of Tusculum O what Bishops then had the Church § 20. For all the confirmations of this Council the decrees of a Council being above the Pope are said by most Papists to be unapproved because the Council of Florence and Laterane judged the contrary to be true § 21. Pope Martin found Rome decayed Italy in Wars and at five years end summoned his promised Council at Papia Few came and the plague forced them to remove to Senae when Alphonsus King of Arragon sent Orators to plead the Cause of Bened. 13. whereby Martin for fear of a Schism was fain to dissolve the Council and appointed the next seven years after at Basil not trusting Italy where he had long Wars himself as afterward he stirred up against the Bohemian Hussites after 14 years aged 63 died of an Apoplexy much praised § 22. CCCCLXXI This Concilium Senense we need say no more of § 23. One would have thought that after this stir one more sober Pope should have been chosen Eugenius 4th was the next of whom more after He hath presently a War and much bloodshed in the streets of Rome with the Columnenses Italy is still in Wars The Pope is again assaulted The Romans set up seven agistrates Eugenius flyeth they pursue him with stones he escapeth to Florence leaveth the Castle garded which continued the City-War a while The Emperor coming into Italy he would have resisted but could not who peaceably came and went It were tedious to relate all his and others Wars in Italy Platina and many others do it The Council at Basil beginning he would have removed it to Bononia The Emperour and Council resist and threaten him and he confirmeth it for saith Platina he had scarce breathing time from vexing Wars He recovereth Rome and other places Pulcellus a Leader he hanged when he had pull'd off his flesh with hot Pincers He turneth his War against Alphonsus King of Arragon the City of Preneste he utterly destroyed as rebellious The Council at Basil frightened him but Sigismund dying and Albert D. of Austria chosen Emperour he ventured to call it away to Ferraria Ioh. Paleologus contrived thither in false hope of succour from the West put some Reputation on his Council The Plague drove them to Florence there the pretended Reconciliation of the Greeks and Latines was made of which many Histories speak at large especially the Greek Edition of that Flor. Council The Wars still continued round about him The Council at Basil deposed Eugenius and made Amadeus D. of Savoy a Pious man Pope called Faelix 5. Eugenius held on and yielded not Blood and Murders still filling Italy He died aged 64. An. 1447. making first twenty seven Cardinals c. § 24. CCCCLXXII This great Council at Basil began 1431. and ended 1442. the History of it is too large to be much recited The Bohemians exasperated by the burning of their Teachers and the Popes Excommunications and the Decrees to burn them defended themselves by Arms under Zisca and were usually victorious They were therefore invited to the Synod which they received with tears of joy but for the sake of the case of Huss and Hierome durst not trust their safe Conduct till after the promise of many Princes and the Synod They sent fifteen the Bohemians four daies pleaded their four Articles 1. For the Sacrament in both kinds 2. For correcting and eliminating publick sins or crimes 3. For liberty to preach Gods Word 4. Of the Civil Power of the Clergy Ioh. Ragâ—sinus answered the first calling them Hereticks and others tediously many daies upon one point answered the rest and dispute begat dispute and so some motioned a reconciling Conference But they could not agree and the Bohemians returned and the Council sent many of their Members with them to Prague whom the City received civilly and heard them exhorting them to their Opinions but they still desired satisfaction in their four Articles Many Debates there were and by explication of the terms they came to understand each other and a fair beginning of reconciliation was made but the first Article of the Sacrament in both kinds stuck so that they could not get over it though the Council confessed that they had power to dispense in it But though there be reason enough for all these requeâ—â—s for the opposing publick wickedness for leave to preach Gods Word and for Church-mens forbearing Civil coercive Government unless made the Magistrates Officers yet such reasonable things are hardlier obtained than more disputable matters because flesh and blood worldly interest and the Devil is most against them And of this great famous Council of Bishops after Petitions and some good words and hopeful approaches they could never one of them be obtained but tricks were devised to elude their hopes and inconveniences pleaded that would follow such Concessions the ordinary way of the carnal Clergies hindering Reformation § 25. The first Session being for introduction to shew their lawfulness in the second Session they decreed as did that at Constance that a General Council is above the Pope in matters of Faith Schisme and Reformation And Sess. 3. that the Council may not be dissolved And they admonish the Pope to retract his Revocation and to own and assist the Council After they declare that the Pope may not make Cardinals c. during the Council § 26. Sess. 22. They condemned a Book of Augustinus de Roma a Bishop of Nazareth that had many Phanatick Expressions as that Christ daily sinnetâ— in us because of our Union with him though sinless in himself that only the Elect and not all the Justified are Members of Christ that besides the Union of Love there must be another Union with Christ that the Humane Nature in Christ is truly Christ and the Person of Christ and the Person of the Word that Christ loveth his Humane Nature as much as his Divine that the two Natures are equally lovely that the Soul of Christ seeth God as clearly as the Godhead c. Thus worketh the temerarious mind of man § 27. Sess. 24. There is a Treaty for a more General Council and Union with the Greeks and the place assigned at Basil Avignion or Savoy and to defray the charges money to be gathered of Christians who if they give as much as will keep their houses a Week are rewarded with the pardon of all their sins where the liberality of their Pardons is expounded viz. it is only the pardon of such sins de quibus corde contriti ore confessi fuerint which their hearts are contrite for and their mouths confess and these are pardoned on a further condition that besides this money given they do for a year fast one day every Week more than else they were obliged to do by the Church and if they be Clerks say every such day seven Psalms or a Mass if Laicks seven Pater Nosters and seven Ave Maries And if it had not been for the Bishops might not a
joyneth in a distinct meeting with Nestorius Theodoret accuseth Cyril's Anathematismes of errour They depose Cyril and Cyril's Synod citeth Iohn He refuseth to appear They depose him and his adherent Bishops And thus two Synods sate deposing and condemning one another Both Parties send their Agents to the Emperour His Officer Candidianus took part with Nestorius He sendeth another Iohannes Comes with charge to depose the heads of both the deposing Parties and so to make good both their depositions viz. Nestorius Cyril and Memnon Candidianus before had told the Emperour how all was done in violence and confusion and he had pronounced all Null and charged them to begin all a-new When Iohannes Comes came he wrote to the Emperour that All being in confusion and Cyril and Memnon fortifying themselves he summoned them all to come to him And lest they should fall together by the ears which he feared by reason of their strange fierceness he ordered their coming in so that it might not be promiscuously Nestorius and John of Antioch being come first Cyril and his company except Memnon came next and presently a great tumult and stir began Cyril ' s Party saying that the sight of Nestorius whom they had deposed was not to be endured They would have the Scripture read But those that favoured Cyril said that the Divine and terrible Scriptures were not to be read without Cyril nor while Nestorius and the Oriental Bishops were present and for this there was a Sedition yea a War and Fight The same said the Bishops that were with John that Cyril ought not to be present at the Reading of the Scriptures he and Memnon being deposed The day being far spent thus he attempted excluding Cyril and Nestorâ—us to read the Emperours Orders to the rest But Cyril ' s Party would not hear them because they said Cyril and Memnon were unlawfully depâ—sed He had much aâ— do to persw de them at last and indeed thrusting out Nestorius and Cyril by force so much as to hear the Emperours writing But he made them hear it In which Nestorius Cyril and Memnon were deposed Those that were with John heard it friendly and approved it The other clamoured that Cyril and Memnon were wrongfully deposed To avoid Sedition Nestorius was committed to Candidianus Comes and Cyril to Jacobus Comes and Memnon after He concludeth Quòd si pientissimos Episcopos videro implacatos irreconciliabiles Nescio unde in hanc rabiem asperitatem venerint c. This was his Description of the carriage of this Council Both Parties sent several Bishops as their Delegates to Constantinople The Emperour would not permit them to come nearer than Chalcedon which is as Southwark to London While they wait there Theodorite one of Iohn's Party against Cyril wrote back that the Court was against Nestorius but most of the People were for them It 's said that Pulcheria the Emperours Sister was much against him At last Pope Caelestine's Legates came to the Council and took Cyril's Part. The Emperour saw how great the breach would be if Cyril were deposed and he revoked the deposition of him and Memnon but not of Nestorius and wrote a threatning Letter to Cyril and Iohn to charge them to agree and joyn in Communion and not divide the Churches or else what he would do to them both These terrible words cured them both of Heresie They presently consulted and sent each other their Confessions and found good men that they were of one mind and did not know it And so having their will upon Nestorius and his adherents the rest united But so that Iohn and Theodorite took Cyril for a Firebrand to the last § 11. Nestorius being deposed retired quietly to his Monastery by Antioch and lived there in honour four years but then was banished and dyed in distress some Fable that he was eaten with Worms § 12. The event of this Council was that a Party of the Orientals adhered to Nestorius took Cyril and this Council for Hereticks and to this day continue a numerous Party of Christians called Hereticks by the Pontificians because they are not for them And the Eutychians on all occasions accused their Adversaries the Orthodox to be Nestorians and the Churches were inflamed by the dissention through many Ages following § 13. And what was really the Controversie between them Some accuse Nestorius as asserting two persons in Christ as well as two natures which he still denyed Others accuse Cyril as denying two Natures But his words about this were many but he affirmed two Natures before the Union and so did the Eutychians but one after David Derodon a most learned Frenchman hath written a Treatise De Supposite in which he copiously laboureth to prove that Nestorius was Orthodox holding two Natures in one Person and that Cyril and his Council were Hereticks holding one Nature only after Union and that he was a true Eutychian and Dioscorus did but follow him and that the Council of Chalcedon condemned Nestorius and stablished his Doctrine and extolled Cyril and condemned his Doctrine But for my part I make no doubt that de re they were both fully of one mind and differed only about the aptitude of a phrase Whether it were an apt Speech to call Mary the Parent of God and to say that God was two moneths old God hungred God dyed and rose c. which Nestorius denyed and Cyril and the Council with him affirmed And what hath the World suffered by this Word Warr. But which was in the right We commonly say that forma denominat locutio formalis est maximè propria And so Nestorius spake most properly But Use is the Master of Speech which tyeth us not always to that strictness and so Cyril well interpreted spake well especially if the contrary side should intrude a duality of Persons by their denying the Phrase While Nestorius accuseth Cyril as if he spake de abstracto he wrongeth him while Cyril accuseth Nestorius as if he spake de concreto he wronged him They both meant that Mary was the Mother of Christ who was God and of the Vnion of the Natures but not the Mother of Christ as God or of the Deity So that one speaking de concreto and the other de abstracto one materially and the other formally in the heat of Contention they hereticated each other and kindled a flame not quenched to this day about a word while both were of one mind § 14. If any say it is arrogancy in me to say that such men had not skill enough to escape the deceit of such an ambiguity I answer humility maketh not men blind The thing proveth it self Judg by these following words of Nestorius and Cyril what they held § 15. Nestorius Epist. ad Cyril Nomen hoc Christus utramque naturam patibilem scilicet impatilibem in unicâ Personâ denotat Quò idem Chrstus patibilis impatibilis concipi queat Illud quidem secundùm humanam
naturam hoc verò secundùm Divinaem In eo non injuria te laudo quod distinctionem naturarum secundùm Divinitatis humanitatis rationem harumque in unâ duntaxat personâ conjunctionem praedicas Et quòd Divinitatem pati â—on potuisse discrtè pronuncias Haec enim omnia vera sunt Orthodoxa vanis omnium hareticorum circa Dâ—mini naturas opinationibus quam maximè adversa sunt Non dicit solvite Divinitatem meam intra triduum exsuscitabo illaâ—â— sed solvite Templum hoc c. Vbicunque Divinae Scriptura Dominica dispensationis mentionem faciunt tum incarnationem tum ipsam mortem Passionem non Divinae sed Humanae Christi naturae semper tribuunt Ergo si rem diligentius consideremus sacra Virgo non Deipera sed Christipera appellanda erit which signifieth that She is the Parent of the Humane nature receiving the Divine in Union of Person Quis ita desipiat ut unigeniti Divinitatem Spiritus sancti creaturam esse credat Sunt imumerae sententiae quae Divinitatem neque nuper natam neque corporeae perpessionis capacem esse testantur Rectum Evangelicaeque traditioni consentaneum est ut Christi Corpus Divinitatis Templum esse confiteamur illudque nexu adeò sublimi Divinoque admirabili ipsi conjunctum esse statuamus ut Divina natura ea sibi vendicet quae Coporis alioqui sint propria Verùm propter eam sive communications sive appropriationis notionem nativitatem passionem mortem caterasque carnis propietates Divino Verbo ascribere id demù◠mi frater mentis est paganorum more verè errantis aut certè insani Apollinarii Arii aliorumque haereticorum morbo aut alio etiam graviore laborantis Nam qui appropriationis vocabulum itâ— detorquent illos Deum verbum lactationis participem succedanei incrementi capacem ob formidinem Passionis c. Nestor Epist. 2. ad Caelest Quidam de Ecclesiasticis quandam contemperationis imaginem ex Deitate Humanitate accipientes corporis passiones audent superfundere Deitati unigeniti immutabilem Deitatem ad naturam corporis transâ—sse confingunt atque utramque naturam quae per conjunctionem summam inconfusam in Unica Persona unigenitâ— adoratur contemperatione confundunt Nestor Epist. ad Alexand. Hierapol Concil 5. Act. Sess. 6. Oportet manere naturas in suis proprietatibus sic per mirabilem omnem rationem excedentem unitatem unum confiteri filium Non duas personas unam facimus sed una appellatione Christi duas naturas simul significamus In Scriptis Nestorii recitatis in Concil Ephes. 1. Tom. 2. c. 8. Idem omnino Infans erat Infantem habitabat Item Deus Verbum ante incarnationem Filius erat Deus erat At verò in novissimis temporibus servilem quoque formam assumpsit Caeterum cum antè Filius esset Filius appellaretur attamen post Carnem assumptam seorsim per se Filii nomine appellari non debet ne duos Filios videamur inducere Item voce Christi tanquam utriusque naturae notionem complectentâ— accepta citrà periculum illum assumpsisse servi formam asseverat Deum nominat dictorum vim ad naturarum dualitatem manifeste referens Cyril lib. de recta fide ad Reginas pag. 53. de Nestorianis Verbum humanitas ut ipsi loquuntur in unam Personam concurrunt Vnionis enim quae est secundum naturam quae una est nulla apud eos habetur ratio Et p. 66. de Nestor Si Christus sola unionâ— secundum Personam cum Dei Verbo conjunctionem habeat sic enim illi loquuntur quomodo in illis qui pereunt Evangelium Dei absconditum est By which Cyril speaketh for one Nature and Nestorius for one Person Cyril l. 1. advers Nestor p. 16. thus reporteth Nestorius saying Hic qui videtur Infans hic qui recens apparet hic qui fasciis corporalibus eget hic qui secundum visibilem essentiam recenter est editus Filius universorum opifex Filius qui suae opis fasciis dissolubilem creaturae naturam astringit Item Infans enim est Deus libera potestate tantum abest Arie ut Deus Verbum sit sub Dei potestâ—te Again Novimus ergo Humanitatem infantis Deitatem Filiationis Vnitatem servamus in Deitatis humanitatisque natura saith Derodon I dare boldly say no Christian hath hitherto spoke trulier and plainer of the Unity of Christs Person in two Natures than Nestorius Ex lib. Cyril 2. Cont. Nestor p. 4. He thus reporteth Nestorius Hoc quod Christus est nullam patitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed Deitatis Humanitatis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus qua Christus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neque enim duos Christos habemus neque duos Filios Non est enim apud nos primus secundus neque alius alius neque rursus alius Filius alius sed ipse ille unâ—s est duplex non dignitate sed naturâ Cyril saith that Nestorius was the Disciple of Diodorus Tarsensis from whom he learnt his Heresie Epist. ad Succes and that he was the hearer of Theodorus Mopsuest condemned in Council for the same Heresie as Nestorius But saith Derodon Facundus toto lib. 4. largely proveth that Diod. Tarsensis was Orthodox by the testimonies of Athanasius Basil Chrysostome Epiphanius c. Et lib. 3. 9. he proveth the same of Theod. Mopsuest citing the places where he asserteth two Natures in one Person Vid. Facund l. 3. c. 2. l. 9. c. 3. 4. And Liberatus in Brevior c. 10. saith Diod. Tarsensis Theod. Mopsuest alii Episcopi contra Eunomium Apollinarem unius Naturae assertores libros composuerunt duas in Christo ostendentes naturas in unâ personâ ibid. Duas Joh. Antiocheni Epistolas primam tertiam laudes Theod. Mopsuest continentes Chalced. Synodus Oecumenica per relationem suam Martiane Imperâ—tori directam suscepit confirmavit § 16. By all this it is evident that Nestorius was Orthodox and owned two Natures in one Person And that the Controversie was de nomine unless Cyril was an Eutychian And that it is a more accurate cautelous Speech à formâ to say that God did not increase hunger die rise c. than to say God did these because it seemeth to intimate that Christ did suffer these quà Deus As God which is blasphemy But that it is a true speech that God did suffer these meaning not quà Deus but Christus qui Deus and that one Syllable of distinction between quà and qui might have saved these Councils their odious Contentions and Fighting and the Churches for many Ages the Convulsions Distractions and mutual Condemnations that followed and the Papists the odious violation of Christian Charity and Peace in calling the Eastern Followers of Nestorius Nestorian Hereticks to
attributeth the same operations and the same attributes to both nature His sixth proof is from the testimony of Ibas Edes apud Facund l. 6. c. 3. Geâ—ad Const. ibid l. 2. p. 77 78. Iohan. Antioch Theodoret c. § 20. For my part I again say past doubt that neither Nestorius nor Cyril were Heretical de re but that they were of one mind and that one spake of the concrete and the other of the abstract that one spake of Christus qui Deus and the other of Christus quà Deus But pardon truth or be deceived still ignorance pride and envy and faction and desire to please the Court made Cyril and his Party by quarrelsome Heretication to kindle that lamentable flame in the World But sin serveth the sinners turn but for the present and becometh afterward his shame All the Bishops would not follow Cyril At this day the falsly Hereticated Nestorians saith Breerwood Enquir p. 139. inhabites a great part of the East for besides the Countries of Babylon Assyria Mesopotamia Parthia and Media they are spread far and wide both Northerly to Cataya and Southerly to India Marcus Paulus tells us of them and no other Christians in Tartary as in Cassar Sarmacham Carcham Chinchintalas Tauguth Suchir Ergimul Tenduc Caraim Mangi c. so that beyond Tigris there are few other Christians The Persian Emperours forced the Christians to Nestorianisme Their Patriarch hath his Seat at Musal in Mesopotamia or the Monastery of St. Ermes near it in which City the Nestorians have 15 Temples They are falsly accused still to hold two Persons in Christ They say as Nestorius himself said You may say that Christ's Mother is the Parent of God if you will expound it well but it is improper and dangerous They take Nestorius Diodorus Tarsensis and Theodorus Mopsuest for holy Men They renounce the Council Ephes. and all that owned it and detest Cyril They Communicate in both kinds They use not auricular Confession nor Confirmation nor Crucifixes on their Crosses Their Priests have liberty for first second or third Marriages c. Breerwood ibid. p. 144. § 21. I need no other proof for my opinion that these Bishops set the World on fire about a Word being agreed in sense than the reconciliation of the Patriarchs Cyril and Iohn when forced and their Parties professing that they meant the same and knew it not Obj. But they all condemned Nestorius Ans. To quiet the World and to please the Courtiers and violent Bishops And the Emperour himself saith Socrates l. 7. c. 41. one that excelled all the Priests in modesty and meekness and could not away with persecution was the more against Nestorius because he was a persecutor himself Read Theodoret's Homily against Cyril Bin. p. â—07 and Iohan. Antioch ibid. But neither the one side Nestorius haeresiarcha impiissimus nor the other side Cyrillus superbus blasphemus should signifie much with men that know what liberty adverse Bishops used § 22. As for them that say Nestorius did dissemble when he asserted the Vnity of two Natures in one Person and is not to be judged of by his own words I take them to be the firebrands of the world and unworthy the regard of sober men who pretend to know mens judgments better than themselves and allow not mens own deliberate profession to be the notice of their Faith § 23. When the Emperour saw that there was no reconciling the Bishops but by force he authorized Aristolaus a Lay-Magistrate to call Cyril and Ioh. Antioch to Nicomedia and keep them both there till they were agreed whereupon Iohn communed with his Bishops and they yielded having no remedy to the deposition of Nestorius the Ordination of Maximinianus in his stead and communion among themselves This is called another Council It would grieve one to read the Emperour Theodosius importuning Simeon Stylites a poor Anchorite to try whether by Prayer and Counsel he could bring the Bishops to Unity and concluding This discord doth so trouble me that I judge that this only hath been the chief occasion of all my calamities Bin. p. 928. § 24. CXIV An. 433. There was a Council called at Rome to clear Pope Sixtus from an accusation of one Bassus of ravishing a Nun. § 25. CXV There is talk of a Council at Rome to clear one Polychronius Bishop of Ierusalem of accusations of Simony But contradictions make this and the former to be altogether uncertain § 26. CXVI The Armenians in Council are said to condemn Nestorian Books § 27. CXVII A Council was held at Constant. to decide the Controversie between the Alexandrian and Constant. Bishops which should be greatest and rule the East where it was carried for Constant. And Theodoret pleading for Antioch Dioscorus the Alex. Agent hated him ever after as he saith Epist. 86. § 28. CXVIII An. 439. A Council at Regiense of 13 Bishops did somewhat about Ordinations c. § 29. About this time Leo at Rome was fain to forbid bowing toward the East because the Manichees joyned among them and bowed to the Sun and could not be else distinguished from the Orthodox Bin. de Leone § 30. CXIX A Council at Aransican repeated some old disciplinary Canons § 31. CXX Leo held a Council at Rome of Bishops Priests and Laymen to detect the wickedness of the Manichees and warn men to avoid them § 32. CXXI An. 445. Leo held a Council at Rome against Hilary Bishop of Arles for disobedience to his Decrees § 33. CXXII A Council called General in Spain recited the Profession of Faith against the Priscillianists CHAP. VI. Councils about the Eutychian Heresie and some others § 1. CXXIII CYril had by many words so carried the business at Ephesus against Nestorius and himself so often said that after the Vnion the Natures were one that his Admirers took that for a certain truth But when that quarrel was over Truth was truth still and the Orthodox would not fly from it for fear of being called Nestorians for they disclaimed Nestorius but disowned the Doctrine of One nature Eutyches an Archimandrite and Dioscorus Successour to Cyril belived that they did but tread in his steps and hold to the Ephes. Council But that would not now serve when the Scene was changed § 2. Reader It is useful to thee to know truly the state of this Tragical Controversie which had more dividing and direful effects than the former The Eutychians say that Christ before their Vnion by incarnation had two natures that is considered mentally as not united but after the union had but one nature They took up this as against Nestorianisme The truth is Though they still go for desperate Hereticks I verily believe that all the quarrel was but about ambiguous words some of them understood the word Nature in the same sense as their Adversaries took the word Hypostasis or Person And it's sad that it should be true but most of them confounded Vnity undistinguished and Vniting
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
the Divine Ministeries shewing his madness even on that which hath no sense such an one is truly sensless and shall be obnoxious to the Lex Talionis and his work shall fall upon his own head as being a transgressor of God's Law For the chief Apostle Peter commanded Feed the Flock of God overseeing it not by force but freely and voluntarily according to God not for filthy lucre sake but readily and chearfully not as having a dominion â—ver the Clergy but as being examples to the Flock The 15th Canon forbids one Man to have two Churches The 22d Canon forbids Canting and Minstrels and Ribald Songs at meat But the 7th savors of their Superstition forbidding any Temple to be Consecrated without Reliques and ordering Temples that have no Reliques to be put down § 78. In the Letter to Adrian Tharasius tells him that he had a year before attempted the like at Const. but was hindered a whole year by violent Men which further sheweth how far the opposition to Images had obtained when Irene began to set them up § 79. So much of the 2d Nicene Council in which by the power of one Woman and Stauratius a Senator that ruled her the judgment of the Universal Church if the Council or most of the Bishops in the Empire signifie it was suddenly changed from what it had been during the Reign of the three last Emperors and made that Church-use of Images which some thought sinful and no judicious Christian could judge necessary but indifferent and of use to some to be henceforth so necessary that the Denyers are sentenced for cursed Hereticks yea the Doubters cut off from Christ. § 80. CCXXXIII Binnius next addeth a Council at Forojulium An. 791. held by Paulinus Bishop of Aquileia in which is a Speech of his to the Bishops and an excellent Creed and 14 Canons written as by himself all in a far more understanding sober pious manner than is usual among the Patriarchs at General Councils The 13th Canon is an excellent Precept for the holy observation of the Lord's-day wholly in Holiness and in Hymns of Praise to the Holy Ghost that blessed it by his admirable Advent calling it God's Sabbath of delight beginning the 7th day evening not for the honour of the 7th day but of this Sabbath c. § 81. Yet rash and unskilful words set the Bishops into more divisions Faelix Urgelitanus and from him Elipandus Bishop of Toletum taught that Christ as the eternal Word was God's Natural Son but that as Man he was his Adopted Son Hence his Adversaries gathered that he was a Nestorian and held two Sons A Council An. 792. at Ratisbonne was called to condemn this Heresie Yea Ionas Bishop of Orleance saith That it infected Spain for a great part and he knew their Followers to be certain Antichrists by their faces and habits But wise Men think that the Controversie was not de re but de nomine And that if one Christ be said to be one Son of God in two natures by a twofold fundamentum of the Relation of a Son and that the foundation of the eternal Relation was the eternal Generation and the foundation of the temporal Relation in the Humanity was the temporal Generation and Union with the Deity yet this proveth not two Sons yea or if it had been said that two Generations being the fundamenta two Relations of Sonship result from them If this be unskilfully and illogically spoken it will not follow that the Speakers held two Persons or made any more division of Christs natures than their Adversaries did but only might think that a double filiation from a double fundamentum might be found in one Person Let this Opinion be wrong I see not how the Hereticators could make it a damnable Heresie But it 's pity that Faelix had not taken warning by the Churches long and sad experience to avoid such wordy occasions of Contention and not to set again on work either the Heretical or the Hereticating Evil Spirit § 82. Claudius Taurinensis a great and worthy Bishop at this time did set in against the Worship and Church-use of Images against whom Ionas Aurelianensis wrote whose Writings are in the Biblioth Patrum by Marg. de la Bigne Read them and judge as you see cause § 83. About the time of the Frankford Council came out a Book-against Images which is published as written by Carolus Magnus himself A great Controversie it is Who is the Author No small number say it was Charles his own indeed Others that it was written at his Will and Command But Binnius and some others deny it and say it was written by Serenus Massiliensis an Iconoclast and his Disciples How we shall know the Truth in such Cases I cannot tell But it is confessed that Spain and France were then much infected with the Doctrine which is against Church-Images It is certain that Pope Adrian saith that Carolus Mag. sent him such a Book by Engilbert an Abbot and his Epistle against it is extant § 84. CCXXXIV We come now to a great Council at Frankford called by Charles Mag. present and by Adrian And as late as it is all the Historians cannot tell us whether it was Universal or what they did Some say it was a General Council because Charles summon'd it as such and 300 Bishops were there Others say No it was but Provincial because none of the Bishops of the East were there a sufficient reason and the like may be brought to prove that there never was a General Council in the World so called from the whole World but only from the whole Empire That they dealt with the Case of Elipandus Bishop of Toletum and Faelix Urgel is agreed on but what they did about Images is not agreed on Ado Rhegino Aimonius Urspurg and many Historians say They condemned the Nicene Council that was for Images Even Baronius is of the same mind thinking the Liber Carolinus deceived them He proveth this to be the common judgment of Historians and ancient Writers Bellarmine his Brother is of the same judgment And is not their Concession more than twenty later Mens denial Yea Genebrard concurreth yet Binnius leaveth his Master Baronius and giveth his Reasons against them And he doth well prove that it could not be by ignorance and surprize that the Frankford Council should condemn the Nicene and he is loth to think that they were wilful Hereticks especially when they profess to follow Tradition But he knew that the 7th Constantin Council against Images profest to follow Tradition And if French Men will make us Hereticks for speaking English it is no wonder if we make them Hereticks for speaking French If Men will Hereticate others for Images or Ceremonies or Words others will measure the like to them This kind of Hereticating is circular and hath no end Suarez will have either the Historians to have erred or their Books to be corrupted with what
having power to take away Kingdoms and all that men have § 41 42. The Siege of Rome Two Popes Gregory's death § 42. He threatneth to depose the King of France claims Hungary c. § 23. Binnius record of THE POPES DICTATES telling in 27 Articles WHAT POPERY IS § 44. He claimeth Spain § 46 and Dalmatia § 49. A great part of the Bishops against him § 49. Pronounceth unsincere repentance fruitless § 50. Denyeth Divine Service in the Sclavonian tongue § 51. Ill weather imputed to the ill Lives of Priests The Armenians errours what § 51. Apulia c. the Popes § 51. One man turned an hundred thousand men in Spain from the Pope He threatneth to Excommunicate and depose the King of Spain as an Enemy to the Christian Religion § 52. He newly found St. Matthews body § 54. He will expose the Prince of Sardinia unless he obey him in making all Priests shave their beards § 55. Notes hereon The French convert the Sweeds and the Pope would reap the fruit § 56. His notable Epistle to prove Popes Priests and Exorcists above Kings § 57. Answered § 58. Peter pence § 59. An Arch-bishop suspended for not visiting Rome § 60. A pious Lie for Peace is a sin § 61. The old Spanish Liturgy partly contrary to the Christian Faith till now § 62. His respect to William the Conquerour c. § 64 66. The German Bishops hereticate the Pope for forbidding Marriage § 67. Matthew is forsaken § 68. Philip King of France and many great Bishops excommunicate § 69. Divers Councils excommunicating contrarily the Antipopes § 69 to 74. Ordinations null that are made pretio precibus vel obsequio and not by the common consent of Clergy and People § 75. He excommunicateth the Greek Emperour usurping § 76. The Greek affairs summ'd up § 77. The power of Pope and Bishops to depose Kings § 79. A Council Character of Gregory § 80. A Council make Loyalty to be Haeresis Henriciana § 87. The Disciple is not above his Master answered § 87. Wecilo's heresie that men obey not unjust Excommunications but may by others be received § 88. The 23d Schism § 91. Victor's Soldiers conquer Clement's § 92. Lay Princes presentations or Investitures are Heresie every Heretick is an Infidel It 's better be without visible Communion than have it with such § 93. Consectaries overthrowing Rome ib. A new Pope marrieth Mathildis to Welpho on condition they use not carnal Copulation § 94. A Jerusalem expedition causeth peace at home Conrade rebelleth against his Father § 94. The Emperour commits Fornication § 101 103. Wrongs on Monday Wednesday or Thursday no breach of holy peace No Bishop or Priest must swear or promise Allegiance to a King nor take Preferment from any Lay-man § 104. None to communicate in one kind § 105. All the Bishops of England save Rochester renounce obedience and society with Anselme Archbishop of Canterbury because he would not renounce the Pope saying he blasphemed the King setting up any in his Kingdom without his consent § 106. Time given the King of England to repent § 109. The Anti-Pope Clement digg'd up and burnt Paschal 2. Council Decree that all Bishops of the Henrician Heresie Loyalists if alive be deposed if dead digg'd up and burnt that is most of the Western Bishops § 112. The Schism continued § 113. The Pope set up young Henry against his Father who taketh him Prisoner to the death He keeps his Fathers Corps five years unburied because Excommunicate Yet proveth Hereticus Henricianus Imprisoneth the Pope till he grant him Investitures The Pope absolveth himself § 114 115. Cases on Binnius § 116. Note that Investitures supposed the People and Clergies free choice of Bishops § 117. The Bishops usage of old Henry to the last § 118. To take the Popes Excommunications as not obligatory is a Heresie § 119. The dangerous Doctrine of Fluentius Bishop of Florence that Anti-Christ was come § 120. Only the Church made Henry rebell § 121 122. Tybur coloured with bloud The Earl of Millans Flesh given to Dogs The Popes sacramental Covenant broken § 127. God will have no involuntary service § 129. The same is a Henrician Heresie in others which is none in the Pope § 132. He may forswear for the People of God § 132. Two Popes contending and excommunicating The Emperour giveth up Investitures § 135 to 138. Four Doctrines of Guilb Porretane condemned in Council 1. That Divinitas and Deus are not the same in signification 2. That the three Persons are not unum aliquid 3. That there are eternal Relations besides the Persons 4. That it was not the Divine Nature that was incarnate Two more Popes § 138 142. A Preacher murdered at Rome § 144. Two more Popes the succession from the wrong § 145. They fight for it § 146. How Clergy and People first lost their Votes in choice of Popes § 147. Two Popes still striving § 149 c. Many Castles in England built by two Bishops § 160. Abailard condemned unheard § 161. Caelestine II. the first Pope without the Peoples election An. 1143. Rome against the Pope Bishops are his strength § 168. Porretane again accused and puzzled the Council § 170. He is again accused by Bernard whom the Cardinals accuse for writing his Faith and getting Bishops hands to it § 171. The Romane people excommunicate by Pope Adrian 4. They are for a Preacher called by him an heretick § 174. Rome fighteth with Pope and Emperour They fight again and expel the Pope § 174. The 27 pair of Popes Wars between the Emperour Frederick and Pope The Crown of England held as from the Pope Yet Rome receiveth him not The Emperour submitteth being deserted c. § 175. The setling the choice of Popes by Cardinals The Pope no Bishop by the Canons § 177. The Roman Succession is from Alex. 3. when the Clergie People Emperour Princes and a Council of innumerable Bishops were for Victor § 176. Parliaments called Councils § 179. Ireland the Popes § 180. The Albigenses Henricians § 181. No Bishop may suspend a Presbyter without the judgment of his Chapter A perjured Clergie-man perpetually deprived Doubtful words to be understood as usually § 182. The Popes Party in Rome have their Eyes put out § 183. Frederick drowned in Asia § 187. The Kingdom of France interdicted § 190. The Pope seus up an Anti-Emperour who prevaileth § 192. England interdicted six years and three months § 194. The famous twelfth General Council at the Laterane under Inoc. 3. for Transubstantiation exterminating hereticks deposing Princes absolving Subjects forbidding unlicensed Preachers c. § 195. Almaricus burnt dead § 196. Stephen Langton and King John § 197. Ten Queries upon this Council § 198. The Canons of this Council true Mr. Dodwel's 17 Arguments for it § 199. The Papists excuses answered § 180. misnumbred The bloody Execution § 181. Oxford Canons that every great Parish have two or three Presbyters c. § 183.
null and giveth no Authority which nullifieth the Roman succession § 56. Decrees about Souls § 57. Leo 10. a Cardinal at 13. and an Archbishop in his Childhood His Wars and bloodshed § 58. Luther The Reformation The end of Charles 5. § 59. Leo's death § 60. Reformers drive the Papists to Learning § 61. All Papist Princes owe their safety Crowns and deliverance from Papal deposition to the Reformation and Italy its peace § 62. The History of the Reformation and of Papists Murders of Martyrs passed by § 63. Freder of Saxony refuseth the Empire and Money and chose Charles § 64. Thirty five cases for which men must be denyed Communion in the Eucharist § 65. Later Reforming Papist Councils § 66 c. The Conclusion what this History specially discovereth § 70. A Poem of Mr. Herbert's called The Church Militant CHAP. 14. A Confutation of Papists and Sectaries who deny and oppose the Ministry of the Reformed Churches CHAP. 15. A Confutation of the prophane Opposers of the Ministry An Account of some Books lately Printed for and to be Sold by Thomas Simmons at the Prince's Arms in Ludgate-street A Supplement to Knowledge and Practice Wherein the main things necessary to be known and believed in order to Salvation are more fully explained and several new Directions given for the promoting of real Holiness both of Heart and Life To which is added a serious disswasive from some of the reigning and Customary sins of the Times viz. Swearing Lying Pride Gluttony Drunkenness Uncleanness Discontent Covetousness and Earthly-mindedness Anger and Malice and Idleness by Sam. Cradock B. D. late Rector of North-Cadbury in Somersetshire Vseful for the instruction of private Families Price bound 4 s. De Analogia sive Arte linguae Latinae Commentariolus In quo omnia etiam reconditioris Gramaticae Elementa ratione novâ tractantur ad brevissimos Canones rediguntur In usum Provectioris Adolescentiae Opera Wilhelmi Baxteri Philistoris Price bound 1 s. 6 d. The lively Effiges of the Reverend Mr. Mathew Pool So well performed as to represent his true Idea to all that knew him or had a Veneration for him Design'd on purpose to befriend those that would prefix it to his Synopsis Criticorum Price 6 d. Moral Prognostications 1. What shall befall the Churches on Earth till their Concord by the Restitution of their Primitive Purity Simplicity and Charity 2. How that Restitution is like to be made if ever and what shall befal them thenceforth unto the end in that Golden Age of Love Written by Richard Baxter when by the Kings Commission we in vain treated for Concord 1661. and now Published 1680 Price 1s The Nonconformists Advocate or an Account of their Judgment in certain things in which they are mis-understood Written principally in Vindication of a Letter from a Minister to a Person of Quality shewing some Reasons for his Nonconformity Price 1s There is Published every Thursday a Mercurius Librarius or A Faithful Account of all Books and Pamphlets Published every Week In which may be inserted any thing fit for a Publick Advertisement at a moderate Rate Directions to the Binder of Baxter's Church History c. After the Title Sheet follows a b c d e then B C D E F G H I K L M N O P Q R S then AA BB CC DD EE FF GG HH II KK LL MM NN OO PP then SS TT VV XX YY ZZ AAA BBB CCC DDD EEE then GGG and so on to QQQ which Signiture ends the Book Church-History OF BISHOPS And their COUNCILS ABRIDGED c. CHAP. I. Of the sacred Ministry Episcopacy and Councils necessary Premonitions and of the Design of this Book § 1. GOD that could have enlightned the Earth without the Sun and Stars could immediately alone have taught his Church and communicated knowledge to mankind But as he is the most communicative good he was pleased not only to make his Creatures receptive of his own influx but also to give them the use and honour of being efficient sub-communicants under him and causes of good to themselves and to one another And as his Power gave Being and Motion his Wisdom gave Order and Harmony and his Love gave Goodness and Perfection felicity and love as he is the creating and conserving Cause of Nature and this in much inequality as he was the free disposer of his own so in the Kingdom of Grace he doth by the Spirit of Life Light and Love 1. Quicken and strengthen the dead and weak souls and awaken the slumbering and slothful 2. Illuminate the dark with Faith and Knowledge and 3. Sanctifie the malignant Enemies of holiness by the power of his communicated love making them friends and joyful lovers This Spirit first filled the Humane Nature of Christ our Head who first communicated it to some chosen persons in an eminent manner and degree as Nature maketh the heart and brain and other principal parts to be organical in making preserving and governing the rest To these he gave an eminence of Power to work Miracles of Wisdom to propagate the Word of life and infallibly by Preaching and Writing promulgate and record his sacred Gospel and of holy love to kindle the like by zealous holiness in the hearts of others To these organical persons he committed the Oeconomy of being the witnesses of his words and actions his resurrection and ascension and of recording them in writing of planting his first Churches and sealing the truth of their testimony by many Miracles promising them his Spirit to perform all that he committed to their trust and to bring all to their remembrance and to lead them into all truth and to communicate instrumentally his Spirit to others the sanctifying gifts by blessing their Doctrine and the miraculous gifts by their imposition of hands § 2. By these principal Ministers the first Church was planted at Ierusalem fitliest called the Mother-Church and after by those that were sent thence many Churches were gathered in many Kingdoms of the world darkness being not able to resist the light The Apostles and Evangelists and Prophets delivered to them the Oracles of God teaching them to observe all things that Christ had commanded them and practically teaching them the true Worship of God ordering their Assemblies and ordaining them such Officers for sacred Ministration as Christ would have continued to the end of the world and shewing the Churches the way by which they must be continued and describing all the work of the Office appointed them by Christ. § 3. The Apostles were not the Authors of the Gospel or of any essential part of the Christian Religion but the Receivers of it from Christ and Preachers of it to the world Christ is the Author and finisher or perfecter of our faith But they had besides the power of infallible remembring knowing and delivering it a double power about matters of Order in the Church 1. By the special gift of the Spirit 's inspiration to found and stablish
this day Judge how much the World was beholden to Cyril Caelestine and this Council § 17. Obj. By this you make the Bishops and Councils to be all Fools that know not what they do and to be the very plagues and shame of humane nature that would kindle such a flame not yet quenched about nothing Answ. 1. If we must measure fidem per personas yea judge of matter of Fact by respect of persons judge so by the Councils at Ariminum Syrmium Milan Tyre also Judge so by the Second Council of Ephesus and abundance such How shall we know which of them so to judge by 2. Good men have foul Vices Faction and Contention and Pride have undeniably troubled the Churches When Concil Carthag 6. forbad Bishops to read the Books of Gentiles it is no wonder that the number of Learned Bishops was small And when no Bishop was to be removed from place to place but all Bishops made out of an Inferiour degree usually of the same Parish Yea and when Academies were so rare it is past doubt that Learned Bishops were rare When Nectarius must be the great Patriarch that was yet no Christian and when Synesius because he had Philosophical knowledge is chosen Bishop even before he believed the Resurrection When they were such as credible Nazianzene Isidore Pelusiota and long after Salvian describes It is not I but these knowing Witnesses and their own actions that characterize them Doth not Socrates that knew Nestorius say that he was not Learned And he and others that Cyril was high and turbulent Theodoret was a Learned man and he thought no better of his Adversaries The Objections against Nestorius and Theodorus Mopsuest are largely answered by Derodon ubi suprà § 18. The same Derodon laboureth to prove that Cyril was an Heretick the Father of the Eutychians and so were the Ephes. Council and Pope Caelestine His proofs against Cyril are reduced to these Heads 1. His express asserting One Nature only in Christ. Epist. 2. ad succes Diocesar-Quae igitur necessitas ipsum pati in propriâ naturâ si post unionem dicatur una verbi Natura incarnati Item Ignorant rursus qui recta pervertunt quòd juxta Veritatem una sit natura Verbi incarnata si enim unus est filius naturâ verè Verbum quod ineffabiliter ex Deo Patre est genitum si idem per assumptionem carnis non exanimis sed animatae animâ intelligente processit homo de muliere Non enim de solis simplicibus Vnum secundùm naturam verè dicitur sed etiam de iis quae juxta compositionem convenerunt ut est v. g. homo qui constat animâ corpore haec enim inter se differunt specie verunt a men unita unam naturam hominis absolvunt quamvis adsit ratione compositionis differentia secundùm naturam rerum in unitatem concurrentium superfluis igitur sermonibus immorantur qui dicunt si una est natura verbi incarnata sequitur ut permixtio confusioque generetur Nestorius third Objection was from Christs voluntary passions Ergo duas naturas subsistere post unionem indivise Cyril answereth Adversus rursus haec eorum propositio nihilominus iis qui dicunt unam esse Filii naturam incarnatam idque velut ineptum volentes ostendere ubique duas naturas subsistentes conantur astruere sed ignorant quaecunque non distinguuntur solâ mentis consideratione ea prorsus etiam in diversitatem distinctam omnifariam ac privatim à se mutuò segregari e. g. Homo duas in eo naturas intelligimus unam animae alteram corporis sed cum sola discreverimus intelligentia differentiam subtili contemplatione sâ—u mentis imaginatione conceperimus non tamen seorsim ponimus naturas sed unius esse intelligimus Ita ut illae duae jam non sint duae sed ambae unum animal absolvunt Tandem ita concludit ☞ Haec igitur ex quibus est unus solus filius Dominus Iesus Christus cogitationibus complexi duas quidam naturas unâ—as asserimus post unionem verò tanquam adempta jam in duas distinctione unam esse credimus filii naturam tanquam unius sed inhumati incarnati It 's strange how Cyril and the Eâ—tychians meant that Christs Natures were two before the Union Did they think that the Humanity existed before the Union So Epist. 1. Cyril ad success Nihil injusti facimus dicentes ex duabus naturis factum esse concursum in unitatem post unionem verò non distinguimus naturas ab invicem nec in duos filios unum individuum partimur sed dicimus unum filium sicut Partes alterum erunt Vnam Naturam Dei Verbi incarnati Eadem dicit Epistâ— ad Acacium Melet. Post unionem sublata jam in duas distinctione unam essi credimus filii naturam tanquam unius sed inhumati Cyril Epist. ad Eulog Presb. Nos illas duas naturas adunantes unum filium unum Dominum confitemur deinde unam per naturam incarnatam quod de communi homine dicendum Dum unitatem confitemur non distinguuntur amplius quae sunt unita sed unus jam est Christus una est ipsius tanquam incarnati Verbi natura Cyril lib. cont Nestor p. 31. Hic recentissimae impietatis inventor quamvis Christum unum se dicere simulet attamen ubique naturas distinguit Et p. 45. Quomodo Christum unum individuum dicis esse duplicem natura Cyril lib. de recta fide ad reginos p. 63. Assumitur in unum Deitatis Naturam unus Christus Iesus per quem omnia Cyril Dialog Quod unus sit Christus Vnum porro filium unam ipsius Naturam esse dicimus licet carnem anima intelligente praeditam assumpserit Many more such passages are in Cyril Here Derodon proveth 1. That Cyril took not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Persona 2. That he took not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Division but Distinction If he did it was an ill quarrel when Nestorius asserted not a Division but a Distinction 3. That Cyril still reproveth Nestorius for asserting only a union secundùm personam and not secundùm naturam 4. That Cyril as Dioseorus declares what union he meaneth not by Confusion Commixtion or Transmutation but by Composition and so said the Eutychians The second order of Derodons proofs is from all the places where Cyril pleads for one hypostasis and he sheweth that by hypostasis Cyril meant natura or substantia singularis The citations are too long to be repeated â— 3. His proofs are from all the Texts where he saith the Word and Humanity concurred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His fourth proof that Cyril was an Eutychian is from all those places where he saith that the Godhead and Manhood are made one nature as the soul and body of man are His fifth order of proofs is from the words where he oft
undivided The Eutychians thought How can that be called Vnity which maketh not one of two And no doubt the Natures are One But One what Not One Nature but One Person Yet to bring off Cyril it may be said that even the Natures are One in opposition to Division or Separation but not One in opposition to distinction He that had but distinguished these two clearly to them and explained the word Nature clearly had better ended all the Controversie than it was ended It 's plain that Cyril and the Eutychians allowed mental distinction though not that the Mind should suppose them divided And it 's certain that the Orthodox meant no more § 3. He that readeth but Philosophers Schoolmen and late Writers such as Fortun. Licetus de natura c. will see how little they are agreed about the meaning of the word Nature and how unable to procure agreement in the conception They that say it is principium motus Quietis are contradicoted as confounding divers Principia and as confounding Active Natures and Passive the Active only being Principium Motus and the Passive Principium quietis And on such accounts the Eutychians pleaded for One Nature because in Christ incarnate they supposed that the Divine Nature was the Principium primum motus and that all Christs actions were done by it and that the humane soul being moved by the Divinity was but Principium subordinatum which they thought was improperly called Principium As most Philosophers say that Forma generica is improperly called forma hominis because one thing hath but one form so they thought that one person had but one proper Principium motus § 4. Alas how few Bishops then could distinguish as Derodon doth and our common Metaphysicks between 1. Individuum 2. Prima substantia 3. Natura 4. Suppositum 5. Persona 6. and have distinguished a right essence and hypostasis or subsistence c. and defined all these Nature saith Derodon de suppos p. 5. is taken in nine senses But the sense was not here agreed on before they disputed of the matter Even about the Nature of Man it is disputed whether he consist not of many natures Whether every Element Earth Water Air Fire retain not its several Nature in the Body or whether the Soul be Mans only Nature and whether as intellectual and sensitive and vegetative or only in one of these And is it not pity that such questions should be raised about the person of Christ by self-conceited Bishops and made necessary to salvation and the world set on fire and divided by them Is this good usage of the Faith of Christ the Souls of Men and the Church of God § 5. But to the History At a Council of Constantinop under Flavianvs Eusebius Bishop of Dorileum accused Eutyches for affirming Heretically as aforesaid that after the Vnion Christ had but one Nature Eutiches is sent for He refuseth to come out of his Monastery After many Citations be still refusing they judge him to be brought by force He first delayeth Then craveth of the Emperour the presence of Magistrates that he be not calumniated by the Bishops He is condemned but recanteth not § 6. A meeting of Bishops at Tyre cleared Ibas Edess from the accusation of Nestorianisme made by four Excommunicate Priests two of them perjured and reconciled him to such Priests for Peace sake § 7. Another meeting of Bishops at Berythum cleared Ibas from a renewed accusation of Nestorianisme being said to have spoken evil of Cyril An Epistle of his to Maris a Bishop was accused which the Council at Calcedon after absolved and the next General Council condemned § 8. CXXIV Another Council is called at Constantinople by the means of some Courtiers in favour to Eutiches where upon the testimony of some Bishops that Flavianus Bishop of Constantinople condemned him himself before the Synod did it and that the Records were altered all was nullified that at the last Synod was done against him § 9. CXXV Theodosius calleth a second General Council at Ephesus an 449. and maketh Dioscorus Bishop of Alex. President Dioscorus forbad Ibas and Theodoret to be there as being Nestorians The Emperour himself was so much for peace and so deeply before engaged in Cyril's cause against Nestorius that he thought it levity to pull down all so soon again the Eutychians perswading him that they stuck to Cyril and the Ephesine and Nicene Council Dioscorus thinking the same that Eutiches and Cyril were of one mind and that it was Nestorianisme which they were against carried matters in this Synod as violently as Cyril had done in the former The Bishops perceiving the Emperours the Courtiers and Dioscorus mind could not resist the stronger side The Bishop of Rome was commanded by the Emperour to be present He sent his Legates with his Judgment in Writing of the Cause The Emperour for bad those to be Speakers that had before judged Eutyches The Roman Legates excepted that Dioscorus presided It seemeth the Eastern Empire and Church then believed not that the Popes precedency was jure divino Dioscorus declareth that the Council was not called to decide any matter of Faith but to judge of the proceedings of Flavianus against Eutyches The Acts of the Constant. Synod after the Emperours Letters being read Eutyches is absolved Domnus Patriarch of Antioch Iuvenal Patriarch of Ierusalem the Bishop of Ephesus and the rest subscribed the absolution which after they said they did for fear when another Emperour changed the Scene This being done the Acts of the former Ephes. Council were read and all Excommunicate that did not approve them So that this Council of Eutychians thought verily the former was of their mind Four Bishops Flavianus Eusebius Doryl Ibas Edes and Theodoret Cyri are condemned and deposed All the Bishops subscribed except the Popes Legates so that saith Bimius In hoc tam horrendo Episcoporum suffragio sola navilula Petri incolumis emergens salvatur p. 1017. Judge by this First Whether Councils may erre Secondly Whether they are the just Judges or Keepers of Tradition Thirdly Whether all the World always believed the Popes Infallibility or Governing power over them when all that Council voted contrary to him Flavianus here offering his appeal was beaten and abused and dyed of the hurt as was said in Concil Calced and by Liberatus But this was no quenching but a kindling of the fire of Episcopal Contentions Theodosius missed of his end § 10. CXXVI Leo at Rome in a Synod condemneth this Ephesian Council § 11. CXXVII Dioscorus in a Council at Alexandria Excommunicateth Leo. § 12. CXXVIII Theodosius the Emperour being dead Martian was against the Eutychians Anatolius at a Synod at Constantinople maketh an Orthodox Profession of his Faith like Leo's § 13. CXXIX And at Milan a Council owneth Leo's judgment § 14. CXXX Now cometh the great Council at Calcedon under the new Emperour Martian where all is changed for a time Yet Pulcheria who marryed him and
made him Emperour and whose power then was great was the same that before had been against Nestorius in her Brothers reign Never was it truer than in the Case of General Councils that the Multitude of Physicians exasperateth the Disease and killeth the Patient The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one nature after union the words one will and one opperation had never done half so much mischief in the Church if the erroneous had been confuted by neglect and Councils had not exasperated enraged and engaged them and set all the World on taking one side or another One skilfull healing man that could have explicated ambiguous terms and perswaded men to Love and Peace till they had understood themselves and one another had more befriended Truth Piety and the Church than all the Hereticating Councils did § 15. If what Socrates writeth of Theodosius junior be true as we know no reason to doubt God owned his Moderation by Miracles notwithstanding his favouring the Eutychians more than he did any ways of violence Socrates saith l. 7. c. 41 42. that Theodosius was the mildest man in the World for which cause God subdued his enemies to him without slaughter and bloodshed as his Victory over Iohn and the Barbarians shew Of which he saith First Their Captain Rugas was kill'd with a thunder-bolt Secondly A Plague killed the greatest part of his Soldiers Thirdly Fire from Heaven consumed many that remained And Proclus the Bishop being a man of great Peace and Moderation hurting and persecuting none was confirmed by these providences in his lenity being of the Emperours mind and perswading the Emperour to fetch home the bones of Chrysostome with honour wholly ended the Nonconformity and Separation of the Ioanites § 16. Before Theodosius dyed Leo Bishop of Rome set Placidia and Eudoxia to write to him against Dioscorus and for the cause of Flavianus Yea and Valentinian himself Theodosius wrote to Valentinian and the like to the Women That they departed not from the Faith and Tradition of their Fathers that at the Council of Ephesus second things were carried with much liberty and truth and the unworthy were removed and the worthy put into their places and it was the troublers of the Church that were deposed and Flavianus was the Prince of the Contentions and that now they lived in Concord and Peace § 17. The Council at Calcedon was called an 451. Dioscorus is accused for his Ephesine General Council and for his violence and defence of Eutiches and the death of Flavianus He alledgeth the Emperours Order to him Authoritatem Primatum tuae praebemus beatitudini If the Popes Universal Rule be essential to the Church then the pious and excellent Emperour Theodosius and the General Council that consented were none of them Christians that knew it but went against it Eos qui per additamentum aliquod aut imminutionem conati sunt dicere praeter quae sunt exposita de fide Catholica à sanctis Patribus qui in Nicaea post modum qui in Epheso congregati sunt nullam omnino fiduciam in sancto Synodo habere patimur sed sub vestro judicio esse volunus Here Binnius accuseth the good Emperour as giving that which he had not but by usurpation and this through ignorance of the Ecclesiastical Canons But were all the Bishops ignorant of it also Or was so good an Emperour bred up and cherished in ignorance of such a point pretended by the Papists to be necessary to the Being of a Church and to salvation The Bishops of Ierusalem and Seleucia also partook of the same power by the Emperour's Grant Dioscorus answered that All the Synod consented and subscibed as well as he and Juvenal Hieros and Thalassius Seleuc. The Bishops answered that they did it against their wills being under fear Condemnation and Banishment was threatned Souldiers were there with Clubs and Swords Therefore the Oriental Bishops cryed out to cast out Dioscorus Stephen Bishop of Ephesus who had been Dioscorus chief Agent there cryed out that fear constrained them The Lay-Judges and Senate asked who forced them Stephen said Elpidius and Eulogius and many Souldiers threatned him They asked Did Dioscorus use violence with you He said that he was not suffered to go out till he had subscribed Theodorus Bishop of Claudiopolis said that Dioscorus Iuvenal and the leading men led on them as simple ignorant men that knew not the Cause and frightned them with defaming them as Nestorian Hereticks Thus they cryed out that they were frightned The Egyptian Bishops answered that A Christian feareth no man and yet they were afraid before they ended A Catholick feareth no man we are instructed by flames If men were feared there would be no Martyrs Dioscorus noted what Bishops those were that said they subscribed to a blank Paper when it was about a matter of Faith But asked who made them by their several interlocutions to speak their consent Hereupon the Acts of the Ephes. Council were read among which were the words of Dioscorus Anathematizing any that should contradict or retract any thing held in the Nicene or the Ephesine Synods Adding how terrible and formidable it was If a man sin against God who shall intercede for him If the Holy Ghost sit in Council with the Fathers he that retracteth cashiereth the Grace of the Spirit The Synods answered We all say the same Let him be Anathema that retracteth these Bishops that curse themselves will easily curse others Let him be cast out that retracteth Dioscorus said No man ordereth things already ordered The holy Synod said These are the words of the Holy Ghost c. Theodorus denyed these words recorded Dioscorus said they may as well say they were not there § 18. Here also Eutyche's Confession at Ephesus was read in which he professeth to cleave to the former Ephesine Council and to the blessed Father Cyril that presided disclaiming all additions and alterations professing that he had himself Copies in a Book which Cyril himself sent him and is yet in his hands and that he standeth to the definition of that Council with that of Nice Eusebius Bishop of Doril. said He lyeth that Council hath no such Definition Dioscorus said There are four Books of it that all contain this Definition Do you accuse all the Synodical Books I have one and he hath one and he hath one Let them be brought forth Diogenes Bishop of Cyrilum said They deceitfully cleave to the Council of Nice The Question is of additions made against Heresies The Bishops of Egypt said None of us receive additions or diminutions Hold what is done at Nice This is the Emperour's Command The Eastern Bishops clamoured Iust so said Eutyches The Egyptian Bishops still cryed up the Nicene Faith alone without addition Dioscorus accused the Bishops for going from their words and said If Eutyches hold not the Doctrine of the Church he is worthy of punishment and fire ex ore tuo My regard is
here stay till it 's done All the most Reverend Bishops clamoured Let them subscribe to the damnation of Dioscorus Thus the poor Egyptian Bishops that had the upper hand under Theodosius were in a streight between the merciless Bishops in the Synod that had lately at Ephesus joyned with them and the furious Bishops and people of their own Country that would have killed them when they came home too common a Case at Alexandria But when all their dejected cryes and begging could get no mercy from the Bishops the Lay Judges had some and moved that they may be made stay in the Town till their Archbishop was chosen of whom you shall hear sad work anon The Popes Legate requested That if they would needs shew them any humanity they should take sureties of them not to go out of the City till they had an Arch-bishop And so it was ended § 25. The next business was with the Abbots of the Monks They had petitioned Martian that a General Council might be called to end their lamentable broils and that without turbations forced subscriptions or persecutions by the secret contrivances of the Clergy and casting men out before due judgment And they gave in a profession of their Faith and petitioned that Dioscorus might be called because the Emperour had promised them that nothing but the Nicene Faith should be imposed which he professed The Bishops all clamoured out their repeated Curse against Dioscorus and their Tolle injuriam à Synodo Tolle violentiam à Synodo Tolle notam à Synodo Istos mitte foras that is Away with them and would not hear their petition But the Lay Judges made it to be read In which the Monks profess to hold to the Nicene Creed and that the Church might not have discord by imposing more Protesting that if their Reverences abusing their power resisted this as before God and the Emperour the Iudges the Senate and the Consciences of the Bishops that they shake their garments against them and put themselves beyond their Excommunication For they would not be Communicators with those that thus refuse the Nicene Faith The Council still urged them to subscribe Leo ' s Letter Carosus and Dorotheus in the name of the rest of the Abbots said They were Baptized into the Nicene Faith They knew no other They were bid by the Bishop that Baptized them Receive no other We believe the Baptismal Creed We subscribe not the Epistle They are Bishops They have power to Excommunicate and to Damn and to do what they will more But we know no other Faith The Arch-Deacon urged Carosus to Subscribe to Leo's Epistle as Expository of the Nicene Faith and to Curse Nestorius and Eutyches Carosus answered What have I to do to curse Nestorius that have once twice thrice and often cursed and damned him already Aeticus said Dost thou curse Eytiches as the Synod doth or not Carosus replyed Is it not written Iudge not that ye be not judged Again he repeated that he believed the Nicene Creed into which he was baptized If they said any thing else to him he knew it not The Apostle saith If an Angel from heaven preach another Gospel let him be accursed what should I do If Eutyches believe not as the universal Church believeth let him be accursed § 26. At last there was a dissention whether Leo's Phrases should be put into their Definition of Faith now drawn up a new A while it was cryed down but at last yielded to when the Illiricane Bishops had first slighted Rome and cryed Qui contradicunt diffinitioni Nestoriani sunt Qui contradicunt Roman ambulent And Anatolius Bishop of Constantinople openly declared That Dioscotus was not condemned for matter of belief but because he Excommunicated Leo and when he was thrice summoned did not appear § 27. After this Theodorets turn came that had been for Nestorius and the Bishops all cryed out Let Theodoret curse Nestorius Theodoret desired that a Petition of his to the Emperour and to Leo's Legate might be read that they might see whether he were of their belief or not They cryed out We will have nothing read presently curse Nestorius Theodoret told them that he had been bred of the Orthodox and so taught and preached and was against not only Nestorius and Eutyches but all men else that held not the right The Bishops interrupted him clamouring speak out plainly cursed be Nestorius and his Opinions cursed be Nestorius and those that love him Theodoret answered I take not my self to say true but I know I please God I would first satisfie you of my belief for I seek not preferment I need not honour nor come hither for that But because I am calumniated I come to satisfie you that I am Orthodox and I Anathematize every Heretick that will not be converted and Nestorius and Eutyches and every man that saith there are two Sons or thinks so I Anathematize The Bishops again took this for dawbing and cryed out say plainly Anathema to Nestorius and them which hold that which is his Theodoret said Vnless I may explain my own belief I will not say it I believe Here they interrupted and all cryed out He is a Heretick He is a Nestorian cast out the Heretick Reader would a man have believed that were not forced by Evidence That this Council was of Nestorius ' s mind and confirmed his own Doctrine of the Vnity of Christs persons and two Natures who thus furiously cryed down Theodoret except as to the aptitude of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is it not a doleful Thought that the worthy Bishops of the Church even in a General Council should no better know the way of peace And do not these words here translated out of Binnius p. 92. and 106. agree too well with Nazianzen's Character of Bishops and Councils Not but that the Church had always some Learned Godly Wise and Peaceable Men such as Gregory Naz. and Theodoret were and many more especially in Africk but you see that they were born down by the stream of unskilful worldly temporizing violent Men after once worldly greatness made it the way to preferment and it became their business to strive who should be uppermost and have his will But Theodoret when he found that there was no hope of so much as a patient hearing of his Explication and Confession was fain to yield and say Anathema to Nestorius and to him who saith not that the Virgin Mary was the Parent of God and who divideth the only begotten Son into two Sons which was yet cautelously expressed as if he said supposing that Nestorius did so which himself denyed let him be accursed And so Theodoret was absolved and counted worthy to be a Bishop § 28. Iuvenal Hierosol Thalassius and the rest of the Leaders at Ephes Council 2 were pardoned Ibas his Epistle to Maris against Cyril was acquit or at least the Bishop upon the reading of it It is a sad Narrative of the
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
Eutychian and having shewed you what work both the heretical and hereticating Bishops and Council made in the world about not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Nature and the condemning of dead men I shall next shew you what work they made also about the words One Operation and One Will or Two Operations and Two Wills Reader Wouldst thou think that there were venom enough in one of these words to poyson almost all the Bishops in the world with the Plagues of Heresie or Heretication and Contention § 2. The old Controversie still keeping the Churches all in pieces some being for two Natures after Union and for the Calcedon Council and others against it and but for one Nature after Union Cyrus Bishop of Alexandria was told that it would unite them all if they would confess One Operation and One Will in Christ or at least lay by the talk of One and Two and use the words Dei virilis Operatio The Operation and Will of God-man CXCVII He therefore called a Synod at Alexandria in which this was decreed called Satisfaction For they said that Dei virilis signified two Natures and so they thought they had at last hit the way of concord which neither the General Council of Ephes. 1. Ephes. 2. Constant. 2. Calcedon Constant. 3. had found out but all set the Bishops but more by the ears Cyrus sent his Decrees to Sergius Bishop of Constantinople Sophronius Bishop of Ierusalem persuaded the silencing of the names of One or Two Operations or Wills Sergius sent the Case to Honorius to Rome Honorius rationally persuaded them to use neither the one word nor the other One or Two foreseeing that a new quarrel was arising in these words and little knowing how for this he was by General Councils to be Hereticated when he was dead persuaded them to a silent Peace It is but few Popes that were so wise and peaceable and this one must be a Heretick for it or General Councils be fallible and much worse § 3. Because knowing the effect of the old unhealed Cause I foresee that such men will go near to Hereticate me also when I am dead for condemning Hereticating Incendiaries in the Nestorian Eutychian and Monothelite quarrels I will recite the words of Binnius himself who saith the same that I have said from the beginning though I justifie him not from self-contradiction Tom. 2. p. 992. Honorius fearing which after came to pass and which he knew had fallen out in former Ages about the word Homoousion ☜ and many others lest that Contention should grow to some great Schism and seeing withall that Faith might be safe without these words he was willing to reconcile both Opinions and withall to take out of the way the matter of Scandal and Contention Writing therefore to Sergius he advised him to abstain from the word One Operation lest they should seem with Eutyches to assert but One Nature in Christ and yet to forbear the word Two Operations lest with Nestorius they seemed to assert Two Persons A Slander contrary to his words I again say If all the Hereticating Bishops and Councils had followed this discretion and moderation O what had the Church escaped Yet they are fain to stretch their wits to excuse his words elsewhere Unde Unam Voluntatem fatemur Domini nostri Iesu Christi But it 's certain that in some sense it is One and in another sense Two § 4. The Emperor Heraclius interessed himself in the Controversie Binnius saith by the fraud of Anastasius Patriarch of the Iacobites he was deceived Animo defendâ—ndi Concilium Calcedonense The Iacobites were Eutychians the greatest enemies of the Calcedon Council and it 's strange then how they deceived him to defend it by destroying it But saith he While he besides his place and office by the persuasion of the Devil was wholly taken up in defending questions of Faith by his own judgment c. Here you may see what the Papists Clergy would make of Kings and all Lay-men If they be wholly taken up in defending questions of Faith by their own judgment they pronounce them to be persuaded to it by the Devil Error is from the Devil but sollicitous searching after the defence of Truth is liker to be of God But they must not do it by their own judgment By whose then By the Bishops no doubt What Bishops General Councils And had not the Emperors long enough followed Councils and banished such as they condemned till while they almost all condemned one another the world was scandalized at the odious Divisions and Cruelties of the Church But must they follow Bishops without using their own judgments about the Case What as their meer Executioners Must the Princes of the world act as Brutes or Idiots or Lictors Was this the old Doctrine Let every Soul be subject to the higher Power c § 5. CXCVIII. King Sisenandus the second that had all Spain called a Council at Toletum of all his Kingdom An. 633. of 70 Bishops who made many good Canons for Faith Order and Reformation the last is a large defence of the King against Rebellion But they order that when a King is dead the Prime Men of the whole Nation with the Priests by common consent chuse another that retaining the Concord of Unity there should be no strife through Force or Ambition And they decree the Excommunicating of wicked Kings that live in great sin which I doubt whether the fifth Commandment forbid them not to have done it being a purposed dishonour § 6. CXCIX Another at Toletum was called 636 by King Chintillane which went the same way Kings were Rulers here and not Popes § 7. CC. Another at Toletum An. 638. by the same King to the same purposes § 8. The Emperor Heraclius published an Edict for the Monothelite Opinion called his Echtesis and Sergius Const. joined in it § 9. Sergius dyeth and Pyrrhus a Monothelite succeedeth him § 10. Severinus is chosen Pope but being not Confirmed as was usual by the Emperor's consent he is plundered of his wealth § 11. The Saracene Arabians conquer Persia and the Eastern parts of the Empire § 12. Sergius before his death called a Council at Constantinople which confirmed the Emperor's Faith and the Monothelite Opinion § 13. An. 640. Iohn 4th was made Pope who condemned the Emperor's Echtesis and it 's said the Emperor disowned it and said that Sergius made it and desired it might be published in his name § 14. Heraclius dyeth Constantine succeedeth him and dyeth in 4 months Heracleo succeedeth After six months the Senate depose him and cut off his Nose and cut out his Mother's Tongue on suspicion that they poysoned Constantine whose Son Constans is next set up § 15. Pyrrhus thought guilty of Constantine's death flieth into Africa and Paulus a Monothelite hath his place Pyrrhus seemeth converted by Maximus in Africa cometh to Rome and is owned by the Pope against Paulus
assert One Nature of God incarnate after the Union and yet called Orthodox and those that said as he and much less were damned Hereticks Some that confessed two Natures yet denying two Wills after the Resurrection supposing the Humane Will called Natural had been laid by were here damned with the rest § 36. CCXVI An. 681. King Ervigius held another Council at Toletum for the Royal Power and reforming the Clergy The Pope had so little to do and the Kings so much in all these Spanish Councils that it 's strange Spain is now become so servile to the Pope Binnius is forced to confess here To. 3. p. 110. that The study and labor of chusing fit men to be made Bishops was in the power or hands of the Gothish Kings which by the indulgence of the Roman Popes is in the Spanish Kings even to our times which he proveth O indulgent Popes who let go what they cannot keep An. 682. Some Synods in France did we know not what § 37. Leo 2d is made Pope by the Emperor and because he confirmed the Acts of this Council which damns Honorius as an Heretick the Papists know not which way to turn themselves Baronius would have Leo's Epistle forged Binnius will have either the Acts corrupted by Theodore Const. before they were sent to Leo or that necessity compelled him to this hard condition by the iniquity of the times and that Heresie else would have revived c. so that by their reckoning they that relie all on Tradition and Fathers leave not Fathers Councils or Traditions certain for one Age. § 38. CCXVII An. 683. K. Ervigius had another Synod of 48 Bishops at Toletum for restoring some guilty of Treasons securing the King c. § 39. Constantine Pogon restored to Rome the power of making Popes without the Emperor which the Gothish Kings and other Emperors had long denied them § 40. Benedict 2d is made Pope A new Controversie in his time is raised The Spanish Bishops write an Epistle in which they assert Three Substances in Christ his Divinity his Soul and his Body and say withall that a Will begat a Will that is the Divine Will begat the Humane The numbers of One Two and Three had so confounded Men in those times that the words frightned the Pope and he expostulated and warned them to take heed in what sense they used them which hath made it a question whether this Pope were not erroneous himself § 41. CCXVIII Another Council at Toletum against the Monothelites § 42. Pope Iohn 5th was the first Consecrated without the Emperor since the liberty granted Theodoric King of France called a Council An. 685. in which he deposed several Bishops § 43. Constantine Pog. dying Iustinian 2d his Son is Emperor Binnius saith he was not sound in the Faith a hard thing then And that he repented of the liberty granted in chusing Popes and so ordered that the Exarch of Ravenna approve them by which Bribery was used with the Exarchs And while the Soldiers and Clergy could not agree they were fain to consent to a third Conon to be Pope § 44. Conon being dead Theodore and Paschal strove for the Popedom and got their Parties to stand it out for them Paschal promised the Exarch a great Sum of Gold to make him Pope When they could not agree Sergius a third was chosen The Exarch forced him to pay the Gold and so he got the Soldiers love and the Popedom § 45. CCXIX. An. 688. Another Toletan Council writ a defence of their assertion that Christ had three Substances and that Voluntas genuit Voluntatem § 46. CCXX A Council at Caesar-Augusta made five Canons the last was that when the Kings dyed the Queens should lay by their civil Habits and be put into a Monastery and profess Chastity § 47. CCXXI An. 692. Was the famous great Council called the Quini-Sextum at Constantinople by Iustinian 2d's Order why it should not be called a 7th General Council I know not It was called by the persuasion of Callinicus Constant. to make a full Body of Canons for Practice because the 5th and 6th Councils made none Binnius saith It could not be a General Council because the Pope was not there by himself or his Legates and yet confesseth that neither was he or his Legates at the first Constantine Council and yet it was universal And why doth not another Bishops absence E. G. Alexand. Ierusal c. null a General Council as well as the Popes The Papists rail at this Council as a Convention of Malignants Bin. p. 154. and against Balsamon that defendeth it as a wicked Greek Impostor the word wicked in these Mens writings is a term of art and interest and no moral term They recited abundance of old Canons many of great use One would wonder whence the anger against them ariseth It was per summam nequitiam saith Binnius that they called themselves a General Council And the Holy Ghost was not with them because the Pope was not with them p. 154 155. and they ordained many things contrary to Apostolical Constitutions and the Canons of General Councils Reader you see here 1. How little trust Papists lay on that part of Tradition which dependeth on Councils 2. That it is the Pope one Man that is the certainty of Tradition and Iudgment without whom Councils are nothing 3. That if the Pope be absent all the other Bishops assembled in Councils by the command of Emperors may be called Knaves and wicked Malignants Alas how few Bishops adhered to the Pope when Italy was not yet cured of Separation from him in comparison of those that met in these Eastern Councils which they revile 4. You see here how far they are from truth that say the Universal Church still cleaved to the Pope when most by far of the Bishops in the world forsook him you see Luther was not the first § 48. Note that Tharasius Bishop of Constantinople An. 692. in the 2d Council of Nice tells them that it was the same Bishops that met in the 6th General Council at Constantinople who met again here under Iustinian And were not the Bishops of the place so near the time competent Judges of the matters of so notorious Fact And were the same Bishops an infallible General Council at the 6th Council and yet all wicked Schismaticks or Knaves and wicked Men when they meet again but to make Church-Canons for Reformation If this do not tell you how truly Binnius saith in their own judgment that Councils have just so much authority as the Pope giveth them what can tell it you § 49. Yea Binnius makes this Council to be Monothelites And were the same Men Orthodox in the 5th or 6th Council ten years before and Hereticks in this Is this the constancy of the Church and Bishops Faith § 50. The 13th Canon is one that displeaseth them in which the practice of the Church of Rome in separating Priests from
him his Dominions Here four Tenents of Guilbert Porretane a Schoolman were condemned 1. That Divinitas and Deus are not the same in signification 2. That the three Persons are not unum aliquid 3. That besides the Persons there are eternal Relations which are not the same as the Persons c. 4. That it was not the Nature of God that was incarnate These they condemned whether rightly understanding Porretane I know not But if Schoolmens Quirks must make work for Councils and Councils will be their Judges what work will there be § 139. CCCCIII Another at Colen An. 1119. the Emperor was Excommunicated § 140. CCCCIV In a Lateran Council called General the Emperor saith Otto Frising seeing the People fall from him when he was Excommunicate and fearing his Fathers case yielded to resign Investitures which he after performed An. 1122. And An. 1122. CCCCV. A. Roman Council setled the Cassine Monastery of Benedictines in their Independency save on the Pope alone against the envy and complaints of the Bishops § 141. CCCCVI A Roman Council finished the Peace with the Emperor And An. 1124. one at Tholouse call'd some Religious men Hereticks § 142. Calistus dying Theobaldus called Caelestine is chosen by the Fathers but Lambert called Honorius the 2d by the help of Leo Frangipanis a great man came after him and got the greater power and got and kept possession This was the 25th Schism which the Emperor's resignation of Investitures prevented not § 143. CCCCVII An. 1127. A French Council about the Templars Habit And one at London 1125 and another 1127. where because Mat. Paris openeth the shame of the Pope's Nuncio and others Binnius revileth him § 144. Arnulphus a famous Preacher was murdered in Rome for Preaching against their Pride Covetousness and Luxury Platin. § 145. Two Popes are next chosen the 26th Schism 1. Gregory called Innocent the 2d 2. Peter called Anacletus Onuphrius Panuinus saith that Innocent had but 17 Cardinals Votes and Anaclet had 21. And yet Innocent being the stronger is by them taken now for the true Pope and the Succession is from him § 146. Pope Innocent presently becometh a Soldier and gets an Army to fight with Roger Prince of Sicily for claiming Apulia The Pope and Cardinals at the second Battel are taken Prisoners by the coming of William Duke of Calabria to help his Father Roger gently releaseth them They come to Rome and find Pope Anaclet in possession who got Roger of Sicily and the People of Rome that were for Innocent to be for him saith Platina Innocent dares not stay but goeth into France thence into Germany where Henry being dead and Lotharius made Emperor the Pope got him to swear to help him The Emperor and Pope come against Rome with two Armies The Anti-Pope Anacletus is not to be seen till the Emperor was gone home and Innocent at Pisa and then he appeareth as Pope again Lotharius cometh with another Army and driveth away Anacletus and Roger of Apulia into Sicily § 147. The Romans now rose up against the Pope and claimed the Civil Government of Rome by a Senate The Pope hereupon deprived them of their Votes in the Election of Popes and deprived all the Clergy also of theirs except the Cardinals and confined the power to the Conclave of the Cardinals alone This was the first time that the old way was overthrown and all the Canons broken by one Pope in revenge against the Romans for rebelling against his Civil Government and helping Anaclet Till now Clergy and People chose the Bishops Hildebrand began to set up the Cardinals power but denied not the Clergy and People their Votes in Comitiis § 148. The Greek Emperor's Legat now had a dispute with the Pope's Party to prove the Roman Church erroneous for the Filioque of which see Plat. in Inoc. 2. § 149. CCCCVIII and CCCCIX. and CCCCX The Pope Innocent being above seven years in France and Germany damned Pope Anaclet and his Fautors in a Council at Clermont and in another at Rhemes and in another at Liege And 411 another at Pisa did the like And 412 one at Mentz was about a Bishops quarrels And 413 one at Estampes condemned Innocent's presence prevailing there and Anaclet's presence at Rome § 150. Lotharius dieth and Conrade is Emperor CCCCXIV Innocâ—nt An. 1139. calleth a great Council called General upon his return at Rome to condemn Anaclet again § 159. Anaclet dying another Pope called Victor is chosen against Innocent and the Schism continued and after five months being too weak giveth it up § 160. In England saith William Malmsbury and Binnius out of him p. 1325. two Bishops of Salisbury and Lincoln built the great Castles of Newark Shirburne Devises Malmesbury and held the Castle at Salisbury c. The Nobles complain'd to the King of the Bishop's greatness and building so many Castles as of ill design At an Assembly or Parliament at Oxford the Servants of some Earls and these Bishops fought for Quarters The Bishops Servants prevailed and Blood was shed and the Nephew of an Earl wounded near to death and all was on an uproar The King Stephen took the advantage and made the two Bishops deliver up the Keys of their Castles lest they prepared to be for the Empress Maud in time The Bishop the King's Brother was the Pope's Legat he calls a Council at Winchester and summoneth the King where he and other Bishops pleaded against the King that he violated the Canons wronged the Church invaded the Bishops Propriety c. But a French Bishop of Rouen pleaded for the King that no Canon allowed them those Castles and that in danger of Wars all Princes would secure such places and so far got the better as that they durst not proceed against the King who told them that if any went to Rome to complain against him they must not think easily to return into England § 161. CCCCXV. An. 1140. A Council at Soissons condemned Abailard's Books to the Fire but saith Otto Frising Bin. ex eo they would not hear him speak for himself suspecting or fearing his skill in disputation his great acuteness being famous His Heresie was That whereas saith Otto the Church holdeth the Three Persons in the Trinity to be res distinctas distinct things Peter used an ill similitude and said that As the same argument or speech is Proposition Assumption and Conclusion so the same Essence is the Father Son and Holy Ghost and this was judged Sabellianism But sure 1. Peter never meant this similitude should hold in all respects 2. Sure this asserteth unhappily such a difference as is between the Whole and the Parts if he had meant it to be fully simile And that maketh a greater difference inter personas than the Schools allow But be the Man Heretick or not what justice was in these pitiful Prelates that condemned him and durst not hear him speak Is such Hereticating much regardable §