Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	angel_n	holy_a	zion_n	32	3	8.8907	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19552	Vigilius dormitans Romes seer overseene· Or A treatise of the Fift General Councell held at Constantinople, anno 553. under Iustinian the Emperour, in the time of Pope Vigilius: the occasion being those tria capitula, which for many yeares troubled the whole Church. Wherein is proved that the Popes apostolicall constitution and definitive sentence in matter of faith, was condemned as hereticall by the Synod. And the exceeding frauds of Cardinall Baronius and Binius are clearely discovered. By Rich: Crakanthorp Dr. in Divinitie, and chapleine in ordinary to his late Majestie King Iames. Opus posthumum. Published and set forth by his brother Geo: Crakanthorp, according to a perfect copy found written under the authors owne hand.	Crakanthorpe, Richard, 1567-1624.; Crakanthorpe, George, b. 1586 or 7.; Crakanthorpe, Richard, 1567-1624. Justinian the Emperor defended, against Cardinal Baronius.	1631 (1631)	STC 5983; ESTC S107274	689,557	538

cordiall profession there neither is nor can be any truth therein it being impossible to beleeve both the Popes Cathedrall judgement in causes of faith to be hereticall as the fift Councill defined and the Popes Cathedrall sentence in such causes to be infallible as their Laterane Councill decreed So by that profession is demonstrated that their doctrine of faith is both contradictory to it selfe such as none can possibly beleeve and withall new such as is repugnant to that faith which the whole Catholike Church of Christ embraced untill that very day of their Laterane Session 35 Yea and even then was not this holy truth abolished Foure moneths did not passe after that Laterane Decree was made but it was condemned by the whole Vniversitie of Paris as being contra fidem Catholicam against the catholike Faith and the authority of holy Councils And even to these dayes the French Church doth not onely distaste that Laterane Decree and hold a Generall Councill to be superiour to the Pope but their Councill also of Trent wherein that Laterane Decree is confirmed is by them rejected And what speake I of them Behold while Leo with his Laterane Councill strives to quench this catholike truth it bursts out with farre more glorious and resplendent beauty This stone which was rejected by those builders of Babylon was laid againe in the foundations of Sion by those Ezra's Nehemiah's Zorobabel's and holy Servants of the Lord who at the voyce of the Angell came out of Babylon and repaired the ruines of Ierusalem And even as certaine rivers are said to runne under or through the salt Sea and yet to receive no salt or bitter taste from it but at length to burst out send forth their owne sweet and delightfull waters Right so it fell out with this and some other doctrines of Faith This Catholike truth that the Popes judgement and Cathedrall sentence in causes of faith is not infallible borne in the first age of the Church and springing from the Scriptures and Apostles as from the holy mountaines of God for the space of 600 yeares and more passed with a most faire and spatious current like Tygris Euphrates watering on each side the Garden of the Lord or like Pactolus with golden streames inriching and beautifying the Church of God after that time it fell into the corrupted waters of succeeding ages brackish I confesse before their second Nycene Synod but after it and the next unto it extremely salt and unpleasant more bitter then the waters of Mara And although the nearer it came to the streets of Babylon it was still more mingled with the slime or mud of their Babylonish ditches yet for all that dangerous and long mixture continuing about the space of 730. yeares this truth all that time kept her native and primitive sweetnesse by the constant and successive professions of the whole Church throughout all those ages Now after that long passage through all those salt waves like Alpheus or Arethusa it bursts out againe not as they did in Sicily nor neare the Italian shores but as the Cardinall tells us in Germanie in England in Scotland in France in Helvetia in Polonia in Bohemia in Pannonia in Sueveland in Denmarke in Norway in all the Reformed Churches and being by the power and goodnesse of God purified from all that mud and corruption wherewith it was mingled all which is now left in it owne proper that is in the Romane channels it is now preserved in the faire current of those Orthodoxall Churches wherein both it and other holy doctrines of Faith are with no lesse sinceritie professed thē they were in those ancient times before they were mingled with any bitter or brackish waters 36 You see now the whole judgement of the Fift Generall Councill how in every point it contradicteth the Apostolicall Constitution of Pope Vigilius condemning and accursing both it for hereticall and all who defend it for heretikes which their sentence you see is consonant to the Scriptures and the whole Catholike Church of all ages excepting none but such as adhere to their new Laterane decree and faith An example so ancient so authenticall and so pregnant to demonstrate the truth which wee teach and they oppugne that it may justly cause any Papist in the world to stagger and stand in doubt even of the maine ground and foundation whereon all his faith relyeth For the full clearing of which matter being of so great importance and consequence I have thought it needful to rip up every veine and sinew in this whole cause concerning these Three Chapters and the Constitution of Vigilius in defence of the same and withall examine the weight of every doubt evasion excuse which eyther Cardinall Baronius who is instar omnium or Binius or any other moveth or pretendeth herein not willingly nor with my knowledge omitting any one reason or circumstance which either they urge or which may seeme to advantage or help them to decline the inevitable force of our former Demonstration CAP. V. The first Exception of Baronius pretending that the cause of the Three Chapters was no cause of faith refuted 1 THere is not as I thinke any one cause which Card. Baronius in all the Volumes of his Annalls hath with more art or industry handled then this concerning Pope Vigilius and the Fift Generall Councill In this hee hath strained all his wits moved and removed every stone under which hee imagined any help might be found eyther wholly to excuse or any way lessen the errour of Vigilius All the Cardinalls forces may be ranked into foure severall troupes In the first do march all his Shifts and Evasions which are drawne from the Matter of the Three Chapters In the second those which are drawne from the Popes Constitution In the third those which respect a subsequent Act of Vigilius In the fourth last those which concerne the fift General Councill After all these wherin cōsisteth the whole pith of the Cause the Cardinall brings forth another band of certaine subsidiary but most disorderly souldiers nay not souldiers they never tooke the Military oath nor may they by the Law of armes nor ever were by any worthy Generall admitted into any lawfull fight or so much as to set footing in the field meere theeves and robbers they are whom the Cardinall hath set in an ambush not to fight in the cause but onely like so many Shimei's that they might raile at and revile whomsoever the Cardinall takes a spleene at or with whatsoever hee shall be moved in the heat of his choler At the Emperour Iustinian at Theodora the Empresse at the cause it selfe of the Three Chapters at the Imperiall Edict at Theodorus Bishop of Cesarea at the Synodal acts yea at Pope Vigilius himselfe we wil first encounter the just forces of the Cardinall which onely are his lawfull warriours and having discomfited them we shall with ease cleare all the coasts of this cause

meaning as thinking Cyrill to have taught but one Nature that is one Person in Christ. Lastly the comparison which Vigilius sets downe betwixt Ibas and Dioscorus is hereby made easie and cleare Dioscorus though hee commended Cyrill and the Ephesine Councell for teaching one Nature in Christ to wit one Nature in Dioscorus sense that is one Essence did more wrong Cyrill and the Councell than Ibas who condemned them both teaching one Nature to wit one in Ibas his sense that is one person in Christ For Dioscorus commended them in an execrable and hereticall sense as teaching one nature in Dioscorus sense that is one essence which to affirme is hereticall but Ibas condemned them in an orthodoxall sense as thinking them to teach one nature in Ibas his sense that is one person in Christ which to condemne is orthodoxall Againe Dioscorus though it was explaned unto him that neither Cyrill nor the Ephesine Councell taught one nature in his sense yet did hee by his hereticall spirit persist in commending them as agreeing with him in that hereticall doctrine but Ibas when it was explaned unto him that Cyrill and the Ephesine Councell taught not one but two natures in Ibas his sense by his orthodoxall spirit desisted presently to condemne them and then embraced them both as agreeing with him in his orthodoxall doctrine of two natures that is of two persons in Christ. Lastly Dioscorus though hee commended them yet because hee did it in an hereticall sense and with an hereticall spirit was justly condemned by the Councell at Chalcedon but Ibas though hee condemned them yet because he did it in an orthodoxall sense and with an orthodoxall spirit amending what by an errour and mis-understanding he had done amisse was approved by the Councell of Chalcedon and judged by them to have continued in the right Catholike faith Thus by our exposition that Vigilius meant the slanderous and hereticall explanation of Cyrils Chapters is his whole text both coherent and congruous to it selfe and very perspicuous and easie which if Vigilius should meane or be expounded to have understood of the true and orthodoxall Explanation of Cyrill would bee not onely obscure and inextricable but even repugnant as well to the scope as to the words and text of Vigilius 55. Thus the whole text of Vigilius being elucidated it is now easie to discerne the two last parts of the Popes Artificium which before I mentioned for now you see that his Divinity is meere heresie and Nestorianisme and that his morality is unjustice falshood and calumnie most injuriously slandering not only Saint Cyrill but the holy generall Councells of Ephesus and Chalcedon to have like himselfe defended and embraced the same heresies of Nestorius which by them all is together with this decree of Vigilius anathematized and condemned to the very pit of hell There needeth not nor will I seeke any other censure of this most shamefull dealing of Vigilius then the very words of Baronius concerning the Nestorians Haec cum sciveris perfacile intelliges Seeing you have knowne these things you may easily perceive under whose banner and ensigne these men fight For seeing you have seene them by calumnies lyes and impostures publishing counterfeit Epistles counterfeit explanations in the names of renowned men such as Cyrill was and patching lyes unto lyes you may well know whose souldiers they are even the ministers of Sathan transfiguring themselves into Angels of Light Nescit enim pura religio imposturas for true Religion is voyd of frauds and impostures nor doth the truth seeke lying pretenses nor the catholike faith support it selfe by calumnies and slanders sincerity goeth secure attended onely with simplicity with which censure of Baronius agreeing indeed to all Nestorians but in an eminencie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Vigilius hee being the Captaine and King of them all I end my Commentary on the Constitution of Vigilius which although it be not so plausibly set downe as Baronius would have done had hee thought good to have undertaken that office yet I dare boldly affirme it is delivered farre more truly faithfully and agreeably to the text then either the Cardinall himselfe or any other of the Popes Gnathoes would ever have performed for as I have not wittingly omitted any one clause which might breed a doubt in this obscure passage so have I not wrested the words of Vigilius to any other sense then the coherence of his text the evidence of reason and manifold proofe out of the historical narration and circumstances thereof doe necessarily inferre and even enforce 56. My conclusion now of this second reason of Vigilius and Baronius for defence of this Epistle of Ibas is this seeing the one defineth and the other defendeth both Ibas himselfe and his profession in this Epistle in this point and in the sense of Ibas to be orthodoxall because Ibas professeth therein two natures and one person to bee in Christ and seeing as wee have certainly proved Ibas meant two such natures as make two distinct persons and one person not by a naturall and hypostaticall union but onely by affection liking and cohabitation which is the very heresie condemned in Nestorius It doth hence clearly and unavoidably ensue not onely that this third Chapter touching the approving of the Epistle of Ibas doth concerne the faith and is a question and cause of faith but that Vigilius first and next Baronius and then all who by word or writing doe defend either Vigilius or Baronius or the Popes judgment in causes of faith to be infallible that they all by defending this Epistle as orthodoxall or that Ibas by it ought to bee judged a Catholike doe thereby maintaine the condemned heresie of Nestorius to be the onely Catholike faith CHAP. XIII Two assertions of Baronius about the defenders of the Three Chapters refuted and two other against them confirmed the one That to dissent from the Pope in a cause of faith makes one neither an Heretike nor a Schismatike the other That to assent absolutely in faith to the Pope or present Church of Rome makes one both an Heretike and a Schismatike 1. HAving now demonstratively refuted the first evasion of Baronius I would proceed to the second but that Baronius doth enforce me to stay a little in the examining of two Positions which he collects and sets downe touching this cause the former concerning heresie the later concerning schisme 2. His former is this That both the defenders and the condemners of these three Chapters were Catholikes neither of both were Heretikes Negatio vel assertio non constituebat quemquam haereticum neither the condemning of these Chapters nor the defending of them made one an heretike unlesse there were some other error joyned with it Againe in these disputations about the three Chapters the question was not such ut alter ab altero aliter sentiens dici posset haereticus that one dissenting from another herein might be called an

unto him the Virgin Mother of God appeared unto him and plainly set downe the time when he should fight with the enemies nor fight wth thē til he received a sign from above Thus Evag. in whose words three things are to be observed First that Narses used noin vocatiō or prayers to the blessed Virgin or any other but only to God it was Divinū numen the very Godhead which hee did in his prayers offices of piety adore Secondly that Evag. mentioneth not either invocation or adoration used by Narses to the Virgin or any confidence that hee reposed in her or that she at al helped him in the battle but only that she appeared unto him as a messenger to signifie what time he should fight Now as the Angel Gabriel was no helper to the Virgin Mary either in the cōception of Christ or in his birth though as a messenger from God hee signifieth them both unto Ioseph Ioseph neither invocating him nor relying on him but on God whose messenger he was even so admitting the truth of this apparition the Virgin Mary did signifie from God the time when Narses should fight but neither did Narses invocate or adore her nor did shee her selfe more helpe in the battle than the Angell in the birth of Christ nor did the confidence of Narses relie on her but on God whose messenger he then beleeved her to be Let the Cardinall or Binius or any of them prove forcibly which they can never doe out of Evagrius any other invocation or adoration used by Narses to the blessed Virgin and I will consent unto them in that whole point Thirdly all that Evagrius saith of that apparition of the blessed Virgin is but a rumour and report of some who were with Narses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some say Evagrius himselfe doth not say it was so or that Narses either said or beleeved it to be so but reported it was by some of the souldiers of Narses whether true or false that must relie on the credit of the reporters Now for the Cardinall to avouch a doctrine of faith out of a rumour or report of how credible men themselves knew not from such an uncertainty to collect that Generals ought to relie on the aide of the blessed Virgin in their battels and that shee interpellata precibus being invocated by their prayers riseth up and becomes a warrier on their side this by none that are indifferent can be judged lesse than exceeding temerity and by those that are religious will bee condemned as plaine superstition and impiety But let us returne now to Anastasius whose narration as it is untrue in it selfe if the comming of Narses into Italy and victory over the Gothes bee referred to that time when Totilas had before wonne Rome so it is much more untrue if it bee referred as by Binius glosse it is either to the yeare wherein the Emperour recalled his Edict which was never or to the tenth yeare of Totilas which was wholly ended before the comming of Narses into Italie and before the fift Councell and the Baronian banishment of Vigilius 25. After the victory of Narses it followeth in Anastasius tunc adunatus Clerus then the Romane Clergy joyned together besought Narses that hee would intreat the Emperour that if as yet Pope Vigilius with the Presbiters and Deacons that were carried into banishment with him were alive they might returne home In that they speake of this exile as long before begun even so long that they doubted whether Vigilius were then alive or no it seemeth evidently that Anastasius still hath an eye to that banishment for the cause of Anthimus after he had beene two yeares in Constantinople that falling five whole yeares before the victory of Narses they had reason to adde si adhuc if Vigilius doe live as yet that is after so long time of banishment remaine alive Now seeing it is certaine that Vigilius was not at that time to wit not within two yeares after his comming to Constantinople banished as by the fift generall Councell is evident it hence followeth that as this Anastasian exile so all the consequents depending thereon are nothing else but a meere fiction of Anastasius without all truth or probability for seeing Vigilius was not then banished neither did the Romanes intreate Narses nor Narses the Emperour for his delivery nor the Emperour upon that send to recall him or them from exile nor use any such words about Pelagius nor thanke them if they would accept Vigilius nor did they promise after the death of Vigilius to chuse Pelagius nor did the Emperour dismisse them all for of Pelagius that hee three yeares after the end of the Councell remained in banishment is certainly testified by Victor nor did they returne from exile into Sicilie all this is a meere fiction So in this Catastrophe beginning at the time when Anastasius saith Totilas was King of the Gothes there are contained at least forty capitall untruths to let passe the rest as being of lesser note and moment Let any now cast up the whole summe I doubt not but hee shall finde not onely as I have said so many untruths as there are lines but if one would strictly examine the matter as there are words in the Anastasian description of the life of Vigilius I am verily perswaded that few Popes lives scape better at his hands than this But I have stayed long enough in declaring the falshood of Anastasius on whom Baronius so much relyeth and who is a very fit author for such an Annalist as Baronius CAP. XXXVI That Baronius reproveth Pope Vigilius for his comming to Constantinople and a refutation thereof with a description of the life of the same Vigilius 1. AFter all which the Cardinall could devise to disgrace either the Emperor or the Empresse or Theodorus Bishop of Cesarea or the cause it selfe of the Three Chapters or the Synodall Acts in the last place let us consider what he saith against Pope Vigilius for this cause so netled him that whatsoever or whosoever came in his way though it were his Holinesse himselfe hee would not spare them if he thought thereby to gaine never so little for the support of their infallible Chaire And what think you is it that he carps at and for which hee so unmannerly quarrels Pope Vigilius was it for oppugning the truth published by the Emp. Edict or was it for making his hereticall Constitution and defining it ex Cathedrâ in defence of the Three Chapters or was it for his pevishnesse in refusing to come to the generall Councell even then when he was present in the City where it was held and had promised under his owne hand that hee would come unto it or was it his pertinacious obstinacy in heresie that he would rather undergoe both the just sentence of an anathema denounced by the generall Councell and also the calamity and wearinesse of exile inflicted by the Emperor as Baronius saith