops shall take such to their communion till the next Synod The 15. Canon is that because in Monasteries there are Thieves that cannot be found when the suspected purge themselves they shall receive the sacrament of Christ's body and blood thereby to shew that they are innocent But this Canon the Papists are ashamed of The 72. Canon alloweth Presbyters yea all Christians to anoint the sick because the Bishops hindered with other business cannot go to all the sick This intimateth that even then the Diocesses were not so great as ours that have one or many Counties else other reason would have been given why the Bishop could not visit all the sick than his hindering businesses Would the Bishop e. g. of Lincoln say I would visit all the sick in Lincolnshire Northamptonshire Leicestershire Hunâ—ingtonshire Rutlandshire Hartfordshire Bedfordshire Buckinghamshire which are in my Diocess but that I am hindered by other business who would take this for the words of a sober man § 57. CCLXXXIV An. 869 was that Constantinopolitan Council which the Papists damning some otherâ— call the 4th and the 8th General Council ended An. 879. in which but 102 Bishops condemned Photius and setled Ignatius by the means of the Emperor Basilius and the Pope who had before restored him Here in Act. 2. The Bishops that had followed Photius took the old course and when they saw all turned cryed peccavimus and craved pardon and themselves called Photius such a villain as there had never been the like Bin. p. 882 They said they sinned through fear and so were forgiven Act. 3. Some Bishops that had turned who were ordained by Methodius were required to subscribe to a form proposed But they told them that the late times had so vexed men with heinous subscriptions that they had made a Covenant or Vow to make no more subscriptions but what they had done already and the profession of their faith like Nonconformists and desired to be received on such terms without their new subscription Act. 4. The Bishops of Photius's party ordained by him were examined And Act. 5. Photius himself who would not enter till constrained and then professed as in imitation of Christ to give them no answer to what they asked him and is in vain exhorted to repentance Act. 6. Many of the Photian Bishops repented and were pardoned Others pretended that they had subscribed and sworn to Photius where Zachar. Calcedon shewed that the Canons were above the Patriarchs Here Basilius the Emperor made a notable speech to exhort the Bishops to repentance offering himself to lay by his honour and to lie on the earth and let them tread on him confessing his sin and asking mercy Act. 7. Photius is again brought in and his staff that he leaned on taken from him and he denyed to defend himself and to repent but bid them repent The Bishops of Heraclea c. rejected the Legates and pronounced them anathematized that should anathematize Photius and appealed to the Canons Act. 8. They censured a Bishop that was against Images Act. 9. They examined some great men that had â—worn against Ignatius who confest they had sworn falsely for â—ear of the Princes but Leo would not damn or curse Photius because he thought the Orthodox were not to be cursed The 10th Act. Containeth the Canons which they made of which the Copies greatly differ § 58. The 3d. Canon saith that they ordain that the Image of Christ be worshiped with the same honour as the Gospels as teaching that by Colours which the Gospel
doth by words saying whoever adores not the Image of our Saviour shall not see his face at his second coming adding by the same reason we venerate and adore the Image of the Blessed Virgin and the Holy Angels as the scripture describeth them and of all the Saints They that think otherwise let them be cursed from Christ. Can. 6. They anathematize Photius because he did excommunicate and anathematize the Pope and all that communicated with him Can. 7. No excommunicate men are allowed to make Images Can. 8. Is too good for the Devil to let the Church enjoy viz. That whereas it is reported that not only the heretical and usurpers but some Orthodox Patriarchs also for their own security have made men subscribe to be true to them the Synod judgeth that it shall be so no more save only that men when they are made Bishops be required as usual to declare the soundness of their faith He that violateth this Sanction let him be deprived of his honour The 10th Can. Condemneth them that hold That Man hath two Souls which they say Photius favoured and cursed them from Christ. The 11th Can. Tells us what men these Bishops were and what they sought It is That all that are made Bishops bearing on earth the person and form of the Celestial Hierarchy shall with all veneration be worshiped by all Princes and Subjects and we will not have them to go far from the Church to meet any commanders of the Army or any Nobles nor to light from their horses like supplicants or abjects that feared them nor to fall down or petition them If any Bishop hereafter shall neglect his due honour or break this Canon or permit it to be done he shall be seperated for a year from the Sacrament and that Prince Duke or Captain two years The 12. Can. Princes as prophane men be not spectators of that which holy persons do and therefore Councils be held without them Either I understand them not or it is in despite of truth that they say Vnde nec alias reperimus Oecumenicis Conciliis unquam interfuisse Neque enim fas est ut prophani Principes rerum quae sacris hominibus gerundae sunt gerunturve spectatores fiant Binnius noteth ex praescripto nempe Canonum turning an assertion de facto into one de jure and an universal into a particular by which licence of expounding what lye or blasphemy may not be justified And why then have so many thousand been cursed from Christ by Councils for unskilfulness in words § 59. The 14th Can. secureth the Bishops admirably in despite of the old reforming honest Canons decreeing that A Lay-man not excepting Kings or Parliaments shall have no power to dispute by any reason of Ecclesiastical Sanctions or to oppose the universal Church or any general Synod for the difficulty of these things and agitating them on both sides is the office of Patriarchs Priests and Doctors to whom only God hath given power of binding and loosing For though a Lay-man exceì in the praise of piety and wisdom yet he is a Lay-man and a Sheep and not a Pastor But a BISHOP though it be manifest that he is destitute of ALL VIRTUE of Religion yet he is a Pastor as long as he exerciseth the office of a Bishop and the sheep must not resist the Shepherd O brave doctrine for the Roman Kingdom A Heathen or Infidel or Mahometan or Arrian Bishop must not be opposed He that is no Christian may be a Bishop How much to be blamed were the General Councils that deposed Popes for Infidelity Diabolism Heresie Simony Perjury Blasphemy Sodomie Fornication Murders c. when a Pope that hath all these and no virtue of Religion is not to be judged by Lay-men or opposed Q. 1. May a Prince save his crown from such 2. May a man save his Wife from such or a woman refuse their copulation or defend her Chastity against them 3. What if such are drunk in the Pulpit are the People bound to be silently submissive 4. Why did Pope Nicholas decree that none should hear Mass from a Priest that liveth in fornication 5. Are Priests above Kings or are they lawless Yet this very Synod of Bishops in their Epistle to Pope Hadrian sayes Cui conâ—ictae Synodo qui tum imperitabant Michael et Basilius noster praesidebant And Basilius and Baanes were now among them And many Princes especially in France and Spain have made strict Laws to amend the Bishops § 60. One of the decrees of this Council was that Photius should not be called a Christian. Bin. p. 899. Col. 2. Yet the Apostle saith of the rejected account him not as an enemy but admonish him as a Brother 2 Thes. 3. § 61. In Bin. p. 899. is an epistle of Pope Stepheus to the Emperor Basilius which containeth the radical doctrine of all the Bishops rebellion and pride viz. that Princes are only appointed for the things of the Body or this life and prelates and Priests for the matters of the Soul and life eternal and therefore that the Prelates Empire is more excellent than the Princes as heaven is above earth Quandoquidem verbis quae ad usum vitae id est rerum praesentium pertinent Imperium a Deo traditum est ita nobis per Principem Apostolorum Petrum rerum divinarum procuratio est commissa Accipe quaeso in optimam partem quae subjicio Haec sunt capita curaeque Principis imperii vestri Nostri verò cura gregis tanto praestantior est quanto altior est terra quà m coelum Audi Dominum Tu es Petrus de vestro imperio verò quid dicit Nolite timere eos qui corpus occidunt Obtestor igitur tuam Pietatem ut Principum Apostolorum instituta sequare magna veneratione prosequare Omnium enim in orbe terrarum omnis or do et Pontificatus Ecclesiarum à principe Apostolorum Petro originem et authoritatem acceperunt O horrid falshood as before confuted § 62. Yet this Council in Breviar in Bin. p. 905. determine of the Pope that being but one Patriarch he cannot absolve one that is condemned by the other many Patriarchs § 63. Laying all together I cannot perceive by historical notice but that both Ignatius and Photius were both better Bishops than most were to be found the first being a very pious man and the other also a man of great learning and diligence But the old contention WHO SHOULD BE CHIEF or greatest made them both the great calamity of the Church I think it not in vain here to transcribe part of the summ of the life of Ignatius as written by Nicetas David Paphlago who was devoted to him though somewhat said already be repeated Ignatius being of the blood Royal was in quiet possession when denying entrance or Church Communion to Bardas Caesar for his reported Adultery he provoked that indignation in him which deposed him Bardas first perswaded the
Emperor Michael to assume the Government and not leave the Empire any longer to his Mother and Sisters One Gebo then pretending to be the Son of Queen Theodora and claiming the Crown and many following him Ignatius is accused as being then on Gebo's side The Emperor commandeth Ignatius to shear his Mother and Sisters and put them into a Monastery He refuseth The Emperor is angry and suspecting him causeth it to be done by others and sendeth Ignatius to the Island Terebinth and killeth Gebo Within three dayes some of the Bishops who had subscribed and sworn to Ignatius even that they would sooner deny the supream Majesty of the Trinity than without a publick damnation they would suffer their Pastor to be deposed became agents to draw him to renounce his Place c. He refusing Photius is made one day a Monk the next day a Lector the next a Subdeacon the next a Deacon the next a Presbyter and on Christs birth-day is made Patriarch a great and noble Courtier the Emperors Secretary or privy Councellor famous for skill in things politick and civil so flourishing in the skill of Grammar Poetry Oratory Philosophy Physick and the study of almost all Liberal Arts and Sciences as that he was absolutely in them the Prince of his age yea and might contend with the ancients For he had a confluence of natural aptitude and force of felicity riches by which he got a library of all sorts of books and being desirous of Glory and Praise spent whole nights in sleepless Studies and after studied divinity and Ecclestical Volumes Gregorius Bishop of Syracuse a censured Bishop ordained him Ignatius is cruelly used and it s laid on Photius He sendeth some Bishops to Rome and by them saith that Ignatius gave up his Place It 's said that some held Ignatius's hand and by force wrote his mark and others wrote the rest but what 's the truth is hard to know A General Council is called The Emperor and all his Princes great ones and almost all the City met at Photiuâ—'s possession Baanes and some of the baser of the Romans are sent to summon Ignatius to the Council Bin. p. 867. He asketh them in what Garbs he shall come They take time and the next day say Rhodoaldus and Zacharias Legates of Old Rome by us summon thee without delay to appear at the holy Oecumenical Council in what habit thou wilt according to thy own Conscience He goeth in Patriarchs habit The Emperor commands him in the habit of a Monk No less than seventy two witnesses are brought into the Synod against him Nobles and Vulgar Nicâ—tas saith perjured of whom Leo and Theodotacius two Noble men were chief and some Anabaptists that is such as baptized men again though not against Infant Baptism These swore that Ignatius not justly ordained had twelve years ago usurped the place And alas there wanted not a Canon which would depose a great part of the Bishops of the world viz. that called the 30th Apost and oft renewed If any Bishop using the secular power do by them obtain a Church let him be deposed They left out And those that Communicate with him For which Nicetas accuseth the Bishops as falsly saving themselves And alas must all the ministers in England be deposed that communicate with any Bishop that gets a Church by the secular power What a separation than must here be made And would not this Canon depose Photius also The Popes Legates Bishops Rhodoceldus and Zacharias aliique nefarii homines saith Nicetas cryed down Ignatius as Vnworthy then they beat and odiously abuse the good old man And then cometh the foresaid forced subscribed confession or forged After this it s said that they sent men to kill him but by old base cloaths and two baskets on his back he past away unknown begging his bread by the way Nicetas saith that an Earthquake shook the City fourty dayes together and frightned them to send abroad and proclaim security to Ignatius who thereupon surrendered himself Bardas convinced sendeth him safe to his own Monastery and the Earthquake ceased and the Bulgarians moved by famine and the Emperor's gifts laid down armes and were baptized Christians Pope Nicholas excommunicateth Photius and the Emperor and all the Court. Bin. p. 868. A fire befals the Church of Sophia The young Emperor groweth so drunken and prophane that he gets a pack of wicked ungodly men and maketh them in mockery or play his Bishops and consecrateth a Church for them and maketh one Theophilus a jester their Patriarch to turn Religion into a scorn and then saith Theophilus is my Patriarch Photius is Caesars and Ignatius is the Christians And thus they by prophane witt derided the Bishops and Religion itself to which alas the Bishops ambition and odious strife did tend Photius was silent at all this Another Earthquake frightned them again the terriblest for a day and a night that had been there known Upon this one Basilius a Bishop of Thesalonica went boldly to the Emperor and opened the sin of his prophaneness disswading him from that wickedness that provoked God The Emperor enraged struk out his Teeth and caused him to be so scourged that he was like to dye Photius cared for none of this set his mind on the securing his seat and oppressing Ignatius magnifying all that tooke his part and encouraging false Stories and Calumnies against the best that were against him One of the betrayers and accusers of Ignatius was one of his Disciples and of his own name made Arch-Bishop of Hierapolis and then lost his Conscience and Fidelity Bin. p. 869. It was but for presuming to Consecrate an Altar cast down by the Russians and new built which was taken after his deposition for a breach of the Law and Canons and two Arch-Bishops ready at all times were sent to pull down the Altar as Nonconformable and to carry the stones to the Sea and wash them and then to set them up again O that they would have washt their hearts from Pride and Worldly Ambition Oh saith Nicetas What stupidity what pravity of a perverse mind was this What excess of Envy What study of ambitious Dishonesty Did thy daily meditation and night-watches and innumerable Books teach thee this Did thy frequent reading and disputation and striving for the praise of learning teach it thee Did the knowledge of the Old Testament and the New the sayings of the Wise the Decrees of the Holy Fathers teach thee to persecute a poor man and to vex and kill one of a broken heart and spirit Did not thy tyranical ejection of him satiate the implacable fury of thy mind c Thus Nicetas As much as to say Much learning and great power and places are too often separated from Honesty Charity and Conscience Here he mentioneth a terrible Dream of Bardas and the murder of him by Basilius's order and the Emperor's consent and how basely Photius cryed him down when he was dead
who was his onely Friend and Patron while he lived Next he tells us how the Emperor by Photius's persuasion called a General Council which deposed Pope Nicolas as he had done Phocas The other Patriarchs and the Bishops were assembled and the Pope anathematized And the Historian blames it as causless but it was then commonly held that a Council might judge and depose any Patriarch The Acts of the Council Photius sent to King Ludovicus and others in Italy and France that they might depose the Pope by two Bishops viz. of Calcedon and Laodicea It 's said he spake evil to the Emperor of Basilius and to Basilius of the Emperor Basilius murdereth the Emperor and the next day deposeth Photius and thrusts him into an Hospital and calls home Ignatius and so gets Ignatius's Party on his side to which he resolved to add the Pope Therefore sending to Photius for the Patriarchate Writings and he saying he had left them all behind him the Servants of Photius were seen striving about seven Bags of sealed Papers which being surprized were found to be the Acts of the Council and the Condemnation of Pope Nicolas Ignatius was odiously accused and abused in them Many Pictures made of him over one written Diabolus over another Principium peccati over another Filius perditionis over another Avaritia Simonis Magi over another Qui se extollit supra omne id quod dicitur aut colitur Deus over the sixth Abominatio desolationis and over the seventh Antichristus Reader how shall a man know what History to believe that characterizeth Adversaries and how little is the judgment and applause of man to be regarded or their condemnation of us to be feared I would not saith Nicetas mention these things but that I see the Authors and their followers own them and make Photius a holy man The next part of the Book saith Nicetas Synodicus in Nicolâ—â— um Pontificem Romanum tela torquebat omnisque generis calumnias atrocia maledicta in illius Sancti exauctorationem damnationem complectebatur impie ut tragico prope modo concinuitatus sane quoque ipsius stygii doctoris magisterio Photii ministerio dignus Gregory Bishop of Syracuse wrote them out and sent them to the King of France Who wrote truly and who falsly how should we now know But this I know 1. That contending who should be greatest was the sin of the Prelates and the plague of the Churches 2. And that then it was taken for granted that the Pope deserving it might be deposed The new Emperor Basil sent these Books to the Pope who burnt them as you have heard Great reason but I would we saw them Ignatius being restored excommunicateth Photius and all that were initiated by him and all that communicated with him It seems they were much alike in the art of damning men and separating them from Christ. Then is Ignatius's Council called where 102 Bishops damn Photius depose him and curse him from Christ and the Bishops to shew their holiness and constancy would not write his damnation with Ink but with Christ's own blood that is the Sacramental Wine And yet ere long they set up Photius again Nicetas blameth his Condemners that went not so far as to prevent his Restoration But how can Bishops rule God's Providence or the mutable minds of Princes saith he Nam qui per reconciliatos erat ejectus per hypocritas damnatus is per eosdem quasi familiares postliminio recurrens rursus Patriarchae thronum per vim invasit Cum omnes in sua testimonia Chirographa perjuros ut ipse erat fieri coegisset ut extrema primis deteriora fecisset omnium conscientias inquinavit conspurcavit Alas if the Bishops will be perjured Weathercocks and as Hypocrites cry peccavimus one year and go contrary again the next and change as Princes do who can help it He saith now new Earthquakes and terrible Whirlwinds did again afright men He giveth us also many of Ignatius's Miracles especially when he was dead He saith Photius prosecuted him with malice when he was dead He next tells us how after the death of Ignatius Photius came to be restored even by feigning a Pedegree of Basilius as from the King of Armenia sound by his skill in Antiquities and by his great parts and elegancy winning upon him He maketh Theophanes the instrument of the deceit He won the hearts of all the Courtiers so that within three days of Ignatius's death he was restored Hereupon the Bishops turn round and they that lately called him all that 's naught now magnifie him Bin. p. 875. But all that Nicetas calleth verè Christianos abhorred him This maketh me remember the words of Erasmus in the life of Dr. Colet translated by Thomas Smyth concerning the Bishop of London that then was being an acute Schoolman I have known saith he some such that I would not call Knaves but never any that I could call a Christian Sad Prelates that Nicetas and Erasmus could not call Christians But the ambition of Photius tempted them to their mutability He cast out the Bishops that were against him and presently forgave and restored them if they would but conform Yea he dared to re-ordain those that Ignatius had ordained supposing him no Bishop but abhorring all that stopt him in it But he proceeded to consecrate anew the Church-Utensils and say over certain Prayers If saith Nicetas they be not rather to be called Curses And saith he to make his sin out of measure sinful when he ordained or preferred any or changed Bishopricks he made them conform by swearing and subscribing to him thereby binding all to him whom by Benefices he obliged So much out of Nicetas § 64. And now Reader I leave it to thy judgment whether Gregory Nazianzen knew not what he said when he wisht there were no higher and lower among Bishops and when he spake so much of their ambition levity and temerity and of the evil effects of their Councils in his time Whether Patriarchal dignity was not a great temptation when to the Son of a Prince on one side and to the great and noble Secretary of the Emperor on the other side it seemed a prize worth the striving for to the death And whether it have not been the calamity of the Church when two such extraordinary men far above the common rank of Bishops shall set an Empire and almost all the Christian Churches into Schism Contention mutual Persecution and Confusion by so long striving Who shall be greatest and drawing so many hundred Bishops into Faction Schism Perjury and shameful mutations with them And whether Christ did not foreseeing such things far otherwise decide this question Who shall be greatest in Luke 22. But if Pride turned Angels into Devils it is not much to be wondered if it turn the Angels of the Churches into the Ministers of the Prince of Pride and Darkness and turn many Churches
into a Theatre of Contention and a Field of War § 65. Yet here is one thing further to be noted viz. the foresaid Contention that rose about the Bulgarians These two great Patriarchs of Rome and Constantinople were neither of them yet great enough or satisfied with their jurisdiction their desires being more boundless than Alexander's for the Empire nothing less than all the world will satisfie one of them at least Nicetas saith it was by Famine and a Treaty and kind words of the Emperor that the Bulgarians turned Christians Some Papists would give the honour to the Pope without proof and cannot tell us any thing how the Pope converted them But when they were converted they sent to Rome for some Instructors The 〈…〉 them two and they received them But they put the case themselves to the Council at Constantinople Whether they were to be under the Bishop of Rome or of Constantinople The matter held a great debate The Pope's Legates pleaded that they had already received Bishops from Rome c. The Greeks pleaded that their Countrey was part of the Empire and under the Bishop of Constantinople till they conquered it and that they found there Greek Churches and Bishops who were still there and the Conquest did not translate them from the Bishop of Constant. to Rome How the Controversie ended is hard to know Some say that the Council gave them to the Pope and some say otherwise But this is confessed that this Roman ambition so greatly displeased the new Emperor Basilius that it turned him after against the Pope and inclined him the more to restore Photius which he did when Ignatius was dead § 66. Here I would call the Reader to consider whether the Pope's Universal Government was in those days believed even by that Council which was supposed to be partial by the Emperor's inducement on the Pope's side What place else could there be for such a strife whether the Bulgarians were under the Government of the Bishop of Rome or Constantinople if all the World were under the Bishop of Rome They will say that it was only questioned whose Diocess or Patriarchate they were under But Rome never pretended that they were of that Diocess or Patriarchate as anciently divided But the question was Whose Government they were now fallen under And would any dispute whether e. g. Westminster were under the Government of the King or of the Lord Mayor of London when all the Kingdom is under the King This Controversie clearly sheweth that the Church then took the Pope to have but the first Seat and Voice in Councils but not to be the Governor beyond his circuit § 67. It is here also to be noted that Basil the Emperor's revolt from the Pope was so great that Hadrian is put to write sharply to him as accusing the Bishops of Rome and derogating from them admonishing him to repent but we find not that this changed his mind § 68. Yet one thing more is here to be observed In the life of Hadrian the 2d Bin. p. 882. we find that the Pope taking the advantage of Basil's present state and mind and the interest of Ignatius much depending on him sent a new Libel to be subscribed by all the Bishops before they should be permitted to sit in Council The Greek Bishops grudged at this and complained to the Emperor That the Church of Constantinople by these offered Libels was brought under the power of Rome by the doubtfulness of Subscriptions But though flebiliter conqueruntur they complain with tears the Emperor was angry with them and would have it and some Bishops non sine magno laboris periculo libellos quidem vix tandem recipiunt with much ado were brought to subscribe saying It was novum inauditum The refusers extra Synodum inglorii relicti sunt were shut out till they conformed Oh! that Inglorii was a cutting word § 69. The Emperor hiding his anger against the Pope's Legates for the Bulgarian Usurpation gave them great gifts and sent them home But at Sea they fell into the hands of the Sclavonians who stripped them of their Riches and the Subscriptions and Copy of the Council and kept them Prisoners and threatned their Lives But by the mediation of the Emperor and Pope they were delivered and had some of their Writings again § 70. CCLXXXV An. 879. Carolus Calvus King of France unjustly possessed the Kingdom of Lotharius which by inheritance fell to Ludovicus Ludovicus got the Pope to interpose who sent his Legates to Charles But the Bishops had not yet learned to obey Popes against Kings in power A Council of Bishops called at Metz give the Kingdom to Charles because he was the stronger This was called Concilium Praedatorium a Council of Robbers and Traytors And no wonder when Bishops must be the Givers of Kingdoms Was it not enough for the Pope to usurp such power to be over Kings and dispose of Crowns but ordinary Bishops must do the like § 71. CCLXXXVI Yet another Council against the Pope King Charles had authorized Northman a great man to receive some Goods that were taken to belong to the Church The Pope commandeth Hincmarus Bishop of Rhemes and the rest of the Bishops of France to excommunicate Northman Hincmarus and the Bishops refuse to obey him only one Hincmarus Bishop of Laon Laudunum obeyeth him and publisheth the Excommunication A Council is called at Wermâ—ria where Hincmarus Rhem. and the Bishops the King consenting condemn Hincmarus Laudunensis for disobeying his Metropolitan in obeying the Pope He appeals to Rome They will not let him go He writeth Hiucmarus Rhem. writeth largely against him though his Nephew shewing how he broke the Canons how bad a man he was how he had neglected his own Charge left Children unbaptized and for private quarrels excommunicated his Flock and had silenced and suspended the Ministers under him tyranically c. Reader Was the Pope's power yet fully received when a Metropolitan was to be obeyed before him and men condemned for obeying him § 72. CCLXXXVII Yet more sorrow An. 870. a Council is called in Villa Aâ—tiniaco Attigny I will give you the Story in the very words of Binnius translated When Hincmarus Bishop of Laon for the cause in the foresaid Council expressed had got the Rescript of Pope Adrian on his behalf and had notified it to Hincmarus Rhemensis and to King Charles both of them in hatred to the Bishop of Laon decreed That this Synod called Latrocinalis should be called There presided in it Remigius Lugdunensis Ardovicus Vesontiensis Bertulsus Trevirensis with their subject Bishops Herein Hincmarus Rhemensis with King Charles was the accuser of his Nephew Hincmarus whom he had before consecrated Bishop of Laon. The Action brought against him was That he had by Counter-writings defended the rights of the Apostolick Seat which the Archbishop of Rhemes did endeavor to impugn and overthrow And that contrary to his Oath of
Fidelity in which he was bound to the King he had accused King Charles to the Pope of Rome and had without his licence sent forth writings against him And when Hincmarus Laudunensis at the Pope's command was ready for his journey to Rome he was taken and spoiled by his Enemies and brought into this false Council Having heard the foresaid Complaints against him he offered a Libel for his defence but it was rejected and not permitted to be read of which when he again appealed to the Apostolick Seat they did not only not accept of his Appeal but also being prostrate on the ground and pleading for leave to defend himself he was not heard Passing Sentence on him they deposed him from his Bishoprick and binding him in hard and iron bands they cast him into banishment And at last which passeth all cruelty his eyes pulled out they perhaps blinded him that he might have no hope of returning to his Bishoprick So far Binnius And is it credible that such great and holy men as Remigius and Hincmarus even to his own Nephew set up by him would do such things as these for nothing Or that the Pope was then as high as since § 73. CCLXXXVIII A Council at Colen An. 870. for Discipline § 74. CCLXXXIX An. 871. A Concil Duzianse was called of ten Provinces where Hincmar Laudun subscribed a promise of obedience to the King and his Metropolitan But this did not save him Therefore he appealed to the Pope again who interposed for him but all would not do nor serve his turn § 75. Here falls in again the great Controversie of Pope Ioan a Woman but it is too hard for me to decide He that will see what is said on each side may read Blondel before cited Iohn the 8th is he that now reigneth whom some late Writers are willing to believe some called Pope Ioan in scorn for his failings But he is after Benedict the 3d Nicolas and Hadrian the 2d whereas the fere omnes saith Platina the many Writers that mention Pope Ioan place her before them all And they make Iohn to be a better man than these later do Platina calling him Iohn the 9th saith that Carolus Calvus being dead Pope Iohn laboured to have his Son Ludovicus succeed him but the great men of Rome were for Charles King of Germany and therefore laid hold on the Pope and put him in Bonds in Prison his Universal Sovereignty reached not far then But he escaping by the help of Friends fled into France to the King whom he unjustly pleaded for Ludovicus Balbus and there anointed him § 76. Before this the Pope had anointed Carolus Calvus Emperor unjustly confirming what the Bishops had unjustly done as now he did unjustly stand for his Son This contention among Princes was the means of the Pope's power Hear what Binnius himself saith of him pag. 920. The Saracens now depopulated almost all Italy and all humane help failed in which the Pope trusted to expel them and he was fain to buy peace of them by a yearly Tribute which seemed to come by the righteous judgment of God that he might know that by the ill persuasion of carnal prudence he had sinfully chosen created and crowned Carolus Calvus Emperor because he looked for more help against the Saracens from him than from his Brother Ludovicus whom for invading another man's Kingdom he should rather by Church-censure have exagitated as Hadr. 2d did But when Pope Iohn had stay'd a year in France and the Saracens mastered Italy without help he was glad to be Friends with the great men that imprisoned him and to return to Rome and take Charles for Emperor after all Yet is it noted as the rare Honour and Felicity of this Pope that he crowned three Emperors though he did it for two of them trayterously and unjustly the honour of a Pope Platina saith he crowned Charles the rightful Heir Quo ei liberius in urbe vivere liceret that he might live at Rome again lest he should lose all This Charles saith he also subdued the Normans in France and â—orrain and forced them to become Christians and be baptized And yet this is ascribed to the Pope's converting them § 77. This same Pope Iohn the 8th also at the desire of the Emperor Basil and the Patriarch of Ierusalem consented to the restoring of Photius contrary saith Binnius to the Decree of his Predecessors and of a General Council and of all their Oaths § 78. But what are Oaths to a dispensing Pope saith Baronius and Binnius In his time Ludov. 11. the Emperor was compelled by Aâ—algisus Duke of Benevent to swear that he would never more invade his Confines nor revenge his Wrongs But the Pope absolved him from this Oath by the authority of God and St. Peter affirming that which he did to save his life was no hurt to him and that it was not to be called an Oath which was made against the good of the Commonwealth by how many Curses soever it was pronounced Bin p. 920. § 79. There are no less than 310 Epistles of this Pope inserted by Binnius in his Councils The 12th is to plead with the Emperor to forgive and restore Modelgerus a Murderer and will you hear the motive He had fled to Rome and thereby merited pardon Nam pro tanti itineris labore durissimo quem veniendo perpessus est sicut credimus aliquantulùm de peracto scelere indulgentiam meruit ejus utique intercessionibus adjutus cui dictum esse à Domino constat Tibi dabo claves c. Accordingly Epist. 15. he writes to the Bishop to restore him all his Goods and Dignities though it was contrived Murder because God inspired him to go to Rome c. § 80. Many of his Epistles are to summon Bishops to come to Rome and declare or threaten Excommunication against them if they come not such an abused thing was Excommunication by which the Pope made men his Subjects Epist. 76 77 78 79. He striveth to draw back the King of the Bulgarians from the Greek Church to the Church of Rome and denounceth Excommunication even to old Ignatius and all the Greek Bishops of the Diocess of Bulgaria for ordaining and officiating there unless they give up the Bulgarians to Rome Epist. 174. He writes to the said King as if he were fallen from Christ or his salvation lost by submitting to the Greek Patriarch rather than to him as if the Converts of no Apostles but Peter were saved And Tibi dabo Claves and Anathema's now are the two words that must subdue the world The Epist. 175. to the Bulgarian Nobles and Epist. 176. are to the same purpose As the Religion of Saints tends all to Heaven so did these Popes to the advancement of their Kingdom And whereas we now take it justly for a suspicious â—ign of a proud hypocritical Preacher that envieth the auditory and esteem of such as are preferred before him as if
other mens Preaching might not win Souls as well as his these Popes could not endure the crossing of their ambition when Kingdoms took not them for their Lords Epist. 188. Is to justifie a man that baptized his own Child in danger of death for which Anselm Bishop of Lemovic judged him to be separated from his Wife Were not these two Bishops judicious Casuists Was either of them in the right After many other Epistles striving with and for the Bulgarians as belonging to his Diocess he Epist. 195. chideth Methodius Archbishop of Pannonia for turning from his Laws and in special for celebrating Divine Service in the Sclavonian Tongue which is barbarous commanding him to do it only in Latine or Greek You see how the Pope would edifie the Barbarians if he be their pastor This is the first Papal decree that I remember against publick prayers in a known tongue But alas his neighbour Italian Bishops had not yet fully learnt the extent of his authority sending for many Bishops on pain of excommunication to wait on him and to obey him old Auspertus Archbishop of Milan was one that disobeyed him and being forbidden to officiate by him conformed not to his silencing and suspending decree but went on in his office as a Nonconformist The Pope sent two Bishops as Legates to admonish him He kept them at the dore and set light by their message for which the Pope chideth him Epist. 196. Epist. 197. He flattereth King Ludovicus to come to Rome and own him in hope that he may be Emperor and all Kingdoms subject to him Epist. 199 200 201 202 203. He consenteth to the restoring of Photius but chargeth him to give up the Bulgarians to his jurisdiction Many persons in many Epistles he exhorteth to break their Covenants with the Pagans and chideth and threatneth them that did it not Epist. 247. The inclination of Stentopulcher a Pannonian Lord to the Church of Rome brought down the Popes heart to dispense with Methodius and changed his judgment to give very fair reason why Mass and Gospel and all might be used in the Sclavonian and all tongues only to keep up the honour of the Latine tongue and his authority he commandeth that though the rest be done in the Sclavonian yet the Gospel be first read in Latine and then translated and read over again in the Sclavonian Epist. 250. 251. He approveth of Photius's restitution Epist. 256. He is fain to chide Auspert Bishop of Milan that Instead of fearing his sentence he laid in prison two Monks sent by the Pope and taken on the high way But his heart came down at last and he speaks Auspertus fair and alloweth of his ordination of Ioseph Episc. Astensis though irregular Epist. 260 and commandeth his Arch-Deacon to obey him Epist. 261. After this he excommunicateth the Archbishop of Ravenna and a great stir there was about that also Epist. 292. He had made one Optandus Bishop of Geneva But Opteramus Archbishop of Vienna took it to be an usurpation on his right and laid the Popes Bishop in a miserable prison so far was he yet from being where he would be Epist. 294. Having excommunicated Athanasius Bishop of Naples for not breaking his Covenant with the Saracens he absolveth him on condition that yet he will break it The matter was that the Italians not able to resist the Saracens those that lay next them under their power sought to save themselves by truce and tribute by which means the Saracens had leisure to come further near to Rome and so the Pope to keep them from himself compelled by excommunications the Lords and Bishops of other parts to break their league and stand up in arms to their own destruction That you may know what Bishops now ruled the Churches Epist. 295. The foresaid Bishop of Vienna giveth one reason why he rejected Optandus ordained Bishop of Geneva by the Pope viz. Because he never was either baptized made Clerk acclamed or learned To which saith the Pope This should be covered in silence because let us speak it with your charity your holiness having nothing of these was yet consecrated in the Church of Vienna was not here good succession and a holy Church Bishops unbaptized that were no Scholars and no Christians Epist. 296. One Bishop by an armed band of men carrieth away another out of the Church and the Pope interposeth Epist. 297. He again soliciteth Michael King of the Bulgarians to become his subject The poor men that had chosen Christ were so perplexed between the Priests that strove who should be their Vice-Christ and King of Kings that it seemed as hard to them to resolve the doubt as it before was to be Christians Yet Epist. 307. sheweth the Bishop of Ravenna being dead that yet the Roman usurpation was not grown so high as to take the choice of the Bishop out of the People and Presbyters hands except in long neglected vacancies as Geneva aforesaid Had not this Pope been kept under by Gods judgments suffering the Saracens so to ruine Italy as that he still needed the help of Princes he had been like to have overthrown Rome by his usurpations setting both Princes and Prelates against him But necessity made him a flatterer of the two Emperors of the West the Emperor of the East the King of France the King of Bulgaria the Princes of Pannonia and all that he needed as ambition made him still striving by Tibi dabo claves and Anathematizing to affright the world to his obedience I say not worse of him than Baronius Binnius c. who have no other way to deny the Histories of Pope Ioan than by saying that this mans baser compliance made him called Pope Joan. Baronius ad an 879 n. 55. reciteth an Epistle of this Popes so greatly complying with Photius even against the Filioquen that Binnius would haveus believe that Photius forged it And epistolam ipsam aeterna oblivione dignam nolui saith he hisce adjungi § 81. CCXC. An. 876. a Concilium Ticinense maketh Charles Emperor when the Pope that had crowned Ludovicus before calleth Charles praescitum praeelectum et praedestinatum hereto with all honourable Elogies And here cometh in a great controversie between the Papists and the Protestants viz. Whether Kings succeed by inheritance or by the election and making of the Pope The Pope thought the craft of putting in a big usurping word was as good as a Law to prove their own power to make Kings and unmake them Accordingly this Pope when he durst stay from Rome in France no longer lest he lost all being imprisoned for refusing the right Heir Charles returneth and speaketh some big words and turneth forced consent into super-Kingly commands and saith Bin. p. 1010 eligimus merito et approbavimus solemnitèr ad Romani Imperii sceptra proveximus et Augustali nomine decoravimus c. And to disable the Kingly claim of inheritance he saith Neque enim sibi honorem
first Act of the Council as Baronius tells us Iohn Bishop of Heraclea spake much against the Church of Rome which he said was the original of all the mischief that had beâ—aln them to overthrow and and cure which this Council was called Much also against Pope Nicolas and Hadrian he spake but for Pope Iohn as being for them In the 2d Act was read an epistle of the Patriarch of Alexandria to the Emperor for abrogating the former 8th Synod And Thomas one of the three Legates of the Eastern Patriarchs that consented to the former Synod the rest being dead made his penitent recantation Then the epistles of the Patriarchs of Ierusalem and Antioch for Photius are read c. In the third Act Pope Iohn's letters were read as endeavouring the peace of the Eastern Church which the Council took as a busy pretending to more power than he had and therefore said that they had peace before his letters came and that they were superfluous And whereas he made it his business by this complyance to get the Bulgarian Diocess They said this was to controvert the bounds of the Empire and therefore left it to the Emperor In the 4th Act the Eastern Patriarchs letters were read disclaiming their Legates at the last Council as being not theirs but the Saracens Legates and condemning that Council The Papists think Photius forged these Here also Lords professed repentance saying that the false Legates deceived them In the 5th Act Metrophanes Bishop of Smyrna is accused of Schism for being against Photius Three Canons also were made 1. That those excommunicate by the Bishop of Rome should not be restored by the Bishop of Constantinople Nor those that were excommunicated by the Bishop of Constantinople be restored by the Bishop of Rome and so Rome was shut out from troubling them with pretended jurisdiction 2. That those that forsake their Bishopricks shall not return to them 3. Against Magistrates that enslave and beat Bishops In the 6th Act the Creed was recited without silioque And in the 7th all those that should add to it or diminish are Anathematized § 91. CCXCVI. A Council of the Popes at Rome excommunicated Athanasius Bishop and Prince of Naples for not breaking his league with the Saracens § 92. Iohn dyed Marinus is made Pope commanded by his predecessâ—r called by Platina Martin who saith that he came to the Popedom malis artibus and therefore did nothing and soon dyed But Barcnius saith he lived long enough to do something viz. 1. He condemned Photius again and thereby provoked the Emperor Basilius as if Rome did still set the imperial Church in contention and hinder peace The Emperor affirmed that he was no Bishop of Rome because he had been ordained Bishop of another place 2. He destroyeth what Pope Iohn had done who had deposed Formosus preacher to the Bulgarians and Bishop Portuensis and had made him swear that he would never return to the Episcopal seat but rest content with Lay-Communion But Pope Marinus recalled him to the City and restored him to his Bishoprick and absolved him from his oath which Baronius and Binnius doubt not but he had power to do yea and to dispense with the ill acts of the Pope which he did out of private affects and partiality § 93. In his time also the Church of Rome used Filioque in opposition to Photius Spain and France having used it before Because saith Baronius and Binnius Photius had wrote about it to the Ignorant and Schismatical Archbishop of Aquileia There was it seems there so many of the greatest Bishops Imperiti et Schismatici in the Papal sense as intimateth that as the Popes greatness rose in height it did not grow equally in length and breadth § 94. Marinus having reigned a year and twenty dayes a short pleasure to sell eternal happiness for Hadrian the third succeeded him and had longer part of the usurped Kingdom viz. a year and three months and nineteen dayes He also damned Photius and was bitterly reproached by the Emperor Basilius whose contumelious letters found him dead and his successor answered them Was all the Christian world now till Luther subject to the Pope Platina saith of this Pope that He was of so great a spirit that in the very beginning of his Papacy he straitway decreed that Popes should be made without expecting the Emperors authority and that the suffrages of the clergy and PEOPLE should be free which was before by Pope Nicolas rather attempted than indeed begun He was I suppose encouraged by the opportunity of Charles his departing with his army from Italy to subdue the rebelling Normans Rome was still on the rising hand § 95. Stephen the 5th alias 6th succeeded him In his time Carolus Crassus the Emperor is by a convention of Lords and Bishops deposed from his Empire as too dull and unworthy Kings were brought under as elective by the Pope and now are at the mercy of their subjects Arnulphus a base son of Carolomannus got an interest in the subjects and they deposed the Emperor and set him up Baronius and Binnius ascribe it to Gods judgment for Charles his wronging of Richarda a pure Virgin yet repudiated by him They say that he was reduced to such poverty that he was fain to beg his bread of Arnulphus and dyed 888 in the 4th year of his Empire § 96. The Letter against the Pope written by the Emperor Basilius the Papists will not let us see But this Pope Sthephen ' s answer to it they give us which runs on the old foundation trayterous to Magistracy as such Telling the Emperor that The Sacerdotal and Apostolical dignity is not subject to Kings and that Kings are authorized to meddle only with worldly matters and the Pope and Priests with spiritual And therefore his Place is as far more excellent than Emperors as heaven is above earth He tells the Emperor that in reviling the Pope of Rome he blattered out blasphemy against the God of all the world and his immaculate Spouse and Priest and the Mother of all Churches And that he is deceived that thinketh that the Disciple Princes is above his master the Priests and the servant above his Lord. He wondereth at his taunts and scoffs against the holy Pope and the curses or reproaches which he loaded the Roman Church with to which he ought with all veneration to be subject as King who made him the judge of Prelates whose doctrine he must obey and why he said Marinus was no Bishop c. By this the reader may perceive whether yet all the Christian world obeyed the Pope or judged him to be their Governor § 97. How Pope Formosus set up Wido Duke of Spoleto trayterously as Emperor till he was forced to loyalty is after to be said § 98. CCXCVII. An. 8â—7 A Council at Colen under Charles Crassus made Canons against Sacrilege and Adultery § 99. CCXCVIII An. 888. A Council at Mentz while they were
all in distress by the depopulations of the Normans first decreed to pray for the King and then tell him that Rex dicitur a Regendo And if he rule piously justly and mercifully he is justly called a King but if impiously unjustly and cruelly he is a Tyrant Can. 10. Whereas former Synods forbad all women to dwell in the house with Bishops or Priests or Deacons except Mothers or Sisters they now forbid these also hearing oft of the wickedness committed by them and that Bishops or Priests lay with their own Sisters and begat Children of them But to secure them from all conviction for any such crime it is decreed Chap. the 12. that no Presbyter accuse any Bishop nor any Deacon a Presbyter nor any Subdeacon a Deacon c. And that no Prelate be condemned but under seventy two witnesses and the chief Prelate be judged of no man And a Cardinal Presbyter not under forty two witnesses nor a Cardinal Deacon under twenty six Sâ—bde acoâ—s Acolythes Exorcists Lectors Doorkeepers not under seven and these without infamy having Wives and Children And indeed that Bishop that would lie with his own Sister in the presence of seventy two men that had wives and Children deserved to be blamed Chap. 16. One that wilfully murdered a Priest was to forbear flesh and wine and not to be carried in a Coach and not come to Church in five years and not to receive the Sacrament of twelve years after § 100. Binnius here addeth an observable note that Arnulphus is called only King at first and not Emperor it being nefas unlawful to assume the name of Emperor till it were given by the Pope O brave Pope § 101. CCXCIX A Council at Metz under the same Norman calamities decreed such like things Chap. 2. They decreed that no Presbyter should have more than one Church unless a Chappel and none take money for burials Chap. 3. that Mothers or Sisters dwell not in the house with Bishops or Priests But still capital crimes were punished but with excommunication and penance Chap. 7. One that forced a widow Another that killed his kinsman and married his his Wife and swore to the Archbishop to forsake her and did not was excommunicate And so were some that gelded a Priest for reproving their filthiness § 102. CCC A Council at Wormes was called to end a controversie between two Prelates Bishops of Colen and Hamburg striving for Bremen to have greater Diocesses and jurisdiction § 103. Next cometh the forementioned Pope Formosus saith Onuphrius the first Pope that ever was made of one that before had been a Bishop For the old Canons oft decreed that no Bishop remove from his first place only when one was ordained against his will and not consenting never possest the Place sometimes he was accepted to another Now was the fourteenth time that Rome had two Bishops at once by schism Sergius got in to be Pope but they forced him to resign and banished him Formosus was well esteemed of for his preaching to the Bulgarians but Pope Iohn 8 some think for reproving his sin deposed him as afore said and made him swear never to return to be a Bishop But Marinus absolved him and he came in thus perjured notwithstanding the false pretence of Papists that the Pope can dispense with such oaths the matter of them being a thing lawful but not necessary Platina saith that he was suspected to have a hand in the tumult that imprisoned Pope Iohn and that he came to the Popedom Largitione potius quam virtue by gifts rather than virtue that is by Simonie He did lawfully if you will believe Baronius and Binnius create anoint and consecrate Lambert after his Father Wido Emperor that was not Heir yet after consecrated Arnulphus its like by constraint for such things the Roman Nobles hated him But he got Arnulphus to Rome who revenged the Pope by beheading many of the Princes that were hasting to meet him which was not like to win mens love § 104. He wrote an honest Epistle to the English Clergie perswading them to keep up the ministry and reproving them for indulging Pagan rites CHAP. XI The Progress of Counsels till Leo 9th especially in Italy France and Germany and their Behaviour § 1. CCCI. ODo Earl of Paris having Usurped the Kingdom in the Minority of Charles the simple the right Heir Fulke Bishop of Rhemes calleth a Synod and deposeth him and sets up Charles such Power had Prelates Some say the French Chose Odo by Arnulphu's Consent and some say that he dying desired that Charles might have Possession This was Anno 892. § 2. The great Devastations made by the Normans burning Cities Churches Monasteries and at last forcing Consent for a Habitation in Neustria I pass over and Petavius out of some Writers of their own will tell you that when Chartress was besieged by them the Virgin Marys smock which King Charles Calvus had brought thither from Besanson being carried cast them into so great a Terror that they fled away all in Confusion Where they had this Smock and how many Hundred Years after the Virgin Marys death it was found and how they knew it to be hers and how it was so long kept and where and why it did not many Miracles sooner till above 900 Years after Christ are Questions which I cannot Answer § 3. Italy and France were all this while fill'd with Civil Wars Wido and his Son Lambert being dead Berengarius got Possession of Italy whom Lewis after overcame and was made Emperor at Rome Crowned by the Pope But three years after taken by Berengarius was Deposed and had his Eyes put out Yet after this Berengarius was cut off and Lewis restored and Anointed by Pope Iohn 10. Rodulphus King of Burgundy was set up by some Italian Nobles against Berengarius and overthrowing his Army was called King of Italy Berengarius was kil'd by Treachery Rodulphus was soon Deposed and the Italians made Hugo Earl of Provence King At last he joyned his Son Lothariâ—s with him The younger Berengarius prevaileth against him driveth him to Provence and is made King Intending to marry his Son Adalbertus to Adaleidis the Widdow of Lotharius she invited Otho King of Germany into Italy and marryed him vvho after is made the first Germane Emperor Of â—ll which more after in the particular Order and place See Petav. lib. 8. c. 13. § 4. CCCII Anno. 893. Formosus had a Roman Council to Consult of some Relief of the Ruined Countries in vain For now men Secular and Ecclesiastical Confounded all by striving for Rule § 5. CCCIII. Anno 895. A Council at Tribur in Germany for Church Reformation Many of the Canons are to secure and advance the Clergy The ninth decideth a doubt if an Earl or civil Ruler Command the People to meet at one place on Civil accounts and the Bishop command them to meet at another on the same day none shall obey the
Magistrate or Earls but he and all his Company shall obey the Bishop and come to him Cap. 10. No Bishop shall be Deposed but by twelve Bishops no Presbyter but by six Bishops no Deacon but by three Cap. 21. In Controversies Lay-men must swear but Clergy-men must not be put to swear Cap. 22. There is allowed Tryal by fire Per ignem Candenti ferro Caute examinetur § 6. CCCIV. A Council at Nantes made more disciplinary Canons § 7. Who was next Pope is not agreed Platina and Onuphrius say that Boniface was rightly Chosen and Reigned but twenty six days saith Platina or fifteen saith Onuphrius others saith Platina say twelve years Baronius and Binius saith that he was no Pope and that he did but invade the Pope-dome and was homo nefarius a wicked man twice before this Degraded First from his Deaconship and next from his Presbyterate Damned in a Romane Synod under John the Ninth He addeth that both of them Boniface and Stephen got the place by Force Fear and Tyranny and so it was but one Intruder that thrust out another Intruder But how then is the Succession secured Why it 's added Yet Stephen is numbred with the Popes by the common Sentence or Opinion because to avoid the danger of Schisme though he was homo scelestissimus a most wicked man yet all the Clergy approved bim and the whole Catholik Church took him for Christs Vicar Peters Successor How prove you that why because Fulke Bishop of Rhemes owned him A Noble proof that all the Christian World did so § 8. Say Barronius and Binius he began his Pope-dome with that Sacriledg as to take the Corps of Formous out of his Grave and cloathing him in his Pontifical Robes he set him in a Chair and saith Platina there judged him as no Pope because he had been first a Bishop which indeed by the old Canons nullified his calling For Formosus was the first Pope that had been before a Bishop as is said unless the Emporour Basil truly charged Macrinus with the same Having Expostulated with the dead man why he being a Bishop would take the Pope-dome he cut off his three four Fingers with which he had Anointed and cast them into the River Tyber and commanded that all that he had Ordained should be Ordained again and so Conform to him And they wonder with what face of Reason Onuphrius rejecteth all this as a Fable when the Antient Monuments Synodal Acts and Historians testify it Do you wonder at this why it is because he was not willing it should be believed a Reason that is not strange to your selves § 4. CCCV Pope Stephen called a Council in which his usage of Pope Formosus was approved Bin. ex Baron p. 1047 so ready were the Bishops to follow the strongest side in such things as the Papists mention with abhorrence And say they this portentum attended the Synod That the Laterane Church the chief Seat of the Pope by the impulse of an evill Angel fell down quite from the Altar to the doors the Walls not being able to stand when the Chief Cardinal Door was shaken with the Earthquake of so great a Villany § 10. But here the Authors calling us Novatores as if such Popes were of glorious Antiquity are hard put to it to Vindicate against us the Popes infallibility And how do they do it Why 1st They say that all that Stephen did against Formosus a man stricken with Madness did it fulfilling the perswasion of his boyling Rage But in the lawful use of his Papal Authority he defined nothing against Faith or good manners For the Bishops that were for this Cause called to the Council and the Presbyters not unlike to Stephen himself did prosecute Formosus with the same hatred and therefore pronounced that Sentence against him which they fore knew would be pleasing to a man smitten with Fury so that we confess violent Tyranny but no Errour in Faith defined or approved by him Lawfully using his Papal Authority And yet it were no prejudice to the Papal Seat if we grant that a false Pope not lawfully Chosen but invading and obtruded did err in asserting Articles of Faith Thus the Author Ans. 1. But if you grant this is not your Succession interrupted 2. And was your Church a true Church when an Essential part was Null 3. Howver was it the Holy Church when an essential Part was such a Villain 4. Will not your Argument as well prove every Bishop Priest or man Infallible For no one of them all can define falsly against an Article of Faith as long as he lawfully useth his Power For it is no lawful use of power that so defineth and belieth God 5. But is all your foundation of Faith come to this It is then but saying when ever your Pope and Church Erreth that they did not use their Power lawfully And what relief is that to the deceived How shall we know when your Popes have used it lawfully and when not and so what is true among you and what false 6. And were your Roman Council of Bishops and Priests all as bad as this Villainous Pope and ready to please him in their Decrees And was this a Holy Church and like to be an Infallible Council And must the World follow them 7. And how then shall we know that it was not just so with many other former and following Councils and that it will not be so with you again O miserable shifts against plain Truth § 11. The same great Authors after Luitpraudus l. 1. c 9. say that Stephen an Invader of the Papal Seat by the faction of the Nâ—bles against Adelbert Prince of Etruria was thrust into prison An. 900. and after he had been Pope Six Years being strangled in the same Prison ended his Days by Gods Vengeance in an infamous Death Yet Platina saith that he died the first Year and third month of his Reign and Onuphrius saith he sate one year two moneths and ninteen days § 12. It 's strang that Luitpraudus saith that Stephen condemned the Corps of Formosus for being a Bishop before when Platina and Onuphrius say that he himself was Episcopus Anagninus when made Pope § 13. And Platina saith that This Controversie against Formosus was great and of ill Examples seeing that after this it was almost always kept as a Custome that following Popes did either Infring or wholly undoe the Acts of those that went before them And yet were they Infallible § 14. The next Pope was called Romanus whose Life Platina thus Describeth Romanus as soon as he was Pope presently Abrogateth and Condemneth the Decrees and Acts of Stephen For these Popes thought of nothing but to Extinguish the Name and Dignity of their Predecessors than which nothing can be worse or the part of a narrower mind For they that trust to such Acts as these having no Virtue themselves endeavor to rase out the
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
he caused some Fellows so to cut and mangle the Face of the Pope that he would never after be seen abroad but kept close till he dyed which was after Three Years This Otho resolved to Revenge on Albericus And also the War between Hugo and Albericus broke out again Platina saith That Hugo was about to Revenge the Pope but then Dyed § 42. A Synod was at Narbon to end the Contention of two Bishops about the Extent of their Diocesses and Jurisdiction § 43. CCCXI. If yet you perceive not the sad State of the Church by Men's striving for Church-Dignities a Council at Soissons Anno 940. will tell you more You heard before how the Earl of Aquitane had got his Son to be made Arch-Bishop of Rhemes The Child in coats was but Five Years old It happened that he was put out again for his Infancy or Non-Age and Artaldus a Monk chosen in his stead This Council of Bishops was to decide the Câ—â—e between the two arch-Arch-Bishops The Objection against one was his Infancy and his Father 's ill means to bring him in The Objection against the other was Perjury He had sworn that he would never accept an Arch-Bishoprick Alas Must the Church of France be Headed by one of these an Infant or a Perjured Monk The Synod cast out the Perjured Monk and judged the Seat to the Infant as being lawfully Chosen Power made it a Lawful Call And the Bishops went to Rhemes and Consecrated him § 44. In the Year 920. the French Nobles by consent at Soissons had Revolted from King Charles because he took Haganon a Man of low of Quality into his Privy-Council and made him Great Herveus Bishop of Rhemes had partly healed this Breach But Anno 922. it broke out again and the Nobles chose Robert King and Herveus Consecrated him But this Rebellion was their Ruin Three Years after dyeth Herveus And the next Year Robert Fighting against Charles was slain at Soissons yet his Army conquered the King's Shortly after Rodolph Duke of Burgundy is called in by the Nobles and made King as if the Kingdom had been void Charles on pretence of a Treaty is led by Heribert to a Castle and thence carryed to Perone where he dyed Anno 929. leaving a Son Lewis to Fight for the Kingdom And when Charles was in Prison Hugo rejected Rodulph and called Lewis out of England to be King Anno 936. But Hugo and Heribert would be his Masters and gave him little Quiet Heribert dyeth miserably and Repenteth Hugo Domineering the King craveth Aid of Otho out of Germany against him But shortly dyeth himself by a Disease got by a Fall in Hunting a Wolf Lotharius his Son succeedeth him In his Third Year Hugo the Great Duke of Orleance dyeth and Lotharius the King Anno 986. His Son Ludovicus succeeded who dyed Childless Anno 987. And in him ended the Line of Charles the Great For Charles Duke of Loraine that was next was by the Treachery of a Bishop taken by Hugo Capet the Son of the fore-said Duke Hugo and imprisoned to Death And this Hugo got Possession of the Crown So much briefly on the By of these Matters that they after interrupt us not too much See Dion Petav. lib. 8. c. 16. § 45. Marinus 2. alias Martin 3. is made Pope Anno 943. and Reigned three Years and some Months the common Time of Popes in that Age. In his time Artaldus strove again for the Seat of Rhemes § 46. CCCXII When Bishops would needs be Princes they taught Princes to resolve to be Bishops And as Heribert did at Rhemes so did the Emperor at Constantinople put in a Patriark Trypho a Monk on condition that he should hold it but till his own Son Theophylact came to Age. When the time came Trypho would not Resigne A Council is called where Bin. ex Curopal tells you the State of that Church alsâ— as too like the Western The Council being met Tryphon makes a Speech to them and saith That his Adversaries that had a mind to cast him out gave the reason that he knew not Letters But that they might all see that this was false and that he could Write and Read he call'd for Pen and Paper and having been taught thus much before wrote his Name thus Tryphon by the Mercy of God Arch-Bishop of Constantinople New Rome and Vniversal Patriark for that was then the Title The Emperor receiving the Paper it â—eems knowing that he could not Read writeth over head Knowing my self Vnworthy I Resigne the Throne to any that will And so sent the Paper to the Council and the Bishops wise and Good Men you must suppose Dethron'd Tryphon The Seat staid void five Months till Theophylact came to Age who then was chosen § 47. Anno 946. Agapetus the Second is made Pope in a time when Wars between the Hungarians and Henry Bavaria Berengarius and Otho c. made Miserable the Countries and Ignorance and Ambition the Churches § 48. CCCXIII. A Council at Virdun in France again tryed the Cause between the fore-said Infant and the Perjured Bishops Hugo and Artald and they undid what the last had done and Deposed Hugo and gave the Seat to Artald Yet we have not done with Doing and Vndoing For Pope Agapete now took Hugo's Part and wrote to the Bishops of France and Germany that Hugo that was in Possession was to be kept there But the Papists say he mistook by Hugo's Mis-information § 49. CCCXIV Anno 948. Another Council at Mosome was called for the same Business Hugo would not come in but sent the Pope's Letters which being not Canonical but his bare Command they rejected them cast out and Excommunicated Hugo till the next General-Council § 50. CCCXV. Anno 948. A General-Council of France and Germany is called at Engelenheim for the same Cause almost all France being disquieted about two Mens striving who should be the Great Arch-Bishop The Pope's Legate Marinus proved Hugo's Letters false and Hugo was Excommunicated and Artald setled But the Presence of two Kings Ludovicus and Otho did much there-to The Bishops thence removed to Triers called another Council where they judged for King Ludovicus against Duke Hugo and Excommunicated some Bishops Ordained by Bishop Hugo that was Ordained in his Child-hood And another Council at Rome confirmed these things § 51. Now cometh the Famous Pope Iohn the Twelfth the Son of Prince Albericus the Son of the Famous Whore A Child too Saith Baronius and Binius p. 1060. Quanquam hiuc Legitima aetas aliaque omnia deessent quae inlegitimo Pontifice requiruntur tamen accedente postea consensu totius Cleri visum est hunc potius esse Tolerandum quam Ecclesiam Schismate aliquo quod alioquin exortum fuisset dividendam He wanted Natural and Moral Endowments even All Things necessary to a Legitimate Pope say they And yet the After-Consent of the Clergy made him Tolerable c. Qu. 1.
But Did that After-consent make him a true Bishop 2. If not Where is their Succession 3. Did God authorize the Clergy to consent to such a Man Where Prove it 4. If not Could their Consent make him a Bishop Is not all Power of God And Doth God give it contrary to his Word 5. Were not those Clergy-Men wicked themselves that would do so 6. Did those Doctors presume that their Readers were such Fools as not to know that Forma non recipitur nisi in materiam dispositam And that Ex quovis ligno non fit Mercurius An Illiterate Man cannot be a School-Master He that is no Christian cannot be a Bishop nor he that hath not the Qualifications essentially necessary All the World cannot make a Physician a Lawyer a Divine a true Pastor or Bishop of an Ideot an Infant or a Man that wanteth Essential Dispositions To say he wanted all requisite Qualifications and yet that he was a Bishop is a Contradiction Materia Disposita Forma being the Constitutive Causes What if they had made a Bishop of a Turk an Infidel a Corps c Had it not been a Nullity and prophane Mockery 7. What else signify all the Canons that nullify Ordinations for less Faults But the Image of a Bishop will make but the Image or Carkass of a Church § 52. But say they Cum Vniversa Ecclesia Catholica sciret minus malum esse caput quantum libet monstrosum proferre quam unum corpus in duo secari duobus capitibus informari eundem toto orbe terrarum tanquam verum legitimum Pontificem venerata fuit Answ. 1. What a shameless Dream do you impose on us under the Name of Totus orbis Terrarum What had the Ethiopians the Armenians yea or the Greek-Church to do with Pope Iohn Or What was it to them how he was called or what he was Did not the Patriark of Constantinople then write himself the Vniversal Patriark even Tryphon that they said could not write any thing else Where is your Proof of this Universal Concession Which way did the whole Catholick-Church or the Tenth or Hundredth Part of it signify their Consent 2. Who taught you to feign the State and Necessity of such a Church as must have another Universal Head besides Christ You know that it is the Being of such a Church or Head be he never so Good that we deny And you have never proved nor can prove it He only is the Universal Head who maketh Universal Laws and undertaketh Universal Teaching and is an Universal Judge and Protector none of which any Mortal man can perform The very Fiction of such a Head and Body is Monstrous and your Capital Error 3. How small a part of the Christian World was subject to the Pope at that time though within his reach he was almost at the Heighth of his Presumption 4. He that wanteth what is Essential to a true Bishop is no true Bishop But Pope Iohn the Twelfth wanted what what was Essential to a true Bishop Ergo He was none The Minor is proved He that wanteth the necessary Disposition of the Receptive Matter and is not Subjectum Capax wanteth that which is Essential to a true a Bishop For the Materia Disposita is an Essential Constitutive Cause a Subjectum Capax is Essential to a Relation But Iohn the Twelfth wanted the Necessary Disposition of the Matter ad Formam Recipiendam or was not Subjectum Caâ—ax Proved He that wanted capable Age and all other Things necessary to a lawful Pope was not Subjectum Capax but wanted the necessary Disposition Receptive But all these you say your selves Pope Iohn wanted Ergo c. 5. If then the Universal Church had so erred as to take him for a Bishop that was none that Error would not make him a Bishop no more than it would make a dead Man alive or an illiterate Man learned But this is the Roman-Catholick kind of Proof You say your selves That a Whore and a wicked Son of that Whore got Power enough to over-top the Citizens of Rome and the Clergy yet too like them and to thrust a wicked uncapable Fellow into the Chair When that is done it 's known all good Men dissent and abhor it But when he hath Possession they must know that he hath Possession And What can they do to help it What Power have the Ethiopians Armenians Syrians or other Nations of the Earth in choosing the Pope of Rome And if they have none in Choosing him What Power have they to examine the Choice and Depose him And if they have no Power Why or how should they signify their Consent or Dissent If they leave your own Matters to your selves What is that to the Consent of the Catholick-Church But some men think that big Words to the Ignorant may serve for Proof even of a Right to Govern at the Antipodes and all the World § 53. His Father Albericus being Governour of the City designed the Succession to his Son Octavian To which he added the Usurped-Papacy calling himself Iohn The first say Baronius and Binius that changed his Name though others say Sergius was the first Saith Platina From his Youth he was Contaminated with all odious Crimes and Filthiness When he had any time to spare from his Lusts it was not spent in Praying but in Hunting Two of the Cardinals moved with the Shame of such a Pope send Letters to Germany to Otho to intreat him to save Rome from Berengarius that Plundered all the Country and from Pope John the Twelfth or else Christianity was lost John having notice of this catcheth the Cardinals and cutteth of the Nose of one and a Hand of the other Otho cometh into Italy and took Berengarius and his Son Albertus and Banished them Yet Baronius and Binius out of Luitpraudus say That the Pope himself sent for Otho to Help him However that was the Pope received him as with Honor and Crowned him the Emperor of Germany the First and Hungary The Pope and all the Great Men of the City swore over the Body of St. Peter that they would never help Berengarius or Adelbert and the Emperor departed But the Pope quickly broke his Oath and joyned with Adelbert Which the Emperor hearing said He is a Child perhaps Reproof and Example may yet reclaim him He returned to Rome and Adelbert and the Pope fled The Citizens received the Emperor and promised him Fidelity and took an Oath that they would never Choose or Ordain a Pope without the Consent and Choice of the Emperor Otho aâ—d his Son Otho John fled into a Wood and lay there like the Wild-Beasts Saith Platina § 54. CCCXVI. Otho called a Council at Rome where the Bishops deposed Iohn and made Leo Pope By which we still see how obedient the Bishops were to the stronger Side or else that really even those near Rome did not consent to Iohn muchless the whole Catholick-Charch as Baronius immodestly affirmeth
The Council was called Anno 963. out of Italy France and Germany besides Roman Cardinals and Nobles The Emperor first asked Why Pope John was not there The Roman Bishops Cardinals Presbyters and Deacons and all the People answered We wonder your Holy Prudence should ask us this Question seeing he so openly manageth the Workâ— of the Devil that it is not unknown to the Babylonians Iberians or Indians The Emperor required particular Accusations Then Peter a Cardinal-Presbyter said That he saw him Celebrate Mass and not Communicate A Bishop and a Cardinal-Deacon said That they saw him Ordain a Deacon in a Stable of Horses Benedict and many others said That he Ordained Bishops for Money and Ordained a Boy of Ten Years old Bishop of Tudortine Of Sacriledge there needed no Witness but Eye-sight Of Adultery they said that they saw it not but they certainly knew that he abused the Widow of Ragnerius and his Father's Concubine and Anne a Widow and her Neece and made the Holy-Palace a common Bawdy-House and Stews That he put out the Eyes of his Spiritual Father Benedict and kill'd him thereby That he killed John a Cardinal Subâ—Deacon by cutting off his Virilia That he set Fire on Houses went Armed and Harnassed as a Souldier They all both Clergy and Laity cryed out that he Drunk a Health of Wine to the Devil Diaboli in Amorem That he at his Play at Dice would crave the Help of Jupiter Venus and other Demons c. The Emperor said That Bad Men often accuse the Good and lest Malice or Livor should move them he adjured them as before God to speak nothing untruly against the Pope and without certain Proof His Adjurations were most Vehement The Bishops Deacons Clergy and all the People of Rome answered as one Man and said If both the Things read by Benedict the Deacon and filthier and greater Villainies were not committed by Pope John Let not St. Peter Absolve us from the Bond of our Sins Let us be found tyed with the Bonds of Anathema or Cursed from Christ and be set at Christ's Left-Hand at the Last Day with those that said to Godâ—he â—he Lord Depart from us we would not have the Knowledge of thy Wayes If you believe not Vs believe your Army that saw him c. The Emperor being satisfyed by his Armies Witness also the Council moved that Letters of Summons might be sent to the Pope to appear and answer for himself A Leteer was written as from the Emperor and Bishops telling him That the things charged on him were such as it would be a Shame to hear of Stage-Players which if all were numb'red the Day would fail That not a Few but All both Clergy and Laity accused him of Murder Perjury Sacriledge and of Incest with his own Kindred and with two of his own Sisters They say also Horrid to hear That you drunk Wine in Love to the Devil ask't Help of Jupiter Venus and other Demons at your Dice c. We crave you would come and answer for your self and swear nothing shall be done to you besides the Canons The Pope reading this sent this Answer We hear that you will make another Pope If you do so I Excommunicate you from God Almighty that you may have no License to Ordain any nor to Celebrate Mass. After this more Bishops came out of Germany and they write again to the Pope telling him That if he will not appear and answer they shall despise his Excommunications and turn it upon himself He would not be found The Emperor seeing he would not appear told the Council how treacherously he had dealt by him intreating him to come and help him and after broke his Oath and joyned with his Enemies The whole Clergy Bishops and all the People cry out An un-heard-of Wound must be cured with an un-heard-of Cautery and declaring the Mischief he had done craveth that this Monster of incurable Vice might be cast out of the roman-Roman-Church and another put in his Place that will go before them with good Example Then they all cryed up Leo the Proto-Soriniarius which thrice repeating upon Consent they Ordained him and swore Fidelity to him § 54. If now Baronius and Binius say That the Clergies Consent can make an uncapable Monster a true Bishop let any one tell us 1. Whether this Council did not prove that the Church did not consent to Iohn 2. Or Whether his utter Incapacity many express Canons and the Bishops and Councils Consent did not Eject him and Authorize Leo § 55. But here we come to the Core of all the Papists Cheats When they tell us themselves of all this Wickedness they cry out O the happy Church of Rome that though it fail in Manners yet never faileth in Faith Answ. 1. If General Councils are sufficient Witnesses that judged Popes Hereticks it hath failed in Faith 2. Hath that Man true Faith that wanteth all things requisite to a Lawful Bishop and that drinketh to the Devil and prayeth to Jupiter and Venus and Liveth in all Wickedness What a thing is Popish Faith 3. Did Christ mean to pray only that St. Peter might have such a Faith as will stand with Wickedness and Damnation What the better is any Man of a wicked Heart and Life for a dead Opinion call'd Faith that will damn him the more deeply for sinning against it 4. It is not possible but that serious true Belief of so great Things as God and Christ and Glory will bring a Man to serious Repentance and Reformation § 56. Here Baronius and Binius become this Monster 's Advocate and say That there never was a Council of Orthodox Men that sinned more against the Canons and Traditions than this false Council How false is a Devil-worshipping Pope a Murderer and common Adulterer and incestuous Villainies in comparison of all his Neighbor-Bishops 1. They say They could not call a Council without him Answ. 1. He was no Pope 2. It 's a Trayterous Fiction to say That an Emperor may not call his subject-Subject-Bishops together to a Council 3. VVhat if Devilish Villains will make Murders and Perjury and Rebellions to pass for Duties and never call Councils Must the Devil therefore be made Lord of the catholick-Catholick-Church without Remedy 4. VVho gave your Pope that Priviledge If Council or Princes they can take it from him If Christ prove it or Shame be to him that yieldeth it 5. That Man is so ignorant of Church-History or Impudent as not to be worthy to be disputed with that denyeth That Princes have called Councils even the Greatest and most Honored II. They say There should be Seventy-Two Witnesses and there was scarce one besides the Accusers Answ. 1. The whole Council and People of Rome and Army are VVitnesses under the most direful Imprecations 2. The Pope may go on safely till God take him in Hand if he must pass for Innocent till he will lye with his own Sisters or murder Men and cut
off their Virilia c. before Seventy-Two VVitnesses O shameful Holy-Church that is thus Essentiated III. They say He should have been thrice cited Ans. 1. What! When he would not be found 2. Is that necessary to the being of the Sentence IV. They say No delay was granted Ans. He was not to be found And to what was delay necessary when the Babylonians Iberians and Indians had notice of his Diabolical Life V. They say contrary to all Councils the Emperour Condemneth him who may not Condemn any Clerk Ans. But you may Condemn Kings and Emperours Is not this Heresy contrary to Rom. 13. and the 5. Commandement How shall Mens Lives Wives and Estates be saved from Clergy-men if Kings may not judge and punish them This Doctrine calleth for timely restraint VI. They say Execution went instead of Sentence Ans. Is not a plain Sentence here expressed VII The Pope is exempt from all humane judgment The whole Council therefore were impudent or ignorant to Condemn a Pope which none ever did but a Heretick or Schismatick Ans. 1st That is such as you are able to call General Councils Emperours and Kings Hereticks and Schismaticks if they presume to judge a Heretick Schismatick or devillish Pope But your faculty proveth not another culpable 2. Did not Solomon judge Abiathar Did not many Councils Condemn Honorius and many other Popes 3. What a case is your miserable Catholick Roman Church in then when Popes may kill ravish blaspheme and destroy and no Man can judge them neither King nor Council 4. Why said you that the whole Church did consent to your Pope when all this Council and all the Clergy and People at Rome thus begged for another 5. If all your Bishops of Italy Germanâ— c. are utterly impudent or ignorant as you call these What an honour is this to the Prelacy of your Church And is it not because your Popes ordained them and like will generate its like Such other triflâ—ng objections they frame § 57. But now we have two Popes Iohn and Leo and to this Day it is not known nor agreed among the Roman Doctors which was the true Pope Most say Leo Baron and Bin. say Iohn and call Leo a Schismatick confessing yet that Scriptores in finiti numeri call him Leo 8th and own him How then shall we derive their succession Iohn's Kindred got the better when the Emperour was gone and called him again and cast out Leo. Now we have two Heads and so two Churches the Church of Iohn and the Church of Leo. § 58. CCCXVII Anno 963. A Council at Const. gave the Emperor Nicephorus Phocas leave to marry Theophanes the Widdow of Romanus § 59. CCCXVIII Anno 964. The monstrous Beast Pope Iohn got up again call'd a Synod of Bishops And what will not Bishops do He is here still called The most Godly and most Holy Pope The Bishops at his motion Condemn Leo and those that Ordained him and those that were Ordained by him And this Council Binius justifieth and cryeth down Leo 8th as no Pope But he confesseth that by the common consent of Writers Leo was the true Pope but Scriptorum error veritati nihil praejudicare potest Ans. 1. How then shall all the world that knew not the Case be sure that Binius and Baronius are to be believed before all their own Writers whose common Sentence is against them and that Romes Succession from Iohn is good 2. Remember this when you plead for your supposed Tradition that infinite Writers prejudice not the Truth § 60. But saith Platina It s reported that just then John was punished by Gods just judgment lest a Schisme should have followed And it is commonly agreed that being in bed with a mans Wife the Devil struck him on the head and killed him But some think it was rather the VVomans Husband that did it § 61. But yet we are never the nearer conceding still there are two Roman Popes and Churches Iohn being dead one Benedict is Chosen by the parties Totius cleri populi Romanae Consensu saith Bin. p. 1067. Yet had this Clergy and People sworn before to Otho to Choose no Pope without his Consent and Choise and tied themselves to Leo. But to to be Perjured and change with the Ruling Power alas how common was it § 62. The godly Emperor Otho was offended at these Villanies and brought an Army again to Rome Benedictus made them stand out a Siege till Famine forced them to yield and the Emperor set up Leo and carried away Benedict to Hamburgh where he died And think you but this Pope is therefore by Binius and Baronius made a Martyr that by Rebellion and common Perjury was thus set up § 63. While Otho was at Rome Anno 964. He and Leo 8. called another Council of Bishops Italian Roman from Loraine Sâ—xony c. and all the Roman People Pope Benedict is brought forth Benedict the Deacon tells him of his Perjury having broken his Oath to Leo and to Otho Pope Benedict said If I have sinned have mercy on me The pittiful Emperour with Tears intreated the Bishop to have mercy on the man Whereupon he fell down at the feet of Leo and the Emperour and confessed that he had sinned and invaded the Papacy and delivered the In signia to Leo yet our foresaid Annalist and Historian make him and not Leo the true Pope still The Council Deposed and Banished him but continued him a Deacon as he was before They removed him to Hamburgh to prevent new broiles § 64. Here Baronius and Binius cry out on the History of Lâ—ilâ—raudus as Forg'd on Crantzius c. But there is a great reason why Leo must not be taken for a Pope It is because by a Canon of this his Council they gave Otho the same power for choosing Popes as Charles the great had O how much Interest prevaileth with these Historians judgments But alas Reader is it not a sad thing to read how fast Bishops and People did thus Swear and Forswear and do and undo making Councils as weather-cocks that turn with every Wind that is strong Is this the honour of Prelacy and their stability in governing the Church § 65. Next comes another Iohn 13th who was not Chosen till Leo dyed and expresly chosen to succeed him and so by that Account of Baronius and Binius the Succession was interrupted Leo being no Pope whom he Succeeded But alas had it not been for the great Zeal of Otho that came so oft with Armies to defend them and to cast out intolerable Popes what had become of the Roman Papacy This Iohn was a Bishop before as Formosus was and so by the Canons his Election was Null on that account Almost as soon as he was setled saith Platina the Romans having now got a Custome of Expelling their Popes yet Baron saith the Universal Church owned them did by Seditions tire out this also By the help
his kindred disregarding the honour of God and the Dignity of the Romane Seat which Errour saith he he so Traditioned or delivered down that it remaineth to this day This is Romane Tradition a Comet then appear'd Famine Pestelence Earthquakes which were thought to be for the Pride and rapacity of the Pope and his contempt of God and Man So Platina § 76. An Instance was given of a Bishop of the contrary Spirit Adelâ—ert Bishop of Prague in Bohemiaâ—ound â—ound the People so contrury to him and bad that he forsook them and Travelled first and then entred into a Monastery And when he had lived there five years the people desired him again and promised Obedience A Council at Rome desired his return vvhich with grief he did But they still proved incorrigble and he again forsook them and vvent to Preach to the Hungarians when he Bapzed the King Stephen and did much good Bin. p. 1071. § 77. CCCXX Arnulphus Arch-Bishop of Rhemes suspected of Treason for delivering up the City of Rhemes to Charles Called a Synod at Seulis to purge himself Excommunicating them that did it Anno 990. § 78. CCCXXI. Hugo Capet having now got the Crown of France and desirous to destroy all the Carolines line upon the aforesaid suspition got a Synod at Rhemes to cast out Arnulphus a Bastard of that Linâ— saying a Bastard must not be a Bishop One Bishop refused The rest for fear of that King consented and cast him out so constant were the French Bishops § 79. CCCXXII Six Bishops and Nine Presbyters and Four Deacons made a Council at Rome to Canonize Vdalric Bishop of Augusta Anno 993. upon the reports of his Holiness and Miracles Here let me at once tell the Reader that he hath no cause to think the most of these Canonizations wholly causeless But that while Pope and Patriarcks confounded all by wickedness and contentious pride God had many faithful Bishops and Presbyters that lived holily in quieter and privater kind of Life And the Popes that would not endure themselves to live a Godly life thought it their honour to have such in the Church that did and to magnify them when dead and past contradicting them Just like the Pharisees Mat. 23. that killed the living Servants of God and honoured the dead and built them Monuments saying If we had lived in those days we would not have killed them § 80. CCCXXIII A Synod was called at Moson to debate the Case between Arnulph and Gerbert substituted at Rhemes who so pleaded his cause that it was put off to another Synod Baron revileth some Writings ascribed to the former Synod at Rhemes saying they were this Gerberts as being Blasphemous against the Pope The Centuriators of Magdeb. mention them at large Did Rome then govern all the World § 81. CCCXXIV Another Council is called at Rhemes and Gerbert that wrote so Blasphemously against the Pope is deposed by the Popes means and Arnulphus restored which Gerbert observing flyeth to the Emperour to Germany seemeth to repent as Baron but surmizeth and gets higher to be Pope himself by the Emperours means as you shall hear anon § 2. Can any Man think that Popes that themselves came in by Tyranny and meer Force and lived in Wickedness could have so great a Zeal as is pretended to do Justice for all others unless for their own ends § 83. Iohn the 16th alias 17 is passed over by Binius Onuphrius saith that he Reigned four Months Platina saith he died the tenth Year and sixth Month and tenth Day a great difference § 84. Gregory the 5th is next made Pope saith Plat. by Otho 3d his Authority for Affinity But saith Plat. The Romans make Crescentius Consul with chief Power who presently made John Bishop of Placentine Pope who came to it by the consent of the Roman Clergy and People to whom the choice belonged though some leave him out Otho cometh to defend his own Pope Crescentius fortifieth City and Castle against him The People dare not resist but open the City Gates Crescentius and Pope John flyeth to the Castle and in hope of Pardon yields Crescentius is Killed by the People in his passage John hath first his Eyes put out and then his Life and Gregory the Eleventh Month is restored Binius saith that Johns Hands were cut off his Ears cut off and his Eyes pulled out and after set on an Ass holding the Tail in his Hand was carried about the Streets § 85. This Pope and Otho the 3d. agreed to settle the Election of the Emperour as now it is on the 7. Electors The cause of great Confusions and Calamities was that the Emperours did not dwell at Rome and so left Popes then to fight strive and sin that else would have lived submissively under them Constantine Carolus Mag. or Otho might have done much to prevent or cure all this The Papists would fain prove this the work of a Roman Synod to settle the Electors that they may prove that it is they that must make and unmake Emperours But they can shew us no such Council Onuphrius hath written a Treatise to prove that this was after done by Greg. 10th For which Binius reprehends him as believing Aventinus But this is a Controversy handled by so many that I shall refer the Reader to them and whether the seven Electors only or all the Feudatories chose Baronius and Binius maintain that all came from the Authority of the Pope that Greg. 5th Ordained the choice of the Emperour to be by all the Feudatories of the Empire that the Council at Lyons under Innocent 4th setled it upon Seven but not all the same that are now Electors and that the Princes after setled it on these same Seven they know not who nor when For the right understanding of many such matters I only mind the Reader of this one thing that as the contention of Princes and the superstitious fear of Anathematizing had made the Papal and Prelatical Power then very great in setting up and taking down Princes so it was usual for their Assemblies even those called Councils to be mixt of Men Secular and Clergy Kings and Princes and Lords being present with the Bishops as in our Parliaments and usually the greatest Princes ruled all Therefore to ascribe all to the Pope and Prelates that was done in such conventions and thence to gather their power to dispose of Empires and Kingdoms is meer deceit § 86. Platina next nameth Iohn 17th alias 18th but saith he was no true Pope its impossible to know who was but that he corrupted Crescentius with money and it cost them both their lives How he was mangled shamed and killed though a Bishop before you heard before § 87. Next an 999. cometh that French Bishop Gerbert before mentioned that wrote so blasphemously as they called it against the Pope as Aeneas Silvius after did till he saw some hope of being Pope himself by the Emperor's favour first made Arch-Bishop
of Ravenna and then Pope Formosus's Case and the Canons that forbid a Bishop to be chosen were now forgotten or dispensed with He had won the Emperor's favour by a rare Clock that he made being a good Mathematician And the People and Clergie were taught that it was the Emperor's Will that they should choose him which to please the Emperor they did Historians say that he sold his Soul to the Devil by Covenant to be made Pope which accordingly the Devil distrained and took him away But Baron and Bin say that Cardinal Benno was the first author of this and many fouler accusations of the Popes than I have here mentioned and that he was Schismatical as taking the Emperor's part and so not to be believed And indeed I am not apt to believe any that accused men of Magicks in that ignorant age of the Roman Church whenas Erasmus saith He that did but understand Greek or Hebrew was suspected to be a Magician Otho 3d. that preferred this Pope gave him two Counties to his Church Vercellis and St. Agatha A heresie Glebar and Baron mention in his time soon extinct Stephen King of Hungary it 's said converted the Transylvanians which yet the Papists ascribe all to the Pope An hundred fifty nine Epistles of Gerbert's written before he was Bishop of Rhemes or Pope are found with Nicol. Faber saith Bin. § 88. CCCXXV In a Council at Rome an 999 Giester Archbishop of Mentz is accused for having two Parishes but struck with a Palsie could not appear and the matter referred to a German Council Bin p. 1079. § 89. Next cometh Iohn 16th as Bin. or 19th as Plat. who dyed the fifth month But though no good be said of him Plat. noteth the great happiness of Italy by the good Government of Hugo the Emperor's Lieutenant § 90. Next is Iohn 17th as Bin. or 20th as Plat. who saith Nil dignum memoriâ gessit But what was wanting in the unhappy Bishops God made up in good Princes Robert King of France and Henry the new Emperor of Germany Otho being dead being men of very great piety and justice Holiness was now passed Eminently to Princes § 91. Binnius recordeth that Leutherius Archbishop of Sens did now begin the Heresie of Berengarius It seems then neither Luther nor Zuinglius nor Berengarius nor Bertram alias Ratram began it But where will the reader find that Transubstantiation was yet named or by any consent received so that this is but to confess that yet the doctrine contrary to Transubstantiation did still obtain And the name of heresie from Baron or Bin. signifies no more against this Archbishop than the name of Magick and Diabolism against Silvester 2. from many Historians § 92. In a Council at Frankford the Emperor Henry having a great love to Bamberge would endow it and make it an Archbishoprick The Bishop of Wirâ—â—burge would not come to the Council unless it might be joyned to his Bishoprick It seem'd a hard controversy The good Emperor oft prostrate before them first having no Children dedicateth all that he hath to Christ and then desireth them to consider that It was not for the Lord but for ambition and to get more dignity that this Bishop did resist his desire his agent speaking for him Oh that Princes had sooner discerned the evil of such ambition and aspiring At last the Emperor being present carried it and chose an Archbishop who was ordained to Bamberge § 93. Next Peter Bishop of Abbane is made Pope and called Sergius 4th The Canons are here again violated Now saith Bin. was a great prodigie in a Church at Rome rose a spring of oyl of which a vessel full was sent to King Henry no doubt to call him to take the Empire § 94. CCCXXVI An. 1011. A Council at Bamberge endeavoured to end some quarrels among Bishops that strove to get more and accused one another unjustly to the Pope for which the King reproved some of them § 95. An. 1012. Two Popes were chosen and set up which is the 19th schism or double-head of the Roman Church The Emperor's party chose Benedict the 8th The City Party chose Gregory The Citizens were the stronger at present and so long their's was the true Pope The Emperor proved strongest at last and therefore Benedict became the true Pope for Hobbes his Law ruled among them that Right is nothing but Power to get and keep Gregory had no power to keep his Place Ergo he had no right to it Benedict fled to Germany and the good Emperor Henry came to Rome with an Army and made Gregory fly and set up Benedict Here Henry first instituted the Golden Globe and Cross as fit for an Emperor's hand and aspect Bin. out of Glab li. 3. c. 8. speaketh of the Jews injuring Christ's Image by a ludicrous crucifixion and that after the adoring of the cross the same day a whirlwind cast down the Houses omnesque pene Romanos occisos esse and almost all the Romans were killed that 's scarce credible and that it ceased not till the Pope had put the Jews to death Platina saith that this Emperor Henry and his Wife were so pious that they omitted nothing that might do good He overthrew the Saracens and giving his Sister in marriage to the King of Hungary converted him and his People to the Faith And Baron giveth you the copy of his large grant of Cities and Principalities to the Pope by way of confirmation of former grants § 96. They call it a Council at Legio in Spain where the King and Queen and Nobles with the Bishops and Abbots made some Laws for Church-priviledges § 97. CCCXXVII An. 1017. A Council was called at Orleance in France where by the Zeal of the religious King Robert and the Prelates the burning of Hereticks were set on foot Bin. out of Glaber thus reciteth the matter One Italian woman revived the heresie of the Manicheeâ— and two Clergie men yet called Palatii proceres et Regi familiares received and spread it abroad with confidence The opinions are thus recited by Glaber 1. That the Doctrine of the Trinity delivered in scripture is a deceit 2. That Heaven and Earth are from eternity without a maker 3. That the crimes of sensual pleasure shall have no punishment 3. That there is no reward for any Christian works save of Piety Justice The two leaders Lisoius and Heribertus and eleven more were burnt to ashes and afterwards as many more as were found guilty of the same errours Bin. p. 1083. Here consuming zeal began § 98. CCCXXVIII An. 1022. A Council at Salegunstad in Germany made many ceremonious Canons but decreed c. 16. that none go to Rome without the consent of the Bishop and c. 17. that the Popes pardons shall not profit them that have not fulfilled the time of their pennance They tell us also of a Council at Mentz and Gothard's curing a Demoniack woman § 99. Benedict dying went to
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-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
setling the Bishop of Bamberge Clem. 2. in the chair returned and took the last Pope Gregory with him to avoid contention and Clement went after with Hildebrand and dyed by the way the 9th month after his Creation Benedict hearing this invadeth the Papacy again the third time even that villain that was first of the four and held it eight months after this so yet we have divers Popes § 109. An. 1067. A Council is held at Rome by Clem. 2. against Simony § 110. Poppo Bishop of Brixia is made Pope by the Emperor and the common suffrage say Bar. and Bin. an 1048. But saith Platina and others it is reported that he made the poyson with which the Citizens poysoned his predecessor Clem. 2. And that he seized on the place by violence without any câ—nsent of Clergy or People it being now the custom for any ambiâ—ious man that could to seize on the Popedom but God saith Plat as a just revenger resisted him for he dyed the twenty third day of his Papacie Yet the Romans had again taken an oath in Clem. 2d's time to choose no Pope without the Emperor's licence For the Romans were become so wicked and factious that they were not to be trusted in such a thing § 111. Upon these horrid villanies and schisms Baron and Bin. again cry out on the Novatores for casting these things in the teeth of the Râ—man Church as impudent men And they say still 1. That it was not the Church that chose these Popes as Benedict 9. but Tyrants obtruded them 2. That yet so great was the power of the Roman Church that even false Popes were obeyed by all the Christian world Ans. 1. When yet they tell us themselves that even the City of Rome was so far from obeying them that they imprisoned deposed killed them And the whole Greek Church excommunicated them since Photius's dayes only the horrid contentions between the Sons and off-spring of Charâ—main and the Germane Princes gave them advantage to Lord it by Anathema's in France Germany and Italy and such nearer parts whilest the contenders would make use of them and they of the contenders And horrid ignorance had invaded the clergy and consequently the Laity and subjected them in darkness to this Ruler that maketh so great use of darkness 2. And if these men uncalled were true Popes why might not the Turk be one or any man that can get the place or Title Why were not all the 4 or 5 or 6 at once true Popes If not Where was the Catholick Church this while if a Pope was a constitutive head or part and what is become of your Succession will any possession jure vel injuriâ serve for a Succession If so Why tell you the Protestants that they want it If not What pretence have you for it I think the Protestants can prove a far better succession § 112. Berengarius rose in these horrid dayes and it is no wonder if such a monster as Pope Benedict and his companions condemned him and set up the monstrous doctrine of Transubstantiation As Tertullian saith it was an honour to â— Christians to be first persecuted by such a one as Nâ—ro so was it to the doctrine of the Sacrament to be condemned by such a one as Benedict 9. and in the time as Baron and Bin. speak of the three-headed monstrous beast § 113. Rome was now so wise as to be conscious a little of their badness and unfitness to choose themselves a Pope and therefore sent to the Emperor Henry to choose them one He chose them Bruno a good Bishop of Tullum who in his way at the Abby of Cluny met with Hildebrand that went from Rome thither who told him that the Emperor being a Lay-man had no power to make or choose a Pope but the Clergy and people but if he would follow his advise he should in a better way attain his end so Hildebrand went with him and perswaded him to put off his purple and to go in a common habit and confess that he is not their Bishop till they choose him and that he taketh not the seat as given by the Emperor but by them whereby he won the Romans hearts and they readily chose him And he being called Leo the 9th after so many monsters went for a very excellent Pope But yet he commanded an army himself against the Normans and proved no good or happy Captain his Army being wholly routed and himself taken Prisoner whom the Normans in reverence released and returned safe Pet. Damianus and others lament his Souldiery as his great sin but Baron and Bin. excuse him and say all the world now alloweth it You see what arguments serve at Rome where it was but lately that the first article that a Roman Council before Otho Mag. brought in against Pope Iohn was that he went sometimes in Arms And to be formerly a Bishop was heretofore an incapacity by the Canons Yet Rome covereth her innovations by pretending antiquity and calling others Novatores § 114. But how militant a defender of the Roman grandure this Leo was may be seen in his Epistles in Bin. p. 1096. c. In the first long one to the Patriarch of Constantinople and another Greek Bishop he reproveth them for bold damning of the Church of Rome and tells them that they were members of Antichrist and forerunners of him that is King over all the Children of pride and saith who can tell how many Antichrists had have been already He tells them how many heretick Bishops they have had at Const. and of above ninety heresies in the East and how by force they raged against the Ioâ—nnites the Nonconformists that followed St. Chrysostome what a heretick their Bishop Eutychius was that said the body at resurrection will be impalpable and more subtil than the wind and air He believed Paul that said it should be a spritual body though not a Spirit And how his Books were burned He reprehendeth their title of Oecumenical Patriarch and saith that no Roman Bishop to that day had ever accepted or used that Title Yet he reciteth the forged grant of Constantine saying that as far as Kings are above Judges so all the world must take the Pope for their Head and that he gave the Palace and all Rome c. to Silvester and said it was unmeet that they should be subject to any earthly Prince that were by God made Governors of Heaven At large he thus pleadeth for the Roman Kingdom of Priests câ—â—ding them that had put down all the Latine Churches and monasteries in the East yet Baron and Bin. tell you all the Church on earth obeyed the Pope In his 4th Epistle he laments that in Africa there was 205. Bishops at a Council now there were scarce five in all and he sheweth that all Bishops were of one order but differenced as the Cities were for primacie by the Civil Laws or the Fathers reverence That where the
Pagans Arch-Flamins were there were instituted Arch-Bishops to be over the Provinces where a Metropolis was Metropolitans or Arch-Bishops were placed and Bishops in lesser Cities where had been Flamins and Counts But in Africa they were diverâ—â—fyed only by the times of their ordination the Bishop of Carthage being the chief In his Epistle 5. he hath a good confession of faith where among other things he well saith That God predestinated only things good but soreknew both good and evil and that Grace so preventeth and followeth man that yet mans free will is not to be denied that the Soul is not part of God but created of nothing He anathematizeth every Heresie and every one that receiveth or venerateth any Scriptures but what are received by the Catholick Church c. In the 6th again he chides the Patriarchs of Constantinople for the title Vniversal saying that Peter himself was never called the Vniversal Apostle nor did any of his Successors take so prodigious a title For he is no friend to the bridegroom that would be loved in his stead but a Bawd of Antichrist c. His 8th Epistle is to the Greek Emperor to flatter him to help him with Henry against the Normans In which to prove the Romans succession he saith The holy Church and Apostolick Seat hath been too long usurped by Mercenaries that were no Pastors that sought their own and not the things of Christ. This Pope and Michael Patriarch of Constantinople were so unreconcilable that they continued mutual condemnations Michael is condemned with his Greeks 1. For rebaptizing the Papists 2. For saying that they had no true Sacrifice or Baptism 3. For holding Priests marriage for rejecting the Filioque c. Bin. p. 1116. § 114. CCCXXIX An. 1049. A Roman Council was fain upon pennance to pardon Simoniacal Bishops and Priests because the Cry was that else almost all the Churches would be destitute and the Church service omitted to the subversion of the Christian Religion and the desperation of all the faithful Where was the holy Church of Rome now and its Succession if the Canons for nullifying Simoniacal ordinations hold good § 115. CCCXXX The Pope resolved to go to France and Preside in a Council which he did at Rhemes But many Nobles and Bishops told the King that it was an usurpation and a Novelty and would enslave his Kingdom The King forbad him yet the Pope came whether the King would or not And the King went away about his military affairs and some Bishops with him and others stayed The Arch-Bishop of Rhemes and others were accused of heinous Crimes The Bishop of Laugres was charged with entring by Simoniacal heresies selling orders bearing Armes Murder Adultery Tyranny to his Clergy and Sodomy Many witnesses testified all this One Clergy-man witnessed that while he was yet a Lay-man this Bishop violently took his Wife from him and when he had committed adultery with her he made her a Nun. A Presbyter witnessed that this Bishop took him and delivered him to his followers who tormenting him by many torments which is more wicked did with sharp nails pierce his generals and by such violence forced him to give them ten pounds of denaries The Bishop hearing these accusations desired time and Council and going to the Arch-Bishops of Besanzon and Lyons openeth his secrets to them and desireth them to plead his cause But the man involved in the guilt of such villanies who but the day before had been the accuser of a faulty Brother and seeing the mote in anothers eye had not seen the beam in his own but moved for the other mans damnation being himself deservedly to be condemned was not only unable to excuse himself from the objected crimes but also the tongue of his advocate the Arch-Bishop was by God so silenced that he was not able to speak a word for his defence For the Arch-Bishop of Besanzon where he prepared himself to plead for him and excuse his crimes suddenly found himself disabled in his voice by God And when the Arch-Bishop of Besanzon found himself so disabled by miracles he gave sings to the Arch-Bishop of Lyons to speak for this his Brother in his stead who rising up said that the accused Bishop doth confess that he sold Orders and that he extorted the money from the said Priest but that he did not do the tormenting actions mentioned by him other things he denyed but before the next day he fled from the Council And another Bishop of Nevers confessed that his Parents bought his Place and deposed himself and some other Bishops confessed Simoniacal entrance The Pope excommunicated many that fled from the Council He renewed some old neglected Canons as 1. That no man be promoted to Church-Government without the ELECTION of the CLERKS and the PEOPLE c. CHAP. 12. The continuation of the history of Councils and their Bishops till the Conucil at Constantinople § 1. CCCXXXI Under Leo 9. an 1049 a Synod at Mentz some accused Bishops were questioned and other little matters done § 2. CCCXXXII In a Council at 1050. Berengarius his Letters to Lanfrancus were read and he condemned in a blind age § 3. CCCXXXIII An. 1050. A Synod at Vercelli condemned Iohannes Scotus and Berengarius and some that defended them § 4. CCCXXXIV An. 1050. A Council at Coyaca contained the King Ferdinandus of Castile and his Queen Bishops and Nobles like our Parliaments and so were many Councils then It is said to be for restoring Christianity so low was it grown in the height of Popery and ignorance having several orders for reformation The 3d Title saith that wine water and the host in the eucharist signifie the Trinity The 5th saith that Priests must so eat at the feasts of the dead as to do some good for their souls c. § 5. CCCXXXV An. 1051. A Roman Council excommunicated Gregory Bishop of Vercelli for Adultery with a widow espowsed to his Uncle and for perjuries But he was after restored to his office on promise of satisfaction Also all the whores of Priests were decreed to be made servants at Laterane Pet. Damian et Bin. p. 1124. § 6. CCCXXXVI In another Roman Synod the Pope Canonized a Bishop Gerhard and decided a quarrel between two Bishops for extent of their Diocesses § 7. Victâ—r the 2d is next Pope an 1055. Leo Hostiensis saith that no man at Rome was found worthy Plat. saith that they feared offending the Emperor However the Romans sent to the Emperor to choose one for them and some say desired this might be the man § 8. CCCXXXVII Platina saith that in a Council at Florence he deposed many Bishops for Simony and Fornication § 9. CCCXXXVIII In a Council at Lyons Baronius after others saith a miracle was done viz. saith he The heresie of Simonie having seized on all Italy and Burgundie the Pope sent Hildebrand a sub-Deacon to call a Council where an Arch-Bishop accused of Simony bribed all
his accusers the next day into silence Hildebrand bid him say Glory be to the Father Son and Holy Ghost◠He said the rest but was not able to name the Holy Ghost Whereupon he confest his crimes and besides seven and twenty other Prelates of the Churches forty five Bishops consest themselves Simoniacks and renounced their places What a case was the Church in when Popery grew ripe Pet. Damian mentioneth six Bishops deposed by Hildebrand for divers crimes § 10. By the way it is worthy enquiry whether Hildebrand being neither Bishop Priest nor Deacon but a sub-Deacon only was any of the Clergy or Church-Pastors to whom Christ gave the power of the Keys Yea if he had been a Deacon And therefore whether he had any power from Christ to preside before Arch-Bishops and Bishops in in Councils and to depose and excommunicate Bishops If it be said that he did it by the Pope's commission the question recurreth whether God ever gave Pope or Prelate power to make new Church-officers whom he never instituted de specie that should have the power of the Keys yea and be above the Bishops of the Church And whether Popes or Prelates may commit preaching or Sacraments to Lay-men if not how can they commit the Keys of Church-Government to them or to any as little authorized by Christ Indeed baptizing is but using the Key of Church-entrance And therefore he that may so let men into the Church may baptize them which Papists unhappily allow the Laity And if per se or per alium will salve all whether Priests may not preach pray and give Sacraments by Lay-men And so Lay-men at last put down both Prelates and Priests as needless § 11. CCCXXXIX An. 1055. They say that this great Subdeacon Hildebrand the grand advancer of the Roman Kingdom did call a Council at Tours which cited poor Berengarius and forced him to recant whether it be true I know not § 12. To this Council the Emperor Henry sent his Agents to complain that Ferdinand the great King of Castile refused subjection to the Emperor and claimed some such title to himself and now ignorance superstition and interest having made the Clergy the Rulers of Kings and Kingdoms the Emperor desireth that King Ferdinand may be excommunicate unless he will submit and surcease and all the Kingdom of Spain be interdicted or forbidden Gods worship The Prelates perceived how they were set up by this motion and made Kings of Kings and they thought the Emperor's motion reasonable and without hearing King Ferdinand made themselves judges and sent him word that he must submit and obey or be excommunicated and bear the interdict The King took time to answer and calling his own Bishops together found them of the same mind and spirit and so was forced to promise submission This Baronius an 1055. writes ex Io. Mariano and Binnius p. 1126. § 13. CCCXL They say that the Emperor dying left his Son Henry but five years old and knew no better way to secure his succession than to desire Pope Victor to take the care of it who therefore called a Council at Colen to quiet Baldwin and Godfrey Earls of Flanders that else would have resisted him Thus Bishops in Councils now were as Parliaments to the Kingdoms of deluded men § 14. CCCXLI At Tholouse an 1056. A Council of 18 Bishops attempted reformation forbidding alas how oft Bishops to sell orders and other acts of Simony and Priests using their wives and the Adultery Incest and perjury of Bishops and Priests bidding them that are such repent and forbidding communion with men called hereticks § 15. CCCXLII Though Adultery Incest Perjury and Simony of Bishops was so hardly restrained it seems they would pay for it by superstition for a Council at Compostella decreed saith Baron ad an 1056. that 1. All Bishops and Priests should say Mass every day 2. That at fasts and Litanies which were perambulations in penitence they should be cloathed in sackcloth § 16. Stephen the 9th alias 10th is next made Pope In his time saith Platina the Church of Milan was reconciled to Rome that had withdrawn itself from it two hundred years Was all the world then subject to the Pope when his Italian neighbours were not § 17. This Pope lived after his entrance but 6 or 7 months and they say made them promise him to choose none in his place till Hildebrand came home to counsel them A great Subdeacon that Rome must be ruled by But in the mean time the new Emperor being but five or six years old the great men of Italy turned to the old game and brought in one by strength Mincius whom they called Benedict the 10th alias 9th a Bishop he reigned 9 months 20 dayes But when Hildebrand came home he got him cast out This was the twenty first schism in the Papacie § 18. Hildebrand's crafty counsel was to send to the Emperor to consent to Gerard Bishop of Florence whom they chose in Italy and called Nicholas the 2d Lest Benedict should get the Emperor on his side and so Nicholas made Benedict renounce and banished him But how shall we be sure which was the true Pope § 19. This Pope's first epistle is to the Arch-Bishop of Rhemes to advise him to admonish the King of France for resisting the Pope § 20. CCCXLIII The Pope's Council at Sutrium deposed Benedict § 21. CCCXLIV An. 1059. A Council of 113 Bishops at Rome they say made Berengarius recant but not repent but as soon as he came home he wrote against them and their Doctrine § 22. In this Council saith Platina the Pope made a decree very profitable to the Church of Rome Bin. saith these were the words translated p. 1666. First God being the Inspector it is decreed that the election of the Roman Bishop be in the power of the Cardinal Bishops so that if any one be inthroned in the Apostolick seat without the foregoing concordant and Canonical election of them and after the consent of the following religious Orders Clerks and Laity he be not accounted Apostolical but Apostatical Here it is much to be noted 1. That this is a new foundation of the Papacy by Hildebrand's Council without which it was falling to utter confusion How then doth the Roman sect cry down Innovation and boast of Antiquity 2. Either the Bishop of Rome is to be chosen as the Bishop of that particular Church and then the members of that particular Church should choose him or else as the Bishop of the universal Church pretendedly and then the universal Church should choose him But the Cardinal Bishops of other particular Churches are neither the particular Roman Church nor the universal nor their delegates and so have no just pretence of power 3. Either this decree was new or old and in force before If new their Church foundation is new and mutable as is said If old all the Popes that were otherwise chosen
were no Popes 4. And if it be but necessary for the future all that after were otherwise chosen were no Popes 5. If several wayes and parties or powers making Popes may all make them true Popes then who knoweth which and how many of those there are and which is the true Pope if ten were made at once ten several wayes 6. This confesseth that Christ hath appointed no way for choosing Popes nor given any sort of men power to choose them else what need Pope Nicholas begin it now anew And if so it seemeth that Christ never instituted the Papacy For can we suppose him so Laxe a Legislator as to say a Pope shall be made and never tell us who shall have power to do it Then England may choose one and France another and Spain another c. the Bishops one the Priests another the Prince another and the Citizens another But if Christ have setled a Pope-making power in any it is either the same as Pope Nicholas did in Cardinal Bishops or not If not the Pope changeth Christ's institution If yea then all those were no Popes that were otherwise chosen and so where is the Roman Church and its succession 7. What power hath Pope Nicholas to bind his successors Have not they as much power as he and so to undo it all again If the King should decree that his Kingdom hereafter shall not be hereditary but elective and that the Bishops should be the choosers of the King were this obligatory against the right of his heirs 8. By this decree if the Laity and Clerks consent not after he is still no Pope § 23. In this same Council saith Bin. ibid. it was decreed that no one hear the Mass of a Presbyter whom he knoweth undoubtedly to have a Concubine or Subintroduced Woman Quaer Whether they that make him a Schismatick that goeth from a scandalous wicked malignant or utterly insufficient Priest and dare not commit the care of his soul to such a one be not looser than Pope Nicholas and this Roman Council was § 24. A Council at Malphia and another at Paris for Crowning King Philip and one at Iacca in Spain of small moment § 25. An. 1061. Was the 22d Schism or two Popes of Rome for five years continuance The Cardinal Bishops for fear of the Emperor chose one that was great with him Anselm Bishop of Luca but the Italian Princes perswaded the Emperor that it was a wrong to them and him and chose Cadolus Palavicinus Bishop of Parma called Honorius the 2d The Sword was to determinate who was the true Pope Cadolus came with an Army to Rome the Romans came out against him and in the Fields called Nero's a great battle saith Platina was fought in which many of both sides fâ—ll but Cadolus was driven away He shortly returned with a great Army being called by a part of the Romans that were men of pleasure and by force seized on the Suburbs and St. Peter's Church But the Souldiers of Gotifred put his Souldiers to flight and he himself narrowly scaped the Prefect of Rome's Son with him breaking through the Romans got possession of the Tower where they besieged him till they forced him to yield and buy his liberty of the besiegers for 300 pound of Silver Then the Bishop of Colen having the education of the young Emperor came to Rome to rebuke Alexander as an Usurper but by Hildebrand was so overcome that the choice belonged not to the Emperor that he called a Council which confirmed Alexander and deposed Honorius The Emperor consented on condition that Cadolus be pardoned and Gibert his promoter Chancellor of Parma made Arch-Bishop of Ravenna which the Pope consented to and did Thus then were Popes and Bishops made Q. How shall we be sure for Cadolus's five years who was the Pope § 26. A woman called Mathildis a Countess was then the great Patroness of the Papacy who furnished military Hildebrand that did all with Souldiers to conquer several Great Men that opposed them and to set up Alexander and defend him § 27. This Pope Alexander is said by Bin. and Baron to judge King Harold of England an Usurper to dispose of the Crown to William of Normandy and declare him lawful Successor and send him a Banner that he might fight for it and possess it Thus did this Prelate give Crowns and Kingdoms as the supreme judge made by himself He after required Rent Peter-Pence from England of William § 28. He made some constitutions for his old Church at Milan Three thing are the summe of them and many other Councils 1. Against Simonie 2. Against the Clergies fornication no Canons cured them of either of these 3. That no Lay-Man judge any Clerk for his crimes only if Priests live in fornication he alloweth Lay-Men to tell the Arch-Bishops and if they will do nothing then to withhold their duties and benefits till they amend But this Binnius noteth was but a temporary extraordinary concession for the hatred that this Pope had to fornicating Clergy-Men But if they did but now and then lie with a woman by chance and did not obstinately still keep them they must not so trouble them § 29. CCCXLV. The foresaid Cadolus or Honorius 2d was setled Pope by a Council at Basil An. 1061. where say some many Simoniacal incontinent wicked Bishops decreed that no Pope should be made but out of Italy which they called Paradise that is Lombardy § 30. CCCXLVI A Council at Osborium An. 1062. contrarily condemned him and set up Alexander Though before Platina saith that Cisalpini omnes all on the Romans side of the Alpes obeyed Honorius except Mathildis a good woman § 31. Here Binnius thought a Dialogue of Pet. Damian worthy to be inserted to prove that Princes may not make Bishops of Rome In which he would prove that the Decrees that gave the Emperor such power may be changed because God doth not alwaies perform his own word for want of mans duty And he saith that some men have been sinners and perished for obeying Gods own Law and some rewarded for breaking it which he proveth by a profane quibble 1. In Iudas as if Christs words what thou dost do quickly had been a command to do the thing 2. In the Rechabites that drank not Wine when Ieremy bade them As if Gods Command to Ieremy to try them had been his Command to them to do it A Council was at Arragon in Spain for we know not what § 32. CCCXLVII An. 1063. Peter Bishop of Florence being accused of Heresie and Simony and deposed a Council at Rome renewed Pope Nicolas 2d's Canons not to hear Masse of a Priest that liveth with a Concubine or introduced woman To excommunicate Simoniacks c. § 33. CCCXLVII In a Council at Mantua to quiet some that yet took Cadolus's part and accused Pope Alexander of Simony Alexander is owned and Cadolus not appearing cast out who after tryed it
out as is aforesaid by an Army § 34. CCCXLIX In a Council at Barcelon the Spaniards abrogated their old Gothish Laws and made new ones but would not change the Gothish Church rites Here also Alexander was owned § 35. An. 1065. A Council was at Rome against incest § 36. Another for the same the former not prevailing § 37. In a Synod at Winchester William the Conqueror puts down and imprisons Bishops and sets up others for his own interest § 38. CCCL A Council at Mentz was to have separated the young Emperor and his Queen but the Popes Legate hindred it § 39. CCCLI In a Council at Mentz the Bishop of Constance is cast out for Simony and many crimes the Emperor being for him § 40. An. 1072. They say an English Council subjected York to Canterbury and owned Wolstan Bishop of Worcester accused for being unlearned as he was § 41. CCCLII. An. 1073. In a Council at Ersord the Emperor got the Bishops to fulfil his will about some Tythes threatening them that appealed to Rome § 42. Now cometh in the Foundation of the new Church of Rome Hildebrand called Gregory 7th An. 1073. a man of Great wit and for ought I find in the most probable History not guilty of the gross immoralities or sensuality of many of his predecessors but it 's like blinded with the opinion which the Papists Fifth-monarchy men have received and Campâ—nelia de regno Dei opened and pleaded for viz. that Christs Kingdom on earth consisteth in the Saints judging the world that is the Pope and Prelates ruling the Kings and Kingdoms of the earth he did with greatest animosity set himself to execute his opinions And withal the factions of Rome and tyranny of their petty Princes and Whores and debauched Citizens having long made the Papacy the scorn of the world and the lamentation of all sober Christians constrained the better part to beg help from the Emperors against debauched monstrous Popes and their upholders And by this means sometimes the choice fell into the Emperors hands and sometimes when they were far off the City-prevailing-part rebelled and chose without them or pulled down them that the Emperors set up And then the Emperors came and pulled down the Anti-Popes and chastised the City faction and thus between the Italian and the German powers the City was a field of war and the richer by bribes and the stronger by the sword how monstrous villanies soever were set up It was no wonder then if Hildebrand first by Pope Nicholas 2. and Alexander and then by himself did resolve to run a desperate hazard when he had two such great works at once to do as first to recover the debauched and shattered shamed Papacy from this confusion and then to subdue all Kings and Kingdoms within their reach to such a Priest-King as was then under so great disgrace And tibi dabo claves must do all this § 43. Hildebrand however had the wit to settle himself at first by seeking the Emperor's consent And being settled he got Agnes the Emperor's mother and Guardian mostly on his side He then began to claim presentations and investitures and to take the power over the Bishops out of the Emperor's hands and to threaten him as Simoniacal and for communicating with the excommunicate The Emperor after some treaty submitted and was reconciled to the Pope but the Pope said he did not amend The Pope calls a Council at Rome where he excommunicated Simoniacks openly saying that he would excommunicate the Emperor unless he amended Guibert Arch-Bishop of Ravenna being there accuseth the Pope for such threats against the Emperor and got Cincius the Prefect's Son to apprehend him and imprison him The People rise up in arms and deliver the Pope and pull down Cincius's house to the ground and cutting off their noses banish his family out of the City Cincius got to the Emperor Guibert Arch-Bishop of Ravenna Theobald Arch-Bishop of Milan and most of all the other Bishops on that side the Alpes conspire against the Pope And yet they say that all the world were his subjects He calls another Synod of his own Bishops for Synods were still the great executioners where Gibert and Hugo one of his Cardinals that was against him are deposed and curst from Christ. This Emperor also calls a Council at Wormes where by the means of Sigifred Arch-Bishop of Mentz it is decreed that no man in any thing obey the Pope of Rome Roland a Clerk is sent to Rome to command the Pope to meddle with the government no more and the Cardinals are commanded to forsake Gregory and seek for another Pope Now the War began between the Sword and the Keys Gregory by sentence deposed the Arch-Bishop of Mentz and the other Clergy that were for the Emperor and he Anathematized the Emperor himself having first deprived him of all Regal Power and administration as far as his decree would do it The form of his curse and deposition Platina reciteth where are these words I cast him down from his Imperial and Regal Administration And I absolve all Christians Subject to the Empire from that Oath by which they have used to swear Fidelity to true Kings For it is meet that he be deprived of dignity who endeavoureth to diminish the Majesty of the Church Mark O ye Kings and be wise Some told the Pope that the Emperor should not be so hastily Anathematized To whom he answered Did Christ except Kings when he said to Peter Feed my Sheep when he gave him the Power of binding and looseing he excepted none from his power The Emperor wrote Letters to many Christian Princes and States to acquaint them with the Papal Injuries and the Pope wrote his accusations of the Emperor and his own Justification The Empire was presently all in Division One part was for the Emperor and another for the Pope Most of the Bishops of Germany obeyed the Emperor and some were against him as excommunicate Some Councils were for him and some against him And as Abbas Vrspurgensis said they did so often swear and forswear according as Power and Interest moved one time for the Emperor and another against him that Perjury was become a common thing both with the Bishops and the Laity He that will see the many treatises that Learned men then wrote for the power of Princes against the Papal tyranny and rebellion may find them in the Voluminous Collections of Michael Goldastus de Monarchia The party that obeyed the Pope chose another to be Emperor Rodulph Duke of Suevia The Emperor requireth the Pope to Excommunicate Rodulph He refuseth The Emperor calleth a Council of Bishops at Brixia They depose the Pope and make Gibert of Ravenna Pope called Clement the 3d. who saith Onuphrius sate 21 years so long had they two Popes at this 23d Schism or doubling But did the Emperor nothing to prevent all this Yes at the motion of the German Princes to avoid
contention he made an Oath to ask the Pope forgiveness if the Pope would come into Germany The Pope on his way fearing that the Emperor coming toward him with an Army would apprehend him turned back again and betook him to a strong City of his Patroness one Mathildis a woman The Emperor with his Army travelled to him and came to the Gates of the City and in a great and sharp winter frost putting off his Royal Ornaments came barefoot to confess his fault and ask forgiveness of the Pope The Pope would not suffer him to come in He patiently stayed three daies in the Suburbs continually begging pardon and the Citizens moved with Compassion At last the woman Mathildis and Adelai a Savoy Earl and the Abbot of Cluny became petitioners for him and prevailed for mercy with the Pope and he was absolved and reconciled to the Church having sworn a peace and promised Obedience I give you the words of Platina all along And now whether Hildebrand or Henry was the better man in common morals I that knew them not must refer you to the Historians of that age of whom some extol the Pope and depreciate the Emperor and others honour the Emperor and deeply accuse the Pope But if an Emperor that travelled so far inâ—o another Country and put off his ornaments and with his Army waited three daies patiently in the Suburbs of a womans City barefoot in a great frost begging mercy and pardon of a Priest before he could be let in and after this sware obedience to him I say If this Prince did not yet sufficiently submit but deserve to be turned out of his Empire though at the cost of blood and desolation to the innocent Countries it will be hard to know when the Obedience and Submission of Kings is enough to satisfie an ambitious Prelate But the Popes Historians say that the Emperor brake his Covenant It is a hard thing for a King that promiseth Subjection and Obedience to a Pope to be sure to keep his word unless he foreknew what would be commanded him when he hath taken away his Power and Kingdom by parts he may command his life It 's a great doubt to me when God hath made Princes the Rulers of Prelates and Procurators of his Church whether it be not a sin against God and their undertaken office for these Princes to cast off this trust and work because a Pope or Prelate claimeth it The Pope still charged him with sacriledge But I doubt he expounded his meaning when he deposed him for diminishing the Majesty of the Church that is of the Pope and Prelates To proceed in the History In the 3d. or 4th battle it was that Rodulph was slain and It was the Popes denial to disown or excommunicate Rodulph after so low a submission of the Emperor that enraged Henry and made him think of another remedy than to be a Prelates slave The Pope called all the Bishops that cleaved to the Emperor seditious He condemneth Roland the German Legate and sendeth into Germany Legates of his own with a Mandamus We command that no King Arch-Bishop Bishop Duke Earl Marquess or Knight dare resist our Legates c. And the Penalty to the disobedient is terrible viz. We accurse him from Christ and take from him his part of Victory by Arms. Sure if Popes had the power of Victory they need not so oft have fled to Castles nor to have rid on an Ass with the face backward nor to have suffered what many of them have done All this he doth Interpositâ Dei et B. Petri authoritate quâ nulla potest esse major Did Peter ever think that his name would have thus subdued Emperors and Kings The Pope again in a prayer to God and St. Peter reciteth the 2d Psalm and telleth them how the Emperor would cast off his yoke and again curseth him from Christ and deposeth him from all his Government and absolveth all his Subjects from the Oath of Obedience saying that he that may bind and loose in Heaven hath power to take away on Earth both Empires Kingdoms and Principalities and whatever men have to give or take away If we Iudge the ruling Angels how much more their Servants Therefore saith he to the Bishops Let Kings and all secular Princes understand by the example of this man how great your power is in Heaven and how much God esteemeth you and let them fear hereafter to break the commands of the Church Pass this sentence presently on Henry that all may understand that this Son of iniquity fell not from his Kingdom by Chance but by your endeavor Plat. p. 180. Rodulph being killed the Rebels set up the Emperors Son a Lad against his own Father But at that present he was quieted and the Emperor went with an Army into Italy and first Conquered the Army of Mathildis the Popes Patroness and brought his own Pope Clement the 3d. to the Chair and was crowned by him He besieged Gregory in the Castle Guiscard a Norman cometh with an Army to fight for the Pope The Citizens resist him the Emperor being drawn out to Sens. Guiscard burnt and destroyed that part of the City which is between the Laterane and the Capitol and took the Capitol and destroyed it He gave the prey of the City to his Souldiers and delivered Gregory and carried him away to Câ—ssinum and Salernum where he dyed having reigned 12 years Bin. saith that Henry besieged Rome three years before he took it When Robert Guiscard had delivered the Pope he deposed quantum in se all the new Cardinals made by Clement 3. and cursed the Emperor again Gregory himself saith that Italian French and German Bishops were for the Emperor and they were also for Clement 3. How shall we know then which was the true Pope § 44. No less than ten Books of Hildebrand's Epistles are added by Binnius to his life Most of them for the Papal Interest In lib. 2. Ep. 5. He talketh of Philip King of France as he did of the Emperor saying he was no King but a Tyrant and declaring that he was resolved to take his Kingdom from him if he did not amend his wicked life One of his crimes was resisting the Pope that would set Bishops in his Kingdom without his consent Epist. 13. He tells Solomon King of Hungary that his Kingdom is the propriety of the Church of Rome devoted to it by King Stephen and reproveth him for diminishing the Roman Kingdom by accepting Hungary as from the Germans and exhorts him to repent and amend Epist. 18. He again threatneth the King of France to cut off from the Church both him and all that give him any Regal Honour or Obedience O heinous crime to keep the 5th Commandment and Rom. 13. 1 2 3. And that this excommunication shall be oft confirmed upon St. Peter's Altar Epist. 28. He suspends quantum in se the Arch-Bishop of Breme as an Enemy to the
Church of Rome and for hindering his Legates from gathering a Council and refusing to come to Rome to answer it Epist. 32. He calls the King of France a ravening Wolf and unjust Tyrant Many great persons he forced to separate after Marriage because they were in the fourth degree of Consanguinity Epist. 51. He tells the King of Denmark that not far from Rome there was a Province possest by vile and sluggish Hereticks and desireth him to send his Son with an Army to conquer them What Province he meaneth I am not certain unless it was the Waldenses § 44. Reader we are greatly beholden to Binnius who hath recorded as Oracles 27 sentences called THE POPES DICTATES by which you may partly know what Popery is 1. That the Roman Church was founded only by our Lord. 2. That only the Bishop of Rome is rightly called Universal 3. That only the Pope can depose Bishops and reconcile them 4. That his Legates must preside in Councils though they be of inferior degree before all Bishops and may pass on them the sentence of deposition 5. That the Pope may depose those that are absent 6. That with those that are excommunicated by him among other things we may not dwell in the same house 7. That to him only it is lawful to make new Laws for the necessity of the time and to congregate new people of Canonical to make an Abbaty and contrarily to divide a rich Bishoprick and unite poor ones 8. That only he may use Imperial Ensigns or Escucheons 9. That all Princes must kiss the feet of the Pope only 10. That only his name may be recited in the Churches 11. That it is the one only name in the World 12. That it is lawful for him to depose Emperors 13. That it is lawful for him in case of necessity to remove Bishops from seat to seat 14. That he may ordain a Clerk from any Church whither he will 15. That one ordained by him may govern another Church and must not take a superior degree from another Bishop 16. That no Synod without his command may be called Universal 17. That no Chapter nor no Book may be accounted Canonical without his authority 18. That his sentence may be retracted by none and he alone may retract all mens 19. That he ought to be judged of no man 20. That no man must dare to condemn any one that appealeth to the Apostolick Seat 21. That the Greater causes of all Churches must be referred to him 22. That the Roman Church never erred nor as the Scripture witnesseth will ever err 23. That the Bishop of Rome if he be Canonically ordained is undoubtedly made Holy by the merits of St. Peter as St. Ennodius Bishop of Papia witnesseth and many holy Fathers confess as is contained in the Decrees of Pope Symmachus 24. That it is lawful for subjects to accuse by his Command and licence 25. That he may depose and reconcile Bishops without Synodal meetings 26. That he is not to be accounted a Catholick who agreeth not with the Roman Church 27. That he may absolve the Subjects of unjust men from fidelity These are put by Bin. among Gregory's Epistles p. 1196. as the Popes Dictates If I had not translated them from such an unquestioned Author that followeth Baronius some would have thought they had been but the forgeries of some Protestant accuser and that the Popes have no such tenents What one is here that is not false and how many of them are horridly arrogant The reading of them would tempt a doubting man to think that the Pope is the Eldest Son of the Prince of Pride exalting himself above all that is called God and arrogating Christ's prerogatives and therefore Antichrist If any would know what Popery is A great part of the description is here given you by their greatest Pope himself and by their chief Historians § 45. Much of his 4th Book of Epistles is to require Princes Prelates and People to forsake the Emperor and choose another and to excommunicate all that will communicate with him yet in his 11th Epist. he reciteth himself how lamentably with tears three dayes in the frost barefoot he begged for pardon and how the compassionate People thought the Pope hard-hearted and tyrannical for not yielding and that at last two Ladyes and an Abbot overcame him to absolve him § 46. Lib. 4. Epist. 28. He tells the Spaniards also that their Kingdom was St. Peter's property But why did he trouble himself to lay claim to particular Kingdoms Would not his claim to all the world serve turn for the particulars Lib. 5. Epist. 4. He clameth the Isle of Corsica § 47. That it may appear that the presumptuous usurpations of the Pope were not consented to by many Bishops he oft complaineth that many Bishops of France Italy and Germany were against him He abundantly chideth and threatneth several particular Bishops for resisting and disobeying him Lib. 6. Epist. 4. he writeth thus to the Bishop of Liege Having read the Letters of your Brotherhood we did not a little wonder that you wrote that which became you not in reverence of the Apostolick seat but that you did with biting invective reprehend me for absolving your Parishioner that lately came to us as if the Apostolick seat had not authority to bind and absolve whomsoever we will and wheresoever we will Know therefore that we are greatly moved against your temerity Indeed one of the tricks of the Papal ambition was to be the Asylum of all wicked fugitives that fled from Church justice in all Countries near them to shew favour to all condemned sinners that would but fly to Rome and appeal to them from the Justice of their Pastors yea and of their Princes too which made their friends to be rather many than good § 48. And the Church of Rome was not yet rich enough with all the Principalities it had got They still kept on the trade of enriching the Pope to save their souls Binnius p. 1233. honoureth us with a record among Gregory 7th Epistles viz. In the name of the Father Son and Holy Ghost in the 6th year of the Pontificate of Gregory 7th I Marro Son of Gisler dwelling in the Dukedom of Spoletane for the Redemption of my own and my Parents souls do give deliver and offer to St. Peter Prince of the Apostles and on his Altar all that belongeth to me of the Castle called Moricicla c. Did Christ think how easily Rich men might be saved by giving to the Pope in the name of St. Peter when he said It was harder for a rich man to enter into the Kingdom of Heaven than for a Camel to go through a Needle 's Eye § 49. Lib. 7. Epist. 3. He saith They that are Latines do all of them except a very few praise the cause of Henry and defend it and charge me with too much obstinacy and impiety against him And if the Latines did so what did the
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
Oath of obedience to Saint Peter and his Vicar which the King must take § 64. Ep. 4. He employeth his agents to engage the Norman Duke Robert to help him with an Army And Ep. 5. His Legate having deposed all the Bishops of Normandy that refused to come to his Synod he tells him that William King of England and Duke of Normandy though he was not so good as he should be was more useful and better to the Church than other Kings and therefore must not be offended and therefore bids him restore the Bishops and also to pardon some Soldiers excommunicated for not paying tythes because they must not lose the Soldiers Ep. 8. He writeth to the Duke of Venice by all means to avoid all excommunicate persons and their friendship and favour lest they came into the snares of the same damnation For Anaâ—hema's were the arms by which he subdued Emperors and was to do his work The like to others in other Epistles And Ep. 12. He brought one Count Bertran to swear him fidelity and to give him all his Countrey and honour as Earl of Provence and this for the pardon of his own and his Fathers sins § 65. Ep. 14. He congratulates to the Kings of the Visigoths their conversion to Christianity but tells them they must oft send to Rome for further instruction How frequently he made Arch-Bishops and Bishops travel to him out of other Kingdoms when his Legates wronged them many other Epistles shew Ep. 17. The Norman Duke Robert acquainteth the Pope with a Victory which he had got He returneth him this answer that he had but done his duty and now as it was Saint Peter that had given him this victory if he would not make him angry he must now be thankful to Saint Peter and remember what he owed him to help him against the Emperor Henry and all his other enemies § 66. Ep. 20. He writes to the Arch-Bishop of Canterbury that he had shewed himself guilty of disobedience which is as Idolatry in that he had not travelled to Rome to visit the Pope when he commanded him and tells him that if he come not by All-Saints day next he shall be deposed for many weak men that could scarce rise out of their beds came from other much farther Countreys and he should lose Saint Peter ' s grace if he failed must they do so also from the Antipodes Ep. 22. He tells the Count of Angiers or Anjou that he should have obeyed the sentence of his Bishop though it was unjust And so every wicked Prelates power over Princes and all others shall be absolute He flattered our King William the Conqueror more than other Kings but ep 2. l. 11. He complaineth of his punishing a Bishop telling him that God taketh them as the apple of his eye and saith Touch not mine anointed and though they are naught and very unworthy they must be honoured and being called Gods men must not meddle with them Ep. 1. Append. Bin. p. 1278 he tells Lanfrank Arch-Bishop of Canterbury how far the Church was from purity in his days viz. that The Bishops and such as should be Pastors of Souls do with insatiable desire hunt after the Glory of the World and the pleasures of the flesh And do not only themselves confound all things that are holy and religious but by their example draw their Subjects to all wickedness And that to let them alone is unlawful and to resist them how difficult So much of the Epistles of Greg. 7th who seemeth to be much more against vice than his predecessors for many ages but more for tyrannical usurpation and rebellion than ever any that was before him And if the better sort of them be such what may be expected from them § 67. CCCLIII An. 1074. In a Council at Rome Priests were forbid marrying and all that were married commanded to put away their Wives The Arch-Bishop of Mentz trying to do the same in Germany the whole party of the Clergy saith Lambert an 1074 raged against it and called the Pope a downright Heretick that opposed Christs Law who forbad putting away Wives except for fornication saying all men cannot receive this saying and as driving men to fornication They went from the Synod and some were for casting cut the Archbishop of Mentz and putting him to death But he spake them fair But the Pope went on § 68. CCCLIV. In a Synod at Genesius the Popes Legate and Anselm Lucens excommunicated many that had been against Anselm whereupon the whole City was enraged and forsook Mathildis and joyned with the Emperor and expelled the Bishop one Peter a Canon leading them § 69. CCCLV. an 1075. a Council at Rome excommunicated five of the Emperors Family unless they travelled to Rome and made satisfaction It excommunicated Philip King of France unless he satisfied the Nuntii of the Pope It suspended the Arch-bishop of Breme the Bishop of Strasburg the Bishop of Spire the Bishop of Bamberge and in Lombardie the Bishop of Papia the Bishop of Turine the Bishop of Placentine and also Robert Duke of Apulia and Robert de Roritello c. § 70. an 1075. Was the foresaid Synod at Mentz where the Arch-Bishop seeking to bring the Clergy to obey the Pope in putting away their Wives was fain to put it off to save his life from the Clergies rage The English Councils I omit referring you to Spelman of which one deposed Wulstan they say injuriously c. § 71. CCCLVI. an 1076. A Council at Worms sentenced the Pope deposed Two Bishops awhile refused consent but at last yielded And they sent to the Pope that thenceforth all that he did as Pope was void § 72. CCCLVII Hereupon the Pope calls a Council at Rome which excommunicated all the German Bishops that deposed him and the Bishops of Lombardy as conspiring against St. Peter and many French Bishops And with them the Emperor Henry and deposed him quantum inse from all his dominions and absolved his Subjects from their oaths as aforesaid § 73. CCCLVIII The excommunicate Bishops had a Council at Papia where they retorted the Popes Anathema on himself and excommunicate him § 74 CCCLIX The Pope calls another Council at Rome where the Arch-Bishops of Millan and Ravenna the Antipope are excommunicate and the Emperor's cause and party again condemned § 75. CCCLX Another Synod at Rome an 1078. decreed divers things for defence of the Clergies priviledges And it is observable that to that day the old Canons were in force for nulling all ordinations not made by the Common Consent of the Clerks and People Ordinationes quae interveniente pretio vel precibus vel obsequio alicujus personae ea intentione impenso vel quae non Communi consensu Cleri populi secundum Canonicas sanctiones fiunt ab his ad quos consecratio pertinet non comprobantur infirmas irritas esse dijudicamus quoniam qui taliter ordinantur non per ostium id est
Emperor and the new Pope Clement Guibert Raven § 87. CCCLXX An. 1085. A Council at Quintilineburg condemned two Heresies The first was the Royalist Heresie of Loyalty called the Henricians from Henry the Emperor who thought that the Pope and Prelates had not authority to depose Kings and Emperors but were to be Subjects to them An Heresie if such that most Kings are very much inclined to as taught them by St. Paul Rom. 13. and by St. Peter himself You see O Princes if you will be the Popes and Prelates Executioners that you must come at last to the Stake your selves and fall under the Law de Hereticis comburendis unless you will be Servants your selves or trust to some peculiar chalibeate remedies The great argument of the Pope was The Disciple is not above his Master One Gunibert undertook to prove That the Pope had no such power but what he had usurped and taken to himself but might be judged But the foresaid Argument struck all dead But might not these Prelates have understood 1. That the Pope himself may have a Master in Philosophy Physick c. And is he not for all that Above his Master 2. Is the King above no Master that teacheth him in any Art or Science 3. Are not Christ's words plainly to be understood of Superiority and Inferiority in eodem genere The Disciple as such is not above his Master but as a King he may or else Princes give up their Kingdoms to every Schoolmaster that they choose 4. This Doctrine sets not only Popes and Prelates but every teaching Priest or Preacher above the King for to such the King may be a Disciple 5. This tendeth therefore to tempt Princes to be utterly ignorant and brutish for fear lest by learning any thing of any Master they should give away their Kingdoms And if Children be Kings by inheritance what a snare is here laid to undo them 6. Doth not the Holy Ghost say Let every Soul be subject and were not Peter and the Apostles some of these Souls Did not Christ himself and Peter pay Tribute But remember again you that are Subjects to such Councils and Prelates that it is by them judged Heresie to be Loyal and to plead for the Clergies subjection to Kings § 88. The Heresie of Wecilo was here also condemned that said as they report him That when the secular Men were spoiled of their Estates and Goods it 's like by the Ecclesiasticks they were not bound to obey the Ecclesiasticks and might be received by others when they were Excommunicate It was therefore decreed That whoever was Excommunicate by his Bishop that Bishop not being himself Excommunicate or deprived of his Office though it were unjustly done should by no means be received to Communion by any other unless absolved in the Ecclesiastical manner And so God must be disobeyed that commandeth the Faithful to worship him in Sacramental Communion whenever any proud malicious or drunken Prelate will forbid him And must so live and die unless his Masters will repent of their injuries When as it is usual for one injury to engage a Man to more or to continue it for the justification of the first § 89. Another Decree of this Hereticating Council was What days to keep the Spring and Summer Fasts on and that none eat Cheese or Eggs in Lent This is the Roman holiness and way to Heaven Many Archbishops and several Cardinals were here Excommunicate also for being for the Emperor against the Pope § 90. CCCLXXI But the Wars of Councils continuing a Council was called by the Emperor at Mentz where the deposition of Gregory and the substitution of Clement whose Legates were present was confirmed and the Condemners again condemned And so we have done with the Life Letters and Councils of Hildebrand § 91. Pope Gregory dying Clement alone was Pope one year and then the Italians chose Desiderius an Abbot called Victor the 3d. This was the 23d Schism or two Popes at once Victor lived but a year and three months and 24 days Historians tell us of Famines and dreadful Prodigies in those days In that little time he raised an Army which beat the Saracens in Africk § 92. CCCLXXII A Council at Capua chose this Victor An. 1087. and when he was brought to Rome they found Pope Clement in possession and keeping it by Arms but when they had fought Victor's Soldiers proved Victors and his Title to be best § 93. CCCLXXIII Victor had a Council at Benevent where he damned Pope Clement and his Bishops An. 1087. The grand Controversie of those times of the Pope against the Emperor and other Princes was about Presentations to Bishopricks or Investitures which the Pope said belonged to no Lay-man Victor ' s Council again judged such Presentations or Collation of Bishopricks to be Sacriledge and such Simoniacs that used them And here it 's worth the noting that they decree Bin. p. 1293. That Penance and Communion may be received from none but a Catholick And if no Catholick Priest be there it is righter to persist without visible Communion and to communicate invisibly with the Lord than by taking it from a Heretick to be separated from God For there is no Communion of Christ and Belial nor of a Believer with an Infidel But every Heretick is an Infidel And a Simoniac because an Heretick is an Infidel For though Catholicks because of the Hereticks being over them cannot have visible and corporal Communion yet while in mind they are joined to Christ they invisibly receive his Communion Let it be here noted 1. That this Council confesseth that the Sacrament and visible Communion is not of necessity to salvation And why not the same of visible Baptism when it cannot be had on lawful terms 2. That therefore it is no sinful Separation to refuse such Church-Communion as cannot be had on lawful terms or but from Hereticks Simoniacs or Sacrilegious 3. That this sheweth that the Church of Rome hath their Succession oft interrupted For by the testimony of their most flattering Historians and of General Councils many Popes have been Simoniacs Ergo saith this Council Hereticks and Infidels Ergo no Popes Ergo their Faith failed 4. That this maketh their Bishops Priests and Churches in all their own Kingdoms where Princes have the presenting and investing of Bishops to be all void and null as being Infidels And that not only among Protestants none should communicate with any Bishops that have their Presentation and Investiture from Kings but must separate from them as Infidels but even in Papists Kingdoms they must do the same § 94. Victor commended Odo or Otho Ostiensis for his Successor who is chosen in his stead against Clement and called Urban the 2d He made their old Patroness Mathildis in her age to marry with an Italian Duke Welpho on condition that they should never have Carnal Copulation The Emperor came to Rome and set up Clement Urban or Otho being one
that before had published the Excommunication of the Emperor Excommunicateth him again and goeth from Rome into Italy and France and sets the Princes upon the recovering of Ierusalem Listing 300000 Men and so reconciled most of their Strifes at home The History of this Expedition Platina briefly and many Authors largely give us to whom I refer you Conrade the Emperor's Son rebelleth against his Father encouraged by the Pope The Papal Historians pretend that his Father would have forced him to Incest but others think otherwise It was this Pope saith Bin. p. 1293. that appointed the horary Prayers called the Office of the Blessed Virgin to be used by Clergy and Laity for success against the Saracens Having Reigned eleven years and four months he died § 95. CCCLXXIV An. 1089. Urban in a Council at Rome repeateth against the Emperor and Pope Clement what was done before by Greg. the 7th Clement is expelled Rome and driven to renounce The Holy Wars breed reconciling thoughts The Papal Party offer the Emperor his Crown if he will depose Clement His Bishops dissuade him and he refuseth being otherwise for Peace inclined to it § 96. CCCLXXV A Council at Troy in Apulia about marriage of Kinsfolk § 97. An. 1090. A Council at Tolouse deposed the Bishop as criminal c. § 98. An. 1090. A Council of Urban's at Melfia decreed again that no Bishop receive Investiture from any Lay-man and that no Lay-man have right or authority over any Clerk Also against false Penance Hildebrand before had decreed that Penance and Baptism and so Absolution profit not impenitent undisposed Receivers § 99. CCCLXXVI A Council at Benevent condemned Pope Clement again § 100. CCCLXXVII Another at Troy did consult for Urban's interest § 101. CCCLXXVIII Another at Constance An. 1094. against married Priests and Simoniacs and about the number of Easter and Whitsun Holy-days And the Empress Praxes departed from the Emperor accusing the Court of most filthy Fornication perhaps the cause of their Calamities § 102. CCCLXXIX An. 1094. A Council at Ostio in France Excommunicated their own King Philip for putting away his Wife and marrying another and again Excommunicateth the Emperor and Pope Clement § 103. CCCLXXX An. 1095. A Council at Placentia heard the Cause of the Emperor of Const. begging help against the Infidels and of the King of France and the Empress complained how filthily she had been forced by her Husband's command It repeated damnations and decreed that no money be taken for Baptizings Chrysms or Burials § 104. CCCLXXXI A Council at Clermont for the same Causes It decreeth That if one injure another on Monday Wednesday or Thursday it shall not be reputed a breach of Peace but if it be done on any of the other four days it shall be judged a breach of holy Peace and be punished as shall be judged C. 1. And that no Clergyman shall receive any Honour or Preferment from the hand of Lay-men C. 15. And C. 16. That no Kings or Princes make investiture of any Ecclesiastick Honour And C. 17. That no Bishop or Priest make any promise of Allegiance to a King or to any Lay-man Ne Regi vel alicui Laico in manibus Ligium fidelitatem faciat Ligius is Liege or Ligatus a Vassal or full Subject And C. 19. That no Lay-labourer keep the tenth of his labour from the Clergy or receive from the Clergy the tenth of his wages § 105. It sheweth you that ever the Sacrament in one kind was not introduced in that the 28th Canon of this Council decreeth that None communicate at the Altar unless he receive the Body by it self and the Blood by it self unless through necessity or with cautelousness Can. 29. Any one that fled from his Enemies to any Cross was to be there protected as in a Church But the Ierusalem War was the main business of this Council by which the Pope cunningly turned away Animosities and Jealousies from himself and got the repute of a Holy Defender of the Church § 106. But in an English Council all the Bishops in the Kingdom save one Rochester would force Archbishop Anselme to renounce the Pope which Anselme refusing and reasoning against they said that he blasphemed the King setting up any in his Kingdom without his consent and so they jointly renounce their subjection and obedience to the Archbishop and abjure the unity of brotherly society with him Bin. p. 1302. You see Luther was not the first that renounced the Pope § 107. CCCLXXXII A Council at Tours for the Holy War where the King of France Philip was reconciled promising service to the Pope § 108. CCCLXXXIII An. 1097. A Concilium Barense was held for winning the Greek Church in their necessity where Anselme of Canterbury got the honour in disputing of the Procession of the Holy Ghost The sum of which Disputation is in his Works § 109. CCCLXXXIV An. 1098. A Council at Rome gave the King of England time to repent till Michaelmas the former Council had Excommunicated him if Anselme had not desired delay § 110. An. 1099. Another Roman Council for the Holy War and Reexcommunicating Pope Clement but what Clement did all this while is past over here § 111. An. 1099. Some little Council at Ierusalem put out Arnulph the Archbishop of Ierusalem as a wicked Man and Usurper and gave it to the Pope's Legat. § 112. An. 1099. Paschal the 2d is made Pope a little after Pope Clement dieth who had Reigned with his Competitors 21 years Being buried at Ravenna after five years a Council caused his Carkass to be dig'd up and burnt Decreeing That all the Bishops of the Henrician Heresie that is who were for Emperors being above the Pope or not deposable by him and for his power of Presentations or Investitures if they were alive should be deposed if dead should be dig'd up and burnt which were most of the Bishops of the West if Hildebrand himself mistook not O Military Bishops that can overcome the dead No wonder if the Church and Nations be confounded by you that cannot let each others Carkasses rest in their Graves but will dig up the bones of the Prelates of many Kingdoms even the greatest part How many Princes and Prelates now Papists are guilty of the Henrician Heresie Should not their bones also be burnt if you durst § 113. But the Schism continued three persons successively being made Anti-Popes by the Emperor's party but all of them one after another overcome by Paschal who being a Military Pope did most of his work by his Army which he frequently had on foot In his time Ierusalem and the Cities about were won by Godfrey of Bullen his Brother Baldwin Boemund Tancred and the rest of the Christians and Godfrey made first King and Baldwin next Boemund and Tancred having Antioch and after suffering great losses c. as you may read in the Histories § 114. Never did the Papal Rebellion work more unnaturally than in
126. CCCXCII Another at Benevent An. 1108. of the same decreeing That if any take a Benefice from a Lay-man's Presentation the Giver and Taker shall be Excommunicated And one at London to the same purpose made King Henry consent against investing Bishops or Abbots Another at Liege for St. Guibert's Elevation § 127. CCCXCIII But the Pope's Lateran Council of 100 Bishops is more considerable where the Pope breaketh his Oath and Covenant to the Emperor as being constrained and this by their approbation The History of the occasion before-mentioned is here again recited by Binnius out of the Chron. Cassinens at large where you may see that the Emperor sware to the Pope and the Pope was thereupon to crown the Emperor as in his proper Rights The Emperor claimed to be crowned as to the same Rights that had been granted to Charles Lewis Henry and other former Emperors This the Pope denied to do and so they went to fight where on both sides between the Romans and Germans so many thousands were slain that Tyber was coloured with their blood How the Earl of Millan that interposed his person to save the Emperor's life was slain and his flesh cut in pieces and given the Dogs by the Romans and what other bloody work was there made the said Chronicle mentioneth The Pope when he crowned the Emperor and made the Covenant with him took the Body of Christ and brake it taking part himself and giving the Emperor the other part and said so let him be divided from the Kingdom of Christ and the Lord that breaketh this Covenant which now by the consent of the Bishops in Council he brake § 128. CCCXCIV A Council at Benevent to decide a quarrel about Church-lands § 129. CCCXCV In a Cyperan Council an Archbishop complained that he was put out by the Prince Roger of Sicily and made a Monk against his will and was delivered because God will have no involuntary Service Another Archbishop accused fled § 130. CCCXCVI and CCCXCVII A Council at Beauvois not known for what One in Syria against Arnulp Archbishop of Ierusalem for his Crimes § 131. CCCXCVIII An. 1116. A Council at Colen Excommunicate the Emperor or declare the Popes Excommunicate but he forced some to receive him § 132. CCCXCIX An. 1116. In a Lateran General Council as they call'd it it unhappily fell out that the Pope who had before call'd the Emperor's claim an Heresie as Councils had before named it The Henrician Heresie could not here disclaim and revoke his Act without confessing his fault in granting that power to the Emperor and confirming it by Covenant and Oath He tells them that he is but a Man and so a Sinner and lamenting his sin begs their prayers to God for pardon and then anathematizeth all that he had written and desireth them to do the like Hereupon a crafty Bishop Bruno Signinus said Let us give thanks to God that we our selves have heard the Pope condemn that Priviledge that containeth Pravity and Heresie And if that Priviledge contain Heresie then he that made it was an Heretick This put them all to their shifts and Ioh. Cajetan angerly said Dost thou call the Pope an Heretick here and in our hearing The writing that our Lord the Pope made was Evil but not Heresie Another Bishop said Nay it ought not to be called Evil For to deliver the People of God is good by the authority of the Gospel which commandeth us animas ponere to lay down our Souls for the Brethren And that which the Pope did was to deliver the People of God O holy Bishops and Councils that take it to be no sin to lye and forswear if it do but deliver the People of God! But the Pope's patience would not hold at the charge of Heresie but after great expectations he told them that That Church had never had Heresie yea the same Church had quelled all Heresies And Ego rogavi pro te Petre secureth it As much as to say Though I confest an Heresie before I was aware now I tell you the same thing is an Henrician Heresie in others and none in me § 133. CCCC An. 1116. A Roman Synod to end a strife between the two Monasteries Cluniacens Cassinens § 134. Platina tells us how the Pope sent the Pisans to fight against the Saracens at Sea and when they were absent the Lucenses sought to take their City but the Florentines honestly came and repelled them for which the Pisans gave them two Porphyretice Columns Also that Mathildis Maud the Pope's great Defender now dying enriched the Pope with bequeathing her Principalities to Rome And that Vincentius an excellent Author saith That she was burnt with two thousand more in a great Fire that hapned at Florence And being Sainted divers places say they have her Body Bernard was the glory of this Age. Platina tells us also of a bloody War and Sedition in Rome upon the Pope's denying a Boy of ten years old to succeed his Father as Prefect of the City the Pope being forced to remove That the Emperor came with an Army again to Rome where a Bishop crowned him again the Pope being in Apulia who after returned and dyed § 135. Now cometh the 24th Schism or two Popes at once Iob. Cajetan Cardinal is chosen at Rome by the CLERGY SENATE and PEOPLE of Rome Bin. p. 1315. The Emperor sends to demand the confirmation of Pope Paschal's Covenants He denieth and as at his choice a great Citizen Cincius Frangipanis offended at the choice threw him down trod on him and imprisoned him till the People rose and forced Frangipanis to restore him safe so the Emperor now set up another Pope Gregory VIII And Cajetan called Gelasius the 2d got some Italian Princes to help him and when the Emperor was gone he came to Rome and scuffling awhile was fain to go to France and dyed after a year and five days Gregory reigning three years and some being for one and some for the other In this time King Baldwin and Tancred had a great overthrow near Ierusalem § 136. CCCCI Pope Gelasius with a Synod at Capua Excommunicateth the Emperor and Pope Gregory who it 's like requited him After at Vinna in France he called a Synod and dyed § 137. The Bishop of Vienna in France kin to the Emperor and the King of France is chosen Pope in France He prevaileth with the Emperor to give up his Investitures and so maketh a joyful Peace He overcometh Pope Gregory VIII and imprisoneth him in a Monastery In his time Baldwin was again overthrown and the Venetians took many Islands from the Greek Emperor for hindering them to relieve Ierusalem by Sea § 138. CCCCII. The first Council under Calixtus the 2d was at Rhemes whither went Turstan chosen Archbishop of York upon promise to King Henry that he would not receive the Pope's blessing But he stuck not to break his word therefore the King banished him or forbad
him his Dominions Here four Tenents of Guilbert Porretane a Schoolman were condemned 1. That Divinitas and Deus are not the same in signification 2. That the three Persons are not unum aliquid 3. That besides the Persons there are eternal Relations which are not the same as the Persons c. 4. That it was not the Nature of God that was incarnate These they condemned whether rightly understanding Porretane I know not But if Schoolmens Quirks must make work for Councils and Councils will be their Judges what work will there be § 139. CCCCIII Another at Colen An. 1119. the Emperor was Excommunicated § 140. CCCCIV In a Lateran Council called General the Emperor saith Otto Frising seeing the People fall from him when he was Excommunicate and fearing his Fathers case yielded to resign Investitures which he after performed An. 1122. And An. 1122. CCCCV. A. Roman Council setled the Cassine Monastery of Benedictines in their Independency save on the Pope alone against the envy and complaints of the Bishops § 141. CCCCVI A Roman Council finished the Peace with the Emperor And An. 1124. one at Tholouse call'd some Religious men Hereticks § 142. Calistus dying Theobaldus called Caelestine is chosen by the Fathers but Lambert called Honorius the 2d by the help of Leo Frangipanis a great man came after him and got the greater power and got and kept possession This was the 25th Schism which the Emperor's resignation of Investitures prevented not § 143. CCCCVII An. 1127. A French Council about the Templars Habit And one at London 1125 and another 1127. where because Mat. Paris openeth the shame of the Pope's Nuncio and others Binnius revileth him § 144. Arnulphus a famous Preacher was murdered in Rome for Preaching against their Pride Covetousness and Luxury Platin. § 145. Two Popes are next chosen the 26th Schism 1. Gregory called Innocent the 2d 2. Peter called Anacletus Onuphrius Panuinus saith that Innocent had but 17 Cardinals Votes and Anaclet had 21. And yet Innocent being the stronger is by them taken now for the true Pope and the Succession is from him § 146. Pope Innocent presently becometh a Soldier and gets an Army to fight with Roger Prince of Sicily for claiming Apulia The Pope and Cardinals at the second Battel are taken Prisoners by the coming of William Duke of Calabria to help his Father Roger gently releaseth them They come to Rome and find Pope Anaclet in possession who got Roger of Sicily and the People of Rome that were for Innocent to be for him saith Platina Innocent dares not stay but goeth into France thence into Germany where Henry being dead and Lotharius made Emperor the Pope got him to swear to help him The Emperor and Pope come against Rome with two Armies The Anti-Pope Anacletus is not to be seen till the Emperor was gone home and Innocent at Pisa and then he appeareth as Pope again Lotharius cometh with another Army and driveth away Anacletus and Roger of Apulia into Sicily § 147. The Romans now rose up against the Pope and claimed the Civil Government of Rome by a Senate The Pope hereupon deprived them of their Votes in the Election of Popes and deprived all the Clergy also of theirs except the Cardinals and confined the power to the Conclave of the Cardinals alone This was the first time that the old way was overthrown and all the Canons broken by one Pope in revenge against the Romans for rebelling against his Civil Government and helping Anaclet Till now Clergy and People chose the Bishops Hildebrand began to set up the Cardinals power but denied not the Clergy and People their Votes in Comitiis § 148. The Greek Emperor's Legat now had a dispute with the Pope's Party to prove the Roman Church erroneous for the Filioque of which see Plat. in Inoc. 2. § 149. CCCCVIII and CCCCIX. and CCCCX The Pope Innocent being above seven years in France and Germany damned Pope Anaclet and his Fautors in a Council at Clermont and in another at Rhemes and in another at Liege And 411 another at Pisa did the like And 412 one at Mentz was about a Bishops quarrels And 413 one at Estampes condemned Innocent's presence prevailing there and Anaclet's presence at Rome § 150. Lotharius dieth and Conrade is Emperor CCCCXIV Innocâ—nt An. 1139. calleth a great Council called General upon his return at Rome to condemn Anaclet again § 159. Anaclet dying another Pope called Victor is chosen against Innocent and the Schism continued and after five months being too weak giveth it up § 160. In England saith William Malmsbury and Binnius out of him p. 1325. two Bishops of Salisbury and Lincoln built the great Castles of Newark Shirburne Devises Malmesbury and held the Castle at Salisbury c. The Nobles complain'd to the King of the Bishop's greatness and building so many Castles as of ill design At an Assembly or Parliament at Oxford the Servants of some Earls and these Bishops fought for Quarters The Bishops Servants prevailed and Blood was shed and the Nephew of an Earl wounded near to death and all was on an uproar The King Stephen took the advantage and made the two Bishops deliver up the Keys of their Castles lest they prepared to be for the Empress Maud in time The Bishop the King's Brother was the Pope's Legat he calls a Council at Winchester and summoneth the King where he and other Bishops pleaded against the King that he violated the Canons wronged the Church invaded the Bishops Propriety c. But a French Bishop of Rouen pleaded for the King that no Canon allowed them those Castles and that in danger of Wars all Princes would secure such places and so far got the better as that they durst not proceed against the King who told them that if any went to Rome to complain against him they must not think easily to return into England § 161. CCCCXV. An. 1140. A Council at Soissons condemned Abailard's Books to the Fire but saith Otto Frising Bin. ex eo they would not hear him speak for himself suspecting or fearing his skill in disputation his great acuteness being famous His Heresie was That whereas saith Otto the Church holdeth the Three Persons in the Trinity to be res distinctas distinct things Peter used an ill similitude and said that As the same argument or speech is Proposition Assumption and Conclusion so the same Essence is the Father Son and Holy Ghost and this was judged Sabellianism But sure 1. Peter never meant this similitude should hold in all respects 2. Sure this asserteth unhappily such a difference as is between the Whole and the Parts if he had meant it to be fully simile And that maketh a greater difference inter personas than the Schools allow But be the Man Heretick or not what justice was in these pitiful Prelates that condemned him and durst not hear him speak Is such Hereticating much regardable §
a Council where he would meet him with Victor Divo is the appointed place between France and Germany The Emperor with Victor and some Kings cometh to the Council Alexander refuseth because he call'd it not and calls another at Tours in France The Emperor angry returneth to Germany and sendeth Victor into Italy where he dyeth and Guido called Paschal the 3d is chosen after him The Romans chose Consuls that were Alexander's Friends and send for him to Rome and receive him The Italians then arm against the Emperor who cometh with an Army into Italy and taketh Ancona The Greek Emperor is drawn to promise the Pope a great Army against Frederick so he would unite the Empire and Churches again This afrighteth the Emperor The Tusculanes and the Abanes had a War with the Romans that oppressed them with Tribute and gave the Romans a grievous overthrow The Emperor besiegeth Rome William of Sicily sends help to the Pope The People of Rome intreat the Emperor for Peace which he promiseth on condition the worthier Pope may be chosen and the Schism ended The Pope Alexander hearing of this flieth secretly by Ship The Plague driveth the Emperor from Rome he goeth into Germany The Pope's Friends in Italy get strength The Greek Emperor Emanuel sendeth yet larger offers to the Pope if he would restore him the Western Empire by Re-union Pope Paschal dyeth The Tusculane Cardinal called Calistus the 3d is chosen in his stead and reigned seven years saith Onuphr But the Tusculanes refusing him he goeth to Alexander and resigneth to him all his right in Tusculum Whereupon the Tusculanes receive Alexander who there heard the Ambassador of Henry King of England purging him of the guilt of the death of Tho. Becket and sent into England two Cardinals with power to examine all the matter who imposed on the King though swearing he was innocent that for Penance he should maintain Soldiers for Ierusalem and for three years should have an Army against the Barbarians and defend the Church-liberties in his Land and not hinder Appeals to Rome All which he sware By which saith Platina he merited that the Title of the Kingdom of England should be transferred on him and his Heirs by the Pope's consent whence it is observed that all the Kings of England do recognize or acknowledge the Rights of the Kingdom from the Pope of Rome A just Reward for their serving the Titular Servant of Servants in his pestilent Ambition That he should thence take them for his Vassals and take himself for the disposer of their Crowns stooping to such Priests doth make them Kings of Kings Yet Alexander hath not got possession of Rome it self so far was he from being received by all the world and so low did he condescend as to offer the Citizens That if they would receive him he would come in peace and meddle with nothing but Divine matters leaving to them the care of secular things And when they would not grant him this much he went to Signia Was this man truly the Bishop of Rome that had no more of the Citizens consent so much as to dwell among them There he Canonizeth the Archbishop of Canterbury Tho. Becket for a Saint The Emperor entereth Italy and taketh many Cities but the Venetians owning the Pope and he being wearied with Wars at Papia treateth of a Peace But this not taking the Emperor shortly returned with another Army into Italy but was so hard put to it by the Millanois and others in one fight that he narrowly escaped death himself This one loss made the Nobles that followed him say That they suffered this because they fought unlawfully against the Church and if he made not his peace presently with the Pope they would go home So that the Emperor was forced to submit to the Pope for fear of being forsaken by his Subjects and Soldiers At Venice they met and the Emperor kissing the Pope's feet credible Historians say That the Pope trod on his Neck scornfully and profanely repeating the words of the Psalm Thou shalt tread on the Lion and Adder c. Ps. 91. 13. But Baronius and Binnius will not believe this though as Fowlis noteth p. 261. it is recorded by Ciaconius Masson and abundance more of their own Historians and preserved in the Archives of the Library at Venice and the Picture of the Story hang'd publickly in the Senate House The Emperor's severity against them of Milan was not for nothing They not only brake their Oath by Rebellion but when his wife Beatrix came to see the City set her on a Mule backward with the tail in her hand and so led her in scorn from one Gate out at the other What may not such provocation do to an Emperor The stir that there was about the Emperor's holding the Stirrup to Pope Urban is recorded by divers Historians And how the Kings of France and England did the like by Alexander And how this on debate was said to be their due The truth is the Papists Princes of Europe themselves are beholden to the Protestants for redeeming them from Servitude and their Kingdoms from the meer will and mercy of the Pope § 176. The Pope having conquered the Emperor by Cursing is past doubt now of Conquering Rome for such Men were Bishops by Conquest and not by Consent To Tusculum he goeth and now demandeth of the Romans that they abrogate the Office of the Consuls But finding this too hard a task to be done at once he maketh a bargain with them that none should by the People be chosen Consuls till they had taken an Oath of Fidelity to the Pope in his own proposed words and that they would never do any thing against his dignity And so Alexander goeth the third time to Rome and calls a Council but quickly dyeth when after twenty years contention he thought he was new setled in peace An. 1185. § 177. Onuphrius after Radavicus Frising Ioan. Cremon Abb. Ursperg c. saith that it was this Pope Alexander that first ordained that the Clergy and People being excluded from the Election of the Pope and so he was no true Bishop the choice should be in the Cardinals shut up in Conclave and go by two third parts of their Votes to avoid Schisms for the time to come Onuphrius saith that he had the writing of Pope Lucius the 3d that saith he was the first that was chosen by the Cardinals scrutiny though the Cardinals in a looser way were lately made Electors before He that is no Bishop is no Universal Bishop or Pope But he that is not chosen by the Clergy or People of that Church is no Bishop The Minor is proved by the Canons of many Councils § 178. The Epistles of Alexander are so full of Usurpation and Treason against Princes that Binnius thought it best to omit them and give you but the Titles But those that concern England are in Mat. Paris whom Binnius referreth you to
though he oft reproach him for speaking truth Many are about Tho. Becket Archbishop of Canterbury and against the Emperor and the King of England forbidding the Coronation of Henry the 3d and suspending Roger Archbishop of York for Crowning him and such like to shew how he was King of Kings § 179. CCCCXXI Of the Councils in Alexander's time recorded by Binnius the first is An. 1160. at Papia called by the Emperor which voted Victor Pope and condemned Roland called Alexander The Letters of the Emperor and the Bishops tell us that this Council consisted of immunerable Bishops and Abbots and that the Emperor after a good Speech departed and left all to their judgments And that it was there proved by the Oaths of many Witnesses that Victor was chosen by the full consent of the People and Clergy and some Cardinals and that twelve days before Roland was chosen and that Roland was present and contradicted not but bid them obey him that was chosen And that after being Chancellor he stole out of the City and the major part of the Cardinals having before the death of the last Pope entered a Confederacy to choose none but one of themselves that confederated against the Emperor they secretly chose Roland the People and Clergy a multitude subscribing all desiring Victor There or four Kings also consenting to accept him when the Council declared him the onely true Pope and Roland a perfidious Usurper Here is all the Romans Clergy and People the Emperor and many Princes and a Council of innumerable Prelates of Germany Italy c. against the major Vote of an upstart sort of Men called Cardinals that had confederated treacherously before And yet the Roman Papacy is by Succession from this Man that was no true Bishop himself CCCCXXII CCCCXXIII CCCCXXIV CCCCXXV An. 1161. Alexander got a Council at Clermont and another at Newmarket and another at Belvacum and An. 1164. another at Tours to curse the Emperour and Pope Victor The French taking his part and the English at last kept up the Schism and Contention The Reader must take this notice by the way that such Meetings as we call Parliaments the Popish Historians often call Councils that they may draw Men to think that what Parliaments did was done by Clergy Power And when Lords Commons and Bishops met in the same Assembly some called them Parliaments and some Councils And as Spelman saith pag. 529. The same Assemblies were indeed mixt and partly Civil or Royal as he calleth them because called by the King and partly Ecclesiastical But among the Romanists Councils are greatly advanced by this ascribing to them the Acts and Power of Parliaments Accordingly the Parliament at Clarendon is called a Council by Binnius CCCCXXVI by the reproachful name of Conciliabulum because they setled the Rights of the King as Ruler of the Clergy and would not let the Pope be King of England which is the Henrician or Royal Heresie to be punished by Fire or other death on Kings themselves when the Pope is big enough to do it In this Council or Parliament Thomas of Canterbury and the rest of the Bishops concurred with the rest for fear But Thomas when he came home repented and imposed so strict Penance on himself that the Pope hearing of it was sain in absolve him § 180. CCCCXXVII An. 1171. Binnius saith that Ireland being given to the Pope as soon as they became Christians the Pope gave it to King Henry the 2d as soon as he had conquered it and a Council at Cassel was called for Reformation Note here 1. That the Pope hath great reason to seek the Conversion of the Kingdoms of the world if they are his when they are converted 2. That it is no wonder if five parts of six of the world be still Infidels or at least that they are unwilling to yield to Popish Christianity when Heathen and Infidel Kings must lose their Kingdoms and become Subjects to the Pope if they turn to Popish Christianity 3. That it hath long been a cunning way of Bounty with Popes to give Princes their own Kingdoms and Conquests when they cannot take them from them CCCCXXVIII An. 1179. was the Synod at Venice for reconciliation § 181. CCCCXXIX An. 1180. Alexander being at peace called a Council at Rome which they call General or the 11th General Council approved at Lateran In which are many reforming Canons and many for the Papal power The first is as aforesaid to confine the power of Pope-making to two third parts of the Cardinals only Another to degrade those ordained by the three Anti-Popes Another that no one have many Churches c. And the last against some called Cathari Patrini or Publicani as Hereticks giving those Indulgences that will fight against them and absolving all Inferiors from all Fidelity and Duty to them c. Some think that these were the Waldenses some the Albigenses But I have elsewhere shewed against Mr. Danvers that there were several sorts then in those Countries some Manichee Hereticks and some good Christians called Waldense and Albigenses but against the Pope and his Superstitions whom the Papists would jumble together to disgrace the best who were as some of their own Writers e.g. Sanders lib. 7. de vis Monar say A portion of the Henricians that is of the Emperor Henry's Heresie that held the Pope's false usurping Excommunications were to be contemned not as from Henry their Teacher that is they were Royalists and against the Pope's ruling the abused world by the Cursing way § 182. To this Council Crab and Binnius have annexed a voluminous Appendix of Decrees of which many are notable As that no Bishop may suspend a Presbyter without the judgment of his Chapter That a Perjured Clergy-man is to be perpetually deprived and may not govern a Church That in case of ambiguity of words we must have recourse to the common understanding of them with divers others § 183. Alexander dying Lucius the 3d is the first chosen by the Cardinals according to Alexander's Lateran Council as is aforesaid And to perfect the Papacy having got the choice of the Bishop out of the hands of the Clergy and People of Rome his Flatterers next persuade him to put down the Order and Name of Senators which attempting his Party by the Cities insurrection had their eyes put out and the Pope forced to leave the City and at Luca while he provoked Princes to send Soldiers to Ierusalem and Asia he dyed § 184. CCCCXXX One Council this Pope had at Verona as they say where the Emperor Frederick met him and sollicited him to restore all the Bishops and Clergy deposed that had adhered to him and the Anti-Popes The Pope consented but said he could not do it without another Council By which it appeareth that this at Verona was no true Council § 185. Urbanus the 3d is next Pope called Turbanus as an Incendiary by Ab. Ursspergens but better
reputed taken for believers so they publickly take an oath for the defence of the faith that they will study in good earnest to exterminate to their utmost power from the lands subject to their jurisdiction all Hereticks denoted by the Church so that every one that is henceforth taken into any power either spiritual or temporal shall be bound to confirm this Chapter by his oath But if the temporal Lord required and warned by the Church shall neglect to purge his countrey of this Heretical filth let him by the Metropolitane and other Comprovincial Bishops be tyed by the bond of excommunication And if he contemn to satisfie within a year let that be signified to the Pope that he may denounce his vassals thenceforth absolved from his fidelity or allegiance and may expose his countrey to be seized on by Catholicks who exterminating the Hereticks may possess it without any contradiction and may keep it in the purity of faith saving the right of the principal Lord sobeit he himself put no obstacle hereto nor oppose any impediment The same Law notwithstanding being kept about them that have no principal Lords And the Catholicks that taking the badge of the Cross shall gird themselves for the extermining of Hereticks shall enjoy that indulgence and be fortified with that holy priviledge which is granted to them that go to the help of the holy land And we decree to subject to excommunication the believers and receivers defenders and favourers of Hereticks firmly ordaining that when any such an one is noted by excommunication if he contemn to satisfie within a year let him thenceforth be ipso jure made infamous and not be admitted to any publick Offices or Councils nor to chose any to such nor to be a witness and let him not have power to make a Will nor to witness nor have succession to any inheritance And no man shall be compelled to answer him in any business or suit but he shall be compelled to answer others And if he be a judge his sentence shall be void and no Causes shall be brought to his hearing If he be an Advocate his plea or defence shall not be admitted If a Register the instruments made by him shall be of no moment at all but be damned with the damned Author And the like we will have observed in the like cases But if he be a Clergyman let him be deposed from all office and benefice that as he is in the greater fault the greater vengeance may be exercised on him And if any after such are marked by the Church shall contemn to avoid them let them be smitten with the sentence of excommunication till he give due satisfaction And let no Clergyman give such pestilent persons the ecclesiastical Sacraments nor presume to give them Christian burial nor receive their alms or offerings otherwise let them be deprived of their offices and never be thereto restored without the especial indulgence of the Apostolick seat And so the Regulars on whom this shall be inflicted that their priviledges be not kept in that Diocess in which they presume to commit such excesses And because some under pretence or form of Piety denying as the Apostle saith the virtue or power thereof challenge to themselves the authority to preach when the same Apostle saith how shall they preach unless they be sent Let all those be tyed with the bond of excommunication who being prohibited or not sent do presume publickly or privately to usurp the office of preaching without authority received from the seat Apostolick or the Catholick Bishop of the Place And if they speedily repent not let them be punished with other competent punishment And we moreover add that every Arch-bishop or Bishop by himself or his Arch-Deacon or fit honest persons shall twice or once in a year go about his parish where Fame saith that Hereticks dwell and shall there compel two or three men of good testimony or if he see fit the whole neighbourhood to swear that if they know any Hereticks there or any that seek secret conventicles or that differ in life or manners from the common conversation of the faithful he will study to tell them to the Bishop And let the Bishop himself call the accused to his presence who unless they purge themselves of the guilt objected or if after purgation made they relapse into the former perfidie shall be Canonically punished And if any of them refusing by damnable obstinacy the bond of an oath will not swear let them be for this very thing reputed Hereticks We will therefore and command and stritcly command in the vertue of obedience that the Bishop do watch diligently through their Diocess for the effectual execution of these things if they will Escape Canonical revenge And if any Bishop be found negligent and remiss in purging his Diocess from the leaven of Heretical pravity when this appeareth by certain signs let him be deposed from his Episcopal office and another fit man be substituted in his place who will and can confound heretical pravity The 4th Chap. is against the Greeks for rejecting the Roman Pope and and so far abhorring the Latines that if Latine Priests did but celebrate at their Altars the Greeks would not use them again till they had washed them as being defiled yea they rebaptized those that the Latine Priests baptized the world did not then obey the Pope how insolently soever be trod on the divided Princes of the West by the conspiracy of their Prelates And here he was used in his kind and hereticated and excommunicated and cursed as he did by others The 5th Chap. was to confirm the old Patriarchate on condition they receive the Pall from the Pope and swear fidelity and obedience to him and make those under them to do the like O daring challenge and innovation And yet Chap. the 9th they grant that diversity of Rites by Bishops of their own languages and customs be used so they will but be the sworn vassals of the Pope And yet Cap. 8 in their direction for inquisition even this Council decreed that the accused be admitted to speak for himself and not only the words of the witnesses but their names also to be told him and published and the exception and replyes admitted lest by suppressing their names men be emboldned to defame and by excluding exceptions emboldned to swear falsly Because the supposed Hereticks got ground by preaching the Cap. 10. decreed the setting up of Preachers instead of the Bishops or to help them because they wanted ability or time The 13. Cap. was to forbid making any more new Religions there were so many made in their Church before The 17. Cap. was against Bishops that sate up feasting drinking or prating till after midnight and lie in bed the next morning and come not four times in a year to Mass and then talk with Lay-men at the time of worship Cap. 43. forbids all Clergy men that have
them what good they had done the City For when they came thither they found three or four bawdy houses but at their departure they left but one But this one reached from the East Gate of the City to the West gate § 194. The Pope returneth into Italy and seeketh to get men to ruine Conrade the late Emperor Fridericks Son The King of Englands brother Richard is first invited but deniâ—d due help and refuseth King Henry the third himself at last is drawn in and furnisheth the Pope with a great deal of money and the Croisado Soldiours are turned against Conrade from the relief of Palestine Bitter accusations against him are published by the Pope which Conrade answereth He and Robert Grosthead the famous Learned holy Bishop of Lincoln dying near together the Pope biddeth all that belong to the Church of Rome to rejoyce with him because these two their greatest enemies are gone And if such wise and holy men as this Bishop were numbered with the enemies of the Pope we may conjecture what he was and did and whether all the Christian World were then his Subjects and whether Rome then needed reformation § 195. But though the King of England had so far served him it was not enough Nothing less than all would serve as Matth. Paris tells us when the King would yet be King and did not fully obey the Pope which he manifested in his rant against this rare and excellent Bishop of Lincoln the occasion of which I think well worthy of our recital as it is in Matth. Paris Anno 1453. pag. 87â— 872. A credible Monk though oft reviled by Baron and Bin for telling truth This Bishop was one of the famousest men in the whole world for knowledge piety and justice The Pope had sent him an order as saith Matth. Paris he often did to him and other English Bishops to do somewhat which the Bishop judged to be unjust It was not so bad as an interdict to silence Christs Ministers but whether it was the promoting of bad Ministers or hindering or excommunicating good men some such thing it was as you may see by what followeth The Bishop writeth a Letter to the Pope and Cardinals in which he tells them That he would obey the Apostolical precepts but that was not Apostolical which was contrary to the doctrine of the Apostles Christ saying he that is not with us is against us And that cannot be Apostolical that is against Christ as the Tenour of the Popes Letters were His non obstante so often repeated shewed his inconstancy and his blotting the purity of the Christian Religion and perturbing the peace and quiet of Societies a torrent of audaciousness procacity immodesty lying deceiving hardly believing or trusting any one on which innumerable vices follow And next after the sin of Lucifer which in the end of time will be that also of Antichrist the son of perdition whom the Lord will destroy with the Spirit of his mouth there neither is nor can be any other sort of sin so adverse and contrary to the doctrine of the Apostles and the Gospel and so hateful detestable and abominable as to kill and destroy souls by defrauding men of the care of the Pastoral office and Ministry which sin those men are known by the most evident testimonies of the sacred Scripture to commit who being placed in power of pastoral care do get the salary of the pastoral office and ministry out of the milk and the fleece of the sheep of Christ who are to be quickened and saved but administer not to them their dues For the very not administring of the Pastoral ministeries is by the testimony of Scripture the killing and destroying of the sheep And that these two sorts of sins though unexpectedly are the very worst and beyond all comparison exceed all other sort of sin is manifest by this that they are in the two existent foreâ—aid things though with disparity and dissimilitudes directly contrary to the best things And that is the worst which is contrary to the best And as for these sins as much as in them lieth one of them is the destruction of the Godhead it self which is superessentially and supernaturally best and the other is the destruction of that conformity and deiâ—ication of souls by the gracious participation of the Divine beams which is the best thing essentially and naturally And as in good things the cause of good is better than the effect so in evils the cause of evil is worse than the effect is manifest that the introducers in the Church of God of such most mischievous destroyers of holy formation and deification in the sheep of Christ are worse than the destroyers or murderers themselves the nearer to Lucifer and Antichrist and in the greater degree of mischief or priority by how much the more superexcelling and by the greater and diviner power given by God for edification and not for destruction they were the more bound to exclude and extirpate such most mischievous murderers or destroyers from the Church of God It cannot be therefore that a holy Apostolick Seat to which all power is given by our Lord Iesus Christ the holy of holies for Edification and not for destruction as the Apostle testified should command or require any thing that bordereth on or tendeth towards so hateful detestable aud abominable a thing to Iesus Christ and so utterly pernitious to mankind or by any way endeavour any thing that tendeth thereunto For this were either a defection or a corruption or an abuse of Christs own power which is evidently most holy and most full or it were an absolute elongation from the Throne of the Glory of our Lord Iesus Christ and the next sitting together of the two foresaid Princes of darkness and of hellish punishments in the chair of pestilence Nor can any one with unspotted and sincere obedience who is a subject and faithful to that same Seat and not by schism cut off from Christ and that holy Seat obey the said mandates and precepts or any endeavours whatever and whensoever they come yea though it were from the highest order of Angels but must necessarily contradict them and rebel with all his strength or power And therefore Reverend Lords from the duty of obedience and fidelity in which I am bound to both the parents of the holy Apostolick Seat and from the Love which I have to Vnion in the body of Christ with it I do only filially and obediently disobey contradict and rebel to the things which in the foresaid Letter are contained and specially because as is before touched they do most evidently tend to that sin which is most abominable to our Lord Iesus Christ and most pernitious to mankind and which are altogether adverse to the Sanctity of the holy Apostolick Seat and are contrary to the Catholick Faith Nor can you discretion for this hint conclude or decree any hard thing against me because all my
contradiction and action in this matter is neither contradiction nor rebellion but the filial honour due to the Divine Father and of you Briefly recollecting all I say the sanctity of the Apostick Seat can do nothing but what tendeth to edification and not to destruction For this is the plenitude of power to be able to do all to edification But these things which they call provisions are not to edification but to most manifest destruction Therefore the blessed Seat of the Apostle cannot accept them because flesh and blood hath revealed them which possess not the things that are of God and not the Father of our Lord Iesus Christ who is in Heaven § 196. When the Pope heard this Letter saith Mat. Paris p. 872. Not containing himself through wrath and indignation with a writhin aspect and a proud mind he saith who is this doting old man deaf and absurd who boldly and rashly judgeth my doings By St. Peter and St. Paul if our innate ingenuity did not move us I would precipitate him into so great confusion that he should be to the whole World a Fable a Stupor an example and a prodigy IS NOT THE KING OF ENGLAND OVR VASSAL AND I SAY MORE OVR SLAVE WHO CAN WITH OVR NOD IMPâ—RISON HIM AND ENSLAVE HIM TO REPROACH These things being recited among the Cardinal brethren with much ado asswaging the rage of the Pope they said to him It is not expedient O Lord that we decree any hard thing against this Bishop himself For that we may confess the truth the things are true which he speaketh We cannot condemn him He is a Catholick Yea a most holy man more religious than we are more holy and excellent than we and of a more excellent life so that it is believed that there is not among all the Prelates a greater no nor any equal to him This is known to the whole Clergy of France and England Our contradiction will not prevail The truth of this Epistle which perhaps is already known to many may stir up many against us For he is esteemed a great Philosopher fully learned in Greek and Latine a man zealous for justice a Reader of Theology in the Schools a Preacher to the people a Lover of chastity a persecutor of Simonists These words said the Lord Aegidius a Spanish Cardinal and others whom their own Consciences did touch They counselled the Pope to wink at all this and pass it by with dissimulation lest tumults should be raised about it especially for this reason that IT IS KNOWN THAT A DEPARTVRE WILL SOMETIME COME so far Mat. Paris § 197. Yet neither this Bishop nor the Historian flattered Princes but both of them sadly lament the oppression and other sins of King Henry And the Bishop commanded his Presbyters to denounce excommunication against all that should break the Magna Charta the Charters heretofore granted foreseeing saith Mat. Paris what the King would do And he sharply reprehended the Fryar Minors that would not tell Great men of their sin when they had nothing to lose Cantabit Vacuus c. having chosen poverty that they might be freer from hindering temptations § 198. When he lay on his death bed at Bugden in Huntingtonshire he told Ioh. Aegidius his learned friend that he took them for manifest Hereticks that did not boldly detect and reprove the sins of great men and thereupon reprehended and lamented the sins of Prelates but especially the Roman reciting their putting unworthy and bad men into the Pastoral office for kindred or friendship sake The third day before his death he called to him many of his Clergie and lamenting the loss of souls by Papal avarice groaning he said Christ came into the world to win souls Is not he then deservedly to be called Antichrist who feareth not to destroy souls God made all the World in six dayes but to repair man he laboured above thirty years And is not a destroyer of souls then judged an enemy of God and Antichrist c. Next he goeth on to shew how sinfully the Pope by his non obstante overthrew even the rights that his Predecessors had granted vainly pretending that they bind nothing because par in parem non habet potestatem and what evils to the Churches he had done and addeth I saw a Letter of the Popes in which I found inserted that they that make their Wills or that undertake the Crâ—isado and to help the holy land shall receive just so much indulgence as they give money c. And so goeth on naming his imposing men that cannot preach or strangers of other languages as Pastors on the people and his covetous and greedy devouring all the wealth he could get concluding Ejus avaritiae totus non sufficit orbis Ejus luxuriae Meretrix non sufficit omnis And that he drew Kings in for his own ends making them partakers of the prey Prophecying that the 〈◊〉 will not be freed from Egyptian servitude but by the mouth of 〈…〉 These things are small but worse will follow within three years sighing and weeping out these words his speech failed him and he died And ibid. Mat. Paris saith that the same night that he died wonderful Musical sounds and Ringings were heard near in the Air by several friars and by Fulk Bishop of London then not far off who said when he heard it that he was confident their reverend Father Brother and Master the Venerable Bishop of Lincoln was passing out of the World to Heaven The Bishop being dead the Arch-Bishop of Canterbury and the Dean and Chapter of Lincoln fell out in striving who in the vacancy had the power of giving Prebends wherein the Arch-Bishop by Power utterly oppressed them And M. Paris p. 880. affirmeth that Miracles were done after the death of this Bishop by his virtues at Lincoln and yet confesseth some of his faults and his sharp thundring against Monks and Nuns c. § 199. The same Author tells us p. 883. anno 1254. that the Pope was so unmeasureabley wrathful against this holy Learned Bishop that when he was dead he would have taken up his bones and cast them out of the Church and purposed to precipitate him into so great infamy that he should be proclaimed a Heathen a rebel and disobedient to the whole world and he commanded a Letter to that purpose to be written to the King of England knowing that the King would be mad enough against him and ready enough to prey upon the Church But the next night the said Bishop of Lincoln appeared to him in his episcopal attire with a severe countenance an austere look and terrible voice he came and spake to the Pope that was restless in his bed pricking him in the side with a violent thrust with the point of his pastoral staffe which he carried and said miserable Pope Senebald Dost thou purpose in disgrace of me and the Church of Lincoln to cast my bones out of the
Church Whence did this timerity befal thee It were better that thou advanced and honoured by God should honour those which are zealous for God even when they are dead Henceforth God will give thee no more power over me I wrote to thee in the spirit of humility and love that thou shouldst correct thy many errours But with a proud eye and a bewitching heart thou hast despised wholesome warnings Wo to thee that despispest Shalt thou not be despised And the Bishop Robert departing striking as with a lance the Pope who when as is said he was pricked groaned aloud he left him half dead and with a mournful voice groaning with sighs His Chamberlains hearing him being astonished asked him what the matter was The Pope answering with sighs and groans said The terrours of the night have vehemently troubled me nor shall I ever be well again as I was Oh alas how great is the pain of my side A ghost hath pierced me with a lance An he neither eat nor drank that day feigning that he was inflamed with feavours that streightened his breath And Gods revenge and wrath did not so leave him Not long after the Pope not sensible of Gods warnings by his Servants but setting about warlike and secular matters he prospered not in them though he laid out great care and labour and cost But Wars yea the Lord of hosts being against him his army which at great charges he had sent against the Apulians under the conduct of his Nephew William being scattered conquered and confounded perished with their Captain mortally wounded They say there were there slain of Souldiours and valiant stipendiary's of the Pope four thousand men And the whole Countrey of the Romans lamented the shedding of so much Christian blood The Pope then went to Naples though weakened as with a plurisie in his side or as wounded with a lance And Cardinal Albus physick could not help him For Robert of Lincoln spared not Sinâ—bald of Genoa And he that would not hear him warning him when alive felt him peircing him when dead Nor did the Pope ever after enjoy one good day till night nor one good night till day but sleepless and molested Thus M. Paris § 200. M. Paris p. 896 anno 1254. saith that Henry the third of England obliged himself and his Kingdome unjustly to the Pope under pain of being disinherited to pay all the treasure which the Pope should lay out in his War for the King that is to have made him King of Sicily And that the Pope having no mercy on England prodigally wasted its money but those vast sums got by rapine were all lost § 201. The same Author saith p. 897. that when Pope Innocent lay dying after the stroke of the Bishop of Lincoln and the loss of his Army and his followers lay crying about him he opened his dying eyes and said what do you mourn for you wretches Do I not leave you all rich what would you have more And so he died § 202. CCCCXLIV Anno 1245. Innoncent calls a Council called General their 13th Approved at Lyons of 140 Bishops where he heaped up accusations against the Emperour whom Thaddaeus his agent defended And at last pronounced himself an excommunication and deposition absolving all his Subjects from their Oaths and Allegiance and excommunicating all that should own and help him Here you see that more than one of their approved General Councils are for Rebellion and perjury and the Popes deposing Christian Emperours In the same Council sad Complaints were made from England of the pillaging or woful impoverishing of the land by the Pope and King but the Pope heard all silently and would give no answer § 203. At this Council the Pope importuned the Electors to choose another Emperour some refused and stuck to the Emperour saying that it belonged not to the Pope to make or unmake Emperours Others obeyed him and set up Henry of Hassia But the Emperour while he lived kept up his possession so far as to make the Pope repent and saith Trithemius was a weary of his life But all Germany Italy c. were confounded by the schim or contention one half as is aforesaid called Guelphes following the Pope and Henry the other called Gibelines cleaving to the Emperour Frederick to the shedding of abundance of Christians blood and the desolation of Countreys and the shame of Papal tyranny § 204. Anno 1254. Alexander the 4th was Pope Matth. Paris tells us of a terrible dream that he had of Pope Innocents damnation or misery But the fault of his writing is that he was too credulous of dreams and visions He tells us also of twenty Miracles done at Lincoln for the sake of the late Bishop Robert And that at a Parliament in London the greatest which hath been seen all the Nobles Ecclesiastical and Civil demanded of the King that the choice of the Lord Chief Iustice the Lord Chancellor and the Lord Treasurer should be in the Parliament or their common Council as of old was usual and just and that they should not be removed without notorious faults which the Kings secret Councellours perswaded him to deny Prelates and Nobles being grieved by exactions express it c. § 205. Here the said Monk Matth. Paris exclaimeth O the steril solicitude of the Roman Court their blind ambition Though holy yet often deceived by the Council of bad men Why dost thou not learn to moderate by the bridle of discretion thy violence being taught by thing past and so often chastised by experience In thy losses we are all punished c. Thou now endeavourest to make two German Emperours which must cost inestimable treasure whence soever taken and both uncertain of the dignity c. § 206. At that time the Lords and Prelates of England crying out of the King Hen. 3d. as false and oppressive and pillaging Churches and People to maintain his profuseness the Bishop of Hereford laid a Plot which the King accepted that getting the hands and seals of a few Bishops he would go to Rome and get power from the Pope to gather the King as much money as he needed So to Rome he went and there found the Pope in great grief and care himself for money to pay vast debts that his Wars had cost him The Bishop told him that the King who had engaged his Kingdom to be forfeited if he paid not the Popes debts would help him to money if he would be ruled by him and write to the Bishops and Churches to grant the King such help as they could well do The Pope gladly gave leave to the Bishop to write what he would And home he went and Eustandus a Legate was sent from Rome to see all done saith M. Paris p. 911. anno 1255. The Legate was prepared and ready in all things to the destruction of all England to obey the will of the King which was tyrannical and to bind the oppressed contradictors in the
bonds of Anathema Rustandus cometh with the Arch-Bishop of Canterbury and the Bishop of Hereford is empowred by the Pope to gather moneys for the Pope or King A Parliament is called at Westminster They refuse and go home The Popes Letters press the Collection A Council of Bishops is called at London so much money is demanded saith M. Paris as would have enslaved or undone all the Kingdome The Bishop of London protested he would lose his head rather than consent The Bishop of Worcester said he would be hang'd first The rest follow them The King is angry and threatneth The Earl Marshal in anger when the King called him Traytor answered thou liest I never was a Traytor nor will be The King threatned to send men to thresh out his corn and fell it to humble him The Earl told him if he did so he would cut off the threshers heads and send them him some interposed for the time The Lords refused to meddle with the Kingdomes business or to impoverish themselves and were dissolved Rustandus again Congregateth the Bishops at London They did nothing again saith M. Paris too boldly p. 917. Si enim sive juste sive injuste per dictum Magistrum Rustandum suspendâ—retur quis vel excommunicaretur Rex quasi Leo in abscondito quaerens quem devoraret post 40 dies omnia direperit infiscata Papa Rex vâ—lut Pastor Lupus in ovium exterminium confoederati omnibus ruinam minabantur And then saith he like blind men groping for the wall the Council were divided and as English men are used to do every one shifteth for himself or seeketh to save himself Tithes are now paid by the Clergy to the Laity They are granted for the Magna Charta which was not kept They are granted as for the holy land and turned against Christians in Apulia Many lies and false oaths are imposed saith M. Paris p. 919. The next year the Clergy were called again 1256. Rustandus the Legate said All Churches are the Popes Leonard the Prolocut râ— answered yes to defend not to enjoy and appropriate as we say All things are the Prince's that is to defend and not to disperse And this was the intent of the founders The Legate angry at this answer commanded that henceforth without a Prolâ—cutor every man should speak for himself that they might be known which astonished and silenced all He commanded them to subscribe a Lie that they had received such sums of money of forreign Merchants and Vsurers which they said it waâ— good Martyrdome to die for the refusing of Pag. 920. Here is annexed by M. Paris A charter of King Iohn confirmed by Pope Innocent 3d. ordering that all Bishops be freely elected without the Kings hinderance by the Church vacant and cursing all that otherwise come in pag. 921. § 207. At that time the Romans imprisoned a great Citizen Beaucales for his justice The Bononians detain many Romans pledges for him The Bononians are interdicted sacred things but they yield not till Beaucalco is delivered M. Paris anno 1256. The Letters of Pope Alexander and his many exactions see farther in M. Paris this year § 208. Anno 1257. saith M. Paris some went to Rome for the Bishoprick of Ely and the Church of St. Edmunds and gave and promised so vast sums of money as astonished men with wonder Whereupon the Pope made a new Law that every Elect Bishop should come personally to Rome hoping to have the like prey from others § 209. Anno 1258. saith M. Paris p. 910. The Pope that claimed the Kingdomes of the World was mastered in Rome by the foresaid Senator Braucaleo who being delivered from Prison was beloved of the people executed the Malefactors and his enemies forced the Pope to stay his excommunication and humble himself and beg his mercy § 210. The same year the Pope pretends anger to the King of England for not temperating his excesses and threatneth to excommunicate him The King is afraid and sends him money and stops his mouth p 910. § 211. Against the Parliaments will the King again hearkeneth to the Pope that offereth now the Kingdome of Apulia to Edmund his younger Son as he did before to Edward the Elder But the Parliament denieth him money which he screweth from the Abbeys and Churches § 212. saith M. Paris Sewale Arch-bishop of York now died a Martyr though without blood as many do having constantly fought against the Tyranny of the Roman Court oppressed by the Pope wrote earnestly as Rob. of Lincoln had done to the Pope to cease his tyranny In his sickness sath M. P. he called for water which was fetcht out of the Well and it was turned into excellent Wine p. 969. § 213. How the Parliament of Barons at Oxford this year 1258. entered their Confederacy and resolution to stand against the King for their Liberties Charter and Justice M. Paris p. 972 and many others tell you And p. 974 how the Londoners joyned with them and how many of the Lords were poysoned § 214. Braucaleo the Roman Senator having humbled the Pope pull'd down the Castles of the Tyrants and Rebels put to death the kindred of many Cardinals and died The Pope forbade the Citizens choosing another without his consent They laugh at him and choose Braucaleo's unkle M. P. p. 984. § 215. This Pope Alexander of whom M. Paris speaketh so much evil saith Binnius post obitum suavem sui memoriam reliquit dying 1260. And Plâ—tina praiseth him in whom you may see more of his life and Wars against Maufred c. § 216. Next cometh Vrban 4th Patriarch of Ierusalem of whom no great matters are recorded He ordained Corpus Christi day 217. Next cometh Clem. 4th a French Lawyer a Widdower and then Bishop His first good work was to go to Perusium in the habit of a beggar His life is praised by Platina Onuphius Binnius c. How he made a Frenchman Charles King of Scicily and Apulia and how Maufred was kill'd and conquered c. I need not trouble the Reader in reciteing § 218. CCCCXLV In his daies Canisius hath found a small Council at Vienna for reforming some things in the Clergy Bin. p. 1492. § 219. Next cometh Gregory 10th But the Seat was vacant first almost three years So long the Church of Rome was extinct if the Pope be an essential part as they would have him even of the Universal § 220. CCCCXLVI In his time a Council at Lyons called the the 14th Universal approved one by them was held in which the poor Emperour of Constantinople Michael Paleologus being in danger at his wits end came in person to flatter the Pope in hope of help There also was decreed the shutting up of the Cardinals at Elections for fear of vacancies as had happened by discord and delays The Pope interdicted the Florentines because the Guelphes refused to receive the Gibelines which quarrel still cost bloody Wars Rodulph is made Emperour
limina Apostolorum that is himself A terrible Earthquake made him for fear set up a hut of boards in an open Meadow lest the houses should fall on him He digg'd up the body of one Hermane that had twenty years been honoured as a Saint and burnt it as a Hereticks He sent a Bishop to Philipâ— King of France to intreat him to go fight in Palestine and threatened him when he could not intreat him The King imprisoned the Bishop The Pope sent to require him to release him saying openly that the Kingdome of France was divolved to the Church for the contumacy of Phillip and his violating the Law of Nations and bid him Anathematize him and absolve all Frenchmen from the Kings Oath The King let go the Bishop but forbad all his Subjects going to Rome or sending any money thither and not enduring his insolency he assembled his Nobles and declared the Popedome void by Usurpation and unjust enterance of Boniface and appealed to a Council He Coyned money with this Inscription Perdam Babilonis nomen The Pope called a General Council where he gave the Kingdom of France to Albert the Emperour Anathematizing the King The King would not play with him but sends Sciarra and Nogarete to Italy to proclaim his Appeal But Sciarra in a mean habitâ— gets together many friends that the Pope had oppressed and surprizeth him in his Fathers house breaketh open the doors carrieth him from Avignia to Rome a Prisoner where the thirtieth day he died of grief of whom saith Platina Thus died Boniface who endeavoured more to put terrour than Religion into Emperours Kings Princes Nations and People and to give Kingdomes and take them away to expel men and reduce them at his pleasure unspeakably thirsting for gold which way ever to be gotten Let all Princes Ecclesiastical and Secular saith he learn by this mans example to go before the Clergy and people not proudly and contumaciously as he did but holily and modestly as Christ and his disciples and true imitators and choose rather to be loved than feared from whence the ruine of Tyrants deservedly cometh § 235. Anno 1297. CCCCLII Bin. saith a Council Lugdunense decreed that Princes should not tax their Clergy nor the Clergy pay them without the Popes Consent § 236. Anno 1302 CCCCLIII The Popes General Council at Rome excommunicateth the King of France as aforesaid His Army follow their Captain Pope § 237. Benedict the 11th alias the 10th alias the 9th is next chosen Pope much praised who excommunicated Sciarra and absolved King Philip and died before nine Moneths § 238. Anno 305. Entreth Clemens the 5th the Bishop of Bourdeaux who called the Cardinals to France and setled the Popes Court there where it continued seventy years till the Church and great buildings at Rome were desolate and ruinous saith Platina In his time Albert the Emperour was kill'd by his Nephew Italy confounded by Wars The Pope curseth and interdicteth the Venetians the Florentines the Lucenses Requireth the new chosen Emperor of Luxemburge to come to Rome for Coronation He entereth Italy some Cities fight against him some yield At Rome demanding money they resist and it cometh to force and he is driven back After many bickerings and Cities taken he dieth as is said saith Plat. Poysoned in the Eucharist by a Monk Two fight for the Empire Lodovic Bavour and Frederec Austriae Lodovicus conquereth and maketh himself Emperour Clement burneth two as Hereticks maketh P. Caelestine the 5th a Saint writeth his Clementinus and dieth and again there was no Pope for two years three months and seventeen dayes § 239. CCCCLIV A Council at Saltzburge to get money Tenths for the Pope § 240. CCCCLV Another there Anno 1310. declaring some penalties § 241. CCCCLVI Another at Mentz to extirpate the Templats where some of them rusht in and appealed to the next Pope protesting they were killed and burnt wrongfully without being heard speak for themselves § 242. CCCCLVII But the great Council called by them the 15th General Council approved was at Vienna near France on this occasion King Philip having got the Popedome for Clem. the 5th made him promise to condemn Pope Bonif. the 8th and all his Acts When he had possession he found himself in a streight and Nicholas Cardinal Pratensis advised him to please the King with the hopes that a General Council would do it most effectually and to get the Council out of his Country and power which being done the Council frustrated the Kings expectations The King accused Pope Boniface of Simony Heresie and Perjury in forty Articles His crimes were not denyed but they justified him to be a true Pope and found him not an Heretick In this Council the Templars were condemned and put down and their Lands given to the Ierusalem Hospitalers or Knights of Rhodes which they say King Philip thought to have got some say the Templars were falsly accused of Heresies and the Masters and others burnt Others say truely The most probable is that some particular Men of them no new thing among Soldiers committed many Villainies and the rest suffered for their sakes In this Council the Heresies of Petrus Ioanâ—is a Disciple of Abbot Ioachim were condemned which were three 1. That the rational Soul as rational is not the form of humane bodies 2. That habitual grace is not infused in Baptism that is alwayes and to Infants 3. That Christs side was pierced with the Launce before he was dead In this Council the Fratricelli and Dulcinists were Condemned and also eight Heresies of the Beguines and Beguards which were these all for perfection which Quakers and some Fryars now seem to be too much for in profession as we all are in desire 1. That man in this life may get such a degree of perfection as that he may become impeccable or sinless and so to rise to no higher a degree of grace Else say they if one might still increase he might grow better than Christ. 2. That when one hath atteined that degree he ought not to fast or pray Because then sensuality is perfectly subject to the Spirit and reason so that a man may then freely grant his body what pleaseth him 3. That they that have got this degree of perfection and the Spirit of liberty are not subject to humane obedience nor bound to any precepts of the Church for where the Spirit of the Lord is there is liberty 4. That thus a man may get final beatitude in all degrees in this life as well as in that to come 5. That every intellectual nature is naturally blessed in it self and the soul needeth not the light of glory for the seeing and enjoying of God 6. That to exercise virtues is a note of imperfection 7. That to kisse a Woman is sin because nature needs it not but copulation is not because nature requireth it when one is tempted 8. That one ought not to rise and to reverence at the elevation of
both to summon a Council they cunningly would not agree of the place and so forced the doing it without them § 265. CCCCLXVII To put a shew on the business Greg. calleth a Council at Aquileia whether by long delays he creepeth with a few to do nothing § 266. CCCCLXVIII And the other Pope Bened. 13. Anno 1409 also calleth his Council in Arragone of his Subjects which calleth it self a General Council and pronounce him the true Pope and no Schismatick or Heretick and Greg. to be the Usurper but exhort him to endeavour Unity § 267. CCCCLXIX The two Popes giving no better hopes some of the Cardinals of both sides slipt from them and by the Countenance of the Florentines and King Ladislaus chose Pisa for a General Council where they met and summoned both the Popes who scorned them and they deposed them both as Hereticks and Schismaticks saith Binius forbidding all Christians to obey them and they chose a third Alexander 5. and the two old ones kept up still and so there were three Popes at once § 268. An. 1409. Alex. 5. is chosen much commended but died in eighteen Months some say saith Antoninus poysoned by a Clyster But to shew himself a Pope in that little time he deposed King Ladislaus and gave his Kingdome to Lewis Duke of Anjou § 269. Balthasar Cossa is next chosen called by some Ioh. 21. by others 22. by others 23. and by Platina Ioh. 24. so little are they agreed of their succession Platina saith the Cardinals of Greg. were yet poor and he hired them with Money to Create him He got Sigismund King of Bohemia chosen Emperour and would have had the Council to be at Rome Italy continued still in blood the Popes having parcelled it into so many small Principalities to secure it against the Emperours no part of the whole World lived from Age to Age in such continual War and confusion This Pope saith Onuphrius Panvinus viz. fuit bello armis quam Religioni aptior utpote qui neque fidem norat neque Religionem rebus profanis magis quam Divino cultu accommodatus How he was accused deposed imprisoned how the other two Popes Greg. 12. and Bened. 13. were all deposed with him and Martin 5. chosen the next Chapter sheweth CHAP. XIII The Council of Constance Basil and some others § 1. CCCCLXX AN. 1414. the Council of Constance was called by the means of the Emperour Sigismund and the consent of Pope Iohn who the more trusted the Emperour because he had promoted him There were then three Popes Bened. 13. in France whom the Kingdomes of France Spain Arragon England and Scotland followed and Greg. 12. and Iohn 23. at Rome that divided the rest of the Papalines It was not certainly to represent the Trinity but to profane the Name and abuse the Kingdome of the blessed Trinity Oct. 28. P. Iohn called by them Sanctissimus Dominus Noster entereth the City Nov. 5. The Pope began the Council Nov. 16. was the first Session the Pope speaking to them and his Bull being read shewing that he would have had the Council at Rome but the miserable case of Rome by contention and confusion hindering it was agreed with the Emperour to be at Constance commanding to be there for the peace of the Church and appointing a Weekly Mass to be said for obtaining Gods blessing and pardoning a years penance for every Mass to every Mass-Priest that said it exhorting all to fasting and prayer for good success charging them to look after Errours especially those that rose from one Iohn Wickliff and also to reform the Church c. March 2. 1415. The Pope took an Oath for the peace of the Church to lay down his Popedome if the other two Popes would do the same and the Emperour kist his feet The Cardinal of Florence read these Decrees 1. That the Council was lawfully called 2. That it will not be dissolved by the departure of the Pope or other Prelates 3. That it be not dissolved till the present Schisme be healed and the Church reformed in Faith and Manners in Head and Members 4. That it be not removed but on just cause 5. That the Bishops depart not § 2. In the fourth Session they decreed that the general Council representing the militant Catholick Church hath its power immediately from Christ to which every man of what State or dignity soever though it be Papal is bound to obey in the things that belong to Faith and the extirpation of the said Schism and the general reformation of the Church in head and members 2. That the Pope withdraw not himself or the Officers and if he should or should thunder out Church censures against them or any adhering to the Council they are void 3. That no Translations Promotions or Cardinals be made to the prejudice of the Council 4. That three of each Nations be chosen to judge of departures c. But the Pope fled and sent them word that it was not for fears but for his health § 3. Sess. 5. The Emperor being among them they decreed again the Power of the Council as immediately from Christ which the Pope and all must obey and that the Pope is punishable if he disobey that he is bound to surrender in any case of great and evident profit to the Church that he unlawfully departed that if he will return and perform his promise he shall be safe Next they proceeded to condemn the Books of Iohn Wickliff and to prosecute Iohn Huss Next they applied themselves to the Emperour to reduce the Pope who told them he was in the hands of the Duke of Austria but if they pleased he would write to him or try to fetch him by force c. § 4. Sess. 6. They order the Procuration for the Popes Resignation to be demanded and Process to be made against Iohn Huss and Hierome of Prague A Letter is read from the University of Paris to the Pope to submit to the Council § 5. Sess. 7. They accused Hierome of Prague for not appearing and summoned the Pope promising him safe Conduct sed salvâ Iustitiâ c. § 6. Sess. 8 They condemned Wickliff's Bones to be dig'd up upon 45 Articles instead of 260 which they had gathered Art 1. was 1. That the substance material of Bread and Wine remain in the Sacrament of the Altar 2. The Accidents of Bread remain not without the substance 3. Christ is not identically and really in his proper bodily presence in the Sacrament 4. If a Bishop or Priest live in mortal sin he Ordaineth not Baptizeth not Consecrateth not 5. The Gospel saith not that Christ instituted the Mass. 6. God ought to obey the Devil 7. If a man be contrite aright outward confession is needless and unprofitable 8. If the Pope be a Reprobate and wicked and so a Member of the Devil he hath no power over the faithful given him by any but Caesar. 9. Since Vrban the
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
yet stronger in Vices he made divers Officers purposely to manage his Simony as his Bailiffs for all fat Cathedrals Abbeys Monasteries Priorles and vacant Benefices reserved c. 12. That he charged his Registers to receive all the money before they granted c. 13. That he appointed certain Merchants to put vacant Benefices in the Balance and grant their Petitions that offered most for them 14. He ordered that no Petition for a Benefice be offered him till it were signed by the Refundary who then was to pay it out of his own Estate if he took too little 15. That against God and his Conscience he oft sold his Bulls to Eminent men in which he wrote that they that had Benefices had resigned them to him and that by lying forged Resignation which never was made sold them again for great sums and beggar'd many 16. By this it came to pass that without all difficulty he that gave most carried it And the same course was held in Sacraments Indulgences Dispensations and other Ecclesiastical and Spiritual Gifts 17. That he usually sold the same Benefice divers times over to divers persons or to the same silencing Claims of Right whereby the whole Church was defiled with Simony filled with the unworthy both in higher and lower Prelacies c. 18. That he refused to Confirm those that were Canonically Elected unless even to satiety they glutted him with Money putting the unworthy in their stead and translated men against their wills from their Churches that he might sell them dearer 19. That promising Church-Reformation in the Council at Pisa he called one at Rome and being there publickly admonished being incorrigible by the Devils instinct did worse 20. That he sold for Money Indulgences at the hour of death the Predication of the Cross Absolutions from fault and punishment Concessions of Churches and portable Altars Consecrations of Bishops Benedictions of Abbots Relicks of Saints Holy Orders power in Confession to absolve from sins and Acts that may be ministred only by the Operations of the Holy Ghost for Grace 21. That one Nic. Pistorius a Florence Merchant and the Popes Secretary a Lay married man was made by the Pope his Legate Apostolical sent into Brabant to exact and receive a Subsidy which was the tenth part of the fruit of all Benefices in divers Cities and Diocesses and to excommunicate the refusers by a certain deputed Sublegate and suspend Colledges Covents Chapters c. 22. That he authorized this Nicholas to grant to all persons of each Sex for Money to choose their Confessors that might absolve from fault and punishment by which the Merchant got vast sums of Money seducing the people 23. That all the Premises are known true proved c. 24. That Anno 1412. Ambassadors from the King Bishops and Universities of France admonished him charitably of this scandalous infamous Simony 25. That he amended not by it but did worse 26. That he is defamed of all this in all Kingdomes of the Christian World 27. That he abused Rome and the Churches Patrimony exhausting the people and imbursing it himself by Taxes Gabels c. Many instances are added 28. For these things many Crimes Sacriledges Adulteries Murders Spoils Rapine and Thefts were committed in Rome through his fault 29. It is the common voice opinion assertion and belief that in these and innumerable other evils he is the greatest Dilapidator and Dissipator of the Church Affairs that ever was scandalous to the Universal Church a Witch a Murderer a Killer of his Brethren Incontinent in all things serving the Vices of the flesh of infinite crimes called infamously Balderinus 30. That all this is notorious by common fame repute c. 31. That he hath sold the goods of Cardinals Bishopricks Parishes Colledges Priories c. 32. And this not only in the City about many instances named 33. That he destroyed University Studies by taking the Salaries to himself 34. Besides he laid such burdens on the Parsons as forced them to sell the Church-goods Ornaments and Books 35. That hereby the whole Church was notoriously scandalized 36. The Infamy was so great that Princes and the Emperour besought him to amend 37. Hereupon he promised to amend and to call this Council 38. But he went on and did worse than before 39. He forbad the righting of the injured in judgment 40. That the Bishop of Salisbury and other English Embassadours admonished him to amend and he gave them ill words and threatned and abused them 41. That at Constance he swore to resign for Peace 42. And he promised to submit to the judgment of the Council 43. He bid all say what they would against him 44. He was humbly intreated by the Council to perform his word 45. Yet thought by hiding himself to evade 46. Yet he professed before that he intended not to depart 47. And when the Church longed for peace by the Council he plotted to dissolve the Council and so fled in a disguized habit 48. He fled to Schafhausen and commanded some Cardinals and Bishops to come to him 49. Thence he fled to Lauffenberge and towards Brisac 50. The Council desired his return 51. He denied to answer but fled to Nurenburg to frustrate the Council 52. He is an obdurate sinner and incorrigible Fautor of Schism c. 53. That all this is notorious and the common repute of men 54. And all the premises are the common fame and voice Here somewhat is left out And they begin as anew 1. Declaring his wickedness from his Youth 2. That he is notoriously suspected to have poysoned Pope Alexander and hâ—s Physitian Daniel 3. That he committed Incest with his Brothers Wife and with the holy Nuns and ravished Maids and committed Adultery with Wives and other crimes of Incontinence 3. That he Simonaically sold six Parish Churches in Bononia to Lay men who set Priests in them at their pleasure 4. That for Money he sold the Mastership of the Order of S. Iohn of Ierusalem in Cyprus to a Child of five years old Bastard to the King of Cyprus with the fruits of Vacancies and spoils of the last Master c. 5. That he would not recall this but on condition 1. That the K. of Cyprus should be paid by them that succeeded all the Money back which he gave to the Pope 2. That the Pope should have more six thousand Florins of Gold which the Prior of Rhodes paid and for which the Hospitallers are yet in debt 3. He reserved for the said Bastard the Magistral Chamber worth two thousand Florins 4. That the said Pope Iohn gave Fryar Iacobus de Vitriaco an ancient man and expresly professing the Hospitallers Religion an Absolution from his Vows Rule and habit of Religion and reduced him to a Secular life and Marriage c. for six hundred Ducats Many other Articles I pass by as tedious to be repeated One was That he was a notorious Simoniack and a pertinacious Heretick Another was That often
before divers Prelates and other honest men by the Devils perswasion be pertinaciously said asserted dogmatized and maintained that there is no Life Eternal nor any after this And he said and pertinaciously believed that mans Soul dieth with the body and is extinct as are the Bruits And be said that the Dead rise not contrary to the Article of the Resurrection c. He sent an Epistle to the Emperour to beg mercy c. § 9. Sess. 12. The Articles being shewed the Pope his Answer is recited Viz. That he repented of his filthy departure and ratified all the Councils Process against him and would give no other Answer to their Charge affirming that the Council of Constance was most holy and could not err and was the Pisane Council continued and he would never contradict the Council but publickly confess that he had no right in the Papacy That he would be much pleased that the Sentence against him might be quickly passed and sent him which with all reverence he would receive and as much as in him lay confirm ratifie approve and divulge and did then ratifie approve and confirm all their Process against him and promise never to gainsay them The Council decreed that when the Papacy was void none should be chosen without them and they that attempted it should be punished and the Election be void Next the Definitive Sentence of Deposition was past against him Next they decreed that none of the three present Popes should ever be elected again § 10. Sess. 13. The Council decreed that though Christ after Supper instituted and to his Disciples administred the Sacrament in both kinds Bread and Wine c. And though in the Primitive Church the faithful received it in both kinds c. yet the contrary custome of the Church should be a Law which may not be reprobated without the Churches Authority or changed And to say that this is sacrilegious and unlawful is erroneous and the pertinacious Assertors to be proceeded against as Hereticks that is burnt Thus they take power to change Christs Sacrament and that when they suppose it to be his very blood that they deny men and make it Heresie and death to obey God before them This was the Reforming Council Next they decree that any Priest that giveth the Sacrament in both kinds shall be excommunicated and used as a Heretick even by Secular Power that is burnt § 11. Sess. 14. Carolus de Malatestis recited in the name of Gregory 12. his Renunciation of the Papacy and Greg. approved the Council The Council absolveth all men from his obedience c. confirm some of his Acts require the third Pope to resign and declare him if he refuse a notorious Schismatick and pertinacious Heretick § 12. Sess. 15. After a severe Decree for silence and no contradiction the Articles of Heresie charged on Iohn Huss were read the sum of many is as followeth 1. As Christ is both God and Man so the consecrated Host is the Body of Christ at least in Figure and true Bread in Nature 2. That he declareth to the heretical lyars about the consecrated Host that they can never declare or understand an accident without a subject 3. This is my body is such a figurative speech as John was Elias 4. The madness of feigning an accident without a subject blasphemeth God scandalizeth the Saints and deceiveth the Church 5. It s foolish and presumptuous to desine that the Infants of the faithful are not saved dying without the Sacrament of Baptism 6. The light and brief Confirmation by Bishops solemnized only by the Rites said over was introduced by the Devil and to delude the people in the belief of the Church and that the solemnity and necessity of Bishops may be the more believed 7. Against Oyl anointing Children and the Linnen Cloth as a light Ceremony c. 8. Vocal Confession made to a Priest introduced by Innocent is not so necessary as he defineth He that by thought word or deed offendeth his Brother it sufficeth him to repent by thought word or deed 9. The Priest hearing Confession as the Latines do is grievous and groundless c. A good life is a good sign of a true Minister The ill life of a Prelate substracteth the Subjects acceptation of Orders and other Sacraments and yet in case of necessity they may receive of such piously praying that God will make up himself by these his Diabolical Ministers the work or end of the Office which they are sworn to Ancient persons that despair of children may lawfully marry for temporal commodity or mutual help or to excuse Lust. Words of Marriage de praesenti I take thee for my Wife frustrate words de futuro to another I will take thee for a Wife The Pope that falsly calls himself the servant of the servants of God is in no degree of Evangelical service but worldly and if he be in any order it is in that of Devils serving God more culpably by sin The Pope dispenseth not with Simony being the Capital Simonist vowing rashly to keep a most damnable state That the Pope is summus Pontifex is ridiculous Christ never approved such a Dignity in Peter or in any other The Pope is the Patron of Antichrist not only that single person but the multitude of Popes from the time of the Churches Donation the Cardinals Bishops and other their Complices is the compounded monstrous person of Antichrist And yet Gregory and other Popes that did good in their lives fruitfully repented at last Peter and Clement and other helpers in the Faith were not Popes but Gods helpers to edifie the Church of Christ. That this Papal Preeminence had its rise from the Gospel is as false as that all Errour arose from the first Truth There are twelve Procurators and Disciples of Antichrists the Pope Cardinals Patriarchs Arch-bishops Bishops Arch-deacons Officials Deans Monks forked Canons false Fryars and Questors It s as clear as the light that he is greatest and next Christ in the Church Militant that is most humble most serviceable and most loveth the Church in the love of Christ. He that unjustly possesseth any good thing of God taketh anothers by theft Grace is necessary to dominion He meaneth 1. Not of right before men but God 2. Nor of special grace only I suppose Without the Law of Christ inwarldly Charters and Papers give not ability and justice We must not by gifts cherish a known sinner being a Traytor to God Divers are against temporal power or right in wicked men in mortal sin But I suppose that he meaneth only such a defect as will disable himself before God to receive his approbation and reward but not such as will disoblige th◠Subject or lose his property in foro humano Many more there be that Fryars and the foresaid twelve Orders of Antichrist are not of God and some Philosophical Opinions which how far Huss held them I take this Catalogue for no proof without his words
of Tusculum O what Bishops then had the Church § 20. For all the confirmations of this Council the decrees of a Council being above the Pope are said by most Papists to be unapproved because the Council of Florence and Laterane judged the contrary to be true § 21. Pope Martin found Rome decayed Italy in Wars and at five years end summoned his promised Council at Papia Few came and the plague forced them to remove to Senae when Alphonsus King of Arragon sent Orators to plead the Cause of Bened. 13. whereby Martin for fear of a Schism was fain to dissolve the Council and appointed the next seven years after at Basil not trusting Italy where he had long Wars himself as afterward he stirred up against the Bohemian Hussites after 14 years aged 63 died of an Apoplexy much praised § 22. CCCCLXXI This Concilium Senense we need say no more of § 23. One would have thought that after this stir one more sober Pope should have been chosen Eugenius 4th was the next of whom more after He hath presently a War and much bloodshed in the streets of Rome with the Columnenses Italy is still in Wars The Pope is again assaulted The Romans set up seven agistrates Eugenius flyeth they pursue him with stones he escapeth to Florence leaveth the Castle garded which continued the City-War a while The Emperor coming into Italy he would have resisted but could not who peaceably came and went It were tedious to relate all his and others Wars in Italy Platina and many others do it The Council at Basil beginning he would have removed it to Bononia The Emperour and Council resist and threaten him and he confirmeth it for saith Platina he had scarce breathing time from vexing Wars He recovereth Rome and other places Pulcellus a Leader he hanged when he had pull'd off his flesh with hot Pincers He turneth his War against Alphonsus King of Arragon the City of Preneste he utterly destroyed as rebellious The Council at Basil frightened him but Sigismund dying and Albert D. of Austria chosen Emperour he ventured to call it away to Ferraria Ioh. Paleologus contrived thither in false hope of succour from the West put some Reputation on his Council The Plague drove them to Florence there the pretended Reconciliation of the Greeks and Latines was made of which many Histories speak at large especially the Greek Edition of that Flor. Council The Wars still continued round about him The Council at Basil deposed Eugenius and made Amadeus D. of Savoy a Pious man Pope called Faelix 5. Eugenius held on and yielded not Blood and Murders still filling Italy He died aged 64. An. 1447. making first twenty seven Cardinals c. § 24. CCCCLXXII This great Council at Basil began 1431. and ended 1442. the History of it is too large to be much recited The Bohemians exasperated by the burning of their Teachers and the Popes Excommunications and the Decrees to burn them defended themselves by Arms under Zisca and were usually victorious They were therefore invited to the Synod which they received with tears of joy but for the sake of the case of Huss and Hierome durst not trust their safe Conduct till after the promise of many Princes and the Synod They sent fifteen the Bohemians four daies pleaded their four Articles 1. For the Sacrament in both kinds 2. For correcting and eliminating publick sins or crimes 3. For liberty to preach Gods Word 4. Of the Civil Power of the Clergy Ioh. Ragâ—sinus answered the first calling them Hereticks and others tediously many daies upon one point answered the rest and dispute begat dispute and so some motioned a reconciling Conference But they could not agree and the Bohemians returned and the Council sent many of their Members with them to Prague whom the City received civilly and heard them exhorting them to their Opinions but they still desired satisfaction in their four Articles Many Debates there were and by explication of the terms they came to understand each other and a fair beginning of reconciliation was made but the first Article of the Sacrament in both kinds stuck so that they could not get over it though the Council confessed that they had power to dispense in it But though there be reason enough for all these requeâ—â—s for the opposing publick wickedness for leave to preach Gods Word and for Church-mens forbearing Civil coercive Government unless made the Magistrates Officers yet such reasonable things are hardlier obtained than more disputable matters because flesh and blood worldly interest and the Devil is most against them And of this great famous Council of Bishops after Petitions and some good words and hopeful approaches they could never one of them be obtained but tricks were devised to elude their hopes and inconveniences pleaded that would follow such Concessions the ordinary way of the carnal Clergies hindering Reformation § 25. The first Session being for introduction to shew their lawfulness in the second Session they decreed as did that at Constance that a General Council is above the Pope in matters of Faith Schisme and Reformation And Sess. 3. that the Council may not be dissolved And they admonish the Pope to retract his Revocation and to own and assist the Council After they declare that the Pope may not make Cardinals c. during the Council § 26. Sess. 22. They condemned a Book of Augustinus de Roma a Bishop of Nazareth that had many Phanatick Expressions as that Christ daily sinnetâ— in us because of our Union with him though sinless in himself that only the Elect and not all the Justified are Members of Christ that besides the Union of Love there must be another Union with Christ that the Humane Nature in Christ is truly Christ and the Person of Christ and the Person of the Word that Christ loveth his Humane Nature as much as his Divine that the two Natures are equally lovely that the Soul of Christ seeth God as clearly as the Godhead c. Thus worketh the temerarious mind of man § 27. Sess. 24. There is a Treaty for a more General Council and Union with the Greeks and the place assigned at Basil Avignion or Savoy and to defray the charges money to be gathered of Christians who if they give as much as will keep their houses a Week are rewarded with the pardon of all their sins where the liberality of their Pardons is expounded viz. it is only the pardon of such sins de quibus corde contriti ore confessi fuerint which their hearts are contrite for and their mouths confess and these are pardoned on a further condition that besides this money given they do for a year fast one day every Week more than else they were obliged to do by the Church and if they be Clerks say every such day seven Psalms or a Mass if Laicks seven Pater Nosters and seven Ave Maries And if it had not been for the Bishops might not a
Rome by the Emperour Charles the 5th army under Charles Duke of Bourbon and all the progress of their broils Historians have at large recorded and therefore I shall pretermit § 64. The day before Charles the 5th was chosen Emperour the Senate of Electas chose Iohn Frederick Duke of Saxony but he ingenti animo recusavit refused it and being asked whom he thought most eligible he said none but Charles was fit For this noble mind he was offered 30000 Florens of money which he constantly rejected And when they urged him that 10000 might be given to his servants he said let them that will take it but he that taketh any shall not stay to morrow with me and taking horse went his waies lest they further troubled him Thus saith Erasmus Epist. l 13. â—p 4. I was assured of by the Bishop of Liege that was presenâ—t See Bâ—â—â—â—zar Chronol p. 533. § 65. The Reformation forced the German Bishops to make many reforming Canons at Colen c. Among those of an Augustine Synod our own strife about communicating maketh me think of no loss of time to recite their Catalogue of persons that were to be denied the Sacrament of Communion viz. as followeth 1. Heathens Infidels and Hereticks 2. The Excommunicate 3. All men at a time of common Interdict 4. Men that go from their own Parishes for it 5. Those that are under age And distracted possessed Ideots 6. Those that are troubled with crudity of stomacks till cured 7. Infamous persons as Juglers Players Jesters c. 8. Women that wear Mens apparel 9. Separatists and Conventiclers 10. The Sect of the Beggars of Lyons 11. The superstitious 12. Those that have not contrition and confession living in sin 13. That live in notorious wickedness as Adultery Usury c. till their actual reformation 14. Deserters of Marriage unallowed 15. Those that play much at Dice 16. That are given to drunkenness gluttony comessations spend daies in Taverns And if they amend not they are to be put to death 17. That detain other mens goods 18. That break and spoil Temples 19. That encroach on others lands and grounds 20. Servants that being corrected refuse their duty to their Master after it 21. They that use false weights and measures 22. That pay not Tythes 23. That delay to execute Testaments 24. That obstinately despise the Customes of the Church and meet elsewhere 25. That disturb the Preachers or go out of Church contemptuously 26. That will not hear Mass and stay the end 27. That use unnecessary labour on the Lords day or holy daies 28. That marry secretly 29. That slothfully or contemptuously refuse to learn the Lords prayer and Creed 30. That blaspheme or prophanely swear 31. That reproach and dishonour Priests 32. Murderers Enemies revengeful and oppressors 33. That preserve not carefully their Childrens Lives 34. That make Laws against Church Liberties or Judge by such Laws or lay burdens and exactions on Churchmens persons or goods 35. Those that judge that money received on Usury is not to be restored § 66. The Reformers accusations of the Popish Clergy had this effect to make them confess many of their faults especially drunkenness and Whoredome as being the cause of the peoples distaste and desertion see the Orations at the Councils of Augusta and Trevers and the Council at Trevers made strict Canons against them especially for removing Concubines from the Priests And one at Colen 1549. is large for some reformation but especially careful to keep out true Reformation forbidding the books of Protestants by name Among other things they forbid baptizing Children in private houses except Kings Children c. And another Council at Mentz hath the whole sum of the Roman Doctrine and Discipline at the best save the matters of the Papacy and these late provincial Councils made Canons in the frame of them not much of our English Canons and our Articles of Religion set together And another Council at Trevers repeateth their disciplinary Canons in part and addeth more § 67. The History and Canons of the Council of Trent are sufficiently published and Pope Pius his Oath conjoyned so that I need not speak of that which I intend not to make any part of the matter of this Epitome which extendeth but to the time of Luthers Reformation 68. Even after the Reformation the Pope could not live in Italy without fighting Pope Iulius the 3d fought with Octavius Farnesius at Parma Pope Paul sought with the King of Spain but was beaten He set sixteen Cardinals over the Inquisition the defence of his Kingdome He imprisoned Cardinal Morrovius suspected of heresie absolved after by Pope Pius the 4th who yet strangled Caraffa and beheaded Cardinal Leonard Count Montarius c. § 69. Cardinal Charles Borrhomeus sainted by them at divers Millane Councils shewed a great deal of Reforming and some deforming zeal In the first Council I shall note that they decreed that men once admitted to the Communion and returning to their sin be no more admitted till the Priest see that they have actually reformed their lives And that before any young persons first receive they shall some dayes be examined and taught the use and reason of the Sacrament Priests notoriously criminal must not say Mass till they amend their lives No Physician must give physick to any after four dayes sickness that is not confest to the Priest on pain of excommunication Bishops are forbidden to stand when Princes sit no not for saying Grace at meat nor otherwise to depress and abject themselves to Princes Parish Priests must have a book of the Names Sex Age and State of every Parishioner Whores are to dwell in their assigned places and to be known by their apparel from others Dancing Playes Dice Selling c. forbidden on the Lords dayes and holy dayes Indeed the Roman Religion was never set out with greater advantage of piety and reformation than in the copious Decrees of Carolus Borrhomeus in the Milan Councils To which a Council at Aquileia added endeth Binnius his History of Councils § 70. In all this History of Councils Bishops and Patriarchs it appeareth that Corruptio optimi est pessima As the sacred Ministry in pious humble wise peaceable and sincere men hath been Gods great means of planting ordering preserving and encreasing his Church and converting edifying and saving Souls and such to this day are as Paul called Timothy not the Church A Pillar and Basis of the truth in the Church which is the House of the Living God the Husbandmen that still cultivate the Vineyard of the Lord while with self-denial and faith and heavenly minds they labour to promote holy WISDOME LOVE SPIRITUALITY and PEACE abhorring pride and worldly designs and being mostly little noted in the Histories of the Church as not appearing in the turbulent and publick affairs of the world so contrarily Pride and worldliness seeking Dominion favour and wealth to feed also sensuality with fleshly pleasure by Satans great diligence
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
of Alexandria till the days of Heroclas and Dionysius took one from among themselves and made him Bishop therefore they may make a Presbyter which is less 8. It s at last confessed that in Scripture-times there were no Presbyters under Bishops but the single Churches had single Pastors 9. No man can prove Ordination by fixed Bishops over many Churches now called Diocesan in the first Age The fixed Bishops had no more at first but single Churches Object But you never received power from the Bishop to ordain and therefore cannot have that which was never given your Answ. If they put men into that Office to which God hath affixed the power of Ordination then they do their part to convey the power As if you marry a couple and express not the mans authority over the woman yet he hath it nevertheless by being made her Husband So he that is made a Pastor in City or Country may do the work of a Pastor though each particular was not named Proposition 7. Ordination is ordinarily necessary as a means of our right entrance but not absolutely necessary to the Being of our Office or Power For 1. God having already setled the Office Duty and Power and what Qualifications shall be necessary and giving these Qualifications to men he hath left nothing to man but mutual consent and to judge of the person qualified and solemnly introduce him 2. God hath not tyed himself or us absolutely to the judgment of Ordainers If a Bishop ordain a Heathen or any man void of Essential Qualifications its null as being against a flat Command of God And if Bishops refuse to ordain us Pastors the people must take them without because the Command of Preaching Hearing Sacraments c. is greater than that of Ordination and before it Positives yield to Natural Morals and matters of Order to the substance and end of the Duty ordered See my Christian Concord pag. 82 83 84. 3. Ordination is no more necessary to the Ministry than Baptism to Christianity As those that are first Princes by Title must be Crowned and those that are Souldiers by Contract must be listed and take Colours and those that are Husband and Wife by Contract must be solemnly Married which are celebrating perfecting actions so they that are first heart-Christians by believing or by Parents dedicating them to God must be solemnly entred under the hand of the Minister And those that are by approbation and consent initially Ministers must by solemnization have the Office publickly delivered them by the Ministers of Christ. So that as a man is a Christian indeed before Baptism initially and is justified initially before and in case of necessity may be saved without it the Papists confessing that the Vow will serve so is it in the case of Ordination to the Ministry Proposition 8. It is only Christ and not the Ordainers People or Magistrates that give us our Office and Power Only the people and approvers design the person which shall receive it from Christ and our own consent and the peoples is of necessity thereto and our own as much as theirs and the Ordainers do instrumentally invest us in it but the Power and Duty arise directly from Gods Institution when the person is designed Now I proceed to prove our Calling Argument 4. We have a far clearer Call than the Priests before Christ had to the Priesthood For they were not of the true Line they bought the Priesthood they corrupted Doctrine and worship and were of wicked lives And yet Christ commanded submission to their Ministry Ergo. Argument 5. If we have as clear a Call to our Office as any Magistrates on Earth have to theirs then we are true Ministers of Christ For they are true Magistrates and God is the Fountain of their Power too and its impossible they should have any but from him Or from him but by his means Officers have no power but from the Soveraign The Prince was at first chosen by God immediately as well as the Apostles were by Christ yet no Prince can plead an uninterrupted succession thence and if they may Reign without it we may be Pastors without it and yet I cannot say that we are without it though Princes be Kings were formerly anointed by inspired Prophets and were Prophets themselves And as the continuance of this is not necessary to them so neither to us The differences between their power and ours makes nothing against this Argument If Conquest or the peoples consent or Birth or directing Providences can prove their Title then Consent Ordination Providence with due Qualifications will sure prove ours were it not for fear they should soon hear the Arguments more set home against themselves that are now bent against the Ministers Argument 6. If besides all this God own us by such a blessing on our labours that he maketh us the means of propagating and continuing his Gospel and Church and brings most of his chosen to Vnion with Christ Reconciliation Holiness and to Heaven by our Ministry then certainly we are his true Ministers But experience assureth us of the former therefore so much for Argument Proposition 9. If a Minister be in quiet possession of the place and fit for it the people are bound to obey him as a Minister without knowing that he was justly ordained or called Argum. 1. We must obey a Magistrate without assurance of his Call and Title Rom. 13. therefore a Minister 2. Christ commanded hearing and obeying them that were not called as God appointed because they were Priests or sat in Moses Chair and taught the truth Luke 16. 29. Matth. 23. 2. Luke 5. 14. Matth. 8. 4. Mark 1. 44. 3. Else the people are put upon impossibilities Can all the poor people tell before they submit to a Minister what is Essential to his Call and whether he have all that is so and whether his Orders be true or forged and whether they that ordained him were truly ordained or chosen themselves Not one of twenty thousand knows all this by their Pastors Proposition 10. The Ordinances are valid to the people when the Minister is uncalled and unordained if they know it not He that hath no just Call shall answer for what he doth as an Intruder but the people shall have for all that the fruit of his Ministration and Preaching and Baptism and other acts shall not be null to them 1. The Papists themselves confess this 2. Else scarce a man could tell whether he be baptized or may use any Ordinance because he cannot have an exact account of the Ministers Call no nor know that he is indeed a Christian. I knew divers in the Bishops days that forged themselves Orders and acted long before it was discovered 3. It is the Office which is Gods Ordinance that is blest and valid to the people and not his Call only 4. It is he that sinneth that must suffer and not the Innocent therefore his sin depriveth them not of their due 5.
b By what Authority c Who made you the Governors of the Empire Judges of such matters Are Rebellions of Sons the Fathers fault d Must the King answer to a Court of Bishops all the evils that he permitteth the Bishops and such others to do e Lotharius had got the Nobles to begin f O humble Princeâ—â— O trayterous Prelates (g) It s pity but he had better Judges (h) It s like he lookt for better measures (i) Of a trayterous Son and Subjects (k) Was this keeping the fifth Commandement and Honouring the King O wicked Son and wicked Prelates l O insulting Traytors (m) They wrote him his Lesson confessed his sins for him (n) A Traytor in open Rebellion o O Oath (p) Against the Arms of his own Sons (q) Rebels must not be resisted in the Lent or Easter (r) Bâ—t a Bishop that doth but differ from the rest in a word must be banished * Here is a new sort of Imposition of the Bishops hands to depose a King so as never to be restored But it failed An. 835. In France Claudius Taurinensis set against Image-worship and going to Rome c. And Ionas Aurel writeth against him citing some of his Sentences too strong for the Answerer but in his Preface professeth that he never read or saw his Book Was not this an excellent Confuter * Thinking they would have resisted him The Pope submitted himself to all that was desired of a Subject till Ludovicus was gone ☞ ☜ ☜ ☜ ☞ * Because he was made Deacon only by Ebbo ☜ ☜ ☜ * What a Council would those make ☜ ☜ * At Metz. ☞ ☞ ☞ ☞ ☜ ☜ ☜ ☞ ☞ ☞ ☜ ☞ ☞ * Saith Harmar to his in Bin. p. 876. Ad hortos a Basilio spectante Michaele interfectus est ☞ ☜ ☞ ☞ ☜ ☜ ☜ ☜ ☜ * i.e. I pray you give up your Crown ☞ ☞ ☞ * Did the Church then hold that the Pope was the Supreme Ruler and Judge ☜ ☞ ☞ ☞ * How oft have such Oaths and Subscriptions been condemned in Councils And yet alas ☜ ☞ ☜ ☜ * By you * So great and holy a man also against the Pope * Luther was not the first ☜ ☞ So Epist. 62. for another Murderer See also Ep. 184 185 189 190 192. ☞ ☜ ☜ ☞ ☞ ☜ * we now know them ☞ ☞ ☞ ☜ ☞ Saith Baronius and Binnius But in the 12th saith Pâ—atina and in the 8th say others What certainty is here ☜ ☜ ☜ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ * Luitpr aud l. 1. c 8. Anno 897 ☞ ☜ ☞ ☞ ☞ ☜ ☜ ☞ ☞ See Petaâ—â—s Hist. or l. 8. c. 1◠☞ ☜ ☜ ☜ ☜ ☞ ☞ ☞ ☜ ☜ Binius p. 1057. Frodoard in Chronic ☞ ☞ ☞ ☞ ☜ ☜ ☞ ☞ How many Canons did John and his perjured Adherents violate ☞ ☞ ☜ ☜ ☞ ☜ Platina speaks this of John 16. called by him the 17th ☞ ☞ ☞ * He had saith Platina been Schoolmaster to Otho and the King of France and other great men Platina after others tells a terrible story of his Covenant with the Devil and his confession But I rather believe Onuphrius's vindication from that ignorant age This Othâ— was but a Child of ten years of age when he was made Emperor ☞ ☜ ☜ * Onuphr will tell you better that it was the 20th (*) So say Platina and many others also ☞ ☞ (*) Though a King may not ordain a Bishop Question whether he may remove an ordained Bishop from one Church to another the people only accepting him by free consent ☜ ☜ * Remember that rindx rindx lindx rindx rindx lindx lindx rindx An. 1059. (*) But others say the Emperor's consent also was put in lindx lindx rindx Bin. p. 1132. rindx ☜ ☜ ☞ ☞ ☜ ☜ ☜ ☞ ☞ ☞ ☞ ☜ ☜ ☞ ☞ ☞ ☜ ☜ ☜ ☜ ☞ ☞ ☞ ☞ ☞ (*) And are Prelates so bad too that rule the Church (*) Was it a mark of a reprobate to obey the King against the Pope b And are there more Popes saved c How few Popes ever wrought miracles d It 's worth the enquiry what is the reason that we have no holy days Churches or Masses named for the honor of Kings save a few of late that were devoted to the Pope * Ah poor Pope then that must answer for all the world or Church even for those at the Antipâ—des which Pope Zachary believed not But you use to say that Kings are not for souls but for the body ☞ ☜ ☜ ☜ ☜ ☞ ☞ ☞ ☞ ☞ * These were no Protestant Bishops and either wronged him or he was greatly changed ☜ ☜ ☞ ☜ ☜ ☜ ☞ ☞ ☞ ☜ ☜ ☞ ☞ ☜ ☜ ☞ ☞ ☜ ☜ ☞ ☜ ☜ ☜ ☞ * See in the Schoolmen what they hold particularly Menrisse de Trinit And Petaâ— de Trinit ☞ ☞ ☞ ☜ ☞ ☜ ☜ ☜ ☜ ☞ ☜ ☜ ☜ ☞ ☞ ☜ ☜ ☜ ☞ ☜ * That is so called by themselves so that not only the denying of transubstantiation but also the Henrician heresie that is Royalty or that Kings are not to be deposed by Popes is here included and all Royalists to be exterminated or else the King to be deposed for not doing it a what upon suspicion ☞ ☞ ☜ ☜ * O bountiful Pope ☞ ☞ ☞ ☞ ☜ ☞ ☞ ☜ The Emperor saith Mat. Paris was forced to return from Ierusalem and make a truce because the Pope took his Cities in his absence and sought to betray him to the Soldan ☞ ☞ ☜ Mat. Paris an 1254. p. 893. ☞ ☞ ☞ ☜ ☜ ☞ ☞ * Or pardoning Id. ibid. ☜ * The Bishop was for Magna Charta and the countreys liberties * Quod tamen saith he nec faceâ—e potuit nec debuit ☞ * Or Nassau or Holland as they diversly called him ☜ Mat. Paris p. 904. 905. ☞ But Platina saith this was done in Victor the 4ths days ☞ ☜ ☞ He died the first year ☜ ☜ ☞ ☜ ☜ ☜ ☜ They forbad any below a Bishop to examine or judge a Priest as his ordinar◠☜ ☜ ☜ The Emperour Lodoviâ— died ☞ ☞ ☜ ☜ ☜ ☜ * A calumâ—◠†Vâ—der the Turks ☞ * What was the Church then â— * Which Councils have judged Heresie †Like a Lay Chancellour and his Surrogate ☞ ☞ ☞ ☞ ☜ ☞ ☜ ☞ ☞ ☜ ☜ ☜ ☞ ☞ Bin pag. 319. ☞ See the old Reformers Doctrine ☞ ☞ ☜ ☜ ☞ ☞ ☞ ☞ See Paul Iovius and Guiâ—câ—ardine ☞ ☞ See the History of Charles Prinâ—e of Spains's death ☞ ☞ ☞ Councils by Anathema's
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
Pope and ordering the Apostolick Seats and all Bishops and Archbishops in all Provinces to receive Investiture from him and that none should Consecrate a Bishop unless he were praised and invested by the King and that they Anathematize all that rebel against this Decree and confiscate their Estates if they repent not But say Baronius and Binnius this is a lye and devised deceit to flatter the Emperor Henry a Schismatick And while Chroniclers may have the Lye given them so easily by Dissenters in matters of such publick Fact we are left at great uncertainty in History others as confidently giving the Lye to the Papal Flatterers as they do those of their own Religion that do not please them One of the Reasons against this Decree is the contrariety of the French Constitutions l. 1. c. 84. saying Not being ignorant of the sacred Canons we consented to the Ecclesiastick Order to wit that Bishops be chosen by the Election of the Clergy and PEOPLE according to the Statutes of the Canons out of their own Diocess without respect of Persons or Rewards for the merit of their life and their gift of wisdom that by example and word they may every way profit those that are under them 1. This indeed sheweth how Bishops by the Canons were to be chosen even till these days of Charles the Great he was to be taken for no Bishop that came not in by the Peoples as well as the Clergies Election or consent at least 2. But this contradicteth not what Sigibert and Gratian say the Emperor might still have a negative voice after all especially as to a Pope In very deed the door is safe that hath divers locks 1. It belongeth to the Clergy and Ordainers to judge who shall be A Bishop or Minister of Sacred things 2. It belongeth to the Flock to discern whom they will accept for THEIR Bishop or Pastor 3. It belongeth to the Magistrate to judge whom he will countenance or tolerate in that Office § 43. Paulus Diaconus the Historian was Secretary to Desiderius the Longobard King Charles in anger commanded his hand to be cut off for doing somewhat for his own King against him the Courtiers added that his eyes should be put out which made Charles consider and say If we do but cut off his hand where shall we find such another Historian § 44. Constantine the Emperor now dying called Copronymus the Papists call us to take notice what a Leader we follow that are against the Worship of Images saying that he dyed with the beginnings of Hell-fire convinced of his sin against the Virgin Mary and that all his life he loved the smell of dung and stinking things strong Arguments for Image-worship as worthy as Sigebert's and Gratian's to be suspected as Lyes or of little certainty § 45. While Leo Isaurus and Constantine lived the Councils of Bishops went with them and Images went down in the Eastern Empire Constantine dying his Son Leo succeeded him saith Binnius in his Heresie Impiety and Sacriledge that is in his opposition to Image-worship and such like Petavius saith he first feigned himself a Catholick that is for Images but after fell off His Sacriledge was that loving Jewels he took for himself a rich Crown which Maurice had devoted to the Virgin Mary whereupon Carbuncles arose on him and he dyed but had not Maurice himself a sadder death Thus partial Historians feign and apply Judgments § 46. Leo's Widow with her Son Constantine a Child next ruled and saith Binnius God by a Widow and an Orphan Child by a Wonder did tread down the Impiety that had been set up and restored Religion that is Images And indeed Rome's interest and proper way hath been chiefly advanced under Women and Rebels And it is no wonder if Irene a Woman and her Child were more for Images than their Predecessors Children use to play with Images and Womens Fancies are oft not unsuitable to them I think it as observable a matter as Binnius doth to note the Instruments § 47. There are in Binnius the Titles of 44 at least Epistles of Pope Adrian's recited The 36th saith He professeth that the Church of Rome doth embrace and reverence the Whole fourth Calcedon Council Remember then that the last Canon is approved which declareth the reason of the Roman Priviledges to be because it was the Imperial Seat and therefore that Constantine should have the like and that it was given it by the Fathers Most or many of them are thanks to Charles for giving St. Peter so many great Cities and Dukedoms and Exhortations to him to continue his bounty By their ordinary language you would not suspect any Selfishness Pride or Covetousness in the Popes it is but for St. Peter that they desire all § 48. In his Epistle to Constantine and Irene the Child and Mother to entice them to be for Images he tells a fabulous Story of a Vision of Constantine's sending him to Silvester as his Guide to be baptized of him and to be thereby cured of a Leprosie It was Peter and Paul that appeared to him and he asked Silvester whether there were left any Images of Peter and Paul which he affirmed and shewed him their Pictures and the Emperor cryed out These are the Men that appeared to me And part of their Message to him was that he should bring all the world into the subjection of the Church of Rome Was not here a strong Argument to a Woman and a Child to be for the Pope and for Images contrary to current History that tells us Constantine was baptized at Nicomedia a little before his death and without any credible proof Thus the Papal Rome was built When Adrian had given away the Western Empire to Charles yet he thus flattereth a Woman and Child in the East as if he had done them no wrong at all § 49. Paul Bishop of Const. having sworn against Images and repenting is said to resign his place and to tell them that they must have a General Council and Tarasius succeeding him being for Images got a promise of a Council It seems by their Epistles though they agreed about Images Pope Adrian and this Tarasius accused each other as suspected of Simony see Bin. p. 262. and the Epistles Irene knew that Tarasius was for her turn and Tarasius knew that Irene was for Pictures and so between them common notice was given abroad before-hand to the Bishops that lately had condemned Image-worship and pull'd them down that the Empress and the Patriarch were for restoring Images and would call a Council to that end and this was enough to prepare the majority of the Bishops for a sudden change § 50. Besides a Council at Wormes An. 772. to little purpose Velserus hath published one of that year at Dingolvinga in Bavaria under Duke Tassilo which had divers Canons of Equity and some of Superstition one was that certain Bishops and Abbots agreed that whosoever dyed first the rest
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