of Tusculum O what Bishops then had the Church § 20. For all the confirmations of this Council the decrees of a Council being above the Pope are said by most Papists to be unapproved because the Council of Florence and Laterane judged the contrary to be true § 21. Pope Martin found Rome decayed Italy in Wars and at five years end summoned his promised Council at Papia Few came and the plague forced them to remove to Senae when Alphonsus King of Arragon sent Orators to plead the Cause of Bened. 13. whereby Martin for fear of a Schism was fain to dissolve the Council and appointed the next seven years after at Basil not trusting Italy where he had long Wars himself as afterward he stirred up against the Bohemian Hussites after 14 years aged 63 died of an Apoplexy much praised § 22. CCCCLXXI This Concilium Senense we need say no more of § 23. One would have thought that after this stir one more sober Pope should have been chosen Eugenius 4th was the next of whom more after He hath presently a War and much bloodshed in the streets of Rome with the Columnenses Italy is still in Wars The Pope is again assaulted The Romans set up seven agistrates Eugenius flyeth they pursue him with stones he escapeth to Florence leaveth the Castle garded which continued the City-War a while The Emperor coming into Italy he would have resisted but could not who peaceably came and went It were tedious to relate all his and others Wars in Italy Platina and many others do it The Council at Basil beginning he would have removed it to Bononia The Emperour and Council resist and threaten him and he confirmeth it for saith Platina he had scarce breathing time from vexing Wars He recovereth Rome and other places Pulcellus a Leader he hanged when he had pull'd off his flesh with hot Pincers He turneth his War against Alphonsus King of Arragon the City of Preneste he utterly destroyed as rebellious The Council at Basil frightened him but Sigismund dying and Albert D. of Austria chosen Emperour he ventured to call it away to Ferraria Ioh. Paleologus contrived thither in false hope of succour from the West put some Reputation on his Council The Plague drove them to Florence there the pretended Reconciliation of the Greeks and Latines was made of which many Histories speak at large especially the Greek Edition of that Flor. Council The Wars still continued round about him The Council at Basil deposed Eugenius and made Amadeus D. of Savoy a Pious man Pope called Faelix 5. Eugenius held on and yielded not Blood and Murders still filling Italy He died aged 64. An. 1447. making first twenty seven Cardinals c. § 24. CCCCLXXII This great Council at Basil began 1431. and ended 1442. the History of it is too large to be much recited The Bohemians exasperated by the burning of their Teachers and the Popes Excommunications and the Decrees to burn them defended themselves by Arms under Zisca and were usually victorious They were therefore invited to the Synod which they received with tears of joy but for the sake of the case of Huss and Hierome durst not trust their safe Conduct till after the promise of many Princes and the Synod They sent fifteen the Bohemians four daies pleaded their four Articles 1. For the Sacrament in both kinds 2. For correcting and eliminating publick sins or crimes 3. For liberty to preach Gods Word 4. Of the Civil Power of the Clergy Ioh. Ragâ—sinus answered the first calling them Hereticks and others tediously many daies upon one point answered the rest and dispute begat dispute and so some motioned a reconciling Conference But they could not agree and the Bohemians returned and the Council sent many of their Members with them to Prague whom the City received civilly and heard them exhorting them to their Opinions but they still desired satisfaction in their four Articles Many Debates there were and by explication of the terms they came to understand each other and a fair beginning of reconciliation was made but the first Article of the Sacrament in both kinds stuck so that they could not get over it though the Council confessed that they had power to dispense in it But though there be reason enough for all these requeâ—â—s for the opposing publick wickedness for leave to preach Gods Word and for Church-mens forbearing Civil coercive Government unless made the Magistrates Officers yet such reasonable things are hardlier obtained than more disputable matters because flesh and blood worldly interest and the Devil is most against them And of this great famous Council of Bishops after Petitions and some good words and hopeful approaches they could never one of them be obtained but tricks were devised to elude their hopes and inconveniences pleaded that would follow such Concessions the ordinary way of the carnal Clergies hindering Reformation § 25. The first Session being for introduction to shew their lawfulness in the second Session they decreed as did that at Constance that a General Council is above the Pope in matters of Faith Schisme and Reformation And Sess. 3. that the Council may not be dissolved And they admonish the Pope to retract his Revocation and to own and assist the Council After they declare that the Pope may not make Cardinals c. during the Council § 26. Sess. 22. They condemned a Book of Augustinus de Roma a Bishop of Nazareth that had many Phanatick Expressions as that Christ daily sinnetâ— in us because of our Union with him though sinless in himself that only the Elect and not all the Justified are Members of Christ that besides the Union of Love there must be another Union with Christ that the Humane Nature in Christ is truly Christ and the Person of Christ and the Person of the Word that Christ loveth his Humane Nature as much as his Divine that the two Natures are equally lovely that the Soul of Christ seeth God as clearly as the Godhead c. Thus worketh the temerarious mind of man § 27. Sess. 24. There is a Treaty for a more General Council and Union with the Greeks and the place assigned at Basil Avignion or Savoy and to defray the charges money to be gathered of Christians who if they give as much as will keep their houses a Week are rewarded with the pardon of all their sins where the liberality of their Pardons is expounded viz. it is only the pardon of such sins de quibus corde contriti ore confessi fuerint which their hearts are contrite for and their mouths confess and these are pardoned on a further condition that besides this money given they do for a year fast one day every Week more than else they were obliged to do by the Church and if they be Clerks say every such day seven Psalms or a Mass if Laicks seven Pater Nosters and seven Ave Maries And if it had not been for the Bishops might not a
undivided The Eutychians thought How can that be called Vnity which maketh not one of two And no doubt the Natures are One But One what Not One Nature but One Person Yet to bring off Cyril it may be said that even the Natures are One in opposition to Division or Separation but not One in opposition to distinction He that had but distinguished these two clearly to them and explained the word Nature clearly had better ended all the Controversie than it was ended It 's plain that Cyril and the Eutychians allowed mental distinction though not that the Mind should suppose them divided And it 's certain that the Orthodox meant no more § 3. He that readeth but Philosophers Schoolmen and late Writers such as Fortun. Licetus de natura c. will see how little they are agreed about the meaning of the word Nature and how unable to procure agreement in the conception They that say it is principium motus Quietis are contradicoted as confounding divers Principia and as confounding Active Natures and Passive the Active only being Principium Motus and the Passive Principium quietis And on such accounts the Eutychians pleaded for One Nature because in Christ incarnate they supposed that the Divine Nature was the Principium primum motus and that all Christs actions were done by it and that the humane soul being moved by the Divinity was but Principium subordinatum which they thought was improperly called Principium As most Philosophers say that Forma generica is improperly called forma hominis because one thing hath but one form so they thought that one person had but one proper Principium motus § 4. Alas how few Bishops then could distinguish as Derodon doth and our common Metaphysicks between 1. Individuum 2. Prima substantia 3. Natura 4. Suppositum 5. Persona 6. and have distinguished a right essence and hypostasis or subsistence c. and defined all these Nature saith Derodon de suppos p. 5. is taken in nine senses But the sense was not here agreed on before they disputed of the matter Even about the Nature of Man it is disputed whether he consist not of many natures Whether every Element Earth Water Air Fire retain not its several Nature in the Body or whether the Soul be Mans only Nature and whether as intellectual and sensitive and vegetative or only in one of these And is it not pity that such questions should be raised about the person of Christ by self-conceited Bishops and made necessary to salvation and the world set on fire and divided by them Is this good usage of the Faith of Christ the Souls of Men and the Church of God § 5. But to the History At a Council of Constantinop under Flavianvs Eusebius Bishop of Dorileum accused Eutyches for affirming Heretically as aforesaid that after the Vnion Christ had but one Nature Eutiches is sent for He refuseth to come out of his Monastery After many Citations be still refusing they judge him to be brought by force He first delayeth Then craveth of the Emperour the presence of Magistrates that he be not calumniated by the Bishops He is condemned but recanteth not § 6. A meeting of Bishops at Tyre cleared Ibas Edess from the accusation of Nestorianisme made by four Excommunicate Priests two of them perjured and reconciled him to such Priests for Peace sake § 7. Another meeting of Bishops at Berythum cleared Ibas from a renewed accusation of Nestorianisme being said to have spoken evil of Cyril An Epistle of his to Maris a Bishop was accused which the Council at Calcedon after absolved and the next General Council condemned § 8. CXXIV Another Council is called at Constantinople by the means of some Courtiers in favour to Eutiches where upon the testimony of some Bishops that Flavianus Bishop of Constantinople condemned him himself before the Synod did it and that the Records were altered all was nullified that at the last Synod was done against him § 9. CXXV Theodosius calleth a second General Council at Ephesus an 449. and maketh Dioscorus Bishop of Alex. President Dioscorus forbad Ibas and Theodoret to be there as being Nestorians The Emperour himself was so much for peace and so deeply before engaged in Cyril's cause against Nestorius that he thought it levity to pull down all so soon again the Eutychians perswading him that they stuck to Cyril and the Ephesine and Nicene Council Dioscorus thinking the same that Eutiches and Cyril were of one mind and that it was Nestorianisme which they were against carried matters in this Synod as violently as Cyril had done in the former The Bishops perceiving the Emperours the Courtiers and Dioscorus mind could not resist the stronger side The Bishop of Rome was commanded by the Emperour to be present He sent his Legates with his Judgment in Writing of the Cause The Emperour for bad those to be Speakers that had before judged Eutyches The Roman Legates excepted that Dioscorus presided It seemeth the Eastern Empire and Church then believed not that the Popes precedency was jure divino Dioscorus declareth that the Council was not called to decide any matter of Faith but to judge of the proceedings of Flavianus against Eutyches The Acts of the Constant. Synod after the Emperours Letters being read Eutyches is absolved Domnus Patriarch of Antioch Iuvenal Patriarch of Ierusalem the Bishop of Ephesus and the rest subscribed the absolution which after they said they did for fear when another Emperour changed the Scene This being done the Acts of the former Ephes. Council were read and all Excommunicate that did not approve them So that this Council of Eutychians thought verily the former was of their mind Four Bishops Flavianus Eusebius Doryl Ibas Edes and Theodoret Cyri are condemned and deposed All the Bishops subscribed except the Popes Legates so that saith Bimius In hoc tam horrendo Episcoporum suffragio sola navilula Petri incolumis emergens salvatur p. 1017. Judge by this First Whether Councils may erre Secondly Whether they are the just Judges or Keepers of Tradition Thirdly Whether all the World always believed the Popes Infallibility or Governing power over them when all that Council voted contrary to him Flavianus here offering his appeal was beaten and abused and dyed of the hurt as was said in Concil Calced and by Liberatus But this was no quenching but a kindling of the fire of Episcopal Contentions Theodosius missed of his end § 10. CXXVI Leo at Rome in a Synod condemneth this Ephesian Council § 11. CXXVII Dioscorus in a Council at Alexandria Excommunicateth Leo. § 12. CXXVIII Theodosius the Emperour being dead Martian was against the Eutychians Anatolius at a Synod at Constantinople maketh an Orthodox Profession of his Faith like Leo's § 13. CXXIX And at Milan a Council owneth Leo's judgment § 14. CXXX Now cometh the great Council at Calcedon under the new Emperour Martian where all is changed for a time Yet Pulcheria who marryed him and
null and giveth no Authority which nullifieth the Roman succession § 56. Decrees about Souls § 57. Leo 10. a Cardinal at 13. and an Archbishop in his Childhood His Wars and bloodshed § 58. Luther The Reformation The end of Charles 5. § 59. Leo's death § 60. Reformers drive the Papists to Learning § 61. All Papist Princes owe their safety Crowns and deliverance from Papal deposition to the Reformation and Italy its peace § 62. The History of the Reformation and of Papists Murders of Martyrs passed by § 63. Freder of Saxony refuseth the Empire and Money and chose Charles § 64. Thirty five cases for which men must be denyed Communion in the Eucharist § 65. Later Reforming Papist Councils § 66 c. The Conclusion what this History specially discovereth § 70. A Poem of Mr. Herbert's called The Church Militant CHAP. 14. A Confutation of Papists and Sectaries who deny and oppose the Ministry of the Reformed Churches CHAP. 15. A Confutation of the prophane Opposers of the Ministry An Account of some Books lately Printed for and to be Sold by Thomas Simmons at the Prince's Arms in Ludgate-street A Supplement to Knowledge and Practice Wherein the main things necessary to be known and believed in order to Salvation are more fully explained and several new Directions given for the promoting of real Holiness both of Heart and Life To which is added a serious disswasive from some of the reigning and Customary sins of the Times viz. Swearing Lying Pride Gluttony Drunkenness Uncleanness Discontent Covetousness and Earthly-mindedness Anger and Malice and Idleness by Sam. Cradock B. D. late Rector of North-Cadbury in Somersetshire Vseful for the instruction of private Families Price bound 4 s. De Analogia sive Arte linguae Latinae Commentariolus In quo omnia etiam reconditioris Gramaticae Elementa ratione novâ tractantur ad brevissimos Canones rediguntur In usum Provectioris Adolescentiae Opera Wilhelmi Baxteri Philistoris Price bound 1 s. 6 d. The lively Effiges of the Reverend Mr. Mathew Pool So well performed as to represent his true Idea to all that knew him or had a Veneration for him Design'd on purpose to befriend those that would prefix it to his Synopsis Criticorum Price 6 d. Moral Prognostications 1. What shall befall the Churches on Earth till their Concord by the Restitution of their Primitive Purity Simplicity and Charity 2. How that Restitution is like to be made if ever and what shall befal them thenceforth unto the end in that Golden Age of Love Written by Richard Baxter when by the Kings Commission we in vain treated for Concord 1661. and now Published 1680 Price 1s The Nonconformists Advocate or an Account of their Judgment in certain things in which they are mis-understood Written principally in Vindication of a Letter from a Minister to a Person of Quality shewing some Reasons for his Nonconformity Price 1s There is Published every Thursday a Mercurius Librarius or A Faithful Account of all Books and Pamphlets Published every Week In which may be inserted any thing fit for a Publick Advertisement at a moderate Rate Directions to the Binder of Baxter's Church History c. After the Title Sheet follows a b c d e then B C D E F G H I K L M N O P Q R S then AA BB CC DD EE FF GG HH II KK LL MM NN OO PP then SS TT VV XX YY ZZ AAA BBB CCC DDD EEE then GGG and so on to QQQ which Signiture ends the Book Church-History OF BISHOPS And their COUNCILS ABRIDGED c. CHAP. I. Of the sacred Ministry Episcopacy and Councils necessary Premonitions and of the Design of this Book § 1. GOD that could have enlightned the Earth without the Sun and Stars could immediately alone have taught his Church and communicated knowledge to mankind But as he is the most communicative good he was pleased not only to make his Creatures receptive of his own influx but also to give them the use and honour of being efficient sub-communicants under him and causes of good to themselves and to one another And as his Power gave Being and Motion his Wisdom gave Order and Harmony and his Love gave Goodness and Perfection felicity and love as he is the creating and conserving Cause of Nature and this in much inequality as he was the free disposer of his own so in the Kingdom of Grace he doth by the Spirit of Life Light and Love 1. Quicken and strengthen the dead and weak souls and awaken the slumbering and slothful 2. Illuminate the dark with Faith and Knowledge and 3. Sanctifie the malignant Enemies of holiness by the power of his communicated love making them friends and joyful lovers This Spirit first filled the Humane Nature of Christ our Head who first communicated it to some chosen persons in an eminent manner and degree as Nature maketh the heart and brain and other principal parts to be organical in making preserving and governing the rest To these he gave an eminence of Power to work Miracles of Wisdom to propagate the Word of life and infallibly by Preaching and Writing promulgate and record his sacred Gospel and of holy love to kindle the like by zealous holiness in the hearts of others To these organical persons he committed the Oeconomy of being the witnesses of his words and actions his resurrection and ascension and of recording them in writing of planting his first Churches and sealing the truth of their testimony by many Miracles promising them his Spirit to perform all that he committed to their trust and to bring all to their remembrance and to lead them into all truth and to communicate instrumentally his Spirit to others the sanctifying gifts by blessing their Doctrine and the miraculous gifts by their imposition of hands § 2. By these principal Ministers the first Church was planted at Ierusalem fitliest called the Mother-Church and after by those that were sent thence many Churches were gathered in many Kingdoms of the world darkness being not able to resist the light The Apostles and Evangelists and Prophets delivered to them the Oracles of God teaching them to observe all things that Christ had commanded them and practically teaching them the true Worship of God ordering their Assemblies and ordaining them such Officers for sacred Ministration as Christ would have continued to the end of the world and shewing the Churches the way by which they must be continued and describing all the work of the Office appointed them by Christ. § 3. The Apostles were not the Authors of the Gospel or of any essential part of the Christian Religion but the Receivers of it from Christ and Preachers of it to the world Christ is the Author and finisher or perfecter of our faith But they had besides the power of infallible remembring knowing and delivering it a double power about matters of Order in the Church 1. By the special gift of the Spirit 's inspiration to found and stablish
Nicene formed which excluded both the word substance and hypostasis or subsistence The Semi-Arians detesting this condemned and banished the Authors But another Form sent from Ariminum was preferred and imposed to be subscribed on all the Bishops of East and West § 44. LVII An. 360. Meletius Bishop of Antioch being put in by the Acacians proved Orthodox contrary to their expectation And being preaching for the Trinity his Archdeacon stopt his Mouth and he preached by his Fingers holding forth One and Three And for this was ejected contrary to some former Covenants Wherefore they were fain to call a Council at Antioch to justifie his ejection Here they made yet another Creedâ—â— the worst of all before it § 45. LVIII Constantius being dead Iulian the Apostate is made Emperour would not this end the Quarrel of Christian Bishops Athanastus returneth to Alexandria after the third 〈…〉 years hiding an 362. Gregory the Bishop being 〈…〉 by the Heathen and burnt to Ashes He calls 〈…〉 Here besides the receiving of those that unwillingly 〈◊〉 to the Arians divers new Controversies are judged 1. Eunemius Macedonius and the Semiarians denyed the Godhead of the Holy Ghost which was here asserted 2. Apollinaris thought that Christ took but a Body at his Incarnation his Divine Nature being instead of a Soul which was here condemned 3. The Orthodox Greek and Latines could not agree by what name to distinguish the Trinity The Greeks said there were three hypostases which the Latines rejected as signifying three substances Hierome himself could not away with the word Hypostasis The Latines used the word Person The Greeks rejected that as signifying no real distinction and are the Schoolmen for a real distinction yet For they thought Persona signified but the relation of one in Authority or Office And thus while as Ierome said Tota Grâ—corum prophanorum Schola discrimen inter hypostasin usiam ignorabat Ep. 57. and the sense of the word Person was not well determined the danger was so great of further dissention among the Orthodox Bishops themselves that as Greg. Naz. saith de laud. Athanas. The matter came to that pass that there was present danger that together with these syllables the ends of the World East and West should have been torn from each other and broken into parts But the Synod agreed that the Greek hypostasis and the Latine Persona should henceforth be taken as of the same signification But what that signification is it was not so easie to tell Yet saith Binnius Augustine de Trinit l. 5. c. 8 9. and the Latines afterwards were displeased with this reconciliation and Hierome himself who yet obtain'd of Damasus Ep. 57. that the conciliation being but of a Controversie de nomine might be admitted § 46. LIX An. 362. Iulian reigning several French Councils besides one then at Paris were employed in receiving the repentance of the Bishops that under Constantius had subscribed to the Arians § 47. LX. At Iulians death Athanasius calleth some Bishops to Alexandria betimes to send to the Emperour Iovianus their Confession to prevent the Arians and other Hereticks § 48. LXI A Council also was called at Antioch on this occasion The Semiarians petitioned Iovianus that the Acacians as Hereticks might be put out and they put in their places The Emperour gave them no other Answer but that he hated contention but would love and honour those that were for concord They feeling his pulse got Meletius to call a Council at Antioch where they seemed very sound and twenty seven Arian Bishops without any stop subscribed the Nicene Creed So basely did these Bishops follow the stronger side and saith Binnius of so great consequence with Bishops is the Emperours mind § 49. LXII An. 364. Valentinian being Emperour left the Bishops to meet when and where they would themselves And a Council was held at Lampsacus where the Semiarians condemned the Arians And though some call it Orthodox Busil and some good men being there Binnius saith that the Macedonians here vented their denyal of the Godhead of the Holy Ghost and that the Hereticks pretending to own the Nicene Faith were recieved by Liberius § 50. LXIII A Council in Sicily owned the Nicene Creed § 51. LXIV Some Bishops at Illyricum restored the Nicene Creed the Emperour being now for it And Valentinian and Valens wrote to the Asian Bishops to charge them to cease Persecuting any of Christs labourers § 52. LXV An. 365. At a Synod in Tyana Cappadoc Eustathius Sebast by Pope Liberius Letters was restored to his Bishoprick and after cursed the Homousion the Nicene Creed and denyed the Godhead of the Holy Ghost By their means Basil returned from his Wilderness to Caesarea whence he fled to avoid the enmity of Eusebius the Bishop who received him upon his professed resolution for Peace which he would buy at any rates § 53. LXVI The Emperour Valens unhappily taken in to Valentinian after the conquest of Procopius desired Baptisme and having an Arian Wife was baptized by Eudoxius Constant. an Arian Bishop who engaged him to promote the Arian Cause which he did with a blind religious zeal persecuting not only the Orthodox and Novatians but also the Semiarians and Macedonians And a Council of Bishops in Caria rejected Consubstantial and restored the Antiochian and Seleucian Creed as the best § 54. LXVII An. 366. Some Arian Bishops at Singedim in Mysia restored the Ariminum Creed of Like substance and solicited Geminius the Semiarian Bishop to consent but prevailed not § 55. LXVIII Two Councils were held at Rome by Damasus one to condemn Valens and Vrsatius old Arian Bishops Another to condemn Auxentius Bishop of Milan and Sisinius as a Schismatical Competitor with himself For when Damasus was chosen the people were divided and Damasus his Party being the more valiant Warriors they fought it out in the Church and left one day an hundred thirty seven dead Bodies behind them to shew that they had no Communion with them And because Sisinius and his Party still kept Conventicles he was banished and many with him and now again condemned § 56. LXIX Another Council at Rome he had to condemn Vitalis and the Apollinarians that took Christs Godhead to be instead of a Soul to his Body and the Millenaries § 57. LXX A Council was called at Antioch to end a Schism there being three Bishops two Orthodox Meletius and Paulinus and one Arian Euzoius They ended the Schism by agreeing that Meletius and Paulinus should both continue till one dyed and then the other alone should succeed him the Presbyters being sworn not to accept it while one of them lived But Meletius dying first Flavianus a Presbyter was said to break his Oath and was chosen in his stead while Paulinus an excellent person lived And so the Schism was continued CHAP. IV. The First General Council at Constantinople and some following § 1. THe reason why the West with Rome was freer from the Arian Heresie than the East
this day Judge how much the World was beholden to Cyril Caelestine and this Council § 17. Obj. By this you make the Bishops and Councils to be all Fools that know not what they do and to be the very plagues and shame of humane nature that would kindle such a flame not yet quenched about nothing Answ. 1. If we must measure fidem per personas yea judge of matter of Fact by respect of persons judge so by the Councils at Ariminum Syrmium Milan Tyre also Judge so by the Second Council of Ephesus and abundance such How shall we know which of them so to judge by 2. Good men have foul Vices Faction and Contention and Pride have undeniably troubled the Churches When Concil Carthag 6. forbad Bishops to read the Books of Gentiles it is no wonder that the number of Learned Bishops was small And when no Bishop was to be removed from place to place but all Bishops made out of an Inferiour degree usually of the same Parish Yea and when Academies were so rare it is past doubt that Learned Bishops were rare When Nectarius must be the great Patriarch that was yet no Christian and when Synesius because he had Philosophical knowledge is chosen Bishop even before he believed the Resurrection When they were such as credible Nazianzene Isidore Pelusiota and long after Salvian describes It is not I but these knowing Witnesses and their own actions that characterize them Doth not Socrates that knew Nestorius say that he was not Learned And he and others that Cyril was high and turbulent Theodoret was a Learned man and he thought no better of his Adversaries The Objections against Nestorius and Theodorus Mopsuest are largely answered by Derodon ubi suprà § 18. The same Derodon laboureth to prove that Cyril was an Heretick the Father of the Eutychians and so were the Ephes. Council and Pope Caelestine His proofs against Cyril are reduced to these Heads 1. His express asserting One Nature only in Christ. Epist. 2. ad succes Diocesar-Quae igitur necessitas ipsum pati in propriâ naturâ si post unionem dicatur una verbi Natura incarnati Item Ignorant rursus qui recta pervertunt quòd juxta Veritatem una sit natura Verbi incarnata si enim unus est filius naturâ verè Verbum quod ineffabiliter ex Deo Patre est genitum si idem per assumptionem carnis non exanimis sed animatae animâ intelligente processit homo de muliere Non enim de solis simplicibus Vnum secundùm naturam verè dicitur sed etiam de iis quae juxta compositionem convenerunt ut est v. g. homo qui constat animâ corpore haec enim inter se differunt specie verunt a men unita unam naturam hominis absolvunt quamvis adsit ratione compositionis differentia secundùm naturam rerum in unitatem concurrentium superfluis igitur sermonibus immorantur qui dicunt si una est natura verbi incarnata sequitur ut permixtio confusioque generetur Nestorius third Objection was from Christs voluntary passions Ergo duas naturas subsistere post unionem indivise Cyril answereth Adversus rursus haec eorum propositio nihilominus iis qui dicunt unam esse Filii naturam incarnatam idque velut ineptum volentes ostendere ubique duas naturas subsistentes conantur astruere sed ignorant quaecunque non distinguuntur solâ mentis consideratione ea prorsus etiam in diversitatem distinctam omnifariam ac privatim à se mutuò segregari e. g. Homo duas in eo naturas intelligimus unam animae alteram corporis sed cum sola discreverimus intelligentia differentiam subtili contemplatione sâ—u mentis imaginatione conceperimus non tamen seorsim ponimus naturas sed unius esse intelligimus Ita ut illae duae jam non sint duae sed ambae unum animal absolvunt Tandem ita concludit ☞ Haec igitur ex quibus est unus solus filius Dominus Iesus Christus cogitationibus complexi duas quidam naturas unâ—as asserimus post unionem verò tanquam adempta jam in duas distinctione unam esse credimus filii naturam tanquam unius sed inhumati incarnati It 's strange how Cyril and the Eâ—tychians meant that Christs Natures were two before the Union Did they think that the Humanity existed before the Union So Epist. 1. Cyril ad success Nihil injusti facimus dicentes ex duabus naturis factum esse concursum in unitatem post unionem verò non distinguimus naturas ab invicem nec in duos filios unum individuum partimur sed dicimus unum filium sicut Partes alterum erunt Vnam Naturam Dei Verbi incarnati Eadem dicit Epistâ— ad Acacium Melet. Post unionem sublata jam in duas distinctione unam essi credimus filii naturam tanquam unius sed inhumati Cyril Epist. ad Eulog Presb. Nos illas duas naturas adunantes unum filium unum Dominum confitemur deinde unam per naturam incarnatam quod de communi homine dicendum Dum unitatem confitemur non distinguuntur amplius quae sunt unita sed unus jam est Christus una est ipsius tanquam incarnati Verbi natura Cyril lib. cont Nestor p. 31. Hic recentissimae impietatis inventor quamvis Christum unum se dicere simulet attamen ubique naturas distinguit Et p. 45. Quomodo Christum unum individuum dicis esse duplicem natura Cyril lib. de recta fide ad reginos p. 63. Assumitur in unum Deitatis Naturam unus Christus Iesus per quem omnia Cyril Dialog Quod unus sit Christus Vnum porro filium unam ipsius Naturam esse dicimus licet carnem anima intelligente praeditam assumpserit Many more such passages are in Cyril Here Derodon proveth 1. That Cyril took not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Persona 2. That he took not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Division but Distinction If he did it was an ill quarrel when Nestorius asserted not a Division but a Distinction 3. That Cyril still reproveth Nestorius for asserting only a union secundùm personam and not secundùm naturam 4. That Cyril as Dioseorus declares what union he meaneth not by Confusion Commixtion or Transmutation but by Composition and so said the Eutychians The second order of Derodons proofs is from all the places where Cyril pleads for one hypostasis and he sheweth that by hypostasis Cyril meant natura or substantia singularis The citations are too long to be repeated â— 3. His proofs are from all the Texts where he saith the Word and Humanity concurred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His fourth proof that Cyril was an Eutychian is from all those places where he saith that the Godhead and Manhood are made one nature as the soul and body of man are His fifth order of proofs is from the words where he oft
to the Catholick and Apostolick Faith and not the Faith of any man I look to God himself and not to the person of any man nor care I for any man but for my soul and the true and sincere Faith The Egyptian Bishops cryed out Let no man separate him that is indivisible No man calleth one Son two The Eastern Bishops cryed Anathema to him that divideth Basil Seleuciae said Anathema to him that divideth two natures after the union and Anathema to him that knoweth not the property of the natures The Egyptian Bishops cryed out As he was born he suffered There is one Lord and one Faith None calleth one Lord two This was Nestorius voice The Eastern Bishops cryed Anathema to Nestorius and Eutyches The Egyptian Bishops cryed Divide not the Lord of Glory that is indivisible Basil Bishop of Sileuc reported how rightly he had spoken at Ephesus and how the Egyptians and Monks with noise opposed and cryed Cut him in two that saith Two Natures he is a Nestorian The Lay Judges asked him If he spake so well why did he condemn Flavianus He said Because he was necessitated to obey the rest being 130 Bishops Dioscorus said Out of thy own mouth art thou condemned that for the shame of men hast prevaricated and despised the faith Basilius Seleuc. said If I had been called to Martyrdom before the Iudges I had endured it but he that is judged of a Father useth just means Let the Son dye that speaketh even things just to a Father But the Eastern Bishops better cryed out We have all sinned we all beg pardon And Thalassius Eusebius and Eustathius leading Bishops cryed the same We have all sinned we all crave pardon After this the Acts of Ephes. and Const. were read § 19. By what I have recited out of Binnius and others these two lamentable things are undeniable I. That this doleful Contention Anathematizing and ruining each other was about the sense of ambiguous words and that they were of one mind in the matter and knew it not The Egyptians Eutychians took two Natures and two Sons to be of the same sense which the others did not And they thought that the rest had asserted a Division of the Natures when they meant but a Distinction And the rest thought that the Egyptians had denyed a Distinction who denyed but a Partition or Division II. And it is plain that while all sides held that Nestorius did hold that there were Two Sons which he expresly denyed that they cursed Nestorius in ignorance and maintained his Doctrine except of the aptitude of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they curse his person or name The Doctrine of this Council is found and Nestorius's was the same for two natures in one person and one Son This is true whatever Faction say against it III. That these Bishops though we honour them for all that was good in them were so far from the Martyrs Constancy that they turned as the Emperours Countenance and the Times and worldly Interest turned voting down Things and Persons in Councils and crying omnes peccavimus in the next Only Peter's Ship saith Binnius scaped drowning at Ephesus and yet here at Calcedon under Martian all are Orthodox IV. But that which is worst of all is that yet the same men that cry peocavimus are here violent against any mercy to the Egyptian Bishops and Monks with whom they had joined at Ephesus § 20. When an Epistle of Cyrils was read the Illyricane Bishop cryed out We all believe as Cyril did Theodorete that had been for Nestorius against Cyril and cast out by Dioscorus spake more warily and said Anathema to him that saith there are two Sons We adore our Lord Iesus c. All the Bishops cryed We believe as Cyril Had not Cyril's name better hap than Dioscorus and Eutyches that followed him as far as they could understand him and spake the same words as he The Orientals cryed We believe as Cyril The Egyptians cryed We believe as Cyril We are all of the same opinion and mind Let not Satan get place and advantage among us The Eastern Bishops cryed Leo and Anatolius are of this mind The Emperour and Senate are of this mind The lay Judge Senate and all the Council cryed The Emperour the Empress and all of us are of one mind The Egyptian Bishops cryed All the World are of this mind We are of a mind And who would think that yet they were disagreed even to Hereticating and Deposing Persecuting one another O but say to the Egyptian Bishops If you are all of this mind Why did you communicate with Eutyches and condemn Flavianus Dioscorus appealed to the Records And here Eustathius Beryl shewed what labour Cyril used to explain his own meaning in his Epistles to Acacius Valerianus and Successus Bishops and that these are his words We must not understand that there are two natures but one nature incarnate of God the Word And this saying he confirmed by the Testimony of Athanasius The Oriental Bishops cryed out This is the saying of Eutyches and Dioscorus yet these men just now were all of Cyril ' s mind◠Dioscorus said We affirm neither confusion of natures nor division nor conversion Anathema to him that doth Doth not this shew that they all agreed in Distinction of Natures as also Cyril did The Judges say Tell us whether Cyril ' s Epistles agree to what is here reported of them by Eustathius Eustathius sheweth the Book and saith If I have said amiss see the Book Anathematize Cyril's Book and Anathematize me The Egyptians applaud Eustathius saying Eustathius reporteth Cyril ' s words in which were We must not understand two natures but one incarnate nature of God the word And Eustathius added He hath saith there is but one nature so as to deny Christs flesh which is consubstantial with us let him be Anathema And he that saith there are two natures to the Division of the Son of God let him be Anathema one would have thought this should have ended their quarrel And Eustathius added of Flavianus himself that he received these naked words and gave them the Emperour Let it be ordered that his own hand be shewed The Judges said Why then did ye depose him Eustathius answered Erravi I erred § 21. Let it be here noted that these Eutychian words of Cyril are here openly proved past denial yet shamelesly doth Binnius say that this is Eustathii allegatio pessima haeretica What to repeat a mans Words Secondly Is it not here plain that they were all of a mind and did not or through faction would not know it when Eustathius by a clear distinction had proved it and none of them did or could contradict him § 22. Dioscorus said that Flavianus in the words following contradicted himself and was deposed for holding two natures after the union adding I have the testimony of the holy Fathers Athanasius Gregory Cyril in many places that we
the 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.
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
limina Apostolorum that is himself A terrible Earthquake made him for fear set up a hut of boards in an open Meadow lest the houses should fall on him He digg'd up the body of one Hermane that had twenty years been honoured as a Saint and burnt it as a Hereticks He sent a Bishop to Philipâ— King of France to intreat him to go fight in Palestine and threatened him when he could not intreat him The King imprisoned the Bishop The Pope sent to require him to release him saying openly that the Kingdome of France was divolved to the Church for the contumacy of Phillip and his violating the Law of Nations and bid him Anathematize him and absolve all Frenchmen from the Kings Oath The King let go the Bishop but forbad all his Subjects going to Rome or sending any money thither and not enduring his insolency he assembled his Nobles and declared the Popedome void by Usurpation and unjust enterance of Boniface and appealed to a Council He Coyned money with this Inscription Perdam Babilonis nomen The Pope called a General Council where he gave the Kingdom of France to Albert the Emperour Anathematizing the King The King would not play with him but sends Sciarra and Nogarete to Italy to proclaim his Appeal But Sciarra in a mean habitâ— gets together many friends that the Pope had oppressed and surprizeth him in his Fathers house breaketh open the doors carrieth him from Avignia to Rome a Prisoner where the thirtieth day he died of grief of whom saith Platina Thus died Boniface who endeavoured more to put terrour than Religion into Emperours Kings Princes Nations and People and to give Kingdomes and take them away to expel men and reduce them at his pleasure unspeakably thirsting for gold which way ever to be gotten Let all Princes Ecclesiastical and Secular saith he learn by this mans example to go before the Clergy and people not proudly and contumaciously as he did but holily and modestly as Christ and his disciples and true imitators and choose rather to be loved than feared from whence the ruine of Tyrants deservedly cometh § 235. Anno 1297. CCCCLII Bin. saith a Council Lugdunense decreed that Princes should not tax their Clergy nor the Clergy pay them without the Popes Consent § 236. Anno 1302 CCCCLIII The Popes General Council at Rome excommunicateth the King of France as aforesaid His Army follow their Captain Pope § 237. Benedict the 11th alias the 10th alias the 9th is next chosen Pope much praised who excommunicated Sciarra and absolved King Philip and died before nine Moneths § 238. Anno 305. Entreth Clemens the 5th the Bishop of Bourdeaux who called the Cardinals to France and setled the Popes Court there where it continued seventy years till the Church and great buildings at Rome were desolate and ruinous saith Platina In his time Albert the Emperour was kill'd by his Nephew Italy confounded by Wars The Pope curseth and interdicteth the Venetians the Florentines the Lucenses Requireth the new chosen Emperor of Luxemburge to come to Rome for Coronation He entereth Italy some Cities fight against him some yield At Rome demanding money they resist and it cometh to force and he is driven back After many bickerings and Cities taken he dieth as is said saith Plat. Poysoned in the Eucharist by a Monk Two fight for the Empire Lodovic Bavour and Frederec Austriae Lodovicus conquereth and maketh himself Emperour Clement burneth two as Hereticks maketh P. Caelestine the 5th a Saint writeth his Clementinus and dieth and again there was no Pope for two years three months and seventeen dayes § 239. CCCCLIV A Council at Saltzburge to get money Tenths for the Pope § 240. CCCCLV Another there Anno 1310. declaring some penalties § 241. CCCCLVI Another at Mentz to extirpate the Templats where some of them rusht in and appealed to the next Pope protesting they were killed and burnt wrongfully without being heard speak for themselves § 242. CCCCLVII But the great Council called by them the 15th General Council approved was at Vienna near France on this occasion King Philip having got the Popedome for Clem. the 5th made him promise to condemn Pope Bonif. the 8th and all his Acts When he had possession he found himself in a streight and Nicholas Cardinal Pratensis advised him to please the King with the hopes that a General Council would do it most effectually and to get the Council out of his Country and power which being done the Council frustrated the Kings expectations The King accused Pope Boniface of Simony Heresie and Perjury in forty Articles His crimes were not denyed but they justified him to be a true Pope and found him not an Heretick In this Council the Templars were condemned and put down and their Lands given to the Ierusalem Hospitalers or Knights of Rhodes which they say King Philip thought to have got some say the Templars were falsly accused of Heresies and the Masters and others burnt Others say truely The most probable is that some particular Men of them no new thing among Soldiers committed many Villainies and the rest suffered for their sakes In this Council the Heresies of Petrus Ioanâ—is a Disciple of Abbot Ioachim were condemned which were three 1. That the rational Soul as rational is not the form of humane bodies 2. That habitual grace is not infused in Baptism that is alwayes and to Infants 3. That Christs side was pierced with the Launce before he was dead In this Council the Fratricelli and Dulcinists were Condemned and also eight Heresies of the Beguines and Beguards which were these all for perfection which Quakers and some Fryars now seem to be too much for in profession as we all are in desire 1. That man in this life may get such a degree of perfection as that he may become impeccable or sinless and so to rise to no higher a degree of grace Else say they if one might still increase he might grow better than Christ. 2. That when one hath atteined that degree he ought not to fast or pray Because then sensuality is perfectly subject to the Spirit and reason so that a man may then freely grant his body what pleaseth him 3. That they that have got this degree of perfection and the Spirit of liberty are not subject to humane obedience nor bound to any precepts of the Church for where the Spirit of the Lord is there is liberty 4. That thus a man may get final beatitude in all degrees in this life as well as in that to come 5. That every intellectual nature is naturally blessed in it self and the soul needeth not the light of glory for the seeing and enjoying of God 6. That to exercise virtues is a note of imperfection 7. That to kisse a Woman is sin because nature needs it not but copulation is not because nature requireth it when one is tempted 8. That one ought not to rise and to reverence at the elevation of