Facundo Editae à Sirmondo Though Mr. B. makes them 660. by comparing the Arrian Visitation of Africk where there were but four hundred sixty six Bishops in all and I believe the Schismaticks come into the number who might abhor Arrianism no less than the Catholicks and then Churches must be of greater Extent even in Africk than Mr. B. fancies them all these were call'd before King Hunnericus to give an account of their Faith of whom but eighty eight fell away and three hundred seventy eight persever'd It seems the majority of Bishops was not then so complying as they are injuriously represented in this History St. Basil in the Descriptions he makes of the lamentable Estate of the Eastern Churches does not complain of the Temporizing and Compliance of the Bishops but of the hard measure they receiv'd and how they were generally turn'd out by the Arrians Thus that excellent Bishop complains to his Brethren of the West Basil Ep. 70. The Shepherds are driven away that the Flocks might be dissipated And a little farther There is no Criminal condemn'd without some Evidence but Orthodox Bishops are punish'd without any proof at all some of them never saw their Accusers and were never brought to any Bar nor were ever indicted of any Misdemeanour but secretly in the Stilness of the Night were hurried away into Banishment and dy'd with the Hardships of the Wilderness and though we should be silent yet the World cannot be ignorant of the Banishment of the Priests and Deacons and of the Havock that is made of the whole Clergy And in another Place Ep. 220. Among all the Dioceses of the Bishops those that are the most eminent Assertors of the Faith are driven out of their Country by Calumnies and false Accusations and others brought in who lead Captive the Souls of the ignorant And if you would know what persons they were that made up the Arrian Councils the same Author tells you they were such as they put into the places of those good men that were turn'd out Men that would not fail to serve them Basil Ep. 69. the Arrians that put them in to the Destruction of the true Faith and were the Slaves and Instruments of those that promoted them in their Revenge upon the Orthodox Doctrine And now judge whether it was the Compliance of the Bishops or the Violence of the Hereticks that made so great and sudden Change in the Church and in the Doctrines of Councils In reckoning up the principal things done in the Council of Constantinople § 4. p. 66. he makes the Deposition of Gregory Naz. to be one against all History and against himself in the next page where he says That Gregory seeing the Resolutions and offended with the furious Carriage of the Bishops in the Council resigneth to the Emperour and departeth Let them be resolv'd upon casting him out as much as they will yet it was not done only they put another into his place which was made vacant by his voluntary Resignation Upon this account he represents this Council in a most odious manner p. 66. § 7. and for this end makes use of the words of Nazianz. speaking of the general Corruptions of the Times and the Divisions of the Church and what Age has been so happy as not to labour under these Evils But he has mangled and disjoynted the Words of that eloquent Father more barbarously than ever the Bishops or their Councils did the Church The Courtiers Gregor Orat. in Synod whether true to the Emperour I know not but for the most part perfidious to God This is in the Close of his Speech in the Council among those passionate Valedictions but Mr. B. joyns with it his sharp Reproof of the Bishops page 524. where we may observe his wonted Candour for Nazianz. speaking of the Factions of the Bishops under these Metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. B. thought fit to render it Raging like furious Horses in Battel and leaves out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almost to make the Satyr more full writes and like Madmen casting Dust into the Air. And as he thought fit to leave out in one place so he adds in another to the Words and Sense of Nazianzen therefore he professes 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 To joyn with them in their Councils is an addition of Mr. B. the words of Gregory are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner it would not become me who know better things than the multitude whilst others bustle in a Crowd to choose rather to be one of them than to enjoy my Liberty with Obscurity There is nothing reflects upon this Council before which this Oration was spoken but only representing the great Trouble that would attend the Office of a Bishop and especially the Bishop of the Imperial City that he might obtain the Request he had made before and which all this lamentable Description of the Church is design'd to recommend he desires to be dismiss'd Give me says he The Reward of my Labour What p. 23. Not such as some envious men may think but such as I may safely ask give me Rest and Ease from my long Labours have Compassion on my gray Hairs have some Respect to a Stranger and put another into my place who may be vex'd and disturb'd in my Stead such as hath clean hands and an eloquent Tongue such as is able to gratifie you in all things and may be sufficient to joyn with you in an effectual Care for the Church But as for me you see how I am wasted with Time and Labour and Sickness The Verses cited out of Gregory Ch. Hist p. 67. do not concern this Council at all but represent the miserable Distractions of the Church at that time he accepted the Bishoprick of C. P. and his chief design in it 1 Carm. de vita sua was to reconcile if it were possible these Differences which were occasion'd by Hereticks who envy'd the Orthodox Bishops and had a violent Passion for their Chairs However Mr. B. will have it That he spake all this and a great deal more of this Council of C. P. one of the four which is equall'd to the four Evangelists He does indeed in several places find fault with this Council but is far from making such a Riot as this and it seems he had a great many Friends in it as appears by their Dissention concerning him which he put an end to by a voluntary Resignation of his Place and it is evident from his own Account that the Council had not agreed upon his Deposition till after his Resignation Carm. de vita sua for after his Speech he says That a confus'd Murmur follow'd and the younger men brought the old over I suppose to accept of this Offer that since his Case did
Justification and the Example and Miracles of St. Martin But this Instance could become no man worse than Mr. B. who in a Letter to Dr. Hill confesses himself to have been a man of Blood and therefore despairs of the honour of ever being instrumental in the Peace of the Church If St. Martin was so far in the right why does not M. B. imitate him why does he not renounce Communion with those bloody men that instigated the Long Parliament and People to rebell that pressed the King's death and defended it when it was done why does he not renounce these especially since they never gave the least sign of Repentance These were the men that applied themselves to the Maximi of this Nation to persecute not Priscillianists but a great many Worthy Honest Men And I need not call to Mr. B's remembrance who were the sordid Compliers with these Usurpers who compar'd Cromwel to David Disput 1. Ep. Ded. to R. Cromwel and his wise Son to Solomon but this has transported me a little too far and to say truth who can forbear where men have the confidence to suggest those things against others that they stand most notoriously guilty of themselves The next thing worth Reflection is his Remark upon the Council of Capua §. 20. This Council sayes he had more wit than many others and order'd that both Congregations Flavian 's and Evagriu 's being all good Christians should live in loving Communion O that others had been as wise in not believing the 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 Whatever Wit this Council had it seems Mr. B. shews little in mistaking it so grossly for the Council of Capua never order'd that the two opposite Bishops and Congregations at Antioch should joyn in loving Communion but only that the Eastern Bishops that had divided themselves upon that occasion some taking part with Flavianus others with Evagrius Conc. Cap. that these should be received into the Communion of the Catholick Church if they were Orthodox in the Faith so that if the Schism at Antioch could not be compos'd the Mischief should not go any further or divide the Catholick Church Ambros Theoph. Ep. 78. as St. Ambrose writes to Theophilus Alex. Cui bonae pacis naufragio Synodus Capuensis tandem obtulerat possum tranquillitatis ut omnibus per totum Orientem daretur Communio Catholicam confitentibus fidem duobus estis tuae sanctitatis Examen impertiretur And now Mr. B's violent Exclamation against those who would perswade the World that it is so pernicious a thing to have two Bishops in the same City might have been spar'd but this is to be pardon'd when we consider that a Gun makes the same noise whether it hit or miss the mark But this Council condemn'd a new Heresie Hereticating was in fashion viz. of one Bishop Bonosus Ch. Hist § 21. p. 72. denying Mary to have continu'd a Virgin to her death Here Mr. B. makes himself pleasant with his own Dream for surely no man with his Eyes open ever saw this Condemnation of Bonosus by the Council of Capua which determines only that the neighbouring Bishops should judge between him Bonosus and his Accusers Ambr. Ep. 79. sed cum hujusmodi fuerit Concilii Capuensis judicium ut finitimi Bonoso atque ejus accusatoribus Judices tribuerentur praecipuè Macedones qui cum Episcopo Thessaloniensi de ejus factis cognoscerent advertimus quod nobis judicandi forma competere non posset Next sayes our Author we have a strange thing § 23. a Heresie raised by one that was no Bishop but the best is it was but a lit-Heresie that of Jovinian But how is it so strange a thing that a Heresie should be raised by one that is no Bishop or did he not turn Heretick because he was not made one Cerinthus Ebion Marcion Valentinus Artemon Arrius c. were they Bishops I suppose it will be a hard matter to find any Bishops to have been the Authors of any Heresie for a long while after Christ and even those that gave names to Heresies were not the first that gave them being as we shall shew more particularly hereafter It is strange sayes Mr. B. that Binnius vouchsafes next § 24. to add out of Socrates when he hereticates him also a Council of the Novatians And why should it be so strange since Binnius sets down a great many more Councils that were Heretical in his opinion But let Mr. B. enjoy his wonder when he is in the fit he must give others leave to wonder a little too at the Transports of a man that pretends so much to moderation that would say as loud as I can speak if all the proud ambitious hereticating part of the Bishops had been of this mind O what Sin Ch. Hist p. 73. § 24. what Scandal and what Shame what Cruelties Confusions and Miseries had the Christian World escap'd And what is all this about The leaving Easter indifferent i. e. Whether it be to be observ'd with the Jews or the Christian Church And yet Mr. B. in this very Paragraph finds fault with silencing of Ministers that would not keep it at the wrong time If all times be indifferent to observe it in what time is wrong and who changes the nature of things indifferent the Bishops or those that make a Conscience of Observing it upon a mistaken time He is very much here in the Commendation of the Novatians as if none had ever observ'd this Moderation but these Schismaticks Did not Irenaeus and many other good Bishops shew the same moderation before Novatian was born But these Hereticks than whom there never was a more proud Pharisaical sort of men must have the Honour of it when it was their necessity that put them upon this Indulgence one towards another and that you may understand how peaceably they behav'd themselves in this present case take this short account of it out of Socrates and Sozomen who if they were not Novatians as most Learned men both Protestants and Papists are of Opinion were too great Favourers of that Sect as all complain of them The Novatians Socr. l. 5. c. 20. Sozom. l. 7. c. 18. in the time of Valens the Emperour did think fit for Reasons unknown to change the Rule for the Observation of Easter which by the Decree of the Council of Nice was become in a manner Universal It may be they would have no Observance common with the Catholick Church and especially at that time when they were all under the same Persecution and the Catholicks desir'd a Reconciliation with them and therefore they flew off as much as they could to avoid such a Conjunction However this Innovation did not so generally obtain among the Eastern Novatians but that the contrary Usage prevail'd almost every
and dignity With respect to which opinion Cyril presses the unity of nature and makes use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hypostasis indiscriminately And lastly Nestorius denys Christ to be truly and properly God in his first Anathema in answer to those of Cyril saying Si quis Christum verum deum non Immanuel dixerit i. e. Whosoever shall call him True God let him be Anathema which shews that the Union he meant was not personal but that Christ was no more than what Cyril often charges Nestorius with holding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If those twelve Articles of Nestorius were extant in Greek they would likely discover more of his mind but as they are they have hardly any sense at all How far Nestorius dissembles his opinion by those plausible expressions of one person and two natures may be judg'd from what is already observ'd concerning him but our Author falls into a great passion against those that say Nestorius dissembled when he affirm'd two natures and one person I take them says he to be the Fire-brands of the World and unworthy the regard of sober men who pretend to know mens judgements better than themselves c. It cannot be unknown to any man that has read any thing in Ecclesiastical writings that Hereticks were us'd to take refuge in Equivocation and to shew a fair plausible doctrine to the first view but when this was narrowly examin'd and compar'd with other things that dropp'd from them either unawares or in greater confidence it was found to be nothing but deceit and illusion Thus the Arians frequently impos'd upon the Orthodox thus the Nestorians seem'd to own the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changing only the accent which chang'd the signification of the Word from the Mother to the Child and off-spring of God and S. Paul who was not unacquainted with the arts of Hereticks gives this caution against them that they are not presently to be taken for what they appear Rom. 16.17 18. Now I beseech you Brethren mark them which cause divisions and offences contrary to the doctrine which ye have learn'd and avoid them for such serve not the Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple But let them be accounted Firebrands of the World that will not put the most charitable interpretation upon the expressions of men of suspected doctrines I am content and I believe the Bishops will not be so much concern'd in this accusation I could wish our Author would look home and observe those Fire-brands that will make men of what Religion they please in despite of all Protestations and Oaths to the contrary Is it not strange that men who subscribe the Articles of the Church of England so destructive of all the errours of Popery which were the occasion of the Reformation that renounce Transubstantiation Popes Supremacy Idolatry Rebellion for the cause of Religion Adoration of Images and Saints and Angels that notwithstanding all this these men must be Papists and Popishly affected and let them say or believe what they will they must be accounted so What shall a man do to these men who instead of pulling down Popery strengthen it by reckoning so many learned and godly persons of that side and whilest they endeavour to dishonour these persons by so odious a name do no small honour to the Papists by making the most eminent party of men both for learning and integrity that perhaps is now in the World to be favourers of their way hoc Ithacus velit The Jesuites indeed are apt to feign several death-bed Reconciliations to their Church to gain it credit by the accession of some eminent opposers of it but this they do sparingly as the easie people can swallow the cheat But these Papist-makers of ours will present them with thousands together and send them the Protestant Churches of three Kingdoms in one present If any be Fire brands of the World if any set up Popery under the disguise of Protestants they are surely these men that cry down all for Papists that they have any prejudice against and out of spight to their brethren assist that common enemy and become the most liberal Benefactors to the Church of Rome that ever it had since the Reformation nay not inferiour to the forgers of Constantine's Donation These men would deserve better of Rome than Francis or Dominick could they but make their words good Surely the Papists are not now to learn how to make the best use of a fictitious title they will not fail to boast of that strength which dissenters give them and have no reason to discover the falshood of a calumny that is so much to their credit and advantage I must beseech the Readers Pardon for this digression and Gods Pardon to these false accusers of their brethren that they may know in this their day the things that belong to their peace To return now to the business we left It will not suit the proportion of my design to dwell upon every particular expression of Cyril's that may be suspected and to detect the Heresie of Nestorius lurking under the disguise of Orthodox Expressions I hope that what has been already observ'd may be sufficient at least to suspend the Readers judgement from pronouncing Cyril a Heretick with Derodon or Nestorius who was condemn'd by almost all the world an Orthodox and sound believer until some abler hand undertake that matter and treat it more particularly Our Author though he make use of Derodon's citations to disparage the authority of these Councils yet he differs from him in conclusion and is loth to give in to that bold Paradox that Cyril so much celebrated in the Catholick Church for his defence of the faith should at last after twelve hundred years good credit prove down-right Heretick Therefore he endeavours to moderate the business and to make both parties Friends and Orthodox though they themselves were not sensible of it All this stir saith our Author proceeded only from misunderstanding and Cyril and Nestorius and the rest of the Bishops did not understand one anothers meaning It is not unpleasant to observe a man unacquainted with the language in which these disputes were pretend gravely to be Moderator and to perswade the World they did not understand the terms they quarrelled about though the language were vulgar to them all and by the strength of Hanmer's and other miserable translations to play the Critick but whether is most likely that these great and learned men should understand one anothers terms or persons remov'd from their times many hundreds of years and ignorant of the language in which they writ I leave the Reader to determine It is true that in this case there was great misunderstanding between Cyril and the Eastern Bishops yet we find that as soon as ever they came to debate the matter calmly they found they differ'd but in expression and yet both found
to find fault having given them leave to proceed But he coming to Ephesus shortly after and finding fault with the proceedings of Cyril became the occasion of great confusions which yet cannot be with any justice charg'd upon the Council John with his protesting Bishops countenanc'd the cause of Nestorius and condemn'd Cyril being drawn in by Candidianus who was a favourer of Nestorius Act. 1. prope finem and it is not unlikely that he had secret Orders from the Emperour to do Cyril all the ill offices that he could for the Emperour in his Letter to Cyril before this Council shews that he was not a little angry with him He pretends his writing to him Theodos Cyril p. 1. c. 31. and the Empresses about this question to have been the cause as if he had had a design to divide the Court as well as the Church and to sow discord in the Royal Family But whatever were the reason it is evident by his proceeding that he had a pique against Cyril who was oppos'd in every thing by the Emperours Officers A little Committee of about thirty Bishops with John and Candidianus at the head of them set up against the Council condemn'd Cyril and Memnon and gave the Emperour an account of what they had done he sent Johannes Comes with Order to depose Cyril Memnon and Nestorius This John gives a sad account of the confusion all things were in and of the heats of Bishops but is very much to be suspected For the tenour of his relation makes it evident that he was a partizan of the Eastern Bishops and therefore endeavours to lay all the blame upon Cyril and his party but sure I am that the confusion which he represents cannot be much greater than our Author makes in the sense of this John and the Bishops could not understand one another much worse than our Author did that Epistle They would have the Scriptures read says our learned Translator but they that favour'd Cyril said that the divine and terrible Scriptures were not to be read without Cyril the Bishops that were with John said that Cyril ought not to be present at the reading of the Scriptures One would imagine that this Officer would have read a Chapter of Job to recommend patience to these violent Bishops but it is quite another matter for these terrible Scriptures were nothing else but the Emperours Letter which in the language of those times was call'd Sacra and Sacra Scriptura in this place as every body knows that has any acquaintance with these times or has but read this Letter for the secret is discover'd within a few lines Augustarum literarum lectionem fecit in quibus depositi sunt Cyrillus Nestorius c. And now it is no wonder if all things were in confusion and all parties unless that small one of John of Antioch dissatisfy'd the Orthodox look'd upon the faith as involv'd in the condemnation of Cyril and to suffer in the same proscription with him and the greatest part of the Christian Church look'd upon it self as engag'd in the same cause therefore the Emperour considering better of it whether out of fear that all the world in a manner would oppose this sentence or being better inform'd concerning Cyril revok'd this decree but confirm'd the deposition and banishment of Nestorius and considering the party of John was but inconsiderable in respect of those that own'd the Council the Emperour who probably might have made use of them against Cyril commands them now to be reconcil'd to him to condemn Nestorius to receive the Council and Cyril was only desir'd to sacrifice his resentments of the injuries received at Ephesus to the peace and settlement of the Church and so at last Cyril and the Council of Ephesus prevail'd against all the little arts that were us'd to blast their reputation and by the means of Paulus Emissenus a perfect reconciliation was effected so sincere that the old contentions are chang'd into friendship and confidence and Cyril sends some of his books to John and Theodoret to revise and correct So far were they from thinking him a Fire brand and incendiary as long as they liv'd as our Author represents the matter But this reconciliation does as little please Mr. B. as their dissentions There is no thanks to the Bishops for this the Emperours threatning Letter cur'd them all of Heresie and good men they were all this while of one mind and did not know it It is some sign of good nature that they would submit to the powerful interposition of the Emperour but there is a temper which Mr. B. is acquainted with that is not to be prevail'd upon either by threats or promises from the Magistrate and seems to hate nothing so much as compliance with Superiours there are some that scorn to preach by the licence of the Government and place the Kingdom of Christ purely in opposition to Laws and Magistrates CHAP. VI. Councils about the Eutychian Heresie IT is the general weakness of our minds not to think we have sufficiently avoided one extreme unless we run into the other and to be still running away from what we dislike we care not whither without considering what inconveniences the contrary extreme may expose us to This is frequent among us not only in what relates to our passions and manners but to our faith Nestorius for fear of blasphemy dissolv'd the incomprehensible unity of the son and fell into blasphemy on the opposite side denying Christ to be Deus verus Anath 1 2. Eutyches abhorring this doctrine thought he was not safe till he had deny'd Christ to be verum hominem Brevic. de Hist Eutyc and this became the occasion of a great deal of stir and tumults in the Christian World This Eutyches who to our comfort was no Bishop but an Abbot having pleas'd himself some time with his notion concerning the person of Christ was not content to enjoy it himself but was ambitious to propagate it He therefore drew up a new Creed different from those which had been set forth by all the Councils before him and sent a Copy of this Confession into several Monasteries to desire Subscriptions Act. con C. P. This got wind and Eusebius Bishop of Dorylaeum having notice of this practice advises Eutyches as a friend to desist from such dangerous enterprizes and to acquiesce in the decrees of the Councils of Nice and Ephesus Eutyches pursues his course and Eusebius reports the whole matter to Flavian who having called a small Convention of Bishops at C. P. sends for Eutyches thither He at first refuses to come but afterwards being encourag'd by a favourite Eunuch he comes to the Council as if he had been going to a war guarded not only with his Monks but with Souldiers and the Emperours guards where after some tergiversation he discover'd his Heresie and the Council having admonish'd him to retract but without effect condemn'd him as a Heretick Our