Feed the Flock of God which is among you not out of your reach and hearing in a vast Diocess taking the oversight not by constraint but willingly and on willing men not for filthy lucre but of a ready wind neither as being Lords over Gods Heritage but being Examples to the Flock and when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away § 11. Nothing is more certain than that the Church for above 300 years had no power of the Sword that is forcibly to meddle with and hurt mens Bodies or Estates except what the Apostles had by miracle And to this day no Protestants and not most Papists claim any such Power as of Divine Institution but only plead that the Secular Powers are bound by the Sword to destroy such as are judged Hereticks by the Bishops and to punish such as contemn the censures of the Church § 12. He that would see more for the Power of Princes vindicated from the Clergies Claim and Usurpation may find much in many old Treatises written for the Emperours against the Pope collected by Goldastus de Monarch and in Will. Barclay but much better in Bishop Bilson of Obedience and in Bishop Andrew's Tortura Torti and in Bishop Buckridge Roffensis of the Power of Kings and much in Spalatensis de Repub. § 13. The Vniversality of Christians is the Catholick Church of which Christ is the only Head or Soveraign but it is the duty of these to worship God in solemn Assemblies and to live in a holy Conversation together and to join in striving against sin and to help each other in the way to life therefore Societies united for these ends are called Particular Churches § 14. When the Apostles had converted a competent number of Christians they gather'd them into such Assemblies and as a Politick Society set over them such Ministers of Christ as are afore described to be their Guides § 15. These Officers are in Scripture called sometime Elders and sometimes Bishops to whom Deacons were added to serve them and the Church subordinately Dr. Hammond hath well described their Office in in his Annotat. which was to preach constantly in publick and private to administer both Sacraments to pray and praise God with the People to Catechize to visit and pray with the sick to comfort troubled Souls to admonish the unruly to reject the impenitent to restore the penitent to take care of the poor and in a word of all the Flock § 16. The Apostles set usually more than one of these Elders or Bishops in every Church not as if one might not rule the Flook where no more was necessary but according to their needs that the work might not be undone for want of Ministers § 17. They planted their Churches usually in Cities because Christians comparatively to the rest were few as Sects are among us and no where else usually enough for a Society and because the Neighbour-scattered Villages might best come to the Cities near them not but that it was lawful to plant Churches in the Country where there were enough to constitute them and sometimes they did so as by Clemens Roman ad Corinth by History appeareth § 18. Grotius thinketh that one City at first had divers Churches and Bishops and that they were gathered after the manner of the Synagogues and Dr. Hammond thinketh that for some time there were two Churches and Bishops in many Cities one of Jews and one of Gentiles and that in Rome Paul and Peter had two Churches whom Linus and Cletus did succeed till they were united in Clemens § 19. There is great evidence of History that a particular Church of the Apostles setling was essentially only a Company of Christians Pastors and People associated for personal holy communion and mutual help in holy Doctrine Worship Conversation and Order Therefore it never consisted of so few or so many or so distant as to be uncapable of such personal help and Communion But was ever distinguished as from accidental Meetings so from the Communion of many Churches or distant Christians which was held but by Delegates Synods of Pastors or Letters and not by personal help in presence Not that all these must needs always meet in the same place but that usually they did so or at due times at least and were no more nor more distant than could so meet Sometimes Persecution hindred them somtimes the Room might be too small Even Independent Churches among us sometimes meet in divers places and one Parish hath divers Chappels for the aged and weak that are unfit for travel § 20. Scotus began the opinion as Davenport Fr. a Santa Clara intimateth and Dion Petavius improved it and Dr. Hammond hath largely asserted it that the Apostles at first planted a single Bishop in each Church with one or more Deacons and that he had power in time to ordain Elders of a different Order Species or Office and that the word Elder and Bishop and Pastor in Scripture never signifie these subject Elders but the Bishops only and saith he there is no evidence that there were any of the subject sort of Presbyters in Scripture-times Which concession is very kindly accepted by the Presbyterians but they call for proof that ever these Bishops were authorised to make a new Species of Presbyters which were never made in Scripture-times and indeed they vehemently deny it and may well despair of such a proof § 21. But for my part I believe the foundation unproved that then there was but one Elder in a Church and think many Texts of Scripture fully prove the contrary But I join with Dr. Hammond in believing that in Scripture-times there was no particular Church that had more stated meetings for publick Communion than one For if there was so long but one Elder there could be but one such Assembly at once for they had no such Assemblies which were not guided by a Presbyter or Bishop in Doctrine Worship Sacraments and Discipline And they used to have the Eucharist every Lords day at least and often much more And one man can be at once but in one place § 22. I have elsewhere fully proved that the ancient Churches that had Bishops were no bigger than our Parishes and few a quarter so big as the greatest of them and consisted of no more than might have such present personal Communion as is before described the proofs are too large to be here recited Ignatius is the plainest who saith that this was the note of a Churches Unity that To every Church there was one Altar and one Bishop with his Fellow Presbyters and Deacons And elsewhere chargeth the Bishop to take account of his Flock whether they all come to Church even Servant-men and Maids Clemens Romanus before him intimateth the like mentioning even Country Bishops Martyr's Description of the Christian Assemblies plainly proveth it Tertullian's Description of them and many other passages in him prove it more fully He professeth that
of Alexandria till the days of Heroclas and Dionysius took one from among themselves and made him Bishop therefore they may make a Presbyter which is less 8. It s at last confessed that in Scripture-times there were no Presbyters under Bishops but the single Churches had single Pastors 9. No man can prove Ordination by fixed Bishops over many Churches now called Diocesan in the first Age The fixed Bishops had no more at first but single Churches Object But you never received power from the Bishop to ordain and therefore cannot have that which was never given your Answ. If they put men into that Office to which God hath affixed the power of Ordination then they do their part to convey the power As if you marry a couple and express not the mans authority over the woman yet he hath it nevertheless by being made her Husband So he that is made a Pastor in City or Country may do the work of a Pastor though each particular was not named Proposition 7. Ordination is ordinarily necessary as a means of our right entrance but not absolutely necessary to the Being of our Office or Power For 1. God having already setled the Office Duty and Power and what Qualifications shall be necessary and giving these Qualifications to men he hath left nothing to man but mutual consent and to judge of the person qualified and solemnly introduce him 2. God hath not tyed himself or us absolutely to the judgment of Ordainers If a Bishop ordain a Heathen or any man void of Essential Qualifications its null as being against a flat Command of God And if Bishops refuse to ordain us Pastors the people must take them without because the Command of Preaching Hearing Sacraments c. is greater than that of Ordination and before it Positives yield to Natural Morals and matters of Order to the substance and end of the Duty ordered See my Christian Concord pag. 82 83 84. 3. Ordination is no more necessary to the Ministry than Baptism to Christianity As those that are first Princes by Title must be Crowned and those that are Souldiers by Contract must be listed and take Colours and those that are Husband and Wife by Contract must be solemnly Married which are celebrating perfecting actions so they that are first heart-Christians by believing or by Parents dedicating them to God must be solemnly entred under the hand of the Minister And those that are by approbation and consent initially Ministers must by solemnization have the Office publickly delivered them by the Ministers of Christ. So that as a man is a Christian indeed before Baptism initially and is justified initially before and in case of necessity may be saved without it the Papists confessing that the Vow will serve so is it in the case of Ordination to the Ministry Proposition 8. It is only Christ and not the Ordainers People or Magistrates that give us our Office and Power Only the people and approvers design the person which shall receive it from Christ and our own consent and the peoples is of necessity thereto and our own as much as theirs and the Ordainers do instrumentally invest us in it but the Power and Duty arise directly from Gods Institution when the person is designed Now I proceed to prove our Calling Argument 4. We have a far clearer Call than the Priests before Christ had to the Priesthood For they were not of the true Line they bought the Priesthood they corrupted Doctrine and worship and were of wicked lives And yet Christ commanded submission to their Ministry Ergo. Argument 5. If we have as clear a Call to our Office as any Magistrates on Earth have to theirs then we are true Ministers of Christ For they are true Magistrates and God is the Fountain of their Power too and its impossible they should have any but from him Or from him but by his means Officers have no power but from the Soveraign The Prince was at first chosen by God immediately as well as the Apostles were by Christ yet no Prince can plead an uninterrupted succession thence and if they may Reign without it we may be Pastors without it and yet I cannot say that we are without it though Princes be Kings were formerly anointed by inspired Prophets and were Prophets themselves And as the continuance of this is not necessary to them so neither to us The differences between their power and ours makes nothing against this Argument If Conquest or the peoples consent or Birth or directing Providences can prove their Title then Consent Ordination Providence with due Qualifications will sure prove ours were it not for fear they should soon hear the Arguments more set home against themselves that are now bent against the Ministers Argument 6. If besides all this God own us by such a blessing on our labours that he maketh us the means of propagating and continuing his Gospel and Church and brings most of his chosen to Vnion with Christ Reconciliation Holiness and to Heaven by our Ministry then certainly we are his true Ministers But experience assureth us of the former therefore so much for Argument Proposition 9. If a Minister be in quiet possession of the place and fit for it the people are bound to obey him as a Minister without knowing that he was justly ordained or called Argum. 1. We must obey a Magistrate without assurance of his Call and Title Rom. 13. therefore a Minister 2. Christ commanded hearing and obeying them that were not called as God appointed because they were Priests or sat in Moses Chair and taught the truth Luke 16. 29. Matth. 23. 2. Luke 5. 14. Matth. 8. 4. Mark 1. 44. 3. Else the people are put upon impossibilities Can all the poor people tell before they submit to a Minister what is Essential to his Call and whether he have all that is so and whether his Orders be true or forged and whether they that ordained him were truly ordained or chosen themselves Not one of twenty thousand knows all this by their Pastors Proposition 10. The Ordinances are valid to the people when the Minister is uncalled and unordained if they know it not He that hath no just Call shall answer for what he doth as an Intruder but the people shall have for all that the fruit of his Ministration and Preaching and Baptism and other acts shall not be null to them 1. The Papists themselves confess this 2. Else scarce a man could tell whether he be baptized or may use any Ordinance because he cannot have an exact account of the Ministers Call no nor know that he is indeed a Christian. I knew divers in the Bishops days that forged themselves Orders and acted long before it was discovered 3. It is the Office which is Gods Ordinance that is blest and valid to the people and not his Call only 4. It is he that sinneth that must suffer and not the Innocent therefore his sin depriveth them not of their due 5.
yea this Emperour that made him Great § 125. A book of concord by the Pope and Emperour that Images are neither to be contemptuously broken nor adored Bellarmines words against it He revileth the Popes words that Princes are Governours of the Church § 127 128. Confuted Faith and Love may be without Images § 129. It was the right of the Empire to consent or not to the chosen Pope § 132. Platina wisheth for a Ludovicus to reform the luxurious Clergy then § 133. A Paris Council write an excellent Book They tell of some struck with Thunderbolts Convulsions c. for and as working on the Lords day And say Beati Petri vicem gerimus § 136. The Emperour making his three Sons Kings they Rebel He conquereth Pipin Lotharius rebelleth again Ebbo and a Council of Bishops wickedly depose him absent and unheard and force him to resign his Scepter on the Altar and thrust him into Prison Thus was the best of Princes that most advanced the Clergy used by them on Religious pretense Ludovicus restored the second time Lotharius rebelleth still till pardoned Ludovicus dyeth § 137. The form of his condemnation by the Bishops at large with all the Articles of Accusation and his penance at the Bishops high Court of Iustice. § 139. The Emperour restored by force the Bishops recant and he forgiveth them Ebbo resigning § 140. The Wars between Ludovicus Sons Lotharius justly conquered § 145. The Bishops depose him upon impeachment as they did his Father by his will § 146. Images restored at Constantinople by Theodora a Woman she sped as Irene Photius Patriarch § 148 149. The Bishops suddenly turn again § 150. Strife for the Popedom § 151. Lotharius and his brothers agree § 153. The Archbishop of Rhemes fled and the seat vacant was ten years Governed by two Presbyters § 152. Carolus Calvus alienateth Church-lands § 153. Pope Leo and his City Leonina He writeth Massing Rules and deposeth Priests that cannot read till they amend § 154. Singing Liturgies the occasion of imposed forms § 155. A Council at Mentz punisheth murder even of Priests but with putting them from the communion § 157. CHAP. 10. Councils about Ignatius and Photius with others Hinâ—marus's description of Godescalcus and his Heresie § 1. Canons that Arch-Presbyters examine every Master of a Family personally c. That none denyed Communion have any Office civil or Military § 3. Whether unconstrained sufferers are Martyrs § 4. A hard case about the nullity of Ebbos Ordinations Two Popes differ § 5. Ignatius case § 8. Remigius and eleven more at Valence make notable decrees about Predestination Redemption Perseverance and choice of Bishops § 9. The Clergy and People to choose Bishops § 9 10. Lotharius turneth Monk § 11. No Pope Joan. § 12. Two strive for the Papacy Anastasius against Images repulst § 13 14. Thunderbolts in the Church § 16. John Bishop of Ravenna forced to submit to the Pope § 17. The Schism between Ignatius and Photius § 18. Bishops for the Emperours divorce censured by the Pope despise him § 19. Pope Nicolas against Hincmarus Against the Greek Emperour His notable Epistle He maketh the greater number of Bishops and People no sign of truth nor fewness of errour § 21. Baptism valid by one that is no Priest nor Christian. § 22. None proper Patriarchs but Apostles Successours § 22. All other Churches and Dignities made by Rome and Rome by Christ. § 24. Peter had the Empire of Heaven and Earth Ill. chosen Popes not Apostolical § 25. Many other Papal Vsurpations against Oaths Princes c. § 26 c. People still chuse Bishops § 29. None may hear Mass of a fornicating Priest § 30. Lay men must not judge or search the lives of Priests K. Charles saith none but the Bishops may depose him § 32. Photius setled by Councils § 31 33 35. Divers Councils for K. Lotharius divorce against the Pope § 38 39 40. The Pope curseth them § 41 and curseth his Legates at Const. § 42 and at Metz § 46. Hincmarus and the Pope's Contention § 43 44. Historians say the Papacy was void eight years and others but seven days § 50. Photius and his Counsels despised the Pope His deposition by Basilius a Murderer § 51. Basilius craveth the Popes pardon for the Bishops because they had almost all been deceived or false by following the upper Powers and the Churches would else be left destitute § 52. What nullifying Ordinations hath done § 53 Men wrongfully excommunicated to be received by other Bishops Presbyters to annoint the sick because the Bishops cannot visit all § 56. A Const. Council ejecteth Photius where the Bishops that were for him turn again and condemn him crying peccavimus save some few Subscriptions denyed and why § 57. This eighth General Council decreeth equal honour to Christs Image as to the Gospel Forbiddeth Patriarchs to require Bishops to subscribe to them but only to the Faith and deposeth them that do it § 58 Curseth them that say man hath two Souls All Bishops to be worshipped by Princes and not go far to meet them nor light from their Horses to them nor Petition them on great Penalties § 58. Princes as profane may not be present at Councils nor have been impudent § 58. No Lay man may dispute Ecclesiastical Sanctions be he never so wise or good But a Bishop must not be resisted though manifestly destitute of all virtue of Religion § 59. They decree that Photius be not called a Christian § 60. Bishops above Kings as Heaven above Earth § 61. The Pope but one Patriarch cannot absolve them that many Patriarchs condemn § 62. Nicetas Life of Ignatius in brief § 63. The Pope deposed by a Const. Council The Bishops wrote not Photius condemnation with Ink but with Christs blood and yet restored him and honoured him as the Emperour turned Photius deposeth and re-ordaineth and requireth subscription to him § 63. Votes hereon § 64. The Contention between Rome and Const. for ruling the Bulgarians and the effects § 65. The Pope's Monarchy then unknown § 66 68. The French Bishops against the Pope gave Ludovicus's Kingdom to Charles Calvus § 70. The King Hincmar and Bishops against the Pope § 71 72. Deposing and blinding Hincmaru's Laudunensis The Romans imprison Pope John § 75. His Acts decree for perjury § 76 77. Going to Rome merits the pardon of Murder § 77. Service in the Sclavonian Tongue forbidden them § 78. Auspertus Bishop of Milan refuseth to obey the Pope Sclavonian Service yielded to The Bishop of Vienna rejecteth a Bishop of Geneva Aptandus sent by the Pope because he was never baptized made Clerk nor Learned The Pope tells him that he himself had none of these when he was consecrated Bishop of Vienna § 77. Whether the Right of Emperours was only by the Pope's Guift § 78. Binius resolution One Church had two Bishops § 81. A General Council at Constant. restoreth Photius expungeth filioque condemneth the last
§ 31. But if these two great Cities had indeed had yet more Altars and Churches Orbis major est Vrbe saith Hierome Two singular Cities may not over-weigh the contrary case of all the Churches If any other had been like them it would have been Antioch the third Patriarchate when as in Ignatius time as is aforesaid the Churches unity there and elsewhere was notified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Altar or Altar-place and One Bishop with his Presbyters and Deacons And hence came it to be the note of a Schism to set up Altare contra Altare because one Bishop and Church had but one Altar Mr. Mede no injudicious nor Factions man saw this and asserteth it from the plain words of Ignatius § 32. How the case came to be altered it is easie to know But whether it was well or ill done is all the controversie or the chief I confess there want not some that think that the Apostles had their several assigned Provinces and that they left them to twelve Successours and this is the foundation of Patriarchal or Provincial Churches with such unproved Dreams 1. We doubt not but that the Apostles wisely distributed their Labours But we believe not that they divided the Countreys into their several Dioceses or Provinces nor that two of them e. g Iohn and Paul Peter and Paul Iames and other Apostles might not and did not do the work of an Apostle in the same Country and City Much less do we believe that one of them e. g. Iames at Ierusalem whether an Apostle or not I contend not was a Bishop over the Apostles when they resided there 2. Nor do we believe that they left any such divided Provinces to their Successors If they had it 's strange that we had not twelve or thirteen Patriarchal or Provincial Churches hence noted Which were they and how came they so soon to be forgotten and unknown And why had we first but three Patriarchs and one of those Alexandria accounting from no Apostle but from S. Mark and the other two reckoning from one and the same Apostle save that Rome reckoned from two at once Peter and Paul when as one City must say they have but one Bishop § 33. The case is known that 1. When Christians so multiplyed that one Assembly would not serve but they became enough for many the Bishops greatness and wealth increasing with the People they continued them all under their own Government and so took them all to be their Chapels setling divers Altars but not divers Bishops in one Church 2. And herewith their work also by degrees was much changed and they that at first were most employed in Guiding the whole Church in Gods publick worship and exercised present discipline before them and were the sole usual Preachers to them all the rest of the Elders Preaching but when the Bishop could not or bid them did after become distant Judges and their Government by degrees degenerated to a similitude of Civil Magistracy 3. And then they set up the old exploded question which of them should be the chief or greatest And then they that had the greatest Cities being the richest and greatest Bishops in interest because of the greatness and riches of their Flocks they got the Church Government to be distributed much like the Roman Civil Government within that Empire And where the Civil Magistrate had most and largest command they gave the Ecclesiastical Bishop the like And so they set up the Bishops of the three chief Cities as Patriarchs Rome being the first because it was the great Imperial Seat as the Chalcedon Council giveth the true reason Afterwards Constantinople and Ierusalem being added they turned them into five And Carthage and other places not called Patriarchal Seats had exempt peculiar Jurisdictions with a power near to Patriarchs And the rest of the Bishops strove much for precedency and got as large Territories as they could and as numerous Flocks and many Parishes though still the name Paroeciae was used for the whole Episcopal Church when it was turned into a Diocess § 34. I conceive that this Change of One Altar into a Diocesane Church of many Altars and Parishes was not well done but is the thing that hath confounded the Christian World and that they ought to have increased the number of Churches as the number of Christians did increase as the Bees swarm into another Hive My Reasons are 1. Christ and the Holy Ghost in the Apostles having setled a Church Species and Order like that of the Synagogues and not like that of the Temple no man ought to have changed that Form Because they can prove no power to do it and because it accuseth the Institution of Christ and the Holy Ghost of insufficiency or errour which must so soon be altered by them Perfective addition as an Infant groweth up to Manhood we deny not But who gave them power to abrogate the very Specices of the first Instituted Churches That the Species is altered is certainly proved by the different uses and Termini of the Relation For a Church of the first Institution was a Society joyned for personal Communion in Doctrine Worship and holy living But a Diocess consisting of many score or hundred Parishes that never see or know or come near one another are uncapable of any such present personal Communion and have none but Mental and by Officers or Delegates 2. By this means all the Parish-Churches being turned into Chapels and un-Churched are all robbed of their Right seeing each one ought to have a Bishop and Presbyters and the benefit of that Office and Order which is now denied them and many hundred such Parishes turned into Chapels have no Bishop to themselves but one among them all to the Diocess 3. Because by this means true Discipline is become impossible and unpracticable by the distance and multitude of the people and the distance and paucity of Bishops What Christ commandeth Mat. 18. being as impossible to be done in many hundred Parishes by one Bishop and his Consistory as the Discipline of so many hundred Schools by one School-master though each School have an Usher or the care of many hundred Hospitals by one Physician perhaps at twenty or forty or eighty or an hundred miles distance 4. Because it altereth the antient Office of a Bishop and of a Presbyter and setteth new ones in the stead As a Bishop was the Bishop of one Church so a Presbyter was his Assistant Ejusdem Ordinis in the Government of the Church who now is turned into a meer Usher or Worshipping-Teacher or Chaplain 5. Because it certainly divideth the Churches For Christians would unite in a Divine Institution and the exercise of true Discipline that will never unite in a humane Policy which abrogateth the Divine and certainly destroyeth commanded necessary Discipline § 35. The very work also of the Bishop and so the Office came thus to be changed Christ having appointed no other Church
the Pretor stand at the Tribunal of the Bishop and to morrow the Bishop may be called to the Pretors Bar That an Earthly judge may take and punish the servants of the highest judge and consecrated men who will not say that this is most absurd Answ. This sheweth what Church-grandure and power these men expect If they have not the Civil power and be not Magistrates or Lords of all the Church is wronged This Clergy-pride is it that hath set the World on fire and will not consent that it be quenched 1. By this rule all Christians should be from under all Power of Kings and Civil Rulers For are they not all the servants of the highest Iudges Hath God no Servants but the Clergy 2. By this rule both Princes and People should be free from the Bishops judgment For are not these Bishops Men as well as Princes and are not Christian Princes and People the servanâ—â—s of the highest Iudge and therefore should not be judged by Bishops 3. But what a wicked rebellious doctrine is intimated in the distinction that Princes are Earthly Iudges and Prelates are the servants of the highest Iudge Are not Prelates Earthly Iudges as well as Princes in that they are men that judge on Earth And are not Princes Judges of Divine appointment and authority as well as Prelates Yea and their power more past all dispute 4. And what absurdity is it that every soul be subject to the higher power And that he that 's one of your Sheep in one respect may be your Ruler in another Why may not the King be the Ruler of him that is his Physician or his Tutor And why not of him that is his Priest Was not Solomon Ruler of Abiathar when he displaced him May not one man judge who is fit or unfit for Church Communion and another judge who is punishable by the sword Did Christ come to set up a Ministry instead of a Magistracy He that saith Man who made me a Judge came not to put down Judges He that saith By me Kings reign came not to put down all Kings Obj. Christ sets up a Kingdome of Priests or a Royal Priesthood Answ. But his Kingdom is not of this World or Worldly It is a spiritual Kingdome conquering sin and Satan putting down the World out of our hearts and making us hope for the everlasting Kingdom which we shall shortly enjoy The Disease of the Disciples that strove who should be greatest and sit at the right and left hand and said Lord wilt thou at this time restore the Kingdom to Israel hath prevailed after all this warning on a Worldly Clergy to the great calamity of the Church And what wonder when even then St. Paul saith All seek their own too much and none the things of Iesus Christ so naturally as Timothy did and so zealously as they ought Too many Popes haue been Peters Successours in the Character given him Mat. 16. Get thee behind me Satan Thou art an offence unto me For thou savourest not the things that be of God but those that be of men I understood not who were the spring of our late Fifth-Monarchy mens diseases till I read Campanella de Regno Dei and some such Papists where I see that Christs reign by his Vicar the Pope over all the Princes and People of the World is the true Fifth-Monarchy Heresie For which they bring the same Prophecies as the Millenaries do for their Expectations Obj. But the Pope Prelates and Clergy called the Church are not to reign by deposing Kings but by Ruling them and being above them As Love is above the Law which yet is made for the ungodly that want Love and must be ruled by fear so Princes are for the World of unbelievers but not for the Church and Spiritual persons who live above them in the life of Love Answ. 1. This was one of the first Heresies which the Apostles wrote against Many tempted Christians then to think that Christianity freed them from service and subjection and made all equal But how plainly frequently and earnestly do Paul and Peter condemn it Is it not a shame to hear such Papists as cry up such a Heresie as this cry down and damn a Nestorian or an Eutychian or a Monothelite for an unskilful use of a word Paul saith He that teacheth otherwise against subjection is proud knowing nothing but doting 2. Love doth indeed set us above Fear and Legal threats so far as it prevaileth But it is imperfect in all and Fear still necessary 3. And this taketh not down either the Law or Magistracy to us but only maketh us less need such means It 's one thing to love and live so holily and justly as never to need or fall under the sword of Magistrates and another thing to be freed from subjection and obligation This increaseth in many the opinion that the Papal Kingdom is Antichristian in that they set up themselves above Rulers that are called Gods 3. But why must this priviledge extend to the Clergy only Have not other Christians as much holy love and spirituality as most of them And must Princes rule only Infidels Some suspect none as inclining to Popery but those that take up some of their Doctrines of Transubstantiation Purgatory Images c. But they that on pretence of the raising of the Church and defending its power do first call the Clergy only the Church and then seek to make themselves the Lords of Princes by the pretences of an Excommunicating Power and plead themselves from under them and take it for their priviledges to be free from subjection to them and their penal Laws are doubtless levened with that Popish Heresie which hath done much of all the mischiefs which the forecited History describeth § 50. CXXXI Besides some little contention at Alexandria under Proterius before he was murdered the next in Binnius is said to be at Angices Andegavensâ— which saith over again some of their old Canons against Priests living with Women and removing from place to place and such like And the Papists say that this Council was to contradict the Emperour Valentinians Law and to vindicate the rights of the Church as not being lyable to Civil Judicatures or under Kings § 51. CXXXII Anno 45. 3. A French Venetick Council was called about Ordinations which repealed some former Canons and was so strict that the first Canon kept Murderers and False Witnesses from the Sacrament till they repented instead of hanging them And the second Canon denyed the Communion to Adulterers that unlawfully put away their Wives and took others O strict Laws § 52. CXXXIII Ann. 459. A Council at Constantinople forbâ—d Simony § 53. CXXXIV Ann. 467. A Council at Rome of 48 Bishops decreed that men that had two Wives or the Husbands of Whores should not be ordained That they that could not â—ead and they that were maiâ—ed or dismembred or the Penitent should not be made Ministers c. § 54. CXXXV Ann.
his Constitutum in defence of the tria Capitula by vertue whereof the Western Churches should be united and the contempt of the Calcedon Council should be avoided which the Impugners of the tria Capitula did fraudulently contrive and that the Universal Church should learn by this example that no man that dyed in the true Faith should be condemned when he is dead But did Vigilius stop here No saith Binnius But when after the end of his Council the Church received yet greater damage and the Emperor persecuted them that contradicted the Synod and it was feared that the whole East would be divided and separated from the Roman and Western Church unless the Bishop of Rome approved the fifth Synod then Pope Vigilius in a Cause which could bring no prejudice to the Orthodox Faith did well and justly change his former sentence and approved the Synodal Decree for condemning the tria Capitula and revoked and made void his Constitutum which he before published in defence of the tria Capitula The prudent and pious Pope that came to the Popedom by Bribery Tyranny and Murder of his Predecessor did in this prudently imitate St. Paul about Circumcision c. O what certainty and constancy is here in the Papal judgment For a Pope about one Cause to judge for it against it and for it again in so short a time And all this upon reason of Policy and State Did the same so often change and prove first true and then false and then true again But the Papists excuse is that it was de Personis non de Fide Answ. But 1. Is it lawful to take the same thing for true and false good and bad de Personis as our interest requireth 2. Why are the Persons condemned but on supposition that their Faith was condemnable 3. You confess that it was for the advantage of the Eutychian Faith and the depression of the Faith of the Calcedon Council that the tria Capitula were condemned Reader If all this will not tell thee how much need there is of a surer and more stable support of our Faith than Popes and Councils yea and better means of the Churches Unity and Concord I must take thee for unteachable what have such Councils done but set the Churches together by the ears § 23. Liberatus in his Breviary saith c. 3. 10. 24. that Theodore Mopsu his Works were approved by Proclus Iohan. Antioch the Emperor the Council of Calced c. But Binnius saith Nimis impudenter incautè Yet all acknowledge Liberatus a most credible Historian and lived in Iustinian's time He saith also that Nefandissimum haereticum Theodoretus Sozomenus laudarunt adeo ut hac de causá uterque magnam nominis sui jacturam passus fuerit c. But wise men are apt to think as hardly of such as can cry out Nefandissimum haereticum against all that speak as unskilfully as this man did as of charitable men that praise them for what is good while they disown their frailties and imperfections If it be as he saith many thought that â—heodoret assumed his own name from this Theodâ—re by reason of his high esteem of him it 's like he had some special worth though he hath many culpable expressions And Sozomen is an Historian of so deserved reputation that it seemeth to me no argument of Pope Gregory's Infallibility that he saith lib. 6. ep 95. Sozomenùm ejusque Historiam sedes Apostolica recipere recusat quoniam multa mentitur Theodorum Mopsuestiae nimium laudat atque ad diem obitus sui magnum Doctorem Ecclesiae fuisse perhibet I think the Author of Gregory's Dialogues did plura mentiri and yet that Gregory was Magnus Ecclesiae Doctor § 24. The Controversie whether Vigilius were the Author of the Epistle to Menna I pass by But methinks Binnius is very partial to justifie so much what he did after Silverius ' s death as beginning then to have right to his Papacy and to give him so differing a Character from Sanctissimus Papa before while he possessed the same Seat as these words of his express Cum omnium c. seeing that Villany or Crime of Vigilius did exceed the Crimes of all Schismaticks by which making a bargain with Hereticks and giving money by a Lay-man he by force expelled Silverius Bishop of the prime Seat and spoiled of his Priestly induments or attire banished him into an Island and there caused him to dye it should seem no wonder to any man if a desperate wretch homo perditus the buyer of another's Seat and a violent Invader a Wolf a Thief a Robber not entering by the true door a false or counterfeit Bishop and as it were Antichrist the lawful Pastor and Bishop being yet living did add most pernicious Heresie to his Schism Yet this man became the most holy Pope by the vertue of his place as soon as he had but murdered Silverius and was accepted in his stead and then it became impossible for him to err in the Faith § 25. CLXXIV Anno 553. A Council was called at Ierusalem by Iustinian's Command who sent to them the Acts of the Constantine Council de tribus Capitulis to be by them received the Bishops all received it readily save one Alexander Abysis who was therefore banished and coming to Constantinople say Baronius and Binnius was swallowed up and buried by an Earthquake If this was true no marvel if it confirmed the Emperor in his way But I doubt the obedient Bishops were too ready to receive such reports § 26. CLXXV The same year 553. the Western Bishops held a Council at Aquileia out of the Emperor's power where as Defenders of the Council of Calcedon they condemned the fifth Constantine Council aforesaid and so saith Binnius separated themselves from the Unity of the Catholick Church and so continued for near an Hundred years till the time of Pope Sergius who reduced them Were not these great Councils and Bishops great Healers of the Church that about condemning some written Sentences of three dead men thus raise a War among the Churches Were Hereticks or Hereticaters the great Dividers § 27. But here followeth a Case that raiseth a great doubt before us Whether the Pope alone or all his Western Bishops when they differ from him are the Church After the death of Vigilius the Secular Power procured Pelagius the Archdeacon to be made Pope the Western Bishops disclaiming Iustinian's Council and Pelagius obediently receiving it and the Popedom there could not be three Bishops got that would ordain him as the Canons required so that a Presbyter Ostiensis was fain to do it Besides the Question Which now was the Church here are other hard Questions to be solved Qu. 1. Whether Iustinian's Election of a Pope was valid And if so Whether other various Electors may do it as validly Qu. 2. Whether a Presbyter's Ordination of a Bishop or Pope was valid If so Whether Presbyters may not
should sing so many Psalms and get thirty Masses to be said And a notable Priviledge is granted to all that will but seek liberty or shelter in the Church that both they and their Posterity shall be free unless they bring a debt undischargeable on themselves § 51. There is by Canisius published an Epitome of the old Canons except the Nicene as gathered by this Adrian and sent to Charles Mag. I will recite a few of them Ex Clem. c. 23. Let a Bishop or Presbyter or Deacon taken in Fornication Perjury or Theft be deposed but not excommunicate C. 28. That a Bishop who obtaineth a Church by the Secular Powers be deposed Can. Antioch 8. Countrey Presbyters may not give Canonical Epistles but the Chorepiscopi by which it is plain that the Chorepiscopi were not Presbyters but as Petavius on Epiphan Arrius hath well proved true Bishops C. 11. That condemned Clerks shall never be restored if they go to the Emperor Can. Laodic c. 33. That no one pray with Hereticks or Schismaticks which seemeth to oblige us to separate from the Roman Prelates who are grievous Schismaticks by imposing things unlawful on the Churches and silencing and persecuting those that obey not their sinful Laws Before the Can. Sardic he mentioneth the weakness of old Osius that said that they were both in the right who used the word of one substance and of the like substance Can. Sard. 2. That a Bishop that by Ambition changeth his Seat shall not have so much as Lay-communion no not at the end C. 14. C. 15. That no Bishop be above three weeks in another City nor above two weeks from his own Church which implieth that each Bishop had then his own particular Church Can. Afric c. 15. That there be no Re-baptizing Re-ordaining nor Translations of Bishops C. 17. That if a Bishop to be Ordained be Contradicted that is by any objected unfitness he shall not after be Ordained as purged only by three Bishops but by many C. 19. That Diocesses that wants Bishops receive none without the consent of the Bishop who hitherto held them so it was not proudly For if he overhold them that is hold them under himself alone when they need more Bishops affecting to sit over the People and despising his fellow-Fellow-Bishops he is not only to be driven from the retained Diocesses but also from his own Church so that no proud Bishops should have power to hinder the Churches from having as many Bishops as they need C. 60. That Bishops that are of later Ordination presume not to set or prefer themselves before those that were before them C. 94. If a Bishop six months after admonition of other Bishops neglect to make Catholicks of the People belonging to his Seat any other shall obtain them that shall deliver them from their Heresie that is Donatism or the like so that if one Bishop neglect the Souls of his People and another that is more able and faithful convert them they may be the Flock of him that converted them without removing their dwelling C. 105. That a Bishop shall not Excommunicate a man on a Confession made only to himself if he do other Bishops shall deny Communion to that Bishop § 52. Several German Councils are mentioned at Wormes Paderborne Daria in which by a new example Charles Mag. is confirmed to force the Saxons to profess themselves Christians and to take an Oath never to revolt who yet doing it by constraint were oft perjured and revolted till at last their Heathen Duke Witichind became a voluntary Christian himself § 53. There are 80 more Canons against Oppressors of the Clergy said to be collected by Adrian of which one is the old one That no Bishop judge the Cause of any Priest without the presence of his Clergy because the Bishop's Sentence shall be void if it be not confirmed by the presence of the Clergy Another That no Bishop ordain or judge in another's Parish else it shall be void For we judge that no one i◠bound by the sentence of any other Iudge but his own Who then is bound by the Pope or any Usurper who will Excommunicate those that are not of his Flock Another saith By a general Sanction we forbid Foreign judgments because it is unmeet that he should be judged by strangers who ought to have Iudges of the same Province and that are chosen by himself Another That no Bishop presume to judge or condemn any of the Clergy unless the accused Person have lawful Accusers present and have place for defending himself by answering to the Charge Another For Nullifying such Bishops judgments as are done without due Tryal by Tyrannical Power and not by Canonical Authority Another saith Constitutions that are contrary to the Canons and to the Decrees of the Bishops of Rome or to Good Manners are of no moment which nulleth even many of the Bishops of Rome also as against Good Manners Another notable Canon is Delatori aut lingua capuletur aut convicto Caput amputetur Delatores autem sunt qui ex invidia produnt alios That is Let a Delator's tongue be pull'd out or if Convict his Head cut off Delators are those that through envy betray others or envious Accusers Alas if our Delators Calumniators and Informers were thus used now what abundance would have suffered for wronging some one Man Another Canon is If a Man be often in quarrels and easie or forward to accuse let no Man receive his Accusation without great Examination What then will be thought of the usual Accusations of Clergy Calumniators that for Sects and worldly Interest can reproach others without shame or measure Another is That the danger of the Iudge is greater than the danger of him that is judged therefore all care must be taken to avoid unjust judgment and punishments Another is Let no Man receive the witness of a Lay-man against a Clergy-man And Door-keepers and Clerks and Readers were then Clergy-men Was not this a great priviledge to the Church § 54. CCXXXII We come now to the great General Council at Nice 2d called by the Papists the 7th that is the 7th which pleased them I have before noted that Irene the Widow of Leo now Ruled her Son Constantine being Titular Emperor a Child under her Government One Stauratius a Senator most swayed her or ruled her Taurasius the Patriarch joined with her for Images They call a Council at Constantinople A General Council and three Emperors Leo Const. Leo had lately condemned Images and taken them down The Pope and many Italians had resisted by force This violence made the Emperor use severity against the Resisters At Ravenna they killed Paulus the 14th Exarchate In Rome they took Peter a Duke and put out his eyes In Campania they beheaded Exhileratus the Duke and his Son Adrian who took the Emperor's part How the Emperor hereby lost Italy is before shewed But this Woman
Tarasius At last An. 797. his Mother Irene and Stauratius found means to apprehend him and murder him that is put out his Eyes of which he dyed which some celebrate as a pious Act it was done by her that set up Images But within one year Nicephorus deposed and banished her into Lesbos where she dyed and he took the Empire to himself § 95. Binnius p. 445. saith That the Emperor banished Theodore Studita for reproving his Marriage and when he added crime to crime Merito jussu Matris quam imperio exuerat zelo justitiae non regni oculis imperio vitâ orbatus est By the command of his Mother in her zeal for justice he was deservedly deprived of his Empire Eyes and Life What is not just with such Historians that maketh for their Interest And how contemptible is their Censure of good or evil Men which hath no better Measures § 96. He tells us also p. 444. that the Spanish and French Bishops at these times of their own heads without the Pope added Filioque to the Creed which hath to this day made so great a stir It seems they thought that the Pope's Authority was not necessary to it § 97. He adds that Charles the Great being dead the People grew bold and rose up again against the Pope which occasioned Rapines Flames and Murders that Ludovicus the new Emperor was fain to take his Fathers Office and come to Rome to save the Pope and suppress the Rebels § 98. The Venetian Duke killing a Patriarch Iohan. Gradensis Paulus Patriarch of Aquileia called a Synod to crave aid of Charles § 99. CCXXXV An. 806. A Council was held at Constantinople in the Cause of the foresaid Ioseph that had married the Emperor to his second wife who had been ejected by Tarasius from his Bishoprick and the Emperor calling a Council they restored him wherefore Theodorus Studita called them a Council of Hereticks and Adulterants because they restored the Causer of the Emperor's Adultery But how few Emperors have not found Councils of Bishops ready to do their Will § 100. Charles the Great making his Will divided his Empire between his three Sons giving them Laws of Communion and Succession that if one dyed without Children his Kingdom be divided between the other two but if he have such Sons as the People will choose they succeed their Father Commanding all three that they be the Defenders of the Bishop of Rome as he and his Father and Grandfather had been to their commodity § 101. CCXXXVI An. 809. Was another Council at Constantinople which was gathered to condemn honest Theodorus Studita Plato and such as had been against the restoring of Ioseph of which saith Binnius When the Bishops there Congregate had brought the most holy Plato in Chains to be judged and had passed the Sentence of Anathema on the Universal Catholick Church that was against their Error they made a most wicked Decree that the Marriage of Constantine with Theodota his Wife yet living thrust into a Monastery should be said to be lawful by dispensation They added for the Emperor's sake this wicked and shameless Sentence That the Laws of God can do nothing against Kings and that if any imitate Chrysostom and shed his Blood for Truth and Iustice he is not to be called a Martyr That Bishops have power to dispense with all the Canons Remember that Papists confess all this to be wicked We have not the Acts and Speeches of these Councils preserved § 102. CCXXXVII An. 809. A Council was held at Aquisgrana about the Procession of the Holy Ghost and the word Filioque in the Creed Of which they sent some Messengers to the Pope who approved the thing but dissuaded them from adding it to be sung in the Creed and after inscribed the Creed without Filioque in Latin and Greek in two Silver Tables to shew that it should not be changed which yet after it was by the Pope's consent The French Annals say that in this Council they treated of the state of the Church and conversation of the Clergy but determined nothing for the greatnesses of the matter § 103. CCXXXVIII An. 113. Yet under Charles the Great a Council was held by his Command at Arles where many very good Canons were made for the Reformation of the Bishops and Priests § 104. CCXXXIX The same year the same Charles had a Council at Tours which made 51 as honest Articles as if Martin himself had been amongst them even against all kind of sin and for all godly living Among others the 37th Canon tells us that the custom of not kneeling in Prayer on any Lords-day no not at the Sacrament nor on any Week-day between Easter and Whitsuntide was yet in force on other days they required humble kneeling § 105. CCXL Yet another Council did Charles call the same year at Chalons Cabillonense in which he ordered Schools for the restoring of Learning our Alcuin being his Persuader greatly esteemed by him Learning then being almost worn away and Ignorance taking place till he greatly revived it no less than 67 Canons were here made most very good ones but praying for the Souls of the Faithful departed and anointing the Sick are there enjoined § 106. Among many good Canons the 13th is against the Oath of Obedience to the Bishop and to the Church The words Translated are these It is reported of some Brethren Bishops that they force them that they are about to ordain to swear that they are worthy and will not do contrary to the Canons and will be obedient to the Bishop that ordaineth them and to the Church in which they are ordained which Oath because it is very dangerous we all ordain shall be forbidden § 107. The 15th Canon saith It is said that in some places the Archdeacons exercise a certain domination over the Parish-Presbyters and take Fees of them which is a matter of Tyranny rather than of order of Rectitude For if the Bishops must not Lord it in the Clergy but be Examples to the Flocks much less may these do it § 108. The 25th Canon complaining how the old Excommunicating and Reconciling was grown out of use they desired the Emperor's help how they should be restored § 109. Can. 33. They say That Confession to God and Man are both good but that Confession made to God purgeth sin and that which is made to the Priest teacheth how their sins may be purged § 110. The 45th Canon is against them that by going to holy places Rome or Tours think to have their sins forgiven § 111. CCXLI. Yet another Council the same year 813 was held under Charles M. at Mentz in Germany to the like purpose many godly Canons being made § 112. CCXLII. Yet another under Charles at Rhemes for Instructing and Catechising and many good things like the former § 113. CCXLIII But we have not done with Images yet An. 814. There was a Council
not because he causeth not Cap. 3. About Christ's death they like not those that say he dyed for all that from the days of Adam till then had been damned but would have all take up with this simple Doctrine that God so loved the world that he gave his onely begotten Son that whoever believeth in him should not perish but have everlasting life Cap. 4. They conclude that all true Believers regenerate by water and the Spirit have their sins washed by the blood of Christ And they could not have true Regeneration if they had not true Redemption But of the multitude of the faithful and redeemed some are eternally saved because they persevere others are lost because they persevere not in the salvation of faith which they had received and so make void the grace of redemption Cap. 6. About Grace and infirmed Free-will restored and healed by Christ they exhort Men to stick to the Scriptures and the Councils of Africa and Orange and not to follow the Aniles penè Fabulas Scotorum I suppose they mean the Followers of Iohan. Scotus Erignenae who was murdered by his Scholars 833 whom Godescalcus followed lest they should be corrupted from the simplicity that is in Christ Remembring Christians that while they are vexed with the prevalency of the wicked in the world they should not vex the sad Congregations with such superfluous things Cap. 7. They advise that because Bishops were set over the Cities that were untryed and almost ignorant of Letters and unlike the Apostolick Prescript by which means the Ecclesiastical vigor is lost that they would petition the Prince that when a Bishop was wanting the Canonical Election by the Clergy and the People might be permitted because the King was used to thrust his Favorites on the People that Men of tryed knowledge and life and not illiterate Men blinded by covetousness might be set as Bishops over the Flocks § 10. CCLXIII An. 855. A Council was held at Papia in Italy by the Order of the Emperour Ludovicus for the Reformation of the corrupt Clergy where they ordered that the Clergy and People chuse the Bishops and yet that the Laity on pretence of their Electing Power trample not on the arch-Arch-Presbyter and that great Mens Chappels empty not the Churches with other old Canons recited § 11. Lotharius that so mischievously sought for the Empire against his Father and Brethren grew weary of what he had and divided his 3d part which was the Empire of Italy with Burgundy and Lorrain into three parts and gave his Son Lewis the Empire in Italy and his Son Lotharius Lorrain and his Son Charles Burgundy and entered himself into a Monastery But Charles dying the other two Brethren divided his Dominion and Lyons Belanson and Vienna fell to Lotharius § 12. We come now to the Reign of Pope Ioane according to a great number of their own Historians but David Blondel hath recited the Testimonies of multitudes on both sides and after all impartially past his conjecture that the Story was not true whose judgment I reverence and think most probable Whether at that time there was a Iohn the 8th or none till him that some call Iohn the 9th after Adrian the 2d is uncertain § 13. Leo dying if there was no Iohn or Ioane between a Schism was made the People most chusing Benedict and the Agents of the Emperor with part of the People and Bishops chusing one Anastasius a Cardinal Presbyter that had been Excommunicate by a former Pope Anastasius thought his choice so sure that entering Leonina the Roman Suburbs he went into St. Peter's own Church and broke down and burnt the Images and with a Mattock cast down to the ground even the Image of Christ and the Virgin Mary They went on and imprisoned Benedict quem omnis Romana Plebs eligerat saith Anast. in Bin. p. 659. But while the great Men and Officers of the Emperor did their utmost to constrain the People to consent to Anastasius they could not prevail and so they were fain to yield to the multitude to end the Tumult and Confusion and Benedict had the place § 14. By this Story it appeareth 1. That this Anastasius was against Images and that was like enough to be part of the cause why he had five years left his Church in Rome before and refused to appear before Pope or Council 2. That when the Emperor and his Officers were so violent for his choice even after he had broken down the Images in St. Peter's Church it is apparent that the Party even about Rome and in the West which was against Images was not small though they made no stir § 15. This Pope Benedict was he that confirmed Hincmarus's Council which nullified Ebbo's Ordinations aforesaid as is to be seen in his first Epist. Bin. p. 662 c. § 16. An. 856. Charles Calvus by a Synods concurrence at Carissiac sent Orders against Church-Robbers very strict And 857 a Council at Mentz was held CCLXIV where Gunthar Bishop of Colen sent a Letter that A terrible Tempest arose in which the People for fear all ran into St. Peter's Church And the Church-beams cracking as they fell a praying to God for mercy suddenly a mishapen Thunderbolt like a fiery Dragon pierced and tâ—re the Church and at one stroke killed three men among all the multitude though those three stood in several places that is one Priest that stood at St. Peter's Altar one Deacon that stood at St. Denis's Altar and one Lay-man at St. Mary's Altar And six others were struck almost dead but recovered At Trevirs also were many Prodigies § 17. Pope Nicolas 1. is chosen by the Emperor Ludovicus consent and all the People He greatly advanceth the Roman Seat by his activity and much by doing justice to the People that were oppressed by Tyrannical Prelates He had a great conflict with Iohn Bishop of Ravenna who long despised him and denied him his subjection But the Emperor took the Pope's part and so poor Iohn was fain to submit and cry miseremini mei peto misereri mei Anast. in Bin. p. 667. and to take an Oath of subjection to the Pope § 18. The great Schism now rose at Constantinople whether Ignatius or Photius should be Patriarch Michael the Emperor deposing Ignatius by the counsel of his Uncle Bardas and putting in Photius The Pope kept up his power by interposing uncalled into all such matters He sent some Bishops as Legates to counsel them by a Synod to decide the difference When these Bishops came thither they consented to Photius against Ignatius The Pope said they were bribed and false to their trust and deposed them though he thought he chose the best he had of which more anon § 19. Yet we have not done with worldly Prelates King Lotharius was weary of his Wife and loved a Whore Waldrada He openeth his case to the Bishops They call a Council and approve of his Divorce and his
Apostates that it hath no shew of an uninterrupted Succession to boast of § 26. Tit. 4. c. 7. He claimeth Authority to absolve Men from Oaths and all Obligations made by the violence and constraint of bad Men and so absolveth the Archbishop of Triers A wicked Decree for Perjury As if in materia licita a Man that sweareth for Fear were not bound And as if Man had not Free-will when he is under Fear § 27. C. 6. 8. He decreeth that none can judge the Pope nor retract his Judgments nor judge of them contrary to many General Councils He curseth from Christ all that contemn the Pope's Opinions Mandates Interdicts Sanctions Decrees c. ◠9. Yet he saith that the Church of Rome may change and mend its own Mistakes and Decrees n. 10. ' Tit. 5. C. 1. No Custom may occasion the removal of any thing established by full Papal Authority C. 2. Other mens works approved or reprobate by the Pope's Decrees must accordingly be judged accepted or rejected C. 3. They that have not the Decrees are to be reproved c. § 28. Tit. 6. He brings down Emperors and Kings sufficiently below the Priests confining them to temporal things and not to judge of Priests Tit. 7. He rebuketh the King for letting none be Bishops but those that he liked charging him to admit none at Colen or Triers till the Pope had notice And before he told Emperors that they must take no care what kind of Lords the Priests be but what they say of the Lord nor to note what Popes be but what they do for correction of the Churches For they are by Constantine called Gods and God must not be judged of men Tit. 3. c. 3. He questions whether Lotharius was to be called a King because he was an Adulterer § 29. Tit. 8. c. 1. He decreeth that no Bishops be ordained but by the election or consent of the Clergy and People C. 3. That Primates and Patriarchs have no Priviledges above other Bishops but so much as the Canons give and ancient custom hath conferred § 30. Tit. 11. c. 1. Is this Nullus missam Presbyteri audiat quem scit concubinam habere aut subintroductam mulierem That is Let no one hear the Mass of that Presbyter whom he knoweth undoubtedly to have a Concubine or a Woman subintroduced C. 2. If Priests fall into the snare of Fornication and the act of the crime be manifest or shewed they cannot have the honour of Priesthood according to the authority of Canonical Institution Yet our Canons will condemn him that refuseth to take such an one for the Guide of his Soul or to hear him Yet Can. 5. he saith That we must receive the Sacrament from any Priest how polluted soever and by the judgment of how many Bishops soever he be Reprobated because bad men administring good things hurt none but themselves and all things are purged by faith in Christ. Tit. 14. Lay-men must not judge of the lives of Priests nor so much as search into them § 31. CCLXIV An. 858. A Council at Constantinople placed Photius in the place of Ignatius of which before and more anon Ignatius is banished we have not the History and Reasons of the Council § 32. CCLXV. An. 869. A Council was called at Tullum of the Bishops of twelve Provinces by King Charles where besides other Clergy-mens miscarriages Wenilo Archbishop of Sens was accused of Treasonable Defection by the King In which it's pity that Bishops below the Pope should have or pretend to the Power which the King doth intimate in these words Bin. p. 798. From which my consecration or sublimity of Kingdom I ought not to be supplanted or cast down by any one without the hearing and judgment of the Bishops by whose Ministry I was consecrated King and who are called the Throne of God in which God sitteth and by whom he decreeth his judgments to whose fatherly Correptions and castigatory Iudgments I was ready to subject my self and at present am subject You see here to what power over Kings the common Bishops as well as the Pope were got by pretence of representing Christ and of the Power of the Keys § 33. CCLXVI. An. 859. A Council at Constantinople condemned Ignatius and again confirmed Photius who with the Emperor Michael sent to the Pope to satisfie him of all and profess enmity to Image-breakers § 34. CCLXVII An. 860. In a Council at Confluence the five present Kings of the French Line came to an agreement § 35. CCLXVIII A General Council was held at Constantinople An. 861. where 318 Bishops the same number that was at the first Nicene Council deposed Ignatius and setled Photius to which the Pope's Legates also subscribed the Papists say through fear so that it was Papally confirmed And yet here was much done for Images § 36. CCLXIX The Pope having condemned Iohn Archbishop of Revenna who despised him till the Emperor forsook him in a Council at Rome he submitted himself to the Pope and was reconciled § 37. CCLXX. An. 862. In another Council at Rome Pope Nicolas condemned the Heresie of the Theopaschites that they said made the Godhead to suffer it 's like it was Cyril and the Eutychians old verbal Error by communication of Titles § 38. CCLXXI. An. 862. A Council is held at Aquisgrane in which King Lotharius desireth counsel about his Wife Theutperge the Bishops pronounce it his duty to put her away she having confessed Incest with her own Brother and allow him to marry Waldrade he professing himself unable to contain The Pope condemneth the action and them The Papists say this was but a forged pretence I only note 1. If they would deliberately forge so heinous a thing on a Queen what Heathens could be worse than such Bishops 2. Did the Bishops of that age think that they were bound to obey the judgment of the Pope who thus opposed him § 39. CCLXXII An. 862. In another Council in France in Villa ad sublonarias the three Kings again met for agreement § 40. CCLXXIII Lotharius appealing desireth a Council in France by the Pope's consent All the Bishops of France and Germany meet at Metz and the Pope's Legates with them They and the Legates also subscribe to the King's Divorce and to more which the Pope had before declared against Did Bishops then think the Pope Infallible or not to be opposed The Papists say that the Pope's Legates were bribed § 41. CCLXXIV An. 863. The Pope calleth his own Council at Rome and excommunicateth or curseth them all from Christ and deposeth them quantum in se. But yet offereth forgiveness to all save two if they will subject themselves to him The Bishops stand to it that he cursed them unjustly Must all the Kingdoms be thus ruled and confounded by one Priest till matters between a King and his Wife be managed to his will and satisfaction § 42. CCLXXV In another Council at Rome An. 863.
Emperor Michael to assume the Government and not leave the Empire any longer to his Mother and Sisters One Gebo then pretending to be the Son of Queen Theodora and claiming the Crown and many following him Ignatius is accused as being then on Gebo's side The Emperor commandeth Ignatius to shear his Mother and Sisters and put them into a Monastery He refuseth The Emperor is angry and suspecting him causeth it to be done by others and sendeth Ignatius to the Island Terebinth and killeth Gebo Within three dayes some of the Bishops who had subscribed and sworn to Ignatius even that they would sooner deny the supream Majesty of the Trinity than without a publick damnation they would suffer their Pastor to be deposed became agents to draw him to renounce his Place c. He refusing Photius is made one day a Monk the next day a Lector the next a Subdeacon the next a Deacon the next a Presbyter and on Christs birth-day is made Patriarch a great and noble Courtier the Emperors Secretary or privy Councellor famous for skill in things politick and civil so flourishing in the skill of Grammar Poetry Oratory Philosophy Physick and the study of almost all Liberal Arts and Sciences as that he was absolutely in them the Prince of his age yea and might contend with the ancients For he had a confluence of natural aptitude and force of felicity riches by which he got a library of all sorts of books and being desirous of Glory and Praise spent whole nights in sleepless Studies and after studied divinity and Ecclestical Volumes Gregorius Bishop of Syracuse a censured Bishop ordained him Ignatius is cruelly used and it s laid on Photius He sendeth some Bishops to Rome and by them saith that Ignatius gave up his Place It 's said that some held Ignatius's hand and by force wrote his mark and others wrote the rest but what 's the truth is hard to know A General Council is called The Emperor and all his Princes great ones and almost all the City met at Photiuâ—'s possession Baanes and some of the baser of the Romans are sent to summon Ignatius to the Council Bin. p. 867. He asketh them in what Garbs he shall come They take time and the next day say Rhodoaldus and Zacharias Legates of Old Rome by us summon thee without delay to appear at the holy Oecumenical Council in what habit thou wilt according to thy own Conscience He goeth in Patriarchs habit The Emperor commands him in the habit of a Monk No less than seventy two witnesses are brought into the Synod against him Nobles and Vulgar Nicâ—tas saith perjured of whom Leo and Theodotacius two Noble men were chief and some Anabaptists that is such as baptized men again though not against Infant Baptism These swore that Ignatius not justly ordained had twelve years ago usurped the place And alas there wanted not a Canon which would depose a great part of the Bishops of the world viz. that called the 30th Apost and oft renewed If any Bishop using the secular power do by them obtain a Church let him be deposed They left out And those that Communicate with him For which Nicetas accuseth the Bishops as falsly saving themselves And alas must all the ministers in England be deposed that communicate with any Bishop that gets a Church by the secular power What a separation than must here be made And would not this Canon depose Photius also The Popes Legates Bishops Rhodoceldus and Zacharias aliique nefarii homines saith Nicetas cryed down Ignatius as Vnworthy then they beat and odiously abuse the good old man And then cometh the foresaid forced subscribed confession or forged After this it s said that they sent men to kill him but by old base cloaths and two baskets on his back he past away unknown begging his bread by the way Nicetas saith that an Earthquake shook the City fourty dayes together and frightned them to send abroad and proclaim security to Ignatius who thereupon surrendered himself Bardas convinced sendeth him safe to his own Monastery and the Earthquake ceased and the Bulgarians moved by famine and the Emperor's gifts laid down armes and were baptized Christians Pope Nicholas excommunicateth Photius and the Emperor and all the Court. Bin. p. 868. A fire befals the Church of Sophia The young Emperor groweth so drunken and prophane that he gets a pack of wicked ungodly men and maketh them in mockery or play his Bishops and consecrateth a Church for them and maketh one Theophilus a jester their Patriarch to turn Religion into a scorn and then saith Theophilus is my Patriarch Photius is Caesars and Ignatius is the Christians And thus they by prophane witt derided the Bishops and Religion itself to which alas the Bishops ambition and odious strife did tend Photius was silent at all this Another Earthquake frightned them again the terriblest for a day and a night that had been there known Upon this one Basilius a Bishop of Thesalonica went boldly to the Emperor and opened the sin of his prophaneness disswading him from that wickedness that provoked God The Emperor enraged struk out his Teeth and caused him to be so scourged that he was like to dye Photius cared for none of this set his mind on the securing his seat and oppressing Ignatius magnifying all that tooke his part and encouraging false Stories and Calumnies against the best that were against him One of the betrayers and accusers of Ignatius was one of his Disciples and of his own name made Arch-Bishop of Hierapolis and then lost his Conscience and Fidelity Bin. p. 869. It was but for presuming to Consecrate an Altar cast down by the Russians and new built which was taken after his deposition for a breach of the Law and Canons and two Arch-Bishops ready at all times were sent to pull down the Altar as Nonconformable and to carry the stones to the Sea and wash them and then to set them up again O that they would have washt their hearts from Pride and Worldly Ambition Oh saith Nicetas What stupidity what pravity of a perverse mind was this What excess of Envy What study of ambitious Dishonesty Did thy daily meditation and night-watches and innumerable Books teach thee this Did thy frequent reading and disputation and striving for the praise of learning teach it thee Did the knowledge of the Old Testament and the New the sayings of the Wise the Decrees of the Holy Fathers teach thee to persecute a poor man and to vex and kill one of a broken heart and spirit Did not thy tyranical ejection of him satiate the implacable fury of thy mind c Thus Nicetas As much as to say Much learning and great power and places are too often separated from Honesty Charity and Conscience Here he mentioneth a terrible Dream of Bardas and the murder of him by Basilius's order and the Emperor's consent and how basely Photius cryed him down when he was dead
into a Theatre of Contention and a Field of War § 65. Yet here is one thing further to be noted viz. the foresaid Contention that rose about the Bulgarians These two great Patriarchs of Rome and Constantinople were neither of them yet great enough or satisfied with their jurisdiction their desires being more boundless than Alexander's for the Empire nothing less than all the world will satisfie one of them at least Nicetas saith it was by Famine and a Treaty and kind words of the Emperor that the Bulgarians turned Christians Some Papists would give the honour to the Pope without proof and cannot tell us any thing how the Pope converted them But when they were converted they sent to Rome for some Instructors The 〈…〉 them two and they received them But they put the case themselves to the Council at Constantinople Whether they were to be under the Bishop of Rome or of Constantinople The matter held a great debate The Pope's Legates pleaded that they had already received Bishops from Rome c. The Greeks pleaded that their Countrey was part of the Empire and under the Bishop of Constantinople till they conquered it and that they found there Greek Churches and Bishops who were still there and the Conquest did not translate them from the Bishop of Constant. to Rome How the Controversie ended is hard to know Some say that the Council gave them to the Pope and some say otherwise But this is confessed that this Roman ambition so greatly displeased the new Emperor Basilius that it turned him after against the Pope and inclined him the more to restore Photius which he did when Ignatius was dead § 66. Here I would call the Reader to consider whether the Pope's Universal Government was in those days believed even by that Council which was supposed to be partial by the Emperor's inducement on the Pope's side What place else could there be for such a strife whether the Bulgarians were under the Government of the Bishop of Rome or Constantinople if all the World were under the Bishop of Rome They will say that it was only questioned whose Diocess or Patriarchate they were under But Rome never pretended that they were of that Diocess or Patriarchate as anciently divided But the question was Whose Government they were now fallen under And would any dispute whether e. g. Westminster were under the Government of the King or of the Lord Mayor of London when all the Kingdom is under the King This Controversie clearly sheweth that the Church then took the Pope to have but the first Seat and Voice in Councils but not to be the Governor beyond his circuit § 67. It is here also to be noted that Basil the Emperor's revolt from the Pope was so great that Hadrian is put to write sharply to him as accusing the Bishops of Rome and derogating from them admonishing him to repent but we find not that this changed his mind § 68. Yet one thing more is here to be observed In the life of Hadrian the 2d Bin. p. 882. we find that the Pope taking the advantage of Basil's present state and mind and the interest of Ignatius much depending on him sent a new Libel to be subscribed by all the Bishops before they should be permitted to sit in Council The Greek Bishops grudged at this and complained to the Emperor That the Church of Constantinople by these offered Libels was brought under the power of Rome by the doubtfulness of Subscriptions But though flebiliter conqueruntur they complain with tears the Emperor was angry with them and would have it and some Bishops non sine magno laboris periculo libellos quidem vix tandem recipiunt with much ado were brought to subscribe saying It was novum inauditum The refusers extra Synodum inglorii relicti sunt were shut out till they conformed Oh! that Inglorii was a cutting word § 69. The Emperor hiding his anger against the Pope's Legates for the Bulgarian Usurpation gave them great gifts and sent them home But at Sea they fell into the hands of the Sclavonians who stripped them of their Riches and the Subscriptions and Copy of the Council and kept them Prisoners and threatned their Lives But by the mediation of the Emperor and Pope they were delivered and had some of their Writings again § 70. CCLXXXV An. 879. Carolus Calvus King of France unjustly possessed the Kingdom of Lotharius which by inheritance fell to Ludovicus Ludovicus got the Pope to interpose who sent his Legates to Charles But the Bishops had not yet learned to obey Popes against Kings in power A Council of Bishops called at Metz give the Kingdom to Charles because he was the stronger This was called Concilium Praedatorium a Council of Robbers and Traytors And no wonder when Bishops must be the Givers of Kingdoms Was it not enough for the Pope to usurp such power to be over Kings and dispose of Crowns but ordinary Bishops must do the like § 71. CCLXXXVI Yet another Council against the Pope King Charles had authorized Northman a great man to receive some Goods that were taken to belong to the Church The Pope commandeth Hincmarus Bishop of Rhemes and the rest of the Bishops of France to excommunicate Northman Hincmarus and the Bishops refuse to obey him only one Hincmarus Bishop of Laon Laudunum obeyeth him and publisheth the Excommunication A Council is called at Wermâ—ria where Hincmarus Rhem. and the Bishops the King consenting condemn Hincmarus Laudunensis for disobeying his Metropolitan in obeying the Pope He appeals to Rome They will not let him go He writeth Hiucmarus Rhem. writeth largely against him though his Nephew shewing how he broke the Canons how bad a man he was how he had neglected his own Charge left Children unbaptized and for private quarrels excommunicated his Flock and had silenced and suspended the Ministers under him tyranically c. Reader Was the Pope's power yet fully received when a Metropolitan was to be obeyed before him and men condemned for obeying him § 72. CCLXXXVII Yet more sorrow An. 870. a Council is called in Villa Aâ—tiniaco Attigny I will give you the Story in the very words of Binnius translated When Hincmarus Bishop of Laon for the cause in the foresaid Council expressed had got the Rescript of Pope Adrian on his behalf and had notified it to Hincmarus Rhemensis and to King Charles both of them in hatred to the Bishop of Laon decreed That this Synod called Latrocinalis should be called There presided in it Remigius Lugdunensis Ardovicus Vesontiensis Bertulsus Trevirensis with their subject Bishops Herein Hincmarus Rhemensis with King Charles was the accuser of his Nephew Hincmarus whom he had before consecrated Bishop of Laon. The Action brought against him was That he had by Counter-writings defended the rights of the Apostolick Seat which the Archbishop of Rhemes did endeavor to impugn and overthrow And that contrary to his Oath of
all in distress by the depopulations of the Normans first decreed to pray for the King and then tell him that Rex dicitur a Regendo And if he rule piously justly and mercifully he is justly called a King but if impiously unjustly and cruelly he is a Tyrant Can. 10. Whereas former Synods forbad all women to dwell in the house with Bishops or Priests or Deacons except Mothers or Sisters they now forbid these also hearing oft of the wickedness committed by them and that Bishops or Priests lay with their own Sisters and begat Children of them But to secure them from all conviction for any such crime it is decreed Chap. the 12. that no Presbyter accuse any Bishop nor any Deacon a Presbyter nor any Subdeacon a Deacon c. And that no Prelate be condemned but under seventy two witnesses and the chief Prelate be judged of no man And a Cardinal Presbyter not under forty two witnesses nor a Cardinal Deacon under twenty six Sâ—bde acoâ—s Acolythes Exorcists Lectors Doorkeepers not under seven and these without infamy having Wives and Children And indeed that Bishop that would lie with his own Sister in the presence of seventy two men that had wives and Children deserved to be blamed Chap. 16. One that wilfully murdered a Priest was to forbear flesh and wine and not to be carried in a Coach and not come to Church in five years and not to receive the Sacrament of twelve years after § 100. Binnius here addeth an observable note that Arnulphus is called only King at first and not Emperor it being nefas unlawful to assume the name of Emperor till it were given by the Pope O brave Pope § 101. CCXCIX A Council at Metz under the same Norman calamities decreed such like things Chap. 2. They decreed that no Presbyter should have more than one Church unless a Chappel and none take money for burials Chap. 3. that Mothers or Sisters dwell not in the house with Bishops or Priests But still capital crimes were punished but with excommunication and penance Chap. 7. One that forced a widow Another that killed his kinsman and married his his Wife and swore to the Archbishop to forsake her and did not was excommunicate And so were some that gelded a Priest for reproving their filthiness § 102. CCC A Council at Wormes was called to end a controversie between two Prelates Bishops of Colen and Hamburg striving for Bremen to have greater Diocesses and jurisdiction § 103. Next cometh the forementioned Pope Formosus saith Onuphrius the first Pope that ever was made of one that before had been a Bishop For the old Canons oft decreed that no Bishop remove from his first place only when one was ordained against his will and not consenting never possest the Place sometimes he was accepted to another Now was the fourteenth time that Rome had two Bishops at once by schism Sergius got in to be Pope but they forced him to resign and banished him Formosus was well esteemed of for his preaching to the Bulgarians but Pope Iohn 8 some think for reproving his sin deposed him as afore said and made him swear never to return to be a Bishop But Marinus absolved him and he came in thus perjured notwithstanding the false pretence of Papists that the Pope can dispense with such oaths the matter of them being a thing lawful but not necessary Platina saith that he was suspected to have a hand in the tumult that imprisoned Pope Iohn and that he came to the Popedom Largitione potius quam virtue by gifts rather than virtue that is by Simonie He did lawfully if you will believe Baronius and Binnius create anoint and consecrate Lambert after his Father Wido Emperor that was not Heir yet after consecrated Arnulphus its like by constraint for such things the Roman Nobles hated him But he got Arnulphus to Rome who revenged the Pope by beheading many of the Princes that were hasting to meet him which was not like to win mens love § 104. He wrote an honest Epistle to the English Clergie perswading them to keep up the ministry and reproving them for indulging Pagan rites CHAP. XI The Progress of Counsels till Leo 9th especially in Italy France and Germany and their Behaviour § 1. CCCI. ODo Earl of Paris having Usurped the Kingdom in the Minority of Charles the simple the right Heir Fulke Bishop of Rhemes calleth a Synod and deposeth him and sets up Charles such Power had Prelates Some say the French Chose Odo by Arnulphu's Consent and some say that he dying desired that Charles might have Possession This was Anno 892. § 2. The great Devastations made by the Normans burning Cities Churches Monasteries and at last forcing Consent for a Habitation in Neustria I pass over and Petavius out of some Writers of their own will tell you that when Chartress was besieged by them the Virgin Marys smock which King Charles Calvus had brought thither from Besanson being carried cast them into so great a Terror that they fled away all in Confusion Where they had this Smock and how many Hundred Years after the Virgin Marys death it was found and how they knew it to be hers and how it was so long kept and where and why it did not many Miracles sooner till above 900 Years after Christ are Questions which I cannot Answer § 3. Italy and France were all this while fill'd with Civil Wars Wido and his Son Lambert being dead Berengarius got Possession of Italy whom Lewis after overcame and was made Emperor at Rome Crowned by the Pope But three years after taken by Berengarius was Deposed and had his Eyes put out Yet after this Berengarius was cut off and Lewis restored and Anointed by Pope Iohn 10. Rodulphus King of Burgundy was set up by some Italian Nobles against Berengarius and overthrowing his Army was called King of Italy Berengarius was kil'd by Treachery Rodulphus was soon Deposed and the Italians made Hugo Earl of Provence King At last he joyned his Son Lothariâ—s with him The younger Berengarius prevaileth against him driveth him to Provence and is made King Intending to marry his Son Adalbertus to Adaleidis the Widdow of Lotharius she invited Otho King of Germany into Italy and marryed him vvho after is made the first Germane Emperor Of â—ll which more after in the particular Order and place See Petav. lib. 8. c. 13. § 4. CCCII Anno. 893. Formosus had a Roman Council to Consult of some Relief of the Ruined Countries in vain For now men Secular and Ecclesiastical Confounded all by striving for Rule § 5. CCCIII. Anno 895. A Council at Tribur in Germany for Church Reformation Many of the Canons are to secure and advance the Clergy The ninth decideth a doubt if an Earl or civil Ruler Command the People to meet at one place on Civil accounts and the Bishop command them to meet at another on the same day none shall obey the
his kindred disregarding the honour of God and the Dignity of the Romane Seat which Errour saith he he so Traditioned or delivered down that it remaineth to this day This is Romane Tradition a Comet then appear'd Famine Pestelence Earthquakes which were thought to be for the Pride and rapacity of the Pope and his contempt of God and Man So Platina § 76. An Instance was given of a Bishop of the contrary Spirit Adelâ—ert Bishop of Prague in Bohemiaâ—ound â—ound the People so contrury to him and bad that he forsook them and Travelled first and then entred into a Monastery And when he had lived there five years the people desired him again and promised Obedience A Council at Rome desired his return vvhich with grief he did But they still proved incorrigble and he again forsook them and vvent to Preach to the Hungarians when he Bapzed the King Stephen and did much good Bin. p. 1071. § 77. CCCXX Arnulphus Arch-Bishop of Rhemes suspected of Treason for delivering up the City of Rhemes to Charles Called a Synod at Seulis to purge himself Excommunicating them that did it Anno 990. § 78. CCCXXI. Hugo Capet having now got the Crown of France and desirous to destroy all the Carolines line upon the aforesaid suspition got a Synod at Rhemes to cast out Arnulphus a Bastard of that Linâ— saying a Bastard must not be a Bishop One Bishop refused The rest for fear of that King consented and cast him out so constant were the French Bishops § 79. CCCXXII Six Bishops and Nine Presbyters and Four Deacons made a Council at Rome to Canonize Vdalric Bishop of Augusta Anno 993. upon the reports of his Holiness and Miracles Here let me at once tell the Reader that he hath no cause to think the most of these Canonizations wholly causeless But that while Pope and Patriarcks confounded all by wickedness and contentious pride God had many faithful Bishops and Presbyters that lived holily in quieter and privater kind of Life And the Popes that would not endure themselves to live a Godly life thought it their honour to have such in the Church that did and to magnify them when dead and past contradicting them Just like the Pharisees Mat. 23. that killed the living Servants of God and honoured the dead and built them Monuments saying If we had lived in those days we would not have killed them § 80. CCCXXIII A Synod was called at Moson to debate the Case between Arnulph and Gerbert substituted at Rhemes who so pleaded his cause that it was put off to another Synod Baron revileth some Writings ascribed to the former Synod at Rhemes saying they were this Gerberts as being Blasphemous against the Pope The Centuriators of Magdeb. mention them at large Did Rome then govern all the World § 81. CCCXXIV Another Council is called at Rhemes and Gerbert that wrote so Blasphemously against the Pope is deposed by the Popes means and Arnulphus restored which Gerbert observing flyeth to the Emperour to Germany seemeth to repent as Baron but surmizeth and gets higher to be Pope himself by the Emperours means as you shall hear anon § 2. Can any Man think that Popes that themselves came in by Tyranny and meer Force and lived in Wickedness could have so great a Zeal as is pretended to do Justice for all others unless for their own ends § 83. Iohn the 16th alias 17 is passed over by Binius Onuphrius saith that he Reigned four Months Platina saith he died the tenth Year and sixth Month and tenth Day a great difference § 84. Gregory the 5th is next made Pope saith Plat. by Otho 3d his Authority for Affinity But saith Plat. The Romans make Crescentius Consul with chief Power who presently made John Bishop of Placentine Pope who came to it by the consent of the Roman Clergy and People to whom the choice belonged though some leave him out Otho cometh to defend his own Pope Crescentius fortifieth City and Castle against him The People dare not resist but open the City Gates Crescentius and Pope John flyeth to the Castle and in hope of Pardon yields Crescentius is Killed by the People in his passage John hath first his Eyes put out and then his Life and Gregory the Eleventh Month is restored Binius saith that Johns Hands were cut off his Ears cut off and his Eyes pulled out and after set on an Ass holding the Tail in his Hand was carried about the Streets § 85. This Pope and Otho the 3d. agreed to settle the Election of the Emperour as now it is on the 7. Electors The cause of great Confusions and Calamities was that the Emperours did not dwell at Rome and so left Popes then to fight strive and sin that else would have lived submissively under them Constantine Carolus Mag. or Otho might have done much to prevent or cure all this The Papists would fain prove this the work of a Roman Synod to settle the Electors that they may prove that it is they that must make and unmake Emperours But they can shew us no such Council Onuphrius hath written a Treatise to prove that this was after done by Greg. 10th For which Binius reprehends him as believing Aventinus But this is a Controversy handled by so many that I shall refer the Reader to them and whether the seven Electors only or all the Feudatories chose Baronius and Binius maintain that all came from the Authority of the Pope that Greg. 5th Ordained the choice of the Emperour to be by all the Feudatories of the Empire that the Council at Lyons under Innocent 4th setled it upon Seven but not all the same that are now Electors and that the Princes after setled it on these same Seven they know not who nor when For the right understanding of many such matters I only mind the Reader of this one thing that as the contention of Princes and the superstitious fear of Anathematizing had made the Papal and Prelatical Power then very great in setting up and taking down Princes so it was usual for their Assemblies even those called Councils to be mixt of Men Secular and Clergy Kings and Princes and Lords being present with the Bishops as in our Parliaments and usually the greatest Princes ruled all Therefore to ascribe all to the Pope and Prelates that was done in such conventions and thence to gather their power to dispose of Empires and Kingdoms is meer deceit § 86. Platina next nameth Iohn 17th alias 18th but saith he was no true Pope its impossible to know who was but that he corrupted Crescentius with money and it cost them both their lives How he was mangled shamed and killed though a Bishop before you heard before § 87. Next an 999. cometh that French Bishop Gerbert before mentioned that wrote so blasphemously as they called it against the Pope as Aeneas Silvius after did till he saw some hope of being Pope himself by the Emperor's favour first made Arch-Bishop
though he oft reproach him for speaking truth Many are about Tho. Becket Archbishop of Canterbury and against the Emperor and the King of England forbidding the Coronation of Henry the 3d and suspending Roger Archbishop of York for Crowning him and such like to shew how he was King of Kings § 179. CCCCXXI Of the Councils in Alexander's time recorded by Binnius the first is An. 1160. at Papia called by the Emperor which voted Victor Pope and condemned Roland called Alexander The Letters of the Emperor and the Bishops tell us that this Council consisted of immunerable Bishops and Abbots and that the Emperor after a good Speech departed and left all to their judgments And that it was there proved by the Oaths of many Witnesses that Victor was chosen by the full consent of the People and Clergy and some Cardinals and that twelve days before Roland was chosen and that Roland was present and contradicted not but bid them obey him that was chosen And that after being Chancellor he stole out of the City and the major part of the Cardinals having before the death of the last Pope entered a Confederacy to choose none but one of themselves that confederated against the Emperor they secretly chose Roland the People and Clergy a multitude subscribing all desiring Victor There or four Kings also consenting to accept him when the Council declared him the onely true Pope and Roland a perfidious Usurper Here is all the Romans Clergy and People the Emperor and many Princes and a Council of innumerable Prelates of Germany Italy c. against the major Vote of an upstart sort of Men called Cardinals that had confederated treacherously before And yet the Roman Papacy is by Succession from this Man that was no true Bishop himself CCCCXXII CCCCXXIII CCCCXXIV CCCCXXV An. 1161. Alexander got a Council at Clermont and another at Newmarket and another at Belvacum and An. 1164. another at Tours to curse the Emperour and Pope Victor The French taking his part and the English at last kept up the Schism and Contention The Reader must take this notice by the way that such Meetings as we call Parliaments the Popish Historians often call Councils that they may draw Men to think that what Parliaments did was done by Clergy Power And when Lords Commons and Bishops met in the same Assembly some called them Parliaments and some Councils And as Spelman saith pag. 529. The same Assemblies were indeed mixt and partly Civil or Royal as he calleth them because called by the King and partly Ecclesiastical But among the Romanists Councils are greatly advanced by this ascribing to them the Acts and Power of Parliaments Accordingly the Parliament at Clarendon is called a Council by Binnius CCCCXXVI by the reproachful name of Conciliabulum because they setled the Rights of the King as Ruler of the Clergy and would not let the Pope be King of England which is the Henrician or Royal Heresie to be punished by Fire or other death on Kings themselves when the Pope is big enough to do it In this Council or Parliament Thomas of Canterbury and the rest of the Bishops concurred with the rest for fear But Thomas when he came home repented and imposed so strict Penance on himself that the Pope hearing of it was sain in absolve him § 180. CCCCXXVII An. 1171. Binnius saith that Ireland being given to the Pope as soon as they became Christians the Pope gave it to King Henry the 2d as soon as he had conquered it and a Council at Cassel was called for Reformation Note here 1. That the Pope hath great reason to seek the Conversion of the Kingdoms of the world if they are his when they are converted 2. That it is no wonder if five parts of six of the world be still Infidels or at least that they are unwilling to yield to Popish Christianity when Heathen and Infidel Kings must lose their Kingdoms and become Subjects to the Pope if they turn to Popish Christianity 3. That it hath long been a cunning way of Bounty with Popes to give Princes their own Kingdoms and Conquests when they cannot take them from them CCCCXXVIII An. 1179. was the Synod at Venice for reconciliation § 181. CCCCXXIX An. 1180. Alexander being at peace called a Council at Rome which they call General or the 11th General Council approved at Lateran In which are many reforming Canons and many for the Papal power The first is as aforesaid to confine the power of Pope-making to two third parts of the Cardinals only Another to degrade those ordained by the three Anti-Popes Another that no one have many Churches c. And the last against some called Cathari Patrini or Publicani as Hereticks giving those Indulgences that will fight against them and absolving all Inferiors from all Fidelity and Duty to them c. Some think that these were the Waldenses some the Albigenses But I have elsewhere shewed against Mr. Danvers that there were several sorts then in those Countries some Manichee Hereticks and some good Christians called Waldense and Albigenses but against the Pope and his Superstitions whom the Papists would jumble together to disgrace the best who were as some of their own Writers e.g. Sanders lib. 7. de vis Monar say A portion of the Henricians that is of the Emperor Henry's Heresie that held the Pope's false usurping Excommunications were to be contemned not as from Henry their Teacher that is they were Royalists and against the Pope's ruling the abused world by the Cursing way § 182. To this Council Crab and Binnius have annexed a voluminous Appendix of Decrees of which many are notable As that no Bishop may suspend a Presbyter without the judgment of his Chapter That a Perjured Clergy-man is to be perpetually deprived and may not govern a Church That in case of ambiguity of words we must have recourse to the common understanding of them with divers others § 183. Alexander dying Lucius the 3d is the first chosen by the Cardinals according to Alexander's Lateran Council as is aforesaid And to perfect the Papacy having got the choice of the Bishop out of the hands of the Clergy and People of Rome his Flatterers next persuade him to put down the Order and Name of Senators which attempting his Party by the Cities insurrection had their eyes put out and the Pope forced to leave the City and at Luca while he provoked Princes to send Soldiers to Ierusalem and Asia he dyed § 184. CCCCXXX One Council this Pope had at Verona as they say where the Emperor Frederick met him and sollicited him to restore all the Bishops and Clergy deposed that had adhered to him and the Anti-Popes The Pope consented but said he could not do it without another Council By which it appeareth that this at Verona was no true Council § 185. Urbanus the 3d is next Pope called Turbanus as an Incendiary by Ab. Ursspergens but better
than read their Liturgies and Homilies and so administer the Sacraments 5. All the Controversie therefore lieth between us and the Papists either they are true Ministers and a Church or not if not then it s left to us if they are then we are so much more for we have much more unquestionable Evidence of our Title 1. The Office of a Teaching Guiding worshipping Presbyter which we are in is beyond all question and yielded by themselves to be of Divine Institution But the office of a Mass-Priest to make a God of a piece of Bread and turn Bread into Flesh so that there shall be quantity colour taste c. without bread or any subject and a mans eyes taste or feeling shall not know that its bread or wine when we see taste and feel it as also to celebrate publick worship in an unknown tongue this office is more questionable than ours 2. It remaineth a great doubt whether the Pope be not the Antichrist but of our Ministry there 's no such doubt 3. For Knowledge Godliness and Utterance and all true Ministerial abilities as it s well known what an ignorant Rabble their common secular Mass Priests are so those Military Fryars and Jesuites that are chosen of purpose to play their Game among us and credit their Cause if they have any relicks of truth or modesty will confess that the generality of our Ministers are much beyond theirs for Parts and Piety or at least that we cannot be denied to be true Ministers for want of necessary abilities We should rejoyce if their Ministers Priests or Jesuites were near of such Piety as those of the Reformed Churches Some of their Jesuites and Fryars are learned men in which also we have those that equal the best of them but for the learning ability or Piety of the common Ministers on both sides there is no comparison to be made 4. All the question then is of the way of entrance And there 1. The Papists seek not the Peoples consent so much as we do 2. They despise the Magistrates consent in comparison of us 3. And for Ordination which is it that all the stress must be laid on we have it and nearer the Rule of God than they Are they ordained with Fasting Prayer and Imposition of Hands so are we Must it be by one of a Superiour Order Who then shall Ordain or Consecrate the Pope And yet a multitude of our Ministers are ordained by Bishops if that be necessary But the great Objection is that we have not an uninterrupted succession from the Apostles and so those that ordained us had no power and therefore could not give it to us Proposition 6. The want of an uninterrupted succession and so of Power in the Ordainers doth not disable our Title to the Ministry or set us in a worse condition than the Papists For if it be only the succession of possession of the Office there is no man of brains can deny but we have an uninterrupted succession down from the Apostles But if it be a succession of Right Ordination that is questioned 1. The Papists have none such themselves 2. We have more of it than they 3. It is not necessary that this be uninterrupted All these I prove 1. The Popes themselves from whom their power flows have been Hereticks denied the Immortality of the Soul Whoremongers Sodomites Simonists Murderers so that for many of them successively the Papists confess they were Apostatical and not Apostolical See in their own Writers the Lives of Sylvest 2. Alexand 3. 6. Iohn 13. 22. 23. Greg. 7. Vrban 7. and abundance more Ioh. 13. was proved in Council to have ravished Maids and Wives at the Apostolick doors murdered many drunk to the Devil askt help at Dice of Iupiter and Venus and was kill'd in the act of Adultery Read the proofs in my Book against Popery pag. 269 270 255 101. The Council at Pisa deposed two Popes at once called them Hereticks departed from the Faith The Council at Constance deposed Ioh. 23. as holding that there was no Eternal Life Immortality of the Soul or Resurrection The Council at Basil deposed Eugenius 4. as a Simonist and perjured wretch a Schismatick and obstinate Heretick Now these men are uncapable of the Ministry as an Infidel is for want of Essential Qualifications As Copper is no currant Coyn though the stamp of the Prince against his will be put upon it Undisposed matter cannot receive the form A fit man unordained is nearer the Ministry than such a man ordained So that here was a Nullity 2. And all the following Popes were the Successors of Eugenius that was deposed and thus judged by a General Council but by force brought them to submit and held the place 3. Either the Election Ordination or both is it that giveth them the Essence of their Papacy If Election then there hath been a long interruption for some-while the People chose and in other Ages the Emperours chose and in these times the Cardinals and therefore some of them had no lawful choice And for Ordination or Consecration 1. There have been three or four Popes at once and all were Consecrated that yet are now confessed to have been no true Popes 2. Inferiours only Consecrated 3. And such as had no power themselves Besides that the See hath been very many years vacant and some score years the Pope hath been at Avignion and had but the name of P. of Rome And when three or four have been Pope at once Bellarmine confesseth learned men knew not which was the Right yea General Councils knew not The Council at Basil thought Faelix the fifth was the right Pope but it proved otherwise so that many palpable Intercisions have been made at Rome 2. Our Ordination hath been less interrupted than theirs Object But you are not ordained by Bishops Answ. 1. Almost all in England are till of late if that will serve 2. Presbyters may ordain in case of necessity as the generality of the Old Episcopal men grant and their Ordination is not null 3. Presbyters have power to Ordain and were restrained only from the exercise by humane Laws as many of the Schoolmen confess 4. Presbyters have still ordained with the Bishop therefore they had Authority to it and the work is not Alien to their Function 5. Our Parish Presbyters are Bishops having some of them Assistants and Deacons under them or as Grotius notes at least they are so as being the chief Guides of that Church Their own Rule is that every City should have a Bishop and every Corporation is truly a City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore must have a Bishop 6. The Ius Divinum of Prelacy is lis subjudice 7. Bishop Vsher maintaining to me the validity of the Ordination of the Presbyters without a Bishop told me how he answered King C. who askt him for an instance in Church-History viz. That Hierom ad Evag. tells us of more that the Presbyters
must passe as undenyed truth And thus false History is made the chief foundation of the Roman Kingdom Thus they will face you down that you are ignorant or impudent 1. If you question whether Peter was a true Bishop at Rome yea or ever there which Nilus hath shewed to be somewhat uncertain 2. Or that he setled the Roman Bishop as his successour in a supremacy over all the Christian world 3. Or that the Popes Primacie was over all the Churches on earth which indeed was but as Canterburie is in England in one Roman Empire only 4. They will perswade you that this Primacie was setled by Christ or his Apostles which was done only by Councils and Emperours of Rome 5. They would make you believe that this was from the Apostles daies which began long after 6. They would perswade you that all the Christian world submitted to it even Abassia and all the extra-imperial Churches which is no such matter 7. Yea that before Luther none contradicted the Papal power and claime but all the Christian world were Papists By many such lies they deceive thousands of the ignorant And when they challenge men to dispute by word or writing their last refuge is to bring them into a wood of History that there they may either win the game or end the chase And if a Minister of Christ be not armed here to confute their historical forgeries they will take it for a victory and triumph which made me write my last book against Johnson or Terret to shew Historically the Antiquity of our Church and the novelty of theirs which I could wish young Ministers unacquainted with Church-History would peruse But if our people were truely acquainted how things have gone in the Church from the beginning it would be one of the most effectual preservatives against Popery when now the falsifications are become its strength I have oft thought that it had been greater policy in the Papists if they could to have burnt all Church-History but specially of the Councils that the credit might have depended on their bare word For verily once reading of Crab Binnius Surius or Nicolinus would turn against them any stomack that is not confirmed in their own disease But they have overdone Baronius and now made so great and costly a load of the Councils as that the deficiency of money time wit and patient industry shall save the most even of the Priesthood from the understanding of the truth And such Epitomes as Caranza's leave out most of the culpable part and yet even such they can hardly tolerate II. The more moderate French Papists who magnifie Councils aboue Popes would make us believe that though Popes are fallible and may miscarry yet General Councils have been the universal Church-representative which have a Legislative and Iudicial Vniversal power and that our concord must be by centring in their decrees and all are Schismaticks at least that take not their Faith and Religion upon their trust But if men knew that there never was a General Council of all the Christian Churches but only of the Empire and how wofully they have miscarried it would do much to save them from all such temptations III. The overvaluers of Church grandure and wealth and maintainers of the corrupt sort of Diocesane Prelacy Patriarks c. write books and tell the ignorant confident stories how such a Prelacy hath been in the Church ever since the dayes of the Apostles and that all the Churches on earth consented to it But if the people were acquainted with Church History they would know that the primitive fixed Episcopacy was Parochial or every Church associated for personal present Communion had a Bishop Presbytery and Deacons of their own unfixed Itinerant General Pastors indefinitely taking care of many Churches And that it was the Bishops striving who should be greatest and turning single Churches into an Association of many Churches and to be but Chappels or parts of the Diocesan Church that their power and wealth might be enlarged with their Territories and the turning of Arbitrating Bishops into the Common Indicatures which must govern all Christians and such like which poysoned the Church and turned the species of particular Churches Episcopacy Presbytery and Discipline quite into another thing And to speak freely it was the many blind volumes and confident clamours of some men that rail at us as denying an Episcopacy which the universal Church hath always agreed in which drew me to write this abridgement of the Church History of Bishops Councils and Popes IV. And those that make the Ignorant believe that seditious disobedient Presbyters have in all Ages been the dividers of the Church and the Bishops the means of Vnity concord and suppression of such Schismaticks and Hereticks could never thus deceive the people were but so much Church-History commonly known as I have here collected Read Church-History and believe that if you can V. And many that take up any new opinion or dotage which is but newly broached among them would have been saved from it if they â—aâ— but known how that same opinion or the like was long ago taken up by Hereticks and exploded by the faitbful Pastors and people of the Church VI. And the sectaries who rashly seperate from some Churches because of some forms opinions or ceremonies which almost all Christians on earth have used in the former purer ages and still use would be more cautelous and fearful in examining their grounds and would hardly venture to seperate from any Church for that which on the same reason would move them to separate from almost all Christians in the whole world if not Vnchurch the Church of Christ And ancient errours and crimes would affright us from imitating them VII And those that make new ambiguous words or unnecessary practices to become necessary to Church Communion and hereticate all that differ from them or persecute them at least would be more frightened from such pernicious courses if they well knew what have been the effects of them heretofore VIII And it is not unuseful to Princes and Magistrates to see what hath corrupted and disturbed the Churches in fâ—rmer times and what cause they have to keep the secular power from the Clergies hands and to value those that for knowledge and piety are meet for their proper guiding office and use of the Church Keys but not to corrupt them by excess of worldly wealth and power nor to permit them by striving who shall seem GREATEST WISEST and BEST to become the incendiaries of the Church and world and the persecutors of the best that cannot serve their worldliness and pride The Reader must Note 1. That though much of the History be taken from others the Councils are named and numbred according to Binnius and Crabbe 2. And that because so much evil is necessarily recited I thought it needful in the beginning and end to annex a defence of the Pastors and their office and work lest any should be tempted
disobey him reject him and so reject the Council Const. V. confirmed by a Pope He gets Narses to persecute them § 28. The Romans for this incline to the Goths again Justinians Laws censured by Binnius § 30. A Council Paris confirmeth the free Election of Bishops by the People and Clerks § 31. All Hereticks that refused to eat Hearbs boill'd with Flesh. § 34. Whether only the Bishop must say the Pax vobiscum and to have but one Church § 35. King Clotharius forceth the Bishops to receive a Bishop of his choice § 37. Not Popes Councils nor Bishops but Kings divided Diocesses and Parishes as Bin. § 38. A Council at Tours that Bishops may keep their Wives as Sisters for House-keepers so they lye not with them All condemned Malefactors that are penitent and will obey the Preacher to be pardoned § 39. The Villanies of two Bishops quit by the Pope § 40. A Canon against reading Apoery plia or any thing but Canon Scriptures in the Church § 42. Pope Pelagius the second got Smaragdus to force the Western Bishops to condemn the tria Capitula § 45. King Gunthram represseth the Murders and Adulteries of Bishops against the Clergies Sentence § 47. A Council at Constantinople calleth John Const. Universal Bishop Pope Pelagius the second damneth the Title as unlawful in any and commandeth them rather to dye than yield it Some queries hereupon § 51. King Gunthram finding all grow worse and all long of the Bishops calls a Council at Mascon where the stricter keeping the Lords day is Decreed § 54. The Bishops of Venice Istria and Liguria continue separate from Rome and chose Paulinus Bishop of Aquileia their Patriarch and supreme Bishop instead of the Pope § 55. Oft Pennance to embolden oft Sinning § 57. Philoponus against the Council of Calcedon § 60. The Factions now called Jacobites and Melchites and why § 61. The Armenians plead Tradition for their Error § 62. The Partarchs of Aquileia persecuted by Mauritius and Pope Gregory § 65. Dead Gregory fights with Sabinian his Successor that would have burnt his Books § 68. Boniface the third chosen by Phocas § 70. CHAP. 8 Councils about the Monothelites and others Cyrus Alex. by the word Deivirilis would heal the Divisions in vain § 1 2. Pope Honorius called a Monothelite for his good Council § 2 3. The Emperour Heraclius a Monothelite censured by Binnius for using his own judgment in matters of Faith § 4 A Constantinoplitane Council for the Monothelites § 12. The Emperour condemned and Pope Honorius commended for forbidding the names of One or Two operations and Wills § 15. The Popes Agents beaten at Constantinople § 18. Pope Martin imprisoned banished and dead by the Emperour for condemning his Act of silencing One and Two called Typus § 19. His Laterane Council asserteth two Operations and Wills § 20. The King of Spain finding all Laws fail against Priests and Bishops Leachery decreeth that the children of their women servants be uncapable of inheritance and be the Churches servants and the Coâ—eubines whipt with an hundred stripes § 23. Kings Preach to Bishops § 24. 21. Ordination without Election of Clergy and People null § 25. The Bishop of Ravenna reconciled to Rome after long separation § 30. A Millan Council and the third Constantinople 6 General condemn the Monothelites and Macarius Antioch that would have silenced one and two but not assert two § 34. Their partiality § 35. Pope Leo confirmeth the Constantinopolitan Council which damned Pope Honorius as an Heretick § 36. A new controversie whether Christ hath three substances Divinity Soul and Body § 40. A Toletane Council defends it and that Voluntas genuit voluntatem § 45. The Concil Trull called Quini Sextum Railed at by Papists Notes hereon § 47 48. Called by Binnius Monothelites The same men that were in the 5th Council It forbideth Priests to put away their Wives § 50. It deposeth Bishops and Priests that were not duly Examined and Elected § 50. It equaleth the priviledges of Constantinople with Rome § 53. It ill ordereth that whatever alteration the Imperial power makes on any City the State Ecclesiastical follow it § 54. Other notable Câ—nons § 55. c. Every Parish of twelve Families must have their proper Governour in Spain § 57. Paul contradicted as to the believer and unbeliever staying together § 58. A Council at Aquileia condemneth the 5th General at Constantinople § 60. K. Wiliza and the Spaniards forsake Rome § 65. A General Council of innumerable Bishops at Constantinople under Philippicus are for the Monothelites § 67. They condemn the 6th General Council that was for two Wills and Operations Binnius note of the Bishops temporizing CHAP. 9. Councils about Images and others Images how introduced in England § 2. c. Spelmans proof that the old Saxons prayed not to Saints § 3. A Parliament Role recited proving the old Popish Worshiping of Images § 4. Leo Isaurus puts down Images Gregory the second rebels for it and confederates with Charles Martell against his Prince and absolveth his subjects from their allegiance Binnius records it as an excellent example to posterity not to permit pertinacious Heretical Princes to reign § 5. The consequents of this doctrine How the Pope ruined the Eastern Empire and betrayed Christianity § 5. Wilfrids Oath to the Pope § 6. Councils pro Imaginem cultu Alâ—onsus first calls himself The Catholick King § 9. P. Zachary and Charles Martell against the Emperour Pipin and the Popes Treason in France and Baronius and Binnius treasonable doctrine § 11. Twenty Queries hereupon § 12. P. Zachary and Bishop Boniface Excommunicate Virgilius for holding Antipodes Queries hereupon § 14 15. Philastrius of the stars § 16. A caution against misapplying all § 17. When Lard must be eaten Zachary's decree § 18. Caroloman's Council to recover Christianity and save mens souls from false Priests § 19. Boniface finely made Arch-bishop of Mentz accuseth Bishop Adelbert and Clemens § 21 22. Pipin helpeth the Pope and Desiderius Traytors and maketh a Donation of Cities to the Pope § 23. A General Council at Constantinople condemn Image Worship as Idolatry and swear men against it and against praying to the Apostles Martyrs and Virgins I suppose before Images § 24. This Council and the Council of Nice second determine that Christ glorified body is not flesh with Anathema § 26. Noted as to Transubstantiation and other Errours § 26 27. Pipins Council decreeth every City a Bishop and joyneth the sword or force to Excommunication banishing the despisers of it § 28. The Greeks accuse the Latines for adding Filioque § 30. The People still choose Popes § 29 31. Three Popes fighting for it one putting out the eyes and cutting out the tongue of the other and of his adherents § 31. Constantines Acts invalid except Baptizings and Consecrating § 33. Christophers eyes and life taken away through the Pope that he set up § 35. Desiderius fighteth against the Pope
Charles M. overcometh him and maketh Pope Adrian grater than any before him § 37. Why Deacons mostly made Popes No Bishop might be made Pope or removed § 39. The termes of Papist Writers expounded § 40. Putting penance on Murderers for hanging fill'd the Church with Rogues § 41. The Historians give the lie to each other about the power given Carol. M. in making Popes and Bishops Baronius Argument against it vain That the People and Clergy by the French Constitutions still choose Bishops § 42. Irene set up Images again Women and Rebels set up Popes § 46. The Fable of Sylvesters baptizing Constantine and the Images shewed him § 48. Pope Adrian owneth the whole Council of Calcedon § 47. Many notable old Canons sent by Adrian to Carol. M. A Bishop neglecting to convert Hereticks he was to have them that delivered them c. § 51. Ch. Mag. forceth the Saxons to profess themselves Christians and swear perseverance which they oft broke § 52. Eight more old Canons collected by Adrian e. g. The Bishops sentence void not confirmed by the presence of the Clergy The judgment of a Bishop in anothers Parish void for none is bound by the sentence of any but his own Judge Foreign Judgments forbidden All to be judged by Men chosen by themselves No Clergy-man to be judged without lawful accusers present and leave to defend himself Bishops tyrannical judgments null Constitutions contrary to good manners of no moment Delators that is qui ex invidia produnt alios to have their tongues cut out or their heads cut off The danger of the Judge greater than of the judged c. And let no man receive a Lay-mans witness against a Clergy-man No wonder if the Clergy were unpunished and wicked § 53. Irene calls a Council at Constantinople for Images The old Souldiers of the former Emperours not enduring it routed them She and Tarasius agreeing call them to Nice The Bishops that were sworn against Image-worship presently turn generally for it by a Womans and a Patriarchs known will § 49. 54. How could the Iconoclast Emperours be Hereticks unless the use of such Images were an Article of Faith § 55. The Empress and Emperour called The Governours of the whole World They are the callers of that Council § 56. Basil Ancyr and other Bishops that were Leaders against Images in the former Council lament it and curse all that are not for Images and all that favour such c. Theodosius Bishop of Amoricum also curseth himself if ever he turn again and curseth those who do not from their hearts teach Christians to venerate Images of all Saints praying for their intercession c. Queries hereon When General Councils curse each other is the whole Church cursed c. § 59. A crowd of changling Bishops crying mercy Tarasius puts them hard to it what made them of the contrary mind heretofore and what reason changeth them § 60. Whether these penitent Hereticks should be restored to their Bishopricks Tarasius saith Arians and these against Images and all Heresies and Evils are alike But another That this was greater than all other Heresies subverting Christs Oeconomy The instance of the Calcedon peccavimus omnes prevaileth § 62 63. A shrewder doubt raised Whether all these were truly ordained by former Hereticks Iconoclastsâ— The Popes Vicar denyeth it Tarasius durst not so unpriest almost all the Christian world of the East and is contrary By a cunning argument he prevailed Viz. The Fathers agree among themselves Ergo all the rest are of the same mind with some before cited § 64. Gregory Bishop of Neocaesaria next recanteth a Leader of the Iconoclasts § 67. Yet Tarasius and this Council disclaim giving Latria to Images of creatures â—ea honour them but â—s memorative § 67 70. The Constantinopolitan Councils Arguments against Images § 68. c. Bread not Transubstantiate § 72. The two Councils contrary about Tradition of Images § 73. The Nicene Council curseth from Christ all that are not for saluting and adoring Images § 76. Bishops and Priests made by Magistrates Election or that use the Magistrate to get the place are void A Canon against silencing Preachers and shuting up Churches § 77. A sober Council at Horojulium § 80. Foeliy Urgelitanus and Elepandus condemned for saying Christ was Gods natural Son in the Deity and his adopted in his Humanity § 81. Claudius Taurinensis against Images § 82. Car. Mag. Book and the Council of Franckford against Images § 82 84. Foelix and Elepandus condemned for saying Christ was a Servant § 85. The Frankford Council decreeth that Christ was not a Servant subject to God by penal servitude § 89. Pope Leo's eyes put out and tongue cut out and restored and he made great by Charles the Great § 92. Kissing the Popes Foot § 93. Irene killeth her son and is banished her self § 94. Filioque added by the Spanish and French Bishops without the Pope § 96. Carol Mag. being dead the People Rebel against the Pope till Ludovicus subdued them § 97. A Council at Constantinople for the Emperours Adultery And another against Plato and Theodorus Studita that were against it which saith Binnius passed the sentence of Anathema on the whole Catholick-Church And decreed that Gods Laws can do nothing against Kings nor is any man a Martyr that suffereth as Chrysostome for opposing them for truth and justice § 98. A Council at Arles and another at Tours have good Canons One that is for the old prohition of genuflexion on the Lords daies § 104. Charles M. restoreth Learning A Council at Chalones decreed against the Oath of Canonical obedience § 105 106. Another against Arch-Deacons ruling Presbyters and taking Fees of them § 107. Others for the old Excommunication and about Confession to God and Man and against trust in Pilgrimages § 108 109 110. Another Council at Constantinople curseth that at Nice â—d and pull down Images and the Bishops turn again § 113. The murder of Bishops punished by â—ayments at last § 114. Ludovicus Pius Emperour Bishops with Bernard rebel Stephen made Pope without him pardoned § 115. His care of lost Learning A pious Treatise out of the Fathers against Bishops domination and for their equality with Presbyters in Scripture-times § 116. Against Clergy sins and Womens company Against geâ—â—flection on the Lords days Augustines contempt of appeals to Councils and Rome A strange temperance of the Canonical Monks that were tyed to four pound of Bread and five pound of Wine in a day or in scarcity to three pound of Wine and three pound of Beer or in greater scarcity to one pound of Wine and five of Beer § 118. Ludovicus Pius maketh the Pope greater than ever § 120. Michael Balbus murdering Armenusâ—endeth â—endeth to Ludovicus Pius about Images An Assembly at Paris called by him judge the judge of the World and the Nicene second Council saith Bellarmine § 124. Now both East and West judged the Pope and his General Council to erre
Against Preaching when silenced § 184. The Pope twice banished by the Romans The Emperour excommunicate and deposed fights it out The Pope dyeth § 186. A mortal sin to have two Benefices if one will maintain him § 187. The Emperour again excommunicate A merry Excommunication § 191. Rebellions § 192. Conrade and King Henry § 193. Bishop Grosthead's notable Letter to the Pope and its reception § 195 196. Obedient disobedience All Power for edification ib. The Pope calls the King of England his Slave whom he can imprison c. § 196. The Cardinals Speech to quiet the Pope A Defection foretold § 196. Grosheads death He taketh them for Hereticks that tell not great men of their sin c. The Pope Antichrist for destroying souls The Popes pardoning Letter The Pope described § 198. Miracles at Robert Grosheads death The Pope would have burnt and damned his Corps In a vision he mortally woundeth the Pope § 198 199. H. III. pawneth his Kingdom to the Pope § 200. The 13th General Council at Lyons excommnnicateth and deposeth the Emperour and absolveth his Subjects § 202. Guelphus for the Popes Gibelius for the Emperour § 203. The English Parliament demand the choice of the Lords Iustice Chancellour and Treasurer § 204. The Plot of King Henry and the Bishop of Hereford to get money by the Pope § 206. The Parliament resist it M. Paris talks too boldly of the King § 206. Buying Bishopricks Brancaleo at Rome mastereth the Pope § 208 209. Sewale Archbishop of York against the Pope doth Miracles § 212. Rome not ruled by the Pope § 214. Near three years vacancy of the Papacy § 219. Cardinal Portuensis jeast 220. The foolish Pope John sadly confuted § 224. King Peter of Arragon deposed § 226. The Popes Tenth peny denyed § 228. Two years more vacancy The Greeks enmity to Rome § 229. Pope Celestine cheated to resign and imprisoned § 233. Boniface the VIII his conflict with the King of France taken prisoner and dyeth Platina's good Counsel to all Rulers § 224. The Clergy not to be taxed by Princes § 235. The Pope setled in France by Clement V. Continueth 70 Years § 236. Above 2 years vacancy ibid. 40. Articles of the King of France against Boniface VIII Three Herisies of Petrus Joannis 1. The rational soul as such is not forma corporis humani 2. Grace habitual not infused in baptisme to Infants 3. The Spear pierced Christ before his death § 242. The Heresie of the Beguines and Beguardes for perfection § ibid. Pope Clements Decrees De fide 1. Of the form of the body the soul. 2. Infants infused Grace 3. Vsury a sin 4. To be restored The contrary to suffer as Hereticks § ibid. The falshood of some of these new Articles of Faith § 243. Magistrates excommunicated that disgrace wicked Priests § 247. Or compel them to answer to them § 248. Popes and Councils condemn each other as Hereticks § 250. The Pope claimeth the Empire by Escheate § 251. The Priest to take the name of every Parishoner that being confessed and confirmed they may communicate only by his counsel § 252. The Greek affairs § 256. A Toletane Council Decree that their Provincial Constitutions bind only ad poenam not ad culpam lest Christians Consciences be burdened § 257. After seventy years residence at Avignion forty years more there were two Popes and sometime more one at Avignion and one at Rome Discord chooseth an honest Pope but Concord an Anti-Pope Their Wars The Pope drowneth Cardinals in Sacks and makes twenty nine new ones in one day § 260. Italy still the most unpeaceable warring place of the World § 262 263. The Popes bloody way of curing Schism § 263. The Council of Pisa thinking to have but one Pope made a third § 267. Who Deposed King Ladislaus § 268. CHAP. 13. The Councils of Constance Basil c. That at Constance called by Pope John 21 alias 22 or 23 or 24 by Sigismund the Emperours means Councils above the Pope § 3. Wickliffs Articles § 6. One is that they are Traytors to Christ who give over preaching and hearing Gods word for mens Excommunications § 6 54. heynous Articles against Pope John commonly called The Devil incarnate An obstinate Heretick denying the life to come c. § 8. He ratifieth all himself and with other two Popes is deposed § 9. A decree against giving the Sacramental Cup though Christ and the Ancient Church used it § 10. Articles against John Hus as Wickliff's More as his own § 12 13. Excommunication must not make us leave off Preaching Against Hierome of Prague breaking safe Conducts § 14 15. The third Pope depos'd § 16. Decrees for frequent General Councils Popes Elections regulated A new Pope chosen § 17. The Fate of P. John and the rest § 18 19. Continued Wars at Rome against the Pope and in Italy § 23. The Council at Basil. The Bohemians case Their four Articles 1. For the full Sacâ—ament 2. For correcting publick Crimes 3. For liberty to preach Gods Word 4. Against the Clergies civil Power all eluded § 24. Bishop Augustinus de Roma's errours Phanatick Pardon of all sins confest with a contrite heart sold for money and fasting § 27. Their Catholick Verities 1. For Councils Supremacy 2. They may not be dissolved removed prorogued but consenting 3. It s Heresie to oppugn these § 28. P. Eugenins deposed as a pertinacious Heretick c. § 22. Queries hereon § 30. The immaculate Conception decreed § 31. Two Popes again § 32. Epistles of and against the Pope § 33. Four Treatises against the Bohemians four great Articles § 34 35. God only pardoneth the fault and the Pope part of Church Penances Whether silenced Preachers must cease Vnjust Sentences not regardable confessed The Council confirmed § 35 36. A Council at Briges confirmeth this § 37. The Council at Florence Two General Councils at once § 38. The Romans still fight against the Pope § 39. Constantinople lost ib. P. Pius 2. his Character and Sentences For Priests Marriage Yet for Rome's Vniversal Headship to be received as necessary to salvation § 44. P. Paul 2. a just and clement Simoniast and Tyrant Tormenteth Platina and many others Accuseth them of Heresie for praising Plato and Gentile Learning c. Against Learning § 45. P. Sixtus Wars and treachery § 46. Denying the Decrees of a General Council de fide of the immaculate conception of B. M. no Heresie § 47. P. Inoc. 8. fights to be King of Naples § 49. Pope Alexander the Sixth his ugly Character and his Son Borgia's Villanies Both drinking the poyson prepared for others The Pope dyeth of it § 50. Pius 3. § 51. P. Julius 2. Italy in blood still by him § 52. Councils against the Pope The King of France excommunicated § 53 54. The Anti-Council at Lateran against the Pisane against the French pragmat Sanction The not able Titles of the Pope § 55. Decreed that Simoniacal Election of Popes is
Governours besides Magistrates but such as Philosophers in their Schools who were appointed to set up Holy Societies for Divine Doctrine Worship and Holy Living and to Guide them accordingly by Teaching Worship and Government by the Word forbidding them the Sword or Force they are said to have the Keys of the Church and the Kingdom of Heaven because as Grace is Glory in the seed the Church is Heaven in the seed and the Pastors were the Administrators of Sacraments and Church-priviledges and therefore the Judges who were fit for them who should be Baptized who should Communicate and in what rank and who should be denied these admonished or excluded and who should as far as belongeth to others be judged meet or unmeet for Heaven And so the Christian Societies were to be kept clean and not to be like the polluted World of Infidels And the Pastors had no other power to use but were to judge only those within and leave them without to Gods own judgment and to the Magistrate who was not to punish any one for not being in or of the Church or for departing from it which is a grievous punishment it self But Magistrates being then Heathens the Christians were hard put to it for the decision of their quarrels For the love of the world and selfishness were but imperfectly cured in them They went to Law before Heathen Judges with each other and this became a snare and a scandal to them S. Paul therefore childeth them for not ending differences by Christian Arbitrators among themselves as if there were none among them wise enough to Arbitrate Hereupon the Churches taking none to be wiser or trustier than their Pastors made them their Arbitrators and it became a censurable scandal for any to accuse a Church-member to a Magistrate and to have Suits at Law By this means the Bishop becoming a Stated Arbitrator thereby became the Governour of the Christians but with his Presbyters and not alone But because Bishops had no power of the sword to touch mens bodies or estates but only to suspend them from Church-Communion and Excommunicate them or impose penitential Confessions on them therefore they fitted their Canons which were the Bishops Agreements to this Governing use to keep Christians under their Government from the Magistrates And so they made Canons that a Fornicator or Adulterer should be so long or so long suspended and a Murderer so long and so of the rest § 36. And when Constantine turned Christian he had many reasons to confirm this Arbitrating Canonical power to the Christian Bishops by the Civil Sanction 1. Because he found them in possession of it as contracters by mutual consent and what could a Christian Prince do less than grant that to the Christians which they chose and had 2. Because the advancement and honour of the Teachers and Pastors he thought tended to the honour of their Religion and the success of their Doctrine upon the Heathens with whom they dwelled Grandure and Power much prevail with carnal minds 3. Because he had but few Magistrates at first that were Christians and none that so well knew the affairs of Christians as their own chosen Bishops And he feared lest the power of Heathen Magistrates over the Christians might injure and oppress them 4. He designed to draw the Heathens to Christianity by the honouring of Christians above them 5. And withal his interest lay most in their strength For they were the fastest part of his Souldiers and Subjects that for Conscience and their own Interrest rejoyced to advance and defend him to the utmost when he lost many of the Pagans and they were not of the spirit of the old Pretorian Souldiers that set up and pulled down Emperours at their pleasure Had Constantine faln the Christians had much faln with him and had the Christians been weakned he had been weakened They were become his strength And he fore saw not the evils that afterwards would follow Some must govern and there were then no wiser nor better men than the Bishops and Pastors of the Churches And their interest in the Christian people that chose them was greatest As now all differing parties of Christians among us Papists Presbyterians Independents Anabaptists would desire nothing as more conducing to their ends than that the King would put the greatest Power especially of Religion into the hands of those Teachers whom they esteem and follow even so was it with the Christians in the days of Constantine And hereupon Laws were made that none should compel Christians to answer in any Court of Justice saving before their own Bishops and so Bishops were made almost the sole Governours of the Christians § 37. By this means it is no wonder if multitudes of wicked men flock'd into the Church and defiled and dishonoured it For the Murderer that was to be hanged if he were no Christian was but to be kept from the Sacrament if he were a Christian and do some confessing penance which was little to hanging or other death And so proportionably of other Crimes Bad Christians by this device were multiplyed The Emperour also being a Christian worldly men are mostly of the Religion of the Prince or highest powers § 38. And no man that can gather an effect from an effectual cause could doubt if neither Nazianzen or any Historian had told it him but that proud and worldly men would strive then to be Bishops and use all possible diligence to obtain so great preferment Who of them is it that would not have Command and Honour and Wealth if he can get it While the great invitation to the sacred Ministry was the winning and edifying of Souls those that most valued Souls desired it yet desired it to be kept from such Poverty and Persecution as exposed them to hinderance and contempt But when Riches Reputation and Dominion were the Baits who knoweth not what sort of Appetites would be the keenest Christ telleth us how hardly Rich men are good and come to Heaven Therefore when Bishops must be all Great and Rich either Christ must be deceived or it must be as hard for them to be honest Christians as for a◠Camel to go through the Needles eye And thus Venenum funditur in Ecclesiam § 39. The World being thus brought into the Church without the cure of the worldly mind and the Guides being so strongly tempted to be the very worst no wonder if the Worldly Spirit now too much rule the Church and if those that are yet of the same Spirit approve plead and strive for what they love and despise the business of the Cross and Christian Humility and Simplicity to this day And if Bishops have done much of their work accordingly ever since Constantine and much before it hath been the Devils Work to carry on his War against Christ and Piety under Christ's own name and the pretence of Piety as an Angel of Light and Righteousness and Unity and to set up Pastors over the Church
Shepherd and the Bishop of our Souls 5. That he hath used them to enlarge confirm preserve and edefie his Church to this day 6. That he maketh the best of them to be the best of men 7. That he putteth into the hearts of all good Christians a special love and honour of them 8. That he useth even the worser sort to do good while they do hurt especially some of them 9. That Satan striveth so hard to corrupt them and get them on his side 10. That Religion ordinarily dyeth away or decayeth when they fail and prove unable and unfaithful 11. That Christ commandeth men so much to hear receive and obey them and hath committed his Word and Keys to them as his Stewards 12. And hath promised them a special reward for their faithfulness and commanded all to pray for them and their preservation and success And the nature of the things tells us that as knowledge in lower things is not propagated to mankind but by Teachers man being not born wise so much less is heavenly wisdom And therefore it is that God is so regardful of the due qualification of Ministers that they be not blind guides nor novices nor proud nor careless sluggards nor self-seeking worldlings but skilful in the word of truth and lovers of God and the souls of men and zealous and diligent unwearied and patient in their holy work And when they prove bad he maketh them most contemptible and punisheth them more than other men the corruption of the best making them the worst § 48. Therefore let us make a right use of the pride and corruption of the Clergy to desire and pray for better and to avoid our selves the Sin which is so bad in them and to labour after that rooted Wisdome and Holiness in our selves that we may stand though our Teachers fall before us Let every man prove his own Work and so he shall have rejoicing in himself and not in others only Gal. 6. But let us not hence question the Gospel or dishonour the Church and Ministry no not any further separate from the Faulty than they separate from Christ or than God alloweth us and necessity requireth As we must not despise the needful helps of our Salvation nor equal dumb or wicked men with the able faithful Ministers of Christ on pretence of honouring the Office so neither must we deny the good that is in any nor despise the Office for the Persons Faults § 49. Especially let us take heed that we fall not into that pernicious Snare that hath entangled the Quakers and other Schismaticks of these times who on pretence of the faults of the Ministers set against the best with greatest fury because the best do most resist them and that revile them with false and railing language the same that Drunkards and Malignants use yea worse than the prophanest of the Vulgar even because they take Tythes and necessary Maintenance charging them with odious covetousness calling them Hirelings deceivers and what not Undoubtedly this Spirit is not of God that is so contrary to his Word his Grace and his Interest in the World What would become of the Church and Gospel if this malignant Spirit should prevail to extirpate even the best of all the Ministry Would the Devil and the Churches Enemies desire any more The very same Men that the Prelates have silenced near 2000 in England these fifteen or sixteen years together are they that the Quakers most virulently before reviled and most furiously opposed § 50. Nor will the Clergies corruption allow either unqualified or uncalled Men to thrust themselves into the Sacred Office as if they were the Men that can do better and must mend all that is amiss Such have been tryed in Licentious Times and proved some of them to do more hurt than the very Drunkards or the ignorant sort of Ministers that did but read the holy Scriptures Pride is too often the reprehender of other Mens Faults and Imperfections and would make other Mens Names but a stepping-stone to their own aspiring Folly As many that have cryed out against bad Popes and Prelates that they might get into the places have been as bad themselves when they have their Will No wonder if it be so with the proud revilers of the Ministry § 51. There is need therefore of much Wisdome and holy care that we here avoid the two extreams that we grow not indifferent who are our Pastors nor contract the Guilt of Church-corruption but mourn for the reproach of the solemn Assemblies and do our best for true and needful Reformation that the Gospel fail not and Souls be not quietly left to Satan nor the Church grow like the Infidel World and yet that we neither invade nor dishonour the sacred Office nor needlesly open the nakedness of the Persons nor do any thing that may hinder their just endeavours and success we must speak evil of no man either falsly or unnecessarily § 52. I thought all this premonition necessary that you make not an ill use of the following History and become not guilty of diabolism or false accusing of the Brethren or dishonouring the Church And that as God hath in Scripture recorded the Sins of the ungodly and the effects of Pride and of malignity and Christ hath foretold us that Wolves shall enter and devour the Flock and by their Fruits of devouring and pricking as Thorns and Thistles we shall know them and the Apostles prophecied of them I take it to be my duty to give you an Abstract of the History of Papal and aspiring Prelacy usurping and schismatical and tyrannical Councils as knowing of how great use it is to all to know the true History of the Church both as to good and evil § 53. Yea Bishops and Councils must not be worse thought of than they deserve no more than Presbyters because of such abuses as I recite The best things are abused even Preaching Writing Scripture and Reason it self and yet are not to be rejected or dishonoured There is an Episcopacy whose very Constitution is a Crime and there is another sort which seemeth to me a thing convenient lawful and indifferent and there is a sort which I cannot deny to be of Divine Right § 54. That which I take to be it self a Crime is such as is aforementioned which in its very constitution over-throweth the Office Church and Discipline which Christ by himself and his Spirit in his Apostles instituted such I take to be that Diocesane kind which hath only one Bishop over many score or hundred fixed Parochial Assemblies by which 1. Parishes are made by them no Churches as having no Ruling Pastors that have the Power of Judging whom to Baptize or admit to Communion or refuse but only are Chapels having preaching Gurates 2. All the first Order of Bishops in single Churches are deposed as if the Bishop of Antioch should have put down a 1000 Bishops about him and made himself the sole Bishop of their
Churches 3. The Office of Presbyters is changed into semi-Presbyters 4. Discipline is made impossible as it is for one General without inferiour Captains to Rule an Army But of this before § 55. Much more doth this become unlawful 1. when deposing all the Presbyters from Government by the Keyes of Discipline they put the same Keyes even the Power of decâ—etive Excommunication and Absolution into the hands of Laymen called Chancellours and set up Courts liker to the Civil than Ecclesiastical 2. And when they oblige the Magistrate to execute their Decrees by the Sword be they just or unjust and to lay Men in Goals and ruine them meerly because they are Excommunicated by Bishops or Chancellours or Officials or such others and are not reconciled And when they threaten Princes and Magistrates with Excommunication if not Deposition if they do but Communicate with those that the Bishop hath Excommunicated 3. Or when they arrogate the power of the Sword themselves as Socrates saith Cyril did Or without necessity joyn in one person the Office of Priesthood and Magistracy when one is more than they can perform aright § 56. And it becometh much worse by the tyrannical abuse when being unable and unwilling to exercise true Discipline on so many hundred Parishes they have multitudes of Atheists Infidels gross ignorants and wicked livers in Church-Communion yea compel all in the Parishes to Communicate on pain of Imprisonment and ruine and turn their censures cruelly against godly persons that dare not obey them in all their Formalities Ceremonies and Impositions for fear of siâ—â—ing against God And when conniving at ignorant ungodly Priests that do but obey them they silence and ruine the most faithful able Teachers that obey not all their imposing Canons and swear not and subscribe not what they bid them § 57. Undoubtedly Satan hath found it his most successful way to fight against Christ in Christs own name and to set up Ministers as the Ministers of Christ to speak indirectly against the Doctrine Servants and interest of Christ and as Ministers of Light and righteousness and to fight against Church-Government Order Discipline and Unity by the pretences of Church Government Order Discipline and Unity and to cry down Schism to promote Schism and to depress Believers by crying up Faith and Orthodoxness and crying down Heresie and Errour Yea to plead God's Name and Word against himself and to set up Sin by accusing Truth and Duty as Sin § 58. II. That which I take for Lawful Indifferent Episcopacy is such as Hierome saith was introduced for the avoiding of divisions though it was not from the beginning When among many Elders in every single Church one of most wisdom and gravity is made their President yea without whom no Ordinations or great matters shall be done The Churches began this so early and received it so universally and without any considerable dissent or opposition even before Emperours became Christians that I dare not be one that shall set against it or dishonour such Episcopacy § 59. Yea if where â—â—t men are wanting to make Magistrates the King shall make Bishops Magistrates and joyn two Offices together laying no more work on them than will consist with their Ecclesiastick work though this will have inconveniencies I shall not be one that shall dishonour such or disobey them § 60. III. The Episcopacy which I dare not say is not of Gods institution besides that each Pastor is Episcopus Grâ—gis is that which succeedeth the Apostles in the Ordinary part of Church-Government while some Senior Pastors have a supervising care of many Churches as the Visiters had in Scotland and are so far Episcopi Episcoporum and Arch-bishops having no constraining power of the Sword but a power to admonish and instruct the Pastors and to regulate Ordinations Synods and all great and common circumstances that belong to Churches For if Christ set up one Form of Government in which some Pastors had so extensive work and power as Timothy Titus and Evangelists as well as Apostles had we must not change it without proof that Christ himself would have it changed § 61. But if men on this pretence will do as Rome hath done pretend one Apostle to be the Governour of all the rest and that they have now that Authority of that Apostle and will make an Universal Monarch to rule at the Antipodes and over all the World or will set up Patriarchs Primates Metrâ—politans and Arch-bishops with power to tyrannize over their Brethren and cast them out and on pretence of Order and imitating the Civil Government to master Princes or captivate the Churches to their pride and worldly interests this will be the worst and most pernicious tyranny § 62. And as it is not all Episcopacy so it is not all Councils that I design this History to dishonour No doubt but Christ would have his Church to be as far One as their natural political and gracious capacities will allow And to do all his work in as much love peace and concord as they can And to that end both seasonable Councils and Letters and Delegates for Concord and Communication are means which nature it self directeth them to as it doth direct Princes to hold Parliaments and Dyets In the multitude of Councellours there is safety Even frequent converse keepeth up amity In absence slanderers are heard and too oft believed A little familiarity in presence confuteth many false reports of one another which no distant defences would so satisfyingly confute And among many we may hear that which of few we should not hear How good and pleasant is it for Brethren to dwel together in Unity And the Concord of Christians greatly honoureth their holy profession as discord becometh a scandal to the world But all this and the measures and sort of Unity and Concord which we may expect and the true way to attain it I have fuller opened in a Treatise entitled The true and only tâ—rms of the Concord of all Christian Churches § 63. When Christians had no Princes or Magistrates on their side they had no sufficient means of keeping up Unity and Concord for mutual help and strength without meetings of Pastors to carry on their common work by consent But their meetings were only with those that had nearness or neighbourhood And they did not put men to travel to Synods out of other Princes Dominions or from Foreign Lands much less did they call any General Councils out of all the Christian Churches in the world But those that were capable of Communion by proximity and of helping one another were thought enough to meet for such ends § 64. And indeed neither nature nor Scripture obligeth us to turn such occasional helps into the forms of a State-policy and to make a Government of friendly consultations And therefore though where it may be done without fear of degenerating into tyranny known times of stated Synods or meetings of Pastors for Concord are best as once a
happen on a Sunday Easter day is the Sunday after This is one of the things that about 2000 Ministers are silenced for not Declaring Assent Consent and Approbation of yea to the use of it and so to keep Easter at a wrong time But how Sylvester came to have power to say all and to banish men and Constantine sit by and say nothing I know not Dedit eis anathema damnavit eos extra urbes suas Cap. 3. He Decreed that no Presbyter shall accuse a Bishop no Deacon a Presbyter c. and no Layman any of them And that no Prelate shall be condemned but in 72 Testimonies nor the chief Prelate be judged of any one because it is written The Disciple is not above his Master And no Presbyter shall be condemned but in 44 Testimonies no Cardinal Deacon but in 36 c. And what may they not then do or be Cap. 5. He Decreed clarâ voce thaâ— no Presbyter should make Chrisme because Christ is so called of Chrisme The 12. Cap. is Nemo det poenitentiam nisi quadraginta annorum petenti Let no man give repentance or penance but to one that seeketh forty years Cap. 14. Let no man receive the witness of a Clergy-man against a Lay-man Cap. 15. For no man may examine a Clergy-man but in the Church Cap. 16. Let no Clerk Deacon or Presbyter for any Cause of his enter into any Court because Omnis Curia à Cruore dicitur every Court is so called from blood and is an offering to Images For if any Clergy-man enter into a Court let him take his Anathema never returning to his Mother the Church Cap. 17. Let no man put a sunning Clergy-man to death no Presbyter no Deacon no Bishop that is over a Clerk or Servitor of the Church may bring him to death But if the Clergy man's cause so require let him be three days deprived of honour that he may return to his Mother-Church Cap. 18. No Deacon may offer against a Priest a Charge of filthiness Cap. 20. No man shall judge of the Prime seat because all seats desire justice to be tempered of the first seat The Subscribers were 284 Bishops what did the other 57 45 Priests and 5 Deacons and the two following and Constantine and his Mother Helena O brave Pope and Clergy O patient Council that subscribed to one man and pretended to no judgment O humble Constantine that subscribed to all this and said nothing And a womans subscription perfecteth all And O credulous Reader that believeth this CHAP. III. The Council of Nice and some following it § 1. XXX WE come now to the first General Council General only as to the Roman World or Empire as the History and Subscriptions prove and not as to the Whole World as the Papists with notorious impudence affirm which I have elsewhere fully proved This Council was called as is probably gathered Anno 325 in the 20th year of Constantine though others assign other years That they were congregate about the Arian Heresie and the Eastern Controversie is commonly known As also what wisdom and diligence Constantine used to keep the Bishops in peace Who presently brought in their Libels of accusations against each other which he took and burnt without reading them earnestly exhorting them to peace and by his presence and prudent speech repressing their heats and contentions whereby the Synod was brought to a happy end as to both the controverted Causes And Eusebius Nicomed and Arius were brought to counterfeit repentance and consent to the Nicene Faith which Constantine perceiving being set upon the healing of the divided Bishops and Churches he commanded that Arius should as reformed be received to Communion which Athanasius refusing caused much calamity afterward § 2. Because the Case of the Meletians is brought in by this Council I think it useful for our warning in these times to recite the sum of their story out of Epiphanius p. 717 c. Haer. 63. Meletius saith he was a Bishop in Thâ—bais in Egypt of sincere Faith even to the death In Diocletians Persecution Peter Bishop of Alexandria and he were the chief of the Bishops that were laid in Prison as designed to Martyrdom while they were there long together with many fellow-prisoners many called to Tryal before them were put to death and many for fear subscribed to Idolatry or denyed Christ And when they had done professed repentance and craved peace of the Church As it had been in Novatus his Schismes so it fell out here Peter Bishop of Alexan. was for peace and pardon Meletius and most of the other suffering prisoners were against it and said If they may thus revolt to save themselves and be presently pardoned it will tempt others to revolt Peter seeing his opinion was rejected rashly took his Cloak and hang'd it like a Curtain over the midst of the prison-room and said Those that are for me come to me on this side and those that are for Meletius go on that side to him Whereupon far most of the Bishops Priests Monks and people that were in prison went to Meletius and but few to Peter A â—ouler Rupture than that of the English Fugitives at Frankford This unhappy word and hour began the misery among good men expecting death From that hour they keep all their meetings separate Shortly after Peter was Martyred and Meletius was judged to the Mines As he went thither through the Country he every where made new Bishops and gathered new Churches so that there were two in the several Cities Those old ones that followed Peter called their Meeting The Catholick Church The other called theirs The Martyrs Church But yet they held a Unity of Faith Even the sufferers that laboured in the Mines divided and did not pray together At last Meletius and the rest were restored unto peace and at Alexandria Alexander and he lived in familiarity and Meletius was he that detected Arius and brought him to Alexander to be tryed But when Meletius was dead Alexander grew impatient at the private separate Meetings of his followers and troubled them and vexed them and began to use violence against them and would not have them depart from his Church They refused still and this bred stirs and Tumults Alexander persecuting them and following them yet more sharply they sent some men eminent for piety and parts to the Emperours Court to Petition for Liberty for their private Meetings without impediment Of these Paphnutius and Iohn their Bishop and Callinitus Bishop of Pellusium were chief who when they came to Court being named Meletians the Courtiers rejected them and drove them away and they could not get access to the Emperour On this occasion being put to wait long at Constantinople and Nicomedia they fell into acquaintance with Euschius Bishop of Nicomedia the Head of the Arians who pretending repentance was become great with the Emperour who was all for the Clergies peace and concord To Eusebius they open all
of scandalous and uncapable men Can. 9. and 10. Which will justifie Pope Nicholas forbidding any to take the Mass of a Fornicating Priest 3. That Rural Bishops were then in use and allowed by the Council Can. 8. 4. That no Bishop was to remove from one Church to another Can. 15. which Euseb. Nicom soon broke 5. Even in the Arabick Canons the 4th si populo placebit is a Condition of every Bishops Election 6. The 5th Arab. Canon in case of discord among the people who shall be their Bishop or Priest it is referred to the people to consider which is most blameless And no Bishop or Priest must be taken into anothers place if the former was blameless So that if Pastors be wrongfully cast out the people must not forsake them nor receive the obtruded 7. Those Ordained by Meletius were to be received into the Ministry where others dyed If by the suffrage of the people they were judged fit and the Bishop of Alex. designed them Sozom. l. 1. c. 23. § 15. XXXI The next Council in Binnius and in Crabs Order is said to be at Rome under Sylvester with 275. Bishops But this is confessed to be partly false if not all And is the same that is before mentioned which ordered that no Bishop should ordain any Clerk nisi cum omni adunatâ Ecclesiâ But with all the Church united or gathered into one Which Canon seemeth made when a Church was no more than could meet together and when the People had a Negative Voice But the Concil Gangrense is Binnius's next though Crab put afterward some of the forementioned also said to be in Sylvesters days and yet Sozomen and some others say that the Council of Nice was in Iulius days though most say otherwise Here were sixteen Bishops who condemned some Errours of Eustathius of Armenia or rather one Eutactus as Bin. thinks who was too severe against Marriage as if it were sinful and against eating Flesh and against receiving the Sacrament at the Hands of a married Priest he made Servants equal with their Masters he set light by Church-Assemblies he drew Wives to leave their Husbands for Continency and on pretence of Virginity despised married Persons These superstitions they here condemned § 16. XXXII An. 335. The Council at Tyre was held for the Tryal of Athanasius where he was unjustly condemned and thereupon by Constantine banished though his innocency was after cleared Had not his severity against the Meletians driven them to joyn with the Arians against him Epiphanius saith they had not been able to make head thus against him Constantines Epistle to the Alexandrians lamenting and chiding them for their Discords is well worth the translating but that I must not be so tedious See it Bin. p. 391. § 17. XXXIII The next is a Council at Ierusalem An. 335. where Arius Faith was tryed approved and he restored to Alexandria and the favour of Constantine The Creed which he gave in was this We believe in one God the Father Almighty and in the Lord Iesus Christ his Son begotten of him before all Ages God the Word by whom all things were made which are in Heaven and in Earth Who came down and was Incarnat◠and Suffered and Rose again and Ascended to the Heavens and shall come again to Iudge the Living and the Dead And in the Holy Ghost The Resurrection of the Flesh The Life of the World to come and the Kingdom of Heaven In one Catholick Church of God extending it self from one end of the Earth unto the other Arius with this protesting against vain Subtilties and Controversies desireth the Emperour to accept of this as the Evangelical Faith and the Council and the Emperour receive him as for the joyful restoration of Unity and Peace and so would undo what was done at Nice The Emperour was so greatly troubled at the continued divisions of the Bishops that he was glad of any hope of Unity and Peace But this proved not the way § 18. XXXIV An. 336. A Council was called at Constantinople in which they accused condemned and banished Marcellus Ancyranus an Adversary to the Arians as if he had denyed the Godhead of Christ upon some wrested word though it was their denying it that offended him Here also Arius was justified and Athanasius condemned But Arius dyed shortly after § 19. XXXV The next is a Council of 116 Bishops at Rome in or about An. 337. under Iulius in which the Nicene Creed was owned and the Arians condemned and nothing else down that is recorded § 20. XXXVI The next was a Council at Alexandria which vindicated Athanasius from his Accusations when Constantinus junior sent him home from his Banishment § 21. XXXVII The next was a Council at Antioch of near 100 Bishops of which 36 were Arians the most Orthodox and the holy Iames of Nisibis one yet they deposed Athanasius and the Arians it 's like by the Emperours favour carryed it In his place they put George a Cappadocian suspected to be an Arian whom as I said before the People murdered burnt and scattered his Ashes in the Wind and he was one of the Arians Martyrs Unless England had ever been Arian I cannot believe them that say that this is the St. George that the English have so much honoured § 23. This Arian Council finding that the Emperours favour gave them the Power made many Canons against Non-Conformists The first Can. is against them that keep not Easter at the due time The second against them that come to the hearing of the Word but communicate not publickly in the Lords Supper and Prayers and against them that keep private Meetings and that communicate with them Can. 4. Was to make their Case hopeless that exercise the Ministry after they are Silenced or Deposed be they Bishops Priests or Deacons Can. 5. Was that if any Priest or Deacon gathered Churches or Assemblies against the Bishops Will and took not warning he was to be Deposed And if he go on to be oppressed by the exteriour Power as Seditious There is their Strength Can. 6 and 7. None suspended by his own Bishop was to be received by another nor any Stranger without Certificates Can. 8. Country-Priests may not write Canonical Epistles but Rural Bishops may Can. 9. No Bishop must do any thing without the Metropolitane save what belongeth by Ordination and Guidance to his own Church Can. 10. Though the rural Bishops are consecrated as true Bishops yet they shall only govern their own Churches and Ordain such lower Orders as they need but not Ordain Presbyters or Deacons without the City-Bishops to whom they are subject Can. 11. Casteth out all Bishops or other Clergy-men that go to the Prince without the Metropolitane's Counsel or Letters Can. 12. Deposed or silenced Ministers must not go to Princes for relief but appeal to a Synod Can. 13. Bishops must not go or ordain in other Diocess unless sent for by the Metropolitane else their Ordinations there
so conditional subscriptions quieted their Consciences and when the Arians thought they had the Victory and had made the rest Conformists it proved otherwise for they did not in sence and with approbation subscribe But though the Filth of the Arian Heresie justifie all just care and endeavours to keep it out the multitudes of new Creeds then made by one and the other Party became such a snare and shame to the Church that Hilary among others greatly lamented it even in these sad expressions Post Nicenam Synodum nihil aliud quà m Fidem scribimus dum in Verbis pugna est dum de novitatibus quaestio est dum de ambiguis dum de authoribus querela est dum de studiis certamen est dum in consensu difficultas est dumque alter alteri Anathema esse coepit propè jam Nemo est Christi Proximi anni fides quid immutationis habet Primum decretum Homousion decernit taceri sequens rursùs Homousion decernit praedicit Tertium usiam simplicitèr à Patribus praesumptam per indulgentiam excusat Postremum quartumque non excusat sed condemnat Tandem eò processum est ut neque penes nos neque penes quenquam ante nos sanctum exinde aliquid atque inviolabile perseveret Annuas atque Menstruas de Deo Fides decernimus decretis poenitemus poenitentes defendimus defensos Anathematizamus aut in nostris aliena aut in alienis nostra damnamus mordentes invicem jam absumpti sumus ab invicem Is not this a doleful description of the Bishops so soon after their wonderful deliverance and exaltation The cause of all he tells us was partly forsaking the simple Form of Baptismal Faith as not sufficient and partly following Votes and worldly Powers Dum à quibus ea requiritur sua scribunt non quae Dei sunt praedicant orbem aeternum erroris redeuntis in se semper certaminis circumtulerunt Oportuerat humanae infirmitatis modestia omne cogitationis divinae sacramentum illis tantùm conscientiae suae finibus contineri quibus credidit Neque post confessam juratam in baptismo fidem in nomine Patris Filii Sp. sancti quicquam aliud vel ambigere vel innovare And speaking of mens perverting the sence he addeth Scribendae innovandae fidei exinde usus inolevit Qui postquam nova potius coepit condere quam accepta retinere nec vetera defendit nec innovata firmavit facta est Fides temporum potiùs qùam Evangeliorum dum secundùm annos scribitur secundùm confessionem baptismi non tenetur Periculosum admodùm nobis miserabile est tot nunc Fides existere quot voluntates tot nobis doctrinas esse quot mores tot causas blasphemiarum pullulare quot vitia sunt dum aut ita fides scribuntur ut volumus aut ita ut volumus intelliguntur Et cum secundùm unum Deum unum Dominum unum baptisma fides una sit excidimus ab eâ fide quae sola est dum plures siunt ad id coeperunt esse nè ulla sit referring to Nice Fides enim quaeritur quasi fides nulla sit Fides scribenda est quasi in corde non sit Regenerati per fidem nunc ad fidem docemur quasi regeneratio illa sine fide sit Christum post baptisma discimus quasi baptisma aliquid esse possit sine Christi fide Emendamus quasi in spiritum sanctum peccâsse sit venia Sed impietatis ipisus hinc vel praecipue causa perpetua est quod fidem Apostolicam septuplo proferentes ipsitamen fidem Evangelicam volumus confiteri dum impietates nostras nobis in populis multiloquis defendimus magniloquentiae vanitate aures simplicium verbis fallentibus illudimus dum evitamus de Domino Christo ea credere quae de se docuit credenda per speciosum pacis nomen in unitatem perfidiae subrepimus sub rejiciendis novitatibus rursum ipsi novis ad Deum vocibus rebellamus sub scripturarum vocabulo non scripta mentimur Tutissimum nobis est primam solam Evangelicam fidem confessam in baptismate intellectamque retinere ☜ nec demutare quod solum acceptum atque auditum habeo bene credere Non ut ea qua synodo Patrum nostrorum the Nicene continentur tanquam irreligiosè impiè scripta damnanda sint sed quia per temeritatem humanam usurpantur ad contradictionem quod ob hoc sub nomine novitatis Evangelium negaretur impericulose tanquam sub emendatione innovetur Quod emendatum est semper proficit dum omnis emendatio displicet emendationem omnem emendatio consequuta condemnet ac si jam quicquid illud est non emendatio aliqua sit emendationis sed coeperit esse condemnatio And as to the second Cause he saith Ac primum misereri licet nostrae â—tatis laborem praesentium temporum stultas opiniones congemiscere quibus patrocinari Deo humana creduntur ad tuendam Christi Ecclesiam ambitione saculari laboratur Oro vos Episcopi qui hoc vos esse creditis quibusnam suffragiis ad praedicandum Evangelium Apostoli usi sunt Quibus adjuti potestatibus Christum praedicaverunt gentesque ferè omnes ex idolis ad Deum transtulerunt Anne aliquam sibi assumebant è palatio dignitatem hymnum Deo in carcere inter catenas post flagella cantantes At nunc proh dolor divinam fidem suffragia terrena commendant inopsque virtutis sua Christus dum ambitio nomini suo conciliatur arguitur Add what he saith of the Causes of Errour Lib. 10. de Trin. initio Non est amiguum omnem humani eloquii sermonem contradictioni obnoxium semper fuisse quia dissentientibus voluntatum motibus dissentiens quoque fit sensus animorum Cum adversantium judiciorum affectione compugnans assertionibus his quibus offenditur contradicit Quamvis enim omne dictum veri ratione perfectum sit tamen dum aliud aliis aut videtur aut complacet patet veritatis sermo adversantium responsioni quia contra veritatem aut non intellectam aut offendentem vel stultae vel vitiosae volunâ—â—tis error obnitetur Immoderata enim est omnis susceptarum voluntatum pertinacia indeflexo 〈◊〉 adversandi studium persistit ubi non rationi voluntas subjicitur nee studium doctrinae impenditur sed his quae volumus rationem conquirimus his quae studemus doctrinam coaptamus Iamâ— nominis potius quam naturae erit doctrina quae fingitur jam non veri manebit ratio sed placiti Caetera ibi videat Lector But having been long in this Citation of Hilary I return to the History of what followed these Councils and Creeds aforesaid § 43. LVI In the mean time Constantius calleth a Council of 50 Bishops to Constantinople where Aetius was condemned and a ninth Creed since the
be true that thou sayest that the face of God is like ours then curse the Works of Origen which deny it If thou deny this be sure thou shalt receive at our hands the punishment due to the impious and open enemies of God O brave disputing Were these mortified Monks Theophilus told them he would do what they would for he hated the Books of Origen But that which ripened the mischief was that the Religious Houses of Egypt having four brothers excellent men for their overseers Theophilus was restless till he got them away to him one of them Dioscorus he made a Bishop others living with him perceived that he was set upon heaping and hoarding money and that all his labour tended to gathering Dr. Hanmer translating this puts in the Margin This Bishop hath more fellows in the World And noting how Theophilus to revenge himself persecuted his own Opinions saith This is a sin against the Holy Ghost would dwell with him no longer but returned to their Wilderness Theophilus prone to anger and revenge endeavoured by all means to work them mischief And the way he took was to accuse them to the Monks for saying to him that God had not a body nor humane shape And he himself was of the same Opinion yet to be revenged of his Enemies he stuck not to oppugn it and sent to the Monks not to obey Dioscorus or his Brethren for they held that God had no body whereas Scripture saith that he hath eyes ears hands and feet as men have which with Origen they deny By this treachery he set them all together by the ears one side calling the other Origenists and the other them Anthropomorphites so it turned to bickering among the Monks yea to a deadly battel And Theophilus went with Armed men and helped the Anthropomorphites So you see if Socrates say true how wickedly this Sainted Patriarch lived and how he came so much engaged against the Origenists whose errours doubtless were worthy blame but many good persons who honoured Origen for his great worth and owned not his errours were called Origenists because they honoured him And that which was erroncous in him was consistent with far greater Learning Piety and Honesty than Socrates Isidore Pelus and others thought there was in Theophilus Either credible Socrates and others were gross Lyars or this Patriarch and Saint was a downright knave or acted like one § 40. Now we are upon it let us prosecute Chrysostome's History â—urther He was a studious holy Monk of a House near Antioch After Nectarius death he was chosen Bishop for his meer piety and worth He was a man of great piety and honesty and an excellent tongue and as good a life but bred in a Cell and not to Courtship knew not how to slatter Courtiers and Court-Prelates He was naturally sharp and cholerick and his conscience told him that a Bishop must not be a dawber nor flatter the greatest wicked men For Bishops in that Age were the Preachers not having a thousand Congregations to preach to He saw even the Clergy addicted to their appetites and he kept a Table for them but eating with great temperance he always eat alone He rebuked the Luxury of the Court and particularly of the Empress who conceived a deadly hatred against him And the Custome of the Court was for the Women much to influence both Emperour and Courtiers and then what Bishop soever was too precise for them and bold with their sins to get a pack of the Worldly Clergy presently to meet together and depose him For Synods of Bishops not the Pope had then the power They would not be seen in it themselves but a Patriarch of Alexandria should call a Synod and do it presently Chrysostome was a man of no Courtship to take off their edges but the worse Courtiers Bishops and Priests were the worse he spake of them And all the honest plain people believed and loved him but the rich and great Prelates abhorred him His own Clergy hated him because he would reform them Those that would not amend he Excommunicated Which they could not bear so that one of his Deacons Serapion openly said to him O Bishop thou shalt never be able to rule all these as thou wouldst unless thou make them all tast of one whip Every one was his Enemy who was his own and was engaged by guilt against his Discipline and Doctrine The Guilty hated him His Hearers loved him Swift-Writers took his Sermons which tell us what he was to this day And it was honesty and policy in Innocent Bishop of Rome to own him who had worth to add to the reputation of his defendants Among other of his accusations one was that Eutropius an Eunuch Chamberlain to the Emperour procured a Law against Delinquents taking the Church for a Sanctuary And shortly after being to be beheaded for a crime against the Emperour he took the Church for a Sanctuary himself And Chrysostome from the Pulpit Preached a Sermon against him while he lay prostrate at the Altar Also he resisted Gainas the Arian who turned Traytor and was destroyed Another cause of Chrysostome's disturbance was that one Severianus Bishop of Gabale in Syria came into Constantinople and Preached for Money and drew away the hearts of the People while Chrysostome was about choosing a Bishop for Ephesus Serapion a turbulent Deacon quarrelled with the Syrian Bishop and would not reverence him The Bishop said If Serapion die a Christian Chirst was not Incarnate Serapion tells Chrysostome the last words without the first Chrysostome forbids Severianus the City The Empress taketh his part and importuneth Chrysostome to be reconciled to Severianus But the Core remained Socrat. l. 6. c. 10. § 41. Socrat. c. 11. Shortly after Epiphanius the Collector of Heresies came from Cyprus to Constantinople and there irregularly in Chrysostomes Diocess played the Bishop ordained a Deacon and called together the Bishops that were accidentally in the City and required them to Condemn the Books of Origen which some did and some refused saith Socrates cap. 12. Obscure men odd Fellows such as have no Pith or Substance in them to the end they may become famous go about most commonly to purchase to themselves Glory and Renown by dispraising such men as far excel them in rare and singular Virtues Chrysostome bore patiently Epiphanius's fault and invited him to take a Lodging at his House He answered him I will neither Lodg with thee nor Pray with thee unless thou banish Dioscorus and his Brethren out of the City and subscribe with thy own Hand the Condemnation of the Works of Origen Chrysostome answered that such things are not to be done without deliberation and good advice Epiphanius in Chrysostome's Church at the Sacrament stands forth and Condemns Origen and Excommunicateth Dioscorus a Bishop and reproveth Chrysostome as taking their part Chrysostome sent word by Serapion to Epiphanius that he did violate the Canons 1. In making Ministers in his Diocess 2. In
administring the Communion without his Licence and yet refusing to do it when he desired it Wherefore he bid him take heed lest he set the People in an uproar for if ought came amiss he had his remedy in his Hands Epiphanius hearing this went away in fear and took Ship for Cyprus The report goeth saith Socrates cap. 13. that as he went he said of Iohn I hope thou shalt never dye a Bishop And that Chrysostome answer'd him I hope thou shalt never come alive into thy Countrey And it so fell out For Epiphanius dyed at Sea by the way and Chysostome dyed deposed and banished § 42. The Empress Eudoxia was said to set Epiphanius on work Chrysostome being hot made a Sermon of the faults of Women which was interpreted to be against the Empress She irritated the Emperour against him and got Theophilus to call a Council against him at Quercus near Chalcedon and Constant. Thither came Sâ—verianus and many Bishops that Chrysostome had deposed and many that were his Enemies for his strictness but especially time-servers that knew the will of the Empress if not the Emperours When they summoned him to appear before them He answered that by the Canon there must be more Patriarchs and he appealed to a General Council yet not denying to answer any where if they would put out his Enemies from being his Judges and that in his own Patriarchate But they sentenced him deposed for not appearing The People were presently in an uproar and would not let him be taken out of the Church The Emperour commanded his banishment To avoid Tumult the third day he yielded himself to the Souldiers to be transported The people hereupon were all in an uproar and it pleased God that there was an Earthquake that night Whereupon the Emperour sent after him to intreat him to return When he came back he would not have officiated till his Cause was heard by equal Judges but the People constrained him to Pray and Preach which was after made the matter of his Accusation Theophilus was hated as the cause of all and Severianus as the second After this Theophilus turned his Accusation upon Heraclides Bishop of Ephesus put in by Chrysostome They condemned him unheard in his absence Chrysostome said that should not be The Alexandrians said It was just They went hereupon together by the Ears and some were wounded and some were killed and Theophilus glad to fly home to Alexandria but was hated by the People § 43. After this a Silver Image of the Empress was set up in the Street and Plays and Shows about it which Chrysostome perhaps too sharply reproached This provoked the Empress to call another Council which deposed Chrysostome for seizing upon his place before a Council restored him He ceased his Office The Emperor banished him His People in passion set the Church on Fire which burnt down the Senatours Court for which grievous sufferings befell them Upon this they forsook the Church and the new Bishop Arsacius an old useless man and gathered Conventicles by themselves and were long called Ioannites from his Name and taken for Schismaticks But they never returned till the Name and Bones of Chrysostome were restored to Honour § 44. The Novatians quarrelled with Chrysostome as too loose in his Doctrine and too strict in his Life because he said in a Sermon If you Sin an hundred times the Church Doors shall be open to you if you repent And Chrysostome angry with Sisinnius the Novatian Bishop told him There should not be two Bishops in one City and threatned to silence him from Preaching He told him that he would be beholden to him then for saving him his labour But Chrysostome answered him Nay if it be a labour go on § 45. XCV A Council in Africk to renew the Priviledges of Churches for Sanctuary that none that fled to them for any Crime should be taken out by force Justice was taken for Wickedness § 46. XCVI Two Councils met one at Const. to judg Antonius Bishop of Ephesus for Simony and many other Crimes Another at Ephesus to judg six Bishops for Simony § 47. XCVII About An. 400. A Council of 19 Bishops at Toletum repress the Priscillians and make divers Canons for Discipline as that a Clergy-Man shall have power over his offending Wife by force but not to put her to death that a man that hath no Wife but one Concubine shall not be kept from Communion though some think that this Concubine is truly a Wife but not according to Law but private Contract and more servile Many other better there be There is adjoyned a Regula fidei of many Bishops approved by Pope Leo in Bin. p. 563. To which are adjoyned Anathematisms against the Priscillians One of them is If any one say or believe that other Scriptures are to be had in Authority and Reverence besides those which the Catholick Church receiveth let him be Anathema Yet the Papists receive more Another is If any one think that Astrology or Mathematicks is to be believed or trusted let him be anathema There are in Bin. divers Fragments cited as of the Tolet. Councils One saith that Arch-Presbyters are under the Arch-Deacons and yet have Curam animarum over all the Presbyters Another determineth that there shall be but one Baptismal Church which is there called The Mother Church with its Chapels in the Limits assigned And another distinguisheth of Offerings made at the Parish Church and Offerings at the Altars which sheweth that then there were no Altars but where the Bishop was § 48. XCVIII Two Councils were held at Carthage about 401. The later about the Donatists § 49. XCIX An. 402. Was the Council Melevitan about certain Bishops quarrels and who should be the highest Bishop in Numidia § 50. C. An. 403. Was the Synod ad Quercum which deposed Chrysostoâ—◠§ 51. Câ— An. 403 404 c. There were seven Councils in Africk against the Donatists to procure Honorius to suppress them by the Sword not as a Heresie but because they rose up by Fire and Sword against the Catholicks and abused and killed many But when Attalus invaded Africk the Emperour proclaimed Liberty for them to quiet them which he after recalled Another Synod was held against them at Cyrta One at Toletum about Ordinations and one at Ptolemais to Excommunicate Andronicus an oppressing Governour § 52. CII The Donatist Bishops held a Council decreeing that when a sentence of banishment was passed on them they would not forsake their Church but rather voluntarily die as many did by their own hands For they took themselves to be the true Church and Bishops and the rest persecuting Schismaticks § 53. CIII The Concilium Diospolitanum of 14 Bishops in Palestine acquitted Pelagius upon his renouncing his Errours § 54. An. 416. A Council at Carthage of 67 Bishops condemned Pelagius and Câ—lestine whom the former had absolved § 55. CV A Council of 60 Bishops at Milevis condemn Pelagius The 22.
Canon galleth the Pontificians If Presbyters Deacons or other inferiour Clergy shall in their Causes complain of the Bishops the neighbour Bishops shall hear them and end the business being used by the consent of their Bishops But if they see cause to appeal from them also let them appeal to none but to Africane Councils or to the Primates of their Provinces But if any will appeal to any places beyond the Seas let none in Africk receive them into Communion In this Council was Aurelius Alypiâ—s Augustinus Evodiâ—s and Possidonius and these very great with Pope Innocent one of the best and wisest Popes who excommunicated Theophilus Arcadius and the Empress c. for Chrysostomes cause Yet did this pass then without contradiction Can. 12. of this Council Liturgies were made necessary approved by Councils lest any Heresie should be vended § 56. Câ—lestine and Pelagius being condemned by the Africans especially upon the Accusations of Lazarus and Herotes Bishops said to be holy men Innocent joyned with the Africans but after his death Pope Zosimus having a fair Appeal of Caelestine c. to him absolveth them both and condemneth their Accusers He writeth an Epistle had the cause been good very honest against rash condemning innocent men telling them how greatly they were rejoyced at Rome to find them Orthodox and what false and bad men Lazarus and Herotes were It was Lazarus custome to accuse the Innocent as in many Councils he had done Saint Britius a Bishop of Tours that he got by Blood into the Bishops Seat and was the shadow of a Bishop while a Tyrant had the Image of Empire and then his Patron being slain voluntarily deposed himself The like he saith of Herotes and that neither of them would come personally to Rome but lay in Bed and sâ—nt false Letters of Accusation Therefore he admonisheth the Africans among whom was Augustine to believe such whisperers no more against the innocent But Binnius out of Prosper maketh the accusers holy men and the other wicked Bin. p. 607. § 57. Pelagius sent Zosimus a Confession of his Faith and therein condemning all the late Heresies professeth That he so holdeth free will as yet that we always need the help of God and that they erre who say with the Manichees that a man cannot avoid sin and they that say with Jovinian that a man cannot sin for both deny the freedome of the will But he holdeth that always a man can sin and can forbear sin so as be still holdeth the freedome of the will But subtile Augustine and the rest sent back many harder questions to put to Pelagius and Caelestine for their tryal upon which they after past for Hereticks § 58. CVI. Therefore 217 Bishops in a Council at Carthage having received Zosimus Letters decreed to stand to their former judgment and Innocents against Pelagius and Caelestine till they should confess certain points for Grace drawn up by Paulus Diaconus § 59. CVII Zosimus being dead Boniface and Eulalius strove for the Popedome Both were chosen The Emperour Honorius was sent to for both This Case being too hard for him he referreth it to a Council at Ravenna It proved too hard for them Therefore the Emperour commanded them both to remove from the City and another Bishop to officiate till it was decided by another Council But Eulalius disobeying the Emperours Command and coming into Rome at noon-day occasioned a tumult and the people were neer to fight it out Which the Emperour hearing expelled Eulalius and a Council obeying him confirmed Boniface § 60. Among the Decrees of Boniface one is That no Bishop shall be brought or set before any Iudge Civil or Military either for any Civil or criminal cause So that a Bishop had the priviledge of a bad Physician he might murder and not be hanged For any crime he was to answer but before Bishops who could but Excommunicate and Depose him But another Decree is better against Bishops that fall out and desire to hurt their Brethren But alas to how little effect § 61. CVIII Another Council at Carthage called the sixth and by some the fifth had the famous contention with three Popes Zosimus Boniface and Caelestine successively against Appeals to Rome and the Popes sending Legates into Africa to judge The Popes alledged the Council of Nice for it The African Bishops knew no such Canon They take time for Tryal and send to Constantinople and Alexandria to Atticus and Cyril for their true Copies of the Councils None of them have any such Canon The Fathers write to the Pope to take better heed what he affirmeth for the time to come and to forbear such pride and usurpation alledging that by the Canons all strifes were to be ended by their neighbour Bishops and Councils Here the Papists sweat about these answers and the event Some say as Harding that the Africans continued long some say almost 100 years in Schism And an Epistle under the name of Pope Boniface the second to Eulalius saith the same Others wiser as Binnius see that to lose Augustines authority and have him and all the African Bishops the best of the World against the Papal power would be to heavy a burden for them Therefore they say that the Africans were no Schismaticks that the Canon not found was in the Council of Sardica and that That went for the Council of Nice That the Africans did not deny the Popes power of judging them but only of sending Souldiers and doing it violently by force and such other shifts which the express words of the African Council and Letters plainly confute If any dispute it I appeal to the very words Either another Council or a second Session of the same is called the seventh at Carthage § 62. CIX All this while the Schism continued at Rome and Eulalius partly would not Communicate with the rest each side saying that theirs was the True Bishop and the other an Usurper and Schismatick But Theodosius was for Caelestine In his time another Carthage Council made up their Canons 105. Among which are 6. That no Bishop be called the chief Bishop 33. To deal gentlier with the Donatists 36. To send to them for peace 53. That Bishops latelier ordained may not dare to prefer themselves before those that were Ordained before them 68. For pacifying the Churches of Rome and Alexandria c. § 63. It fell out well for Austin against the Pelagians that by the means of Prosper and Hilary Pope Caelestine was wholly on Austins side and condemned the Pelagians And among his own Decrees one was Nullus invitis detur Episcopus Cleri plebis ordinis Comm. sensus ac desiderium requiratur Many Canons of those times shew that the Bishops Churches were no bigger than that All the Laity could meet to choose or accept the Bishop and have personal Communion § 64. CX An Eastern Council against the Massalians § 65. CXI Next cometh the Nestorian War Pope Caelestine provoked by
Cyril Alex. called a Council at Rome and condemned Nestorius unless he recanted in ten days § 66. CXII Cyril calleth his Council at Alexandria and passeth the same sentence having got Caelestine to back him and sends it with many Anathematismes to Nestorius calling for his abjuration The whole cause is opened at the next Council at Ephesus CHAP. V. The First General Council at Ephesus with the Second and some other following § 1. THe Church at Constantinople growing to be the greatest by the presence of the Court which was the spring or poise of most of the Bishops courses and indeed did rule it became the envy and jealousie especially or the two great Patriarchs Rome and Alexandria Alexandria being under the same Emperour had more to do with Const. and made the greater Stirs For when the Empire was divided Rome being under an Orthodox Emperour had little trouble at home and little opportunity for domination in the East Yet keeping up the pretence of the prime Patriarchate and the Caput Mundi Romani the Pope watch'd his opportunity to lay in his claim aud to keep under the stronger side and while they did the work in the East against one another he sent now and then a Letter or a Legate to tell them that he was somebody still And indeed the hope of help from the Western Emperour by the countenance of the Pope made the Eastern Churches still vexed with Heresie and Persecutions and Divisions to seek oft to Rome and be glad of their approbation to strengthen them against their adversaries § 2. When Arsacius was dead Atticus succeeded him at Constantinople a wise and pious healing man who greatly thereby advanced that Church and all the Eastern Churches He dealt gently with the Novatians and lived in peace with them He encouraged Hereticks by kindness to return to the Communion of the Church At Synada in Phygia Pac. was a Church of Macedonians Theodosius Bishop of the Orthodox Persecuted them with great severity And when he found that the Magistrates of the place had not power to do as much as he expected he got him to Constantinople for greater power while he was there Agapetus the Macedonian Bishop turned Orthodox and all the Church adhered to him and set him in the Bishops chair When Theodosius came home with power to persecute him he found him in his place and the people shut the doors against Theodosius Whereupon he went back to Const. and made his complaint to Atticus how he was used Atticus knew that it fell out for the best for the concord of the Church and he gave Theodosius good words and perswaded him only to be patient § 3. Cyril at that time succeeded his Unkle Theophilus at Alexandria in place and in unquiet domination taking more upon him than Theophilus had done even the Government of temporal affairs He presently shut up the Novatian Churches in Alex. rifled them of all their Treasure and bereaved Theopemptus their Bishop of his substance The Jews at that time falling out with the Christians murdered many of them Cyril executed some and banished them all Orestes the Governour took this ill Fifty Monks of Mount Nitria come to take Cyril's part and assault the Governour and wound him in the head with a stone The people rise and put the Monks to flight but take him that did the Fact and he is tormented and put to death Cyril pronounced the Monk a Martyr but the people would not believe him one At that time there was a Woman Hypatia so famous for learning that she excelled in all Philosophy and taught in the Schools which Plotinus continued so that she had Scholars out of many Countries and was oft with Princes and Rulers and for her modesty and gravity was much esteemed Orestes the Governour oft talking with her the people said It was long of her that he was not reconciled to Cyril They laid hold of her drew her into a Church stript her stark naked rase the skin and tare the flesh off her body with sharp shells till she dyed they quarter her body and burn them to ashes which turned to the great dishonour of Cyril § 4. All this while the followers of Chrysostome remained Nonconformists and Separatists at Constantinople and were called Ioannites and kept in Conventicles of their own Atticus knew that love was the way to win them and he purposing to take that way writeth to Cyril Alex. that the restoring of Chrysostome's name in the Church-Office would tend to heal their sad division and give the Churches peace He told Cyril that Populus majori ex parte per factionem scissus extra muros conventus egerit plerique sacerdotes collegâ—â— nostri Episcopi à mutuâ communione discedentes bonam plantationem Domini parùm abest quin avulserint c. Most of the people were gone and had separate meetings without the Walls Priests and Bishops separating from one another were like to destroy the Church and that if he consented not to restore the name of dead Chrysostome the people would do it without him and he was loath that Church administration should so fall into the hands of the Multitude and therefore he would take in Chrysostom's name Alexander a good Bishop of Antioch put him upon this way But Cyril did vehemently oppose it How did he obey Rome then when the Pope had Excommunicated Chrysotom's persecutors And first he pleaded that the Schismaticks were but few as if their own Bishop knew not better than he and that Chrysostome being ejected dyed a Lay-man and was not to be numbered with the Clergy that Atticus had the Magistrates on his side that would bring them in by force Reader there is nothing new under the sun the things that have been are And a little time would reduce most of them to the Church though they increased That by favouring the Schismaticks he would lose the obedient Conformists and would get nothing by pleasing such disobedient men but strengthen them That the Conformists or obedient were the far more considerable part even the Bishops and Churches of Egypt Libia c. and threatned that he would seek a remedy himself And reproaching Chrysostome he telleth Aâ—ticus That Conformity to the Canons was more to be observed than the pleasing of such Schismaticks and that violating the Canons would do far more hurt than pleasing such men would do good And that such men will never be satisfied by reasons nor judge truly of themselves And he likened the restoring of Chrysostome's Name to the putting in the name of the Traytor Iudas with Matthias He added That if ignorant wilful fellows will forsake the Church what loss is it And therefore that a few mens talk must not draw Atticas to pluck up the Church Sanctions And as for Alexander Antioch who perswaded him to it He was a bold-faced man that had deceived many but this disease must not thus prevail but be cured Thus
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
must not say that after the union there are two natures but one incarnate nature of God the word I am ejected with the Fathers I defend the Fathers sayings I transgress not in any thing I have their Testimonies not simply or transitorily but in Books § 23. Aethericus Bishop of Smyrna being questioned about his subscription said he did as he was bid In the second Action Dioscorus delivering his opinion saith Ex duabus suscipio duas non suscipio That Christ is of two natures but not that he is or hath two natures Eusebius Doryl tells him of his wrong to Flavianus and him Dioscorus confesseth saying Then offer satisfaction to God and you meaning repentance But Eusebius saith that he must satisfie the Law And so the Verbal quarrel turneth to Personal revenge Basil Seleuc. though before accused of Heresie well reconcileth the Controversie at last if they would have heard him saying Cognoscimus duas Naturas non dividimus neque divisas neque confusas dicimus Eutyches words at Constantinople being recited he saith that he followeth Cyril Athanasius and the Fathers After Dioscorus and others had denyed what each other said in the Ephesine Council the saying of all the Bishops were read each one absolving Eutyches in words and reasons at large After which the Bishops cry again Omnes erravimus omnes veniam mereamur In the third Action many things were read that concerned their proceedings and among the rest a Law of Theodesius jun. for the confirming of the second Ephesine Council and the condemnation of Nestorius and of Flavianus Domnus Eusebius and Theodoret as Nestorian Hereticks deposing all of their mind forbidding any upon pain of Confiscation to receive them and commanding that none read the Books of Nestorius or Theodoret but bring them forth to be burnt c. So far could fierce and factious Prelates prevail with a pious and peaceable Prince by the pretences of opposing Heresie and Schism Martian made Laws also clean contrary for the justifying of the men before condemned § 24. In the fifth Action the Egyptian Bishops Petition was read who were accounted Eutychians adhering to Dioscorus They professed their adherence to the Council of Nice and Ephesus 1. and to Athanasius Theophilus and Cyril The Bishops cryed out Why do they not curse the opinion of Eutiches They offer us their Petition in imposture They would delude us and so depart Let them curse Eutyches and his Opinion and consent to Leo ' s Epistle While they cryed out to them to curse Eutyches they answered by Hieracus If any whether Eutyches or any other hold contrary to the things contained in our Profession the Nicene and Ephes. Councils let him be accursed But for Leo's Epistle we must not go before the sentence of our Archbishop of Alexandria for we follow him in all things The Council of Nice ordered that the Bishop of Egypt do nothing without him Eusebius Doryl said They lie Others bid them prove it Other Bishops cryed out openly curse the opinion of Eutyches He that subscribeth not Leo's Epistle to which all the holy Synod consenteth is a Heretick Anathema to Dioscorus and to them that love him How shall they chuse them a Bishop instead of Dioscorus if they judge not right themselves The Egyptian Bishops said The question is about Faith not men But they cryed out so long Curse Eutyches or you are Hereticks that at last the Egyptians said Anathema to Eutyches and to them that believe him The Bishops cryed to them Subscribe Leo's Epistle else you are Hereticks The Egyptian Bishops answered We cannot subscribe without the will of our Archbishop Some said All the Synod must not attend for one man They that at Ephesus disturbed all things would here do so too we desire that this may not be granted them but they may consent to the Epistle or receive a Canonical damnation and know that they are Excommunicate Photius Bishop of Tyre said How endeavour they to ordain their Arch-Bishop who are not of the same mind with the Synod If they think rightly let them subscribe the Epistle or be Excommunicate The Bishops cryed We are all of this mind The Egyptian Bishops said We came not hither without a just profession of our Faith But as to Leo ' s Epistle we are but few 12 Bishops and the Bishops of our Country are very many and we cannot give you all their minds or represent their persons We beseech this holy Synod to have mercy on us There is no mercy where the Bishop of Rome is concerned and do but stay till we have an Arch-bishop that according to the ancient Custome of our Country we may follow his Iudgment For if we break presumptiously the the Canons and Custome and do any thing without his will all the Regions of Egypt will rise up against us therefore have mercy on our age have mercy on us and put us not to end our life in banishment The same Egyptian Bishops cast down themselves on the Earth and said You are merciful men have mercy on us Cecropius Bishop of Sebast. said The whole Synod is Greater and worthier of credit than the Country of Egypt It is not just that ten Hereticks be heard and 1200 Bishops be past by We bid them not shew their Faith for others but themselves The Bishops of Egypt cryed Then we cannot dwell in the Province Have mercy on us Eusebius Dor. said They are procurators for the rest The Popes Legate said If they erre let them be taught by the magnificence of your footsteps c. The Egyptians cryed We are killed Have mercy on us The Bishops all said You see what a Testimony they give of their Bishops saying we are killed there The Egyptian Bishops cryed We die by your footsteps have pitty on us and let us die by you and not there Let but an Archbishop here be made and we subscribe and consent Have mercy on our grey hairs Give us an Archbishop here Anatolius knoweth that it is the Custom of our Countrey that all the Bishops obey the Archbishop Not that we obey not the Synod but we are killed there in our Country Have mercy on us You have the power We are subjects We refuse not We had rather die by the Lord of the World the Emperour or by your magnificence or by this holy Synod than there For Gods sake have pity on these grey hairs spare ten men We die there It is better die here All the most Reverend Bishops cryed out These are Hereticks The Egyptian Bishops said You have power on our lives spare ten men Lords are Merciful Anatolius knoweth the Custome We are here till an Archbishop be chosen If they would have our Seats let them take them We are not willing to be Bishops Only let us not die Give us an Archbishop and if we gainsay punish us We consent to these things which your power hath decreed We contradict not but choose us an Archbishop We
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
blameless Man and kill him cruelly with six more and dragging his wounded Carkess every where and cruelly drawing it about almost through all the parts of the City did mercilesly beat the senseless Corps and divided his Parts and spared not to tast his Entrails with their Teeth like Dogs whom they should have thought the Mediatour of God and Man and casting the rest of his Body into the Fire they scattered his Ashes into the Wind transcending the fierceness of all Beasts And the Architect of all this was their new Bishop Timothy first an Adulterer taking anothers Church and then a Murderer doing it in a manner as with his own hands in that he bid others do it This man ruleth the Alexandrian Church and going on doth worse This is in the Epistle to the Emperour Leo The like they write in another to Anatolius adding that he Anathematized the Council of Calcedon and all that communicate with it and received none that receive it till they renounce it § 35. On the other side Bishop Timothy's Adherents wrote to Leo in praise of their new Bishop professing the Nicene Faith and declaring what great Concord and Peace their City now had and craving the Emperours approbation of him § 36. In Palestine also the same Fire kindled The Monks that had been at Calcedon returned lamenting that the Nicene Faith was there betrayed and stirred up their Fraternity to rescind the Acts They got together and expelled Iuvenal Bishop of Ierusalem as a Traytor to the Catholick Faith and a Changer The Empress Eudocia saith Nicephorus took their part and strengthned them At Schythopolis they killed Severianus the Bishop they compelled men to joyn and communicate with them At Ierusalem they killed Athanasius a Deacon for contradicting them and gave his Flesh to Dogs Dorotheus the Emperous Lieutenant would have kept the Peace and they compelled him to joyn with them But after twenty moneths Iuvenal was restored Thus in many Countreys the War went on And they that knew not the Arcana Imperii thought all this was done by Bishops and Monks But the truth is Theodosius's Widow and Theodosius's Sister and Martian's Wife were of two sides And Women had great power with Emperours and consequently with Bishops But at last Pulcheria procured the conversion of Eudocia to her side and then she owned the Council and then others owned it This was in Martians days § 37. The great number of Letters sent from the Bishops to Leo when he was made Emperour which were sent in answer to his own to them engaged him the more for the Council Party and against Timothy Aelurus He deposed him and put Timothy Salophaciolus in his place But the City was all in confusion between the two Timothies Bishops The Egyptian Bishops write to the Emperour against Timothy and Eutychiane The Emperour sends forth his circular Letters commanding all to own the Calcedon Council At Antioch Petrus Cnapheus ambitious of the Archbishoprick got into Martyrius place by Zeno's help And thinking they were still managing only the Controversie against the Nestorians and taking the Orthodox for Nestorian Hereticks all were accursed by Anathema's that would not say that God was crucified and suffered The Orthodox doing the same and thus they increased the Confusions Martyrius their true Bishop when he saw that he could do no good upon them forsook them with these words Clero rebelli populo inobedienti Ecclesiae contaminatae Nuncium remitto I renounce a rebellious Clergy a disobedient People and a defiled Church Petrus Cnapheus kept the Bishoprick and reviled the Calcedon Council Leo the Emperour banisheth him Stephanus a friend to the Council is put into the place That you may know how the Council had united the people even the Boys were set on to kill this new Bishop with sharp Quills Common execution was too easie a death Being killed they cast his Corps into the River for favouring the Council of Calcedon and succeeding their desired Bishop But Calendion succeeding him made them Anathematize the same Peter Cnapheus § 38. While Martian and Leo reigned thus the Council of Calcedon was kept up and almost all the Bishops were brought to subscribe to it But death changeth Princes and thereby Bishops Leo dyeth and dissolute Zeno succeedeth him He would fain have had his peace among them in sensuality Basiliscus taketh the advantage of his dissolute life and usurpeth the Empire and maketh use of the Bishops Schism and contentions to get him a party For the Bishops Schisms greatly serve Usurpers ends And first he publisheth his Circular Letters against the Council of Calcedon requiring all the Bishops to renounce it because his Predecessours had been for it To this saith Nicephorus lib. 6. cap. 4. three Patriarchs and no fewer then five hundred subscribed and renounced the Council And yet how violently they damned all that would not receive it and writ for it to Leo but a little before you have heard But quickly after Acacius Patriarch of Constantinople and Dau. Columnella perswaded Basiliscus to write clear contrary Circular Letters Commanding all to own the Council For they convinced him that this was the more possible way And these also were obeyed But Zeno was shortly after restored to the Empire who was for the Council And then the Asian Bishops turned again and wrote to get their Pardon saying That they subscribed to Basiliscus first Letters not voluntary but for fear O excellent Martyrs Niceph. l. 16. c. 9. § 39. Upon this the Council was up again and the Bishops became Orthodox once more Till at last Zeno thought as the Acacians did about laying by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the only way to unite these Bishops was to leave all free neither forbidding any to own the Council of Calcedon nor yet compelling any to it And so he wrote an Edict of Pacification silencing the case which he called his Henoticon For he thought that the Bishops would never agree either for it or against it But yet this ended not the quarrels The fire still flamed Liberty contented not the Bishops They were zealous for God as against his Enemies the Hereticks And every Party were these Hereticks and Enemies in the judgment of the rest All must be damned and ruined that would not be for God that is that was not of their minds When Liberty was once up the people were significant and their mind was soon known At Antioch Calendion was cast out of his Seat and Peter Cnapheus got in again For a Combat for a Bishoprick was a War which they scrupled not And at Alexandria the whole City was in confusion while Peter Moggus and Iohn strove who should be Bishop Moggus of Alexandria anathematizing the Calcedon Council and persecuting Dissenters the Emperour laboureth to reconcile them Acacius at Constantinople though supposed Orthodox Communicateth with Peter Moggus whether in obedience to Zeno's Henoticon or weary of hereticating and why is not known O how common
under him as frighted many against their Judgements to Curse the Council and those that held two Natures as Hereticks Some Bishops stood out and refused some fled from their Churches for fear The Isaurian Bishops when they had yielded repented and when they had repented they Condemned Severus that drove them to subscribe Two stout Bishops Cosmas and Severianus sent a Sealed Paper to Severus and when he opened it he found it was a Condemnation under their Hands The Emperour had notice of it and he being angry that they presumed to Condemn their Patriarchs sent his Procurator to cast them out of their Bishopricks himself at last being against the Council The Procurator found the People so resolute and bent to Resistance in defence of their Bishops That he sent word to the Emperour that these two Bishops could not be cast out without bloud-shed The Emperour sent him word that he would not have a drop of bloud shed for the business for he did what he did for peace § 46. Helias Bishop of Ierusalem found all the other Churches in such Confusion the Bishops Condemning one another that he would Communicate with none of them save Euphemius of Constantinople before his Ejection Niceph. c. 32. The Monks were engaged for the Council by such a means as this One Theodosius a Monk or Abbot gathering a great assembly lowdly cryed out in the Pulpit to them If any man equal not the four Councils with the four Evangelists let him he Anathema This Voice of their Captain resolved the Monks and they thenceforth took it as a Law that the four Councils should be saoris libris accensenda added or joyned with the sacred Books And they wrote to the Emperour Certamen se de eis ad sanguinem usâ—â— subiturâ—s that they would make good the Conflict for them even to blood Thus Monks and Bishops then submitted to Princes These Monks went about to the Cities to engage them to take their side for the Councils The Emperour hearing of this wrote to the Bishop Helias to reform it He rejecteth the Emperours Letters and refuseth The Emperour sendeth Souldiers to Compâ—ll or restrain them The Orthodox Monks that were for the Council gathered by the Orthodox Bishops tumultuously cast the Emperours Souldiers out of the Church Niceph. c. 34. After this they had another Contention and there Anathematized those that adhered to Severus The Emperour more provoked by all this sent Olympius with a band of Souldiers to Conquer them Olympius came and cast out Bishop Helias and put in Iohn The Monks gather again and the Souldiers bieng gone they come to Iohn and make him engage himself to be against Severus and to stand for the Council though it were unto Blood He yielded to the Monks and ingaged himself to the Council and brake his Word made to Olympius The Emperor is angry with Olympius for doing his Work no better and puts him out and sendeth another Captain Anastatius who came and put the Bishop Iohn in Prison and Commanded him to despise the Council Iohn consulting with another Bishop craftily promised to obey him if he would but let him out of Prison two days before that it might not seem a forced act This being done the Bishop on the contrary in the Pulpit before the Captain and the People cryeth out If any man assent to Eutyches and Nestorius Contraries and Severus and Soterichus Caesariansis let him be Anathema If any follow not the Opinions of the four Vniversal Synods let him be Anathema The Captain seeing himself thus deluded fled from the Multitude and was glad to save himself the Emperour being offended more at this The Bishops write to him that at Jerusalem the Fountain of Doctrine they were not now to learn the truth and that they would defend the Traditions if need be even to blood Niceph. 16. c. 34. At Constantinople the Bishop Timothy would please both sides and pleased neither To some he spake for the Council to others he Cursed it Being to make an Abbot the Man refused his Election unless he consented to the Council of Calcedon Timothy presently Cursed those that received not the Council His Arch-deacon hearing him reproached him that like Euripus roled every way The Emperour hearing it rebuked him And Timothy washt away the Charge and presently Cursed every one that received the Council Niceph. l. 8. c. 35. § 47. But what did Rome all this while It were too long to recite their proper History They were for the Council and they had other kind of Conflicts The Goths held them in Wars and had conquered them and Theodorick reigned there as King and so they were broken off from the Empire Arians ruled them who yet if Salvian say true did after shame the Orthodox in point of Temperance Truth and Justice But besides their following greater Schisms this Schism also did reach to them Festus a Roman Senator was sent by Theodorick to the Emperour on an Embassie which having done he desired of the Emperour that Constantinople might keep the Festival days of Peter and Paul which they did not before as they did at Rome and he prevailed And he secretly assured the Emperour that Anastasius Bishop of Rome would receive the Honoticon to suspend the consenting to the Calcedon Council and would subscribe it When this Ambassadour came home the Pope was dead To make good his Word to the Emperour he got a party to choose Laurentius Pope who would receive the Honoticon The People chose Symmachus their Bishop And so there were two Popes settled and the sedition continued three years not without Slaughter Rapines and other Calamities Nicephor cap. 35. Theodorick an Arian more rightuous than the Popes would not deprive them of their liberty of choice but called a Synod to judge which was the rightful Bishop and upon their judgment confirmed Symmachus But Laurentius loth to lose the prey stirred up the People to Sedition and thereupon was quite degraded This was a beginning of Schisms at Rome § 48. The Emperour at Constantinople favouring the addition Qui crucifixus est pro nobis the People who disliked it seditiously cut off a Monks head and set it upon a pole inscribing An Enemy to the Trinity The Emperour overcome and wearied with their Confusions and Orthodox Murders and Rebellions called an Assembly and offered to resign his Empire desiring them to choose another This smote them with remorse and they desired him to reassume his Crown and promised to forbear Sedition But he dyed shortly after § 49. Anno 452. Valentinian the Roman Emperour attempted a great alteration with the Bishops by a Law recalling the Judicial Power of the Bishops in all Causes except those of Faith and Religion unless the parties contending voluntarily chose them for the Judges This Binnius and the other Papists take for a heinous injury to the Church In all mens judgment saith Binnius it is absurd that the Sheep should judge his Shepherd If to day
so got him killed But he becometh Orthodox and saith Binnius p. 374. The great Patron and Defender of the Catholicks by the singular favour of God obtained the Empire So zealous was he that he caused the tongue of Severus the Eutychian Archbishop of Antioch to be pulled out of his head for cursing so oft the Council of Calcedon and such like things Paulus succeeded him and dyed and Euphrasius succeeded him who was buried in the ruines of the City it being cast to the ground by a terrible Earthquake and the remnant burnt with fire from Heaven in the lightning that went with the Earthquake But Euphremius Lieutenant of the East did so charitably relieve the People that in reward they chose him for their Bishop Reader Was not a Bishoprick then grown a considerable preferment when the Emperours Lieutenant of the East took it for such even to be Bishop of a City that lay on heapes § 77. CLI Things being now on the turn a Synod at Ierusalem votes up the Council of Calcedon and cry down Soverus § 78. CLII. And another at Tyre doâ—â— the like § 79. CLIII And another Council at Rome again decreeth the damnation of the three dead Bishops of Constantinople Acacius Euphemius and Macedonius What never have done with dead men Methinks stark dead might satisfie Pride and Malice Binnius saith that the Eastern Church yielded to blot out of the Dypticks the names of Acacius Euphemius and Macedonius not the Heretick and the Emperours Zeno and Anastasius The Pope maketh himself the Governour of Hell where he thought these Emperours and Bishops were But it is worse than Savage malice that will not cease towards dead men And if the Empire yielded they shewed more love of Peace than Rome did but not much wit in giving a Prelate of another Princes Dominion such power to defame and force them to defame their Emperours and Patriarchs at his pleasure § 80. The zeal of Iustin to eradicate the Arians and take all their Churches from them provoked Theodorick though a just man that gave the Orthodox liberty protection and encouragement yet an Arian and gave the Arians liberty also to resolve that he would use the Orthodox in Italy as Iustin did the Arians in the East Whereupon Iohn Bishop of Rome with some others went as his Ambassadours to Constant to mediate with Iustin for the Arians ease Anastastus in lib. Pontif. saith he obtained it Binnius out of Gregor Taron saith the contrary which is more probable However by going on such a Message for real Hereticks it appeareth with what sincerity the Popes prosecuted the dead names of the three Orthodox Constant. Bishops on pretence of zeal against Heresie When their interest urgeth them Let the World be set on fire rather than you shall speak favourably of an Eutychian But when interest changeth Rather than they in Italy shall suffer John goeth to Constantinople for favour to the Arians Suppose he did not speed What went he thither for On this provocation Theodorick on other quarrels put to death Symmachus and his Son-in-law Boetius Roman Senators and excellent men and imprisoned Iohn when he returned and in the prison he dyed And when he was dead the Arian King chose Foelix the fourth Pope Was this Election valid If yea he that is strongest though a Heretick may choose the Pope If not than their succession was then interrupted § 81. CLIV. We have next a great Council called Ilerdense of eight Bishops ander Theodorick to mend some faults of the Clergy viz. That they that Minister at the Altar abstain from mans blood Can. 1. That they that commit Adultery and take Medicines or give them to cast the Birth or that Murder the Child shall abstain from Communion seven yeaâ—â— And if they be of the Clergy must be content with the Communion and the Chore without their Office Can. 2. None shall draw an offender though a Servant out of the Church nor say other Canons out of the Bishops house that flyeth thither for any Crime The Church and Bishops Houses had the priviledge to be the harbour for murderers Thieres Traytors c. But Can. 11. alloweth the Bishop to punish them more than others with longer forbearing the Sacrament if those of the Clergy murder one another O severe Laws § 82. CLV Next we have a Council not all so great having but six Bishops under Theodorick that ordered that the Epistle should be read â—â—fore the Gospel and some things like others § 83. CLVI And four ordinary sayings were said over again by fifteen Bishops at Aules § 84. It seems the Semepelagians then much prevailed For one Lucian made a Recantation of his Errors to a Council of 17 Bishops at Lyons as urged by them One of his supposed errors was that Some are deputed to death and others predestinate to Life and another that none of the Gentiles before Christ were saved by the light of Nature And now he owneth That in the order of times some were saved by the Law of Grace others by the Law of Moses and others by the Law of Nature But none ever freed from Original Sin but by holy blood And Faustus Rheg against the Praedestinarians was owned by the foresaid Council at Arles Bin. p. 386. § 85 Theodorick made the Clergy Subject to Civil Judicatures allowing them their liberty of Religion When he dyed of whose Soul in Hell they pretend visions his successours Athalaricus for the quiet possession of his Kingdom at the Clergies Complaint of this as an injury was pleased to restore them to their Dominion and Freedom from subjection § 86. Iustinian succeeding Iustin by his choice Compileth the Laws into better order then before and to the great advantage of the Orthodox Clergy and against Heresies And yet two things trouble the Papists in them 1. That he seemeth to pretend to a Power over the Church Laws But their shift is to say that he did it but as a defence and Confirmation of the Bishops Laws 2. That he restored the Names of his Predecessors ' Zeno and Anastasius with Notes of Piety and Honour whom the Popes had presumed to damn as Eutychians or Toleraters of them But for this they say It was the doing of Tribonianus a Heathen Lawyer that did the work As if Iustinian would let him do what he disliked and not correct it § 87. When Iustinian resolved to set up the Council of Calcedon he Cursed Severus and deposed the two Patriarchs Anthimius of Constantinople and Theodosius of Alexandria for they were both Eutychians Severus had perswaded them rather to forsake all worldly interest than the Faith as he called it But here I cannot see how the Historians as Evagrius will be reconciled with themselves that say Iustin caused Severus Tongue to be pulled out and yet that he afterward perswaded Anthimius at Const. unless he did it only by writing § 88. So far was Iustinian's resolution and power from reconciling
the Bishops of the Empire that he could not keep Unity in his own House or bed For his Wife Theodora was firm to the Eutychians and cherished them as he did the Orthodox and both with so great constancy that Evagrius suspecteth they did it politickly by agreement for the peace of the Empire that each party might be kept in dependance on them § 89. An Insurrection in Constantinople occasioned the killing of about thirty thousand saith Evagrius c. 13. out of Procopius § 90. About this time a miracle is spoken of so credibly that I think it not unfit to mention it Hunnerikus in Africa being an Arian Goth persecuted the Orthodox Bishops especially on pretences that they refused to swear fidelity to him and his Son say some They were forbidden to preach and for not obeying or for Nonconformity the Tongues of many were cut out who they say did speak freely after as before It were hard to be believed But three Historians I have read that all profess that they saw and heard the men themselves viz. Victor Vticensis Aenaeas Gazaeus de Anima Procopius in Evagrius l. 4. c. 14. Who yet addeth that two of them upon some sinfulness with Women lost their speech and remained dumb Nicephor saith Rem cum foeminis habuissent Alas that miracles will not prevent Sin § 91. In the eleventh year of Iustinian Athalaricus being dead and Theodatus a Kinsman succeeding this man loving books better than War yielded up Rome and the Crown to Bellisarius Iustinians General and so after the Gothes had kept it 60 years it was restored without a drop of blood saith Evagrius l. 4. c. 18. But when Bellisarius went away Tâ—tilas came and recovered Rome and Bellisarius returning recovered it from the Gothes again c. 20. § 92. Three several Countries about that time received the Christian Faith much through the Reverence of Iustinians power viz. The Heruli the Abasgi and they of Tanais Evagr. c. 19. 21. 22. But the grievous Wars and Successes of Cosroes the Persian in the East and a plague of fifty two years continuance which destroyed a great part of mankind took down much of the Roman Glory § 93. CLVII A second Concillium Aransicanum Condemned Semepelagianisme propagated by Faustus Bishop of Rhegrim after Prosp. who had been of the contrary mind § 94. CLVIII A Concilium Vâ—sense of ten Bishops decreed that Parish Priest should breed up young Readers who may marry at age that the parish Priests shall preach or in their absence the Deacon read a Sermon That Lord have mercy on us be often said That Holy Holy Holy be oft said That As it was in the beginning c. be oft said § 95. CLIX. A Synod of 16 Bishops at Carpenteracte decreed that the Bishop of the City should not take all the Countrey Parish maintenance to himself § 96. CLX As Faelix was chosen Pope by Theodorick so Athalaricus claiming the same power chose after him Boniface the second An Arrian Heretick made the Pope Others not willing of the Kings Choice chose Dioscorus so there are two Popes But Dioscorus quickly dyeth and Boniface Condemneth him when he is dead on some pretence of money matters as Simoniacal and calling a Synod appointeth Virgilius a Deacon his Successor After he calleth another Synod to undo this Choice upon his Repentance and shortly after dyeth himself Agapetus that followed him absolveth the dead man Dioscorus whom Boniface Cursed such work did Church-Cursing then make as the Engine of Ambition § 97. CLXI A Council of 8 Bishops at Toletane said somewhat again to keep Bishops from Women and from giving their Lands from the Church § 98. CLXII Iohn was put by Iustinian to call a Council at Rome on an odd occasion which sheweth what it was that Bishops then divided the the World about In the days of P. Hormisda there was a Controversie de nomine whether it might be said One of the Trinity was Crucified Hormisda declared against it because they that were for it were suspected of Eutychianisme and condemned after But the Nestorians laid hold of this and said If we may not say that one in the Trinity was Crucified then we may not say Mary was the Parent of one in the Trinity Iustinian sent about this to Iohn and he and his Synod said contrary to Hormisda That we may say that one of the Trinity was Crucified Doth not this plainly confess the bloud and doleful divisions caused by Bishops and Monks for so many Ages about Nestorianisme and Eutychianisme was but about a Word which in one sence is true and in another false which one Pope saith and another unsaith When Binnius after Baronius hath no more to say for excuse of this but that It a mutatis hostibus arma mutarinecesse fuit O for honesty Against divers Enemies we must use divers Weapons But Sir may you use contrary assertions as Articles of Faith Or do you not here undenyably tell us that Ambiguous words and Clergy Iurisdiction have been the causes of almost all the Divisions and Ruines of the Church for 1300 years § 99. Iustinian took a better Course to Convince and Reconcile dissenters than violence There is in Binnius p. 409. c. The recital of a disputation or Friendly Conference between the Eutychian Bishops and Hypatius with others of the Orthodox The most clear rational and moderate of any thing that I find before that time explaining their Controversie And which fully proveth what I have all along said as my Opinion that indeed the world was confounded by unskilful men about hard Ambiguous words and by a Lordly selfish imposing Spirit in too many of the Captains of those Militant Churches And that clear distinguishing explication of Terms with humble Love would have prevented most of those divisions In that Conference these things are specially notable 1. That the Oriental Bishops called Eutychians condemned Eutyches and yet honoured Dioscorus who defended him so that it was a quarrel more about Men Names and Words than Doctrine 2. That Hypatius and the Orthodox though they were not willing to suspect Corruption in Gyril's Epistles yet could not deny but Cyril used Eutyches words that is asserted one Nature of God Incarnate after the Union 3. That yet they proved that Cyril also held two Natures but say the Eutychians he only held two before the Union considered intellectually so that either Cyril was an Eutychian or else his unskillful speaking as both parties did set the world together by the Ears 4. That unrighteous partiality greatly prevailed with the Orthodox Bishops and Councils of these times when they could as Hypatius here did put a Charitable Construction upon the same words of Cyril for which they condemned so many others who as his obedient followers held what they did of Cyril's Vnam naturam Dei incarnati They say We neither Condemnit nor Iustifie it If they had used that moderation with all others all had
the election of the Clergy and the Lay-people Can. 11. Also as the ancient Canons have decreed let none be made Bishop to an unwilling People or without the Peoples consent nor let the People or the Clergy be inclined to consent by the oppression of persons in power which is not lawful to be spoken But if it be otherwise done let the Bishop be for ever deposed from his obtained honour of Pontificate who is ordained rather by force than lawful decree C. While one Bishop is living let not any other be there made Bishop unless perhaps in his place who is ejected for some capital Crime Can. 21. Though all Priests and others must be careful to relieve the Poor with necessaries yet especially every Bishop must from the Church-house as far as they can administer necessaries for food and rayment to such as are in weakness both in his Territories and his City c. Note I. Were those Bishopricks any bigger than our Parishes of Market-Towns with the Chappelleries where 1. All the Laity met to choose the Bishop 2. Where the Bishop could know and relieve all the Poor 3. And this from the domus Ecclesiae which was but one II. Our Nonconformists plead that according to these ancient Canons 1. Those Bishops are no Bishops who came not in by any choice or consent of the People or Clergy but by power are imposed on the most unwilling 2. That those Ministers that were never deposed for any Crime are not to be forsaken by their Flocks nor imposed persons thrust into their places accepted by the People while the first hath true right § 13. CLXXIII We come now to that which they will needs call the fifth General Council at Constantinople An. 553. of 165 Bishops In which let these particulars be noted 1. That Iustinian's Letters or Formulae were first read in which he expresly affirmeth that it was the Emperors that called the former General Councils and he that called this 2. That he lamenteth the divisions which former Councils had left unhealed saying The followers of Nestorius and Eutyches made so great trouble in the holy Churches of God that divisions and schisms were made in them and the Churches had no Communion with one another For no man that travelled from one City to another did presume to communicate nor any Clerk that went from one City to another to go into the Church Here was lamentable separation indeed 3. That Iustinian was made believe that these divisions would be healed if the tria Capitula of the Council of Calcedon were but condemned For the Eutychians did so much boast of Cyril being confident that they did but follow him and his first Ephesian Council that if he were vindicated he thought they would be satisfied 4. And he thought that the three Bishops were indeed so far to be condemned having disgraced Cyril and favored Nestorius and the other was Nestorius's Master 5. That the receiving and the cursing of the Council of Calcedon having hitherto been the great Contest among the Bishops some were loth now to cast so great a dishonour upon it and to give the Eutychians so much cause to boast supposing they would but be the more confirmed in their opposition § 14. Note also that Vigilius Bishop of Rome was then at Constantinople but came not to the Council nor sent any Legate to it But the Emperor tells the Council That when Vigilius Bishop of Rome came to that City the Emperor exactly opened to him all things about the tria Capitula and asked him what he thought of them and that Vigilius not once nor twice but often in writing and without writing anathematized the impious tria Capitula And that he had shewed that he was ever of the same judgment c. And they had made Iustinian believe that Ibas in his Epistle denieth God the Word to be made man and the Virgin Mary to be the Mother of God § 15. The Emperor 's Writing being read at the next meeting the Council sent to Vigilius to sit with them but he still refused alledging That there were few of the Western Bishops there To which their answer is notable that The meeting of all the rest ought not to be delayed for the Western Bishops For in all the four General Councils there was never found a multitude of the Western Bishops but only two or three Bishops and a few Clerks But now you are here and many Italian Bishops are at hand and many of Africa Illyricum c. And if he would not meet them they must do it without him They urged him also with the Emperor's words that he being alone had oft in writing and without writing condemned the tria Capitula and the Emperor desired him but to do that with others which he had done by himself But yet Vigilius would not come Whether it was because he understood not Greek and so should be a contemned Cypher for he saith They all knew that he understood it not or whether it was to avoid the Censure that he had before incurred or both is not known For you must understand that Vigilius had suffered defamation at Rome already as a Revolter from the Calcedon Council for joining herein with the Emperor in the beginning and his chief interest lay at home § 16. Theodorus Mopsuestenus Writings are searched and though he is highly extolled by many good Authors yet many passages recited in the Council and after by Vigilius do shew either the error of his judgment or his unskilfulness in speaking for they are not justifiable But if every Papist voluminous Writer should be damned as a Heretick whose Writings have more and greater Errors than the Council gathered out of Theodore Mepsuostenus it would be a hard reward for their exceeding labours When such men as Tostatus Aquinas Scotus Ockam Durandus c. Bellarmine Baronius Suarez Vasquez Cajetane c. have spent their days in diligent labours how easie a matter is it for a proud idle Drone that doth nothing or worse to gather as many and as great Errors out of their Works as were in many then counted Hereticks But the approbation of God who pardoneth failings will be the comfort of such as improve their Talents when the slothful unprofitable Servant shall be condemned and quarrelling with the imperfections of the diligent will not save them It is evident that Theodore and Nestorius acknowledged Christ's Godhead and Manhood Soul and Body and the personal Union of them But they were none of them perfect in Logick and Metaphysicks nor so spake as that no man could blame their words § 17. Next the words of learned Theodorite are scanned and many very smart passages against Cyril are recited Many verbal Controversies are repeated Theodorite is accused for saying That Mary begat not God in the nature of God but Man as united to the Godhead That Christ was forsaken suffered hungered slept was ignorant of that day and hour c.
of 12 Bishops They are mostly forbidding Bishops to take money for their Ordinations Consecrations and other Actions And the first Canon requireth them to walk to all their Parishes and see that the Clerks did things rightly that Catechumens learnt the Creed and to preach to the People to forbear Murder Adultery Perjury False-witness and other mortal Sins to do as they would be done by and to believe the Resurrection Judgment and Recompence according to Works § 40. CLXXXIV An. 572. a Concilium Lucense did receive from Martin Bishop of Braccara 84. old Canons of which the 67th was against reading Apocrypha or any thing but the Canon of the Old and New Testament in Church § 41. After Iustinian's death his Sisters Son Iustinus was Emperor a sensual and covetous man who murdered presently a Kinsman of his own name upon suspicion that he was too great yet he drew up a good Profession of Faith exhorting all the Bishops to agree in it But Chosroes King of Persia invaded his Empire because the Greater Armenia which was then under the Persians as the Lesser was under the Romans to avoid the Persians persecutions had revolted to the Empire and destroyed their Rulers The Persians conquered so much of the Eastern part of the Empire and Iustine's Soldiers made so little resistance as drove him out of his wits and his Wife by intreaty got the Persians to make a Truce Tiberius was then made Caesar and afterward Emperor upon Iustine's death and Iustinian his Captain repelled the Persians and recovered much of what they had conquered § 42. An. 576. Divers Kings of France by War among themselves destroyed Churches and confounded all and a Council at Paris was called but in vain to have persuaded them to Peace § 43. After Benedictus Pelagius 2d was Bishop at Rome Tiberius an excellent Emperor quickly dyed and by his choice Mauritius succeeded him Pelagius by Gregory his Deacon wrote against the Bishops that would not condemn the tria Capitula And when all his writings prevailed not he got Smaragdus the Exorchate to force them by the Sword The great remedy which Rome hath trusted to § 44. CLXXXV Mâ—â—veus Son and Heir to Chilperic King of France marrying his Uncles Widow offended his Father and fled to St. Martin's Church at Tours and forced Bishop Gregory to give him the Sacrament The King could not get the Bishop to deliver him up he fled and the King called a Synod at Paris to judge Pretextatus a Bishop whom he accused for marrying him and confederating with him § 45. CLXXXVI The two Bishops forenamed Salonius and Sagittarius being again accused of Adultery and Murder and being freed by professing Repentance King Guntheramus called a Cubilone Synod and accused them of Treason and so deposed and banished them § 46. CLXXXVII An. 582. King Gunthram called a Synod at Mascou to revive the old Canons for restraining the Lust and Vices of the Bishops and Clergy § 47. CLXXXVIII An. 583. A Concil Brenacense is called to try Gregory Bishop of Tours falsly accused of charging the Queen of living in Adultery with a Bishop an Archdeacon and a Deacon bore false Witness but all came to light and Gregory was cleared by his Oath § 48. CLXXXIX An. 587. A Council at Constantinople increased the Church-divisions which continue to this day wherein Iohn Bishop of Constantinople was decreed to be called The Universal Bishop which Pope Pelagius could not endure O what hath this Question done to the World Who shall be the chief or greatest So much of the image and work of Satan hath been found in the professed Servants of a crucified Saviour and in those that have worshipped the Cross In this Synod Gregory Bishop of Antioch was tryed and acquitted of a false Accusation of Incest with his Sister another man's wise § 49. Pelagius writeth against Iohn's Universal Title saying Universalitatis nomen quod sibi illicitè usurpavit nolite attendere c. Nullus enim Patriarcharum hoc tam profano vocabulo unquam utatur quia si summus Patriarcha Universalis dicitur Patriarcharum nomen caeteris derogatur Sed absit hoc absit à fidelis cujusquam mente hoc sibi vel velle quempiam arripere unde honorem fratrum suorum imminuere ex quantulâcunque parte videatur Quà propter Charitas vestra neminem unquam suis in Epistolis Universalem nominet ne sibi debitum subtrahat cum alteri honorem offert indebitum Adversarius enim noster Diabolus qui contra humiles saeviens sicut Leo rugiens circuit quaerens quem devoret non jam ut cernimus caulas circuit Omnia qui soli uni Capiti cohaerent videlicet Christo per electionem pompatici sermonis ejusdem Christi sibi studeat membra subjugaâ—e Nec mirum quod ille tentater qui initium omnis peccati scit esse superbiam c. And so he goeth on exhorting them rather to dye than to submit to the Title Universal and resolving Excommunication against the User of it § 50. Binnius saith It is ridiculous hence to impugn the Primacy of the Church But Qu. 1. Is it not impudent after this for them to use the Title of Universal Qu. 2. Doth not this allow us to separate from them that usurp it Qu. 3. Doth not Pelagius here plainly distinguish between the place of Prime Patriarch which he claimeth and Universal Bishop or Patriarch which he damneth Qu. 4. Doth he not describe this damned Usurpation to be a subjecting all Christ's members to himself Qu. 5. Doth not the Pope now use both the name and thing as far as he can attain it Qu. 6. Did not Pelagius and Gregory know that Iohn did no more intend to put down all other Patriarchs or Bishops by this Title than the Pope doth Qu. 7. Doth not the Pope now claim that as by Divine Right which Iohn claimed but as of Humane Modesty can deny none of this § 51. CXC An. 587. Nine Bishops at Lyons repeated six old Canons about Women c. § 52. CXCI. An. 589. King Gunthram finding all things grow worse and that all was long of the Bishops onely saith Binnius called a Council at Mascou where the stricter keeping of the Lords-day was commanded § 53. Here Binnius noteth that Priscus is called Patriarch and that the Bishops of Venice Istria and Liguria continuing still separate from Rome chose Paulinus Bishop of Aquileia their Patriarch Quem sibi loco summi Pontificis supremum Antistitem constituerent Qu. Did the Bishops then believe that the Pope's Universal Government was essential to the Catholick Church And that none were the Church but his Subjects § 54. CXCII King Gunthram An. 589. by a Council at Valence setled his Benevolences on the Churches § 55. CXCIII An. 589. At Toletum King Recaredus called a Council and renounced Arrianism and recited several Canons among others that Bishops and Priests Wives might dwell with them but not lie with them And they
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
of the Apostolick Seat that the Kingdom was translated from Chilperic to Pepin the foresaid Historians do so expresly say that it 's a wonder with what front the innovating Hereticks dare call it in question Lastly It is here to be noted that it was by this same Pope Zachary that the nomination or postulation of Bishops for the vacant Churches in his Kingdom was granted to King Pepin Therefore if elsewhere you read that the Kings of France give Bishops to the Churches remember that it is not done by their own Right but by the Grant of the Apostolick Seat In vain therefore do the innovating Hereticks glory in this Argument who endeavor to subject the Church to Kings So far Binnius after Baronius § 12. From this Story and these words let the Reader think how to answer these Questions Quest. 1. Had not Kings need to take heed of making any one man too great if greatness and exercise of Government give him so much right to the Kingdom Qu. 2. Had not Kings need to look to their manners for their Crowns sake as well as their Souls if Lust Sensuality and Dulness forfeit their Kingdoms Qu. 3. Did not Wars and weakning of the Empire make a great change with Popes when they that were set up and banished at the Emperor's pleasure can now first depose the Emperor in the West for being against Images and Persecuting and then can translate the Crown of France Qu. 4. Was not an ambitious Pope a fit Tool for Pepin and his Confederates to work by to put a pious gloss on their Conspiracy Qu. 5. Did not the Pope rise thus by serving the turns of Conspirators and of Princes in their quarrels with one another Qu. 6. Are Subjects Judges when a King's Sins make him unworthy of the Crown Qu. 7. Yea is the Pope Judge and hath he power to depose Kings if he judge them such Sinners and unfit for Government Qu. 8. Is it a good Reason that a King is justly deposed because Good Men and Holy Bishops are the Desirers and Promoters of it Qu. 9. Would not this Reason have served Maximus against Gratian Was it not Cromwel's Plea If he had but had the Pope and People on his side you see how it would have gone Qu. 10. Is it the mark of an Innovating Heretick to say that the Church should be subject to Kings when Paul and Peter said it of all Christians so long ago Qu. 11. Is it a Note that Protestants love Rebellion because they are against Popes deposing Kings Or is there any heed to be taken of the words of impudent Revilers that dare speak before God and Man at this rate Is deposing Kings the Papists freedom from Rebellion and is our opposing it a character of Rebels Qu. 12. Is it any wonder that Bishop Burchardus desired it and that Bishop Boniface executed the Pope's command who had been translated from England by him to such dignity and had sworn Obedience and Service to him Qu. 13. Is it any wonder that the Pope made these Bishops Saints Qu. 14. I hope they were really godly Men But is it any wonder that some good Men at such a time as that did think it had been for the interest of Religion to have all Power in the Clergies hands especially being themselves Bishops that were to have so great a share How few Bishops are afraid of too much power or ever do refuse it Qu. 15. If the King of France had his Kingdom by the Pope's gift what wonder if he had the power of nominating Bishops also by his gift Qu. 16. Whether he that hath power to give hath not power to take away and be not Judge when the Cause is just Qu. 17. With what face do Papists at once make these claims and yet profess Loyalty to Kings Qu. 18. Whether it concern not Kings to understand on what terms they stand with the Pope and his Clergy that must not be subject to them but have power to depose them Qu. 19. If there be any Party among them that hath more Loyal Principles is it a sign of the concord of their Church that agreeth not in matter of so great moment Or a proof that the Pope is the infallible Judge of Controversies that will not determine so great a Point on which the Peace of Kingdoms doth depend § 13. About the same time they persuaded Rachis King of the Longobards Successor to Luitprand for the love of Religion to lay down his Crown and go into a Monastery so that Monasteries are places for the worst and the best some too bad to reign and some too good lest they should over-master the Clergy § 14. It may be you will think that this Pope Zachary and his sworn Vassal St. Boniface were some very profound Divines that could by their wisdom and piety thus master Kingdoms Doubtless they were zealous Adversaries to Heresies except their own and Successors of the Hereticating and Damning Fathers For Epist. 10. Bin. p. 206 207 208. Zachary writeth to Boniface to expel Virgilius from the Church and Priesthood for holding Antipodes viz. that Sun-shine and Moon-light and Men are under the Earth as well as here which we call over it The words are De perversa autem iniqua doctrina quae contra Dominum Animamsuam locutus est si clarificatum fuerit ita eum confiteri quod alius mundus alii homines sub terra sint seu Sol Luna hunc habito Concilio ab Ecclesia pelle Sacerdotii honore privatum That is But as to the perverse and unjust Doctrine which he hath spoken against the Lord and his own Soul if it be made clear that he so confesseth that under the Earth there is another world and other Men and Sun and Moon call a Council and depriving him of the honour of Priesthood drive him out of the Church That by another world is meant Antipodes or the other side of the Earth inhabited is doubtless § 15. Qu. 1. Did God make Popes to be the Governors of the Antipodes for so many hundred years before they knew that there was any Antipodes And when they excommunicated and silenced those that affirmed it Qu. 2. Were these Popes and Bishops Men of such wisdom as were fit to hereticate Dissenters as they did Qu. 3. Do we not see here what some Councils were and did in those times Qu. 4. Do we not see what Heresie signified at Rome and how little heed there was to be taken of their outcry against some Heresies Qu. 5. Whether was all the World or all the West bound to avoid Communion after with Virgilius Qu. 6. Do we not see here of what Infallibility the Pope is in judging of matters of Faith and how happy the World is to have such a Judge and of what credit his Heretications and Excommunications are Qu. 7. Do we not see how Religion hath been depraved and dishonoured by the Pope and his Clergy calling
so that then a Church was no greater than was capable of personal Communion Here this King being made by the Pope so far gratified the Clergy as to decree that Contemners of Excommunication should be banished And now the Keys do signifie the Sword and Church-Discipline is made another thing than Christ had made it The 13th Cap. is That no vacant Bishop meddle in another Bishop's Parish without his consent by what true authority then can the Pope meddle in other Mens Diocesses since the foundation of his humane authority in the Empire is subverted The 14th Cap. decreed That Men may use Horses and Chariots for Travel on the Lord's-day and get Meat and Drink c. but not do common work The 17th That no Clerk try his Cause before a Lay-Judge without the Bishop's leave § 29. Pope Stephen dying in the division at the next choice by all the People the stronger part chose Paulus a Deacon CCXXX in his time a German Council condemned Oathmarus Abbot of St. Gallus for Incontinence and put him in Prison where he dyed of Famine as Historians say maliciously upon false accusation § 30. At this time the Greeks accused the Romans for adding the word Filioque to the Creed And about that and Images they say there was some Synod at a Village called Gentiliace § 31. Pope Paul dying and the People having still the choice he that could get the greatest strength was in hope of so rich a Prey And Constantine Brother to one Duke Toto getting the strongest Party by fear compelled George Bishop of Praenestine with two more Bishops to make him Pope being first ordained Deacon he possessed the Popedom alone a year and a month Then one Christopher the Primocerius and his Son Sergius being powerful got out to the King of the Longobards and craved his help against Constantine as an Usurper and gathering some strength got into Rome killed Toto and caused Constantine the Pope and another Brother Paessivus to take Sanctuary One Waldipertus a Presbyter was of Christopher's Party and to make haste without Christopher's knowledge he gathereth a Party and they make one Philip a Presbyter Pope So there were two Popes Christophorus incensed swore he would not enter Rome till Philip was pull'd out of the Bishop's house which Gratiosus one of his Party presently performeth and Philip returneth to his Monastery Christophorus calleth the Clergy People and Soldiers together and by his means they chuse another Stephen and so there are three Popes The Actors being now in their zeal go to Theodorus a Bishop and Vicedominus that joined with Pope Constantine and they put out his eyes and cut out his tongue Next they attempted the like excaecation on Passivus Bishop Theodore they thrust into a Monastery and there while he cryed for a little water they famished him to death Passivus they put into another Monastery They took all their Goods and Possessions Pope Constantine they brought out and set on Horseback on a Womans Saddle with Weights at his Feet and put him into a Monastery How holy then were Monasteries Shortly after they brought him forth and Pope Stephen and some Bishops deposed him Then the Citizens were to make their penitent Confessions for owning him Next the Army goeth to Alatrum in Campania where Gracilis the Tribune that had been for Constantine is apprehended brought bound to Rome imprisoned and after his eyes put out and his tongue cut out After this Gratiosus and his Zealots go to the Monastery where they had thrust Pope Constantine and drag him out and put out his eyes and leave him blind in the street Next they go to their own Friend Priest Waldipertus and feign that he had laid a Plot with the Longobards to kill Christopher and send to apprehend him and when he fled for Sanctuary to a Temple they drew him out with the blessed Virgins Image in his hand even then when they were rebelling for the sake of Images but that would not save the Priest because he set up Philip for Pope they thrust him into a filthy Dungeon-hole but that was too good for him In a few days they drew him out and casting him on the earth put out his eyes and cut out his tongue and put him into an Hospital where he dyed of the pain And now Pope Stephen had no doubt a lawful calling to be Pope He sends his Legats to the King of France He brings forth blinded Pope Constantine to answer for his Crime who falling flat on the earth he lamenteth his sin as more than the Sands on the Sea-shore and professeth that the People chose and forced him to be Pope because of their sufferings under Paul But at his next appearance he tells them that he did no more than many other Lay-men did who invaded Bishopricks as Sergius Archbishop of Ravenna Stephen Bishop of Naples c. when they heard this all the Priests caused him to be buffeted and cast him out of the Church and burnt his Papers c. And the most holy Pope Stephen cast himself on the earth with all the Priests and People of Rome and with tears lamented their sin that they had taken the Communion from the hands of Pope Constantine it seems it is a sin to communicate with Bishops that are brought in irregularly by secular Power without due Election and they are no Schismaticks that refuse it And so they all performed their Pennance for it Anastas in ejus vita § 32. CCXXXI On this great occasion Pope Stephen being far unable now to call General Councils sends to the King of France to entreat him to send some wise Bishops to a Council at Rome who sent him about a dozen who with some others agreed against Constantine's Election and such other for the time to come and damned a Synod that Constantine had held and also passed their judgment for Images § 33. But here was a great difficulty such as often after happened Whether Constantine's Papal Acts were valid and the Council decreed that they should all be void except his Baptizings and his Consecrations And so those Priests that he Consecrated when they were after duely chosen officiated without a new Consecration Either he was a real Pope or no Pope If a Pope then by the Canons Stephen was no Pope and so the Succession there failed If no Pope then 1. How come his Consecrations to be valid 2. Are not Presbyter's Ordinations better than a Lay-mans 3. Then the Universal Church had no Head and so was no Church with them while Constantine was Pope § 34. A like Schism fell out at Ravenna The power of the Magistrate made one Michael Scriniary of the Church a Lay-man Archbishop the People being for one Leo whom they imprisoned He kept the place above a year but by the help of the Pope and the French the People rose and cast him out and brought him Prisoner to Rome and set up Leo. § 35. Christopher
Irene will do as the Pope would have her She is as much for Pictures as the Pope himself She calling this Council at Constantinople the old Soldiers bred up under the former Emperors being against Images haeresin medullitus imbiberant saith Binnius p. 396. Would not endure them in Constantinople but routed them At which the Empress being troubled dismissed the Bishops till they had purged the Army of those old Soldiers and then she called the Bishops to Nice and there they knowing their errand before-hand damned themselves and their Brethren that had held the former universal Synod and set up Images again § 55. By the way I appeal from Pride and Ignorance to Christian Sobriety and Reason how the taking down of Images can in the Roman sense be called an Heresie unless it be an Article of Faith that Images must or may be used And can any Man that ever read and believed the Scriptures and the Writings of the first four hundred years believe that having or worshiping of Images or Saints by Images is an Article of Faith or necessary to Salvation The best of them that any Man can plead with Modesty is that they are indifferent or lawful and useful to some Persons The Papists tell us now that they would not compel us to bow toward Images but leave it to our liberty Must it be Heresie and the Christian world cast into distractions about it when yet this Image-worship is Idolatry in the sense of one part of Christians and but indifferent and convenient to the ignorant that have other helps enow in the sense of others O what a Plague hath it been to the world to have a worldly Clergy invade the Churches § 56. At the meeting of this Council we have first the Call and Title in which 1. The Emperor and his Mother are called the Governors of the whole world Orbis Terrarum And yet our Papists as W. Iohnson in his Novelty represt c. would make Men believe that if they find but such a saying of a Council or of the Church it must needs signifie more than the Empire even all the Earth indeed 2. It 's expresly said over and over that this Council was called by the Emperor and by their Decree and Command Tharasius beginneth with telling them the need of Reformation for Images and reporting how they were assaulted at Constantinople when they met there and so removed to Nice c. § 57. Next the Letters of the Empress and her Son are read in which they are before made know what they must do They are told what Paul Const. on his Death-bed said for Images and that Tarasius would not take the Patriarchate till he had promise of a Council to restore them and some hopes of it The Emperor here saith that he called and Congregated the Synod and that ex universo terrarum orbe out of the whole earthly world and yet it was only out of the Roman Empire § 58. When the Bishops business was so well made known by the Woman that called them first three Bishops that had been lately forward speakers against Images in the former General Council under Constantine did humbly confess their sin to the Council and asked forgiveness that is Basil. Ancyrae Theodorus Myron and Theodosius Amorii And first Basil Bishop of Ancyra gave them his Creed in which he professed to believe in the Trinity and to embrace the intercession of the Mother of God and of the heavenly Powers and of all the Saints and with all honour to receive and embrace their holy Reliques firmly believing that he may be made Partaker of their holiness Also that he embraceth the venerable Images which the Oeconomy of our Lord Iesus Christ c. and of the inviolate Virgin our Lady the Mother of God and of the holy Apostles Prophets Martyrs and all Saints and giveth them due honour Rejecting and cursing with all his mind that called the 7th Synod that was gathered by a depraved mind and madness a false Council as alien to all Piety and Religion impiously barking against Ecclesiastical Legislation reproaching venerable Images and commanding them to be taken out of the Churches c. And to shew his zeal and lead others the way he delivereth in nine Curses or Anathemas One against those that demolish Images Another against those that expound the Scripture words against Idols and Gentile Images as against Christians Images Next he execrateth all that embrace not Images so it is now become necessary unto salvation Another Curse is against those that favour them that are against Images c. Was not the Church ill used by her Bishops when they are sure to be cursed by them one year cursing all that be for Images and another cursing all that be not for them Was it such a cursing Clergy to make a cursed Church that Christ ordained And that the Council might not suspect that this Bishop was a Temporizer and changed his Opinion with the Times first he professeth to declare all this With his whole Soul Heart and Mind and next he wisheth That if ever by any means he revolt again from Images he may be alienated from God the Father Son and Holy Ghost and the Catholick Church And thus he renounceth Repentance cursing himself if ever he repent § 59. Tharasius and his Synod glorifie God for this excellent Confession And next cometh Theodore Bishop of Myros and he doth the like and is joyfully received And next cometh Theodosius Bishop of Amorium and he more dolefully lamenteth that being a sinner and seduced he had blattered out many evils untruly against venerable Images and therefore confessing his fault he condemneth and curseth or detesteth himself resolving hereafter to do the same thing which he had cursed or spoken ill of and to teach it to the world and begging to be received among Christians though unworthy Next he offereth his Libel viz. First I approve receive salute and venerate before all things the intemerate Image of our Lord Iesus Christ our true God and the blessed Mother Virgins who brought him forth without seed whose help protection and intercession I pray for night and day that she may help me a sinner as having that power from him whom she brought into the world Christ our God And I receive and venerate the Images of Saints Apostles Prophets Martyrs Fathers Eremites not as Gods c. And with all my mind I beseech them to intercede with God for me that I may find mercy in the day of judgment On the same account I venerate the Reliques of Saints c. So he proceedeth also to his Curses and first he anathematizeth all that venerate not Images Then he curseth those that reproach them And next that speak evil of them And next he curseth those that do not from their hearts teach Christian People the veneration of holy and honourable Images of all Saints which from the beginning pleased God Qu. 1. Where shall we
have been to his People the Captain of safety and of peace when the Divine Piety had decreed to have mercy of his People by an unheard of and invisible manner and by preaching in our ages For these things therefore and in all these things which are before recited confessing himself guilty before the Priests or Bishops or all the People with tears and protesting that in all these things he sinned he desired publick Pennance that so he might satisfie the Church by repenting which he had scandalized by sinning and as he was a scandal by neglecting many things so he professed he would be an example by undergoing due Pennance And after this Confession he delivered to the Bishops the Paper of his Guilts and Confession for future memorial and they laid it on the Altar and then he put off his military Girdle and laid it on the Altar and stripping himself of his secular Habit he took the Habit of a Penitent put on him by the hands of the Bishops that after so great and such Pennance no Man after may return to a secular Militia These things thus done it pleased them that every Bishop should write in his own Papers how the matter was done and should strengthen it by his own subscription and offer it to Prince Lotharius thus strengthened in memory of the Fact To conclude it seemed good to us all that were present to put the sum of all the Papers and of so great a business into one Breviate and to roborate it by the subscription of us all with our hands as is hereafter demonstrated The Author of the Life of Ludovicus addeth ' Pullâque indutum veste adhibitá magnâ custodiâ sub tectum quoddam retrudunt Here you see the Tryal of the godly Emperor the Articles exhibited against him in the High Court of Episcopal Justice and the use of Penance and of laying on of the Bishops hands in investing him in the Garb of perpetual Penance What wonder if the Pope ascended to such power when ordinary Bishops in the best governed and instructed Countrey then in the world obtained such power even by the name and abuse of the POWER OF THE KEYS Saith Binnius Thaganus therefore justly for this cause declaimeth against Ebbo Bishop of Rhemes the Leader as impudicum crudelissimum Episcopum And what were they that would thus follow him § 140. CCXLIX But the next Council was forced to do better for usually the Bishops followed the stronger side in Theodorus Villa they caused Ebbo to depose himself from his Bishoprick and the rest excused themselves that they did it by necessity and fear and were all forgiven Bin. p. 575. And yet will the Bishops say that this Emperor was not humble and merciful § 141. CCL After his Restauration An. 836. Ludovicus caused a Council at Aquisgrane to renew the Laws for the Reformation of the Clergy and Abbots with the Instructions and Rules for Kings themselves at large laid down And here they determined that all Bishops hereafter that were Rebels and Traytors should be deposed and Lay-men anathematized But they sufficiently minded the Power and Dignity of the Bishops to be upheld § 142. There is a Treatise in Binnius p. 583. in which the Statutes of the Synods of Aquisgrane are opened and confirmed by Scripture § 143. CCLI An. 836. Binnius tells us that in the deposing of the Emperor Agobertus Bishop of Lyons and Bernard Bishop of Vienne having been Leaders with Ebbo at the Council at Theod. Villa fled and the Emperor and all his Sons save Lotharius being here present at a Council at Lyons they being summoned appeared not and Sentence was put off because they were absent § 144. An. 839. Pepin the Emperor's Son dying he passed by his disobedient Nephew Pepin and divided that Kingdom of Aquitain only between his Sons Lotharius and Charles whereupon his Son Ludovicus was offended and with them of Aquitain raised Rebellion again and by a Convention at Cabilone and after it reconciliation was made § 145. The Emperor Ludovicus Pius dying An. 840. aged 64 his Sons fell together in Wars for his Kingdoms Lotharius the eldest that had used his Father so trayterously and unnaturally sought too great a part for himself and came to a War with Ludovic and Charles who conquered him and put him to a shameful flight An. 841. in which Fight say Historians a greater slaughter was made of the French than was ever known in the memory of man This was the man that deposed his Father for the slaughter of the Subjects by his Wars against him The next year they fought again and he was again overcome § 146. CCLII It 's easie then to conjecture which way the next Council which was at Aquisgrane would go The conquering Princes made the Bishops their Counsellors when they had made Lotharius flie out of the Countrey what they should do with his Kingdom and saith Binnius they received the answer which Nithardus li. 1. describeth in these words ' The Bishops considering the deeds of Lotharius from the beginning how he had driven his Father out of his Kingdom how he had made the Christian People perjured by his Covetousness how oft he had frustrated the Oath he made to his Fathers and his Brethren how oft since his Fathers death he had attempted to disinherit his Brethren how many Murders Adulteries Burnings and all kind of heinous deeds the Universal Church suffered by his most wicked Covetousness And that he neither had any knowledge of governing the Commonwealth nor could men find any footsteps of goodness of will in governing For which causes deservedly and by the just judgment of God Almighty they said he fled first in Battel and then from his Kingdom Therefore all the Bishops unanimously agree and consent that for his wickedness God hath cast him out and hath delivered his Kingdom to his Brothers that are better than he But the Bishops did not give them this liberty till they openly asked them whether they would govern it as their ejected Brother did or according to the will of God They answered that as far as God should enable them they would govern themselves and theirs according to God's will By God's Authority say they we warn exhort and command that you undertake it and rule it according to the will of God So far Nithard § 147. You see here that it is no wonder that the Pope took upon him to set up and take down to make and unmake Kings when the subject Bishops did it by their greatest Sovereigns And you see here God's just judgment on a rebellious Son and the shameful mutability of a temporizing Clergy And how presumptuous Bishops have abused Religion the use of the Keys and the Name of God to the confusions and calamities of the world But Lotharius after this Deposition reigned § 148. All these times Images were cast out in the Eastern Empire even all the Reign of Leo the 5th and of Michael
the Pope curseth his Legates at Constantinople with Photius and Gregory Syracusanus because they all crossed his will which must everywhere bear rule § 43. CCLXXVI In a Council at Senlis Hincmarus Rhemensis got Rhotaldus Bishop of Soissons deposed and thrust into a Monastery and another put in his place notwithstanding the Pope's opposition An. 863. § 44. CCLXXVII Hereupon the Pope in a Council at Rome condemneth this Council at Senlis and decreeth That unless Hincmarus and the other Bishops do within 30 days restore Rhotaldus they shall be forbidden their Ministery and used as they used Rhotaldus But they did not obey him but put it to the venture And whereas the King had forbidden Rhotaldus to go to Rome and the French Bishops pleaded this as a just restraint the Pope answered That no Imperial Laws must take place against Ecclesiastical And so it came to the question Whether the King or the Pope was King of France or had more power over the bodies of the Subjects Thus did the Papacy ascend § 45. CCLXXVIII A Council of Bishops and Lords together at Pistis made Orders for Repentance and restraint of Rapine and Plunder c. An. 863. § 46. CCLXXIX An. 864. In a Council at Rome the Pope deposed and excommunicated Rodoaldus Portuensis his Legate with Ioh. Hiâ—â—densis for joining with the Synod at Metz against his Orders § 47. CCLXXX In another Council at Rome An. 865. the Pope restoreth Rhotaldus For Hincmarus at last let him out of Prison and let him go to Rome but would neither go nor send thither any Legates himself as the Pope required for his own and the Synod's defence § 48. CCLXXXI An. 866. A Synod at Soissons wrote to the Pope about Hincmarus and against encouraging false Ordinations unless after privately confirmed c. § 49. CCLXXXII The Pope was so busie and troublesom with the French Bishops making himself Judge in matters that he knew not and restoring those that they deposed that An. 867. a Synod at Trâ—cas wrote to inform him of all that had passed for 33 years how Ebbo and his Synod of Bishops had slandered and deposed the Emperor Ludovicus Pius and how he did it to please Lotharius and when Ludovicus was restored how he fled and when Ludovicus was dead how Lotharius with the base temporizing Bishops restored him and after he had been condemned and resigned his place returned to the exercise of it and ordained divers and how upon the prevailing of Charles against Lotharius he was cast out again and how after Lotharius got the Pope to appoint the hearing of all again when he was condemned and how after this he was made a Bishop in Germany and Rhemes was ten years ruled by two Presbyters and how the Pope Paschal chose this Traytor to preach to the Heathens near him and how Hincmarus was chosen c. as aforesaid Such trouble did a Vsurper put the Churches to § 50. Platina saith that some say that after the death of Pope Nicolas the place was void eight years seven months and nine dayes But others say that it was void but seven dayes so uncertain is the Papal History of succession The next that we find inthroned is Haedrian 2d § 51. Michael at Constantinople having been long ruled much by Bardas who was for Photius at last giving up himself to drunkenness and other sins by the perswasion of Basilius he killed Bardas and made Basilius Caesar And after a while his vice gave Basilius the opportunity to kill the Emperor when he was drunk See Dion Petavius Hist. li. 1. chap. 12. Yet this Basilius washed his hands and made many Protestations that he had no hand in his blood This made for the Popes advantage Women and Rebels and Traytors and discordant Princes did much in raising him This Regicide Emperor as a second Phocas finds it useful to quiet his party by a change countenanced by the Bishop of Rome And so he sets himself against Photius and sets up Ignatius again and searching Photius's servants finds a book written of the Acts of the late great Council at Constantinople which was for him and against Ignatius and a defence of that Council against the Bishop of Rome in which he dealt severely with the Pope This Book the new Emperor sends to the Pope and there it is read stampt upon stab'd with a knife and openly burnt and a miracle is said to be at the burning of it some drops of rain that fell not quenching the fire but increasing it But their calling Photius a knave and burning his books and condemning the council that was for him will hardly keep the readers of his yet-preserved learned writings from suspecting that the Popes cause was not unquestionable or at least that the Pope was not taken for the universal Vice-Christ when Photius and his council did so little regard him No wonder then if the Acts of a great council when they were against the Pope are called Nesandissimi Conciliabuli prophanat a Volumina quibus sanctissimum Papam Nicolaum susurâ—â fauce latraverat Yet our new Papists would make men believe that none but a few Hereticks refused subjection to the Pope before Luther Were these Councils Hereticks § 52. Here the Emperor Basilius was put to a hard strait about his Bishops He wrote to the Pope vid. Bin. p. 825. 826. that almost all his Bishops had miscarried both those ordained by Photius and those Ordained by Ignatius they had turned with the times not knowing how the times would turn and incurred such guilt that he desired the Pope to pardon them lest he should want Bishops silencing one party would not serve turn while all had been so far guilty Tum à sanctissimo Patriarcha Ignatio consecrati secundum scripturae suae confessionem in veritate non permanserunt nec non et de his summis Sacerdot ibus atque Abbatibus qui diversimodè scripserunt quorum alii vi vel tyrannide alii verò simplicitate aut levit ate quidam verò seductione et versutiis quidam verò muneribus et honoribus diversimodè decepti sunt Imò verò dicendum est quod pene omnes sacrati tam priores quam posteriores qui sub nobis sunt malè et ut non opportebat tractati sunt Quatenus non Ecclesiae nostrae summis Sacerdotibus et Sacerdotibus qui sub omni regimine nostro sunt commune occurrat naufragium propemodum universis illis de falsis et impotabilibus gustantibus iniquitatis Rheumatibus Super his itaque postulamus compatientissimum Sacerdotium tuum ut manum porrig at humanitatis et eorum dispenset salutem c. saith Basilius ibid. § 53. Here also another difficulty arose as there ever doth in ravelled works The Pope had been against Hincmarus and his Council for deposing the Bishops ordained by Ebbo And yet to subdue the Greeks he was for the deposing of those ordained by Photius This made him seem contrary to himself
doth by words saying whoever adores not the Image of our Saviour shall not see his face at his second coming adding by the same reason we venerate and adore the Image of the Blessed Virgin and the Holy Angels as the scripture describeth them and of all the Saints They that think otherwise let them be cursed from Christ. Can. 6. They anathematize Photius because he did excommunicate and anathematize the Pope and all that communicated with him Can. 7. No excommunicate men are allowed to make Images Can. 8. Is too good for the Devil to let the Church enjoy viz. That whereas it is reported that not only the heretical and usurpers but some Orthodox Patriarchs also for their own security have made men subscribe to be true to them the Synod judgeth that it shall be so no more save only that men when they are made Bishops be required as usual to declare the soundness of their faith He that violateth this Sanction let him be deprived of his honour The 10th Can. Condemneth them that hold That Man hath two Souls which they say Photius favoured and cursed them from Christ. The 11th Can. Tells us what men these Bishops were and what they sought It is That all that are made Bishops bearing on earth the person and form of the Celestial Hierarchy shall with all veneration be worshiped by all Princes and Subjects and we will not have them to go far from the Church to meet any commanders of the Army or any Nobles nor to light from their horses like supplicants or abjects that feared them nor to fall down or petition them If any Bishop hereafter shall neglect his due honour or break this Canon or permit it to be done he shall be seperated for a year from the Sacrament and that Prince Duke or Captain two years The 12. Can. Princes as prophane men be not spectators of that which holy persons do and therefore Councils be held without them Either I understand them not or it is in despite of truth that they say Vnde nec alias reperimus Oecumenicis Conciliis unquam interfuisse Neque enim fas est ut prophani Principes rerum quae sacris hominibus gerundae sunt gerunturve spectatores fiant Binnius noteth ex praescripto nempe Canonum turning an assertion de facto into one de jure and an universal into a particular by which licence of expounding what lye or blasphemy may not be justified And why then have so many thousand been cursed from Christ by Councils for unskilfulness in words § 59. The 14th Can. secureth the Bishops admirably in despite of the old reforming honest Canons decreeing that A Lay-man not excepting Kings or Parliaments shall have no power to dispute by any reason of Ecclesiastical Sanctions or to oppose the universal Church or any general Synod for the difficulty of these things and agitating them on both sides is the office of Patriarchs Priests and Doctors to whom only God hath given power of binding and loosing For though a Lay-man exceì in the praise of piety and wisdom yet he is a Lay-man and a Sheep and not a Pastor But a BISHOP though it be manifest that he is destitute of ALL VIRTUE of Religion yet he is a Pastor as long as he exerciseth the office of a Bishop and the sheep must not resist the Shepherd O brave doctrine for the Roman Kingdom A Heathen or Infidel or Mahometan or Arrian Bishop must not be opposed He that is no Christian may be a Bishop How much to be blamed were the General Councils that deposed Popes for Infidelity Diabolism Heresie Simony Perjury Blasphemy Sodomie Fornication Murders c. when a Pope that hath all these and no virtue of Religion is not to be judged by Lay-men or opposed Q. 1. May a Prince save his crown from such 2. May a man save his Wife from such or a woman refuse their copulation or defend her Chastity against them 3. What if such are drunk in the Pulpit are the People bound to be silently submissive 4. Why did Pope Nicholas decree that none should hear Mass from a Priest that liveth in fornication 5. Are Priests above Kings or are they lawless Yet this very Synod of Bishops in their Epistle to Pope Hadrian sayes Cui conâ—ictae Synodo qui tum imperitabant Michael et Basilius noster praesidebant And Basilius and Baanes were now among them And many Princes especially in France and Spain have made strict Laws to amend the Bishops § 60. One of the decrees of this Council was that Photius should not be called a Christian. Bin. p. 899. Col. 2. Yet the Apostle saith of the rejected account him not as an enemy but admonish him as a Brother 2 Thes. 3. § 61. In Bin. p. 899. is an epistle of Pope Stepheus to the Emperor Basilius which containeth the radical doctrine of all the Bishops rebellion and pride viz. that Princes are only appointed for the things of the Body or this life and prelates and Priests for the matters of the Soul and life eternal and therefore that the Prelates Empire is more excellent than the Princes as heaven is above earth Quandoquidem verbis quae ad usum vitae id est rerum praesentium pertinent Imperium a Deo traditum est ita nobis per Principem Apostolorum Petrum rerum divinarum procuratio est commissa Accipe quaeso in optimam partem quae subjicio Haec sunt capita curaeque Principis imperii vestri Nostri verò cura gregis tanto praestantior est quanto altior est terra quà m coelum Audi Dominum Tu es Petrus de vestro imperio verò quid dicit Nolite timere eos qui corpus occidunt Obtestor igitur tuam Pietatem ut Principum Apostolorum instituta sequare magna veneratione prosequare Omnium enim in orbe terrarum omnis or do et Pontificatus Ecclesiarum à principe Apostolorum Petro originem et authoritatem acceperunt O horrid falshood as before confuted § 62. Yet this Council in Breviar in Bin. p. 905. determine of the Pope that being but one Patriarch he cannot absolve one that is condemned by the other many Patriarchs § 63. Laying all together I cannot perceive by historical notice but that both Ignatius and Photius were both better Bishops than most were to be found the first being a very pious man and the other also a man of great learning and diligence But the old contention WHO SHOULD BE CHIEF or greatest made them both the great calamity of the Church I think it not in vain here to transcribe part of the summ of the life of Ignatius as written by Nicetas David Paphlago who was devoted to him though somewhat said already be repeated Ignatius being of the blood Royal was in quiet possession when denying entrance or Church Communion to Bardas Caesar for his reported Adultery he provoked that indignation in him which deposed him Bardas first perswaded the
Fidelity in which he was bound to the King he had accused King Charles to the Pope of Rome and had without his licence sent forth writings against him And when Hincmarus Laudunensis at the Pope's command was ready for his journey to Rome he was taken and spoiled by his Enemies and brought into this false Council Having heard the foresaid Complaints against him he offered a Libel for his defence but it was rejected and not permitted to be read of which when he again appealed to the Apostolick Seat they did not only not accept of his Appeal but also being prostrate on the ground and pleading for leave to defend himself he was not heard Passing Sentence on him they deposed him from his Bishoprick and binding him in hard and iron bands they cast him into banishment And at last which passeth all cruelty his eyes pulled out they perhaps blinded him that he might have no hope of returning to his Bishoprick So far Binnius And is it credible that such great and holy men as Remigius and Hincmarus even to his own Nephew set up by him would do such things as these for nothing Or that the Pope was then as high as since § 73. CCLXXXVIII A Council at Colen An. 870. for Discipline § 74. CCLXXXIX An. 871. A Concil Duzianse was called of ten Provinces where Hincmar Laudun subscribed a promise of obedience to the King and his Metropolitan But this did not save him Therefore he appealed to the Pope again who interposed for him but all would not do nor serve his turn § 75. Here falls in again the great Controversie of Pope Ioan a Woman but it is too hard for me to decide He that will see what is said on each side may read Blondel before cited Iohn the 8th is he that now reigneth whom some late Writers are willing to believe some called Pope Ioan in scorn for his failings But he is after Benedict the 3d Nicolas and Hadrian the 2d whereas the fere omnes saith Platina the many Writers that mention Pope Ioan place her before them all And they make Iohn to be a better man than these later do Platina calling him Iohn the 9th saith that Carolus Calvus being dead Pope Iohn laboured to have his Son Ludovicus succeed him but the great men of Rome were for Charles King of Germany and therefore laid hold on the Pope and put him in Bonds in Prison his Universal Sovereignty reached not far then But he escaping by the help of Friends fled into France to the King whom he unjustly pleaded for Ludovicus Balbus and there anointed him § 76. Before this the Pope had anointed Carolus Calvus Emperor unjustly confirming what the Bishops had unjustly done as now he did unjustly stand for his Son This contention among Princes was the means of the Pope's power Hear what Binnius himself saith of him pag. 920. The Saracens now depopulated almost all Italy and all humane help failed in which the Pope trusted to expel them and he was fain to buy peace of them by a yearly Tribute which seemed to come by the righteous judgment of God that he might know that by the ill persuasion of carnal prudence he had sinfully chosen created and crowned Carolus Calvus Emperor because he looked for more help against the Saracens from him than from his Brother Ludovicus whom for invading another man's Kingdom he should rather by Church-censure have exagitated as Hadr. 2d did But when Pope Iohn had stay'd a year in France and the Saracens mastered Italy without help he was glad to be Friends with the great men that imprisoned him and to return to Rome and take Charles for Emperor after all Yet is it noted as the rare Honour and Felicity of this Pope that he crowned three Emperors though he did it for two of them trayterously and unjustly the honour of a Pope Platina saith he crowned Charles the rightful Heir Quo ei liberius in urbe vivere liceret that he might live at Rome again lest he should lose all This Charles saith he also subdued the Normans in France and â—orrain and forced them to become Christians and be baptized And yet this is ascribed to the Pope's converting them § 77. This same Pope Iohn the 8th also at the desire of the Emperor Basil and the Patriarch of Ierusalem consented to the restoring of Photius contrary saith Binnius to the Decree of his Predecessors and of a General Council and of all their Oaths § 78. But what are Oaths to a dispensing Pope saith Baronius and Binnius In his time Ludov. 11. the Emperor was compelled by Aâ—algisus Duke of Benevent to swear that he would never more invade his Confines nor revenge his Wrongs But the Pope absolved him from this Oath by the authority of God and St. Peter affirming that which he did to save his life was no hurt to him and that it was not to be called an Oath which was made against the good of the Commonwealth by how many Curses soever it was pronounced Bin p. 920. § 79. There are no less than 310 Epistles of this Pope inserted by Binnius in his Councils The 12th is to plead with the Emperor to forgive and restore Modelgerus a Murderer and will you hear the motive He had fled to Rome and thereby merited pardon Nam pro tanti itineris labore durissimo quem veniendo perpessus est sicut credimus aliquantulùm de peracto scelere indulgentiam meruit ejus utique intercessionibus adjutus cui dictum esse à Domino constat Tibi dabo claves c. Accordingly Epist. 15. he writes to the Bishop to restore him all his Goods and Dignities though it was contrived Murder because God inspired him to go to Rome c. § 80. Many of his Epistles are to summon Bishops to come to Rome and declare or threaten Excommunication against them if they come not such an abused thing was Excommunication by which the Pope made men his Subjects Epist. 76 77 78 79. He striveth to draw back the King of the Bulgarians from the Greek Church to the Church of Rome and denounceth Excommunication even to old Ignatius and all the Greek Bishops of the Diocess of Bulgaria for ordaining and officiating there unless they give up the Bulgarians to Rome Epist. 174. He writes to the said King as if he were fallen from Christ or his salvation lost by submitting to the Greek Patriarch rather than to him as if the Converts of no Apostles but Peter were saved And Tibi dabo Claves and Anathema's now are the two words that must subdue the world The Epist. 175. to the Bulgarian Nobles and Epist. 176. are to the same purpose As the Religion of Saints tends all to Heaven so did these Popes to the advancement of their Kingdom And whereas we now take it justly for a suspicious â—ign of a proud hypocritical Preacher that envieth the auditory and esteem of such as are preferred before him as if
other mens Preaching might not win Souls as well as his these Popes could not endure the crossing of their ambition when Kingdoms took not them for their Lords Epist. 188. Is to justifie a man that baptized his own Child in danger of death for which Anselm Bishop of Lemovic judged him to be separated from his Wife Were not these two Bishops judicious Casuists Was either of them in the right After many other Epistles striving with and for the Bulgarians as belonging to his Diocess he Epist. 195. chideth Methodius Archbishop of Pannonia for turning from his Laws and in special for celebrating Divine Service in the Sclavonian Tongue which is barbarous commanding him to do it only in Latine or Greek You see how the Pope would edifie the Barbarians if he be their pastor This is the first Papal decree that I remember against publick prayers in a known tongue But alas his neighbour Italian Bishops had not yet fully learnt the extent of his authority sending for many Bishops on pain of excommunication to wait on him and to obey him old Auspertus Archbishop of Milan was one that disobeyed him and being forbidden to officiate by him conformed not to his silencing and suspending decree but went on in his office as a Nonconformist The Pope sent two Bishops as Legates to admonish him He kept them at the dore and set light by their message for which the Pope chideth him Epist. 196. Epist. 197. He flattereth King Ludovicus to come to Rome and own him in hope that he may be Emperor and all Kingdoms subject to him Epist. 199 200 201 202 203. He consenteth to the restoring of Photius but chargeth him to give up the Bulgarians to his jurisdiction Many persons in many Epistles he exhorteth to break their Covenants with the Pagans and chideth and threatneth them that did it not Epist. 247. The inclination of Stentopulcher a Pannonian Lord to the Church of Rome brought down the Popes heart to dispense with Methodius and changed his judgment to give very fair reason why Mass and Gospel and all might be used in the Sclavonian and all tongues only to keep up the honour of the Latine tongue and his authority he commandeth that though the rest be done in the Sclavonian yet the Gospel be first read in Latine and then translated and read over again in the Sclavonian Epist. 250. 251. He approveth of Photius's restitution Epist. 256. He is fain to chide Auspert Bishop of Milan that Instead of fearing his sentence he laid in prison two Monks sent by the Pope and taken on the high way But his heart came down at last and he speaks Auspertus fair and alloweth of his ordination of Ioseph Episc. Astensis though irregular Epist. 260 and commandeth his Arch-Deacon to obey him Epist. 261. After this he excommunicateth the Archbishop of Ravenna and a great stir there was about that also Epist. 292. He had made one Optandus Bishop of Geneva But Opteramus Archbishop of Vienna took it to be an usurpation on his right and laid the Popes Bishop in a miserable prison so far was he yet from being where he would be Epist. 294. Having excommunicated Athanasius Bishop of Naples for not breaking his Covenant with the Saracens he absolveth him on condition that yet he will break it The matter was that the Italians not able to resist the Saracens those that lay next them under their power sought to save themselves by truce and tribute by which means the Saracens had leisure to come further near to Rome and so the Pope to keep them from himself compelled by excommunications the Lords and Bishops of other parts to break their league and stand up in arms to their own destruction That you may know what Bishops now ruled the Churches Epist. 295. The foresaid Bishop of Vienna giveth one reason why he rejected Optandus ordained Bishop of Geneva by the Pope viz. Because he never was either baptized made Clerk acclamed or learned To which saith the Pope This should be covered in silence because let us speak it with your charity your holiness having nothing of these was yet consecrated in the Church of Vienna was not here good succession and a holy Church Bishops unbaptized that were no Scholars and no Christians Epist. 296. One Bishop by an armed band of men carrieth away another out of the Church and the Pope interposeth Epist. 297. He again soliciteth Michael King of the Bulgarians to become his subject The poor men that had chosen Christ were so perplexed between the Priests that strove who should be their Vice-Christ and King of Kings that it seemed as hard to them to resolve the doubt as it before was to be Christians Yet Epist. 307. sheweth the Bishop of Ravenna being dead that yet the Roman usurpation was not grown so high as to take the choice of the Bishop out of the People and Presbyters hands except in long neglected vacancies as Geneva aforesaid Had not this Pope been kept under by Gods judgments suffering the Saracens so to ruine Italy as that he still needed the help of Princes he had been like to have overthrown Rome by his usurpations setting both Princes and Prelates against him But necessity made him a flatterer of the two Emperors of the West the Emperor of the East the King of France the King of Bulgaria the Princes of Pannonia and all that he needed as ambition made him still striving by Tibi dabo claves and Anathematizing to affright the world to his obedience I say not worse of him than Baronius Binnius c. who have no other way to deny the Histories of Pope Ioan than by saying that this mans baser compliance made him called Pope Joan. Baronius ad an 879 n. 55. reciteth an Epistle of this Popes so greatly complying with Photius even against the Filioquen that Binnius would haveus believe that Photius forged it And epistolam ipsam aeterna oblivione dignam nolui saith he hisce adjungi § 81. CCXC. An. 876. a Concilium Ticinense maketh Charles Emperor when the Pope that had crowned Ludovicus before calleth Charles praescitum praeelectum et praedestinatum hereto with all honourable Elogies And here cometh in a great controversie between the Papists and the Protestants viz. Whether Kings succeed by inheritance or by the election and making of the Pope The Pope thought the craft of putting in a big usurping word was as good as a Law to prove their own power to make Kings and unmake them Accordingly this Pope when he durst stay from Rome in France no longer lest he lost all being imprisoned for refusing the right Heir Charles returneth and speaketh some big words and turneth forced consent into super-Kingly commands and saith Bin. p. 1010 eligimus merito et approbavimus solemnitèr ad Romani Imperii sceptra proveximus et Augustali nomine decoravimus c. And to disable the Kingly claim of inheritance he saith Neque enim sibi honorem
first Act of the Council as Baronius tells us Iohn Bishop of Heraclea spake much against the Church of Rome which he said was the original of all the mischief that had beâ—aln them to overthrow and and cure which this Council was called Much also against Pope Nicolas and Hadrian he spake but for Pope Iohn as being for them In the 2d Act was read an epistle of the Patriarch of Alexandria to the Emperor for abrogating the former 8th Synod And Thomas one of the three Legates of the Eastern Patriarchs that consented to the former Synod the rest being dead made his penitent recantation Then the epistles of the Patriarchs of Ierusalem and Antioch for Photius are read c. In the third Act Pope Iohn's letters were read as endeavouring the peace of the Eastern Church which the Council took as a busy pretending to more power than he had and therefore said that they had peace before his letters came and that they were superfluous And whereas he made it his business by this complyance to get the Bulgarian Diocess They said this was to controvert the bounds of the Empire and therefore left it to the Emperor In the 4th Act the Eastern Patriarchs letters were read disclaiming their Legates at the last Council as being not theirs but the Saracens Legates and condemning that Council The Papists think Photius forged these Here also Lords professed repentance saying that the false Legates deceived them In the 5th Act Metrophanes Bishop of Smyrna is accused of Schism for being against Photius Three Canons also were made 1. That those excommunicate by the Bishop of Rome should not be restored by the Bishop of Constantinople Nor those that were excommunicated by the Bishop of Constantinople be restored by the Bishop of Rome and so Rome was shut out from troubling them with pretended jurisdiction 2. That those that forsake their Bishopricks shall not return to them 3. Against Magistrates that enslave and beat Bishops In the 6th Act the Creed was recited without silioque And in the 7th all those that should add to it or diminish are Anathematized § 91. CCXCVI. A Council of the Popes at Rome excommunicated Athanasius Bishop and Prince of Naples for not breaking his league with the Saracens § 92. Iohn dyed Marinus is made Pope commanded by his predecessâ—r called by Platina Martin who saith that he came to the Popedom malis artibus and therefore did nothing and soon dyed But Barcnius saith he lived long enough to do something viz. 1. He condemned Photius again and thereby provoked the Emperor Basilius as if Rome did still set the imperial Church in contention and hinder peace The Emperor affirmed that he was no Bishop of Rome because he had been ordained Bishop of another place 2. He destroyeth what Pope Iohn had done who had deposed Formosus preacher to the Bulgarians and Bishop Portuensis and had made him swear that he would never return to the Episcopal seat but rest content with Lay-Communion But Pope Marinus recalled him to the City and restored him to his Bishoprick and absolved him from his oath which Baronius and Binnius doubt not but he had power to do yea and to dispense with the ill acts of the Pope which he did out of private affects and partiality § 93. In his time also the Church of Rome used Filioque in opposition to Photius Spain and France having used it before Because saith Baronius and Binnius Photius had wrote about it to the Ignorant and Schismatical Archbishop of Aquileia There was it seems there so many of the greatest Bishops Imperiti et Schismatici in the Papal sense as intimateth that as the Popes greatness rose in height it did not grow equally in length and breadth § 94. Marinus having reigned a year and twenty dayes a short pleasure to sell eternal happiness for Hadrian the third succeeded him and had longer part of the usurped Kingdom viz. a year and three months and nineteen dayes He also damned Photius and was bitterly reproached by the Emperor Basilius whose contumelious letters found him dead and his successor answered them Was all the Christian world now till Luther subject to the Pope Platina saith of this Pope that He was of so great a spirit that in the very beginning of his Papacy he straitway decreed that Popes should be made without expecting the Emperors authority and that the suffrages of the clergy and PEOPLE should be free which was before by Pope Nicolas rather attempted than indeed begun He was I suppose encouraged by the opportunity of Charles his departing with his army from Italy to subdue the rebelling Normans Rome was still on the rising hand § 95. Stephen the 5th alias 6th succeeded him In his time Carolus Crassus the Emperor is by a convention of Lords and Bishops deposed from his Empire as too dull and unworthy Kings were brought under as elective by the Pope and now are at the mercy of their subjects Arnulphus a base son of Carolomannus got an interest in the subjects and they deposed the Emperor and set him up Baronius and Binnius ascribe it to Gods judgment for Charles his wronging of Richarda a pure Virgin yet repudiated by him They say that he was reduced to such poverty that he was fain to beg his bread of Arnulphus and dyed 888 in the 4th year of his Empire § 96. The Letter against the Pope written by the Emperor Basilius the Papists will not let us see But this Pope Sthephen ' s answer to it they give us which runs on the old foundation trayterous to Magistracy as such Telling the Emperor that The Sacerdotal and Apostolical dignity is not subject to Kings and that Kings are authorized to meddle only with worldly matters and the Pope and Priests with spiritual And therefore his Place is as far more excellent than Emperors as heaven is above earth He tells the Emperor that in reviling the Pope of Rome he blattered out blasphemy against the God of all the world and his immaculate Spouse and Priest and the Mother of all Churches And that he is deceived that thinketh that the Disciple Princes is above his master the Priests and the servant above his Lord. He wondereth at his taunts and scoffs against the holy Pope and the curses or reproaches which he loaded the Roman Church with to which he ought with all veneration to be subject as King who made him the judge of Prelates whose doctrine he must obey and why he said Marinus was no Bishop c. By this the reader may perceive whether yet all the Christian world obeyed the Pope or judged him to be their Governor § 97. How Pope Formosus set up Wido Duke of Spoleto trayterously as Emperor till he was forced to loyalty is after to be said § 98. CCXCVII. An. 8â—7 A Council at Colen under Charles Crassus made Canons against Sacrilege and Adultery § 99. CCXCVIII An. 888. A Council at Mentz while they were
Magistrate or Earls but he and all his Company shall obey the Bishop and come to him Cap. 10. No Bishop shall be Deposed but by twelve Bishops no Presbyter but by six Bishops no Deacon but by three Cap. 21. In Controversies Lay-men must swear but Clergy-men must not be put to swear Cap. 22. There is allowed Tryal by fire Per ignem Candenti ferro Caute examinetur § 6. CCCIV. A Council at Nantes made more disciplinary Canons § 7. Who was next Pope is not agreed Platina and Onuphrius say that Boniface was rightly Chosen and Reigned but twenty six days saith Platina or fifteen saith Onuphrius others saith Platina say twelve years Baronius and Binius saith that he was no Pope and that he did but invade the Pope-dome and was homo nefarius a wicked man twice before this Degraded First from his Deaconship and next from his Presbyterate Damned in a Romane Synod under John the Ninth He addeth that both of them Boniface and Stephen got the place by Force Fear and Tyranny and so it was but one Intruder that thrust out another Intruder But how then is the Succession secured Why it 's added Yet Stephen is numbred with the Popes by the common Sentence or Opinion because to avoid the danger of Schisme though he was homo scelestissimus a most wicked man yet all the Clergy approved bim and the whole Catholik Church took him for Christs Vicar Peters Successor How prove you that why because Fulke Bishop of Rhemes owned him A Noble proof that all the Christian World did so § 8. Say Barronius and Binius he began his Pope-dome with that Sacriledg as to take the Corps of Formous out of his Grave and cloathing him in his Pontifical Robes he set him in a Chair and saith Platina there judged him as no Pope because he had been first a Bishop which indeed by the old Canons nullified his calling For Formosus was the first Pope that had been before a Bishop as is said unless the Emporour Basil truly charged Macrinus with the same Having Expostulated with the dead man why he being a Bishop would take the Pope-dome he cut off his three four Fingers with which he had Anointed and cast them into the River Tyber and commanded that all that he had Ordained should be Ordained again and so Conform to him And they wonder with what face of Reason Onuphrius rejecteth all this as a Fable when the Antient Monuments Synodal Acts and Historians testify it Do you wonder at this why it is because he was not willing it should be believed a Reason that is not strange to your selves § 4. CCCV Pope Stephen called a Council in which his usage of Pope Formosus was approved Bin. ex Baron p. 1047 so ready were the Bishops to follow the strongest side in such things as the Papists mention with abhorrence And say they this portentum attended the Synod That the Laterane Church the chief Seat of the Pope by the impulse of an evill Angel fell down quite from the Altar to the doors the Walls not being able to stand when the Chief Cardinal Door was shaken with the Earthquake of so great a Villany § 10. But here the Authors calling us Novatores as if such Popes were of glorious Antiquity are hard put to it to Vindicate against us the Popes infallibility And how do they do it Why 1st They say that all that Stephen did against Formosus a man stricken with Madness did it fulfilling the perswasion of his boyling Rage But in the lawful use of his Papal Authority he defined nothing against Faith or good manners For the Bishops that were for this Cause called to the Council and the Presbyters not unlike to Stephen himself did prosecute Formosus with the same hatred and therefore pronounced that Sentence against him which they fore knew would be pleasing to a man smitten with Fury so that we confess violent Tyranny but no Errour in Faith defined or approved by him Lawfully using his Papal Authority And yet it were no prejudice to the Papal Seat if we grant that a false Pope not lawfully Chosen but invading and obtruded did err in asserting Articles of Faith Thus the Author Ans. 1. But if you grant this is not your Succession interrupted 2. And was your Church a true Church when an Essential part was Null 3. Howver was it the Holy Church when an essential Part was such a Villain 4. Will not your Argument as well prove every Bishop Priest or man Infallible For no one of them all can define falsly against an Article of Faith as long as he lawfully useth his Power For it is no lawful use of power that so defineth and belieth God 5. But is all your foundation of Faith come to this It is then but saying when ever your Pope and Church Erreth that they did not use their Power lawfully And what relief is that to the deceived How shall we know when your Popes have used it lawfully and when not and so what is true among you and what false 6. And were your Roman Council of Bishops and Priests all as bad as this Villainous Pope and ready to please him in their Decrees And was this a Holy Church and like to be an Infallible Council And must the World follow them 7. And how then shall we know that it was not just so with many other former and following Councils and that it will not be so with you again O miserable shifts against plain Truth § 11. The same great Authors after Luitpraudus l. 1. c 9. say that Stephen an Invader of the Papal Seat by the faction of the Nâ—bles against Adelbert Prince of Etruria was thrust into prison An. 900. and after he had been Pope Six Years being strangled in the same Prison ended his Days by Gods Vengeance in an infamous Death Yet Platina saith that he died the first Year and third month of his Reign and Onuphrius saith he sate one year two moneths and ninteen days § 12. It 's strang that Luitpraudus saith that Stephen condemned the Corps of Formosus for being a Bishop before when Platina and Onuphrius say that he himself was Episcopus Anagninus when made Pope § 13. And Platina saith that This Controversie against Formosus was great and of ill Examples seeing that after this it was almost always kept as a Custome that following Popes did either Infring or wholly undoe the Acts of those that went before them And yet were they Infallible § 14. The next Pope was called Romanus whose Life Platina thus Describeth Romanus as soon as he was Pope presently Abrogateth and Condemneth the Decrees and Acts of Stephen For these Popes thought of nothing but to Extinguish the Name and Dignity of their Predecessors than which nothing can be worse or the part of a narrower mind For they that trust to such Acts as these having no Virtue themselves endeavor to rase out the
men of Desert whom through sloth and malice they cannot match You shall never find any to envy anothers Fame but one that himself is Contaminated with all disgrace and despaireth that his own Name should ever be Famous with Posterity These are they that by Fraud Malice Craft and evil speaking do Bite Tear Accuse and Worry those that deserve well of Mankind like cowardly or slothful and useless Dogs that dare not set upon wild Beasts themselves but will bite those that are tyed or in their Dens So Platina Ramanus Ruled but three Months § 15. Next Succeeded in the Popedome Theodorus 2. who saith Platina followed the steps of the Seditious For he restored the Acts of Formosus and preferred his followers and Reigned but Twenty days Next came Iohn 9. or 10. as others saith Platina He restored the Cause of Pope-Formosus many of the People being against it whence arose such a Sedition that they hardly scaped a Battle Baronius saith that Ludovicus 4. was deposed and blinded now by Berengarius who assumed the Empire and this Pope Crowned him through fear Yet after he was gone he called Lambert to Rome and with a Synod concuring with him declared the Coronations both of Berengarius and Arnulph to be Null as being extorted and so took Lambert for King and Emperour Did not the Crowns of Princes sit very loose when it was but a Popes pretending that he Crowned them through Fear and they were presently Deposed Would these Popes have been Martyrs or were they Christians or Gnosticks that would sin if they were but put in fear And would not fear have made them own a Heresy as well as other sin On this occasion all was cast into Confusion the Pope was fain to fly to Ravenna for protection to him whom he had Crowned § 16. CCCVI This Pope called a Synod at Rome that called Ovetensis I pass by as of small moment An. 904. in which he condemned the fact of Pope Stephen decreeing that the Dead are not to be judged by men But what became of the Synod of Bishops that had joyned herein with Pope Stephen Why Bin. p. 1049. they turn'd with the times and did as such had used to do They asked forgiveness and said they did it for Fear and so he that hath power by Fear or Hope can make such Bishops and Councils Sin and Repent and Sin again and Repent again as Interest altereth They were pardoned But Formosus preferment from a Bishoprick to the Popedome was Voted to be against the Canons excusable only by necessity and not to be imitated but in cases of necessity His Ordained Clergy were Restored and Re-ordinations and Re-baptizations forbidden as unlawful § 17. CCCVII Another Synod he called at Ravenna for the same use when he fled thither from Rome of 74 Bishops Baronius saith He was another Ieremias sent of God to pluck up and pull down what Pope Stephen had done Platina saith I think this came to pass because Popes were departed from St. Peters steps and chiefly because the Christian Common-wealth had idle slothful Princes that would have Peters ship thus tossed lest the Ruler if he look about him should cast them out as evil Pilots Arnulphus was given to pleasure and Charles the simple or rather foolish of France was little better and so the Hungarians destroyed and killed in Germany and France and the Affricans in Calabria and had little resistance Blood and Misery being the common Lot He addeth That this Pope John dying in the 2d Year and 15th day of his Reign left nothing worthy of Memory behind him but that He revived some Seditions that before were almost extinct And it is a sad question that Herveus Bishop of Rhemes put to him Bin. p. 1048 What to do with those that are Baptized and Rebaptized and yet after Baptism live as the Heathens kill Christians yea the Priests sacrifice to Idols eat things offered to them The Pope durst not use Discipline on these because they were Novices lest he affright them from the Church to Heathenisme again but left them to the Bishops Discretion and Experience to do as he saw best § 18. This Pope had a Corrival which was the 15. Schisme Sergius that had been made Pope with Formosus and was put out and Banished did now get in again but Iohn had the stronger part and cast him out and Banished him once again Onuphr Chron. p. 28. But had he been but strong enough the succession had come down from him as right § 19. Benedict the 4. came next Nothing saith Platina was done in his time that is much to be praised because both Princes Popes and Clergy were grown Debauched bad Princes making Popes by Tyranny Now the Line of Charles the Great lost the Empire Ludovicus the Son of Arnulphus being slain by Berengarius and so they lost both Italy Germany and after France by their own and the Clergies Wickedness § 20. Leo. 5. Came next Anno 907. Who thrust him in I find not but when he had Reigned but 40. days his familiar friend Christopher had list to be Pope and cast him out and laid him in Fetters where it 's said he dyed of Grief where Platina well noteth that The saying is certainly true that Dignities or places of preferment receive more honour from the Men than the Men do from the Dignities or places § 21. Christopher thus got in by sudden invasion kept it longer than Leo did even near seven Months and then he that had been twice Pope before did once again try for it and was too strong for Christopher and put him into a Monastery A Holy place then no doubt For saith Platina This was the only refuge of the Calamitous For in those times bad Clergy Men were thurst into Monasteries by way of Banishment as heretofore into Islands § 22. The Man that did this and got the Popedom was Sergius 3. who had been twice before cast out saith Baron and Bin. p. 1052. That wicked Sergius Nefandus by Albertus Armes got in A Man that was the servant of all Vices and of all Men the most wicked Facinorosissimus invaded the Popedom and so was by all Men taken for no lawful Pope To his horrid Sacriledge he added the most impudent filthyness and by Marozia a great Whore the Daughter of that most famous Whore Theodora he begot his Son John after Pope For many Historians tell us how these two famous Whores did rule Rome and make and unmake Popes § 23. This Pope undid again all that had been done for Formosus and against Stephen For both the King of France and Sergius were Enemies to Formosus for setting up other powers against France and because his party was against Sergius But I wonder that Platina tells us that both Stephen and Sergius took Formosus out of his Grave and the one cut off his three Fingers and the other his Head and both cast into Tyber If this be true
Romane Clergy were that would have such a Pope 2. But they give no proof of any such Consent but say It is verisimile 3. And where was the Church till that Consent or at least its Holiness 4. Can such Mens Consent make a Pope of an uncapable person Will no Wickedness incapacitate § 30. Say the foresaid Authors in this Popes time Sisevandus Bishop of Compostella finding the great diversity of the Roman and Moâ—â—rabick Liturgy altered his by the Popes consent After Herveus one Seulphus was Arch-Bishop of Rhemes Heribert Earl of Aquitane considering that the Bishop of Rhemes Anointeth the King of France bargained to have his Son made next Bishop that thereby he might get the Crown In hast Seulphus is Poysoned because they could not stay till he dyed Heribert ' s Son not yet Five Years old is made Arch-Bishop O scelus in auditum say Baronius and Binius This monstrous Election say they never before seen or heard of in the Christian World nor perhaps thought of Pope John did not only not disallow but ratifyed And by this Fact the Infamous Pope gave an Example to many Princes not only in that but the following Ages Alas for Grief to procure Lads that were their Kindred to be thrust into the Chief Seats or Bishopricks to the great Mischief of the Church A Work say they indeed worthy such a Pope whom an Infamous Woman by an Infamous Work had thrust into St. Peter's Chair Qu. Were such Villaines as Infallible as others Did their Love Honesty and Chastity fail and yet Were they secured against the Failing of their Faith Or Had they a Sincere Faith that had no other Grace And Could these forgive Sins and deliver Souls out of Purgatory When he had sate Fourteen Years or Sixteen saith Baronius and Binius Marquess Wido by the Perswasion of his Wife Marozia Pope Sergius Whore for the sake of his Brother Peter whom they hated cast him out of his Seat into a Prison where shortly after he was Choked with a Pillow And so the Invader and unjust Detainer of the Apostolick-Seat had an End worthy of his Wickedness And he that by the Impudent Mother Theodora had violently seized on the Holy Seat by her as Impudent Daughter was by God's just Iudgment Ejected Imprisoned and Deprived both of it and of his Life Ex Luitpr Frodoaldo Baron § 31. CCCIX Anno 912. A Synod at Confluence decreed as against Incest That none Marry within the seventh Degree of Kindred Was that Divine Law § 32. Two or Three other Synods at Trosâ—etum are mentioned about small Matters and One at Duisburge to Excommunicate some that put out the Bishops Eyes § 33. The next Pope is Leo the Sixth and Dyed after Seven or Six Months and Fifteen Dayes § 34. Next Anno 929. succeeded Stephen the Eighth or Seventh and sate but two Years one Month and fifteen Dayes How they were so fast dispatched I omit § 35. Next comes the Son of Marozia Pope Sergius his Bastard call'd Iohn the Eleventh His Mother and Father-in-Law Wido got him in Anno 931. even when he was a Lad under Age. His Brother Albericus saith Baronius did keep this Pope in Prison to his Death But the Case was this vid. Bin. p. 1055. Wido being Dead Marozia offereth the Dominion of Rome to his own Brother Hugo on condition he would Marry her He accepteth the Condition and secretly entering the Castle of St. Angelo after he had committed Incest with her his Brother's Widow he despised the Romans When his Son-in-Law Albericus by his Mother Marozia's Command poured out Water to wash his Hands he stroke him on the Face for pouring too much To Revenge this Wrong Albericus stir'd up the Romans to a Defection and having by Assault of the Castle put to Flight bis Father-in-Law Hugo he commanded his Mother Marozia and his Bastard-Brother the Counterfeit Pope John to be kept in Prison in which the violent Invader dyed being violently cast out after for five Years and some Months he had rather filthily Defiled tban Ruled the Apostolick-Seat Saith Binius out of Luitpraudus and Baronius Calling him a Monster and yet Magnifying Rome because such were Obeyed § 36. CCCX Anno 932. A small Council at Erford in Germany under King Henry decreed 1. That Holy-Dayes be kept for an Honourable Commemoration of the Twelve Apostles and Fasting on the Evens 2. That no State-Meetings be kept on the Lord's Dayes or other Holy-Dayes nor Christians then cited to the Courts of Justice 3. Nor when he is going to Church 4. That scandalous Ministers be tryed 5. That no private Christian make or impose any Fast on himself without the Bishop or his Missionaries Consent An unreasonable Usurpation Must the Bishop needs know all the Reasons that every Man hath for Fasting and be Judge of them But sure the Bishop's Diocess had not then so many hundred Parishes and so many Counties as they have now Else by that time the Bishop and his Commissary had heard a Hundred Thousand or Fifty Thousand Persons tell him what Reasons they had to Fast besides the common Fasts at any time or on any special Occasions much of his time would be taken up § 37. Anno 935. A Council at Rhemes against Church-Robbers c. § 38. Anno 936. Leo the Seventh was made Pope after Iohn the Eleventh In that time Hugo that was got away from Albericâ—s had got an Army and Besieged Rome A Match was made for Albericus to Marry Hugo's Daughter And so Marozia's Husband and Son were agreed by the means of Odo Abbot of Cluniac § 39. Henry King of Germany the Glory saith Baronius and Binius of Christian Religion dyed at this time who after many other Nations Couverted also the King of Denmark to the Christian Faith and left his Son Otho the Heir of his Piety and Valour Yet are not other Papists ashamed to say That all these Nations were Converted by the Pope who was the great Scandal that hindred the Conversion of the World § 40. But say the same Authors Manassâ—s Bishop of Arles now troubled the Churcb Being an Ambitious Man not contented with his Seat by the means of Hugo King of Italy he also invaded the Bishopricks of Verona and of Trent and of Mantua and of Milaâ— it self O now the Church prosper'd Saying That he did it by the Example of the Prince of the Apostles who at once possessed Rome Antioch and Alexandria Ex Luitpraud And could the Pope blame him that would be Bishop at the Antipodes and have all the World But it s strange that Men should talk of Bishops Ambition as of a strange thing in the Year 937. § 41. Anno 939. Pope Stephen the Nineth was chosen by Otho of Germany without the Cardinal-Clergy who had neither Power nor Virtue enough to choose And the City was under the Power of Albericus who Tyrannized over them And because he had not the Choice
But Did that After-consent make him a true Bishop 2. If not Where is their Succession 3. Did God authorize the Clergy to consent to such a Man Where Prove it 4. If not Could their Consent make him a Bishop Is not all Power of God And Doth God give it contrary to his Word 5. Were not those Clergy-Men wicked themselves that would do so 6. Did those Doctors presume that their Readers were such Fools as not to know that Forma non recipitur nisi in materiam dispositam And that Ex quovis ligno non fit Mercurius An Illiterate Man cannot be a School-Master He that is no Christian cannot be a Bishop nor he that hath not the Qualifications essentially necessary All the World cannot make a Physician a Lawyer a Divine a true Pastor or Bishop of an Ideot an Infant or a Man that wanteth Essential Dispositions To say he wanted all requisite Qualifications and yet that he was a Bishop is a Contradiction Materia Disposita Forma being the Constitutive Causes What if they had made a Bishop of a Turk an Infidel a Corps c Had it not been a Nullity and prophane Mockery 7. What else signify all the Canons that nullify Ordinations for less Faults But the Image of a Bishop will make but the Image or Carkass of a Church § 52. But say they Cum Vniversa Ecclesia Catholica sciret minus malum esse caput quantum libet monstrosum proferre quam unum corpus in duo secari duobus capitibus informari eundem toto orbe terrarum tanquam verum legitimum Pontificem venerata fuit Answ. 1. What a shameless Dream do you impose on us under the Name of Totus orbis Terrarum What had the Ethiopians the Armenians yea or the Greek-Church to do with Pope Iohn Or What was it to them how he was called or what he was Did not the Patriark of Constantinople then write himself the Vniversal Patriark even Tryphon that they said could not write any thing else Where is your Proof of this Universal Concession Which way did the whole Catholick-Church or the Tenth or Hundredth Part of it signify their Consent 2. Who taught you to feign the State and Necessity of such a Church as must have another Universal Head besides Christ You know that it is the Being of such a Church or Head be he never so Good that we deny And you have never proved nor can prove it He only is the Universal Head who maketh Universal Laws and undertaketh Universal Teaching and is an Universal Judge and Protector none of which any Mortal man can perform The very Fiction of such a Head and Body is Monstrous and your Capital Error 3. How small a part of the Christian World was subject to the Pope at that time though within his reach he was almost at the Heighth of his Presumption 4. He that wanteth what is Essential to a true Bishop is no true Bishop But Pope Iohn the Twelfth wanted what what was Essential to a true Bishop Ergo He was none The Minor is proved He that wanteth the necessary Disposition of the Receptive Matter and is not Subjectum Capax wanteth that which is Essential to a true a Bishop For the Materia Disposita is an Essential Constitutive Cause a Subjectum Capax is Essential to a Relation But Iohn the Twelfth wanted the Necessary Disposition of the Matter ad Formam Recipiendam or was not Subjectum Caâ—ax Proved He that wanted capable Age and all other Things necessary to a lawful Pope was not Subjectum Capax but wanted the necessary Disposition Receptive But all these you say your selves Pope Iohn wanted Ergo c. 5. If then the Universal Church had so erred as to take him for a Bishop that was none that Error would not make him a Bishop no more than it would make a dead Man alive or an illiterate Man learned But this is the Roman-Catholick kind of Proof You say your selves That a Whore and a wicked Son of that Whore got Power enough to over-top the Citizens of Rome and the Clergy yet too like them and to thrust a wicked uncapable Fellow into the Chair When that is done it 's known all good Men dissent and abhor it But when he hath Possession they must know that he hath Possession And What can they do to help it What Power have the Ethiopians Armenians Syrians or other Nations of the Earth in choosing the Pope of Rome And if they have none in Choosing him What Power have they to examine the Choice and Depose him And if they have no Power Why or how should they signify their Consent or Dissent If they leave your own Matters to your selves What is that to the Consent of the Catholick-Church But some men think that big Words to the Ignorant may serve for Proof even of a Right to Govern at the Antipodes and all the World § 53. His Father Albericus being Governour of the City designed the Succession to his Son Octavian To which he added the Usurped-Papacy calling himself Iohn The first say Baronius and Binius that changed his Name though others say Sergius was the first Saith Platina From his Youth he was Contaminated with all odious Crimes and Filthiness When he had any time to spare from his Lusts it was not spent in Praying but in Hunting Two of the Cardinals moved with the Shame of such a Pope send Letters to Germany to Otho to intreat him to save Rome from Berengarius that Plundered all the Country and from Pope John the Twelfth or else Christianity was lost John having notice of this catcheth the Cardinals and cutteth of the Nose of one and a Hand of the other Otho cometh into Italy and took Berengarius and his Son Albertus and Banished them Yet Baronius and Binius out of Luitpraudus say That the Pope himself sent for Otho to Help him However that was the Pope received him as with Honor and Crowned him the Emperor of Germany the First and Hungary The Pope and all the Great Men of the City swore over the Body of St. Peter that they would never help Berengarius or Adelbert and the Emperor departed But the Pope quickly broke his Oath and joyned with Adelbert Which the Emperor hearing said He is a Child perhaps Reproof and Example may yet reclaim him He returned to Rome and Adelbert and the Pope fled The Citizens received the Emperor and promised him Fidelity and took an Oath that they would never Choose or Ordain a Pope without the Consent and Choice of the Emperor Otho aâ—d his Son Otho John fled into a Wood and lay there like the Wild-Beasts Saith Platina § 54. CCCXVI. Otho called a Council at Rome where the Bishops deposed Iohn and made Leo Pope By which we still see how obedient the Bishops were to the stronger Side or else that really even those near Rome did not consent to Iohn muchless the whole Catholick-Charch as Baronius immodestly affirmeth
purgatory saith Bin. as some apparitions proved but he was delivered out of that pain by St. Odilo's prayers and his Brother 's Alms. you see how much better it is to be a Saint than a Pope you need not question the credit of their intelligence from purgatory § 100. This Pope's own Brother Son to the Tusculane Earl by his power presently seizeth on the Papacie But Bin. ex Baron would perswade us that this invaded Pope afterward repented resigned and was new chosen by the Clergy He was very like to have their votes when he had gotten such power and advantage But where was the Roman Church that while Now dyed the pious Emperor Henry and when he dyed gave up his religious wife to the Bishops and Abbots as a Virgin as he received her who entered a Monastery accordingly Conrade his General succeeded him and the Pope Iohn 21 as Plat. 18 as Bin. being driven away by the People Conrade restored him so far was the Pope obeyed § 101. A Council at Lymoges an 1029. gave an Apostolical title to Martial their founder § 102. An. 1â—32 Another at Pampilone was about a Bishop's seat § 103. Princes in this age are commended for their piety especially their zeal for Rome But did the Popes yet amend The next man that cometh in by the same power as the former is Benedict the 9th Nephew to Iohn and Son to Albericus most say he was but ten years old some say 18. capable saith Baron and Bin. of Impudence and luxury by the tyranny of his Father intruded An. 1030. And say they being given over to lust and pleasure and by humane frailty rushing into impudence and living to great scandal of the faithful he was by the Romans the Consul Ptolemy favouring it rejected or at least gave it up by the perswasion of the holy Abbot Bartholomew Whereupon Silvester the 3d. came into his place who had been Bishop of Sabine even by bribery and evil arts and did rend the Church by a new Schism But he had fcarcâ— Sate three months but Benedict by the help of the Tusculanes returned and cast him out as an invader In the mean time a third man Iohn Arch-Presbyter of Rome invading the same seat brought yet a greater deformity on the Church And so A THREE-HEADED BEAST ARISING FROM THE GATES OF HELL did miserably infest the holy Chain of St. Peter These are the words of the Popes grand flatterers And they tell us that one Gratian a Presbyter pitying this miserable state of the Church went to all the three Popes and gave them money to hire them all to resign And so Benedict as the most worthy being secured of the Revenues of England deposed himself and that he might the more freely execute his lusts betook himself to his Fathers house when intruded by force and tyranny he had held the Papacy eleven years And when the rest by his example had done the like each being contented with his assigned portion of the Revenue the Church An. 1044. was restored to its ancient union peace and concord the Schism being expelled and the tyranny by which it was oppressed taken out of the way Thus Bar. and Bin. But how came this Presbyter to be so honest and so rich you must know that when he had got out the three Popes he was made Pope himself of which more anon § 104. But though these Authors tell us but of four Popes at once as credible writers of their own tell us there were six Wernerus in Fasciculo Tempor saith The 14. Schism was scandalous and full of confusion between Benâ—dict the 9th and five others which Benedict was wholly vitious and therefore being damned he appeared in a monstrous and horrid shape his head and tail were like an Asses the rest of his body like a Bear saying I thus appear because I lived like a beast In this Schism there were no less than six Popes at once 1. Benedict was expulsed 2. Silvester 3d. got in but is cast out again and Benedict restored 3. But being cast out again Gregory the 6th is put into his place who because he was ignorant of Letters caused another Pope to be consecrated with him to perform Church-Offices which was the fourth which displeased many and therefore a third is chosen instead of those two that were fighting with one another 6. But Henry the Emperor coming in deposed them all and chose Clement the 2d the sixth that were alive at once There is great difference between Wernerus Onuphrius Platina Baronius but all confess that there were three or four at once And the three were secured of the revenues before they resigned to the fourth no doubt leaving him his part This it is for Bishops to be great and rich which will ascertain wicked men to seek them But if Wernerus say true that this Iohan. Gratianus made Gregory 6th was illiterate he was a strange Roman Arch-Presbyter before and a strange Pope after but greatly to be commended that would ordain a fellow Pope that could read § 105. This horrid monstrous villain called Benedict the 9th Canonized Simeon an Anchorite at Trevirs Do you think he was not a good judge and lover of Saints He crowned Conrade the Emperor who came into Italy to master the Bishop of Milan that rebelled say Baron and Bin. and many other great things he did § 106. Even in these times there were Councils held 1. One at Lymoges to judge St. Martial to be an Apostle and to agree to excommunicate the souldiers that robbed and plundered and to curse their horses and arms and deny Christian burial to all the Countrys where they prevailed save the Clergy and poor c. Another at Beauvois on the same occasion And another at Tribur unknown for what § 107. This Pope Gregory 6th who was Iohn Gratian the Roman Arch-Presbyter that Werner saith was illiterate and made him a fellow Pope is very variously described Baron and Bin. and some others make him an honest man that ended the Schism Cardinal Benno maketh him Simoniacal that hired them out to get the Papacie Baron and Bin. for this revile him as a malicious lyar They say that Gregory for punishing sacrilegious villains by the sword that cared not for Anathema's was accused by the Romans that now lived by theft and rapine as a Simonist and a murderer Conrade being dead and Henry his Son made Emperor he being in Italy held a Synod at Sutria near Rome where all the four Popes causes were examined And the three former were deposed that is deprived of the revenue which was parted among them and this Gregory 6. say most authors and even Hermannus that wrote in those very times was deposed but saith Baron he honestly resigned And the Roman Clergy being found so bad that none were fit for the place the Emperor chose say most or caused to be chosen saith Bin. the Bishop of Bamberge in Germany called Clement the 2d § 108. The Emperor
setling the Bishop of Bamberge Clem. 2. in the chair returned and took the last Pope Gregory with him to avoid contention and Clement went after with Hildebrand and dyed by the way the 9th month after his Creation Benedict hearing this invadeth the Papacy again the third time even that villain that was first of the four and held it eight months after this so yet we have divers Popes § 109. An. 1067. A Council is held at Rome by Clem. 2. against Simony § 110. Poppo Bishop of Brixia is made Pope by the Emperor and the common suffrage say Bar. and Bin. an 1048. But saith Platina and others it is reported that he made the poyson with which the Citizens poysoned his predecessor Clem. 2. And that he seized on the place by violence without any câ—nsent of Clergy or People it being now the custom for any ambiâ—ious man that could to seize on the Popedom but God saith Plat as a just revenger resisted him for he dyed the twenty third day of his Papacie Yet the Romans had again taken an oath in Clem. 2d's time to choose no Pope without the Emperor's licence For the Romans were become so wicked and factious that they were not to be trusted in such a thing § 111. Upon these horrid villanies and schisms Baron and Bin. again cry out on the Novatores for casting these things in the teeth of the Râ—man Church as impudent men And they say still 1. That it was not the Church that chose these Popes as Benedict 9. but Tyrants obtruded them 2. That yet so great was the power of the Roman Church that even false Popes were obeyed by all the Christian world Ans. 1. When yet they tell us themselves that even the City of Rome was so far from obeying them that they imprisoned deposed killed them And the whole Greek Church excommunicated them since Photius's dayes only the horrid contentions between the Sons and off-spring of Charâ—main and the Germane Princes gave them advantage to Lord it by Anathema's in France Germany and Italy and such nearer parts whilest the contenders would make use of them and they of the contenders And horrid ignorance had invaded the clergy and consequently the Laity and subjected them in darkness to this Ruler that maketh so great use of darkness 2. And if these men uncalled were true Popes why might not the Turk be one or any man that can get the place or Title Why were not all the 4 or 5 or 6 at once true Popes If not Where was the Catholick Church this while if a Pope was a constitutive head or part and what is become of your Succession will any possession jure vel injuriâ serve for a Succession If so Why tell you the Protestants that they want it If not What pretence have you for it I think the Protestants can prove a far better succession § 112. Berengarius rose in these horrid dayes and it is no wonder if such a monster as Pope Benedict and his companions condemned him and set up the monstrous doctrine of Transubstantiation As Tertullian saith it was an honour to â— Christians to be first persecuted by such a one as Nâ—ro so was it to the doctrine of the Sacrament to be condemned by such a one as Benedict 9. and in the time as Baron and Bin. speak of the three-headed monstrous beast § 113. Rome was now so wise as to be conscious a little of their badness and unfitness to choose themselves a Pope and therefore sent to the Emperor Henry to choose them one He chose them Bruno a good Bishop of Tullum who in his way at the Abby of Cluny met with Hildebrand that went from Rome thither who told him that the Emperor being a Lay-man had no power to make or choose a Pope but the Clergy and people but if he would follow his advise he should in a better way attain his end so Hildebrand went with him and perswaded him to put off his purple and to go in a common habit and confess that he is not their Bishop till they choose him and that he taketh not the seat as given by the Emperor but by them whereby he won the Romans hearts and they readily chose him And he being called Leo the 9th after so many monsters went for a very excellent Pope But yet he commanded an army himself against the Normans and proved no good or happy Captain his Army being wholly routed and himself taken Prisoner whom the Normans in reverence released and returned safe Pet. Damianus and others lament his Souldiery as his great sin but Baron and Bin. excuse him and say all the world now alloweth it You see what arguments serve at Rome where it was but lately that the first article that a Roman Council before Otho Mag. brought in against Pope Iohn was that he went sometimes in Arms And to be formerly a Bishop was heretofore an incapacity by the Canons Yet Rome covereth her innovations by pretending antiquity and calling others Novatores § 114. But how militant a defender of the Roman grandure this Leo was may be seen in his Epistles in Bin. p. 1096. c. In the first long one to the Patriarch of Constantinople and another Greek Bishop he reproveth them for bold damning of the Church of Rome and tells them that they were members of Antichrist and forerunners of him that is King over all the Children of pride and saith who can tell how many Antichrists had have been already He tells them how many heretick Bishops they have had at Const. and of above ninety heresies in the East and how by force they raged against the Ioâ—nnites the Nonconformists that followed St. Chrysostome what a heretick their Bishop Eutychius was that said the body at resurrection will be impalpable and more subtil than the wind and air He believed Paul that said it should be a spritual body though not a Spirit And how his Books were burned He reprehendeth their title of Oecumenical Patriarch and saith that no Roman Bishop to that day had ever accepted or used that Title Yet he reciteth the forged grant of Constantine saying that as far as Kings are above Judges so all the world must take the Pope for their Head and that he gave the Palace and all Rome c. to Silvester and said it was unmeet that they should be subject to any earthly Prince that were by God made Governors of Heaven At large he thus pleadeth for the Roman Kingdom of Priests câ—â—ding them that had put down all the Latine Churches and monasteries in the East yet Baron and Bin. tell you all the Church on earth obeyed the Pope In his 4th Epistle he laments that in Africa there was 205. Bishops at a Council now there were scarce five in all and he sheweth that all Bishops were of one order but differenced as the Cities were for primacie by the Civil Laws or the Fathers reverence That where the
his accusers the next day into silence Hildebrand bid him say Glory be to the Father Son and Holy Ghost◠He said the rest but was not able to name the Holy Ghost Whereupon he confest his crimes and besides seven and twenty other Prelates of the Churches forty five Bishops consest themselves Simoniacks and renounced their places What a case was the Church in when Popery grew ripe Pet. Damian mentioneth six Bishops deposed by Hildebrand for divers crimes § 10. By the way it is worthy enquiry whether Hildebrand being neither Bishop Priest nor Deacon but a sub-Deacon only was any of the Clergy or Church-Pastors to whom Christ gave the power of the Keys Yea if he had been a Deacon And therefore whether he had any power from Christ to preside before arch-Arch-Bishops and Bishops in in Councils and to depose and excommunicate Bishops If it be said that he did it by the Pope's commission the question recurreth whether God ever gave Pope or Prelate power to make new Church-officers whom he never instituted de specie that should have the power of the Keys yea and be above the Bishops of the Church And whether Popes or Prelates may commit preaching or Sacraments to Lay-men if not how can they commit the Keys of Church-Government to them or to any as little authorized by Christ Indeed baptizing is but using the Key of Church-entrance And therefore he that may so let men into the Church may baptize them which Papists unhappily allow the Laity And if per se or per alium will salve all whether Priests may not preach pray and give Sacraments by Lay-men And so Lay-men at last put down both Prelates and Priests as needless § 11. CCCXXXIX An. 1055. They say that this great Subdeacon Hildebrand the grand advancer of the Roman Kingdom did call a Council at Tours which cited poor Berengarius and forced him to recant whether it be true I know not § 12. To this Council the Emperor Henry sent his Agents to complain that Ferdinand the great King of Castile refused subjection to the Emperor and claimed some such title to himself and now ignorance superstition and interest having made the Clergy the Rulers of Kings and Kingdoms the Emperor desireth that King Ferdinand may be excommunicate unless he will submit and surcease and all the Kingdom of Spain be interdicted or forbidden Gods worship The Prelates perceived how they were set up by this motion and made Kings of Kings and they thought the Emperor's motion reasonable and without hearing King Ferdinand made themselves judges and sent him word that he must submit and obey or be excommunicated and bear the interdict The King took time to answer and calling his own Bishops together found them of the same mind and spirit and so was forced to promise submission This Baronius an 1055. writes ex Io. Mariano and Binnius p. 1126. § 13. CCCXL They say that the Emperor dying left his Son Henry but five years old and knew no better way to secure his succession than to desire Pope Victor to take the care of it who therefore called a Council at Colen to quiet Baldwin and Godfrey Earls of Flanders that else would have resisted him Thus Bishops in Councils now were as Parliaments to the Kingdoms of deluded men § 14. CCCXLI At Tholouse an 1056. A Council of 18 Bishops attempted reformation forbidding alas how oft Bishops to sell orders and other acts of Simony and Priests using their wives and the Adultery Incest and perjury of Bishops and Priests bidding them that are such repent and forbidding communion with men called hereticks § 15. CCCXLII Though Adultery Incest Perjury and Simony of Bishops was so hardly restrained it seems they would pay for it by superstition for a Council at Compostella decreed saith Baron ad an 1056. that 1. All Bishops and Priests should say Mass every day 2. That at fasts and Litanies which were perambulations in penitence they should be cloathed in sackcloth § 16. Stephen the 9th alias 10th is next made Pope In his time saith Platina the Church of Milan was reconciled to Rome that had withdrawn itself from it two hundred years Was all the world then subject to the Pope when his Italian neighbours were not § 17. This Pope lived after his entrance but 6 or 7 months and they say made them promise him to choose none in his place till Hildebrand came home to counsel them A great Subdeacon that Rome must be ruled by But in the mean time the new Emperor being but five or six years old the great men of Italy turned to the old game and brought in one by strength Mincius whom they called Benedict the 10th alias 9th a Bishop he reigned 9 months 20 dayes But when Hildebrand came home he got him cast out This was the twenty first schism in the Papacie § 18. Hildebrand's crafty counsel was to send to the Emperor to consent to Gerard Bishop of Florence whom they chose in Italy and called Nicholas the 2d Lest Benedict should get the Emperor on his side and so Nicholas made Benedict renounce and banished him But how shall we be sure which was the true Pope § 19. This Pope's first epistle is to the Arch-Bishop of Rhemes to advise him to admonish the King of France for resisting the Pope § 20. CCCXLIII The Pope's Council at Sutrium deposed Benedict § 21. CCCXLIV An. 1059. A Council of 113 Bishops at Rome they say made Berengarius recant but not repent but as soon as he came home he wrote against them and their Doctrine § 22. In this Council saith Platina the Pope made a decree very profitable to the Church of Rome Bin. saith these were the words translated p. 1666. First God being the Inspector it is decreed that the election of the Roman Bishop be in the power of the Cardinal Bishops so that if any one be inthroned in the Apostolick seat without the foregoing concordant and Canonical election of them and after the consent of the following religious Orders Clerks and Laity he be not accounted Apostolical but Apostatical Here it is much to be noted 1. That this is a new foundation of the Papacy by Hildebrand's Council without which it was falling to utter confusion How then doth the Roman sect cry down Innovation and boast of Antiquity 2. Either the Bishop of Rome is to be chosen as the Bishop of that particular Church and then the members of that particular Church should choose him or else as the Bishop of the universal Church pretendedly and then the universal Church should choose him But the Cardinal Bishops of other particular Churches are neither the particular Roman Church nor the universal nor their delegates and so have no just pretence of power 3. Either this decree was new or old and in force before If new their Church foundation is new and mutable as is said If old all the Popes that were otherwise chosen
were no Popes 4. And if it be but necessary for the future all that after were otherwise chosen were no Popes 5. If several wayes and parties or powers making Popes may all make them true Popes then who knoweth which and how many of those there are and which is the true Pope if ten were made at once ten several wayes 6. This confesseth that Christ hath appointed no way for choosing Popes nor given any sort of men power to choose them else what need Pope Nicholas begin it now anew And if so it seemeth that Christ never instituted the Papacy For can we suppose him so Laxe a Legislator as to say a Pope shall be made and never tell us who shall have power to do it Then England may choose one and France another and Spain another c. the Bishops one the Priests another the Prince another and the Citizens another But if Christ have setled a Pope-making power in any it is either the same as Pope Nicholas did in Cardinal Bishops or not If not the Pope changeth Christ's institution If yea then all those were no Popes that were otherwise chosen and so where is the Roman Church and its succession 7. What power hath Pope Nicholas to bind his successors Have not they as much power as he and so to undo it all again If the King should decree that his Kingdom hereafter shall not be hereditary but elective and that the Bishops should be the choosers of the King were this obligatory against the right of his heirs 8. By this decree if the Laity and Clerks consent not after he is still no Pope § 23. In this same Council saith Bin. ibid. it was decreed that no one hear the Mass of a Presbyter whom he knoweth undoubtedly to have a Concubine or Subintroduced Woman Quaer Whether they that make him a Schismatick that goeth from a scandalous wicked malignant or utterly insufficient Priest and dare not commit the care of his soul to such a one be not looser than Pope Nicholas and this Roman Council was § 24. A Council at Malphia and another at Paris for Crowning King Philip and one at Iacca in Spain of small moment § 25. An. 1061. Was the 22d Schism or two Popes of Rome for five years continuance The Cardinal Bishops for fear of the Emperor chose one that was great with him Anselm Bishop of Luca but the Italian Princes perswaded the Emperor that it was a wrong to them and him and chose Cadolus Palavicinus Bishop of Parma called Honorius the 2d The Sword was to determinate who was the true Pope Cadolus came with an Army to Rome the Romans came out against him and in the Fields called Nero's a great battle saith Platina was fought in which many of both sides fâ—ll but Cadolus was driven away He shortly returned with a great Army being called by a part of the Romans that were men of pleasure and by force seized on the Suburbs and St. Peter's Church But the Souldiers of Gotifred put his Souldiers to flight and he himself narrowly scaped the Prefect of Rome's Son with him breaking through the Romans got possession of the Tower where they besieged him till they forced him to yield and buy his liberty of the besiegers for 300 pound of Silver Then the Bishop of Colen having the education of the young Emperor came to Rome to rebuke Alexander as an Usurper but by Hildebrand was so overcome that the choice belonged not to the Emperor that he called a Council which confirmed Alexander and deposed Honorius The Emperor consented on condition that Cadolus be pardoned and Gibert his promoter Chancellor of Parma made Arch-Bishop of Ravenna which the Pope consented to and did Thus then were Popes and Bishops made Q. How shall we be sure for Cadolus's five years who was the Pope § 26. A woman called Mathildis a Countess was then the great Patroness of the Papacy who furnished military Hildebrand that did all with Souldiers to conquer several Great Men that opposed them and to set up Alexander and defend him § 27. This Pope Alexander is said by Bin. and Baron to judge King Harold of England an Usurper to dispose of the Crown to William of Normandy and declare him lawful Successor and send him a Banner that he might fight for it and possess it Thus did this Prelate give Crowns and Kingdoms as the supreme judge made by himself He after required Rent Peter-Pence from England of William § 28. He made some constitutions for his old Church at Milan Three thing are the summe of them and many other Councils 1. Against Simonie 2. Against the Clergies fornication no Canons cured them of either of these 3. That no Lay-Man judge any Clerk for his crimes only if Priests live in fornication he alloweth Lay-Men to tell the Arch-Bishops and if they will do nothing then to withhold their duties and benefits till they amend But this Binnius noteth was but a temporary extraordinary concession for the hatred that this Pope had to fornicating Clergy-Men But if they did but now and then lie with a woman by chance and did not obstinately still keep them they must not so trouble them § 29. CCCXLV. The foresaid Cadolus or Honorius 2d was setled Pope by a Council at Basil An. 1061. where say some many Simoniacal incontinent wicked Bishops decreed that no Pope should be made but out of Italy which they called Paradise that is Lombardy § 30. CCCXLVI A Council at Osborium An. 1062. contrarily condemned him and set up Alexander Though before Platina saith that Cisalpini omnes all on the Romans side of the Alpes obeyed Honorius except Mathildis a good woman § 31. Here Binnius thought a Dialogue of Pet. Damian worthy to be inserted to prove that Princes may not make Bishops of Rome In which he would prove that the Decrees that gave the Emperor such power may be changed because God doth not alwaies perform his own word for want of mans duty And he saith that some men have been sinners and perished for obeying Gods own Law and some rewarded for breaking it which he proveth by a profane quibble 1. In Iudas as if Christs words what thou dost do quickly had been a command to do the thing 2. In the Rechabites that drank not Wine when Ieremy bade them As if Gods Command to Ieremy to try them had been his Command to them to do it A Council was at Arragon in Spain for we know not what § 32. CCCXLVII An. 1063. Peter Bishop of Florence being accused of Heresie and Simony and deposed a Council at Rome renewed Pope Nicolas 2d's Canons not to hear Masse of a Priest that liveth with a Concubine or introduced woman To excommunicate Simoniacks c. § 33. CCCXLVII In a Council at Mantua to quiet some that yet took Cadolus's part and accused Pope Alexander of Simony Alexander is owned and Cadolus not appearing cast out who after tryed it
out as is aforesaid by an Army § 34. CCCXLIX In a Council at Barcelon the Spaniards abrogated their old Gothish Laws and made new ones but would not change the Gothish Church rites Here also Alexander was owned § 35. An. 1065. A Council was at Rome against incest § 36. Another for the same the former not prevailing § 37. In a Synod at Winchester William the Conqueror puts down and imprisons Bishops and sets up others for his own interest § 38. CCCL A Council at Mentz was to have separated the young Emperor and his Queen but the Popes Legate hindred it § 39. CCCLI In a Council at Mentz the Bishop of Constance is cast out for Simony and many crimes the Emperor being for him § 40. An. 1072. They say an English Council subjected York to Canterbury and owned Wolstan Bishop of Worcester accused for being unlearned as he was § 41. CCCLII. An. 1073. In a Council at Ersord the Emperor got the Bishops to fulfil his will about some Tythes threatening them that appealed to Rome § 42. Now cometh in the Foundation of the new Church of Rome Hildebrand called Gregory 7th An. 1073. a man of Great wit and for ought I find in the most probable History not guilty of the gross immoralities or sensuality of many of his predecessors but it 's like blinded with the opinion which the Papists Fifth-monarchy men have received and Campâ—nelia de regno Dei opened and pleaded for viz. that Christs Kingdom on earth consisteth in the Saints judging the world that is the Pope and Prelates ruling the Kings and Kingdoms of the earth he did with greatest animosity set himself to execute his opinions And withal the factions of Rome and tyranny of their petty Princes and Whores and debauched Citizens having long made the Papacy the scorn of the world and the lamentation of all sober Christians constrained the better part to beg help from the Emperors against debauched monstrous Popes and their upholders And by this means sometimes the choice fell into the Emperors hands and sometimes when they were far off the City-prevailing-part rebelled and chose without them or pulled down them that the Emperors set up And then the Emperors came and pulled down the Anti-Popes and chastised the City faction and thus between the Italian and the German powers the City was a field of war and the richer by bribes and the stronger by the sword how monstrous villanies soever were set up It was no wonder then if Hildebrand first by Pope Nicholas 2. and Alexander and then by himself did resolve to run a desperate hazard when he had two such great works at once to do as first to recover the debauched and shattered shamed Papacy from this confusion and then to subdue all Kings and Kingdoms within their reach to such a Priest-King as was then under so great disgrace And tibi dabo claves must do all this § 43. Hildebrand however had the wit to settle himself at first by seeking the Emperor's consent And being settled he got Agnes the Emperor's mother and Guardian mostly on his side He then began to claim presentations and investitures and to take the power over the Bishops out of the Emperor's hands and to threaten him as Simoniacal and for communicating with the excommunicate The Emperor after some treaty submitted and was reconciled to the Pope but the Pope said he did not amend The Pope calls a Council at Rome where he excommunicated Simoniacks openly saying that he would excommunicate the Emperor unless he amended Guibert Arch-Bishop of Ravenna being there accuseth the Pope for such threats against the Emperor and got Cincius the Prefect's Son to apprehend him and imprison him The People rise up in arms and deliver the Pope and pull down Cincius's house to the ground and cutting off their noses banish his family out of the City Cincius got to the Emperor Guibert Arch-Bishop of Ravenna Theobald Arch-Bishop of Milan and most of all the other Bishops on that side the Alpes conspire against the Pope And yet they say that all the world were his subjects He calls another Synod of his own Bishops for Synods were still the great executioners where Gibert and Hugo one of his Cardinals that was against him are deposed and curst from Christ. This Emperor also calls a Council at Wormes where by the means of Sigifred Arch-Bishop of Mentz it is decreed that no man in any thing obey the Pope of Rome Roland a Clerk is sent to Rome to command the Pope to meddle with the government no more and the Cardinals are commanded to forsake Gregory and seek for another Pope Now the War began between the Sword and the Keys Gregory by sentence deposed the Arch-Bishop of Mentz and the other Clergy that were for the Emperor and he Anathematized the Emperor himself having first deprived him of all Regal Power and administration as far as his decree would do it The form of his curse and deposition Platina reciteth where are these words I cast him down from his Imperial and Regal Administration And I absolve all Christians Subject to the Empire from that Oath by which they have used to swear Fidelity to true Kings For it is meet that he be deprived of dignity who endeavoureth to diminish the Majesty of the Church Mark O ye Kings and be wise Some told the Pope that the Emperor should not be so hastily Anathematized To whom he answered Did Christ except Kings when he said to Peter Feed my Sheep when he gave him the Power of binding and looseing he excepted none from his power The Emperor wrote Letters to many Christian Princes and States to acquaint them with the Papal Injuries and the Pope wrote his accusations of the Emperor and his own Justification The Empire was presently all in Division One part was for the Emperor and another for the Pope Most of the Bishops of Germany obeyed the Emperor and some were against him as excommunicate Some Councils were for him and some against him And as Abbas Vrspurgensis said they did so often swear and forswear according as Power and Interest moved one time for the Emperor and another against him that Perjury was become a common thing both with the Bishops and the Laity He that will see the many treatises that Learned men then wrote for the power of Princes against the Papal tyranny and rebellion may find them in the Voluminous Collections of Michael Goldastus de Monarchia The party that obeyed the Pope chose another to be Emperor Rodulph Duke of Suevia The Emperor requireth the Pope to Excommunicate Rodulph He refuseth The Emperor calleth a Council of Bishops at Brixia They depose the Pope and make Gibert of Ravenna Pope called Clement the 3d. who saith Onuphrius sate 21 years so long had they two Popes at this 23d Schism or doubling But did the Emperor nothing to prevent all this Yes at the motion of the German Princes to avoid
contention he made an Oath to ask the Pope forgiveness if the Pope would come into Germany The Pope on his way fearing that the Emperor coming toward him with an Army would apprehend him turned back again and betook him to a strong City of his Patroness one Mathildis a woman The Emperor with his Army travelled to him and came to the Gates of the City and in a great and sharp winter frost putting off his Royal Ornaments came barefoot to confess his fault and ask forgiveness of the Pope The Pope would not suffer him to come in He patiently stayed three daies in the Suburbs continually begging pardon and the Citizens moved with Compassion At last the woman Mathildis and Adelai a Savoy Earl and the Abbot of Cluny became petitioners for him and prevailed for mercy with the Pope and he was absolved and reconciled to the Church having sworn a peace and promised Obedience I give you the words of Platina all along And now whether Hildebrand or Henry was the better man in common morals I that knew them not must refer you to the Historians of that age of whom some extol the Pope and depreciate the Emperor and others honour the Emperor and deeply accuse the Pope But if an Emperor that travelled so far inâ—o another Country and put off his ornaments and with his Army waited three daies patiently in the Suburbs of a womans City barefoot in a great frost begging mercy and pardon of a Priest before he could be let in and after this sware obedience to him I say If this Prince did not yet sufficiently submit but deserve to be turned out of his Empire though at the cost of blood and desolation to the innocent Countries it will be hard to know when the Obedience and Submission of Kings is enough to satisfie an ambitious Prelate But the Popes Historians say that the Emperor brake his Covenant It is a hard thing for a King that promiseth Subjection and Obedience to a Pope to be sure to keep his word unless he foreknew what would be commanded him when he hath taken away his Power and Kingdom by parts he may command his life It 's a great doubt to me when God hath made Princes the Rulers of Prelates and Procurators of his Church whether it be not a sin against God and their undertaken office for these Princes to cast off this trust and work because a Pope or Prelate claimeth it The Pope still charged him with sacriledge But I doubt he expounded his meaning when he deposed him for diminishing the Majesty of the Church that is of the Pope and Prelates To proceed in the History In the 3d. or 4th battle it was that Rodulph was slain and It was the Popes denial to disown or excommunicate Rodulph after so low a submission of the Emperor that enraged Henry and made him think of another remedy than to be a Prelates slave The Pope called all the Bishops that cleaved to the Emperor seditious He condemneth Roland the German Legate and sendeth into Germany Legates of his own with a Mandamus We command that no King Arch-Bishop Bishop Duke Earl Marquess or Knight dare resist our Legates c. And the Penalty to the disobedient is terrible viz. We accurse him from Christ and take from him his part of Victory by Arms. Sure if Popes had the power of Victory they need not so oft have fled to Castles nor to have rid on an Ass with the face backward nor to have suffered what many of them have done All this he doth Interpositâ Dei et B. Petri authoritate quâ nulla potest esse major Did Peter ever think that his name would have thus subdued Emperors and Kings The Pope again in a prayer to God and St. Peter reciteth the 2d Psalm and telleth them how the Emperor would cast off his yoke and again curseth him from Christ and deposeth him from all his Government and absolveth all his Subjects from the Oath of Obedience saying that he that may bind and loose in Heaven hath power to take away on Earth both Empires Kingdoms and Principalities and whatever men have to give or take away If we Iudge the ruling Angels how much more their Servants Therefore saith he to the Bishops Let Kings and all secular Princes understand by the example of this man how great your power is in Heaven and how much God esteemeth you and let them fear hereafter to break the commands of the Church Pass this sentence presently on Henry that all may understand that this Son of iniquity fell not from his Kingdom by Chance but by your endeavor Plat. p. 180. Rodulph being killed the Rebels set up the Emperors Son a Lad against his own Father But at that present he was quieted and the Emperor went with an Army into Italy and first Conquered the Army of Mathildis the Popes Patroness and brought his own Pope Clement the 3d. to the Chair and was crowned by him He besieged Gregory in the Castle Guiscard a Norman cometh with an Army to fight for the Pope The Citizens resist him the Emperor being drawn out to Sens. Guiscard burnt and destroyed that part of the City which is between the Laterane and the Capitol and took the Capitol and destroyed it He gave the prey of the City to his Souldiers and delivered Gregory and carried him away to Câ—ssinum and Salernum where he dyed having reigned 12 years Bin. saith that Henry besieged Rome three years before he took it When Robert Guiscard had delivered the Pope he deposed quantum in se all the new Cardinals made by Clement 3. and cursed the Emperor again Gregory himself saith that Italian French and German Bishops were for the Emperor and they were also for Clement 3. How shall we know then which was the true Pope § 44. No less than ten Books of Hildebrand's Epistles are added by Binnius to his life Most of them for the Papal Interest In lib. 2. Ep. 5. He talketh of Philip King of France as he did of the Emperor saying he was no King but a Tyrant and declaring that he was resolved to take his Kingdom from him if he did not amend his wicked life One of his crimes was resisting the Pope that would set Bishops in his Kingdom without his consent Epist. 13. He tells Solomon King of Hungary that his Kingdom is the propriety of the Church of Rome devoted to it by King Stephen and reproveth him for diminishing the Roman Kingdom by accepting Hungary as from the Germans and exhorts him to repent and amend Epist. 18. He again threatneth the King of France to cut off from the Church both him and all that give him any Regal Honour or Obedience O heinous crime to keep the 5th Commandment and Rom. 13. 1 2 3. And that this excommunication shall be oft confirmed upon St. Peter's Altar Epist. 28. He suspends quantum in se the Arch-Bishop of Breme as an Enemy to the
Germans French c You see here that it was far from all the world that was subject to the Pope and took his part in his usurpations Epist. 4. He commandeth a General no more to fight against the King of Dalmatia as belonging to St. Peter § 50. Yet this Pope doth teach them the truth against deceitful pennance or repentance Lib. 7. Epist. 10. viz. We say that it is a fruitless pennance when men remain in the same fault or in the like or in a worse or in one little less He therefore that will worthily repent must have recourse to the Original of his Faith and be solicitous watchfully to keep that which in his Baptism he promised viz. to renounce the Devil and his pomps and to believe in God that is thinking rightly of him to obey his Commands § 51. Epist. 11. He tells the Duke of Bohemia that it is customarily and doubtfully that he saluteth him with Apostolical Benediction Because he communicated with the excommunicate And he denieth his request of using or translating the Divine Service or Offices into the Sclavonian tongue because there were many mysteries in it Thus come up the Prohibition to the peoplee to pray understandingly Epist. 14. He absolveth the Bishop of Liege from an Oath because he took it by force And commandeth him to rise up against the imposer with all his power he being St. Peter's enemy Epist. 21. He tells the King of Denmark of an ill custom among them that whatever ill weather or calamity befell them they imputed all to the ill lives of Priests Epist. 23. He tells our King William the Conqueror that seeing he was on his side and is charged by some with all his bloodshed that now he must be very obedient to him as his Pastor and Peter's Successor And Epist. 25. He tells them that the Papal or Apostolick power is greater than the Kingly and must rule it as the Sun is greater than the Moon Lib. 8. Epist. 1. He laments the Corruption of the Church in Armenia 1. Because they mixed not Water with Wine in the Sacrament when all men know that Blood and Water came from the side of Christ. 2. Because they made not their Chrysm of Balsom but of Butter 3. Because they honoured the memory of Dioscorus O what Heresies Pag. 1254. in Bin. There is an Oath that Robert Duke of Apulia Calabria and Sicily to be true to the Pope and defend him as holding all these from him and there is the Popes grant of them to him laying claim also to his other dominions the denyal of which he patiently beareth at the present § 52. But lest you think that at least the Kingdom of Spain was fast all this while to the Church of Rome Lib. 8. Epist. 2. He writeth thus himself By the Letters of my Legate Richard Abbot of Marseilles you may know how great impiety is gone out of your Monastery of Cluny by the presumption of Robert a Monk who imitating Simon Magus feareth not to rise up against the Authority of St. Peter with all the craft of his malignity and to reduce by his suggestion into their old error an hundred thousand men who by our diligence began to return to the right way But he hopes that the Abbot thinks as he for the honour of the Roman Church He chargeth the Abbot to cast out this man that had so endangred Spain adding And by your Letters diligently acquaint the King who is deceived by his fraud that he hath greatly provoked St. Peter's wrath and indignation against him and his grievous Revenge against him and his Kingdom unless he repent because he undecently handled a Legate of the Roman Church and believed falshood rather than truth Of which that he may worthily make satisfaction to God and St. Peter as he hath disgraced our Legate so let him by due humility and condign Reverence make himself commendable and devout For we think meet to signifie to him by you that we will excommunicate him if he correct not his fault and will solicite all the faithful in the parts of Spain to his confusion And if they be not obedient to my command I will not think much to travel into Spain my self and there to endeavour dura et aspera Things hard and sharp against him as an enemy of the Christian Religion O brave Pope had not these men a notable Knack or hap that could sit and talk down Emperors and Kings and subdue and dispose of Kingdoms by sitting at home and talking big and telling them that St. Peter was angry with them And who was this King but the great Alâ—onsus to whom he writeth himself Epist. 3. to put away his evil counsellors and hearken in all things to the Popes Legate Richard § 53. Epist. 6. l. 8. He commandeth Souldiers to help Michael the Emperor of Constant against the Usurper to make himself judge and get an interest again in the Empire But in vain § 54. Epist. 7. He declareth that divers Princes having sworn and promised him help he resolved to come with an Army to recover Ravenna to the Church Epist. 8. He rejoyceth that they had newly found St. Matthew's body and bids them now take him joyfully for their patron These are the grounds of Popish superstition The body of St. Matthew that preached to the Abassines in another part of the world is found at Salerno in Italy a thousand years after he is dead O that one knew how to be sure that it was his body and how it came thither Divers such findings they glory in § 55. Epist. 10. He writeth to Orzoceus Prince of Calaris or Sardinia to require him as a note of his obedience to St. Peter and concord with the Church of Rome whose use it is to let his Arch-Bishop shave his Beard and to command all the Clergy of his dominion to shave their Beards and if they obey not to force them to it or exclude them And to be sure of success he lets him know how truly I know not that many Princes importuned him to give them leave to invade his Countrey but this righteous ruling Pope denied leave to them all till he had tryed whether he would obey him which if he would do he would not only deny them leave to invade him but also protect him Reader think here 1. Whether Princes held not their kingdoms loosely when they where to lose them if they obeyed not the Pope in so small a thing as the shaving of a Priests Beard 2. Whether it were not a hard thing for the Catholick Church then to have concord when so small a difference as the shaving or not shaving of Beards were put into their terms of Union and Peace Who were the Schismaticks then was it not the makers and imposers of such laws and terms 3. Is it not a high power that is claimmed by Popes when no Priest in all the Christian world may have
so much as his Beard in his own power in which nature hath given him a propriety How much more might the Pope then command all mens purses 4. May way we not see here on what weighty reasons these men condemn God's word of insufficiency and plead for traditions and a necessity of their additional Laws When Scripture hath left out the shaving of mens Beards and we had never had such a Law if such power as the Papal had not made it O what discord and disorder would there be in the Church if we had not so necessary a government and what confusion would toleration introduce if mens Beards were left at liberty But if Paul called the heathen Phylosophy Vain and Science falsly so named 1 Tim. 6. 20. as befooling the world with pedantick trifling and calling them off from their great concernes may we not say then that this is vain Government and Order falsly so named which thus calleth the Church from its primitive purity simplicity and unity when Christians were known by loving one another to these childish games that the Prelates and Priests of the Catholick Church must be known by their being without Beards One would suspect this had its original from Pope Ioane if there were indeed such a person and that it is a Symbol of the Churches sex as it is called Our Mother or at least that Marozia or Theodora instituted it 5. And do you know which were the more inexcusable for silencing and persecuting the preachers of the Gospel The Iews that did it because they thought it took down Gods Law and would bring the Roman Power on them Or the Roman heathens that thought the Gospel destroyed the worship of their forefathers Gods or the Roman Papists that silenced and persecuted men for wearing Beards 1 Thes. 2. 16. § 56. Epist. 11. When some French Preachers had revived Religion in Sweden the Pope desirous to reap where they had sowed sends to the King of Sweden to tell him his joy and that what the French taught them they recieved from Rome and to desire him to send one of his Bishops to Rome to acquaint him with their customs and to receive his Laws and Mandates You see by what means Rome was raised Epist. 15. A Bishop gave up his Bishoprick The Pope chides him and commands him to a Monastery Rather than do so he returneth to his seat again The Pope chargeth him with the Idololatriae scelus the Crime of Idolatry for not obeying him and writes to them not to recieve him or be ruled by him as ever they loved the Grace of God and St. Peter The like he doth Epist. 16. by the disobedient Bishop of Narbon and Epist. 17. by the disobedient Arch Bishop of Rhemes and Epist. 18. 19 20. of the same and all this in St. Peter's name Yea Epist. 20. he requireth the King of France Philip to joyn against the Arch-bishop of Rhemes as excommunicate as ever he would have St. Peter's Grace because his Kingdom and his Soul were in St. Peter's power And it is no wonder that they that believe that the Pope is St. Peter's Vicar and Secretary and that their souls are in his power will give him all their Lands or Kingdoms to save their souls § 57. When the Pope sentenced the Emperor Henry to be excommunicate and deposed and was charged to have done this without authority he wrote his 21 Epist. l. 8. to the Bishop of Metz to prove that he had power to do it and to absolve his Subjects from their Oaths of fidelity saying that the Scriptures were full of certain documents to prove it And his certain documents are Tibi dabo Claves c. and Feed my Sheep And Kings are not excepted They are St. Peter ' s Sheep Bin. p. 1262. he saith that the Head of Priests is at the right hand of God but who knoweth not that Kings and Dukes had their beginning from them that knew not God and affected by blind lust and intolerable presumption to domineer over others the Devil the Prince of the world acting them in Pride Rapines Perfidiousness Murders and all wickedness who while they would have the Priests of the LORD to stoop to their footsteps are rightlyest compared to him who is head of all the Sons of pride who said even to Christ All this will I give thee if thou wilt fall down and worship me Who doubteth but that the Priests of Christ are the Fathers and Masters of Kings and Princes and of all the faithful And is it not notorious miserable madness for a Scholar to endeavour to subjugate his Master and a Son his Father and by wrongful obligations to subject him to his power by whom he believeth that he may be bound or loosed both in Earth and Heaven Did not Pope Innocent excommunicate Arcadius the Emperor and Pope Zachary depose from his Kingdom the King of France not so much for his iniquities as because he was not meet for so great power placed Pepin in his stead and absolved all the French from the Oath of fidelity Ambrose sheweth that Gold is not so much more pretious than Lead as the Priestly Dignity is higher than the Kingly Power Pag. 1263. Yea even the exorcists have power over Devils How much more over those that are Subject to the Devils and are his members And if the exorcist excel so much how much more the Priests And every King when he cometh to his end doth humbly and pitifully beg the Priests help that he may scape the prison of Hell and Darkness and at the judgment of God be found absolved But is there either Priest or Lay-man that when he is dying begs help of the King for the saving of his soul What King or Emperor can by his Office take a soul by baptism from the power of the Devil and number him with the Sons of God and fortifie him with holy Chrism And which is the greatest thing in the Christian Religion can with his own mouth make Christs body and blood Or which of them can bind and loose in Heaven and earth By all which it may be plainly gathered by how great power the sacerdot al dignity excelleth Which of them can ordain one Clerk in the holy Church How much less can they depose him for any fault For in orders exclesiastical to depose is an act of greater power than to ordain For Bishops may ordain Bishops but in no wise depose them without the authority of the Apostolick seat Who then that hath any knowledg can doubt but that Priests are preferred before Kings In a word we must know that all good Christians are more fitly Kings than evil Princes For these by seeking the Glory of God do strenuously rule themselves But the other seeking their own and being enemies to themselves do tyrannically oppress others These good Christians are the body of Christ. The other bad Princes are the body of the Devil These so rule themselves as that they shall
Oath of obedience to Saint Peter and his Vicar which the King must take § 64. Ep. 4. He employeth his agents to engage the Norman Duke Robert to help him with an Army And Ep. 5. His Legate having deposed all the Bishops of Normandy that refused to come to his Synod he tells him that William King of England and Duke of Normandy though he was not so good as he should be was more useful and better to the Church than other Kings and therefore must not be offended and therefore bids him restore the Bishops and also to pardon some Soldiers excommunicated for not paying tythes because they must not lose the Soldiers Ep. 8. He writeth to the Duke of Venice by all means to avoid all excommunicate persons and their friendship and favour lest they came into the snares of the same damnation For Anaâ—hema's were the arms by which he subdued Emperors and was to do his work The like to others in other Epistles And Ep. 12. He brought one Count Bertran to swear him fidelity and to give him all his Countrey and honour as Earl of Provence and this for the pardon of his own and his Fathers sins § 65. Ep. 14. He congratulates to the Kings of the Visigoths their conversion to Christianity but tells them they must oft send to Rome for further instruction How frequently he made Arch-Bishops and Bishops travel to him out of other Kingdoms when his Legates wronged them many other Epistles shew Ep. 17. The Norman Duke Robert acquainteth the Pope with a Victory which he had got He returneth him this answer that he had but done his duty and now as it was Saint Peter that had given him this victory if he would not make him angry he must now be thankful to Saint Peter and remember what he owed him to help him against the Emperor Henry and all his other enemies § 66. Ep. 20. He writes to the Arch-Bishop of Canterbury that he had shewed himself guilty of disobedience which is as Idolatry in that he had not travelled to Rome to visit the Pope when he commanded him and tells him that if he come not by All-Saints day next he shall be deposed for many weak men that could scarce rise out of their beds came from other much farther Countreys and he should lose Saint Peter ' s grace if he failed must they do so also from the Antipodes Ep. 22. He tells the Count of Angiers or Anjou that he should have obeyed the sentence of his Bishop though it was unjust And so every wicked Prelates power over Princes and all others shall be absolute He flattered our King William the Conqueror more than other Kings but ep 2. l. 11. He complaineth of his punishing a Bishop telling him that God taketh them as the apple of his eye and saith Touch not mine anointed and though they are naught and very unworthy they must be honoured and being called Gods men must not meddle with them Ep. 1. Append. Bin. p. 1278 he tells Lanfrank Arch-Bishop of Canterbury how far the Church was from purity in his days viz. that The Bishops and such as should be Pastors of Souls do with insatiable desire hunt after the Glory of the World and the pleasures of the flesh And do not only themselves confound all things that are holy and religious but by their example draw their Subjects to all wickedness And that to let them alone is unlawful and to resist them how difficult So much of the Epistles of Greg. 7th who seemeth to be much more against vice than his predecessors for many ages but more for tyrannical usurpation and rebellion than ever any that was before him And if the better sort of them be such what may be expected from them § 67. CCCLIII An. 1074. In a Council at Rome Priests were forbid marrying and all that were married commanded to put away their Wives The Arch-Bishop of Mentz trying to do the same in Germany the whole party of the Clergy saith Lambert an 1074 raged against it and called the Pope a downright Heretick that opposed Christs Law who forbad putting away Wives except for fornication saying all men cannot receive this saying and as driving men to fornication They went from the Synod and some were for casting cut the Archbishop of Mentz and putting him to death But he spake them fair But the Pope went on § 68. CCCLIV. In a Synod at Genesius the Popes Legate and Anselm Lucens excommunicated many that had been against Anselm whereupon the whole City was enraged and forsook Mathildis and joyned with the Emperor and expelled the Bishop one Peter a Canon leading them § 69. CCCLV. an 1075. a Council at Rome excommunicated five of the Emperors Family unless they travelled to Rome and made satisfaction It excommunicated Philip King of France unless he satisfied the Nuntii of the Pope It suspended the Arch-bishop of Breme the Bishop of Strasburg the Bishop of Spire the Bishop of Bamberge and in Lombardie the Bishop of Papia the Bishop of Turine the Bishop of Placentine and also Robert Duke of Apulia and Robert de Roritello c. § 70. an 1075. Was the foresaid Synod at Mentz where the Arch-Bishop seeking to bring the Clergy to obey the Pope in putting away their Wives was fain to put it off to save his life from the Clergies rage The English Councils I omit referring you to Spelman of which one deposed Wulstan they say injuriously c. § 71. CCCLVI. an 1076. A Council at Worms sentenced the Pope deposed Two Bishops awhile refused consent but at last yielded And they sent to the Pope that thenceforth all that he did as Pope was void § 72. CCCLVII Hereupon the Pope calls a Council at Rome which excommunicated all the German Bishops that deposed him and the Bishops of Lombardy as conspiring against St. Peter and many French Bishops And with them the Emperor Henry and deposed him quantum inse from all his dominions and absolved his Subjects from their oaths as aforesaid § 73. CCCLVIII The excommunicate Bishops had a Council at Papia where they retorted the Popes Anathema on himself and excommunicate him § 74 CCCLIX The Pope calls another Council at Rome where the Arch-Bishops of Millan and Ravenna the Antipope are excommunicate and the Emperor's cause and party again condemned § 75. CCCLX Another Synod at Rome an 1078. decreed divers things for defence of the Clergies priviledges And it is observable that to that day the old Canons were in force for nulling all ordinations not made by the Common Consent of the Clerks and People Ordinationes quae interveniente pretio vel precibus vel obsequio alicujus personae ea intentione impenso vel quae non Communi consensu Cleri populi secundum Canonicas sanctiones fiunt ab his ad quos consecratio pertinet non comprobantur infirmas irritas esse dijudicamus quoniam qui taliter ordinantur non per ostium id est
per Christum intrant sed ut ipsa veritas testatur fures sunt latrones Therefore it is no sinful separation to disown and avoid such obtruded Bishops or Pastors as are not so ordained by the Common Consent of the Clergy and the People § 76. In this Council the Pope to keep up some pretensions yet to a power in the East excommunicated the new made Emperor Nicephorus Botoniates for deposing wrongfully the Emperor Michael and his Wife Mary and his Son Constantine Porphyrus and putting them into a Monastery and invading the throne whom the Patriarch Cosmas lately set up by Michael had Crowned But thus matters were then often carryed § 77. That we may a little take along some of the Greek affairs note here that Zimisces being dead an 975. the Empire returned to Basil and Constantine the Sons of Romanus jun. Basil held it 50 years and Constantine three more Against them rose first Bardas Scleros and then Bardas Phocas Basil overcame and subjected the Bulgarians An. 1028. Argyâ—us Romanus took the Empire with Constantine's daughter putting away his Wife for her and the Empire After five years Zoe killed him and took her adulterer and the agent Michael Paphlago to her bed and Empire He being afflicted in body penitently turned Monk and reduced Zoe to some order But being dead she took Michael Calephate who sware to obey Zoe but breaking his Covenant she deposed him and put out his eyes And an 1042. She took to her bed and the Empire Constantine Monomachus in whose times the Greeks had divers losses by the Sueves and by the Normans that got Apulia At which time the Turks being Soldiers under the Persians revolted and oft overcame them Zoe and her Sister Theodora having ruled all dye In Constantines time Michael Cerular Patr. of Const. wrote against the Church of Rome Theodora being dead Michael Stratonicus reigned one year who was forced to resign to Isaac Comnenus 1057. Who being diseased turned Monk and made Constantine Ducas Emperor an 1059. He dyed 1067 swearing his wife Eudocia not to marry and make a Father in Law to his three Sons but she brake her oath and marryed Romanus Diogenes and made him Emperor He is taken in fight by the Sultan and released and when he came home his eyes put out by his own Subjects of which he dyed an 1071. and Eudocia is thrust into a Monastery Michael Paripinacius the Son of Const. Ducas is chosen Emperor The Turks and others greatly weaken the Empire Two Nicephori usurp One called Botoniates helped by the Turks getting possession Michael entred a Monastery and the other Nicephorus Byennius is overcome and his eyes put out Botoniates after three years is deposed and made Monk by Alexius Comnenus who was made Emperor an 1081 and being worsted by Robert D. of Apulia and having dealt ill with Godfrey and his army going for Palestine and beaten by them an 1096. living 70 years and reigning 37 he dyed an 1118. forsaken first of all and succeeded by his son Calojohannes Sect. 78. CCCLXI. A Roman Council an 1079. Forced Berengarius to recant and to own Transubstantiation Sect. 79. CCCLXII An. 1080. Another Roman Council renewed the deposition of the Emperour and gave his Empire to Rodulph the Pope excommunicating Henry and saying Confidens de judicio misericordia Dei ejusque piissimae matris semper Virginis Mariae fultus vestra authoritate saepe nominatum Henricum quem Regem dicunt omnesque fautores ejus excommunicationi subjicio anathematis vinculis alligo iterum Regnum Teutonicorum Italiae ex parte omnipotentis Dei vestra interdiceâ—s ei Omnem Potestatem dignitatem illi regiam tollo ut nullus Christianorum ei sicut Regiobediat interdico Omnesque quiâ—i juraverunt vel jur abunt de regni dominatione a juramenti promissione absolvo Ipse autem Henricus cum suis fautoribus in omni congressione belli nullas vires nullamque in vita sua victoriam obtineat Then he giveth absolution from all their sins to all that take part with Rodulph and blessing in this life and that to come Adding Go on then holy Fathers and Princes I beseech you that the whole world may understand and know that if you can bind and loose in Heaven you can on earth both take away the Empires Kingdoms Principalities Dukedomes Marquisates Earldoms and Possessions of all men according to their merits and grant them to others for you have often taken away from the evil and unworthy Patriarchates Primacies Arch-Bishopricks Bishopricks and given them to religious men For if ye judge spiritual things what must men believe that you can do about things secular and if you judge the Angels that rule over all Proud Princes what can you do with their servants Let Kings and all secular Princes now learn how great you are and what you can do and let them hereafter be afraid to set light by the Command of your Church And exercise your Iudgment so speedily on the said Henry that all may know that he falls not by chance but by your power I wish he be confounded to repentance that his Spirit may be saved in the day of the Lord. O brave Pope From this Council the Pope sent Rodulph a Crown with this inscription Petra dedit Petro Petrus diadema Rodulpho But all this was but as Balaam's attempt It destroyed not Henry nor saved the life of Rodulph that was after killed Sect. 80. CCCLXIII An. 1080. The Emperor called a Council at Brixia which deposed Gregory as a false monk the pestilent Prince of all villanie the invader of the Roman Seat never chosen of God impudently intruding himself by fraud and money subverting all Church-order perturbing the Kingdom of a Christian Empire designing the death of Soul and Body to a quiet Christian Emperour defending a perjured King sowing discord where there was concord and strife where there was peace scandals among brethren divorces between Husband and Wife and shaking all that seemed to be in quietness among godly men a proud preacher of Sacriledge and flames defending perjuries and murders questioning the Catholick doctrine of Christs body and blood an old Disciple of Berengarius a follower of divinations and dreams a manifest Conjurer possessed with a divining evil Spirit and so swerving from the true Faith And they made Guibert Pope in his stead as was aforesaid § 81. CCCLXIV A Council at Lyons An. 1080. deposeth Manasse Bishop of Rhemes for refusing to give account to the Pope c. § 82. CCCLXV Another at Avenion maketh Hugo Bishop of Gratianople § 83. CCCLXVI Another at Meaulx maketh Arnulph Bishop of Soissons § 84. CCCLXVII Another at Rome An. 1081. Excommunicateth the Emperor again § 85. CCCLXVIII An. 1083. another at Rome the Pope kept three days in sighs and groans being besieged and then dismist it § 86. CCCLXIX An. 1084. in another the besieged Pope again excommunicated the
that before had published the Excommunication of the Emperor Excommunicateth him again and goeth from Rome into Italy and France and sets the Princes upon the recovering of Ierusalem Listing 300000 Men and so reconciled most of their Strifes at home The History of this Expedition Platina briefly and many Authors largely give us to whom I refer you Conrade the Emperor's Son rebelleth against his Father encouraged by the Pope The Papal Historians pretend that his Father would have forced him to Incest but others think otherwise It was this Pope saith Bin. p. 1293. that appointed the horary Prayers called the Office of the Blessed Virgin to be used by Clergy and Laity for success against the Saracens Having Reigned eleven years and four months he died § 95. CCCLXXIV An. 1089. Urban in a Council at Rome repeateth against the Emperor and Pope Clement what was done before by Greg. the 7th Clement is expelled Rome and driven to renounce The Holy Wars breed reconciling thoughts The Papal Party offer the Emperor his Crown if he will depose Clement His Bishops dissuade him and he refuseth being otherwise for Peace inclined to it § 96. CCCLXXV A Council at Troy in Apulia about marriage of Kinsfolk § 97. An. 1090. A Council at Tolouse deposed the Bishop as criminal c. § 98. An. 1090. A Council of Urban's at Melfia decreed again that no Bishop receive Investiture from any Lay-man and that no Lay-man have right or authority over any Clerk Also against false Penance Hildebrand before had decreed that Penance and Baptism and so Absolution profit not impenitent undisposed Receivers § 99. CCCLXXVI A Council at Benevent condemned Pope Clement again § 100. CCCLXXVII Another at Troy did consult for Urban's interest § 101. CCCLXXVIII Another at Constance An. 1094. against married Priests and Simoniacs and about the number of Easter and Whitsun Holy-days And the Empress Praxes departed from the Emperor accusing the Court of most filthy Fornication perhaps the cause of their Calamities § 102. CCCLXXIX An. 1094. A Council at Ostio in France Excommunicated their own King Philip for putting away his Wife and marrying another and again Excommunicateth the Emperor and Pope Clement § 103. CCCLXXX An. 1095. A Council at Placentia heard the Cause of the Emperor of Const. begging help against the Infidels and of the King of France and the Empress complained how filthily she had been forced by her Husband's command It repeated damnations and decreed that no money be taken for Baptizings Chrysms or Burials § 104. CCCLXXXI A Council at Clermont for the same Causes It decreeth That if one injure another on Monday Wednesday or Thursday it shall not be reputed a breach of Peace but if it be done on any of the other four days it shall be judged a breach of holy Peace and be punished as shall be judged C. 1. And that no Clergyman shall receive any Honour or Preferment from the hand of Lay-men C. 15. And C. 16. That no Kings or Princes make investiture of any Ecclesiastick Honour And C. 17. That no Bishop or Priest make any promise of Allegiance to a King or to any Lay-man Ne Regi vel alicui Laico in manibus Ligium fidelitatem faciat Ligius is Liege or Ligatus a Vassal or full Subject And C. 19. That no Lay-labourer keep the tenth of his labour from the Clergy or receive from the Clergy the tenth of his wages § 105. It sheweth you that ever the Sacrament in one kind was not introduced in that the 28th Canon of this Council decreeth that None communicate at the Altar unless he receive the Body by it self and the Blood by it self unless through necessity or with cautelousness Can. 29. Any one that fled from his Enemies to any Cross was to be there protected as in a Church But the Ierusalem War was the main business of this Council by which the Pope cunningly turned away Animosities and Jealousies from himself and got the repute of a Holy Defender of the Church § 106. But in an English Council all the Bishops in the Kingdom save one Rochester would force Archbishop Anselme to renounce the Pope which Anselme refusing and reasoning against they said that he blasphemed the King setting up any in his Kingdom without his consent and so they jointly renounce their subjection and obedience to the Archbishop and abjure the unity of brotherly society with him Bin. p. 1302. You see Luther was not the first that renounced the Pope § 107. CCCLXXXII A Council at Tours for the Holy War where the King of France Philip was reconciled promising service to the Pope § 108. CCCLXXXIII An. 1097. A Concilium Barense was held for winning the Greek Church in their necessity where Anselme of Canterbury got the honour in disputing of the Procession of the Holy Ghost The sum of which Disputation is in his Works § 109. CCCLXXXIV An. 1098. A Council at Rome gave the King of England time to repent till Michaelmas the former Council had Excommunicated him if Anselme had not desired delay § 110. An. 1099. Another Roman Council for the Holy War and Reexcommunicating Pope Clement but what Clement did all this while is past over here § 111. An. 1099. Some little Council at Ierusalem put out Arnulph the Archbishop of Ierusalem as a wicked Man and Usurper and gave it to the Pope's Legat. § 112. An. 1099. Paschal the 2d is made Pope a little after Pope Clement dieth who had Reigned with his Competitors 21 years Being buried at Ravenna after five years a Council caused his Carkass to be dig'd up and burnt Decreeing That all the Bishops of the Henrician Heresie that is who were for Emperors being above the Pope or not deposable by him and for his power of Presentations or Investitures if they were alive should be deposed if dead should be dig'd up and burnt which were most of the Bishops of the West if Hildebrand himself mistook not O Military Bishops that can overcome the dead No wonder if the Church and Nations be confounded by you that cannot let each others Carkasses rest in their Graves but will dig up the bones of the Prelates of many Kingdoms even the greatest part How many Princes and Prelates now Papists are guilty of the Henrician Heresie Should not their bones also be burnt if you durst § 113. But the Schism continued three persons successively being made Anti-Popes by the Emperor's party but all of them one after another overcome by Paschal who being a Military Pope did most of his work by his Army which he frequently had on foot In his time Ierusalem and the Cities about were won by Godfrey of Bullen his Brother Baldwin Boemund Tancred and the rest of the Christians and Godfrey made first King and Baldwin next Boemund and Tancred having Antioch and after suffering great losses c. as you may read in the Histories § 114. Never did the Papal Rebellion work more unnaturally than in
setting up the Emperor's Son Henry against his own Father as excommunicate and deposed who being chosen in his stead by the Papal Faction overcame him and took him Prisoner and kept him till he dyed naturally or violently I know not at Liege § 115. Yet was the Pope deceived of his hopes For this Henry also was of the Henrician Heresie and having by the Pope's order kept his Fathers Corps five years unburied because Excommunicate he came with an Army after to Rome to be crowned Emperor and getting into the City the Pope's Historians say by perfidiousness and others lay the perfidiousness on the Pope he took the Pope and Cardinals that were for him Prisoners for denying him to confirm the Bishops which the Emperor had promoted and he kept him till he made him confirm them and grant him Investitures under his hand and seal and promise But when the Emperor was gone the Pope took his promise to be null and brake it he that can dispense with others may dispense with himself § 116. Binnius after many such others doth not only justifie the Pope's deposing of the Emperor but shamelesly saith that even the Novatores Haeretici as he calleth the Loyal and Orthodox will not deny but that he was justly deposed because saith he in a Letter to Hildebrand he said himself he might justly be deposed if he fell from the Faith and he was deposed for Heresie viz. for defending Priests Marriage selling Benefices contemning the Popes Excommunication and saying that he ought not to regard it Ans. 1. Doth every word in a Letter that you can distort forfeit a Crown 2. Did not the Apostles and ancient Christians obey Heathens and command it 3. Was it to the Pope that he forfeited his Crown How prove you that 4. Were these Apostolic Doctrines that Priests may have Wives as Peter had c. a falling from the Faith 5. Is every Princes Crown and Life at the Pope's mercy because he may judge him to be an Heretick 6. Are not the chief Christian Kings now that are Papists especially the King of France of that which is called The Henrician Heresie And may they be so deposed § 117. But one thing I desire may be noted of this Henrician Heresie that the Emperor did not take away the old liberty of the Clergy and People in chusing their Bishops Investiture was not Election or any determining Nomination but like our Inductions an after-consent and a delivery of possession by a Staff and Ring as may be seen in the form of Pope Pasohal's Grant in Nauclerus Gen. 38. p. 738. We grant and confirm to you that you may bestow Investiture by a Staff and Ring to the Bishops and Abbots in your Dominion FREELY ELECTED WITHOUT FORCE AND SIMONY And it medled not with the Presbyters but was only a Negative power of freely chosen Prelates induction who was still chosen by the inferior Clergy and the People § 118. How the old Emperor was basely deprived by the three Bishops of Mentz Colen and Wormes how he charged their Oaths of Allegiance on them how he denounced the Revenge of God against them how he was kept in such poverty that he desired for his relief to have been but an Assistant in the Monastery of Spire which he had built himself and was by the ungrateful Bishop of Spire denied how in his misery he confessed it was the justice of God for the sins of his youth Lust you may see in Sigon de Reg. Ital. An. 1106. Helmold Hist. Sclav c. 32. Sigebert An. 1106. Albert. Xrantz Hist. Sax. li. 5. c. 20 21 22 23 24. compared As also how his Body was digged up out of his Grave and kept five years by his unnatural Son in an unconsecrated place and after buried Thus ended one that had fought as Historians say with honour Sixty two Battels more than Caesar had done a Man had he duly mastered his youthful lust credibly described as of laudable endowments and one that shewed much zeal for the Clergy though he was not willing to be absolutely their Subject § 119. CCCLXXXV Of the Councils that were in Paschal's days the first was at Rome An. 1102. where the old Emperor Henry the 4th was again Excommunicate and a form of Anathematism made against all Heresies and in special against that Heresie that then troubled the Church which was That the Churches Anathema's and Bonds are not to be regarded It was time for Pope and Prelates to call that a Heresie when by Cursing they had got their Dominions and conquered so many Emperors and Kings But it 's a wonder that when Tibi dabo Claves would not keep up the credit of the Cursers that Cursing again should be able to do it Two Councils at London partly against the Clergies Incontinence and against Sodomy and partly to depose several married Priests I pass by § 120. CCCLXXXVI Fluentius Bishop of Florence published that Anti-christ was come Whether he told them who he was I know not But An. 1105. A Council of 340 Bishops was there called to try him for that dangerous doctrine and finding that Prodigies and Calamities drew him to believe it they chid him as a weak Man and warned him to talk so dangerously no more you may know why § 121. CCCLXXXVII When the young Henry began his Rebellion against his Father he called An. 1105. a Council at Quintilineburg where he solemnly called God and Angels to witness that it was not out of desire to Reign that he did what he did nor to depose his Father but to restore them to the Obedience of the Church lamenting his Father's obstinacy against it And he profest his Obedience to the Pope and drew divers revolted Archbishops to do the like § 122. CCCLXXXVIII An. 1106. A Council with the Nobility or Princes was called by Henry junior at Mentz where the old Emperor was again Excommunicated and forced to resign his Scepter to his Son and this by those Princes Prelates and Nobles that had sworn Allegiance to him supposing themselves absolved from all their Oaths by the Pope Now it was that the three Archbishops violently divested him When he asked them what was his fault and they said Simony in the Collation of Bishopricks and Abbies he adjured them the Bishops of Mentz and Colen with the Bishop of Wormes by the name of the Eternal God to say whatever he took of any of them And they said Nothing He thanked God that so far their own tongues justified him when their Bishopricks might have brought him no small Sum. § 123. CCCLXXXIX The Pope in a Council at Wastallis in Lombardy took in some submitting Bishops § 124. CCCXC Two Bishops at Ierusalem striving for the place one put out by the King but restored by the Pope died in his return the other by a Synod at Ierusalem was put out but made Bishop of Caesarea § 125. CCCXCI In a Council at Trecae the Emperor's Investitures are forbidden §
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 §
contradiction and action in this matter is neither contradiction nor rebellion but the filial honour due to the Divine Father and of you Briefly recollecting all I say the sanctity of the Apostick Seat can do nothing but what tendeth to edification and not to destruction For this is the plenitude of power to be able to do all to edification But these things which they call provisions are not to edification but to most manifest destruction Therefore the blessed Seat of the Apostle cannot accept them because flesh and blood hath revealed them which possess not the things that are of God and not the Father of our Lord Iesus Christ who is in Heaven § 196. When the Pope heard this Letter saith Mat. Paris p. 872. Not containing himself through wrath and indignation with a writhin aspect and a proud mind he saith who is this doting old man deaf and absurd who boldly and rashly judgeth my doings By St. Peter and St. Paul if our innate ingenuity did not move us I would precipitate him into so great confusion that he should be to the whole World a Fable a Stupor an example and a prodigy IS NOT THE KING OF ENGLAND OVR VASSAL AND I SAY MORE OVR SLAVE WHO CAN WITH OVR NOD IMPâ—RISON HIM AND ENSLAVE HIM TO REPROACH These things being recited among the Cardinal brethren with much ado asswaging the rage of the Pope they said to him It is not expedient O Lord that we decree any hard thing against this Bishop himself For that we may confess the truth the things are true which he speaketh We cannot condemn him He is a Catholick Yea a most holy man more religious than we are more holy and excellent than we and of a more excellent life so that it is believed that there is not among all the Prelates a greater no nor any equal to him This is known to the whole Clergy of France and England Our contradiction will not prevail The truth of this Epistle which perhaps is already known to many may stir up many against us For he is esteemed a great Philosopher fully learned in Greek and Latine a man zealous for justice a Reader of Theology in the Schools a Preacher to the people a Lover of chastity a persecutor of Simonists These words said the Lord Aegidius a Spanish Cardinal and others whom their own Consciences did touch They counselled the Pope to wink at all this and pass it by with dissimulation lest tumults should be raised about it especially for this reason that IT IS KNOWN THAT A DEPARTVRE WILL SOMETIME COME so far Mat. Paris § 197. Yet neither this Bishop nor the Historian flattered Princes but both of them sadly lament the oppression and other sins of King Henry And the Bishop commanded his Presbyters to denounce excommunication against all that should break the Magna Charta the Charters heretofore granted foreseeing saith Mat. Paris what the King would do And he sharply reprehended the Fryar Minors that would not tell Great men of their sin when they had nothing to lose Cantabit Vacuus c. having chosen poverty that they might be freer from hindering temptations § 198. When he lay on his death bed at Bugden in Huntingtonshire he told Ioh. Aegidius his learned friend that he took them for manifest Hereticks that did not boldly detect and reprove the sins of great men and thereupon reprehended and lamented the sins of Prelates but especially the Roman reciting their putting unworthy and bad men into the Pastoral office for kindred or friendship sake The third day before his death he called to him many of his Clergie and lamenting the loss of souls by Papal avarice groaning he said Christ came into the world to win souls Is not he then deservedly to be called Antichrist who feareth not to destroy souls God made all the World in six dayes but to repair man he laboured above thirty years And is not a destroyer of souls then judged an enemy of God and Antichrist c. Next he goeth on to shew how sinfully the Pope by his non obstante overthrew even the rights that his Predecessors had granted vainly pretending that they bind nothing because par in parem non habet potestatem and what evils to the Churches he had done and addeth I saw a Letter of the Popes in which I found inserted that they that make their Wills or that undertake the Crâ—isado and to help the holy land shall receive just so much indulgence as they give money c. And so goeth on naming his imposing men that cannot preach or strangers of other languages as Pastors on the people and his covetous and greedy devouring all the wealth he could get concluding Ejus avaritiae totus non sufficit orbis Ejus luxuriae Meretrix non sufficit omnis And that he drew Kings in for his own ends making them partakers of the prey Prophecying that the 〈◊〉 will not be freed from Egyptian servitude but by the mouth of 〈…〉 These things are small but worse will follow within three years sighing and weeping out these words his speech failed him and he died And ibid. Mat. Paris saith that the same night that he died wonderful Musical sounds and Ringings were heard near in the Air by several friars and by Fulk Bishop of London then not far off who said when he heard it that he was confident their reverend Father Brother and Master the Venerable Bishop of Lincoln was passing out of the World to Heaven The Bishop being dead the Arch-Bishop of Canterbury and the Dean and Chapter of Lincoln fell out in striving who in the vacancy had the power of giving Prebends wherein the Arch-Bishop by Power utterly oppressed them And M. Paris p. 880. affirmeth that Miracles were done after the death of this Bishop by his virtues at Lincoln and yet confesseth some of his faults and his sharp thundring against Monks and Nuns c. § 199. The same Author tells us p. 883. anno 1254. that the Pope was so unmeasureabley wrathful against this holy Learned Bishop that when he was dead he would have taken up his bones and cast them out of the Church and purposed to precipitate him into so great infamy that he should be proclaimed a Heathen a rebel and disobedient to the whole world and he commanded a Letter to that purpose to be written to the King of England knowing that the King would be mad enough against him and ready enough to prey upon the Church But the next night the said Bishop of Lincoln appeared to him in his episcopal attire with a severe countenance an austere look and terrible voice he came and spake to the Pope that was restless in his bed pricking him in the side with a violent thrust with the point of his pastoral staffe which he carried and said miserable Pope Senebald Dost thou purpose in disgrace of me and the Church of Lincoln to cast my bones out of the
Church Whence did this timerity befal thee It were better that thou advanced and honoured by God should honour those which are zealous for God even when they are dead Henceforth God will give thee no more power over me I wrote to thee in the spirit of humility and love that thou shouldst correct thy many errours But with a proud eye and a bewitching heart thou hast despised wholesome warnings Wo to thee that despispest Shalt thou not be despised And the Bishop Robert departing striking as with a lance the Pope who when as is said he was pricked groaned aloud he left him half dead and with a mournful voice groaning with sighs His Chamberlains hearing him being astonished asked him what the matter was The Pope answering with sighs and groans said The terrours of the night have vehemently troubled me nor shall I ever be well again as I was Oh alas how great is the pain of my side A ghost hath pierced me with a lance An he neither eat nor drank that day feigning that he was inflamed with feavours that streightened his breath And Gods revenge and wrath did not so leave him Not long after the Pope not sensible of Gods warnings by his Servants but setting about warlike and secular matters he prospered not in them though he laid out great care and labour and cost But Wars yea the Lord of hosts being against him his army which at great charges he had sent against the Apulians under the conduct of his Nephew William being scattered conquered and confounded perished with their Captain mortally wounded They say there were there slain of Souldiours and valiant stipendiary's of the Pope four thousand men And the whole Countrey of the Romans lamented the shedding of so much Christian blood The Pope then went to Naples though weakened as with a plurisie in his side or as wounded with a lance And Cardinal Albus physick could not help him For Robert of Lincoln spared not Sinâ—bald of Genoa And he that would not hear him warning him when alive felt him peircing him when dead Nor did the Pope ever after enjoy one good day till night nor one good night till day but sleepless and molested Thus M. Paris § 200. M. Paris p. 896 anno 1254. saith that Henry the third of England obliged himself and his Kingdome unjustly to the Pope under pain of being disinherited to pay all the treasure which the Pope should lay out in his War for the King that is to have made him King of Sicily And that the Pope having no mercy on England prodigally wasted its money but those vast sums got by rapine were all lost § 201. The same Author saith p. 897. that when Pope Innocent lay dying after the stroke of the Bishop of Lincoln and the loss of his Army and his followers lay crying about him he opened his dying eyes and said what do you mourn for you wretches Do I not leave you all rich what would you have more And so he died § 202. CCCCXLIV Anno 1245. Innoncent calls a Council called General their 13th Approved at Lyons of 140 Bishops where he heaped up accusations against the Emperour whom Thaddaeus his agent defended And at last pronounced himself an excommunication and deposition absolving all his Subjects from their Oaths and Allegiance and excommunicating all that should own and help him Here you see that more than one of their approved General Councils are for Rebellion and perjury and the Popes deposing Christian Emperours In the same Council sad Complaints were made from England of the pillaging or woful impoverishing of the land by the Pope and King but the Pope heard all silently and would give no answer § 203. At this Council the Pope importuned the Electors to choose another Emperour some refused and stuck to the Emperour saying that it belonged not to the Pope to make or unmake Emperours Others obeyed him and set up Henry of Hassia But the Emperour while he lived kept up his possession so far as to make the Pope repent and saith Trithemius was a weary of his life But all Germany Italy c. were confounded by the schim or contention one half as is aforesaid called Guelphes following the Pope and Henry the other called Gibelines cleaving to the Emperour Frederick to the shedding of abundance of Christians blood and the desolation of Countreys and the shame of Papal tyranny § 204. Anno 1254. Alexander the 4th was Pope Matth. Paris tells us of a terrible dream that he had of Pope Innocents damnation or misery But the fault of his writing is that he was too credulous of dreams and visions He tells us also of twenty Miracles done at Lincoln for the sake of the late Bishop Robert And that at a Parliament in London the greatest which hath been seen all the Nobles Ecclesiastical and Civil demanded of the King that the choice of the Lord Chief Iustice the Lord Chancellor and the Lord Treasurer should be in the Parliament or their common Council as of old was usual and just and that they should not be removed without notorious faults which the Kings secret Councellours perswaded him to deny Prelates and Nobles being grieved by exactions express it c. § 205. Here the said Monk Matth. Paris exclaimeth O the steril solicitude of the Roman Court their blind ambition Though holy yet often deceived by the Council of bad men Why dost thou not learn to moderate by the bridle of discretion thy violence being taught by thing past and so often chastised by experience In thy losses we are all punished c. Thou now endeavourest to make two German Emperours which must cost inestimable treasure whence soever taken and both uncertain of the dignity c. § 206. At that time the Lords and Prelates of England crying out of the King Hen. 3d. as false and oppressive and pillaging Churches and People to maintain his profuseness the Bishop of Hereford laid a Plot which the King accepted that getting the hands and seals of a few Bishops he would go to Rome and get power from the Pope to gather the King as much money as he needed So to Rome he went and there found the Pope in great grief and care himself for money to pay vast debts that his Wars had cost him The Bishop told him that the King who had engaged his Kingdom to be forfeited if he paid not the Popes debts would help him to money if he would be ruled by him and write to the Bishops and Churches to grant the King such help as they could well do The Pope gladly gave leave to the Bishop to write what he would And home he went and Eustandus a Legate was sent from Rome to see all done saith M. Paris p. 911. anno 1255. The Legate was prepared and ready in all things to the destruction of all England to obey the will of the King which was tyrannical and to bind the oppressed contradictors in the
and the Pope dieth Onuphrius further openeth the Reasons and Rules of the Cardinals being shut up viz. Clem. the 4th being dead the Cardinals as is aforesaid were all so desirous to be Popes themselves that they were two years and nine months contending and could not possibly agree Philip King of France and Charles King of Sicily came themselves to Rome to intreat them but departed without success Yet they invoked the Holy Ghost every day to help them At last the Cardinal Bishop Ioh. Portuensis deridingly prayed them to uncover the houses for the Holy Ghost could not come in through so many covered roofs At last by Bonaventures intreaty they chose Theoâ—ald a Viseount and Archdeacon that was with our Prince Edward going to fight in Palestine And the â—aid Cardinal Portuens made these Verses on their choice anno 1271. Papatus munus tulit Archidiaconus Vnus Quem Patrem patrum fecit discordia fratrum § 221. Innocent the 5th cometh next the first after the shutting up of the Conclave He sought to end the Italian Wars but died before six moneths reign § 222. CCCCXLVII A Council at Salâ—zburge is published by Conisius as in Greg. the 10ths days but it seemeth liker to be after which condemned Pluralities nonresidence of Priests and their being in Taverns or Alehouses and playing at Dice and their wearing long Hair and sine Cloaths and restrained supernumerary begging Schollars and ordered that the Bishop should imprison such as prophaned holy things after they were excommunicated or suspended It seemeth that Bishops had by this time got coercive power but they used it not to bring the unworthy to the Sacrament but to keep the unworthy from it and from other profanations § 223. Next Ottobonus that was Pope Innocent the 4ths Nephew and Legate of England at the Barons Wars is chosen Pope but died before his Consecration within forty dayes but got the name of Hadrian the 5th § 224. Next cometh Pope Iohn the 22th as Platina the 19th as Binius and the 21st as most the 20th by Onuphrius 1276. He was a Physitian made Bishop inverecundi socordis ingenii saith Platina so foolish that he boasted how long he should live when presently the house fell on his head and he died by it in seven days after Suffridus saith Binius saith that he was writing an heretical perverse book when the room fell and cryed out after O what is become of my book Who will finish it which saith Binius if true sheweth the wonderful Providence of God for his Church But had this Pope been infallible had he been in a Council purposed to revoke the decree for shutting up the Cardinals in Conclave and this man finished the revocation and till the dayes of Celestine 5th that renewed it it stood revoked saith Onuphrius § 225. Next came Nicholas 3d. after six months contention and vacancy King Charles as Senator presiding and pleading for a French Pope He is commended much save that he set up all his own Kindred too much § 226. After three years reign eight months and fifteen dayes of Nicholas came Mâ—rtin 2d vulgo 4th saith Binius and Onuphrius a Frenchman In his time the Greek Emperour Paleologus not keeping his promise to the Pope joyned with Peter King of Arragon who claimed Sicily as his Wives inheritance and though the former Pope had set him on this was against him restoring King Charles to be Senator at Rome and siding with him because he was a Frenchman But the fatal Sicilian Vespers killed all the French and Peter overcame Charles and took his Son and Charles and the Pope shortly died of Fevers But before he died the Pope played the old Game excommunicating and cursing King Peter and gave his Kingdom for a prey to any one that would get it and absolved all his Subject from their Oath of Allegiance and signed Croisado's Soldiers under the sign of the Cross to fight against him § 227. Honorius the 4th cometh next his Brother being Senator at Rome He confirmed the same Anathema against Peter King of Arragon who shortly after died of a wound received in fight by the French The Pope dieth and the seat is void ten moneths 1287. after two years Reign § 228. Anno 1287. CCCCXLVIII A Council was held at Herbipolis by the Popes Legate endeavouring to have got the tenth penny of the Estates of the Clergy for the Pope and of the Laity for the Emperour by their joynt consent But Siphridus Arch-Bishop of Colen and Henry Arch-Bishop of Trevers stoutly opposing frustrated both their Conciliary designs § 229. Anno 1288 came P. Nicolas 4th a Religious Man General of the Minors when he had four years together laboured in vain to stay the blood in Italy between the Guelphes and Giâ—ellins and to reconcile the French and English and to relieve the Christians in Palestine he died And the Cardinals though for liberty they went to Perusium kept the Church headless two years and three months by contention though Princes in vain endeavoured to perswade them to agreement Are these no intercessions of the Succession In this time died Mich. Paleologus Emperour of Constantinople and the Clergy and Monks would not suffer him to be buried in holy ground because in the Council at Lyons he had consented to the Church of Rome Platina Was this a true Reconciliation of the â—reek Church § 230. Anno 1286. CCCCXLIX A Council at Râ—vâ—nna in Honorius time made some Canons for Reformation § 231. Anno 1291. CCCCL A Council at Sâ—ltsâ—urg for reconciling some Christians § 232. Anno 1292. CCCCLI The Arch-bishop of Mentz held a Council at Aschaffenburge which they say did many good things It is not known what § 233. Anno 1294. After two years and four months vacancy Caelestine the 5th a Religious man of solitary life is chosen Pope If ever there was a good Pope it is likely this was one But he was no sooner setled by common applause but the Cardinals especially Bened. Cajetaenus a subtile man perswaded him that his simplicity and unskilfulness would undo the Church and urged him to resign King Charles and the people disswade him and are only for him But the Cardinals prevailed and he resigned And going to his solicitude again the Cardinal Ben. Cajetaue that got him to resign sent him Prisoner to the Castle of Fumo where at best he died of grief Some write that Cardinal Cajetane got a way to speak through a Pipe put into the Wall as if it were some Angel to charge him to resign He was too good to be a Pope § 234. The deceiver that got him out succeeded him called Boniface the 8th by Bin. 7th 1294. This is he of whom it is said Intravit ut vulpes regnavit ut Leo exivit ut Canis He raised Wars to prosecute some Cardinals and the Gibelines While he lived wickedly he set up a Jubilee proclaiming Pardon of all sins to them that would visit
both to summon a Council they cunningly would not agree of the place and so forced the doing it without them § 265. CCCCLXVII To put a shew on the business Greg. calleth a Council at Aquileia whether by long delays he creepeth with a few to do nothing § 266. CCCCLXVIII And the other Pope Bened. 13. Anno 1409 also calleth his Council in Arragone of his Subjects which calleth it self a General Council and pronounce him the true Pope and no Schismatick or Heretick and Greg. to be the Usurper but exhort him to endeavour Unity § 267. CCCCLXIX The two Popes giving no better hopes some of the Cardinals of both sides slipt from them and by the Countenance of the Florentines and King Ladislaus chose Pisa for a General Council where they met and summoned both the Popes who scorned them and they deposed them both as Hereticks and Schismaticks saith Binius forbidding all Christians to obey them and they chose a third Alexander 5. and the two old ones kept up still and so there were three Popes at once § 268. An. 1409. Alex. 5. is chosen much commended but died in eighteen Months some say saith Antoninus poysoned by a Clyster But to shew himself a Pope in that little time he deposed King Ladislaus and gave his Kingdome to Lewis Duke of Anjou § 269. Balthasar Cossa is next chosen called by some Ioh. 21. by others 22. by others 23. and by Platina Ioh. 24. so little are they agreed of their succession Platina saith the Cardinals of Greg. were yet poor and he hired them with Money to Create him He got Sigismund King of Bohemia chosen Emperour and would have had the Council to be at Rome Italy continued still in blood the Popes having parcelled it into so many small Principalities to secure it against the Emperours no part of the whole World lived from Age to Age in such continual War and confusion This Pope saith Onuphrius Panvinus viz. fuit bello armis quam Religioni aptior utpote qui neque fidem norat neque Religionem rebus profanis magis quam Divino cultu accommodatus How he was accused deposed imprisoned how the other two Popes Greg. 12. and Bened. 13. were all deposed with him and Martin 5. chosen the next Chapter sheweth CHAP. XIII The Council of Constance Basil and some others § 1. CCCCLXX AN. 1414. the Council of Constance was called by the means of the Emperour Sigismund and the consent of Pope Iohn who the more trusted the Emperour because he had promoted him There were then three Popes Bened. 13. in France whom the Kingdomes of France Spain Arragon England and Scotland followed and Greg. 12. and Iohn 23. at Rome that divided the rest of the Papalines It was not certainly to represent the Trinity but to profane the Name and abuse the Kingdome of the blessed Trinity Oct. 28. P. Iohn called by them Sanctissimus Dominus Noster entereth the City Nov. 5. The Pope began the Council Nov. 16. was the first Session the Pope speaking to them and his Bull being read shewing that he would have had the Council at Rome but the miserable case of Rome by contention and confusion hindering it was agreed with the Emperour to be at Constance commanding to be there for the peace of the Church and appointing a Weekly Mass to be said for obtaining Gods blessing and pardoning a years penance for every Mass to every Mass-Priest that said it exhorting all to fasting and prayer for good success charging them to look after Errours especially those that rose from one Iohn Wickliff and also to reform the Church c. March 2. 1415. The Pope took an Oath for the peace of the Church to lay down his Popedome if the other two Popes would do the same and the Emperour kist his feet The Cardinal of Florence read these Decrees 1. That the Council was lawfully called 2. That it will not be dissolved by the departure of the Pope or other Prelates 3. That it be not dissolved till the present Schisme be healed and the Church reformed in Faith and Manners in Head and Members 4. That it be not removed but on just cause 5. That the Bishops depart not § 2. In the fourth Session they decreed that the general Council representing the militant Catholick Church hath its power immediately from Christ to which every man of what State or dignity soever though it be Papal is bound to obey in the things that belong to Faith and the extirpation of the said Schism and the general reformation of the Church in head and members 2. That the Pope withdraw not himself or the Officers and if he should or should thunder out Church censures against them or any adhering to the Council they are void 3. That no Translations Promotions or Cardinals be made to the prejudice of the Council 4. That three of each Nations be chosen to judge of departures c. But the Pope fled and sent them word that it was not for fears but for his health § 3. Sess. 5. The Emperor being among them they decreed again the Power of the Council as immediately from Christ which the Pope and all must obey and that the Pope is punishable if he disobey that he is bound to surrender in any case of great and evident profit to the Church that he unlawfully departed that if he will return and perform his promise he shall be safe Next they proceeded to condemn the Books of Iohn Wickliff and to prosecute Iohn Huss Next they applied themselves to the Emperour to reduce the Pope who told them he was in the hands of the Duke of Austria but if they pleased he would write to him or try to fetch him by force c. § 4. Sess. 6. They order the Procuration for the Popes Resignation to be demanded and Process to be made against Iohn Huss and Hierome of Prague A Letter is read from the University of Paris to the Pope to submit to the Council § 5. Sess. 7. They accused Hierome of Prague for not appearing and summoned the Pope promising him safe Conduct sed salvâ Iustitiâ c. § 6. Sess. 8 They condemned Wickliff's Bones to be dig'd up upon 45 Articles instead of 260 which they had gathered Art 1. was 1. That the substance material of Bread and Wine remain in the Sacrament of the Altar 2. The Accidents of Bread remain not without the substance 3. Christ is not identically and really in his proper bodily presence in the Sacrament 4. If a Bishop or Priest live in mortal sin he Ordaineth not Baptizeth not Consecrateth not 5. The Gospel saith not that Christ instituted the Mass. 6. God ought to obey the Devil 7. If a man be contrite aright outward confession is needless and unprofitable 8. If the Pope be a Reprobate and wicked and so a Member of the Devil he hath no power over the faithful given him by any but Caesar. 9. Since Vrban the
yet stronger in Vices he made divers Officers purposely to manage his Simony as his Bailiffs for all fat Cathedrals Abbeys Monasteries Priorles and vacant Benefices reserved c. 12. That he charged his Registers to receive all the money before they granted c. 13. That he appointed certain Merchants to put vacant Benefices in the Balance and grant their Petitions that offered most for them 14. He ordered that no Petition for a Benefice be offered him till it were signed by the Refundary who then was to pay it out of his own Estate if he took too little 15. That against God and his Conscience he oft sold his Bulls to Eminent men in which he wrote that they that had Benefices had resigned them to him and that by lying forged Resignation which never was made sold them again for great sums and beggar'd many 16. By this it came to pass that without all difficulty he that gave most carried it And the same course was held in Sacraments Indulgences Dispensations and other Ecclesiastical and Spiritual Gifts 17. That he usually sold the same Benefice divers times over to divers persons or to the same silencing Claims of Right whereby the whole Church was defiled with Simony filled with the unworthy both in higher and lower Prelacies c. 18. That he refused to Confirm those that were Canonically Elected unless even to satiety they glutted him with Money putting the unworthy in their stead and translated men against their wills from their Churches that he might sell them dearer 19. That promising Church-Reformation in the Council at Pisa he called one at Rome and being there publickly admonished being incorrigible by the Devils instinct did worse 20. That he sold for Money Indulgences at the hour of death the Predication of the Cross Absolutions from fault and punishment Concessions of Churches and portable Altars Consecrations of Bishops Benedictions of Abbots Relicks of Saints Holy Orders power in Confession to absolve from sins and Acts that may be ministred only by the Operations of the Holy Ghost for Grace 21. That one Nic. Pistorius a Florence Merchant and the Popes Secretary a Lay married man was made by the Pope his Legate Apostolical sent into Brabant to exact and receive a Subsidy which was the tenth part of the fruit of all Benefices in divers Cities and Diocesses and to excommunicate the refusers by a certain deputed Sublegate and suspend Colledges Covents Chapters c. 22. That he authorized this Nicholas to grant to all persons of each Sex for Money to choose their Confessors that might absolve from fault and punishment by which the Merchant got vast sums of Money seducing the people 23. That all the Premises are known true proved c. 24. That Anno 1412. Ambassadors from the King Bishops and Universities of France admonished him charitably of this scandalous infamous Simony 25. That he amended not by it but did worse 26. That he is defamed of all this in all Kingdomes of the Christian World 27. That he abused Rome and the Churches Patrimony exhausting the people and imbursing it himself by Taxes Gabels c. Many instances are added 28. For these things many Crimes Sacriledges Adulteries Murders Spoils Rapine and Thefts were committed in Rome through his fault 29. It is the common voice opinion assertion and belief that in these and innumerable other evils he is the greatest Dilapidator and Dissipator of the Church Affairs that ever was scandalous to the Universal Church a Witch a Murderer a Killer of his Brethren Incontinent in all things serving the Vices of the flesh of infinite crimes called infamously Balderinus 30. That all this is notorious by common fame repute c. 31. That he hath sold the goods of Cardinals Bishopricks Parishes Colledges Priories c. 32. And this not only in the City about many instances named 33. That he destroyed University Studies by taking the Salaries to himself 34. Besides he laid such burdens on the Parsons as forced them to sell the Church-goods Ornaments and Books 35. That hereby the whole Church was notoriously scandalized 36. The Infamy was so great that Princes and the Emperour besought him to amend 37. Hereupon he promised to amend and to call this Council 38. But he went on and did worse than before 39. He forbad the righting of the injured in judgment 40. That the Bishop of Salisbury and other English Embassadours admonished him to amend and he gave them ill words and threatned and abused them 41. That at Constance he swore to resign for Peace 42. And he promised to submit to the judgment of the Council 43. He bid all say what they would against him 44. He was humbly intreated by the Council to perform his word 45. Yet thought by hiding himself to evade 46. Yet he professed before that he intended not to depart 47. And when the Church longed for peace by the Council he plotted to dissolve the Council and so fled in a disguized habit 48. He fled to Schafhausen and commanded some Cardinals and Bishops to come to him 49. Thence he fled to Lauffenberge and towards Brisac 50. The Council desired his return 51. He denied to answer but fled to Nurenburg to frustrate the Council 52. He is an obdurate sinner and incorrigible Fautor of Schism c. 53. That all this is notorious and the common repute of men 54. And all the premises are the common fame and voice Here somewhat is left out And they begin as anew 1. Declaring his wickedness from his Youth 2. That he is notoriously suspected to have poysoned Pope Alexander and hâ—s Physitian Daniel 3. That he committed Incest with his Brothers Wife and with the holy Nuns and ravished Maids and committed Adultery with Wives and other crimes of Incontinence 3. That he Simonaically sold six Parish Churches in Bononia to Lay men who set Priests in them at their pleasure 4. That for Money he sold the Mastership of the Order of S. Iohn of Ierusalem in Cyprus to a Child of five years old Bastard to the King of Cyprus with the fruits of Vacancies and spoils of the last Master c. 5. That he would not recall this but on condition 1. That the K. of Cyprus should be paid by them that succeeded all the Money back which he gave to the Pope 2. That the Pope should have more six thousand Florins of Gold which the Prior of Rhodes paid and for which the Hospitallers are yet in debt 3. He reserved for the said Bastard the Magistral Chamber worth two thousand Florins 4. That the said Pope Iohn gave Fryar Iacobus de Vitriaco an ancient man and expresly professing the Hospitallers Religion an Absolution from his Vows Rule and habit of Religion and reduced him to a Secular life and Marriage c. for six hundred Ducats Many other Articles I pass by as tedious to be repeated One was That he was a notorious Simoniack and a pertinacious Heretick Another was That often
lament and condemn the practice of such as kill their children appointing them sharp discipline without capital punishment Had the Church power to free Murderers from death as they long did Was this holy Reformation The 11th Canon saith That they found that in many Churches of Spain men filthily and not regularly did Penance that they might sin as oft as they would and be as oft reconciled by the Priests c. Many reforming Canons were here made There were 67 Subscribers besides the King and of divers Cities two Bishops which was unusual § 56. CXCIV Passing by a meeting at Rome Another Council at Narbon was held by Recaredus who brought over the Goths from Arrianism § 57. The Emperor Mauritius though a great and excellent person was ruined by the mad and uncurable mutinies of his Soldiers and at last with his Family cruelly murdered by Phocas one of his Captains a terrible warning to Princes not to trust too much to Armies § 58. All this while the opposers of the Calcedon Council kept up and were divided in the East into many Parties among themselves Among others the great Peripatetic Iohan. Philoponus was their most learned Defender writing with such subtilty that the Natures really two were to be called One Compound Nature as the Soul and Body of a man are as saith Nicephorus was not easie to be answered by which how much of the Controversie was de Nomine de Notione Logicâ let the Reader further judge he that will see some of his words may read them in Niceph. l. 18. c. 45 47 48. his Notions made men call him a Tritheite § 59. Iacobus Zanzalus being a great Promoter of the Party many ever since have from him been called Iacobites And the divided Parties that opposed the Council called the other Melchites that is Royalists because they took them that followed the Council to do it meerly in obedience to the Emperor for it was not the Pope then that was the Master of Councils § 60. Among the Armenians also some raised the like Heresies about the Natures of Christ some thinking his Deity was instead of a Soul to his Body c. To which they added superstitious Fasts and worshipping the Cross and such like not pleading Reason but old Tradition for their Errors saying they had them from Gregory vide Niceph. l. 18. c. 53 54. But I must go forward § 61. Pelagius dying Gregory called Magnus succeeded him at Rome He continued the Controversie about the Title of Universal Bishop writing many Epistles against it He flattered Phocas the murderous Tyrant with a Laetentur Coeli exultet Terra c. yet was one of the best and wisest of their Bishops He sent Augustine into England who oppressed the British Church and converted the Saxon King of Kent He introduced more Superstitions and greatly altered the Liturgy Of which read Mr. T. Iones of the Hearts Sovereign § 62. CXCIV A Concilium Hispalense of eight Bishops recited three Canons § 63. CXCV. Mauritius before his death desired Gregory to call a Synod at Rome to draw in the Western Bishops that separated and to cast them out if they disobeyed which he did and they refusing his Summons Severus of Aquileia and other Bishops were ruined They thought God destroyed Mauritius for persecuting them Gregory thought God would have them destroyed as Schismaticks The Bishops of Rome for near an hundred years were forced the more to please the Emperor because their own Bishops had cast them off and set up another Head against them § 64. CXCVI. An. 590. A Concil Antisiodorense made divers Canons against Superstitions and some too superstitious as that Women must not take the Sacrament in their bare hands c. § 65. I find it so tedious to mention all the little Synods that henceforth I shall take but little notice of them but of the greater only One under Recaredus at Caesar-Augusta made three Canons about the Arrians One in Numidia displeased Gregory § 66. A Council at Poitiers was called on occasion of two Nuns daughters to the King of France that broke out of the Nunnery with many more and accused the Abbess and got men together and stript her stark naked and drew her out and set all France in a Commotion and were forced to do Penance A Council was called at Metz to reduce the Bishop of Rhemes convict of Treason for Bishops that were Traytors or Murderers were not to dye A Synod at Rome under Gregory absolved a Priest of Calcedon condemned by Iohn of Constantinople what one did the other undid An. 597. Under King Recaredus 13 Bishops made two Canons for Priests Chastity c. Another under him An. 598. A Concil Ostiense made two such more An. 599. A Council at Constantinople did we know not what An. 599. Under King Recaredus 12 Bishops at Barcinon made four Canons against Bishops Bribery c. A Council of 20 Bishops 14 Presbyters and 4 Deacons at Rome made a Canon for Monks Another there An. 601. against a false Monk Another at Byzacen against a Bishop Another in Numidia about a Bishop and a Deacon § 67. Gregory dying Sabinian succeeded him who reproached him and would have had his Books burnt as unsound saith Onuphrius And saith Sigebert Gregory appeared to him in a Vision and reproving him for that and Covetousness knockt him on the head and he dyed § 68. Boniface 3d succeeded chosen by Phocas the Murderer who hating his own Bishop of Const. Cyriacus ordered that Rome should be the chief Church § 69. A Council at Rome forbad chusing a Pope till the former had been three days dead because they sold their Votes for money § 70. Boniface the 4th is made Pope and Phocas giveth him the Pagan Temple called Pantheom for Christian Worship In his time Phocas was killed by Heraclius as he had kill'd Mauritius § 71. An. 610. A Council at Toletum under King Gundemar about the Bishop of Toletum's Primacy which the King setleth by Edict § 72. A Council at Tarraca under King Sisebutus took the shortest way and only confirmed what had been before done for Priests Chastity § 73. Deus dedit was next Pope in whose time the Persians conquered Ierusalem and carried away the Bishop and they say the Cross. § 74. Boniface 5th succeeded Heraclius the Emperor is worsted by the Persians who would not give him Peace unless the Empire would renounce Christ and worship the Sun Heraclius overthroweth them Mahomet now riseth and maketh a Religion of many Heresies § 75. At a Synod at Mascou Agrestinus accused Columbanus of Superstition for Crossing Spoons c. but was refelled § 76. Seven or eight Bishops at Hispalis condemned the Eutychians and called them Acephali CHAP. VIII Councils held about the Monothelites with others § 1. BEing come to the Reign of Pope Honorius at Rome who was condemned by 2 or 3 General Councils for a Monothelite Heretick as Vigilius was by his own Bishops for an