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
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
Apostates that it hath no shew of an uninterrupted Succession to boast of § 26. Tit. 4. c. 7. He claimeth Authority to absolve Men from Oaths and all Obligations made by the violence and constraint of bad Men and so absolveth the Archbishop of Triers A wicked Decree for Perjury As if in materia licita a Man that sweareth for Fear were not bound And as if Man had not Free-will when he is under Fear § 27. C. 6. 8. He decreeth that none can judge the Pope nor retract his Judgments nor judge of them contrary to many General Councils He curseth from Christ all that contemn the Pope's Opinions Mandates Interdicts Sanctions Decrees c. ◠9. Yet he saith that the Church of Rome may change and mend its own Mistakes and Decrees n. 10. ' Tit. 5. C. 1. No Custom may occasion the removal of any thing established by full Papal Authority C. 2. Other mens works approved or reprobate by the Pope's Decrees must accordingly be judged accepted or rejected C. 3. They that have not the Decrees are to be reproved c. § 28. Tit. 6. He brings down Emperors and Kings sufficiently below the Priests confining them to temporal things and not to judge of Priests Tit. 7. He rebuketh the King for letting none be Bishops but those that he liked charging him to admit none at Colen or Triers till the Pope had notice And before he told Emperors that they must take no care what kind of Lords the Priests be but what they say of the Lord nor to note what Popes be but what they do for correction of the Churches For they are by Constantine called Gods and God must not be judged of men Tit. 3. c. 3. He questions whether Lotharius was to be called a King because he was an Adulterer § 29. Tit. 8. c. 1. He decreeth that no Bishops be ordained but by the election or consent of the Clergy and People C. 3. That Primates and Patriarchs have no Priviledges above other Bishops but so much as the Canons give and ancient custom hath conferred § 30. Tit. 11. c. 1. Is this Nullus missam Presbyteri audiat quem scit concubinam habere aut subintroductam mulierem That is Let no one hear the Mass of that Presbyter whom he knoweth undoubtedly to have a Concubine or a Woman subintroduced C. 2. If Priests fall into the snare of Fornication and the act of the crime be manifest or shewed they cannot have the honour of Priesthood according to the authority of Canonical Institution Yet our Canons will condemn him that refuseth to take such an one for the Guide of his Soul or to hear him Yet Can. 5. he saith That we must receive the Sacrament from any Priest how polluted soever and by the judgment of how many Bishops soever he be Reprobated because bad men administring good things hurt none but themselves and all things are purged by faith in Christ. Tit. 14. Lay-men must not judge of the lives of Priests nor so much as search into them § 31. CCLXIV An. 858. A Council at Constantinople placed Photius in the place of Ignatius of which before and more anon Ignatius is banished we have not the History and Reasons of the Council § 32. CCLXV. An. 869. A Council was called at Tullum of the Bishops of twelve Provinces by King Charles where besides other Clergy-mens miscarriages Wenilo Archbishop of Sens was accused of Treasonable Defection by the King In which it's pity that Bishops below the Pope should have or pretend to the Power which the King doth intimate in these words Bin. p. 798. From which my consecration or sublimity of Kingdom I ought not to be supplanted or cast down by any one without the hearing and judgment of the Bishops by whose Ministry I was consecrated King and who are called the Throne of God in which God sitteth and by whom he decreeth his judgments to whose fatherly Correptions and castigatory Iudgments I was ready to subject my self and at present am subject You see here to what power over Kings the common Bishops as well as the Pope were got by pretence of representing Christ and of the Power of the Keys § 33. CCLXVI. An. 859. A Council at Constantinople condemned Ignatius and again confirmed Photius who with the Emperor Michael sent to the Pope to satisfie him of all and profess enmity to Image-breakers § 34. CCLXVII An. 860. In a Council at Confluence the five present Kings of the French Line came to an agreement § 35. CCLXVIII A General Council was held at Constantinople An. 861. where 318 Bishops the same number that was at the first Nicene Council deposed Ignatius and setled Photius to which the Pope's Legates also subscribed the Papists say through fear so that it was Papally confirmed And yet here was much done for Images § 36. CCLXIX The Pope having condemned Iohn Archbishop of Revenna who despised him till the Emperor forsook him in a Council at Rome he submitted himself to the Pope and was reconciled § 37. CCLXX. An. 862. In another Council at Rome Pope Nicolas condemned the Heresie of the Theopaschites that they said made the Godhead to suffer it 's like it was Cyril and the Eutychians old verbal Error by communication of Titles § 38. CCLXXI. An. 862. A Council is held at Aquisgrane in which King Lotharius desireth counsel about his Wife Theutperge the Bishops pronounce it his duty to put her away she having confessed Incest with her own Brother and allow him to marry Waldrade he professing himself unable to contain The Pope condemneth the action and them The Papists say this was but a forged pretence I only note 1. If they would deliberately forge so heinous a thing on a Queen what Heathens could be worse than such Bishops 2. Did the Bishops of that age think that they were bound to obey the judgment of the Pope who thus opposed him § 39. CCLXXII An. 862. In another Council in France in Villa ad sublonarias the three Kings again met for agreement § 40. CCLXXIII Lotharius appealing desireth a Council in France by the Pope's consent All the Bishops of France and Germany meet at Metz and the Pope's Legates with them They and the Legates also subscribe to the King's Divorce and to more which the Pope had before declared against Did Bishops then think the Pope Infallible or not to be opposed The Papists say that the Pope's Legates were bribed § 41. CCLXXIV An. 863. The Pope calleth his own Council at Rome and excommunicateth or curseth them all from Christ and deposeth them quantum in se. But yet offereth forgiveness to all save two if they will subject themselves to him The Bishops stand to it that he cursed them unjustly Must all the Kingdoms be thus ruled and confounded by one Priest till matters between a King and his Wife be managed to his will and satisfaction § 42. CCLXXV In another Council at Rome An. 863.
spoken of by Platina he sate above one year It 's said that he dyed of grief for the loss of Ierusalem in his time CCCCXXXI A Council he had at Paris they say for Ierusalem too late § 186. Gregory the 8th succeedeth him two months and dyeth § 187. An. 1187. Clement the 3d succeeded him who importuneth the Christian Kings to recover Ierusalem The Emperor Frederick the King of France and Richard King of England go in person The Emperor was drowned in Asia as he was waâ—â—ing himself in a River The rest do much but all to little purpose but to the great destruction of many Christians The Pope sendeth an Army into Sicily to claim it for the Church because the King dyed childless There also bloody havock is made An. 1188. An Assembly at Paris furthered the Holy War Binnius will call it a Council § 188. Though this Clemens sate but three years and five months he ended the long War between the Romans and the Pope granting them their Senators but deposing their Patricius or Head that Union might not strengthen them § 189. Caelestine the 3d cometh next who to get Sicily from Tancred gets out of a Nunnery a devoted Virgin that was the Heiress and marrieth her to the young Emperor Henry the 6th and giveth him with her the Kingdoms of Sicily and Naples when he can get them and so wholly obligeth him to the Church and to surrender Tusculum which the Romans utterly demolish Sicily the Emperor gets and puts out Tancred's eyes but Naples was too hard for him his Soldiers dying of the Plague How the King of France and the King of England disagreed in Palestine and how the King of France returned home and treacherously joined with Iohn the King's Brother to invade the King of England's Dominions and so called him from attempting the Siege of Ierusalem and how he was taken Prisoner by the way home many Histories acquaint you § 190. Binnius out of Urspergens tells us how this Pope that had sent the King of France into Palestine for his repudiating his Wife after interdicted the whole Kingdom of France the use of holy thing O horrid Villany worse than Heathenish For one Man's Family-sin to forbid so great a Kingdom to worship their God and Saviour Saladine when he had taken Ierusalem dealt better with the Christians O bewitched Princes and People that by their degenerate Prelates would be brought to suffer or submit to such a wickedness contrary to the nature of all Religion O wicked Prelates and Clergy that would obey an Usurper in sucâ— a wicked Interdict But the King of France grievously punished his Clergy for the Fact For it was done by the Pope's Legat and the Bishops at a Council at Divion the CCCCXXXII here § 191. Next cometh the great Pope Innocent the 3d a young man of 30 years old called Lotharius An. 1198. § 192. The Duke of Saxony Otho the 4th succeedeth the Emperor Henry the 6th But Philip of Suevia is his Competitor and the King of France was for Henry's Brother and the Pope for Otho hating Frederick's Line Some say Philip conquered and deposed Otho but Petavius after divers others saith that they agreed that Philip should Reign quietly during his life and Otho afterward succeed him After ten years Otho a Palatine of the Rhine killeth Philip and Otho again Reigneth quietly marrying Philip's daughter But seeking to possess Apulia and Calabria by Arms and not obeying the Pope's Prohibition the Pope Excommunicateth him first and after sentenceth him deprived or deposed which at his command the Archbishop of Mentz publisheth which Otho despising the Pope to shew that he can make and unmake Emperors and Kings sets up Frederick King of Sicily Henry the 6ths Son by Câ—nstantia the Nun formerly saith Binnius which Petavius denieth and commandeth all to take him for Emperor The King of France stands for Frederick and the King of England for Otho Otho is overcome being forsaken and dyeth for grief and Friderick a young man twenty years old prevaileth § 193. Passing by the English and Scottish Councils for the Sabbath or Lords day CCCCXXXIII The Roman Council that deposed the Emperor Otto for rebellion against the Pope was An. 1210. § 194. This Pope excommunicated our King Iohn for rejecting Stephen Laughton Arch-Bishop of Canterbury Yea he deposed him quantum inse and interdicted Gods worship to the whole Kingdom for six years three months and fourteen dayes O wicked Bishops and Priests that would give over the worship of God because an Usurper forbad it The Pope gave the King of France commission to seize on England King Iohn is constrained to please the Pope What wars were hereupon in England and how he gave up his Kingdom at last to the Pope and to hold it as of him our own Historians certifie us yea and how he offered the King of Morocco to turn Mahometan for his help § 195. CCCCXXXIX Next cometh the famous 4th Laterane Council called by the Papists the 12th General approved of 400 Bishops and 800 other Fathers for others they have an 1215. Regn. Frider. 2. In the first Cap. is the Creed and their Transubstantiation asserted as the way of Union between Christ and us we taking his flesh as he took ours and that no one can make this Sacrament but a Priest ritely ordained according to the Keyes of the Church which Christ gave to the Apostles and their successours But the Sacrament of Baptism saveth by whom soever it is ritely done The 2d Cap. condemneth Abbot Ioachim's doctrine who opposed Lombard as making a quaternity for saying that Quaedam summa res est Pater Filius et Spiritus Sanctus et illa res non est generans nec genita nec procedens which the Council owneth The 3d. Cap. is this We excommunicate and anathematize every Heresie extolling itself against this holy Orthodox Catholick faith which we before expounded condemning all Hereticks by what names soever called having indeed divers faces but tails tyed together because they agree in vanity in the same thing And being damned let them be left to the present secular power or their Bailiffs to be punished by due animadversion the Clerks being first degraded from their orders so that the goods of such damned ones if they be Lay-men be confiscated but if Clerks let them be applied to the Churches from which they had their stipends But for those that are found notable only by suspicion unless they shew their innocency by a congruous purgation according to the considerations of the suspicion and the quality of the person let them be smitten with the sword of anathema cursed from Christ and avoided by all till they have given condign satisfaction so that if they remain a year excommunicate they be then condemned as Hereticks And let the secular powers be warned and induced and if need be compelled by ecclesiastical censure what offices soever they are in that as they desire to be
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
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
Against Preaching when silenced § 184. The Pope twice banished by the Romans The Emperour excommunicate and deposed fights it out The Pope dyeth § 186. A mortal sin to have two Benefices if one will maintain him § 187. The Emperour again excommunicate A merry Excommunication § 191. Rebellions § 192. Conrade and King Henry § 193. Bishop Grosthead's notable Letter to the Pope and its reception § 195 196. Obedient disobedience All Power for edification ib. The Pope calls the King of England his Slave whom he can imprison c. § 196. The Cardinals Speech to quiet the Pope A Defection foretold § 196. Grosheads death He taketh them for Hereticks that tell not great men of their sin c. The Pope Antichrist for destroying souls The Popes pardoning Letter The Pope described § 198. Miracles at Robert Grosheads death The Pope would have burnt and damned his Corps In a vision he mortally woundeth the Pope § 198 199. H. III. pawneth his Kingdom to the Pope § 200. The 13th General Council at Lyons excommnnicateth and deposeth the Emperour and absolveth his Subjects § 202. Guelphus for the Popes Gibelius for the Emperour § 203. The English Parliament demand the choice of the Lords Iustice Chancellour and Treasurer § 204. The Plot of King Henry and the Bishop of Hereford to get money by the Pope § 206. The Parliament resist it M. Paris talks too boldly of the King § 206. Buying Bishopricks Brancaleo at Rome mastereth the Pope § 208 209. Sewale Archbishop of York against the Pope doth Miracles § 212. Rome not ruled by the Pope § 214. Near three years vacancy of the Papacy § 219. Cardinal Portuensis jeast 220. The foolish Pope John sadly confuted § 224. King Peter of Arragon deposed § 226. The Popes Tenth peny denyed § 228. Two years more vacancy The Greeks enmity to Rome § 229. Pope Celestine cheated to resign and imprisoned § 233. Boniface the VIII his conflict with the King of France taken prisoner and dyeth Platina's good Counsel to all Rulers § 224. The Clergy not to be taxed by Princes § 235. The Pope setled in France by Clement V. Continueth 70 Years § 236. Above 2 years vacancy ibid. 40. Articles of the King of France against Boniface VIII Three Herisies of Petrus Joannis 1. The rational soul as such is not forma corporis humani 2. Grace habitual not infused in baptisme to Infants 3. The Spear pierced Christ before his death § 242. The Heresie of the Beguines and Beguardes for perfection § ibid. Pope Clements Decrees De fide 1. Of the form of the body the soul. 2. Infants infused Grace 3. Vsury a sin 4. To be restored The contrary to suffer as Hereticks § ibid. The falshood of some of these new Articles of Faith § 243. Magistrates excommunicated that disgrace wicked Priests § 247. Or compel them to answer to them § 248. Popes and Councils condemn each other as Hereticks § 250. The Pope claimeth the Empire by Escheate § 251. The Priest to take the name of every Parishoner that being confessed and confirmed they may communicate only by his counsel § 252. The Greek affairs § 256. A Toletane Council Decree that their Provincial Constitutions bind only ad poenam not ad culpam lest Christians Consciences be burdened § 257. After seventy years residence at Avignion forty years more there were two Popes and sometime more one at Avignion and one at Rome Discord chooseth an honest Pope but Concord an Anti-Pope Their Wars The Pope drowneth Cardinals in Sacks and makes twenty nine new ones in one day § 260. Italy still the most unpeaceable warring place of the World § 262 263. The Popes bloody way of curing Schism § 263. The Council of Pisa thinking to have but one Pope made a third § 267. Who Deposed King Ladislaus § 268. CHAP. 13. The Councils of Constance Basil c. That at Constance called by Pope John 21 alias 22 or 23 or 24 by Sigismund the Emperours means Councils above the Pope § 3. Wickliffs Articles § 6. One is that they are Traytors to Christ who give over preaching and hearing Gods word for mens Excommunications § 6 54. heynous Articles against Pope John commonly called The Devil incarnate An obstinate Heretick denying the life to come c. § 8. He ratifieth all himself and with other two Popes is deposed § 9. A decree against giving the Sacramental Cup though Christ and the Ancient Church used it § 10. Articles against John Hus as Wickliff's More as his own § 12 13. Excommunication must not make us leave off Preaching Against Hierome of Prague breaking safe Conducts § 14 15. The third Pope depos'd § 16. Decrees for frequent General Councils Popes Elections regulated A new Pope chosen § 17. The Fate of P. John and the rest § 18 19. Continued Wars at Rome against the Pope and in Italy § 23. The Council at Basil. The Bohemians case Their four Articles 1. For the full Sacâ—ament 2. For correcting publick Crimes 3. For liberty to preach Gods Word 4. Against the Clergies civil Power all eluded § 24. Bishop Augustinus de Roma's errours Phanatick Pardon of all sins confest with a contrite heart sold for money and fasting § 27. Their Catholick Verities 1. For Councils Supremacy 2. They may not be dissolved removed prorogued but consenting 3. It s Heresie to oppugn these § 28. P. Eugenins deposed as a pertinacious Heretick c. § 22. Queries hereon § 30. The immaculate Conception decreed § 31. Two Popes again § 32. Epistles of and against the Pope § 33. Four Treatises against the Bohemians four great Articles § 34 35. God only pardoneth the fault and the Pope part of Church Penances Whether silenced Preachers must cease Vnjust Sentences not regardable confessed The Council confirmed § 35 36. A Council at Briges confirmeth this § 37. The Council at Florence Two General Councils at once § 38. The Romans still fight against the Pope § 39. Constantinople lost ib. P. Pius 2. his Character and Sentences For Priests Marriage Yet for Rome's Vniversal Headship to be received as necessary to salvation § 44. P. Paul 2. a just and clement Simoniast and Tyrant Tormenteth Platina and many others Accuseth them of Heresie for praising Plato and Gentile Learning c. Against Learning § 45. P. Sixtus Wars and treachery § 46. Denying the Decrees of a General Council de fide of the immaculate conception of B. M. no Heresie § 47. P. Inoc. 8. fights to be King of Naples § 49. Pope Alexander the Sixth his ugly Character and his Son Borgia's Villanies Both drinking the poyson prepared for others The Pope dyeth of it § 50. Pius 3. § 51. P. Julius 2. Italy in blood still by him § 52. Councils against the Pope The King of France excommunicated § 53 54. The Anti-Council at Lateran against the Pisane against the French pragmat Sanction The not able Titles of the Pope § 55. Decreed that Simoniacal Election of Popes is
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
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
to the Catholick and Apostolick Faith and not the Faith of any man I look to God himself and not to the person of any man nor care I for any man but for my soul and the true and sincere Faith The Egyptian Bishops cryed out Let no man separate him that is indivisible No man calleth one Son two The Eastern Bishops cryed Anathema to him that divideth Basil Seleuciae said Anathema to him that divideth two natures after the union and Anathema to him that knoweth not the property of the natures The Egyptian Bishops cryed out As he was born he suffered There is one Lord and one Faith None calleth one Lord two This was Nestorius voice The Eastern Bishops cryed Anathema to Nestorius and Eutyches The Egyptian Bishops cryed Divide not the Lord of Glory that is indivisible Basil Bishop of Sileuc reported how rightly he had spoken at Ephesus and how the Egyptians and Monks with noise opposed and cryed Cut him in two that saith Two Natures he is a Nestorian The Lay Judges asked him If he spake so well why did he condemn Flavianus He said Because he was necessitated to obey the rest being 130 Bishops Dioscorus said Out of thy own mouth art thou condemned that for the shame of men hast prevaricated and despised the faith Basilius Seleuc. said If I had been called to Martyrdom before the Iudges I had endured it but he that is judged of a Father useth just means Let the Son dye that speaketh even things just to a Father But the Eastern Bishops better cryed out We have all sinned we all beg pardon And Thalassius Eusebius and Eustathius leading Bishops cryed the same We have all sinned we all crave pardon After this the Acts of Ephes. and Const. were read § 19. By what I have recited out of Binnius and others these two lamentable things are undeniable I. That this doleful Contention Anathematizing and ruining each other was about the sense of ambiguous words and that they were of one mind in the matter and knew it not The Egyptians Eutychians took two Natures and two Sons to be of the same sense which the others did not And they thought that the rest had asserted a Division of the Natures when they meant but a Distinction And the rest thought that the Egyptians had denyed a Distinction who denyed but a Partition or Division II. And it is plain that while all sides held that Nestorius did hold that there were Two Sons which he expresly denyed that they cursed Nestorius in ignorance and maintained his Doctrine except of the aptitude of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they curse his person or name The Doctrine of this Council is found and Nestorius's was the same for two natures in one person and one Son This is true whatever Faction say against it III. That these Bishops though we honour them for all that was good in them were so far from the Martyrs Constancy that they turned as the Emperours Countenance and the Times and worldly Interest turned voting down Things and Persons in Councils and crying omnes peccavimus in the next Only Peter's Ship saith Binnius scaped drowning at Ephesus and yet here at Calcedon under Martian all are Orthodox IV. But that which is worst of all is that yet the same men that cry peocavimus are here violent against any mercy to the Egyptian Bishops and Monks with whom they had joined at Ephesus § 20. When an Epistle of Cyrils was read the Illyricane Bishop cryed out We all believe as Cyril did Theodorete that had been for Nestorius against Cyril and cast out by Dioscorus spake more warily and said Anathema to him that saith there are two Sons We adore our Lord Iesus c. All the Bishops cryed We believe as Cyril Had not Cyril's name better hap than Dioscorus and Eutyches that followed him as far as they could understand him and spake the same words as he The Orientals cryed We believe as Cyril The Egyptians cryed We believe as Cyril We are all of the same opinion and mind Let not Satan get place and advantage among us The Eastern Bishops cryed Leo and Anatolius are of this mind The Emperour and Senate are of this mind The lay Judge Senate and all the Council cryed The Emperour the Empress and all of us are of one mind The Egyptian Bishops cryed All the World are of this mind We are of a mind And who would think that yet they were disagreed even to Hereticating and Deposing Persecuting one another O but say to the Egyptian Bishops If you are all of this mind Why did you communicate with Eutyches and condemn Flavianus Dioscorus appealed to the Records And here Eustathius Beryl shewed what labour Cyril used to explain his own meaning in his Epistles to Acacius Valerianus and Successus Bishops and that these are his words We must not understand that there are two natures but one nature incarnate of God the Word And this saying he confirmed by the Testimony of Athanasius The Oriental Bishops cryed out This is the saying of Eutyches and Dioscorus yet these men just now were all of Cyril ' s mind◠Dioscorus said We affirm neither confusion of natures nor division nor conversion Anathema to him that doth Doth not this shew that they all agreed in Distinction of Natures as also Cyril did The Judges say Tell us whether Cyril ' s Epistles agree to what is here reported of them by Eustathius Eustathius sheweth the Book and saith If I have said amiss see the Book Anathematize Cyril's Book and Anathematize me The Egyptians applaud Eustathius saying Eustathius reporteth Cyril ' s words in which were We must not understand two natures but one incarnate nature of God the word And Eustathius added He hath saith there is but one nature so as to deny Christs flesh which is consubstantial with us let him be Anathema And he that saith there are two natures to the Division of the Son of God let him be Anathema one would have thought this should have ended their quarrel And Eustathius added of Flavianus himself that he received these naked words and gave them the Emperour Let it be ordered that his own hand be shewed The Judges said Why then did ye depose him Eustathius answered Erravi I erred § 21. Let it be here noted that these Eutychian words of Cyril are here openly proved past denial yet shamelesly doth Binnius say that this is Eustathii allegatio pessima haeretica What to repeat a mans Words Secondly Is it not here plain that they were all of a mind and did not or through faction would not know it when Eustathius by a clear distinction had proved it and none of them did or could contradict him § 22. Dioscorus said that Flavianus in the words following contradicted himself and was deposed for holding two natures after the union adding I have the testimony of the holy Fathers Athanasius Gregory Cyril in many places that we
must not say that after the union there are two natures but one incarnate nature of God the word I am ejected with the Fathers I defend the Fathers sayings I transgress not in any thing I have their Testimonies not simply or transitorily but in Books § 23. Aethericus Bishop of Smyrna being questioned about his subscription said he did as he was bid In the second Action Dioscorus delivering his opinion saith Ex duabus suscipio duas non suscipio That Christ is of two natures but not that he is or hath two natures Eusebius Doryl tells him of his wrong to Flavianus and him Dioscorus confesseth saying Then offer satisfaction to God and you meaning repentance But Eusebius saith that he must satisfie the Law And so the Verbal quarrel turneth to Personal revenge Basil Seleuc. though before accused of Heresie well reconcileth the Controversie at last if they would have heard him saying Cognoscimus duas Naturas non dividimus neque divisas neque confusas dicimus Eutyches words at Constantinople being recited he saith that he followeth Cyril Athanasius and the Fathers After Dioscorus and others had denyed what each other said in the Ephesine Council the saying of all the Bishops were read each one absolving Eutyches in words and reasons at large After which the Bishops cry again Omnes erravimus omnes veniam mereamur In the third Action many things were read that concerned their proceedings and among the rest a Law of Theodesius jun. for the confirming of the second Ephesine Council and the condemnation of Nestorius and of Flavianus Domnus Eusebius and Theodoret as Nestorian Hereticks deposing all of their mind forbidding any upon pain of Confiscation to receive them and commanding that none read the Books of Nestorius or Theodoret but bring them forth to be burnt c. So far could fierce and factious Prelates prevail with a pious and peaceable Prince by the pretences of opposing Heresie and Schism Martian made Laws also clean contrary for the justifying of the men before condemned § 24. In the fifth Action the Egyptian Bishops Petition was read who were accounted Eutychians adhering to Dioscorus They professed their adherence to the Council of Nice and Ephesus 1. and to Athanasius Theophilus and Cyril The Bishops cryed out Why do they not curse the opinion of Eutiches They offer us their Petition in imposture They would delude us and so depart Let them curse Eutyches and his Opinion and consent to Leo ' s Epistle While they cryed out to them to curse Eutyches they answered by Hieracus If any whether Eutyches or any other hold contrary to the things contained in our Profession the Nicene and Ephes. Councils let him be accursed But for Leo's Epistle we must not go before the sentence of our Archbishop of Alexandria for we follow him in all things The Council of Nice ordered that the Bishop of Egypt do nothing without him Eusebius Doryl said They lie Others bid them prove it Other Bishops cryed out openly curse the opinion of Eutyches He that subscribeth not Leo's Epistle to which all the holy Synod consenteth is a Heretick Anathema to Dioscorus and to them that love him How shall they chuse them a Bishop instead of Dioscorus if they judge not right themselves The Egyptian Bishops said The question is about Faith not men But they cryed out so long Curse Eutyches or you are Hereticks that at last the Egyptians said Anathema to Eutyches and to them that believe him The Bishops cryed to them Subscribe Leo's Epistle else you are Hereticks The Egyptian Bishops answered We cannot subscribe without the will of our Archbishop Some said All the Synod must not attend for one man They that at Ephesus disturbed all things would here do so too we desire that this may not be granted them but they may consent to the Epistle or receive a Canonical damnation and know that they are Excommunicate Photius Bishop of Tyre said How endeavour they to ordain their Arch-Bishop who are not of the same mind with the Synod If they think rightly let them subscribe the Epistle or be Excommunicate The Bishops cryed We are all of this mind The Egyptian Bishops said We came not hither without a just profession of our Faith But as to Leo ' s Epistle we are but few 12 Bishops and the Bishops of our Country are very many and we cannot give you all their minds or represent their persons We beseech this holy Synod to have mercy on us There is no mercy where the Bishop of Rome is concerned and do but stay till we have an Arch-bishop that according to the ancient Custome of our Country we may follow his Iudgment For if we break presumptiously the the Canons and Custome and do any thing without his will all the Regions of Egypt will rise up against us therefore have mercy on our age have mercy on us and put us not to end our life in banishment The same Egyptian Bishops cast down themselves on the Earth and said You are merciful men have mercy on us Cecropius Bishop of Sebast. said The whole Synod is Greater and worthier of credit than the Country of Egypt It is not just that ten Hereticks be heard and 1200 Bishops be past by We bid them not shew their Faith for others but themselves The Bishops of Egypt cryed Then we cannot dwell in the Province Have mercy on us Eusebius Dor. said They are procurators for the rest The Popes Legate said If they erre let them be taught by the magnificence of your footsteps c. The Egyptians cryed We are killed Have mercy on us The Bishops all said You see what a Testimony they give of their Bishops saying we are killed there The Egyptian Bishops cryed We die by your footsteps have pitty on us and let us die by you and not there Let but an Archbishop here be made and we subscribe and consent Have mercy on our grey hairs Give us an Archbishop here Anatolius knoweth that it is the Custom of our Countrey that all the Bishops obey the Archbishop Not that we obey not the Synod but we are killed there in our Country Have mercy on us You have the power We are subjects We refuse not We had rather die by the Lord of the World the Emperour or by your magnificence or by this holy Synod than there For Gods sake have pity on these grey hairs spare ten men We die there It is better die here All the most Reverend Bishops cryed out These are Hereticks The Egyptian Bishops said You have power on our lives spare ten men Lords are Merciful Anatolius knoweth the Custome We are here till an Archbishop be chosen If they would have our Seats let them take them We are not willing to be Bishops Only let us not die Give us an Archbishop and if we gainsay punish us We consent to these things which your power hath decreed We contradict not but choose us an Archbishop We
the Pretor stand at the Tribunal of the Bishop and to morrow the Bishop may be called to the Pretors Bar That an Earthly judge may take and punish the servants of the highest judge and consecrated men who will not say that this is most absurd Answ. This sheweth what Church-grandure and power these men expect If they have not the Civil power and be not Magistrates or Lords of all the Church is wronged This Clergy-pride is it that hath set the World on fire and will not consent that it be quenched 1. By this rule all Christians should be from under all Power of Kings and Civil Rulers For are they not all the servants of the highest Iudges Hath God no Servants but the Clergy 2. By this rule both Princes and People should be free from the Bishops judgment For are not these Bishops Men as well as Princes and are not Christian Princes and People the servanâ—â—s of the highest Iudge and therefore should not be judged by Bishops 3. But what a wicked rebellious doctrine is intimated in the distinction that Princes are Earthly Iudges and Prelates are the servants of the highest Iudge Are not Prelates Earthly Iudges as well as Princes in that they are men that judge on Earth And are not Princes Judges of Divine appointment and authority as well as Prelates Yea and their power more past all dispute 4. And what absurdity is it that every soul be subject to the higher power And that he that 's one of your Sheep in one respect may be your Ruler in another Why may not the King be the Ruler of him that is his Physician or his Tutor And why not of him that is his Priest Was not Solomon Ruler of Abiathar when he displaced him May not one man judge who is fit or unfit for Church Communion and another judge who is punishable by the sword Did Christ come to set up a Ministry instead of a Magistracy He that saith Man who made me a Judge came not to put down Judges He that saith By me Kings reign came not to put down all Kings Obj. Christ sets up a Kingdome of Priests or a Royal Priesthood Answ. But his Kingdom is not of this World or Worldly It is a spiritual Kingdome conquering sin and Satan putting down the World out of our hearts and making us hope for the everlasting Kingdom which we shall shortly enjoy The Disease of the Disciples that strove who should be greatest and sit at the right and left hand and said Lord wilt thou at this time restore the Kingdom to Israel hath prevailed after all this warning on a Worldly Clergy to the great calamity of the Church And what wonder when even then St. Paul saith All seek their own too much and none the things of Iesus Christ so naturally as Timothy did and so zealously as they ought Too many Popes haue been Peters Successours in the Character given him Mat. 16. Get thee behind me Satan Thou art an offence unto me For thou savourest not the things that be of God but those that be of men I understood not who were the spring of our late Fifth-Monarchy mens diseases till I read Campanella de Regno Dei and some such Papists where I see that Christs reign by his Vicar the Pope over all the Princes and People of the World is the true Fifth-Monarchy Heresie For which they bring the same Prophecies as the Millenaries do for their Expectations Obj. But the Pope Prelates and Clergy called the Church are not to reign by deposing Kings but by Ruling them and being above them As Love is above the Law which yet is made for the ungodly that want Love and must be ruled by fear so Princes are for the World of unbelievers but not for the Church and Spiritual persons who live above them in the life of Love Answ. 1. This was one of the first Heresies which the Apostles wrote against Many tempted Christians then to think that Christianity freed them from service and subjection and made all equal But how plainly frequently and earnestly do Paul and Peter condemn it Is it not a shame to hear such Papists as cry up such a Heresie as this cry down and damn a Nestorian or an Eutychian or a Monothelite for an unskilful use of a word Paul saith He that teacheth otherwise against subjection is proud knowing nothing but doting 2. Love doth indeed set us above Fear and Legal threats so far as it prevaileth But it is imperfect in all and Fear still necessary 3. And this taketh not down either the Law or Magistracy to us but only maketh us less need such means It 's one thing to love and live so holily and justly as never to need or fall under the sword of Magistrates and another thing to be freed from subjection and obligation This increaseth in many the opinion that the Papal Kingdom is Antichristian in that they set up themselves above Rulers that are called Gods 3. But why must this priviledge extend to the Clergy only Have not other Christians as much holy love and spirituality as most of them And must Princes rule only Infidels Some suspect none as inclining to Popery but those that take up some of their Doctrines of Transubstantiation Purgatory Images c. But they that on pretence of the raising of the Church and defending its power do first call the Clergy only the Church and then seek to make themselves the Lords of Princes by the pretences of an Excommunicating Power and plead themselves from under them and take it for their priviledges to be free from subjection to them and their penal Laws are doubtless levened with that Popish Heresie which hath done much of all the mischiefs which the forecited History describeth § 50. CXXXI Besides some little contention at Alexandria under Proterius before he was murdered the next in Binnius is said to be at Angices Andegavensâ— which saith over again some of their old Canons against Priests living with Women and removing from place to place and such like And the Papists say that this Council was to contradict the Emperour Valentinians Law and to vindicate the rights of the Church as not being lyable to Civil Judicatures or under Kings § 51. CXXXII Anno 45. 3. A French Venetick Council was called about Ordinations which repealed some former Canons and was so strict that the first Canon kept Murderers and False Witnesses from the Sacrament till they repented instead of hanging them And the second Canon denyed the Communion to Adulterers that unlawfully put away their Wives and took others O strict Laws § 52. CXXXIII Ann. 459. A Council at Constantinople forbâ—d Simony § 53. CXXXIV Ann. 467. A Council at Rome of 48 Bishops decreed that men that had two Wives or the Husbands of Whores should not be ordained That they that could not â—ead and they that were maiâ—ed or dismembred or the Penitent should not be made Ministers c. § 54. CXXXV Ann.
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
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
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
only to Creatures under Heaven intend to give it to Creatures in Heaven for they appropriate it elsewhere to God by which they greatly differ from Aquinas and such Papists § 71. Note also that whether well or ill both these adverse Councils curse Pope Honorius as an Heretick see Crab. p. 560 c. § 72. Another Argument which the first 7th Council at Const. useth against Images in Churches is that Christ himself hath chosen and instituted such an Image as he would be represented by and that is the Bread and Wine in the Sacrament and therefore we must not presume to make another as if he had not done it well This sheweth that this General Council and the Church then held that the Bread was not nullified nor become Christ's Essence but was the Image or Representation of his broken Body and so called The Body of Christ as we say of Caesar's Image This is Caesar. But the adverse Council or the Answer raileth at this as an abominable Speech Crab. p. 567. as if the Sacrament might not be called The Image of Christ though de re they seem not at all to differ saith the Constantine Council Imaginem totam electam viz. substantiam panis mandavit apponâ— ne scilicâ—t humanâ effigie figurata idolatria induceretur A Deo tradita Imago Carnis ejus panis scilicet Divinus impletus est Spiritu Sancto cum poculo quoque sanguinis lateris illius vivificantis Haec igitur vera incarnatae dispensatienis Christi Dei nostri Imago sicut praedictum est quam ipse nobis verus naturae vividus Creator propriâ voce tradidit § 73. Note also Crab. p. 568. that the Constantin Council plead That this use of Images began neither by the Tradition of Christ nor of the Apostles nor of the Fathers And that the Answer saith that The Veneration of Images was delivered with many other things without Scripture from the Apostles time c. Here note 1. How those Papists in particular which I have elsewhere answered are confuted who say that Tradition is universal sure known constant and no Churches pleaded Traditions against each other at least in necessary things or Faith but if we have not the right now it must be because the Councils went all to Bed in one mind and rose in another You see here that the 2d Nieene Council took the Doctrine of the former to be Anathematized Heresie and that 338 Bishops in one of the Councils and the most under many Emperors and 350 Bishops in the other Council pleaded Tradition against each other But sure any Man that hath read the Fathers of the first 300 or 400 years will easily see which of them was in the right excepting the sign of the Cross. 2. Note also that it is here confessed that there is no Scriptural Tradition of this use of Images § 74. In the Definitions of the Constantine Council it is to be noted 1. That they are not so much against the intercession of the Virgin Mary or Saints as the Protestants mostly are nor as the Papists make them For Crab. p. 589. they say Defin. 15. If any confess not holy Mary ever a Virgin properly and truly the Parent of God and superior to every Creature visible and invisible and doth not with a sincere Faith crave her Intercessions as having this liberty with him that is born of her God let him be Anathema And Defin. 17. If any confess not that all who from the beginning to this day before the Law and under the Law and in the Grace given of God being Saints are venerable in the presence of God in soul and body and doth not seek their intercessions as having liberty with God to intercede for the world according to Ecclesiastical Tradition let him be Anathema Were not these Men high enough in Creature-worship to escape the Curse of Hereticks 2. I noted before how they do Defin. 7. conclude that Christ's Body glorified is not proper Flesh and yet not incorporeal but his true Body § 75. That you may see that this Council were of one mind in the conclusion they all say Omnes se credimus Omnes idem sapimus Omnes approbando probando volentes subscripsimus c. We all thus believe against Images We are all of one mind We all subscribe willingly as approving c. Only Germanus George and Manzurus supposed to be Damascene are found among the Anathematized Dissenters Crab. p. 592. § 76. The 7th Action of the Nicene Synod containeth their Definition in which they deny indeed Latria to Images but yet say more than before That they that see the Pictures may come to the memory and desire of the Prototypes as by the sight of the Cross and by the holy Gospels and holy Oblations For the honour of the Image resulteth to the Prototype and he that adoreth the Image in it adoreth the described Argument So that they that began lower in the conclusion came up to Adoration They all profess full consent and curse all that bring Scripture against Images and that call them Idols c. They curse the last Council as Rugiens Conciliabulum and three dissenting Bishops and three former Patriarchs of Const. two more Bishops they add They curse all that receive not Images and all that salute them not in the Name of the Lord and his Saints and that care not for unwritten Tradition of the Church Next they write an Epistle to the Empress and her Child applauding them and adding that Denying Latria to them they judge them to be adored and saluted and pronounced every one Anathematized that is so minded as to stick at and doubt of the Adoration of Images and this as empowred by God's Spirit so to curse them which Anathema say they is nothing else but separating them from Christ. Judge now what the use of such Councils was To curse Men and separate them from Christ and that if they do but doubt of adoring Images Reader if thou believe that in these Heretications Separations and Damnations of such they were of Christ's mind and did his work and served not his Enemy against him and his Church I am not of thy mind nor am ever like to be Another Epistle they wrote to the People and one Tharasius sent to Adrian § 77. Some Canons of theirs are added of which this is the third Every Election of a Bishop Priest or Deacon which is made by Magistrates shall remain void by the Canon which saith If any Bishop use the Secular Magistrates to obtain by them a Church let him be deposed and separated and all that communicate with him The 4th Canon is Paul saith I have desired no Mans silver or gold c. If therefore any one exacting money or any other thing or for any affection of his own shall be found to drive from his Ministry or to segregate any one of his Clergy or to shut the venerable Temple forbidding in it
Tarasius At last An. 797. his Mother Irene and Stauratius found means to apprehend him and murder him that is put out his Eyes of which he dyed which some celebrate as a pious Act it was done by her that set up Images But within one year Nicephorus deposed and banished her into Lesbos where she dyed and he took the Empire to himself § 95. Binnius p. 445. saith That the Emperor banished Theodore Studita for reproving his Marriage and when he added crime to crime Merito jussu Matris quam imperio exuerat zelo justitiae non regni oculis imperio vitâ orbatus est By the command of his Mother in her zeal for justice he was deservedly deprived of his Empire Eyes and Life What is not just with such Historians that maketh for their Interest And how contemptible is their Censure of good or evil Men which hath no better Measures § 96. He tells us also p. 444. that the Spanish and French Bishops at these times of their own heads without the Pope added Filioque to the Creed which hath to this day made so great a stir It seems they thought that the Pope's Authority was not necessary to it § 97. He adds that Charles the Great being dead the People grew bold and rose up again against the Pope which occasioned Rapines Flames and Murders that Ludovicus the new Emperor was fain to take his Fathers Office and come to Rome to save the Pope and suppress the Rebels § 98. The Venetian Duke killing a Patriarch Iohan. Gradensis Paulus Patriarch of Aquileia called a Synod to crave aid of Charles § 99. CCXXXV An. 806. A Council was held at Constantinople in the Cause of the foresaid Ioseph that had married the Emperor to his second wife who had been ejected by Tarasius from his Bishoprick and the Emperor calling a Council they restored him wherefore Theodorus Studita called them a Council of Hereticks and Adulterants because they restored the Causer of the Emperor's Adultery But how few Emperors have not found Councils of Bishops ready to do their Will § 100. Charles the Great making his Will divided his Empire between his three Sons giving them Laws of Communion and Succession that if one dyed without Children his Kingdom be divided between the other two but if he have such Sons as the People will choose they succeed their Father Commanding all three that they be the Defenders of the Bishop of Rome as he and his Father and Grandfather had been to their commodity § 101. CCXXXVI An. 809. Was another Council at Constantinople which was gathered to condemn honest Theodorus Studita Plato and such as had been against the restoring of Ioseph of which saith Binnius When the Bishops there Congregate had brought the most holy Plato in Chains to be judged and had passed the Sentence of Anathema on the Universal Catholick Church that was against their Error they made a most wicked Decree that the Marriage of Constantine with Theodota his Wife yet living thrust into a Monastery should be said to be lawful by dispensation They added for the Emperor's sake this wicked and shameless Sentence That the Laws of God can do nothing against Kings and that if any imitate Chrysostom and shed his Blood for Truth and Iustice he is not to be called a Martyr That Bishops have power to dispense with all the Canons Remember that Papists confess all this to be wicked We have not the Acts and Speeches of these Councils preserved § 102. CCXXXVII An. 809. A Council was held at Aquisgrana about the Procession of the Holy Ghost and the word Filioque in the Creed Of which they sent some Messengers to the Pope who approved the thing but dissuaded them from adding it to be sung in the Creed and after inscribed the Creed without Filioque in Latin and Greek in two Silver Tables to shew that it should not be changed which yet after it was by the Pope's consent The French Annals say that in this Council they treated of the state of the Church and conversation of the Clergy but determined nothing for the greatnesses of the matter § 103. CCXXXVIII An. 113. Yet under Charles the Great a Council was held by his Command at Arles where many very good Canons were made for the Reformation of the Bishops and Priests § 104. CCXXXIX The same year the same Charles had a Council at Tours which made 51 as honest Articles as if Martin himself had been amongst them even against all kind of sin and for all godly living Among others the 37th Canon tells us that the custom of not kneeling in Prayer on any Lords-day no not at the Sacrament nor on any Week-day between Easter and Whitsuntide was yet in force on other days they required humble kneeling § 105. CCXL Yet another Council did Charles call the same year at Chalons Cabillonense in which he ordered Schools for the restoring of Learning our Alcuin being his Persuader greatly esteemed by him Learning then being almost worn away and Ignorance taking place till he greatly revived it no less than 67 Canons were here made most very good ones but praying for the Souls of the Faithful departed and anointing the Sick are there enjoined § 106. Among many good Canons the 13th is against the Oath of Obedience to the Bishop and to the Church The words Translated are these It is reported of some Brethren Bishops that they force them that they are about to ordain to swear that they are worthy and will not do contrary to the Canons and will be obedient to the Bishop that ordaineth them and to the Church in which they are ordained which Oath because it is very dangerous we all ordain shall be forbidden § 107. The 15th Canon saith It is said that in some places the Archdeacons exercise a certain domination over the Parish-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
expected from General Councils where it is carried by the major vote They cite Gregory ' s words Nemo amplius nocet in Ecclesia quam qui perversè agens nomen vel ordinem sanctitatis habet Delinquentem namque hunc redarguere nullus praesumit sed in exemplum culpa vehementer extenditur quando pro reverentia ordinis peccator honoratur Melius profecto fuerat ut hunc ad mortem sub exteriori habitu terrena acta constringerent quam sacra officia in culpa caeteris imitabilem demonstrarent Much more such against ungodly Bishops they recite Cap. 46. They tell us that the Canons against Kneeling on the Lord's days were yet in force Quoniam sunt quidam in Die Dominico genuflectentes in diebus Pentecostes ut omnia in universis locis consonanter observentur placuit sancto Concilio stantes Domino vota dignissima persolvere In Hierom ' s Epistle to Nepotian which they cite there are most pungent warnings to Priests to take heed of familiarity or abode with Women yea even when they are sick Scio saith he quosdam convaluisse corpore animo aegrotare caepisse Periculose tibi ministrat cujus vultum frequenter attendis He requireth Clergy-men to avoid fine Cloaths curious Hair pleasing the Appetite and Riches He saith of himself Natus in paupere domo in tugurio rusticano qui vix millio cibario pane rugientem satiare ventrem poteram nunc similam mella fastidio He saith the Mouth Mind and Hand of Priests must agree Even a Thief may speak against Covetousness Multo melius est è duobus imperfectis rusticitatem habere sanctam quam eloquentiam peccatricem Multi aedificant parietes columnâ—s Ecclesiae substruunt marmora nitent auro splendent laquearia gemmis Altare distinguitur Ministrorum Christi nulla electio est Portemus Crucem Christi divitias lutum putabimus Facile contemnitur Clericus qui saepius vocatus ad prandium ire non recusat And his Epistle ad Oceanum hath yet more against converse with Women Prima tentamenta Clericorum sunt Faeminarum frequentes accessus Ianua Diaboli via iniquitatis Scorpionis percussio nocivumque genus est Faemina Cum proximat stipula incendit ignem Mihi crede non potest toto corde habitare cum Domino qui Faeminarum accessibus copulatur With much more the like It appeareth by Cap. 112. a Sermon of Augustines that it was the custom then for the Preacher to sit and the Hearer to stand I will not hold you long saith he because while I sit you are weary by standing Augustine sheweth there how little he regarded the Appeals of his deposed Priests to Rome or Councils Interpellet contra me mille Concilia naviget contra me quò voluerit sit certè ubi potuerit adjuvabit me Dominus ut ubi ego Episcopus sum illic Clericus esse non possit § 118. Yet I wonder that the Chap. 122 of this Council intimateth so strange a proportion of Meat and Drink to be the daily Commons of the Canonical Monks I had thought they had lived in greater Abstinence The proportion of Alms or Commons allowed them was Every day four pound of Bread enough for me for near 4 weeks and five pounds of Wine more than I drunk I think in 20 years in Wine or else where Wine was scarce they had three pounds of Wine and three of Beer or in great scarcity one pound of Wine and five of Beer I think our ordinary Ministers drink not so much Wine in a year as these did in a day I mean such as live in the Countrey and were of my Acquaintance I wonder how any Plowman's Belly can hold four pound of Bread one day and live without a present Vomit or Purge I have tryed long Cornario's and Lessius's diâ—t 12 or 14 ounces of Panada and as much Beer only in a day without tasting any other Meat and found no incommodity as to Health or Pleasure but should I eat four pound of Bread in two days I do not think I should ever eat more without a Vomit And how can any Man drink five pound of any ordinary Wine and not be drunk or dead yea or three Pints either What Man's Belly will hold six pounds of Wine and Water every day unless it pass as Tunbridge Waters without present Suffocation or a Dropsie I would hope that I understand not this Chapter in the Council but that these Canons had some Beggars that were to partake with them but that I find no encouragement for my charity in the Text or History But verily if it were as it is written I wonder how these abstemious Monks did escape death by their Gluttony and Drunkenness one week or day without Physick notwithstanding that the Council giveth you notice cap. 122. lin ult that a pound hath but 12 ounces § 119. We must not unthankfully omit what kindness Anastasius saith Pope Paschal shewed to the English By negligence their House at Rome was burnt and the Pope ran out bare-foot and where he stood the Fire stopt therefore he stood bare-foot there till morning that the Fire might be fully quenched But this he did for the love of St. Peter whose Church was in danger by the Fire § 120. The Papists here bring forth a Constitution out of their own Library by which Ludovicus confirmeth to the Popes all that ever his Ancestors gave them and addeth so much that he was then made if this be true as the Geographia Nubiensis calls him the King of Rome indeed And they meerly feign that Charles and Ludovicus Pius made none of these Laws of themselves but by the Pope's advice against plain evidence of History § 121. A Convention of Abbots at Aquisgrane and another of Bishops and a Synod at Engelheim follow and one at Attiniac in which they say the Emperor penitently lamented his severity against his Nephew Bernard and others with open Confession and Penitence And indeed his great endeavors to promote Piety and to reform the Clergy his frequent Councils in which it was he by the advice of a few chief chosen Men that did their business and governed all with the rest of his Life described by the Writer of it and other Historians do shew that he was justly called Pius though Wars will cause many actions to be repented of § 122. Platina saith that Anastasius saith that Ludovicus gave Paschal the power of freely chusing Bishops which before was not done without the Emperors The Peoples consent still supposed § 123. The Pope being dead two are chosen which was the 11th Schism but Eugenius the 2d carried it the Emperor sending his Son Lotharius to settle the Peace of the City jamdudum Praesulum quorundam perversitate depravatam saith the Author of the Life of Ludovicus where Murders of the chief Men had been committed in the Schism and Mens Goods taken away and much confusion made § 124. In the East the
of an Hospital to the King and to the Physician May not one rule and punish by the Sword and another by the Word by Teaching and the Church Keys Is it not one thing to Fine and Beat and Banish and Kill a Man and another to sentence him unmeet for Church-Communion Marvellous that God permitteth the world to be deluded by such a blinded or blinding Clergy though as learned as Bellarmine that would make these things seem inconsistent and separate what God hath conjoined See here to what the Roman Clergy would reduce Kings they must be no Governors of the Church And if all the Kingdom be Christians are they not all the Church And so the Christening of the Subjects deposeth the King and maketh the chief Priest King that Christeneth them If he had said that Kings govern Churches but not as Churches but as parts of the Kingdom he had said falsly For they govern them as Churches though not by the same sort of Government as the Pastors do as they govern not Hospitals by the same sort of Government as the Physicians § 129. In Eugenius's Epistle it is honestly and truly said that If there had never been a painted or a forged Image neither Faith Hope nor Love by which Men come to the Eternal Kingdom would have perished I am of Bellarmine's mind now that this was none of the Pope's Epistle but the honest Emperor's and his Clergy Councils He thought it too bad for a Pope and I think it too good for a Pope He thinks that the Pope must be mad if he would have so condemned his Predecessor Adrian's Acts as this Epistle doth and I doubt he was not so honest as to do it But did not Bellarmine know how much more sharp and virulent Accusations Popes have laid on one another § 130. CCXLVI So powerful was Pius's Attempts to reform the Clergy that it drove Pope Eugenius the 2d for shame to call a Council at Rome not from the Antipodes but of 63 Bishops An. 826. who repeated some old Canons and among other things forbad such Feasts and Plays as our Wakes arâ— on any Holy-days to be used § 131. Valentine was next chosen Pope Collectis in unum Venerab Episcopis Gloriosis Romanorum Proceribus omnique amplae urbis Populo in Pal. Later saith Anastasius but he lived but 30 or 40 days Historians agree not of it § 132. Gregory the 4th succeeded who saith Platina would not undertake the Papal Office till Ludovicus the Emperor had considered of the choice and confirmed it Which saith Platina Ludovicus did not out of Pride but lest he should lose the Rights of the Empire being by nature gentle and most humane and had ever upheld the Rights of the Church He setled Benefices on every Priest that Poverty might not hinder them You see here that the great Friend of the Church yet took that for the right of the Empire that none should be Pope against his consent § 133. Platina adding how he reformed the Clergy forbidding them gay Attire Ornaments Sumptuousness and Vanities saith thereupon Would thou hadst lived in our times O Ludovicus For the Church wanteth thy holy Institutions and Censure so much hath the Ecclesiastical Order poured out itself to all Luxury and Lust. So describing their abominable Pride and Vanity § 134. Pope Gregory added so much to the good works of his Predecessors by mending building adorning so many Temples Pillars and Posts with Stones Vestments Silver c. and removing the Bones of Saints if he mistook not that it is no wonder if Rome grew into greater pomp and splendor than ever before § 135. This godly Emperor having three Sons by his first Wife and marrying a second having two Sons by her the Sons of the first Wife hated the second Wife thinking her Son Charles had too much favor One Son Pepin apprehended his Father and the eldest Lotharius came in and approved it and the 3d joined with them and wickedly deposed him from his Kingdom of which anon § 136. Ludovicus called Councils at Paris Mentz Lyons and Tholouse for Reformation some say upon the warning of a Maid that being possessed of the Devil and speaking Latine said that this Devil executed Judgments on the Land for their Sins Injustice c. CCXLVII. The Council at Paris wrote a large Book for Reformation An. 829. with the rest of this Emperor's Constitutions worthy to be Translated for the common good that all â—ight see the difference between Reformers and turbulent Hereticks and Hereticators and proud aspiring Prelates The Book is a Treatise of pious Directions The 50th Chapter reproving the breach of the Lord's day saith that By sight and by certain relation they have notice that many working on that day have been killed with Thundeâ—bolts some punished by sudden Convulsions some by visible Fire their Flesh and Bones being in a moment consumed and turned into ashes and many other such terrible judgments Therefore they require that as the Iews keep their Sabbath all Men much more do spiritually observe this day of the Lord. The second Book doth notably shew the duty of Kings and Magistrates The last Chapter requireth those that are far from the Church to meet for Prayer in other places as being acceptable to God In the 8th Capitul Bin. p. 569. the Bishops say Beati Petri vicem indigni gerimus So that the Pope is not Peter's onely Successor others represent him if this Council did not mistake § 137. CCXLVIII We come now to a Council which sheweth you that the good Canons made by the Emperor for Church-Reformation were far from reforming the generality of the Bishops It is the Council at Compendium which too compendiously deposed the godly Emperor of whom the world was not worthy Calumniators pretended that one Bernhard a Courtier lay with Iudith the Emperor's second Wife The Sons of his first Wife hating her Pepin whom his Father had made King of Italy on this pretence Trayterously raiseth Arms against his Father Lotharius the eldest Son too much consenting persuaded his Father to let a meeting without Arms at Neomagus prevent a War At that meeting the Nobles Parentis Imperium legitimè prorogabant saith Binnius p. 575 and Pepin took up Arms again The Father conquereth his Son and taketh him Prisoner and might justly have taken away his life but he was stol'n out of Prison in the night Ludovicus depriveth him of his Kingdom of Italy and divideth it between his two Sons by the second Wife Charles and Rodolphus Hereupon Lotharius the eldest rebelling knew not how to conquer his godly and prosperous Father but by the Bishops Them he draweth into his Conspiracy that as Binnius himself saith Ut quem filii armis imperio deponere non possent horum saltem nundinariorum Antistitum suffragio judicio honore ac potestate imperiali privaretur successit impiis conatus impiissimus The last means of Treason was a Council of the base mercenary
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
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
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
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
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-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-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
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
not temporal estates under them to take any oath of allegiance or fidelity to any Lay-man The 44. is to invalidate Lay-Ruler's Laws about ecclesiastical matters as Glebes Mortuaries c. the rest I pass by § 196. In this Council besides the Albigenses and Abbot Ioachim Almaricus a learned man was condemned they say he said that All Christians were Christs members and they add how truly is doubtfull suffered by the Iews with him that Christ's body was no more in the sacrament than in another thing That Incense as offered in the Church is Idolatry That every Christian is bound to believe that he is a member of Christ That if Adam had not sinned there should have been no generating in Paradise nor difference of sexes We must take these things on the report of such as Sanders with some other that they charge on him for which when they had killed him with grief they dig'd up his corps and burnt it as they were then burning multitudes of the living § 197. In this Council Stephen Laughton Arch-Bishop of Canterbury was deposed for taking part with the Barons of England against King Iohn whose case was now become the Pope's when he had given him his Kingdom in so much that when the Arch-Bishop confessed and begged absolution his Holiness answered By St. Peter Brother thou shalt not so easily get absolution who hast done so many and so great injuries not only to the K. of England but to the Church of Rome § 198. Let the Reader note that 1. General Councils are the Papists religion 2. That this is one of their greatest approved General Councils 3. That therefore by their Law and Religion they are bound to exterminate all Protestants and that all Princes must be deposed that will not execute it and their dominion given to others that will 4. That all Protestants and others called Hereticks are dead men in Law and want but judgment and execution where their Law is in force 5. That the Henrician heresie is one that is judged such by their Councils 6. That therefore not only all Protestant Kings but all Papists that are for the safety and power of Kings against the Popes pretended power of condemning and deposing them are Hereticks to be exterminated and burnt by many Canons 7. Therefore Kings are beholden to the Protestant reformation disabling the Pope to execute his Laws and Religion for their Crowns and lives 8. That when ever any King or others set up Popery and the power of their Laws and Councils in a Kingdom that is reformed the subjects are presently dead men in Law being to be destroyed as Hereticks though Policy or want of power may hinder the execution 9. Qu. Whether it be lawful for any King or in his authority so to destroy his Kingdom or to make all or the generality of his subjects dead men in Law 10. Whether by these Laws the Pope and his consenting Bishops have not published themselves to be hostes Regum et Regnorum if not humani generis and are not so to be esteemed § 199. Note also that D. Heylin in his Certamen Epistolare against me answereth that it is not Kings but temporal Lords that are mentioned in this Council and that he and Bishop Taylor and Bishop Gunning and Bishop Pearson in their dispute published by Terret or Iohnson and others before them have maintained that these Canons were but proposed by Pope Innocent and not consented to and passed by the Council But to the first It is clear 1. that by Domini Temporales Councils ordinarily mean Emperors and Kings as well as any others 2. That the words of the Council are express eâdem nihilominus lege servatâ circa eos qui non habent Dominâ—s principales And to the 2d I answer 1. The Church of Rome actually taketh this for one of their approved General Councils and will not be beholden to our Bishops for their friendly favour and excuse And therefore it is all one to us whether the Council consented or not 2. Mr. Henry Dodwel in his late considerations how far Papists may be trusted by Princes c. pag. 167 pag. 174 c. hath fully answered all the reasons given by these Bishops as Terret did in part before and hath added abundant proof that these Canons were passed in that Council 1. From the Council at Oxford where Stephen Laughton himself was 2. From Mat Paris who is alledged for the contrary 3 From Gregory 9th's decertals 4 From the case of Iohn Blunt elect Bishop of Canterbury recited by Mat. Paris an 1233. 5. From Otto the Pope's Legate in M. Paris an 1237. and that London Council 6. From the Popes Letter to Otto an 1238 in M. Paris 7. From Honorius the 3d's condemnation of Rich. de Marisco Bishop of Durham 8. From P. Clement the 5th's Bull for King Philip the Fair. 9. From the Council of Tarragon 10. From the Council at Vienna under Clement 4th 11. From the General Council at Lyons under Gregory 10th 12. From the Sabine Council in Spain 13. From a Council at Toledâ— under Benedict 12th 14. And from the Council of Trent 15. From the Common sense of the Case of Abbot Ioachim 16. And of the word Transubstantiation 17. And of annual confession All taken as setled by this Council So that as the Papists will not accept of this Charity of our Bishops in excusing their Religion from this part of guilt so there is little place indeed for an excuse § 200. The Papists themselves though they have many other Councils and instances to prove the Popes Claim and Practice of deposing Princes yet will not let go this as being a famous General Council But when here in England they would excuse their Religion from Rebellion they use to say that this being not an Article of Faith but a Canon of Practice they are not bound to take it as infallible To which the said Mr. Henry Dodwell ibid. pag. 185. hath largely answered to which I refer the Reader adding only that That which must be Believed to be of God is not alway matter of practice yet what must be done as by the wiâ— of God must alwaies be first the matter of faith we must believe that it is God's will before we can obey it as his will The full answer see as aforecited § 201. In the performance of the Laws of this Council multitudes called hereticks were burnt Their St. Dominick preaching to the people to perswade them to take arms under the Sign of the Cross to destroy the Hereticks for to get pardon of their sins so that from first to last many hundred thousand some say two millions but that seemeth too much were killed in France Savoy Germany Italy and other Countreys see Sam. Clerk Martyrol and Arch-Bishop Vsher deâ—success Eccles Thus hath Papal Rome been built and maintained by Blood Rebellion and Confusion under pretence of Church Purity Unity and Government and all by
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
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