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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19554	A treatise of the Fift General Councel held at Constantinople, anno 553. under Iustinian the Emperor, in the time of Pope Vigilius. The occasion being those tria capitula, which for many yeares troubled the whole Church. VVherein 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 Divinity, 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; Vigilius dormitans	Crakanthorpe, Richard, 1567-1624.; Crakanthorpe, George, b. 1586 or 7.; Crakanthorpe, Richard, 1567-1624. Justinian the Emperor defended, against Cardinal Baronius.	1634 (1634)	STC 5984; ESTC S107275	687,747	538

Later fact 19 Decemb. 1517. 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 x A Relation of Religion in the West parts published an 1605. pa. 129. Laterane Decree and hold a Generall Councill to be superiour to the Pope but their Councill also of y Gentil Exam. Cōc Trid. Sess 13. Car. Mol. dec Conc. Trid. decret pa. 3. 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 z Alpheum fama est huc Elidis amnem Occultas egisse vias subter mare Virg lib. 3. Ae●eid 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 a Tot anni intersunt à Conc. Nic. 2. quod habituus est an 787. ad annum quo Lutherus se primum opposuit Indulgētijs papalibus pontifici qui fuit an 1517 Cocl in vita Luther 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 b Brevi occupavit Lutheri haeresis multa regna Bel. l. 3. de pontif ca. 23. § Similitudo Et Romanasedes amisit nostris temporibus magnam Germaniae partem Suetiam Gethians Norvegiam Daniam universam bonam Anglia Gallia Helvetia Polonia Bohemia ac Pannonia partem lib. eod ca. 21. § Ac postea 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

two persons in Christ then devotè concurrit Ibas ran to communicate and shake hands with Cyrill Againe x Ibid. how should we not receive Ibas being a Catholike who though hee seemed to speak against Cyrill while he mis-understood his Chapters nunc ab eo in quo fallebatur intellectu conversus Now upon Cyrils Explanation hee is converted from that error whereby hee was deceived for now he seeth Cyrill to professe two Natures in the Nestorian sense that is two persons whereas he erroniously thought Cyrill to teach but one Person in Christ Againe y Ex quibus evidenter declaratur in Iba Episcopo nihil de confessione fidei reprehensum quam constat esse laudatam sed eundem c. Ibid nu 193. nothing is reproved of the confession of Ibas that is orthodoxall as teaching two natures that is two persons in Christ but Ibas hath refuted all quod fallente intelligentia de Cyrillo male senserat which hee thought amisse of Cyrill by the errour of his misconceiving Cyrils meaning as thinking Cyrill to have taught but one Nature that is one Person in Christ Lastly the comparison which u Ibid. nu 195. Vigilius sets downe betwixt Ibas and Dioscorus is hereby made easie and cleare Dioscorus though hee commended x Inventus est Dioscorus magis conari Ephesinam primam Synodum destruere qui eam sub execrabilis intellectus imagine defendebat amplius B. Cirillum criminatus est laudans eam Dioscorus quam Ibas sub falsi intellectus errore vituperans Vig Const Ibid. 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 y Haeretico spiritu Ephesinam Synodum Cyrillum laudasse reperti sunt Dioscorus et Eutiches Jbid. sense as teaching one nature in Dioscorus sense that is one essence which to affirme is hereticall but Ibas z At vero Ibas qui per errorem unam putans in his praedicari naturam id est personam prius vituperavit Capitula et post declaratum sibi intellectum eorum quod duas naturas Ibae sensu doceret communicatorem se B. Cyrilli cum omnibus Orientalibus professus est Ibid. nu 195. 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 a Ibid. 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 a Bar. an 433. nu 10. 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

vanquished and slaine not by Narses for he as Procopius x Proc. lib. 3. pa. 408. sheweth came not as chiefe Generall into Italy untill the 18. yeare of the Gothicke warre which is the 27. of Iustinian Againe seeing it followeth in Anastasius Tunc adunatus then when Totilas was vanquished and killed did the Romane Clergie entreat to have Vigilius with the rest restored from exile It hence clearly followeth that Anastasius can meane no other exile than such as was inflicted upon him some three or foure yeares before for the cause of Anthimus and not that which followed the Councell for the Councell was not held in the seventeenth yeare of the Gothicke warre or six and twentieth of Iustinian but in the eighteenth of the one and seven and twentieth of the other as the Acts doe witnesse or if Baronius will needs have the exile following the Councell to be that from which Narses entreated that he might be delivered then it certainly followeth upon this account of Binius reckoning Totilas death to be in the six and twentieth of Iustinian that Narses and the Romane Clergy entreated the Emperour to restore Vigilius out of exile before he was cast into exile nay before the Councell was assembled or before Vigilius had given any cause why he should be banished which doth not well accord with the wisedome of Narses and the Romane Clergy to entreat nor was it possible for the Emperour to grant The same is further manifest by the other note of time which Binius * Bin not cit sets down that Totilas was killed decimo anno regni sui in the 10 year of his reigne as the holy Monk Bennet had foretold unto him for Totilas was made King of the Goths in the 7. yeare of the Gothick war as Procopius y Hujus belli annus sextus exierat Proc. lib. 3 pa. 346. Totilas ex conventu suscepit imperium idem pa. 347. testifieth which was in the 16. yeare of Iustinian and as it seemeth by his Acts in the beginning of the yeare But to helpe the Benedictine prophesie we will suppose him to be made in the last end of all and account the next yeare for his first yet even so must Totilas be vanquished and slaine before the beginning of the 18. yeare of the Gothicke war or 27. of Iustinian for with the end of the 17. yeare of the Gothicke warre is fully completed the tenth yeare of Totilas Wherefore if Benedict was not a lying Prophet and if Totilas was slaine decimo anno in his tenth yeare then all the former inconveniences doe upon this account also ensue that he was not vanquished by Narses that then when he was slain Narses the Romane Clergy did not entreat for the delivery of Vigilius out of banishment and the like seeing it is certaine that Narses came not into Italie and that Vigilius was not banished by that Baronian exile which followeth the Councell till the 18. yeare of the Gothicke war and 27. of Iustinian Or if any to excuse Binius will expound as Baronius z Necatur Totilas anno undecimo regnisui inchoato decimo expleto Bar. an 553. nu 16. doth the prophesie to be meant that Totilas was slaine anno decimo that is in the tenth yeare being complete that plainly contradicteth the prophesie for if the tenth yeare was wholly ended then was he not slaine in the tenth but onely in the eleventh yeare nor in the tenth otherwise than in the first second or sixt yeare nay slaine in the yeare before hee was borne that is slaine after all those yeares ended and fully completed 24. Now that which Binius a Se Rom. Pontifici obsequentem praebet Bin. loc citat et itidem Bar. an 553. nu 16. interlaceth of the Emperours being so obsequent and obedient to the Pope or as Baronius b Dum sibi imperari à Rom. Pontifice passus est Bar. ibid. nu 17. expresseth it for being ruled by the Popes command these as being but flourishes of their vanity and arrogancy I will passe over The Acts both of Iustinian and of the fift Councell doe demonstrate that Iustinian was as he ought to be the commander of the Pope the Popes Empire was not as yet in the cradle But that which is added that Narses overcame the Gothes by the intercession of the blessed Virgin I am desirous a little more at large to examine the rather because c Bar. an 553. nu 15. Baronius little lesse than triumpheth therein Narses saith he indevored all these things Mariae virginis ope by the help of the virgin Mary And again having cited certain words out of Evagrius to prove it By this saith d Ibid. nu 18. he you do understand cujus niti praesidio duces debeant on whose help Generals Captains must rely that they may perform every difficultest enterprise truely even on the helpe of Mary the Mother of God who being invocated by our prayers may rise against the enemy for of her the Church singeth Terribilis ut Castrorum acies thou art terrible as an army well ordered Thus the Cardinall wresting and abusing the Scripture to draw mens confidence from the Lord of Hosts to the blessed Virgin making her contrary to her sexe to be another Mars and a chiefe warrier in all the greatest battels of the Christians But for the truth of the matter what Narses did Procopius doth declare who thus writeth e Proc. lib. 3. pa. 416. of him When Totilas was overcome Narses being exceeding joyfull id omne Deo acceptū ut erat in vero indesinenter referre did continually attribute all that victorie to God to whom in truth it was to be ascribed Evagrius the Cardinals own witnesse testifieth the same even in that place which the Cardinall alledgeth his words are these f Evag. lib. 4. ca. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they who were with Narses report that dum precibus divinum numen placeret while he appeased or pleased God by his prayer other offices of piety and gave due honour unto him the Virgin Mother of God appeared unto him and plainly set downe the time when he should sight with the enemies nor sight w th thē til he received a sign from above Thus Evag. in whose words three things are to be observed First that Narses used no invocatiō 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 sight 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 Vigin 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 g Nam Vigilius venit Constantinopolim anno 12 belli Gothici Proc. lib. 3. pa. 364. Narses autem Totilam vicit et Romam recapit an 18. ejusdem belli Proc. lib 3. pa. 408. et seq 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 h Nam ex eo liquet Vigilium à primo ejus adventu Constantinopolim illic mansisse ad finē Concilij dicitur enim illic à Iustiniano quod Vigilius semper ejusdem voluntatis fuit de condemnatione Trium Capitulorum Conc. 5. Coll. 1. pa. 520. a Semper viz. à primo ejus advētu et consensu ad tempus 5. Concilij 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 i Nam Victor ait Pelagium redijsse ab exilio anno 18. post Coss Basilij Vict. Tun. in Chron. et Concilium habitum ait ille an 13. post ejusdem Consulatum 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 sorty 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 upon him then yeelding to the truth and true judgement of the Synod in condemning the Three Chapters Are these which are all