relies upon a fallible foundation If the Pope in defining such causes be infallible then also can they have no faith seeing by the infallble decrees of Pope Gregory Agatho and the rest unto Leo the tenth the Popes Cathedrall sentence in a cause of faith may bee hereticall as this of Pope Vigilius by their judgement was So whether the Pope in such causes be fallible or infallible it infallibly followeth upon either that none who builds his faith upon that foundation that is none who are members of their present Romane Church can beleeve or hold with certainty of faith any doctrine whatsoever which he professeth to beleeve 29. Here I cannot chuse but to the unspeakeable comfort of all true beleevers observe a wonderfull difference betwixt us and them arising from that diversitie of the foundation which they and we hold their foundation being not onely uncertaine but hereticall and Antichristian poysoneth all which they build thereon it being vertually in them all makes them all like it selfe uncertaine hereticall and Antichristian and so those very doctrines which in themselves are most certaine and orthodoxall by the uncertainty of that ground upon which and for which they are beleeved are overthrowne with us and all Catholikes it fals out otherwise Though such happen to erre in some one or moe doctrines of faith say in Transubstantiation Purgatory or as Cyprian did in Rebaptization yet seeing they hold those errors because they thinke them to be taught in the Scriptures and Word of God on which alone their faith relyeth most firmely and undoubtedly beleeving whatsoever is taught therein among which things are the contrary doctrines to Transubstantiatiō Purgatory Rebaptization such I say even while they doe thus erre in their Explicite profession doe truly though implicitè by consequent and in radice or fundamento beleeve and that most firmely the quite contrary to those errours which they doe outwardly professe and think they doe but indeed doe not beleeve The vertue and strength of that fundamentall truth which they indeed and truly beleeve overcommeth all their errours which in very deed they doe not though they thinke they doe beleeve whereas in very truth they beleeve the quite contrary And this golden foundation in Christ which such men though erring in some points doe constantly hold shall more prevaile to their salvation than the Hay and Stubble of those errours which ignorantly but not pertinaciously they build thereon can prevaile to their destruction and therefore if such a man happen to die without explicite notice and repentance of those errours in particular as the saying of Saint Austen k Lib. 1. de baptism ca. 18. that what faults Saint Cyprian had contracted by humane imbecillity the same by his glorious Martyrdome was washed away perswades mee that Cyprian did and as of Irene Nepos Iustine Martyr and others who held the errour of the Chiliasts I thinke none makes doubt it is not to be doubted but the abundance of this mans faith and love unto Christ to whom in the foundation hee most firmely adhereth shall worke the like effect in him as did the blood of martyrdome in Saint Cypran For the baptisme of martyrdome washeth away sinne not because it is a washing in blood but because it testifieth the inward washing of his heart by faith and by the purging Spirit of God This inward washing in whomsoever it is found and found it is in all who truly beleeve though in some point of faith they erre it is as forcible and effectuall to save Valentinian l Ablutus ascendit quē sua fides lavit Amb. Orat. de obitu Valent. neither baptized with water nor with blood and Nepos m Qui jam ad quietem processit ait Dionys apud Euseb l. 1. ca. 23. baptized with water but not with blood as to save Cyprian baptized both with water and with blood Such a comfort and happinesse it is to hold the right and true foundation of faith 30. The quite contrary is to be seen in them Though they explicitè professe Christ to be God which is a most orthodoxall truth yet because they hold this as all other points upon that foundation of the Popes infallible judgement in causes of faith and in that foundation this is denyed Pope Vigilius by his Cathedrall Constitution defining Nestorianisme to be truth and so Christ not to be God it must needs be confessed that even while they doe explicitè professe Christ to bee God they doe implicitè in radice and in fundamento deny Christ to be God and because by the Philosophers rule they doe more firmely beleeve that foundation than they doe or can beleeve any doctrine depending thereon it must needs ensue hence that they doe and must by their doctrine more firmely beleeve the Negative that Christ is not God which in the foundation is decreed then they doe or can beleeve the Affirmative that Christ is God which upon that foundation is builded The truth which upon that foundation they doe explicitè professe cannot possibly be so strong to salvation as the errour of the foundation upon which they build it will be to destruction For the fundamentall errour is never amended by any truth superedified and laid thereon no more than the rotten foundation of an house is made sound by laying upon it rafters of gold or silver but all the truths that are superedified are ruinated by that fundamentall errour and uncertainty on which they all relye even as the beames and rafters of gold are ruinated by that rottennesse and unsoundnesse which resteth in the foundation Or if they say that both the assertions which are directly contradictory are from that foundation deduced Caelestine and Leo decreeing the one that Christ is God as Vigilius decreed the other that Christ is not God then doth it inevitably follow that they can truly beleeve neither the one nor the other seeing by beleeving that foundation they must equally beleeve them both which is impossible Such an unhappy and wretched thing it is to hold that erroneous hereticall and Antichristian foundation of faith 31. My conclusion of this point is this Seeing we have first declared that all who are members of the present Romane Church doe hold the Popes Cathedrall infallibility in causes of faith yea hold it as the very foundation on which all their other doctrines faith and religion doth relye and seeing wee have next demonstrated this to be a fundamentall heresie and not onely an hereticall but an Antichristian foundation condemned by Scriptures by generall Councels by ancient Fathers and by the consenting judgement of the whole Catholike Church that now hence followeth which I proposed n Sup. nu 6. to prove that none is or can bee a member of their present Church but the same is convicted and condemned for an heretike by Scriptures generall Councels Fathers and by the uniforme consent of the Catholike Church An heretike first in the very foundation of his faith which
upon the authority of Vigilius did not receive the fift Synod atque à contraria illis sentientibus sese diviserunt and separated or divided themselves frō those who thought the contrary Such were the Italian Africane Illirian other neighbour Bishops So Baronius truly professing a schisme to have bin then in the Church and Pope Vigilius to have beene the leader of the one part 36. But whether of these two parts were Schismatickes As the name of heresie though it bee common to any opinion whereof one makes choice whether it be true or false in which sense Constantine the great called o Epist ad Crestum apud Euseb lib. 10. ca. 5. the true faith Catholicam sanctissimam haeresim yet in the ordinarie use it is now applied only to the choice of such opinions as are repugnāt to the faith So the name of Schisme though it import any scissure or renting of one from another yet now by the vulgar use of Divines it is appropriated onely to such a rent or division as is made for an unjust cause and from those to whom hee or they who are separated ought to unite themselves hold communion with them This whosoever doe whether they bee moe or fewer then those from whom they separate themselves they are truly and properly to bee termed Schismatikes and factious For it is neither multitude nor paucitie nor the holding with or against any visible head or governour whatsoever nor the bare act of separating ones selfe from others but only the cause for which the separation is made which maketh a Schisme or faction and truly denounceth one to be factious or a Schismatike If Elijah separate himselfe from the foure hundreth Baalites and the whole kingdome of Israel because they are Idolaters and they sever themselves from him because he wil not worship Baal as they did If the three children for the like cause separate themselves from all the Idolatrous Babylonians in separation they are both like but in the cause being most unlike the Baalites onely and not Elijah and the Babylonians only and not the three children are Schismatikes Now because every one is bound to unite himselfe to the Catholike and orthodoxall Church and hold communion with them in faith hence it is that as out of Austine h Lib. de unit Eccl. ca. 4. Stapleton rightly observes i Lib. 6. doct princ ca. 7. §. Istud Tota ratio Schismatis the very essence of a Schisme consists in the separating from the Church I say from the true orthodoxall Church for as Saint Augustine in the same place reacheth whosoever dissents from the Scriptures and so from the true faith though they be spred throughout the whole world k Lib. 10. ca. 7. §. Nempe yet such are not in the sound Church much lesse are they the Church And therefore from them be they never so many never so eminent one may and must separate himselfe But if any sever himselfe from the orthodoxall Church or to speake in Stapletons words si renuit operari in ratione fidei ut pars ecclesiae catholicae if he will not cooperate or joyne together in maintaining the faith as a member of the Catholike or orthodoxall Church Schismaticus hoc ipso est hee is for this very cause a Schismatike 37. Apply now this to Vigilius and the fift generall Councell and the case will be cleare The onely cause of separation on the Councels part was for that Vigilius with all his adherents were Heretikes convicted condemned and accursed for such by that true sentence and judgement of the fift generall Councell which was consonant both to Scriptures Fathers and the foure former generall Councels and approved by all succeeding generall Councels Popes and Bishops that is by the judgement of the whole Catholike Church for more then fifteene hundreth yeares together A cause not onely most just but commanded by the holy Apostle l Tit. 3.10 Shun him that is an hereticke after once or twice admonition much more after publike conviction and condemnation by the upright judgement of the whole Catholike Church On the other side Vigilius and his Faction separated themselves from the Councell and all that tooke part with it for this onely reason because they were Catholikes because they embraced and constantly defended the Catholike faith because he wold not cooperate as Stapleton speaketh with them to maintaine the true Catholike faith and so on their part there was that which essentially made them Schismatickes Baronius in saying that those who then dissented from Vigilius were Schismatickes speakes sutably to all his former assertions For in saying this he in effect saith that Catholikes to avoid a Schisme should have turned Heretickes should have embraced Nestorianisme and so have renounced and condemned the whole Catholike faith as Vigilius then did Had they so done they should have been no Schismatikes with Baronius But now for not condemning the Catholike faith with Vigilius they must all be condemned by the Cardinall for Schismatickes 38. For the very same reason the whole present Romane Church are Schismatickes at this day and not the Reformed Churches from whom they separate themselves For the cause of separation on their part is the same for which Vigilius and his schismaticall faction separated themselves from the fift Councell and the Catholikes of those times who all tooke part with it even because wee refuse to embrace the Popes Cathedrall sentence in causes of faith as the fift Councell refused that of Vigilius The cause on our part is the same which the fift Councell then had for that they defend the Popes hereticall constitution nay not onely that of Vigilius which yet were cause enough but many other like unto that and especially that one of Leo the tenth with his Laterane Councell wherby Supremacie and with it Infallibilitie of judgement is given unto the Pope in all his decrees of faith In which one Cathedrall decree condemned for hereticall by the fift Councell and constant judgement both of precedent and subsequent Councells as before we have declared not onely innumerable heresies such as none yet doth dreame of are included but by the venom and poyson of that one fundamētall heresie not only all the other doctrines are corrupted but the very foundation of faith is utterly overthrowne Let them boast of multitudes and universalitie never so much which at this day is but a vaine brag say they were far more even foure hundreth to one Luther or the whole kingdome of Babilon to the two witnesses of God yet seeing it is the cause which makes a schismaticke the cause of separation on their part is most unjust but on ours most warrantable holy for that they will not cooperate with us in upholding the ancient and Catholike faith that especially of the fift Councell condemning and accursing the Cathedrall sentence of Pope Vigilius as hereticall all that defend it as Heretickes it evidently followeth that they
such a milde and mercifull disposition that though they dislike and condemne those assertions of the Popes supremacy of authoritie and infallibility of judgement yet are they so charitably affected to the Defenders of those assertions that they dare not themselves nor can indure that others should call them heretickes or accursed Durus est hic sermo this is too harsh and hard See here the fervour and zeale of this holy Councill They first say Cursed be the defenders of this Epistle or any part thereof As much in effect as if they had said Cursed be Vigilius Baronius Bellarmine and all who defend the Popes judgement in causes of faith to be infallible that is all that are members of the present Church of Rome Cursed be they all And not contenting themselves herewith they adde Cursed be he who doth not accurse the defenders of that Epistle or of any part thereof As much in effect as if they had said Cursed be every one who doth not accurse Vigilius Baronius Bellarmine and all that defend the Popes judgement in causes of faith to be infallible that is all that are members of the present Romane Church Cursed be he who doth not accurse them all The holy Council no doubt had an eye k Nos timenâ—es maledictionem quae imminet his qui negligenter opera Domini faciunt Col. 8. pa. 584. a. to the words of the Prophet Ieremy l Ier. 48.10 Cursed be he that doth the worke of the Lord negligently Cursed be he that keepeth back his sword from blood To spare when God commands and whom he commands to curse or kill is neither pitty nor piety but meere rebellion against the Lord and pulls downe that judgement which God himselfe threatned m 1 King 20.42 to Ahab Because thou hast let goe out of thine hand a man whom I appointed to dye thy life shall goe for his life 23. What then is there no meanes no hope of such that they may be saved God forbid Far be it from my heart once to thinke or my tongue to utter so hard a sentence There is a meanes and that after the Scripture the Councill expresly and often sets downe even were they denounce all those Anathemaes for thus they say n Col. 8. saept They who defend Theodorus the writings of Theodoret against Cyrill the impious Epistle of Ibas or the defenders of them et in his vsque ad mortem permanent and continue in this defence untill they dye let such be accursed Renounce the defence of these Chapters and of the Defenders of them that is forsake and renounce that position of the Popes Cathedrall infallibility in defining causes of faith renounce the defence of all that defend it that is of the whole present Romane Church Come o Apoc. 18.2.3.4 out of Babylon the habitation of devils the hold of all vncleane spirits which hath made all nations drunke with the wine of her fornication which themselves p Iohannes in Apocalypsi passim Roma vocal Babylonem Bell lib. 2. de poâ—t Rom. cap. 2. § Praterea Babylon quae casura â—radicitur Roma quidem est Râ—ber in cae 14. in Apoc. pa. 377. Et. Roma qualis in fine saeculi futura est ib. pa. 378. Iohannes loquitur de Roma qualo sub fineÌ„ mundi futura est Gretz Def. ca. 13. lib. 3. de Rom. pont pa. 927. Babylon quam esse Romam ait lib 7. pa. 228. sedes et civitas antichristi est Sand. lib. 8. de visib Monar ca. 48. cannot but acknowledge to be meant of Rome This doe and then Come q Isa 55.7 unto the Lord and he will have mercy and to our God for he is very ready to forgive All your former impieties heresies and blasphemies shall not be mentioned unto you but in the righteousnes and Catholike truths which ye then embrace you shall live If this they will not doe we accuse them not we accurse them not they have one who doth both accuse and accurse them even this holy general Council whose just Anathemaes shal as firmely binde them before God in heaven as they were truly denounced by the Synod here on earth for he hath sealed theirs and all like censures with his owne signet who r Matth. 18.18 said Whatsoever ye binde upon earth shall be bound in heaven 24. After all these just Anathemaes denounced as well in generall as in particular by the Councill against the defenders of these Three Chapters or any one of them the holy Synod sets downe in the last place one other point as memorable as any of the former And that is by what authority they decreed all these things of which they thus say s Col. 8. pa. 588. a. we have rightly confessed these things quae tradita sunt nobis tam à divinis scripturis which are delivered unto us both in the divine scriptures and in the doctrines of the holy Fathers and in the definitions of faith made by the foure former Councils So the holy Councill Whence it doth evidently ensue that to teach and affirme that the Pope in his judiciall and cathedrall sentence of faith may erre and define heresie and that Vigilius in his constitution de facto did so is a truth consonant to Scriptures fathers and the foure first general Councils But on the other side to maintaine or affirme as do all who are members of the present Romane Church that the Popes cathedrall sentence in causes of faith is infallible is an hereticall position repugnant to Scriptures Fathers and the 4. first Councils and condemned by them all So at once the Holy Councill judicially defineth both our faith to be truly ancient Apostolical the selfe same which the Holy Fathers generall Councills and the Catholike Church professed for 600 yeares and the doctrine of the present Romane Church even that fundamentall position on which all the rest doe relye to be not onely new but hereticall such as none can maintaine but even thereby he oppugneth and contradicteth both the Scriptures Fathers the foure first general Councils and the Catholike Church for 600 yeares after Christ 25. Further yet because one part of their sentence is the accursing of all who defend the Three Chapters either expresly as did Vigilius or implicitè and by consequent as do all who maintaine the Popes judgement in causes of faith to be infallible that is al who are members of the present Romane Church and so die it cleerely ensueth from that last clause of the Councill that to condemne and accusse as heretikes all these yea all which doe not accurse these is by the judgement of this whole generall Council warranted by Scriptures by Fathers by the foure first generall Councils and by the Caholike Church for 600 yeares after Christ The judgement of this fifth Council being consonant to them all and warranted by them all 26. Neither is their Decree consonant onely to precedent Fathers and Councils but approved and
diligently be remembred which we before have shewed that as when they commend the infallibility of the Church or Councell they meane nothing else then the Popes infallibility by consenting to whom the Church and Councell is infallible even so to the point that now I undertake to shew it is all one to declare them to teach that the Church or generall Councell is the foundation of faith as to say the Pope is the foundation thereof seeing neither the Church or Councell is such a foundation but onely by their consenting with and adhering to the Pope who is that foundation 14. This sometimes they will not let in plaine termes to professe Peter saith Bellarmine k Lib. 4. de Pont. ca. 3. § Secundo and every one of his successors est petra fundamentum Ecclesiae is the rocke and foundation of the Church In another place l Praef. in lib de Pont. § Quae. he calleth the Pope that very foundation of which God prophesied in Isaiah I m Isa 28.16 1 Pet. 2.8 lay in the foundations of Sion a stone a tried stone a precious corner stone a sure foundation Ecce vobis lapidem in fundamentis Sion saith Bellarmine pointing at the Pope behold the Pope is this stone laid in the foundations of Sion And in his Apology under the name of Schulkenius n Ca. 6. pa. 255. he cals these positioÌ„s of the Popes supremacy CardineÌ„ fundamentuÌ„ summaÌ„ fidei Christianae the Hinge the foundation the very summe of the Christian faith To the like purpose Pighius cals o Lib. 4 Hier. ca. 6. § Habes the Popes judgement Principium indubiae veritatis a principle of undoubted verity and that he meaneth the last and highest principle his whole Treatise doth delare Coster observes p Euch ca. de sum Pont § Nequc that the Pope is not onely the foundation but which is more the Rock other Apostles were foundations other Bishops are pillars of the Church but Peter and his Successor is that solid Rocke quae fundamenta ipsa continet which supporteth all other pillers and foundations To this purpose tends that assertion which is so frequent in their mouthes and writings q Bell. li. 4. de Pont. ca. 1. et l. 2. de Conc. ca. 14. § Vltima et Gretz def ca. 1. lib. 1. de verbo Dèi pa. 16. that in causes of faith ultimum judicium est summi Pontificis the last judgement belongs to the Pope Now if it bee the last in such causes then upon it as on the last and lowest foundation must every doctrine of their Church relie into his judgement it must last of all be resolved but it because it is the last into any higher judgement or lower foundation cannot possibly bee resolved 15. But their most ordinary and also most plausible way to expresse this is under the name of the Church teaching men to rest and stay their faith on it although in very truth as wee have shewed before all which they herein say of the Church doth in right and properly belong to the Pope onely and to the Church but onely by reason of him who is the head thereof The r Lib. de Eccl. milit ca. 10 § Ad haec tradition of the Scriptures and all doctrines of faith whatsoever doe depend of the testimony of the Church saith Bellarmine Againe The Å¿ Lib. de effect Sacr. ca. 25 § Tertium certainty of all ancient Councels and of all doctrines doth depend on the authority of the present Church And yet more fully t Lib. 6. de grat et lib. arb ca. 3. § At Catholici The faith which Catholikes have is altogether certaine and infallible for what they beleeve they doe therefore beleeve it because God hath revealed it and they beleeve God to have revealed it quoniam Ecclâ—siam ita dicentem vel declarantem audiunt because they heare the Church telling them that God revealed it So Bellarmine who plainly professeth the testimony of the present Church that is of the Pope to bee the last reason why they beleeve any doctrine and so the very last and lowest foundatioÌ„ on which their faith doth relie None more plentifull in this point than StapletoÌ„ The externall testimony of the Church saith he u Tripl cont Whit. ca. 11. § Venies Fundamentum quoddam fidei nostrae verè propriè est is truly and properly a foundation of our faith Againe x Dupl cont Whit. ca. 16. sect 4. the voyce of the Church est regula omnium quae creduntur the rule and measure of all things which are beleeved Againe y Tripl ca. 16. § At qui. whatsoever is beleeved by the Catholike faith wee Catholikes beleeve that propter Ecclesiae authoritatem by reason of the Churches authority we z Relect. Cont. 4 q. 1 art 3. ad 8. beleeve the Church tanquam Medium credendi omnia as the Medium or reason why we beleeve all other things And yet more fully in his doctrinall principles a Doct. Prin. lib. 8. ca. 21 § Hic when we professe in our Creed to beleeve the Catholike Church the sense hereof though perhaps not Grammaticall for the Pope and his divinity is not subject to Grammer rules yet certainly the Theologicall sense is this Credo illa omnia quae Deus per Ecclesiam me docuit I beleeve all those things which God hath revealed and taught mee by the Church But how know you or why beleeve you this Deum per Ecclesiam revelare that all those things which the Church teacheth are revealed and taught of GOD What say you to this which is one peece of your Creede To this Stapleton both in that place b Ca. Eod. § Adsecundam and againe in his Relections c Reâ— Cont 4. q. 3. art 2. ad 8. gives a most remarkeable answer This that God revealeth those things by the Church is no distinct Article of faith sed est quoddam transcendens fidei Axioma atque principium ex quo hic alij omnes Articuli deducuntur but this is a transcendent Maxime and principle of faith upon which both this it owne selfe note this especially and all other Articles of faith doe depend upon this all Articles of faith doe hang hoc unum praesupponunt they all praesuppose this and take it for granted This and much more hath Stapleton 16. But what speake I of Bellarmine or Stapleton though the latter hath most diligently sifted this cause This position that the Church is the last Iudge and so the lowest foundation of their faith is the decreed doctrine of their Trent Councell and therefore the consenting voyce of their whole Church and of every member thereof For in that Councell d Sess 4. § Praeterea the Church is defined to bee the Iudge of the sense and interpretation of the Scriptures and by the like reason it is to judge of traditions and of the
learned but willing to learne and who sets this among the prayses of a Bishop that hee ought not onely to teach with knowledge but learne with patience hee I doubt not would readily have demonstrated not onely how learned but how willing to learne himselfe had beene had this question in his life time beene debated by such learned and holy men as afterwards it was I often admire that one observation among many which the same ſ Lib. 1. ca. 18. Augustine makes touching this error in Cyprian of whom being so very learned he saith Propterea non vidit aliquid ut per eum aliud eminentius videretur He therefore saw not this one truth touching Rebaptization that others might see in him a more eminent and excellent truth And what truth is that In him we may see the truth of Humilitie the truth of modestie the truth of Charitie and ardent love to the peace and unitie of the Church but the most excellent truth that I can see or as I thinke can be seene in erring Cyprian is this that one may be a true Catholike a Catholike Bishop a pillar of Gods Church yea even a Saint and glorious Martyr and yet hold an error in faith as did that holy Catholike Bishop and blessed Martyr Saint Cyprian To him then and the other Africane Bishops who in like sort erred as he did may fitly be compared the state of those servants of God who in the blindnesse and invincible ignorance of those times of Antichrist together with many golden truths which they most firmely beleeved upon that solid foundation of the Scriptures held either Transubstantiation or the like errors thinking them as Cyprian did of Rebaptization to be taught in that foundation also They erred in some doctrines of faith as Cyprian did yet notwithstanding those errors they may be Catholikes and blessed as Cyprian was because they both firmely beleeved many Catholike truths and their error was without pertinacie as Cyprians was For none who truly beleeves the Scripture and holds it for the foundation of his faith can with pertinacie hold any doctrine repugnant to the Scripture seeing in his very beleeveing of the Scripture and holding it as the foundation he doth in truth though implicitiè and in radice as I may say beleeve the flat contrarie to that error which explicitè he professeth And because he doth implicitè beleeve the contrarie thereof he hath even all the time while he so erreth a readinesse and preparation of hart to professe the contrarie whensoever out of the Scripture it shall bee deduced and manifested unto him 23. A second way of holding those doctrines is of them who together with the truths hold the errours also of their Church Transubstantiation Purgatorie or the like thinking them to bee taught in Scriptures as did the former but adding obstinacie or pertinacie to their holding of them which the former did not And their pertinacie is apparant hereby if either they will not yeeld to the truth being manifested out of the Scriptures unto them or if before such manifestation they be so addicted and wedded to their owne wills and conceits that they resolve either not to heare or if they doe heare not to yeeld to the evidence of reason when they are convinced by it For it is certaine that one may bee truly pertinacious not onely after conviction and manifestation of the truth but even before it also if he have a resolution not to yeeld to the authority and weight of convincing reasons Of this sort were all those who ever since their second Nicen Synod about which time the Romane Church made their first publike defection from the true and ancient faith tooke part with that faction in the Church which maintained the adoration of Images and after that Deposing of Princes then Transubstantiation and other like heresies as they crept by degrees into the Church in severall ages From that time untill Leo the tenth the Church was like a confused lumpe wherein both gold and drosse were mingled together or like a great Citie infected with the plague All as well the sicke as sound lived together within the walls and bounds of that Citie but all were not infected and of those that were not all alike infected with those hereticall diseases which then raigned more and more prevaled in the Church Some openly and constantly withstood the corruptions and heresies of their time and being worthy Martyrs sealed with their blood that truth which they professed Others dissented from the same errors but durst not with courage and sortitude oppose themselves such as would say to their friends in private Thus ſ Paralip ad Abb. Vsperg pa. 448. I would say in the schooles and openly sed maneat inter nos diversum sentio but keepe my counsell I thinke the contrarie Many were tainted with those Epidemicall diseases by the very contagion of those with whom they did converse but that strong Antidote in the foundation which preserved Cyprian and the Africane Bishops kept from their hearts and at last overcame all the poyson wherewith they were infected Onely that violent and strong faction which pertinaciously adhered to the hereticall doctrines which then sprung up the head of which faction was the Pope and who preferred their owne opinions before the truth out of the Scriptures manifested unto them and by some Councels also decreed as namely by that at Constantinople in the time of Constantinus Iconomachus and that at Frankford these I say who wilfully and maliciously resisted yea persecuted the truth and such as stood in defence of it are those who are ranked in this second order who though they are not in proprietie of speech to bee called Papists yet because the errors which they held are the same which the Popish Church now maintaineth they are truly and properly to be tearmed Popish Heretickes 24. The third way of holding their doctrines beganne with their Lateran decree under Leo the tenth at which time they held the same doctrines which they did before but they held thē now upon another Foundation For thē they cast away the old and sure Foundation and laid a new one of their owne in the roome thereof The Popes word in stead of Gods and Antichrists in stead of Christs For although the Pope long before that time had made no small progresse in Antichristianisme first in usurping an universall authority over all Bishops next in upholding their impious doctrines of Adoration of Images and the like and after that in exalting himselfe above all Kings and Emperors giving and taking away their Crownes at his pleasure yet the height of the Antichristian mysterie consisted in none of these nor did he ever attaine unto it till by vertue of that Laterane decree he had justled out Christ and his word and laid himselfe and his owne word in the stead thereof for the Rocke Foundation of the Catholike faith In the first the Pope was but Antichrist nascent In the
conservabimus we will bee equall and indifferent Iudges betwixt both parties 16. In the second Nicene though by the fraud of Anastasius there be not many yet are there some prints remaining of this Imperiall Presidencie We have received say the Emperours o Conc. Nic. 2. a Act. 1. pa. 300. letters from Hadrian Bish of Rome sent by his Legates qui et nobiscum in Concilio sedent who also sit with us in the Synod Those letters jubemus publicè legi we command to be publikely read according to the use in Councels and we command all you to marke them with decent silence After that you shall reade two quaternions also sent from the Bishops in the East and the whole Synod obeyed the Imperiall commands Pope Hadrian himselfe was not ignorant of this right in the Emperours when sending his Pontificall and Cathedrall judgement concerning the cause of Images hee said thus unto them We p Epist Hadr. Papae ad Imp. lecta in Con. Nic. 2. Act. 2. in sine Epist offer these things to your highnesse with all humility that they may bee diligently examined for we have but perfunctoriè that is for fashioÌ„ and not exactly gathered these testimonies and we have delivered them to your Imperiall Highnesse to be read intreating and beseeching your mansuetude yea and as if I were lying q Et veluti praesentes genibus ad voluti et corâ vestigia pedum volutando Ibid. at your feete I pray and adjure you that you will command holy Images to bee restored Thus hee When the Pope cals the Emperours his r Dominis pijssimis Constantino et Irene Hadrianus servus servorum Dei Inscript Ep. Haar Lords and submits both his owne person to their feet and his judiciall sentence to such tryall as they shall thinke fit doth not this import an higher Presidency in the Emperour than either himselfe or his Legates had in the Synod Nay it is further to be remembred which will remaine as an eternal blot of that Synod that Irene the Empresse not contenting her selfe with the Imperiall which was her owne rightfull authority intruded her selfe into the Episcopall also she forsooth would be a Å¿ Synodus illa Nicena mulierem InstitutriceÌ„ sive Doctricem habuisse perhibetur quod non solum divina legis documentis sed ipsius naturae lege inhibetur Car. magni l ber dict Capitulare de non adorand Jmag. lib. 3. ca. 13. Aliud est matremfamilias domesticos erudire aliud Antistitibus sine omni Ecclesiastico ordine vel publicae Synodo docentem interesse Jbid. Doctrix in the Councell she present among the Bishops to teach the whole Councell what they should define in causes of faith Perversas Constitutiones tradere shee tooke upon her to give Constitutions and those impious also unto them Those Constitutions backed with her sword and authority the Bishops of the Councell had not the hearts and courage to withstand All which is testified in the Libri Carolini which in part were written t Quod oâ—us aggressi sumus cum coÌ„hibeÌ„tia Sacerdotum non arrogantiae supercilio sed zelo Dei et veritatis studio Carol mag praesatio et Cap. ultimum illius libri fuisse Caroli agnoscit Had. in sua Epist 3. ca. 25. pa. 281. a. and wholly set forth by Charles the great being for the most part composed by the Councell at Frankfourd u Libri Carolini scripti videntur in Concilio FraÌ„cofordiensi Bell. lib. 1. de Conc. ca. 8. § Primo quia and approved by them all in that great synod A truth so cleare that Pope Adrian in his reply to those Caroline bookes denyeth not Irene to have done this which had easily and evidently refuted that objectioÌ„ and discredited those Caroline Bookes for ever but hee x Hadr. Epist 3.3 ca 53. defends her fact by the examples of Helena and Pulcheria to which this of Irene is so unlike that for this very cause she is by the whole Councell of Frankford y Lib. Carol. lib. 3. ca. 13. consisting of three hundred Bishops or thereabouts resembled to the tyrannizing and usurping Athalia Lastly when that whole Synod came to the Kingly City for the Imperiall confirmation of their Acts seeing it is expresly testified by Zonaras z Commentaria in regia Praesidentibus Imperatoribus recitarunt quae statim obsignata sunt Zonar to 3. in vita Iren et Const and Paulus Diaconus a Ingressi sunt omnes Episcopi in regiam et praesidentibus Imperatoribus una cum Episcopis lectus est tomus et subscripsit tam Imperator quam mater ejus Paul Diac. histor misc lib. 23. in an 8. Const that the Emperour was President in that assembly of the Bishops why should it not by like reason be thought that both himselfe when hee was present and in his absence the secular Iudges his Deputies held the same Imperial Presidency in the Nicene Synod 17. For that which they call the eighth generall Councell both the Emperours Deputies are called Presidents i Magnificentissimi praesides dixerunt Act. 9. § Lecta and in the sixt seventh eighth and tenth actions it is expresly said Presidentibus Imperatoribus the Emperours being Presidents yea and both of them by their very actions declared their Presidencie The Popes Legate k Repugnantibus Apost sedis legatis utpote quod sententia Rom. Pontisicum condemnati audiri iterum non deberent Bar. an 869. nu 27. would not have permitted Photius and his Bishops to bee heard the Emperours Deputies over-ruled l Advocentur cum Photio Episcopi quoque Photiani quod nisi fiat literam in hac Synodo scribemus nullam Verba Iudic saec in CoÌ„c 8 Act. 4. pa. 883. b. them as was fit in that matter yea they said to the Photian Bishops Imperator m Verba Bahanis in Conc. 8. citata à Nich. Cusan lib. 3. Concor ca. 20. jubet et vult the Emperours will pleasure and command is that you should speake in your owne cause Of the Emperour they intreat liberty to defend themselves Rogamus domine n Conc. 8. Act. 6. verba sunt Metropolitae Caesariensis pa. 886. b. Imperator we beseech you our Lord and Emperour that without interruption we may defend our cause When the bookes of Photius were brought into the Synod and burned in the midst thereof this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Act. 8. p. 893. a the Emperour commanding it and many the like 18. Now these eight are all which are accounted by them in the number of generall and approved Councels for the space of more than a thousand years after Christ Of al which seeing it is now cleare that they were both called by Imperiall authoritie and governed by Imperiall Presidencie it hence appeareth that as by the warrant of the Scriptures and example of the ancient Church before Christ so also by the continued practice of the whole Catholike
Vigilius as out of the Acts of the fift Synod It was proved that those Acts were corrupted and that the heretikes had inserted three quaternions that is foure and twenty leaves into the same Acts. Againe e Duae in ea 7. Actionâ— Concil 5. Epistolae inventae sunt quas commentias esse suppositias manifeste probarunt ibid. in the 7. Action or Collation it was found further that they added two Epistles of Vigilius one to Iustinian and the other to Theodora by which you see saith the Cardinal f Vides igitur quam fuerit 5. Synodus tum ab Origenistis tum à Monothelitis diversis temporibus lanciata ibid. that the Acts of the fift Synod have beene foully corrupted by the Monothelites We see it indeed And wee see withall another thing no lesse remarkable and cleare that the Cardinall is an insignious slanderer and playes the trifling Sophister in the highest degree Who ever doubted or denyed but that some copies of the Acts of this Synod have beene corrupted of this none that read the sixt g Act. 3. Act. 14. Councell can make the least question in the world For three corrupted copies were produced h Act. 14. and examined and some other were mentioned and the authors both who falsified them and who writ the inserted additions are all there recorded Nay the three corrupted copies were not onely discovered but accursed i Anathema libro qui dicitur Mennae ad Vigilium qui cuÌ„ sinxerunt sive scripserunt Anathema libâ—llis qui dicuntur facti fuisse à Vigilio ad Iustinianum et Theodorum Anathema simul eis qui falsaverunt acta sancti universalis quinti Concilij ibid. pa. 74 b. defaced k Chartaceum volumen quod falsatum est decernimus cassari in locis in quibus adjectiones sunt facta veruÌ„ libros etiam eos obelis obduci in locis in quibus depravaeti sunt cassari c. ibid. pa. 73. and raced before the whole Synod so farre as any corruption could bee found Doth the Cardinall know any man to defend as sincere or justifie one of those corrupted Monothelite copies If he doe the sixt Councell is an unresistable record against such and we will joyne with him in confuting such audaciousnesse Or will the Cardinall say that the Acts of the fift Synod which are now extant either have those additions or were written and taken out of those corrupted and falsified copies It is as cleare as the Sun they are not for not one of those Monothelite additions are in these Acts now extant These Acts and no other are they which we defend and which the Cardinall undertooke to disgrace and prove to bee corrupted and to have forgeries patched unto them Against these Acts the Cardinalls proofe out of the sixt Synod is so idle and so ridiculously sophisticall as not disputing ad idem that hee had need to pray that the Sophisters in our Schooles heare not of and applaud his rare skill in Logicke If because some copies were corrupted by the Monothelites those which most certainly escaped their hands must bee condemned then no deed nor testament though never so truly authenticall may be trusted for a forgerer may exscribe it and adde what he pleaseth in his extracted copy or because the Romane copies of the Nicene Canons were corrupted by l Zozimus Bonifacius or some of their friends therefore the authenticke records thereof the true copies of which the Africane Bishops with much labour purchased from Constantinople and Alexandria must be distrusted which yet the Africane Synod Saint Austen among the rest so much honoured that they gave a just check to the Pope and manifested that blot in him which all the water in Tiber will never wash away 3. The Cardinall m An. 554. nu 8 Exemplaria genuina misisse noscitur Gregorius and after him Binius n Germana exemplaria S. Synodi vidit cognovit S. Gregorius lib. 12. Epist 7. Bin. pa. 607. a. tels us a great matter and rare newes that in Pope Gregories time the Acts of this Synod were intire and that he sent the genuine copy thereof to Queen Theodalinda An evidence by the way that the Cardinall o S. Greg. lib 7 Epist 54. in depravata Synodi quintae exemplaria incidisse liquet dum ait Ibam negasse dictam epistolam esse suam Bar. an 448. nu 76. wittingly and wilfully slandereth the acts which Gregory followed to have beene corrupted wherein Ibas is truly said as the true genuine acts doe also witnesse to have denyed the Epistle to be his But let that passe why doe they mention the Copies of the Acts to have been sincere in Gregories time as if after that time no true copies thereof could be found In the sixt Councell more than 70. p Obijt Greg. an 604. Con. 6. habitum an 681. yeares after the death of Gregory divers true ancient and incorrupt copies q Praefatos duos libros falsatos esse eo quod neque in unum è prolatis antiquis immutilatis libâ—is ejusdem sancti Concilijs neque in chartaceo libro qui in recenti inventus est apud bibliothecam venerabilis Patâ—iorobij Act. 14. pa. 73. b were produced of the same one of them were found in the very Registry at Constantinople which the Monothelites of that See had not corrupted and falsified by it and the other true and entire copies were discovered and convinced the corruption of those three bookes which they cancelled and defaced how will or can either the Cardinall or Binius or any other prove that these Acts now extant are not consonant to those or taken out or published according to them Truly I doe verily perswade my selfe considering both that the sixt Councell was so carefull and vigilant to preserve the true Acts and also that these which now we have are so exact as before I have declared that these are no other than the copies of those selfe same ancient and incorrupted acts save some few and light faults which by the writers thereof have happened which Pope Gregory had and in that sixt Councell were read and commended to all posterity And I doubt not but the fraud of heretikes being then so fully and openly discovered the Church ever since hath most diligently and curiously not onely carefully preserved the same Which may well be thought to bee the true cause why of all the eight Councels the Acts of these three last that at Chalcedon this fift and the other of the sixt are come most safe and intire unto our hands Howsoever certaine it is that the Cardinall and Binius doe most childishly sophisticate in accusing the copies of the Acts now extant which onely we defend to be corrupted because those three or moe copies of the Acts which were produced in the sixt Synod which we detest and condemne much more than the Cardinall were falsified by the Monothelites none of those false
these are the fictions of Anastasius For as Procopius who was Counsellor e Bellisario Consiliarus adfuit Procopius rebus omnibus dum agerentur interfuit Procop. lib. 1. de bello Persico to Bellisarius and present with him in all his warres testifieth Vitiges and the Gothes willingly yeelded f Gothorum Optimates Bellisarium Hesperiae Regem appellare constituunt ad eumque mittunt qui obsecrarent ut imperium susciperet Vitiges quoque formidine percitus Bellisarium et ipse ad suscipiendum imperium hortatur Proc. lib. 2. Bell. Goth. pa. 340. qui paulâ— post quomodo se turpiter dediderunt Vitiges et Gothi declarat idem docet Leon. Aret. lib. 1. de bello Jtal. pa. 669. themselves and Ravenna unto Bellisarius yea Vitiges perswaded and even entreated him to accept the kingdome and Bellisarius tooke Vitiges g Bellisarius Ravenna potitus Vitigem imprimis honorificè custoditum servabat ibid. pa 341. himselfe and kept him in custody yea he sent away Iohn h Bellisarius Johannem Narsetem diversim abire cum fuis copijs jussit His abeuntibus Ravennam contendit ib. p. 340. idem et Leon. Aret. loco citato and Narses before either he entred in Ravenna or tooke Vitiges and being taken he caried him not to Rome but the straight way by Sea to i Bellis iter aggreditur Bizantiumque rectâ contendit ibid. pa. 343. et cum Vitige Gothorumque optimatibus Bizantium venit Idem lib. 3. pa. 343. Bellisarius cum Vitige Bizantium navigavit Leo. Arct. loc cit Constantinople whither himselfe was then k Bellisario ad se celerius vocato Proc. lib. 2. pa. 341. et Leonar Aret. pa. 670. Iustinianus Bellisarium ex Italia confestim revocavit called by the Emperour and commanded to come without any delay So in the very entrance of his narration Anastasius hath in few words couched together at the least ten or eleven evident untruths 14. Next Anastasius relates how the Emperour and his wife demanded of Bellisarius when be came to Constantinople how he had placed Vigilius in stead of Silverius and thanked him for it Truly Anastasius had small wit to thinke that the Emperour had leasure to confer with Bellisarius concerning a matter done about three l Nam SilveriuÌ„ à Bellisario ejectum narâ—at Proc. lib. 1. pa. 287. eâ—que tum suffectus Vigilius ibid. Jd sactum an 3. belli Goth. vel ante liquet ex lib. 2. pa. 313. ubi sic ait Iam tertius bello huic annus exibat yeares before and specially which with the death of Silverius m Nam Silverius obijt an 14. Iustiniani Bar. an 540. n. 2. at Vitigem caepit et Constantinopol adduxit Bellisarius an 15. Iustiniani Bar. an 541. nu 3. was now dead and buried Yet say he did Againe what an idle discourse was this about the placing of Vigilius in the roome of Silverius seeing the Emperour knew the whole matter long before how Silverius was banished upon an accusation of a Letter written to the Gothish King to come and take possession of Rome and himselfe had taken order that the cause of Silverius should be againe examined and if that letter was truly writ by Silverius that he should be banished if it were found a calumny that he should bee restored as Liberatus n Liber in Brev. ca. 22. sheweth Hee knew o Hoc anno 14. Iustiniani simulas de legitima Vigilii electione nuncium Constantinopol perlatum est Imperator protinus Epistolam ad euÌ„ dat Bar. an 540. nu 11. also that Silverius was dead and that Vigilius was peaceably and with his consent placed in the Romane See before Bellisarius came for hee had written p unto him as the onely lawfull Pope and both the Emperour and Mennas had received Letters q Epist Vigilij extat apud Bar. an 540. nu 20. sequ from him the yeare r Nam literae ad Mennam data sunt 15. Kalend. Oct. Justino Consule id est an 14. Iustiniani Bar. an 450. nu 25. Bellisarius autem Constantinopol redit Consul Basilio id est an 15. Iustin Bar. an 541. n. 3. before But Anastasius thought the Emperours discourses to bee as idle as his owne Besides whereas he addes that the Emperour thanked him for placing of Vigilius in the roome of Silverius Binius is bould therein to tell Anastasius of his untruth seeing all that as he saith b was done without the knowledge of Iustinian by the plotting of Theodora I will account these for no more than two untruths 15. After this Anastasius tels us that Iustinian then sent Bellisarius againe into Africke who comming thither killed by trechery Gontharis King of the Vandalls and then comming to Rome offered some of the spoiles of the Vandalls to Saint Peter by the hands of Pope Vigilius to wit a Crosse of gold beset with precious stones being a hundred pound in waight wherin were writ his victories two great silver tables guilded which unto this day stand saith hee before the body of Saint Peter also hee gave many other gifts and many almes to the poore and built an hospitall in the broad way and a Monastery of Saint Iuvenalis at the City of Orta where hee gave possessions and many gifts Thus Anastasius whose narration as it must needs testifie in what great honour the Romane Church was in those ancient times and how bountifull they were then unto it so may it serve for an incentive to inflame the zeale of Emperours and great persons to doe the like after their victories and conquests and no doubt but by such lyes and fables as this is their Church had gained the best part of her treasures and possessions for all this not one syllable is true or probable Bellisarius when hee came to Constantinople Å¿ Patet quod ipse Imperator Bellisario hac de causa gratias non egit Bin. Not. in vitam Vigil §. Gratias with Vitiges was not then sent into the West but into Persia t Bellisarius Vitigem captivum eo tempore Bizâ—ntium duxit quando Iustinianus Cosroem audivit bellum movisse Proc. lib. 2. Bell. Pers pa. 156. Jmperator res Orientis in duos diduxit dâ—ces circa fluvium Euphratem omnia Bellisario tradidit regenda Ibid. pa. 158. against Cosroes as Procopius who was present with him testifieth and in those warres hee continued full three u Totilus cum exercitus parte ad loca Romae vicina coÌ„tendit cujus profectione cognita Imperator etsi adhuc fortissimè sibi insistetibê° Persiâ— mittere râ—rsum in Italiam Bellisarium cogitur Iamque novus hujus belli annus exibat Proc. lib. 3. de bell Goth. pa. 356. redierat autem ex Italia Constantinoâ—olim anno 6. belli Gothici ut liquet ex Proc. lib. 2. in sine et lib. 3. in initio yeares When hee was sent Westward hee was not sent into Africk for
A TREATISE OF THE FIFT GENERAL COVNCEL Held AT CONSTANTINOPLE Anno 553. under IVSTINIAN the Emperor in the time of Pope VIGILIVS 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 Majesty King IAMES Opus Posthumum Published and set forth by his Brother GEO CRAKANTHORP according to a perfect Copy found written under the Authours owne hand LONDON Printed for R. M. 1634. And part of the Impression made over to be vented for the Benefit of the Children of IOHN MYNSHEW deceased TO THE RIGHT HONOVRABLE EDVVARD LORD NEWBVRGE Chancellour of the Duchie of Lancaster and one of the Lords of his Majesties most Honourable Privie Counsell RIGHT HONOVRABLE IN all duty and submission I here present unto your Lordship a Treatise concerning the fift generall Councell held at Constantinople the cause being the Controversie of the Three Chapters which for many yeares troubled the whole Church and was at length decided in this Councell held under Iustinian that religious Emperour This Treatise now printed was long agoe penned by one well known unto your Honour your sincere affection to the truth of God and Gods cause gives mee good assurance of your favourable acceptance hereof I confesse indeed that when J call to minde the manifold affaires wherein your Honour is daily imployed the very thought hereof had almost perswaded mee not to interrupt your more serious affaires by drawing your Honour to the reading or view of this Booke but when J call to minde those respects of love and duty in which the Author hereof stood bound unto your Lordship J was againe incouraged in his name to tender it to your Honour And although J my selfe can challenge no interest in your Lordships favour to offer this yet your Lordship may challenge some interest in the fruits of his labours who was so truely as I can truely speake devoted unto your Honour Among many other hee especially acknowledged two assured bonds of love and duty by which hee was obliged unto you and your friends the former arose from that unfained affection which you ever bare him from your first acquaintance in the Colledge that other by which he was further ingaged unto you and your friends was when in a loving respect had unto him in his absence without any meanes made by him or knowledge of his he was called by that much honoured Knight Sir Iohn Levison his Patron your Father in law unto the best a Black Notley in Essex meanes of livelihood he ever enjoyed in the Ministery where spending himselfe in his studies hee ended his dayes during which time your Honour made your affection further knowne unto him by speciall expressions of extraordinary favours Jn regard whereof I perswaded my selfe that I could no where better crave Patronage for this worke than of your Honour that it may bee a further testimony of his love againe who cannot now speake for himselfe And this I intreat leave to doe the rather because J doubt not but hee acquainted your Lordship with his paines and intent in this and other Tractates of the Councels b See his Epistle to the Reader for the defence of Justinian printed Anno 1616. for when after divers yeares study bestowed in this argument of Councels hee was desirous to make some use of his labours his intent was to reduce all those points into foure severall Bookes 1. That the right of calling generall Councels 2. That the right of highest Presidency in them 3. That the right of the last and supreme Confirmation of them is onely Imperiall and not Papall 4. That all the lawfull generall Councels which hitherto have beene held consent with ours and oppugne the doctrines of the present Church of Rome Some of these hee finished the fourth hee could not so much as hope to accomplish and therefore after the examining of some particulars therein he desisted and weaned himselfe from those studies And yet after some yeares discontinuance being by some of his learned friends sollicited to communicate to others at least some one Tract in that argument consenting to their earnest desire after long suspence he resolved on this Treatise as being for weighty and important matters most delightfull unto him That it was not then published let it not seeme strange unto your Honour for having long since finished the Tract of this whole Councell it was his purpose that it should have undergone the publike view and judgement of the Church but when he came as J can truely testifie unto them whose art and ayde is needfull in such a businesse and found an aversenesse in them for that it wholy consisted of controversall matters whereof they feared that this age had taken a satiety he rested in this answer as willing to bury it After this being upon a speciall command from his Majesty King Iames of blessed memory made known unto him by my Lord his Grace of Canterbury to addresse himselfe to c Dâ—fensio Ecclesiae Anglic. cont Archiep. Spal another worke hee then desisted from his former intended purpose and in finishing of that last worke of his he ended his dayes Some few yeares after his death being desirous to take a view of some of his Papers I came to the view and handling of this booke a booke fully perfected for the Presse in his life time the publishing whereof being long expected and of many earnestly desired it was my desire and theirs to whose most grave and judicious censure J willingly submitted it that it might be published for the benefit of Gods Church and the rather that it might give some light in the study of the Councels and animate some of the d Eccles 3.7 threescore valiant men that are about Salomons bed being of the expert and valiant men of Israel unto the attempting and undertaking of the like Now what his desire was in this and other of his labours surely none but the very enemies of God and Gods truth can take it to be any other than to testifie his unfained love unto God and Gods Church and to subdue the pride idolatries and impieties of that Man of sinne and to e Iude Epist v. 5 strive for the maintenance of the true faith Now what allowance so ever it may finde abroad among our adversaries it humbly craves your favourable acceptaÌ„ce at home and as it is published with no other intent than to gaine glory to God and good to his Church so J doubt not but that God who f 2 Cor. 4.6 causeth light to shine out of darknesse will effectually in time bring to passe that not onely their violent oppugning of the truth but their fraudulent dealing also against the same wil
definition of a Father for saith he he is a father of the Church who feeds and nourisheth the Church with wholesome doctrine who being set over the Lords houshold gives them their measure of Corne in due season now if in stead of wholesome food and good Corne hee give them Cockle and Tares he becomes no father but a stepfather no Doctor but a seducer To instance in some particular Eusebius Caesariensis when hee seemes to favour Popery hee is highly extolled by Lindane u Lindan Panoplia lib. 1. ca. 17. Senensis x Senensis Bib. â— titulo Eusebius and Possevine y Possevinus in apparatu sacro hee is then a most famous writer of the Church most learned worthy to bee a Bishop not of one City onely but of the whole world but when the same Eusebius lookes awry upon Rome then hee is branded by Canus z Canus locorum Theol. lib. 7. ca. 3 Costerus a Coster in Apolog contra Greuinc ca. 8. and Baronius b Baron ad annum 340. Lindan panoplia lib. 1. cap. 23. for a stickler for Arrius an Arrian heretike a ringleader of the Arrian faction whose memory is accursed in the second Synod of Nice Tertullian likewise is guilded by Lindanus c and Rehing d Rehing in muris Civitatis sanctae fund 2. et 12. with the glorious titles of a very noble author the chiefe of all the Latine Fathers the great light of Africa a most ancient Writer and Doctour most learned most skilfull most acute where hee hath some passages which may bee detorted to give countenance to some Romish superstitions But elsewhere when in expresse words he oppugneth some doctrines defined now for Articles of faith in the Church of Rome he is as much besmeared with foule imputations by Azorius e Azorius moral lib. 8. cap. 16. Maldonate f Maldon in Math. cap. 16. vers 19. p. 340. and Bellarmine g Bell. de sanctorum beat lib. 1. cap. 5. p. 1938. Bell. de Sacram. Euchar. lib. 3. cap. 6. p. 698. An hereticall author an Arch-heretike an enemy to the Catholike and like to the Calvinists a maÌ„ whose authority is not much to be set by because he was no man of the Church and as Euseb Tertull. so also Origen hath had contrary testimonials from the Church of Rome when he pleaseth them hee is h Lind. Panopl el. l. 3 c. 24. et 26 a famous light of the Church of Alexandria whom S. Hier. cals another Mr of the Churches after the Apostles a i Dumus contra Whitâ—â— fol. 109. witnesse beyond all exception But when hee fits not their humour then he is a Schismatike k Canus loc The. lib. 7. c. 3. Maldon in Ioan. cap. 1. vers 3. pag. 399. a father of the Arrians and Eunomians a bold l Ribera in Malach Prophet proemium and rash man an obstinate lover of his owne errours In Councels the case is yet clearer for the Cardinall sticks not in most plaine termes to hang all them upon the Popes sleeve The m Bell. de Rom. Pont. lib. 4. ca. 3 Tota firmitas legitimorum Conciliorum est à Pontifice Romano et cap. 1. whole strength authority saith he of lawfull Councels is from the Pope their n Conciliorum iudicium tum demuÌ„ sirmum est cum accesserit Rom. Pontificis confirmatio judgment then begins to be of force after the Pope shall ratifie them And what Councels will he ratifie you may bee sure not the Councell in Trulio for that taxeth the Romane Church by name for inforcing single life upon the Clergy not the Councell at o An. Do. 681. Constantinople under Constantine Pogonate for that he accurseth Honorius the Pope for an heretike not the Councell held at Frankfort p An. Do. 794. in the time of Pope Adrian for that condemneth their Image-worship not the Synod of Pisa q An. Do. 1409. for in that Gregory and Benedict Popes were deposed not the Synod r An. Do. 1430. of Basil wherein Engenius was unpoped nor the Councell of Constance Å¿ An. Do. 1414. for in it a generall Councel is set aboue the Pope and three Popes were cashiered by their Authority I except the later Sessions of the same condemned Councell which are Gospell with them because they Anathematize the Wicliffists and Hussites But the t An. 787. second Synod of Nice shall be held for a generall Councell because it defendeth and commandeth the worship of Images though it be full of blasphemous absurdities and was called by an insolent woman domineering Irene over her husband and devoted wholly to superstition The Councell u An. Do. 1517. of Laterane though consisting of none in a manner but the Popes creatures shall in despight of the Oecumenicall Councels of Pisa Constance and Basil bee held a holy and generall Councell because it defines that the Pope is above generall Councels and for greater reason will the Pope advance the small Conventicle of Trent to the honour of a sacred Oecumenicall Councell because it is throughly for them in all points though as a learned Bishop present at that Councell truely affirmes that matters in it came to that passe through the wickednesse of those hungry x Dudithius quinque Eccles Epist ad Maximilianum secundum Caesar Bishops that hung upon the Popes sleeve and were created on the sudden by the Pope for the purpose that that Councell seemed to bee an assembly not of Bishops but of Hobgoblins not of men but of Images moved like the statues of Daedalus by the sinewes of others Lastly for their pretended title of Catholike Church it may be said of it as it was of Pompeius y Lucan de bello â—iu l. 1. Sirname in his declining age and fame Stat magni nominis umbra 't is but the shadow of a great name for by it they meane nothing but their particular Church of Rome or the Pope himselfe Thus Bellarmine glosseth upon the words of our Saviour Matth. 16. the Pope Peters successor is bid to z Bell de Concil author l. 2. c. 19. Dicere Ecclesiae id est sibi ipsi ut praesidi et Ecclesiae cui ipse praeest tell the Church that is to tell himselfe as Governour and the Church which hee governs Gretzer a Gretz desen Bell. lib. 3. de verbo Dei Ais tertiò interpretantur Ecclesiam Patam non abnuo quid tum comes off more roundly Thou wilt say they interpret the Church the Pope I grant it what then And b 2 a. 2ae disput. 1. q. 1. Greg de Valent. By the name of the Church wee understand the Head of the Church the Pope and Bozius c Boz lib. 2. de signis Eccl. ca. 21. See farther in this Treatise cap. 13. p. 174. declares this mysterie more explicitely The Pope sustaineth the person of all Bishops of all Councels
how Pope Vigilius three or foure times changed his judgment in this cause of faith Pag. 213. Cap. 16. That the Decree Pope of Vigil for Taciturnity touching the Three Chapters and the Councell wherein it is supposed to bee made and all the Consequents upon that Decree painted out by Baronius are all fictions and Poeticall Pag. 225. Cap. 17. That Vigilius neither by his Pontificall Decree nor so much as by a personall profession consented to or confirmed the fift Councell after the end thereof or after his supposed exile Pag. 240. Cap. 18. The fourth and last Exception of Baronius in defence of Vigilius pretending That the fift Councell wherein the Decree of Vigilius was condemned was neither a generall nor a lawfull Councell till Vigilius confirmed the same refuted Pag. 266. Cap. 19. The true notes to know which are Generall and lawfull which either are not Generall or being Generall are no lawfull Councels with divers examples of both kindes and that none of those which the Romanists doe reckon after the sixt are Generall lawfull Councels Pag. 291. Cap. 20. How Cardinall Baronius revileth the Emperour Iustinian and a refutation of the same Pag. 324. Cap. 21. How Baronius revileth Theodora the Empresse and a refutation of the same Pag. 355. Cap. 22. How Baronius declameth against the Cause it selfe of the Three Chapter and a refutation of the same Pag. 361. Cap. 23. How Baronius revileth both the Imperiall Edict of Iustinian and Theodorus Bishop of Cesarea and a refutation of the same Pag. 363. Cap. 24. How Baronius carpeth at the Synodall Acts of the fift Councell as corrupted and a refutation in generall of the same Pag. 377. Cap. 25. The 1. Alteration of the Synodall Acts pretended by Baronius For that the Text of the Councell at Chalcedon is changed therein refuted Pag. 381. Cap. 26. The 2. Alteration of the Synodall Acts pretended by Baronius For that Ibas is said therein to have denyed the Epistle writen to Maris to be his refuted Pag. 386. Cap. 27. The 3. Alteration of the Synodall Acts pretended by Baronius For that the Councell of Chalcedon is said therein to condemne the Epistle of Ibas refuted Pag. 389. Cap. 28. The Three first Defects in the Synodall Acts pretended by Baronius For that the Acts against the Origenists The Edict of Iustinian And his Epistle touching that cause are wanting therein refuted Pag. 391. Cap. 29. The 4. Defect in the Synodall Acts pretended by Baronius For that the Emperours Epistle to the fift Councell is wanting therein refuted Pag. 398. Cap. 30. The 5. Defect in the Synodall Acts pretended by Baronius For that the Costitution of Pope Vigilius concerning the Three Chapters is wanting therein refuted Pag. 399. Cap. 31. The 6. Defect in the Synodall Acts pretended by Baronius For that the Decree which advanced Ierusalem to a Patriarchall dignity is wanting therein refuted Pag. 403. Cap. 32. The two first Additions to the Synodall Acts pretended by Baronius For that the Epistle of Mennas to Vigilius And the two lawes of Theodosius are falsly inserted therein refuted Pag. 408. Cap. 33. The 3. Addition to the Synodall Acts pretended by Baronius For that the Epistle of Theodoret written to Nestorius after the Vnion is falsly inserted therein refuted Pag. 413. Cap. 34. The 4. Addition to the Synodall Acts pretended by Baronius For that the Epistle of Theodoret to Iohn Bishop of Antioch is falsly inserted therein refuted Pag. 422. Cap. 35. That Baronius himselfe followeth many forged writings in handling this cause of the fift Councell as particularly the Excommunication ascribed to Vigilius and the Confession ascribed to Mennas Theodorus and others Pag. 440. Cap. 36. That Baronius reproveth Pope Vigilius for his comming to Constantinople and a refutation thereof with a Description of the life of the same Vigilius Pag. 462. A TREATISE OF THE FIFT GENERALL COVNCILL held at Constantinople under Justinian in the time of Pope Vigilius Wherein the exceeding fraud and falshoods of Cardinall Baronius are clearely discovered CAP. I. That the Emperour IVSTINIAN assembled the Fift Generall Councill to define a doubt of Faith about The three Chapters CONCILIA generalia mea sunt primum ultimum media saith their Romane a Camp Raâ— 4. Thraso Generall Councils are all ours the first the last the middle All 's mine as said the Devill to the Collier A vaunt too vaine too Thrasonicall Divide the Councils aright and let each have his own due part and portion and then all the five first and so much as they account the sixt that is all which were held for 600. yeares and more All the golden Councils and of the golden ages of the Church are ours onely and not theirs in many and even in the maine points of Religion repugnant to them and their doctrines but in every Decree Canon and Constitution of faith so consonant to us that we not onely embrace but earnestly defend them all as the rightfull and proper inheritance left unto us by those holy Fathers of the ancient and Catholike Church The middle ranke beginning at the second Nicene unto the Councill of Florence which were held in those ages of the mingled and confused Church none of them are either wholly ours or wholly theirs those miscellane Councils are neither thine nor mine but they must all be divided The two last the one at Laterane the other at Trent which are the very lees and dreggs of Councills held onely by such as were the drosse of the Church quite severed from the gold wee willingly yeeld unto them they and they onely are wholly theirs let them have let them enjoy their Helenaes we envy not such refuse Councils unto them 2. When first I set my selfe to the handling of this argument concerning the Councils it was my purpose besides those other generall questions concerning the right of calling generall Councils the right of Presidencie in them and the right of confirming them to have made manifest those three severall points touching those three rankes of Councils every one of which is not onely true but even demonstrable in it selfe And though with a delightfull kind of toile I have made no small progresse therein yet alas how unequall am I to such an Herculean labour whose time whose strength of body or industry of minde is able to accomplish a worke of such amplitude and of so vast extent for which not Nestors age would suffice Wherefore turning my sailes from this so long and tedious a voyage which I could not so much as hope to end which beside many dangerous rockes hidden Syrtes and sands is every where beset by many Romane enemies specially by Baronius the Archpirate of this and former ages with whom at every turne almost one shall be sure to have an hot encounter I thought a shorter course far more fit for my small and unfurnisht barke and despairing of more or longer voyages I shall be glad if God will enable me to make but a cut
onely over some one arme of that great Ocean not doubting but the ice being once broken and the passage through these straits opened many other will with more facilitie and felicitie also performe the like in the rest untill the whole journey through every part of these seas be at length fully accomplished 3. Among all the Councils I have for sundry reasons made choice of the fift held at Constantinople in the time of the Emperor Iustinian and Pope Vigilius for authoritie equall to the former it being as well as they approved by the consenting judgement of the Catholike Church for antiquitie venerable being held within 600. yeares after Christ even in those times while as yet the drosse had not prevailed and got the predominancie above the gold as in the second Nicene Synod and succeding ages it did for varietie of weighty and important matters more delightfull then any of the rest and which I most respected of them all most apt to make manifest the truth and true Iudgement of the ancient and Catholike Church touching those Controversies of the Popes supremacy of authority and infallibility of judgement which are of all other most ventilated in these dayes 4. The occasion of this Councill were those Tria capitula as they were called which bred exceeding much and long trouble to the whole Church to wit The person and writings of Theodorus B. of Mopsvestia long before dead the writings of Theodoret B. of Cyrus against Cyril and the Epistle of Ibas B. of Edessa unto Maris al which three Chapters were mentioned in the Councill at b Act. 8 9 10. Chalcedon 5. The Nestorians whose heresie was condemned in the third generall Councill when they could no longer under the name of Nestorius countenance their heresie very subtilly indevored to c Nestorij sequace propriam impietateÌ„ applicà re volentes sanctae Dei Ecclesiae non potentes hoc per NestoriuÌ„ facere festinaverunt eam introducere per Theodorum Mopsvestenum nec non per impiae scripta Theodoreti persceleratam Epistolam quae dicitur Jbae ad Marin Iust Ep. ad Syn. 5. Col. 1. pa. 519. b. IdeÌ„habet â—oncilium ipsum in sua sententia definitiva Col. 8. pa. 584. Lib. c. 10 revive the same by commending Theodorus B. of Mopsvestia and his writings as also the writings of Theodoret against Cyrill and the Epistle of Ibas unto Maris This after the Councill of Chalcedon they more earnestly applyed then before pretending d Theodori et Nestorij sequaâ—es conan tur dicere susceptam esse eam Epistolam Iba à 5. Chalcedonensi Conc. nomine ejus Theodorum Nestorium condemnatione liberare festinantes Iust Edict §. Tali Et iterum Epist Iust ad Synod Col. 1. pa 519 b. Et Dicebant istam impiam Epistolam quae laudat et defendit Theodorum et Nestorium et eorum impietatem susceptam esse à Synodo Chalc. Conc. 5. Col. 8 pa. 585. b. that not onely the persons of Theodoret and Ibas who both had sometimes beene very earnest for Nestorius and his heresies but that the writings also of Theodoret and the Epistle of Ibas which is full fraught with Nestorianisme and wherein Theodorus with his hereticall writings are greatly extolled were received and approved in that famous Councill And in truth the Nestorians little lesse then triumphed herein and insulted over Catholikes thinking by this meanes either to disgrace and utterly overthrow the Councill of Chalcedon if their doctrine were rejected or if that Council were imbraced together with it and under the colour and authoritie of it to renew and establish the doctrine of Nestorius which as they boasted that councill had certainly confirmed by their approving that Epistle of Ibas 6. By occasion hereof many who were weake in faith began to doubt of the credit and authority of that most holy councill and those as Leontius e Lib. de sect act 6. sheweth were called Haesitantes waverers or Doubters Many others who for other causes distasted that Councill were hereby incouraged pertinaciously to reject the same as f Illi Acephali hoc offenduntur in Syn. Chalced quod laudes suscepit Theodori Mopsvest Epistolam que Ibae quae per omnia Nestoriana esse cognoscitur lib. Brev ca. 24. Liberatus declareth Such were the Agnoites Gainites Theodosians Themistians and other like Sectaries called all by the common name of Acephali because they had no one head by whom to be directed All these though being at mortall wars one with another yet herein conspired to oppugne the faith and the holy Councill of Chalcedon taking now advantage of that which the Nestorians every where boasted and these men gladly beleeved that in it the Epistle of Ibas which maintaineth all the blasphemies of Nestorius was approved Thus the Church was by contrary enemies on every side assailed and so extremely disturbed that as the Emperor g Sacerdotes sanctarum Dei Ecclesiarum ab Oriente usque ad Occidentem dâ—visi Just Epist ad Synod pa 519. b. testifieth it was in a manner rent even from East to West yea the East h Ob tria Capitula inter se invicem tam in oriente quam in occidente sideles sucrunt scissi atque schismate separatâ— Bar. an 547. nu 29. Vniversus fere orbis occident alis ab orientali ecclesia divisus erat Bin not in 5. Conc. § Concitium was rent from the West 7. Iustinian the religious Emperor knowing i Initium et fundamentum nostri imperij fecimus conjungere divisos Sacerdotes Epist ad Synod Col. 1. how much it was available not onely for his honor and the tranquillitie of his empire but for the good of the whole Church and glory of God to appease all those broiles and knowing further that the holy Councill of Chalcedon though it received the persons of Theodoret and Ibas after that they had publickly renounced the heresie of Nestorius yet did utterly condemne both that Impious Epistle of Ibas as also the person and doctrines of Theodorus of Mopsvestia both which that Epistle defendeth together with the writings of Theodoret against Cyrill he knowing and that exactly all these particulars that he might draw all the subjects of his Empire to the unitie of that most holy faith which was decreed at Chalcedon set forth an k Extat apud Bin. tom 2. Conc. pa. 492. Imperiall Edict containing a most orthodoxall religious and holy profession or rather an ample Declaration of his nay not his but of the Catholike Faith Among many other things the Emperor in that Edict did particularly and expresly condemne Theodorus of Mopsvestia with his doctrines the writings of Theodoret against Cyril and that most impious Epistle of Ibas accursing l Si quis desendit Theodorum c. anathema sit Edict pa. 496. all these as hereticall and all those who either had heretofore or should therafter maintaine or defend them or any one of them 8. But notwithstanding all
impious writings of Theodoret against Cyril and the impious Epistle of Ibas et defensores corum et qui scripserunt vel scribunt ad defensionem eorum also we accurse the Defenders of those Chapters and those who have written or who do at any time write for the defence of them or who presume to say that they are right or who have defended aut defendere conantur or who doe at any time indevour to defend their impietie under the name of the holy Fathers or of the Councill at Chalcedon Thus decreed the whole Synod Now Pope Vigilius as you have seene before defended all these Three Chapters he defended them by writing yea by his Apostolicall authoritie Constitution and Definitive sentence he defended them by the name of the holy Fathers and of the Councill at Chalcedon Pope Vigilius then by the judiciall and definitive sentence of this holy generall Councill is an Anathema a condemned and accursed heretike yea a Definer of a condemned and accursed heresie Baronius writeth earnestly in defence of Pope Vigilius and his Constitution he commends him for defending those Three Chapters saying a An. 546. nu 40 The Defenders of them were praised while they had Pope Vigilius whom they might follow and Vigilius himselfe he had b An. 553. nu 233. many and worthy reasons to make his Constitution in defence of those Chapters he further presumes to defend Vigilius under the name and shew of consenting with the holy Fathers and Councill at Chalcedon Card. Baronius then by the same definitive sentence of this holy and generall Council is an Anathema with Vigilius a condemned and accursed heretike 17. After this generall sentence the Councill proceedeth in particular severally to condemne each of these Three Chapters by it selfe Of the first they thus define c Col. 8. pa. 587. b. If any do defend impious Theodorus of Mopsvestia et non anathematizat eum and doe not acourse him and his impious writings let such an one be accursed Now Pope Vigilius as you have seene would not himselfe neither would he permit any other to accurse this Theodorus he forbiddeth any to doe it he made an Apostolicall Constitution that none should accurse him Card. Baronius he writeth in defence of Vigilius and of his Constitution in this point Thomas Stapleton goeth further for he is so far from accursing this Theodorus that he expresly calls d Conterbl divis 68. pa. 171. him a Catholike yea a most Catholike Bishop Vigilius then Baronius and Stapleton are al of them accursed by the Definitive sentence of this holy generall Councill in this first Chapter 18. Of the second Chapter they e Col. 8. thus decree If any defend the writings of Theodoret against Cyril et non anathematizat ea and doe not accurse them let him be an Anathema Vigilius would not himselfe accurse them he would not permit any other to disgrace Theodoret or injure him by accursing his writings Baronius defendeth and commendeth this decree of Vigilius they both then are tyed againe in this third Anathema of the Councill 19. Though a threefold cord be not easily broken yet the holy Councill addeth a fourth which is more indissoluble then any adamantine chaine Of the Third Chapter they decree in this manner f If any defend that impious Epistle of Ibas unto Maris which denieth God to be borne of the blessed Virgin which accuseth Cyrill for an heretike which condemneth the holy Councill of Ephesus and defendeth Theodorus and Nestorius with their impious doctrines and writings if any defend this Epistle et non anathematizat eam et defensores ejus et eos qui dicunt eam rectam esse vel partem ejus et eos qui scripserunt et scribunt pro eâ If any doe not accurse this Epistle and the Defenders of it and those who say that it or any part of it is right If any do not also accurse those who have written or who at any time doe write for it and the impiety contained in it and who presume to defend it by the name of the holy Fathers or of the Councill at Chalcedon such an one be accursed Now Vigilius as was formerly declared defendeth this Epistle as orthodoxall he defendeth it by his Cathedrall sentence and Apostolicall authoritie he defendeth it under the name of the holy Fathers and of the Councill at Chalcedon saying g Const loc cit nu 192. Orthodoxa est Ibae à patribus pronuÌ„ciata dictatio Baronius defendeth both Vigilius and this Epistle in some part thereof he defendeth them under pretence of the Fathers and Councill at Chalcedon saying h An. 553. nu 191. Patres dixerunt eam Epistolam ut Catholicam recipiendam The Fathers at Chalcedon said that this Epistle ought to be received as orthodoxall Is it possible thinke you by any shift or evasion to free either Vigilius or Baronius from this fourth Anathema denounced by the judiciall and Definitive sentence of this Holy Generall Councill 20. But what speake I of Baronius as if he alone were a Defender of Vigilius and his Constitution All who have or who at any time doe hold and defend either by word or writing that the Popes judiciall and definitive sentence in causes of faith is infallible and this is held by Bellarmine Gretzer Pighius Gregorius de Valentia and as afterwards I purpose to declare at large by all i Vt nomo Catholicus esse possit qui illaÌ„ non amplectatur Greg. de Val in 2. 2 disp 1. par 1. pa. 30 and every one who is truly a member of the present Romane Church all these by holding and defending this one Position doe implicitly in that hold and defend every Cathedrall and definitive sentence of any of their Popes and particularly this Apostolicall Constitution of Pope Vigilius to be not only true but infallible also and so they all defend the Three Chapters they defend the Defenders of them by name Pope Vigilius among the rest All these then are unavoidably included within all the former Anathemaes all denounced and proclamed to be heretikes to be accursed and separate from God by the judiciall and definitive sentence of this holy generall Councill 21. With what comfort alacritie and confidence may the servants of Christ fight his battles and defend their holy faith and religion or how can the servants of Antichrist chuse but be utterly dismayed and daunted herewith seeing they cannot wâ—g their tongues or hands to speake or write ought either against ours or in defence of their owne doctrines especially not of that which is the foundation of the rest and is virtually in them all but ipso facto even for that act alone if there were no other cause they are declared and pronounced by the judiciall sentence of an holy generall and approved Councill to be accursed heretikes 22. The Councill yet adds another clause which justly chalengeth a speciall consideration Some there are who would be held men of
confirmed by succeeding generall Councils by Popes and other Bishops in the following ages of the Church By the sixt Councill which professeth t Act. 15. pa. 80. a. of it selfe that in omnibus consonuit it in all points agreeth with the fifth By the second Nicene which they account for the seaventh which reckneth v Act. 6. pa. 357. a this fift for one of the golden Councils which are glorious by the words of the holy Spirit and which all being inlightned by the same spirit decreed those things which are profitable professing that themselves did condemne all whom those Councils and among them whom this fift did condemne By other following Councils in every one of which the 2 Nicene and by consequent this fift Councill is approved as by the acts is cleare and Baronius confesseth x An. 553. nu 229. that this fift in alijs Oecumenicis Synodis postea celebratis cognita est atque probata was acknowledged and approved by the other generall Councils which were held after it 27. It was likewise approved by succeeding Popes and Bishops By Pelagius the second who writ an whole Epistle y Epist 7. Pelag. 2. to perswade the Bishops of Istria to condemne the Three Chapters telling z Pa. 687. them that though Pope Vigilius resisted the condemnation of them yet others his predecessours which followed Vigilius did consent thereunto By Gregory who professing a Lib. 1. Epist 24. to embrace reverence the 4 first Councils as the 4 Euangelists addeth of this fift Quintū quoque cōcilium pariter veneror I do in like manner reverence the fift Councill wherin the impious Epistle of Ibas is rejected the writings of Theodoret with Theodorus his writings And then of them all he saith Cunctas personas whatsoever persons the foresaid five venerable Councils doe condemne those also doe I condemne whom they reverence I embrace because seeing they are decreed by an universall consent whosoever presumeth to loose whom they bind or bind whom they loose se et non illa destruit he destroyeth himselfe but not those Councils and whosoever thinketh otherwise let him be accursed Thus Pope Gregory the great ratifying all the former anathemaes of the Councill and accursing all that labour to unty those bands By Agatho b In Cont. 6. Act. 4. pa. 16. a. by Leo c Epist ad Constan Imp. the second who both call this an holy Synod and not to stay in particulars All d Bar. an 869. nu 58 59. their Popes after the the time of Gregorie were accustomed at their election to make profession of this fift as of the former Councils and that in such solemne and exact manner after the time of Hadrian the second that they professed as their forme it selfe set downe by Anton. Augustinus e In manuscripto codice ex quo eum citat Bar. loco citate doth witnesse to embrace the eight generall Councils whereof this was one to hold them pari honore et veneratione in equal honor and esteeme to keepe them intirely usque ad unum apicem to the least iôta to follow and teach whatsoever they decreed and whatsoever they condemned to condemne both with their mouth and heart A like forme of profession is set downe in the Councill at Constance f Ses 39. pa. 1644. where the Councill having first decreed g Ses 4. pa. 1560. the power and authoritie of the Pope to be inferiour and subject to the Councill and that he ought to be obedient to them both in matters of faith and orders of reformation by this their superior authoritie ordaineth That every Pope at the time of his election shall professe that corde et ore both in words and in his heart hee doth embrace and firmely beleeve the doctrines delivered by the holy Fathers and by the eleven generall Councils this fift being reckned for one and that he will keepe defend and teach the same faith with them usque ad unum apicem even to the least syllable To goe no further Baronius confesseth h An. 553. nu 229. that not onely Gregory and his predecessors unto Vigilius sed successores omnes but all the successors of Gregory are knowne to have received and confirmed this fift Councill 28. Neither onely did the Popes approve it but all orthodoxal Bishops in the world it being a custome as Baronius sheweth i An. 869. nu 58. that they did professe to embrace the seven generall Councills which forme of faith Orthodoxi omnes ex more profiteri deberent all orthodoxall Bishops by custome were bound to professe And this as it seemeth they did in those Literae Formatae or Communicatoriae or Pacificae so they were called k Cum quo totus orbis commercio formatarum concordat Opt. lib. 2. p. 40. Quaerebam utrum epistolas communicatorias quas Formatas dicimus possent quo vellent dare Aug. Epist 163. Sub probatione Epistolij sine Pacificis quae dicuntur Ecclesiastica Conc. Chalc. can 11. which from ancient time they used to give and receive For by that forme of letters they testified their communion in faith and peaceable agreemēt with the whole Catholike Church Such an Vniforme consent there was in approving this fift Council in all succeeding Councills Popes and Bishops almost to these dayes 29. From whence it evidently and unavoidably ensueth that as this fift Synod so all succeeding Councils Popes and Bishops to the time of the Councill of Constance l Celebratum est an 1414. that is for more then fourteene hundred yeares together after Christ doe all with this fift Councill condemne and accurse as hereticall the judiciall and definitive sentence of Pope Vigilius delivered by his Apostolical authority for instruction of the whole Church in this cause of faith therfore they al with an uniforme consent did in heart beleeve and in words professe and teach that the Popes Cathedrall sentence in causes of faith may be and de facto hath been hereticall that is they all did beleeve and teach that doctrine which the reformed Churches maintaine to be truly ancient orthodoxall and catholike such as the whole Church of Christ for more then 14 hundred yeares beleeved and taught but the doctrine even the Fundamentall position whereon all their doctrines doe relie and which is vertually included in them all which the present Church of Rome maintaineth to be new hereticall and accursed such as the whole Church for so many hundred yeares together with one consent beleeved and taught to be accursed and hereticall It hence further ensueth that as this fift Councill did so all the fore-mentioned generall Councils Popes and Bishops doe with it condemne and accurse for heretikes not onely Vigilius but all who either have or doe hereafter defend him and his Constitution even all who either by word or writing have or shall maintaine that the Popes Cathedrall judgement in causes of faith is infallible that is
declared most evidently that those Three Chapters were condemned in proscriptione fidei Catholicae Apostolicae for the exiling and rooting out of the Catholike and Apostolike faith Facundus himselfe doth not onely affirme this but prove it also even by the judgement of Pope Vigilius Vigilius saith he ſ Lib 4. pro desens trium Capit apud Bar. an 546. nu 57. esteemed the condemning of these Three Chapters to be so hainous a crime that hee thought it fit to be reproved by those words of the Apostle Avoid prophane novelties of words and opposition of science falsely so called which some professing have erred from the faith And hereupon as if he meant purposely to refute this Evasion of Baronius which it seemeth some did use in those dayes he addes Quid adhuc quaeritur utrum contra fidem factum fuerit why doe any as yet doubt whether the condemning of them be against the faith seeing Pope Vigilius calleth it prophane noveltie and opposition of science whereby some have erred from the faith And a little after concluding This saith he t Ibid. nu 58. is not to be thought such a cause as may bee tolerated for the peace of the Church sed qua merito judicatur contra ipsius fidei Catholicae statum commota but it must bee judged such a cause as is moved against the state of the Catholike faith Thus Facundus testifying both his owne and the judgement of the other defenders of those Chapters and by name of Pope Vigilius that they all esteemed and judged this to bee a question and controversie of faith of which Baronius tels us that in it there was moved no question at all concerning the faith and that Pope Vigilius know that it was no question of faith 7. Now whereas the whole Church at that time was divided into u Vniversus fere orbis occidentalis ab orientali Ecclesia divisus erat Bin. not in S. Conc. §. Concilium two parts the Easterne Churches with the holy Councell condemning the Westerne with Pope Vigilius defending those Three Chapters seeing both the one side and the other consent in this point that this was a cause and question of faith what truth or credit thinke you is there in Baronius who saith that All men without any doubt agree herein that this is no cause or question of faith whereas all both the one side and the other agree in the quite contrary Truly the wisdome of the Cardinall is well worthy observing He consenteth to Vigilius in defending the Three Chapters wherein Vigilius was hereticall but dissenteth from Vigilius in holding this to be a cause of faith wherein Vigilius was orthodoxal as if he had made some vow to follow the Pope when the Pope forsakes the truth but to forsake the Pope when the Pope followeth the truth 8. Nor onely was this truth by that age acknowledged but by succeeding approved By Pope Pelagius who to reclame certaine Bishops from defence of those Chapters wherin they were earnest and had writ an apologie for the same useth this as one speciall reason because all those Chapters were repugnant to the Scriptures former Councels Consider saith he x Epist 7. §. Pensate if the writings of Theodorus which deny Christ the Redeemer to bee the Lord the writings of Theodoret quae contra fidem edita which being published against the faith were afterwards by himsefe condemned and the Epistle of Ibas wherein Nestorius the enemy of the Church is defended if these bee consonant to the Propheticall Euangelicall and Apostolicall authority And againe y Ibid. § Sed cur of the Epistle of Ibas he addeth If this Epistle be received as true tota sanctae Ephesinae Synodus fides dissipatur the whole faith of the holy Ephesine Councell is overthrowne Let here some of Baronius friends tell us how that question or cause doth not concerne the faith the defending whereof which Vigilius did is by the judgement of Pope Pelagius repugnant to the Euangelical and Apostolicall doctrines and even anutter totall overthrow of the faith To Pelagius accordeth Pope Gregory who approved z Lib. 2. Ind. 10. Epist 36. this Epistle of Pelagius cōmended it as a direction to others in this cause And what speake I of one or two seeing the Decree of this fift Councell wherein this is declared to be a cause of faith is consonant to all former and confirmed by all succeeding generall Councels Popes and Bishops til that time of Leo the 10. his Laterane Synod as before we a Cap. 4. have shewed was not this thinke you most insolent presumption in Baronius to set himselfe as a Iohannes ad oppositum against them all and oppose his owne fancy to the constant and consenting judgement of the whole Catholike Church for more than 1500 yeares together These all with one voyce professe this to be a cause of faith Baronius against them all maintaineth that it is no cause of faith and to heape up the full measure of his shame addeth a vast untruth for which no colour of excuse can be devised Consentitur ab omnibus that all men without any controversie agree herein that this is no question nor cause of faith 9. Besides all these Card. Bellarmine setteth downe divers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cleare tokens whereby one may certainly know when a Councell decreeth or proposeth any doctrine tanquam de fide to be received as a doctrine of the Catholike faith This saith he b Lib. 2. de Conc. ca. 12. § Quartū is easily knowne by the words of the Councell for either they use to say that they explicate the Catholike faith or else that they who thinke the contrary are to be accounted heretikes or which is most frequent they anathematize those who thinke the cōtrary So he Let us now by these markes examine this cause and it will be most evident not onely by some one of them which yet were sufficient but by them all that the Holy Councell both held this controversie to be of faith and also proposed their decree herein as a Decree of faith 10. For the first the Councell in plaine termes professeth even c Coll. 8. pa. 588. a. in their definitive sentence that in their Decree they explane that same doctrine which the Scriptures the Fathers and the foure former Councels had delivered in their definitions of faith Then undoubtedly by Bellarmines first note their Decree herein is a Decree of faith seeing it is an explication of the Catholike faith 11. For the second the Councel in like sort in plain termes calleth the defēders of those three Chapters heretikes For thus cried al the Synod d Coll. 6. pa. 576. b. He who doth not anathematize this Epistle is an Heretike He who receiveth it is an Heretike This we say all And in their definitive sentence they professe e Coll. 8. pa. that they set down the preaching of the truth Haereticorum
of all ages speaking by the mouthes of al general Councels of Fathers of Popes of al Catholikes this holy Church condemneth and accurseth the assertion of Pope Vigilius The Cardinall was too diminutive in his extenuations when he spake so faintly The holy Church doth not so generally receive it 11. Let us beare with the Cardinals tendernesse of heart the Popes sores must not be touched but with soft and tender hands Seeing the Cardinall hath brought the Pope and the holy Church to be at ods and at an unreconciliable contradiction the Pope denying the Church affirming that a man after his death may noviter be condemned it is well worth the labour to examine whether part the Cardinall himselfe will take in this quarrell you may be sure the choyce on either part was very hard for him he hath here a worse matter than a wolfe by the eares This is dignus vindice nodus a point which will trie the Cardinals art wisdome piety constancy and faire dealing And in very deed he hath herein plaid Sir Politike would be above the degree of commendation The Cardinall is a man of peace hee loves not to displease either the Pope or the Church he knew that to provoke either of them would bring an armie of waspes about his eares and therfore very gravely wisely and discreetly he takes part with them both and though their assertions bee directly contradictory he holds them both to be true and takes up an hymne of Omnia bene to them both 12. First he sheweth that the Church saith right in this manner Although h Bar. an 553. nu 185. it be proved that one dyed in the peace of the Church and yet it doe afterwards appeare that in his writings he defended a condemned heresie and continuing in that heresie died therein and but dissemblingly cōmunicate with the Church the holy Church useth to condemne such a man jure even by right Having said as much as can bee wished on the Churches part the Cardinall will now teach that the Pope also saith right in this manner Pope Vigilius i Bar. an 553. nu 233. had many worthy reasons for his defence of the Three Chapters by his Constitution and among those worthy reasons this is one for if this were once admitted that a man who dyeth in the communion of the Church might after his death be condemned pateret ostium this would open such a gap that every ecclesiasticall writer though hee dyed in the Catholike Communion may yet after his death out of his writings be condemned for an heretike Thus Baronius 13. O what a golden and blessed age was this that brought forth such a Cardinall The Church decreeth that a man after his death may noviter be condemned for an heretike and it decreeth aright The Pope decreeth the quite contrary that no man after his death may noviter be condemned for an heretike and hee also decreeth aright and with good reason So both the Church saith well the Pope saith well you can say no lesse then Et vitula tu dignus hic or because the Cardinall saith better than they both and what Iupiter himselfe could never doe makes two contradictory sayings to be both true and both said well hee best deserveth let him have all the prize Vitula tu dignus utrâque 14. I told you before and this ensuing treatise will make it as cleare as the Sunne that Baronius having once lost the path forsaken that truth where only sure footing was to be found wandreth up and downe in and out in this cause as in a wildernesse treading on nothing but thornes wherewith feeling himselfe prickt he skips hither and thither for succour but still lights on briars and brambles which doe not onely gall but so intangle him that by no meanes he can ever extricate or unwinde himselfe for if one listed to make sport with the Cardinall it clearly and certainly followeth that if the Church say true then the Pope saying the contrary doth say untrue Againe if the Pope say true then the Church saying the contrary doth say untrue and then upon the Cardinals saying that they both say true it certainly followeth that neither of them both say true and yet further that both of them say both true and untrue and yet that neither of them both saith either truth or untruth 15. But leaving the Cardinall in these bryars seeing by the upright and unpartiall judgement of the whole Catholike Church of all ages we have proved the Popes decree herein to be erroneous and because it is in a cause of faith heretical let us a little examine the two reasons on which Vigilius groundeth this his assertion The former is taken from those words of our Saviour k Matth. 18.18 whatsoever ye binde on earth whence as you have seene Vigilius and as he saith Gelasius also collecteth that such as are not on earth or alive cannot be judged by the Church 16. The answer is not hard our Saviours words being well considered are so farre from concluding what Vigilius or Gelasius or both doe thence collect that they clearly and certainly doe enforce the quite contrary for he said not Whatsoever yee binde or loose concerning those that are on earth or living in which sense Vigilius tooke them but Whatsoever concerning either the living or dead ye my Apostles and your successors being upon earth or during your life time shall binde or loose the same according to your censure here passed upon earth shall by my authority bee ratified in heaven The restrictive termes upon earth are referred to the parties who doe binde or loose not to the parties who are bound or loosed The generall terme whatsoever is referred to the parties who are bound or loosed whether they be dead or alive not to the parties who binde or loose who are onely alive and upon earth Nor doth our Saviour say Whatsoever yee seeme to binde or loose here upon earth shall bee bound or loosed in heaven for ecclesiae clave errante no censure doth or can either binde or loose either the quicke or the dead but he saith Whatsoever ye doe binde or loose if the party be once truly and really bound or loosed by you that are upon earth it shall stand firme and bee ratified by my selfe in heaven So the parties who doe binde or loose are the Apostles and their successors onely while they are upon earth the parties who are bound or loosed are any whosoever whether alive or dead the partie who ratifieth their act in binding and loosing is Christ himselfe in heaven For I say unto you whatsoever ye binde on earth shall be bound in heaven and whatsoever yee loose on earth shall be loosed in heaven 17. This exposition is clearly warranted by the judgement of the whole catholike Church which as we have before declared both beleeved taught and practised this authority of binding and loosing not onely upon the living but upon the
consideration to all that hath beene said That this position decreed by Vigilius is such as doth not onely condemne the catholike church that is all the oppugners of it but even Vigilius himselfe and all who defend it Say you that a dead man may not noviter be condemned In saying so you condemne the holy Councell at Sardica of Constantinople of Ephesus of Chalcedon for they all did noviter condemne such persons being dead as in their lives time had not beene condemned Now the holy Fathers of those Councels having thus condemned the dead dyed themselves in the Lord and were in peace gathered to the Lord. If you say they should not have condemned the dead even in saying so you doe noviter condemne all those Fathers being now dead and so you doe that same thing which you say must not bee done and even by defending your position you overthrow your owne position for you doe noviter condemne all those holy Fathers being dead and yet you say that no man may noviter condemne the dead Nay you condemne not them only but even your own selfe also herein for you condemne those who condemne the dead and yet your selfe condemnes all those holy Fathers being now dead and you condemne them for doing that which your selfe now doe even for condemning the dead Such a strange discord there is in this hereticall position of Vigilius that it not only sights against the truth and the opposites unto it but viper-like even against it selfe and against the favourers and defenders of it CAP. VII That the second reason of Vigilius touching the first Chapter why Theodorus of Mopsvestia ought not to be condemned because he dyed in the peace and communion of the Church is erronious and untrue 1. THE second reason of Vigilius why Theodorus of Mopsvestia should not bee condemned is for that as he supposeth Theodorus dyed in the peace and communion of the Church to this purpose he saith that a Vigil Const apud Bar. an 553. nu 179. the rules of his predecessors which he applyeth to Theodorus did keepe inviolate the persons of Bishops in pace Ecclesiastica defunctorū who dyed in the peace of the Church And again We b Ibid. nu 184. doe especially provide by this our present Constitution lest by occasion of perverse doctrine any thing be derogated from the persons of them who as wee have said in pace communione universalis Ecclesiae quieverunt have dyed in the peace and communion of the Catholike Church and that no contumelie be done to those Bishops qui in pace Catholicae Ecclesiae sunt defuncti who have dyed in the peace of the Catholike Church Now that Theodorus so dyed Vigilius proveth not but takes as consequent upon the former point which as we have c Sup. ca. 6. shewed was knowne and confessed because d Perspenimus si quid de his qui defuncti sum nunime reperiuntur in vita damnati Vig. loc cit nu 176. Quos vocat In pace Ecclesiae defunctos Ibid nu 179. 184. he was not in his life time condemned by the Church Nor was Vigilius the first founder of this reason he borrowed it of other Nestorians with whom in this cause he was joyned both in hand and heart They to wit the followers of Theodorus and Nestorius flee unto another vaine excuse saith e Iust Edict § Quod autem Iustinian affirming that Theodorus ought not to be condemned eò quod in communione Ecclesiarum mortuus est because he dyed in the communion of the Churches 2. I shall not need to stay long in refuting this reason of Vigilius The Emperour hath done it most soundly and that before ever Vigilius writ his Constitution Oportebat f Iust ibid. eas scire those men who plead thus for Theodorus should know that they dye in the communion of the Church who unto their very death doe hold that common doctrine of piety which if received in the whole Church Iste autem usque ad mortem in sua permanens impietate ab omni Ecclesia ejectus est but this Theodorus continuing in his impiety to his death was rejected by the whole Church Thus Iustinian To whose true testimonie Binius ascribeth so much as well hee might that whereas some reported of Theodorus that he recalled his heresie this saith he might g Bin. Notis in Conc. 5. verbo Theodorus be beleeved nisi Iustinianus unlesse the Emperor had testified that he dyed in his heresie 3. The same is clearly witnessed also in the fift h Conc. 5. Coll. 5. pa. 552. a. Councell where as it were of purpose this reason of Vigilius is refuted in this manner Whereas it is said of some and one of those is Vigilius that Theodorus died in the peace and communion of the Church mendacium est calumnia magis adversus Ecclesiam this is a lie and slander and that especially to the Church For he is said to die in the communion and peace of the Church qui usque ad mortem rectae Ecclesiae dogmata servavit who hath kept and held the true doctrines of faith even till his death But that Theodorus did not keepe those doctrines certum est it is certaine by his blasphemies and Gregory Nissen witnesseth the same And after the words of Gregory recited they adde this quomodo conantur dicere how doe any say that such an impious and blasphemous person as Theodorus was dyed in the communion of the Church Thus testifieth the Councell 4. Can ought be wished more pregnant to manifest the foule errours of Vigilius in this part of his decree Vigilius affirmeth that Theodorus dyed in the peace and communion of the Catholike Church The Emperour and Councell not onely testifie the contrary but for this very cause the Councell impatient at such indignitie offered to Gods Church cals him in plaine termes a lyar and a slanderer yea a slanderer of the whole Catholike Church in so saying Vigilius from the not condemning of Theodorus in his life time collecteth that hee dyed in the peace and communion of the Church both the Emperour and Councell witnesse his doctrinall errour herein truly teaching that though an heretike live all his life time not onely uncondemned by the Church but in all outward pompe honour and applause of the Church either himselfe cunningly cloaking or the Church not curiously and warily observing his heresie while hee liveth yet such a man neither lives nor dyes in the intire peace and communion of the Church The Church hath such peace with none who have not peace with God nor communion with any who have not union with Christ It condemned him not because as it teacheth others so it selfe judgeth most charitably of all It judged him to be such as hee seemed and professed himselfe to bee It was not his person but his profession with which the Church in his life time had communion and peace As soone as ever it seeth
him not to bee indeed such as hee seemed to bee it renounceth all peace and communion with him whether dead or alive nay rather it forsaketh not her communion with him but declareth unto all that shee never had communion or peace with this man such as hee was indeed before though she had peace with such as he seemed to bee Shee now denounceth a double anathema against him condemning him first for beleeving or teaching heresie and then for covering his heresie under the visor of a Catholike and of the Catholike faith So justly and fully doth the Emperour and Councell refute both the personall errour of Vigilius in that hee affirmeth Theodorus to have dyed in the peace of the Church and the doctrinall also in that he affirmeth it upon this ground that in his life time hee was not condemned by the Church 5. Now whereas i Accesserunt dignae causae ac rationes Bar. an 553. nu 233. Baronius saith that Vigilius had just and worthy reasons to defend this first Chapter one of which is this because if this were once admitted that one dying in the communion of the Church might after his death be condemned for an heretike pateret ostium there would a gap be opened that every ecclesiasticall writer licet in communione Catholica defunctus esset although hee dyed in the communion of the Catholike Church might after death be out of his writings condemned for an heretike truly hee feareth where no feare is at all This gap nay this gate and broad street of condemning the dead hath laine wide open this sixteen hundred years Can the Cardinall or any of his friends in all these successioÌ„s of ages wherin have dyed many thousand millions of Catholikes can he name or finde but so much as one who hath truly dyed in the peace and communion of the Church and yet hath beene after his death condemned by the Catholike Church for an heretike He cannot The Church should condemne her owne selfe if shee condemned any with whom she had peace and whom she embraceth in her holy communion which is no other but the society with God Such indeed may dye in some errour yea in an errour of faith as Papias Irenee Iustine in that of the millenaries as Cyprian as is likely and other Africane Bishops in that of Rebaptization but either dye heretikes or be after their death condemned by the Catholike Church for heretikes they cannot 6. But there is most just cause why the Cardinall and all his fellowes should feare another matter which more neerely concernes themselves and feare it even upon that Catholike position that the dead out of their writings may justly bee condemned They should feare to have such an itching humour to write in the Popes Cause for his supremacy of authority or infallibility of his Cathedrall judgement feare to stuffe their Volumes as the Cardinall hath done his Annals with heresies and oppositions against the faith feare to continue and persist in their hereticall doctrine feare to die before they have attained to that which is secunda post naufragium tabula the second and onely boord to save them after their shipwracke to dye I say before they revoked disclamed condemned or beene the first men to set fire to their hereticall doctrines and writings and at least in words if not as the k In fine vitae reconciliatio petentibus et poenitentibus non est neganda dum tamen si haeretici sint recipiantur cum scriptura juramento Gloss in dist 1. de poenit ca. Multiplex custome was by oath and handwriting to testifie to the Church their desire to returne unto her bosome These are the things indeed they ought to feare knowing that howsoever they flatter themselves with the vaine name of the Church yet in very truth so long as their writings remaine testifying that they defended the Popes infallibility in defyning causes of faith or any other doctrine relying on that ground whereof in their life time they have not made l Satis est ut Ecclesiae judicio coâ—flet aliquem decessisse impoenitentem si non conflet de illius poenitentiâ qui haereticus post mortemcoÌ„victus est Fran. Torrens lib. de 6 7 8. Synod pa. 13. ejusdem sententiae ait Pigh fuisse a certaine and knowne recantation they neither lived nor dyed in the peace and communion of the Catholike Church but may at any time after their death and ought wheÌ„soever occasioÌ„ is offered be declared by the Church to have dyed in their heresies and therefore dyed both out of the peace of God and of the holy Church of God This unlesse they seriously and sincerely performe it is not I nor any of our writers whom they imagine but most unjustly out of spleene and contention to speake these things who condemne them but it is the whole Catholike Church Shee by approving this fift Councell and the true decree therof condemns this Apostolicall Cathedral definition of Vigilius and all that defend it that is all the members of the present Romane Church to be hereticall and as convicted heretikes she declares them to die anathematized that is utterly separated from God and from the peace and most blessed communion with the Church of God howsoever they boast themselves to be the onely children of the Church of God 7. If any shall here reply or thinke that by the former examples of Papias Irenee Iustine Cyprian and the rest Baronius and other meÌ„bers of the present Romane church may be excused that these also as the former though dying in their error may dye in the peace coÌ„munion of the Church this I confesse is a friendly but no firme excuse for although they are both alike in this that the former as well as the latter dye in an errour of faith yet is there extreme odds and many cleare dissimilitudes betwixt the state or condition of the one and the other 8. The first ariseth from the matter it selfe wherin they erre The former erred in that doctrine of faith wherein the truth was not eliquata declarata solidata per plenarium Concilium as S. Austen m Aug. lib. 2. de bapt ca. 4. speaketh not fully scanned declared confirmed by a plenary Councell Had it bin we may well think the very same of all those holy men which Austen n Ibid. most charitably saith of S. Cyprian Sine dubio universi orbis authoritate patefacta veritate cessissent without doubt they would have yeelded to the truth being manifested unto them by the authority of the whole Church The latter erre in that which to use same Fathers o Aug. lib. eod c. 1. words per universae Ecclesiae statuta firmatum est which hath beene strengthened by the decree of the whole Church This fift Councell consonant to all precedent and confirmed by all subsequent generall Councels unto Leo the tenth decreeing this cathedrall sentence of Pope Vigilius to bee hereticall
charity covereth a multitude of sinnes The latter are so unlike to these that with their errour and even by it they have made an eternall breach and separation of themselves from the Catholike Church even from all who consent unto or approve this fift generall Councell for having by their Laterane decree erected and set up in the Romane Capitol this pontificall supremacy and infallibilitie they now account all but Schismatickes c Nemo potest subesse Christo communicare eli Ecclesia qui non subest Pontisici Rom. Bell. lib. de Eccl. milit ca. 5. Schisma est quando unum membrum nō vult esse subillo capite quare tollit unitatem essentialem atque Ecclesiā ipsam Schismaticus igitur non est de Ecclesia Ibid. similia habent alij who consent not with them they will have no peace no cōmunion with any who will not adore this Romish Calfe of the supreme infallible authoritie of their vice-god So the former notwithstāding their error died in the peace of that Church to which by most ardent affection they were conjoyned The latter dying in this their errour whereby they cut off and quite dis-joyne themselves from the union of all who approve the decree of the fift Councell and those are the whole catholike Church of all ages though they dye in the very armes and bosome of the Queene of Babylon cannot chuse but die out of the blessed peace and holy communion of the whole catholike Church which they have wilfully insolently and most disdainfully rejected 12. The fourth and last difference which I now observe ariseth from the judgement of the Church concerning them both The former she is so farre from once thinking to have dyed in heresie or heretikes that shee most gladly testifieth her selfe not onely to hold them in her communion but to esteeme and honour them as glorious Saints of the Church Papias d Natalis beati Papiae Martyr Rom. Feb. 22. the author of that opinion a Saint Irene e Passio Irenei Episcopi Martyris Mart. in martij 24 Menol. Graec. in Aug. 23. Iustine and Cyprian both Saints and Martyrs On the parties which hold the latter error she hath passed a contrary doome for by decreeing the Cathedrall sentence of Vigilius to be hereticall and accursing all who defend it she hath clearely judged and declared all who defend the Popes infallibilitie in defining causes of faith to bee heretikes dying so to die heretikes yea convicted heretikes anathematized by the judgement of the catholike Church and so pronounced to die out of the peace and communion of the catholike Church 13. I have stayed the longer in dissolving this doubt partly for that it is very obvious in this cause and yet as to me it seemed not very easie but specially that hereby I might open another errour in the Constitution of Vigilius who from the example of those Millenarie Fathers one of which to wit Nepos he expresly mentioneth f Vig. Const loc cit nu 178. would conclude That none at all though dying in heresie may after their death be condemned seeing Dionysius Bishop of Alexandria though he condemned the bookes and errour of Nepos yet Nepos himselfe hee did not injure nor condemne propter hoc maxime quia jam defunctus fuerat for this reason especially because Nepos was dead But by that which now at large I have declared it appeareth that Vigilius was twice mistaken in this matter for neither did Nepos die in a formall heresie but in an errour onely at that time to which he did not pertinaciously adhere though Prateolus g Prateolum Nepotem recenset inter haereticos tum in Indice tum in libro ipso in suo Elench verbo Nepos Et ait cum suisse authorē Epicurcae illius opinionis in verbo Chiliastae and after him the Cardinall h Mittimus Tertullianum Nepotem extra classem haereticorum vagantes Bar. Not. in Martyr Feb. 22. upon what reason I know not but sure none that is good reckons Nepos with Tertullian as one excluded from the ranke and order of catholikes neither did Dionysius or the Church for that reason at all which Vigilius fancieth much lesse for that especially forbeare to condemne Nepos because he was dead for then they would not have condemned Valentinus Basilides Cerinthus who also were dead i Iustin in Edicto § Quod autem when the Church condemned them but because they judged Nepos as well as Irene Iustine and the rest to have dyed though in an error yet in the unity peace and communion of the Church And this the words of Dionysius k Apud Euseb lib. 7. Eccl. hist ca. 19. not rightly alleaged by Vigilius and no better translated by Christopherson doe import For Dionysius said not that hee therefore reverenced Nepos quia jam defunctus fuerat as the one l Vigilius nor quia ex hac vita migravit as the other m Christopher in sua translatione readeth them that is because he was dead for upon that reason the holy Bishops should have reverenced also Simon Magus Cerinthus and other heretickes who were then dead but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Musculus very rightly translateth thus I much reverence him as one qui jam ad quietem praecessit who is gone before mee unto rest that is because hee so dyed that his death was a passage to rest even to that rest of which the scripture n Apoc. 14.13 saith using the same words they rest from their labour to that rest unto which himselfe hoped to follow Nepos for that Nepos is gone before to this rest therefore did Dionysius reverence him So both the assertion of Vigilius which from Dionysius he would prove is untrue that none who are dead may bee condemned and yet the saying of Dionysius is true that such as goe to rest or dye in the peace of the Church ought not to bee condemned 14. After this which the Cardinall hath said in generall concerning such as dye in the peace of the Church hee addeth one thing in particular concerning Theodorus of Mopsvestia by way of application of that generall position unto him saying o Bar. an 553. nu 49. that Vigilius was therefore very slacke to condemne him because hee would not condemne those quos scisset in catholica communione defunctos whom he knew to have died in the catholike communion of the Church So the cardinall tells us that Vigilius knew and therefore that it is not onely true but certaine that Theodorus dyed in the catholike communion 15. What thinke you doth the cardinall gaine by pleading thus for Theodorus a condemned heretike Truly for his paines herein the holy Councell payes him soundly for first in plaine termes it calls him a lyar and a slanderer yea a slanderer of the whole Church and if this be not enough it denounceth an Anathema unto him for so saying Cursed bee
hee that curseth not Theodorus how much more cursed then is he who acquits Theodorus from that curse who makes Theodorus blessed for blessed are all they that dye in the peace and holy communion of the Church and that Theodorus so dyed the Cardinall for a certainty doth assure us for Vigilius knew that he so dyed 16. But what Church I pray you is that in the communion whereof the Cardinall assures us Theodorus to have dyed you may bee sure it is their Romane for in the Cardinalls idiome that 's not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church but it s the one and onely Church In the communion then of their Romane church even in the communion with the Cardinall himselfe dyed Theodorus Now its certaine he died not in the communion of the Church which was in the fift generall Councell for they utterly disclaim him accurse him and call them lyars and slanderers that say hee dyed in their communion Againe its certaine that the Church of that fift Councell was of the same communion with the whole Catholike and Apostolike Church themselves professing to hold the same faith and communion with all former holy generall Councells and Catholikes and all succeeding catholikes by approving it professing the same faith and communion of with it Seeing then Theodorus dyed not in the communion of this Church which is the true and truly catholike Church and yet dyed as the Cardinall assures you if the communion of their Romane church it doth clearly and certainly hence ensue that their Romane church is neither the true catholike neither hath full communion with the true catholike Church 17. Lastly seeing Theodorus as the Cardinall tells us died in the peace and communion of their Church and Theodorus was most certainly an heretike condemned by the catholike Church declared by the same Church to bee accursed that is separated from God nay to be a very Devill as the holy Councell p Hoc symbolum Satanas composuit Conc. 5. ita ait de symbolo Theodori Collat. 4. pa. 537. a. proclaimed him Their Romane church must needes bee at peace and of the same communion with condemned heretikes with Arius Nestorius Eutiches Eunomius none of them all can bee worse then as Theodorus was condemned heretikes by the judgement of the whole Church of the same communion with those who are separated from God yea it must needs be at peace and league with the Devills communicants Since this is the peace this the communion of their church if Theodorus dyed as the Cardinall assureth us he did in the peace and communion of it let them for ever keep to themselves let them alone enjoy both alive and dead this peace this communion of their Church But let dis-union and immortall warres be for ever betwixt us and it betwixt the society with God and all communion with it Nullus amor populis nec foedera sunto Littora littoribus contraria fluctibus undas Imprecor arma armis pugnent cineresque nepotesque Et nati natorum qui nascentur ab ipsis And let this suffice to be opposed against the second reason of Vigilius who therefore decreed that Theodorus ought not to be condemned because as he thought nay knew as Baronius saith that Theodorus dyed in the peace communion of the Church CHAP. VIII That the third and last reason of Vigilius touching the first chapter why Theodorus of Mopsvestia ought not to bee condemned because he was not condemned by former Fathers and Councells is erroneous and untrue 1. THe third and last reason of Pope Vigilius in defence of the first Chapter is drawne from the authority of the ancient Fathers and Councells by none of which as he pretendeth Theodorus of Mopsvestia was condemned b ibid. nu 179. and therefore ought not now by himselfe or any other to be condemned And Vigilius was so exceeding carefull to enforme both himselfe and all others of the certainty and truth herein that hee saith wee a Vig. Const nu 173. added solicitudinis nostrae animum the carefull solicitude of our thoughts and diligentissima investigatione quaerere curamus Wee have taken most diligent care to finde out whether any thing was decreed ordered or disposed by the Fathers de persona vel nomine either concerning the person or the name of Theodorus and againe Omnibus diligenter inspectis We have diligently viewed all things belonging to this matter Now after all this carefull solicitous diligent yea most diligent inspection Vigilius saith that neither in the Councell of Ephesus c Ipsam Synodum Ephesinam solicite recensentes nihil de Theodori persona referre coÌ„perimus ibid. nu 173. nor of Chalcedon d Sed neque insancto Chalcedonensi concilio aliquid de Theodori nomine inâ—enimus statutuÌ„ ibid. nu 175. nor in Cyril e Ex quo claret beatum Cyrillum noluisse nomen ejus Theodori monumentis Synodalibus propter regulam quae de mortuis servanda est contineri ibid. nu 173. nor in Proclus f Quando scripsi oportere aut Theodorum aut alios qui pridem desuncti sunt anathemati subdi oportere ibid. ex Proclo nu 174. nor in other Fathers could hee finde that Theodorus was ever condemned 2. Truly Vigilius had exceeding dimme eyes in this cause or to speake more truly Nestorianisme had so blinded and put out his eye-sight that he could discerne almost nothing though it were never so cleare and obvious unlesse it favoured the condemned heresie of Nestorius Can you see neither the person nor the name of Theodorus condemned by the Fathers not by Cyrill not by Proclus not by the Councells of Ephesus and Chalcedon not by others Suffer me I pray you to helpe the Popes sight with some better spectacles Of Cyrill and Proclus the fift Councell after a farre better view and inspection even in the Synodall decree doe thus witnesse They g Conc. 5. coll 8. pa. 585. b. shew their meaning concerning Theodorus quod oportet eum anathematizarì that he ought to be accursed as we have demonstrated before out of those things which Cyrill and Proclus have written ad condemnationem Theodori for the condemning of Theodorus and his impiety In another place h Coll. 9. pa. 551. b. of them both they write againe in this manner Let them who pretend the names of Cyrill and Proclus say if Theodorus be not by them numbred with the Iewes Pagans Sodomites and heretikes particularly of Cyrill they say i Ibid. pa. 551. a. Cyrill seeing that divers continued to defend the blasphemies of Theodorus was forced to write bookes against him and his impieties post mortem ejusdem Theodori ostendere eum haereticum impium super Paganos super Iudaeos blasphemium And after the death of the same Theodorus to shew him to have beene an heretike and more blasphemous then either the Iewes or Pagans This the Councell saw in the writings of Cyrill and Proclus and
Theodorus and that was not done till the Nestorians were by the Imperiall Edict forbidden to reade the bookes of Nestorius Now the Imperiall Edict beares date in the same consulship o Coss Theodosij 15 quiest an 435. juxta Bar. illo an nu 1. which shewes evidently that as soone as ever the Nestorians began to revive the honour and name of Theodorus being onely in a generality before condemned the catholikes forthwith opposed themselves and by name condemned him And which is specially to be observed Proclus did this against Theodorus although the Easterne Bishops intreated him p Conc. 5. coll 5. pa. 551. a. plurimis deprecationibus ut ne anathematizaretur Theodorus nec impia ejus conscripta did with most earnest prayers sollicite him not to condemne the person or doctrine of Theodorus but the truth of God which was oppugned by Theodorus and the sentence of the Councell which had condemned Theodorus did more prevaile then all their supplication with that holy Bishop 12. Saint Cyrill did the like as Proclus herein hee seeing the connivence q Quoniam ejusmodi dispensationem Cyrilli Procli non susceperunt Nestoriani è contrario vero permanserunt desendentes blasphemias Theodori videns Cyrillus crescentem impietatem coactus est libros conscribere adversus Theodorum post mortem ejusdem eum haereticum impium et supra Paganos et Iudaeos blasphemum ostendere Conc. 5. coll 5. pa. 551. a. and dispensation of the Councell not to take the intended effect but that the Nestorians proceeded rather from worse to worse boasting of Theodorus writings that they were consonant to the ancient Fathers and so farre applauding him that in some Churches they would cry r Conc. 5. coll 5. pa. 550 a. out Crescat fides Theodori sic credimus sicut Theodorus let the faith of Theodorus increase we beleeve as he did yea even stoning ſ Ibid. some in the Church who spake against them Cyrill seeing all this could forbeare no longer Ego t Ibid. citantur verò verba Cyrill ex Epist ad Acat ista non sustinui sed fiducialiter dixi I could not hold my selfe to heare those things but said with great boldnesse and confidence that Theodorus was a blasphemous speaker a blasphemous writer that he was an u Coactus est ostendere eum esse haereticum ibid. pa. 551. a heretike mentiuntur contra sanctos patres I said that they belyed the holy Fathers who affirmed Theodorus writings to be consonant to theirs nec x Ibid. pa. 551. a. cessavi increpās ea quae scripserunt nec cessabo nor have I ceased nor will I cease to reprove those who write thus and which demonstrates yet further the zeale of that holy Bishop he writ y Sed et ad Theodosium Imper. consonantiascribens ibid. the same things concerning Theodorus to the Emperor Theodosius exhorting him z Rogo ut intactas et inviolatas animas vestras conservetis ab impietatibus Theodori ibid. to keepe his soule unspoted from his impieties Thus Cyrill by name condemning both the person and writings of Theodorus 13. The religious Emperors Theodosius Valentinian moved partly by the grave admonitions of Cyrill and specially by that disturbance which the Nestorians then made by their defending and magnifying Theodorus besides the former against Nestorius published two other Imperiall Edicts against Theodorus declaring him by name to have beene every way as blasphemous an heretike as Nestorius and that the defenders of him or his writings should be lyable to the same punishments as the defenders of Nestorius Those Edicts being so pregnant to demonstrate the errour of Vigilius I have thought it needfull to expresse some parts or clauses of them 14. We a Extant leges illae Theodosij et Valent. in Conc. 5. coll 5. pa. 544. 545. againe b Iterum igitur doctrina Diodori Theodori et Nestorij abominanda visa sunt ibid. declare that the doctrine impiorum pestiferorum of those impious and pestiferous persons is abominable unto us similiter autem omnes and so are all who follow their error It is just that they all have one name and bee all clothed with confusion lest while they be called Christians they seeme to be honoured by that title Wherefore we by this our Law doe inact that whosoever in any part of the world be found consenting to the most wicked purpose of Nestorius and Theodorus that from hence forward they shall bee called Symonians as Constantine decreed that the followers of Arius should be called Porphirians Further let none presume either to have or keepe or write their sacrilegious bookes especially not those of Theodorus and Nestorius but all their bookes shall bee diligently sought and being found shall be publikely burned Neque de caetero inveniatur praedictorum hominum memoria neither let there be found any memorie of the foresaid persons Let none receive such as love that sect or love their teachers either in any city field suburbs let them not assemble in any place either openly or privily And if any shall doe contrary to this our sanction let him be cast into perpetuall banishment and let all his goods be confiscate And let your excellency they sent this to their Lieutenant publish this our Law through the whole world in every Province and in every city Thus did the Emperours inact and which is specially also to be remembred they inacted all this corroborantes c Jbid. pa. 545. a. ea que piè decreta sunt Ephesi strengthning thereby that which was decreed at Ephesus 15. Whence two things may be observed the one that Theodorus was not onely accounted and by name condemned for an heretike as by other catholiks so by the Emperors also but that this particular condemning was consonant to the decree of the Ephesine Synode this being nothing else but an explanation of that which they in generall termes had set down and a corroboration of the same The other that seeing this Imperiall decree hath stood ever since the inacting thereof in force and unrepealed by vertue of it had it beene or were it as yet I say not rigorously but duly and justly put in execution not any one defender of the three Chapters no not Pope Vigilius himselfe nor any who defends his Apostolicall constitution and those are all the members of the present Romane church not one of them shold either have beene heretofore or be now tolerated in any city suburbs towne village or field but besides the ecclesiasticall censures and anathemaes denounced against thē by the Councell and catholike church they should endure if no sharper edge of the civill sword yet perpetuall banishment out of all Christian Common-wealths with losse and confiscation of all their goods 16. After this Imperiall Law was once published the name and credit of Theodorus whose memory the Emperors had condemned and forbidden grew into a generall contempt and hatred whereof the church
thought so unmannerly as once to touch his Holinesse or speake one syllable against him 38. After Fathers and Councels Vigilius will next finde that the Emperour Iustinian himselfe who was so earnest in condemning Theodorus doth yet teach that Theodorus ought not to bee condemned and how proves hee this You saith o In Const nu 175. Vigilius to the Emperour laudabiliter adduxistis have with praise and approbation alleaged that Relation of the Councell of Chalcedon in your law de sancta Trinitate Seeing then that Relation of the Councell approveth the letters of Iohn and the letters of Iohn shew that Theodorus being dead ought not to bee condemned the Pope from hence inferreth that by Iustinians own law approving that Relation Theodorus ought not to be condemned It were very easie with Baronius Hatchet to chop off this reason and cut it up by the roote seeing neither Iohns letters did teach that Theodorus being dead might not be condemned nor did the Councell in their Relation approve either the person or doctrine or any praises of Theodorus or so much as mention him But I will not trouble the Cardinall in so easie a matter as this Besides all the inconsequences in this reason Iustinian is so farre from teaching or thinking this so much as in a dreame that in the same title p In Cod. Iust leg 6. tit de summa Trin. de Summa Trinitate fide Catholica which seemes to be that which Vigilius intended he accurseth all heresies and specially that of Nestorius and all qui eadem cum ipso sentiunt vel senserunt who either doe thinke or have thought as Nestorius did in which number Theodorus of Mopsvestia to be comprehended not onely by that which we have said before is manifest but even by Iustinian himselfe who expresly witnesseth Theodorus q Theodorus haereticos omnes impietate superat c. Iust in edict § Tali to have thought so and to have r Iste autem Theodorus usque ad mortem in sua permanens impietate Ibid. § Quod autem dyed in that hereticall opinion and for that very cause doth he condemne and accurse him Now seeing that law de Summa Trinitate was published in the seventh yeare of Iustinians raigne as by the Å¿ Datum Iustiniano August 3. Coss Is vero est annus 7. Iustiniani ut docet Marcell in ChroÌ„ et Bar. in eum an nu 1. date appeareth and sent into twelve severall Provinces seeing after this Iustinian in his twentieth t Vt ait Bar. an 546 nu 8. yeare set forth another Edict u Edictum hoc de quo toties mentionem feâ—imus concerning these three Chapters wherein he particularly and by name anathematizeth y Iust Edict § Si quis defendit Theodorum Theodorus nor him onely but all that defend him yea all who doe not anathematize him out of which number Vigilius himselfe is not exempted seeing he remained so constant in this truth that after Vigilius had published his Constitution both himselfe signified to the fift Councell that he still persisted in condemning the three Chapters one of which was the condemning of Theodorus and the whole fift Synod testified the same saying in their seventh Collation semper z Pa. 582. b. fecit facit the Emperour hath ever done and now continueth to doe that which preserveth the holy Church and true faith Was it not a very strange thing in Vigilius to pretend in his Constitution that by the Emperours owne law Theodorus ought not be condemned whereas by the Emperours Edict not onely Theodorus by name but all who defend him even Vigilius himselfe eo nomine because he defendeth him is condemned and anathematized 39. And now you have seene all that Vigilius bringeth for defence of Theodorus all that hee found after his most diligent search of the Fathers Councels and ancient writings whereby I doubt not but it is evident unto all that Nestorianisme had either quite blinded the Pope or at least induced him to play which he hath done very skilfully one of the Lamiae in this cause when ought that tended to the truth came in his way and offered it selfe unto him he then lockt up his eyes and kept them fast in a basket but when or where ought that tended to Nestorianisme and the defence of a condemned heretike might in a likelihood be found then he put his eyes in his head and became as quicksighted as the Serpent of Epidaurus The writings of Cyril and Proclus condemning Theodorus for an heretike worse than either Iew or Pagan the Councels of Ephesus of Armenia of Chalcedon anathematizing him the Imperiall lawes of Theodosius commanding all memory of him to bee abolished his heretical books to be burned the expunging his name out of the Ecclesiasticall tables even in that Church where hee had beene Bishop and a number the like none of all these could Vigilius in his most diligent inquisition finde or see why the Lamia had lockt up his eyes against all these publike and known evidences and records But when the base Counterfeits forged in the name of Cyrill and Proclus when the depraving or calumniating the Councels of Ephesus of Chalcedon and of Iustinian as being maintainers of a condemned heresie when these or the like might be found oh the Pope saw these at the first his eyes were now as cleare as the sight of Linceus he could spie these through a Milstone nay which is more hee could see them though there were no such matters at all to bee seene And truly if you well consider there was good reason why hee should see the one and not the other For the Pope saw the Epistle of Ibas to bee orthodoxall and to be approved by the Councell of Chalcedon he saw in that Epistle Theodorus to be called a a Quorum unus est beatus Theodorus veritatis praedicator et doctor Ecclesiae Epist Jbae in Conc. Chal. Act. 10. pa. 113. b. Saint a Preacher of the truth a Doctor of the Church Now it had beene an exceeding incongruity to see a condemned Saint an accursed Saint an hereticall or blasphemous Saint It was not for the Popes wisedome to see such a Saint and therefore at all such sights up with the eyes locke them fast that they see none of those ugly and offensive sights nothing of the condemning of the accursing of the heresies and blasphemies of Theodorus So bewitched was the Pope with Nestorianisme at this time that it had the whole command of his heart of his eyes of his sense of his understanding it opened and shut them all whensoever it listed 40. I have stayed too long I feare in examining this first Chapter touching Theodorus but I was very loath to let any materiall point passe without due triall or before I had shaken asunder every joint and parcell of the Popes Constitution in this cause and fully manifested how erronious his Apostolicall decree is as well
Iustinian yea even the whole catholike Church which hath approved those holy Councells all these out of those very impieties which Vigilius mentioneth have condemned Theodorus them all for wronging and condemning Theodorus for those impieties we doe anathematize and accurse saith Vigilius 47. Consider now seriously with your selves of what faith and religion they are who hold and so doe all the members of the present Romane Church this for a position or foundation of faith that whatsoever any Pope doth judicially and by his Apostolike authority define in such causes is true is infallible is with certainty of faith to bee beleeved and embraced Let all the rest be omitted embrace but this one decree of Vigilius nay but this one passage or parcell of his decree touching this first Chapter which concernes Theodorus yet by approving this one they demonstrate themselves not onely to renounce but with Vigilius to condemne accurse and anathematize both the Catholike faith and the Catholike Church yea to accurse all who doe not accurse them which because none but Anti-Christ and his hereticall adherents can doe they demonstrate againe hereby their Church to bee hereticall catacatholike and Anti-Christian such as not onely hateth but accurseth the holy and truly Catholike Church of Christ But the curse m Prov. 26.2 that is causlesse shall not come Nay God doth and for ever will turne their cursings into blessings Blessed are n Ma. 5.11 yee when for my sake for professing and maintaining my truth men revile you and speake evill of you Let Balak hire with hous-fulls of gold Let the Romane Balaam for the wages of iniquity attempt never so oft on this hill on that mountaine or wheresoever hee sets up his altars to curse the Church of GOD the Lord o Deut. 23.5 will turne the curse into a blessing unto them for there is no sorcery p Numb 23.23 against Iacob no curse no charme nor incantation against Israell Nay their curses shall fall on their owne heads and returne into their owne bosomes but peace and the blessings of peace shall bee upon Israel For blessed q Numb 24.9 shall hee bee that blesseth thee and cursed is hee that curseth thee CHAP. IX That Vigilius besides divers personall held a doctrinall errour in saith in his defence of the second Chapter which concernes the writings of Theodoret against Cyrill 1. THere was some shadow of reason to thinke that the former Chapter was a personall matter seeing that was indeed moved concerning the person of Theodorus But in the two other there is no pretence or colour for Baronius to say that in them the question or cause was personall and not wholy doctrinall who in all the fift Councell once doubted of the persons of Theodoret or Ibas whether they were Catholikes after their anathematizing of Nestorius in the Councell of Chalcedon The onely question about them was whether the writings of Theodoret against Cyrill were to bee condemned which the Pope denyeth and the holy Councell affirmeth and whether the Epistle of Ibas was Orthodoxall or he by it known to be Orthodoxal which the Pope affirmeth and the holy Councell denyeth The question about them no way concerned their persons but onely their writings And it might be a wonder that Baronius should have the face to say that the cause in these two Chapters was onely personall if it were not daily seene by experience that necessitas cogit ad turpia were necessity enforced the Cardinall to use any though never so untrue never so unlikely excuses for Vigilius 2. There are I confesse divers personall matters and questions of facts which concernes both these Chapters and although they were not the controversies moved and debated betwixt the defenders and the oppugners of those Chapters yet is it needfull to say somewhat of them also partly for more illustration of the cause of faith specially that we may see how foully Vigilius and Baronius have erred not onely in doctrinall causes which are more obscure but even in those personall matters which had beene easie and obvious if they had not shut their eyes against the truth 3. Concerning the second Chapter the Popes decree herein relyeth and is grounded on three personall points or matters of fact The first is that Vigilius would perswade that Theodoret was not the author of those writings against Cyrill and against his twelve Chapters or Anathematizmes a Extant in Actis Conc. Ephes to 1. ca. 14. et tom 5. ca. 1. which containing a just condemnation of the twelve hereticall assertions of Nestorius were approved both by the Councell of Ephesus b Ibid. to 5. ca. 2. §. Ego vero Et Liber ca. 6. and Chalcedon c Act. 5. in definit fidei To which purpose he calls them not Theodorets but writings quae d Vigil Constit nu 180. sub Theodoreti nomine proferuntur which are set forth under the name of Theodoret. And againe the reprofe of the 12. Chapters of Cyrill à Theodoreto e Ibid. nu 181. ut putatur ingesta made as is thought by Theodoret adding f Jbid. this as one reason why the Councell of Chalcedon did not cōdemne those writings because they having those matters which were done but of late before their eyes Theodoretum nihil tale fecisse probaverunt did judge that Theodoret had written no such thing Thus Vigilius pretending those writings against Cyrill not to be Theodorets and that the Councell of Chalcedon also thought the same whence he would inferre and justly upon this supposall that Theodorets name ought not to bee blemished by those writings which were none of his 4. Not his why Theodoret is knowne and testified by so many to have beene so eager and violent in defence of Nestorius and his heresie and so spitefull both in words and writings against Cyrill and all orthodoxall professors of that time that it were more strange if Vigilius was ignorant of this then that knowing it he should deny or make a doubt thereof Witnesse Binius Iohn of Antioch saith he g Bin. in argumento ca. 2. Append. ad to 5. Act. Conc. Ephes pa. 859. perswaded Theodoret that hee should with all his art and skill oppugne and refute those 12 Anathematizmes of Cyrill Theodoret being as much an enemy to Cyrill as was Iohn himselfe willingly yeelded to his petition and by manifest sycophancy wrested every one of Cyrills Chapters from their true genuine and orthodoxall to a false preposterous and hereticall sense and Enoptius sent that refutation of Theodoret unto Cyrill Againe h Bin. notis in Epist Leonis 62. to 1. Conc. pa. 971. Theodoret did once defend Theodorus and Nestorius two most pestiferous Arch-heretikes against Cyrill Yea Binius saith defendit constantissimè he defended them most constantly as if to defend heresie were with these men not pertinacie but constancy witnesse Baronius Theodoret saith he i Bar. an 427. nu 30. being most addicted to Theodorus
it 22 You have now the judgement and cathedrall resolution of Vigilius touching this second Chapter that the hereticall writings of Theodoret against Cyril and the Catholike faith may not bee condemned Take a view also of those two reasons by which hee labours to strengthen and perswade the same The former is drawne from the Councell at Chalcedon It is saith Vigilius t Vig. Const nu 180. valde contrarium Chalcedonensis Synodi judicie indubitabiliter inimicum very contrarie and without all doubt repugnant to the judgement of the Synod at Chalcedon that any Nestorian doctrines should now be condemned sub ejus sacerdotis nomine under the name of Bishop Theodoret. So Vigilius 23 Could he not content himselfe to be hereticall alone unlesse he disgraced the holy Councell of Chalcedon as guilty of the same heresie as if they also had judged that none of Theodorets writings not those written against the faith ought to bee condemned They to judge this or is it contrary and that indubitabiliter to condemne those writings of Theodoret or any writings under his name Far was it from the thought much more from the grave judgement of so holy a Councell Even themselves as before we declared condemned and anathematized all those writings of Theodorrt and warranted by their judgement all others to anathematize the same Gregorie u Lib. 7. Indic â— Epist 54. witnesseth of the fift Councell that it is sequax in omnibus in all things a follower of the Councell at Chalcedon Seeing then the fift Councell doth so often and so constantly condemne and anathematize those writings of Theodoret its undoubted that the same writings were formerly condemned by the Councell of Chalcedon the fift Synod but treading in their steps and following them in that judgement wherein they had gone before them If to condemne those writings be repugnant to the judgment at Chalcedon then is the fift Councell not a follower but a confuter and contradicter of the judgement at Chalcedon Nor onely the fift Councell but the whole catholike Church ever since the time of Vigilius they all doe reject and condemne the judgement of the Councell at Chalcedon seeing they all by approving the fift Synod and decree thereof do anathematize those writings of Theodoret which to doe is as Vigilius teacheth indubitanter contrarium most certainely contrary to the judgement at Chalcedon If the whole catholike Church bee not hereticall which to thinke is impietie by contradicting and condemning the judgement of the Councell at Chalcedon then undoubtedly is Vigilius hereticall in teaching and decreeing that to condemne any writings of Theodoret or any under his name is repugnant to the judgement of the Councell at Chalcedon 24. The other reason of Vigilius is because it were a disgrace injury and slander against Theodoret to condemne his writings This the Pope x Vigil Const nu 182. expresseth in the very words of his sentence in this manner The truth of these things those are the three personall points before handled being weighed we ordaine and decree nihil in injuriam atque obtrectationem probatissimi viri hoc est Theodoreti sub taxatione nominis ejus à quoquam fieri vel proferri that nothing shall be done or spoken by any to the injury and slaÌ„der of the most approved Bishop Theodoret by taxing of his name and it must needs be taxed if his writings or bookes be condemned 25. See here the compassionate and tender heart of Vigilius Not onely Iustinian and the fift generall Councell but Pelagius Gregory and other succeeding Popes and Councels even the whole Catholike Church ever since the time of Vigilius they all by approving the decree of the fift Synod doe not onely taxe the name of Theodoret but accurse anathematize the writings of Theodoret and that even under his name Now such a loving and tender affection doth the Pope carry towards the hereticall writings of Theodoret that rather than they may be condemned or his name taxed by the condemning of them Iustinian Pelagius Gregory and other his successors the fift the sixt and other generall Councels even the whole Catholike Church they all must be and are de facto here declared and by the Popes cathedrall sentence decreed and defined not onely to bee hereticall as the former reason imported but injurious persons backbiters slanderers they all must be condemned and for ever disgraced rather then Theodorets name must bee taxed or his hereticall writings condemned or disgraced 26. But say indeed Is it an injurie a slander a disgrace to one that his errors should either by himselfe or by the Church be condemned How injurious was that holy Bishop Saint Augustine to himselfe in writing so many retractations and corrections of what he saw amisse And what himselfe did hee would not onely willingly but gladly have permitted the holy Church to have done Nor may we think this mind to have been onely in Austen Modestie and humilitie are the individuall concomitants of true knowledge and learning and the more learned any man is the more judicious is he in espying the more ingenuous in acknowledging the more lowly and humble in condemning his owne errors As it is but winde and no solid substance which puffes up a bladder so is it never any sound or solid learning but meere ventositie emptinesse of knowledge which makes the minde to swell to beare it selfe aloft and either not see that truth into which his high and windie conceit will not suffer him to looke downe and dive or seeing it not embrace the same though it were with a condemning yea with a detestation of his owne error It must never be a shame or disgrace to any man to recall and condemne his errors till he be ashamed of being a man that is subject to errors Saint Augustine y Illi quos vulgo moriones vocant quanto magis absurdi insulsi sunt tanto magis nullum verbum emittunt quod revecare velint quia dicti mali paenitere utique cordatorum est Aug. Epist 7. more sharply saith That its a token not onely of a foolish and proud selfe-love but of a most malignant z Nimis perversâ— se ipsum a maâ— qui aliâ—â— nuli errare ut error suus lateat ibid. minde rather to wish others to bee poysoned with his heresies then either himselfe to recall or permit others specially the Church of God to condemne his heresies It was no injurie no slander nor disgrace to Theodoret that his hereticall writings were by the Church condemned but it had beene a fault unexcusable and an eternall disgrace to the Church if shee had suffered such hereticall writings to passe uncondemned 27. Oh but Theodoret was probatissimus vir a man most approved by the Councell of Chalcedon saith Vigilius is it not an injury to condemne the writings of a man most approved No verely the more approved the more eminent learned and orthodoxall any man is the more carefull and
contradict their interloquutions verumetiam apertissimum eis noscuntur praebuisse consensum but also they are knowne to have assented and that most manifestly unto those interloquutions So Vigilius It had beene enough and too much to have said that the Councell had assented or had but seemed to assent but Vigilius in saying that all the rest did most manifestly assent to those interloquutions uttered a papall and supreme untruth whereof no colourable pretence can be made witnesse the fift general Councell and the whole Catholike Church which hath approved it They expresly e Conc. 5. Coll. 6. pa. 576. a.b. testifie that the Councell of Chalcedon did pro nullo habere esteeme as nothing that which was spoken by one or two those were Pascasinus and Maximus for that Epistle but of this also I have spoken before 4. Now both these vntruths whereof Vigilius is so evidently and by so ample witnesses convicted Cardinall Baronius hath againe revived telling with a face more hard than Brasse or Adamant Patres f Bar. an 553. nu 191. dixerunt eam Epistolam ut Catholicam recipiendam the Fathers of Chalcedon said that this Epistle of Ibas is to be received as orthodoxall and g Ba an 448. nu 71 againe ex ipsa Ibam fuisse probatum orthodoxum aequè una fuit sententia omnium Episcoporum that Ibas was by this Epistle approved for a Catholike it was the consent and uniforme judgement of all the Bishops at Chalcedon then which two lowder untruths and well worthy of a golden whetstone could hardly have beene uttered And though he tooke them from Pope Vigilius yet are they farre more inexcusable in the Cardinall than in the Pope his Master Vigilius dyed before he saw the judgement of succeeding Popes and generall Councels which had he knowne wee may charitably thinke that his Holinesse would have casseired and defaced such palpable and condemned untruths But Cardinall Baronius knew all this hee knew that the fift h In 6. collatione Conc. 5. allata ab ipso Vigilio pro defensione Ibae Epistolae confutantur Bar. an 553. nu 210. generall Councell had condemned these untruths in Vigilius he knew that Pelagius i Gregorius cum praedecessoribus successoribus ejus omnes quintam Synodum confirmasse noscuntur Bar. an 553 nu 229. Gregory and their successors that the sixt k Bar. ibid. seventh and other generall Councels had approved the fift Councell and so in approving it had condemned those same untruths and yet against the knowne consent and judgement of all those Popes and generall Councels that is against the knowne testimonie of the whole Catholike Church for a thousand yeares together he is bold to avouch both those former sayings for truths which all those former witnesses with one voyce proclaime to be condemned untruths Such account doth the Cardinall make of Fathers Popes Generall Councels and of the whole Catholike Church when they come crosse in his way 5. A third personall matter there is concerning this Chapter of which not Vigilius but Cardinall Baronius doth enforce me to intreate and that is whether Ibas was indeed the author of this Epistle or no for although it be not materiall to the intent of the fift Councell which against the decree of Vigilius we now defend whether Ibas writ it or not seeing neither this fift nor the former Councell of Chalcedon condemned the author of this Epistle but onely the Epistle it selfe yet seeing the Cardinall was pleased to undertake the defence of a needlesse untruth that this is not the Epistle of Ibas I am desirous that all should see how wisely and worthily hee hath behaved himselfe in this point 6. Baronius speaking against this Epistle first makes it doubtfull whose it is saying l Bar. an 432. nu 71. author qui fertur nomine Ibae quisquis ille fuerit the author of this Epistle which passeth under the name of Ibas whatsoever he be and having thus bred a distrust in your mindes then as the serpent dealt with Eve hee positively sets downe his untruth It is not the Epistle of Ibas in this manner Caeterum m Ibid. ut publica acta testantur producta in Concilium Epistola illa non esse Ibae comperta but the publike acts doe testifie that when this Epistle was produced in the Councell at Chalcedon it was found not to be the Epistle of Ibas and so it being condemned Ibas was absolved Thus Baronius who for proofe hereof alleageth the publike acts n Conc. Chalc. Act. 10. Conc. Nic. 2. Act. 6. citantur à Bar. ibidem both of the Councell of Chalcedon and of the 2. Nicene Synod And truly in the second Nicene Synod that which the Cardinall saith is read indeed by Epiphanius a Deacon in that Synod but it is the testimony of the whole Councell Epiphanius onely reading and proposing it in the name o Epiphanius scitam à patribus appositam responsionem per legit Bar. nu 787. nu 34. and behalfe of the Synod And because it is a testimony very pregnant for the Cardinalls assertion and is cited out of a Councel which he much honoreth affecteth I will do him the favour as at large to expresse that passage the rather because this as the whole answer read by Epiphanius is not onely commended as a matter delivered p Quam confutationem nobis spiritus sanctus dedit Conc. Nâ—c 2. Act. 6. pa. 356. a. unto them by the holy Ghost but they further request q Rogamus autem quicunque etc. ibid b. all who shall happen to light on that commentarie of theirs that they will not read it slightly or perfunctorily but with singular indagation and search of the same And I am loth to deny those Nicene Fathers so very just and reasonable a request 7. In that place r Conc. Nic 2. Act. 6. pa. 371. a. there was read on the behalfe of the Iconoclasts a testimonie out of the ancient Father Epiphanius Bishop of Cyprus forbidding to set up Images either in the Churches or Å¿ Epiphanius Cyprius sic inquit Ne in ecclesiam imagines infer atis neque in coemiterijs statuatis neque in domo communi tolerentur ibid. in Churchyards or in their common dwelling houses but every where to carie about God in their hearts This saying netled the Nicene Fathers not a little who were very superstitiously devoted to Image-worship and therefore in stead of a better answer they say that the booke whence that is alleaged is falsly t Id ex Epiphanio lectum nequaquam illius existit ibid. a. Et verum ut novitij libelli et alieni falsique sunt ibid b. ascribed to Epiphanius hee was not the author of it Epiphanius they honor u Commentarium illum reijcimus beatum autem patrem Epiph. ecclesiae Doctorem agnoscimus ibid. b. as an holy Father and Doctor of the Catholike Church but that booke going under his name they reject which
maintained he shall finde them full stuft with many grosse and palpable untruths of matters de facto on which they build their doctrinall positions as in this concerning the Epistle of Ibas it is now most manifest 12. For this time I will not enter into so spacious a field but yet this one thing by the way I cannot but observe seeing those Nicene Fathers professe that writing against Image-worship going under the name of Epiphanius to be in such sort the book of Epiphanius as this Epistle going under the name of Ibas is the Epistle of Ibas and seeing we have now demonstrated this Epistle to be truly and indeed the Epistle of Ibas it followeth even by their owne reason and comparison that the book also against Image-worship cited by the Councell at Constantinople in the name of Epiphanius is in truth and in very deed the true writing of Bishop Epiphanius And yet further because those Nicene Fathers acknowled Epiphanius for a Catholike k Beatum patrem Epiphanium catholicae ecclesiae Doctorem agnoscimus Conc. Nic. 2. Act. 6. pa. 371. b. Doctor of the Church one who held the ancient tradition l Illi qui antiquam ecclesiae traditionem recipiunt beato Epiphanie non adversantur ibid. b. of the Church and consented to the Catholikes in and before his time it hence againe followeth that the doctrine of condemning Image-worship which in that booke of Epiphanius is delivered was by the generall Councell at Constantinople some thirty m Conc. Const contra Imagines habitum est an 754. Bin. to 3. pa. 229. Conc. Nicenum habitum an 787. Bin. notis in id Conc. yeares before this Nicene Assembly decreed n Qui imaginem ausus fuerit parare aut adorare aut in ecclesia aut in privata domo constituere aut clam habere si Episcopus fuerit deponatur c. Decretum Conc. Constant sub Constantino Copronimo quod extat in Nicenâ— Conc. 2. Act. 6. pa. 377. a. that it I say is ancient Catholike consonant to the ancient tradition and the doctrine of the ancient and catholike Fathers of the Church even from the Apostles time And this is all which Baronius hath gained by his alleaging those publike acts of the Nicene Fathers to prove this not to be the Epistle of Ibas And let this suffice to be spoken of the personall untruths of Vigilius and Baronius touching this Epistle of Ibas which are but a praeludium to their doctrinall errors and heresies wherof in the next place we are to entreat CHAP. XI That Vigilius and Baronius in their former reason for defence of the Epistle of Ibas drawne from the union with Cyrill mentioned in the latter part of that Epistle doe defend all the heresies of the Nestorians 1. WEE come now from personall matters to that which is the Capital point and maine heresie contained in the defence of this this Chapter wherein Vigilius and Baronius have so behaved themselves that those former errours though they be too shamefull are but a very sport and play to that hereticall frenzie which here they doe expresse For now you shall behold the Pope and his Cardinall in their lively colours fighting under the banner of Nestorius and using the most cunning stratagems that were ever devised to cloake their hereticall doctrine and gaine credit to that condemned heresie Those sleights are principally two The former is gathered out of the latter part of the Epistle of Ibas where mention is made of the union betwixt Cyrill and Iohn which although I touched before a Sup. ca. 4. yet because it is a matter of greater obscuritie and containeth a most notable fraud of Vigilius and Baronius I purposely reserved the full handling of it unto this place where without interruption of other matters I might have scope enough to explaine the depth of this mysterie 2. In the time of the Ephesine Councell there was as all know an exceeding breach betwixt Cyrill with other Catholike Bishops who condemned Nestorius and Iohn Bishop of Antioch with divers other Eastern Bishops who tooke part with Nestorius against the holy Councell And the division was so great that at the selfe-same time in one the selfe-same citie of Ephesus they held two severall Councels and set up altare contra altare Councell against Councell Patriarcke against Patriarcke Bishops against Bishops and Synodall sentence against Synodall sentence But betwixt those two Councels there was as much difference as is betwixt light and darkenesse betwixt truth and heresie betwixt the Church of God and the Synagogue of Satan The one consisted of holy orthodoxall and Catholike Bishops whose President was Cyrill the other of hereticall b Coactis in unum solo nomine Episcopis qui unà cum Nestorio desciveraÌ„t ex quibus alij erant extorres â—agi proprijs sedibus destituti alij à suis Metropolicanis depositi alij Pelagij Caelestij veneno imbuti Epi. Synodal sanct Conc. Eph. ad Caelestinum to 4. Act. Eph. c. 17. factious and divers deposed Bishops whose President was Iohn The former condeÌ„ned Nestorius his blasphemous doctrine whereby hee denied Christ to be God the latter defended Nestorius and all his impious doctrines The former was held in a Church even in the Church of the Blessed c Considentibus in sanctiss Eccles quae appellatur Maria to 2. act Ephes coÌ„c ca. 1. saepe alibi Virgin whose Sonne they professed to bee truly God the latter in an Inne d Iohanne in diversorio maneÌ„te sacraque illius Synodo praesente Act. Ephe. coÌ„c to 3. ca. 1. Cum vix curru dissilijsset Iohannes cubiculuÌ„que ingressus esset Apol. Cyril ad Imper. to 5 ca. 2. pa. 827. b. or Taverne a fit place for them who denied Christ to be God The former proceeded in all respects orderly and Synodally as was fit and requisite that they should the latter did all things tumultuously e Iohannes cum suis nullam omnino vel per leges ecclesiasticas vel per. Augustorum decretum potestatem obtinuit Libel Cyril et Mem. oblatus s synodo to 4. Act. ca. 2. Johannes omni ecclesiastica authoritate proculcata omnique ecclesiarum ordine ritu consuetudine contempta c. ibid. Quae temere vaneque fuerant nugati quaeque praeter omnem Canonum ordinem ediderant c. Epist Synod ad Imp. to 4. ca. 8. quod contra leges et canones omnemque ordinem perpetrarunt ibid. presumptuously and against the Canons of the Church supporting themselves onely by lies calumnies and slanderous reports In a word the former was truly an holy a generall an Oecumenicall f Omnes Orientales atque Occidentales vel per se vel per legatos sacerdâ—tali huic concessui intersunt Act. Ephes to 2. ca. 16. Quod à nobis exijt judicium aliud nihil esse quam coÌ„munem concordemque terrarum orbis sensum atque consensum Ep. Synod Eph. Conc. ad Imp. to 2.
reproved the holy Ephesine Councell as if things had been spoken and done therein amisse What did Cyrill answer Hujusmodi epistolas equidem non admisi truly I did not admit or allow of this their second Epistle neither seeing therein they did adde new contumelies who should have asked pardon for the old But where as Paulus did very earnestly excuse the matter affirming and that upon his oath also that their purpose was not to exasperate Cyrill but to accord with him dilectionis gratia excusationem admisi I in charity was content to admit of this excuse And Paulus being very desirous to effect the union consented to anathematize Nestorius and his heresies to consent also to the deposing of Nestorius and the electing of Maximianus in his place which when Paulus had performed and subscribed suo chyrographo with his owne hand-writing which was all that either the Emperor or Cyrill required ad synaxim recepi I received him to the communion of the Church But when Paulus would further have perswaded Cyrill that seeing he was sent in the name of the rest and had subscribed this pro omnibus tanquam ex communi omnium orientalium persona for them all and as it were in the person of them all and therefore laboured with Cyrill that this his subscription might satisfie for the others also and that he would require no more of them but be content with their letters which by him they had sent nulla ratione id fieri passus sum saith Cyrill I could by no meanes indure that I told Paulus also that his subscription in condemning Nestorius and his heresies Ipsi soli sufficere could satisfie but only for himselfe but as for the rest Iohn u Modis omnibus opus esse dixi ut Johannes scriptam de â— his confessionem coleret c. Cyrill Epist ad Acatium and they must personally and for themselves subscribe or else they could not bee received into communion whereupon Cyrill writ an orthodoxall profession x Nisi chartam qua significavi si Iohannes illi subscripserit tum communionem illis reddite Cyrill Epist ad Dynat to that same effect whereunto Paulus had subscribed and sent it unto Iohn requiring his personall subscription to it This was the summe of all that was done by Paulus at his first comming 32. Paulus returning to Antioch brought this resolute answer of Cyrill to Iohn and the Bishops of his Synod They seeing no other meanes to make an union but onely by consenting to Cyrill and seeing that Paulus whom they put in trust as their agent had both himselfe consented and further undertaken that Iohn and they should likewise consent unto the same which hee had done did now at length yeeld y Cum Johannes subscripsisset caeterique qui majore authoritate apud ipsum erant Cyrill Epist ad Dynat to all the demands of Cyrill and for an assurance of their sincerity therein they writ a Synodall z Ea extat inter Epist Cyrilli Epist 27. in Act. Conc. Ephes to 5. ca. 5. and Encyclicall Epistle unto Cyrill which they likewise sent unto Pope Sixtus to Maximianus and other principall Bishops wherein they first set downe a very sound true and orthodoxall confession of their faith and then testifie their willing assent and subscription to the deposing b Placuit nobis Nestorium pro deposito habere pravasque illius prophanasque novitates anathematizare Epist Synodalis Iohannis Antioch Synodi Antioch to 5. Act. Ephes ca. 5. of Nestorius and the condemning of his heresies a Miserunt autem eandem Epistolam quam ad me scripserunt ad Xistum Maximianum Cyrill Epist ad Dynat 33. This Synodall letter they sent to Cyrill by Paulus c Nos Dominum nostrum Paulum ad sanctitatem tuam mittendum duximus Epist Ioh. Synod Antioch loco jam citato ex charta quam Dominus meus Paulus nunc attulit evidenter cognoscimus Continet enim inculpatam fidei confessionem Cyrill Epist 28. quae est ad Johannem Antioch extat tom 5. Act. Ephes ca. 6. Bishop of Emisa that he might make a finall peace and union At whose comming to Alexandria this second time and bringing with him this undoubted testimony of the orthodoxie of Iohn and the chiefe of the Easterne Bishops and that they had now consented to all which either the Emperour or Cyrill required of them the union was fully concluded on every part and peace made in the Church In token whereof Paulus preached at Alexandria in the month of December d Nempe 29. mensis Chiath i. Decembris to 6. Act. Ephes ca. 13. in tit making there before Cyrill and the whole City so orthodoxall a profession of the faith that the people for joy interrupting him foure or five times exclamed e Ibid. to 6. ca. 13. Bene venisti Orthodoxe O Orthodox Paul thou art welcome to us Cyrill is orthodoxall Paulus is orthodoxall and Cyrill for his part writ that learned Epistle f Epist Cyrilli 28. qua extat tom 5. Act. Ephes ca. 6 in congratulation unto Iohn and the rest which beginneth Let the Heavens rejoyce and let the earth be glad publishing it as an hymne of joy and thanksgiving for the union now effected in the Church singing Glory unto God and peace among men 34. This is the true narration of the whole proceedings betwixt Cyrill and the Easterne Bishops touching this matter of the union as they who diligently peruse the Epistles of Cyril to Acatius Bishop of Melitene to Dynatus and Iohn and compare therewith the Epistle of Iohn and the Synod of Antioch sent to Cyrill and Xistus will clearly perceive whence three things may be observed The first is the most shamelesse dealings of the Nestorians who slandered Cyrill to have at the time of the union consented in all points unto them and to their heresie and to have condemned his former doctrine and the Ephesine Councell wheras the quite contrary was true He was most inflexible and constant in maintaining the true faith more inexorable than Aeacus or rather as Moses g Exod. 10.26 would not consent to Pharoah no not in the least hoofe so would not Cyrill yeeld one heire-bredth unto them but brought them to subscribe wholly and in every point to that which he desired 35. The second is the occasion which the Nestorians tooke for their pretended calumnie They knew that Iohn and the Easterne Bishops had written to Cyrill willing him to condemne his owne Chapters yea that they had writ so resolutely that unlesse Cyrill did so they would not consent unto any peace or union Thus much was true as by the letter of Acatius Bishop of Berea to Cyrill is evident Now they saw that Cyrill afterwards and in that very yeare consented with Iohn and made union with him whereupon they boasted that Cyrill did it upon the condition required by Iohn at the first
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 a An. 547. nu 36. 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 b An. 553. nu 23. 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 heretike So Baronius who to free Vigilius from heresie acquits all that deale either pro or contra in this cause neither one side nor the other are heretikes 3. See how heresie makes a man to dote That this question about the three Chapters is a cause of faith wee have cleerly and unanswerably confirmed and Baronius himselfe hath confessed That the defenders of them and condemners were in a manifest contradiction in this cause the former by an evident consequent and cunningly defending the other condemning the heresies of Nestorius is most evident and yet both of them in the Cardinals judgement are good Catholikes neither the one who with the Nestorians deny Christ to be God nor the other who affirme him to be God may be called heretikes This truly is either the same heresie which the Rhetorians maintained who as Philastrius saith c Haeres 43. Prateol lib. 17. Haeres 3. praised all sects and opinions and said they all went the right way or else it is an heresie peculiar to Baronius such as none before him ever dreamed of That two contradictories in a cause of faith may be held and yet neither of them be an heresie nor the pertinacious defenders of either of them both be heretikes Baronius would be famous for a peece of new found learning and an hereticall quirke above all that ever went before him such as by which he hath ex condigno merited an applause of all heretiks which either have beene or shall arise hereafter For seeing in this cause of faith two contradictories may be held without heresie the like may be in every other point of faith and so with Vigilius the Arians Eutycheans and all heretikes shall have their quietus est say what they will in any cause of faith none may call them heretikes I commend the Cardinall for his wit This makes all cocke sure it is an unexpugnable bulwarke to defend the Constitution of Pope Vigilius 4. Say you neither the defenders nor the condemners of these Chapters may for that cause bee called heretikes For the condemners of them trouble not your wit they are and shall be ever acknowledged for Catholikes But for the defenders of them who are the onely men that the Cardinall would gratifie by this assertion I may boldly say with the Prophet d Ier. 2.22 Though thou wash them with nitre and much sope yet is their iniquity marked out All the water in Tyber and Euphrates cannot wash away their heresie for as we have before fully declared the defending of any one much more of all these three Chapters is the defending of Nestorianisme and all the blasphemies thereof the condemning of the holy Councels of Ephesus and Chalcedon and of all that approve them that is of the whole catholike Church and of the whole Catholike Faith All these must be hereticall if the defenders of those three Chapters be not heretikes 5. Now against this assertion of Baronius whereby he would acquit Vigilius and all that defend him from heresie I will oppose another and true assertion ensuing of that which wee have clearly proved and this it is That one or moe either men or Churches may dissent from the Popes Cathedrall and definitive sentence in a cause of faith made knowne unto them and yet be no heretikes For to omit other instances no lesse effectuall this one concerning Vigilius doth make this most evident The cause was a cause of faith as Baronius himselfe often professeth e Vid. sup ca. 5. nu 14. The Popes definitive and Apostolicall sentence in that cause of faith made for defence of those three Chapters was published and made knowne to the fift generall Councell and to the whole Church this also Baronius confesseth f An. 553. nu 47. vid. sup ca. 3. nu 6. and yet they who contradicted the Popes Apostolicall sentence in this cause of faith made knowne unto them were not heretikes this also is the confession of Baronius whose assertion as you have seene is that neither the condemners of these Chapters nor the defenders of them were heretiks So by the Cardinalls owne assertions one may contradict and oppugne the Popes knowne Cathedral and Apostolicall sentēce in cause of faith and yet bee no heretike But what speake I of Baronius the evidence and force of reason doth unresistably confirme this For the whole fift generall Councell contradicted yea condemned and accursed the Popes Cathedrall and definitive sentence in this cause of faith made knowne unto them The whole Catholike Church ever since hath approved the fift Councell and the decree thereof and therefore hath contradicted condemned and accursed the Popes sentence as the Councell had done And none I hope will be so impudently hereticall as to call not onely the fift generall and holy Councell but the whole Catholike Church of God heretikes who yet must all be heretikes or else the dissenting from yea the detesting and accursing the Popes Cathedrall sentence in a cause of faith cannot make one an heretike 6. I say more and adde this as a further consequent on that which hath been declared That none can now
Church and generall Councels to be infallible seeing their infallibility is none but onely by adhering and consenting to the Pope it necessarily ensueth that they all à fortiori doe beleeve and must professe the Pope to be infallible seeing on his the infallibility of both the other doth wholly and solely depend 12. Let me adde but one other proofe hereof taken from Supremacy of authoritie and judgement It is a ruled case in their learning Si o Bell. lib. 3. de verb. Dei ca. 5. § Quintū et lib. 4. de Pont. ca. 1. § Denique et lib. 2. de Conc. ca. 11. § De tertio errare non potest debet esse summus judex He who is infallible must be the highest and last Iudge and Vice versa He p Affirmant ejus judicium esse ultimū Hinc autem aperte sequitur non errare Bell. lib. 2. de Conc. ca. 3 § Accedat who is the last and highest judge must be infallible Supremacy and infallibility of judgement are inseparably linked To whomsoever Supremacy is given even for that cause infallibility of judgement is granted unto him also for seeing from the last or supreme Iudge there can be no appeale it were most unjust to binde Christians to beleeve his sentence who might be deceived most unjust to binde them from appealing from a judge that were fallible or from an erronious judgement Consider now to whom Supremacy of judgement in causes of faith belongeth To whom else but to the Pope whereas some dare affirme saith the Canonist q Cupers com ad cap. oporteb pa. 4. nu 33. that a Councell is above the Pope Falsissimum est This is most false The Successor of Peter saith Stapleton r Rel Cont. 6. q. 3. art 5. opin 10. supra omnes est is above all Bishops Church generall Councels above all The Pope saith Bellarmine ſ Lib. 2. de Conc. ca. 17. is simply and absolutely above the whole Church and above a generall Councell t Lib. eod ca. 14. § Vltimae Hee further tels us that this assertion That the Pope is above a generall Councell is not only the judgment of all the ancient Schoole Divines the cōmon sentence of their Writers of whom he reckoneth thirteene and if it were fit three times thirtie might bee scored up with them but that it is the publike doctrine of their Church decreed in their Laterane Synod under Leo the tenth There the Councell saith he u Lib. eod ca. 17. § Denique disertè ex professo docuit did plainly and of set purpose teach the Pope to bee above all Councels yea expressissimè x Lib. eod ca. 13. § Deinde rem definivit that Laterane Councell did most expresly define this and their definition hereof is Decretum de fide a Decree of faith for which cause in his Apology bearing the name of Schulkenius hee professeth y Ca. 6. § Probo pa. 227. that this is Articulus fidei an Article of faith such as every Christian is bound to beleeve that the Pope is Summus in terris totius Ecclesiae Iudex the Supreme last and highest Iudge of the whole Church here upon earth which he proves besides many other authorities by this very Laterane z Cap. eodem § Lateran pa. 249. decree and by their Trent Councell The words themselves of those Councels make the matter plaine in that at the Laterane Councell they thus decree Solum a Sess 11. pa. 639. b. Romanum Pontificem supra omnia Concilia authoritatem habere that the Pope alone hath authority above all Councels and this they say is taught not b Nedum ex Scripturae sacrae testimonio dictis sanctorum patrum c. Ibid. onely by Fathers and Councels but by the holy Scriptures thereby shewing that in this decree they explicate declare the Catholike faith which is one of the Cardinals notes to know when a decree is published by a Councell tanquam de fide as a decree of faith and they threaten the c Ibid. pa. 340. indignation of God and the blessed Apostles to the gainsayers of their decree A censure as heavy as any Anathema the denouncing whereof is another of the Cardinals notes that they proposed this decree as a decree of faith In the other at Trent the Councell teacheth d Sess 14. ca. 7. that unto the Pope is given Suprema potestas in universa Ecclesia the Supreme power in the whole Church And this Supremacy is such that from all Councels all other Iudges you may appeale to him and hee may reverse e Pontifex ut Princeps Ecclesiae summus potest retractare illud judicium Concilij Bell. lib. 1. de Conc. ca. 18. § Dico Potest approbare vel reprobare Idē lib. 2. ca. 11. § De tertio adnull or repeale their judgement but from him as being the last and highest Iudge as having supreme power qua f Bell. lib. eodem 2. ca. 18. § Praeterea nulla est major cui nulla est aequalis then which none is greater and to which none is equall you may appeale to none no not as some g Aug. Triump de potest Eccl. q. 6. ar 8. of them teach unto God himselfe The reason whereof is plaine for seeing the Popes sentence in such causes is the h Sententia Concilij cui praest Petrus est sententia Spiritus sancti Bell. lib. 3 de verb. Dei ca. 5. § Sextum Idem asserere possunt caetera legitima Concilia Bell. lib. 2. de Conc. ca. 2. § Tertius sentence of God uttered indeed by man but assistente i Bell. lib. 3. de verb. Dei ca. 10. § Decimum gubernante Spiritu Gods Spirit assisting guiding him therein if you appeale from him or his sentence you appeale even from God himselfe and Gods sentence Such soveraignty they give unto the Pope in his Cathedrall judgement Now because Infallibility is essentially and inseperably annexed to supremacie of judgement it hence evidently ensueth that as their Laterane and Trent Councels and with them all who hold their doctrine that is all who are members of their present Romane Church doe give supremacy of authority and judgement unto the Pope so with it they give also infallibility of judgement unto him their best Writers professing their generall Councels desining and decreeing their whole Church maintaining him and his Cathedrall judgement in causes of faith to bee infallible which was the former point that I undertooke to declare 13. Suffer mee to goe yet one step further This assertion of the Popes Cathedrall infallibility in causes of faith is not onely a position of their Church which hitherto wee have declared but it is the very maine ground and fundamentall position on which all the faith doctrines and religion of the present Romane Church and of every member thereof doth relie For the manifesting whereof that must
sense of them Now because all doubts and controversies of faith depend on the one of these it clearly followeth upon that decree that the very last stay in all doubts of faith is the Churches judgement but that upon no other nor higher stay doth or can relie for whatsoever you take besides this the truth the waight and validity of all must be tried in the Church at her judgement it must stand or fall yea if you make a doubt of the Churches judgement it selfe even that as all other must be ended by the judgement of the Church it is the last Iudge of all This to bee the true meaning of the Trent Councel Bellarmine both saw and professeth when hee saith e Lib. 3. de verbo Dei ca. 3. § Tota The Church that is the Pope with a Councell is Iudge of the sense of the Scripture omnium controversiarum and of all controversies of faith and in this all Catholikes do agree and it is expresly set downe in the Trent Councell So Bellarmine testifying this to be both the decreed doctrine of their generall and approved Councell and the consenting judgment of all that are Romane Catholikes 17. Now all this which they have said of the Church if you will have it in plaine termes and without circumloquution belongs onely to the Pope who is vertually both Church and Councell As the Church or Councell is called infallible no otherwise but by a Synechdoche because the Pope who is the head both of Church and Councell is infallible So is the Church or Councell called the foundation of faith or last principle on which their faith must relie by the same figure Synechdoche because the Pope who is the head of them both is the foundation of faith And whosoever is a true Romane Catholike or member of their present Church hee beleeveth all other doctrines because the Church that is the Pope doth teach them and the Pope to teach them infallibly he beleeveth for it selfe because the Pope saith hee is in such teaching infallible This infallibility of the Pope is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very corner stone the foundation on stone the rocke and fundamentall position of their whole faith and religion which was the point that I purposed to declare 18. I have hitherto declared and I feare too abundantly that the assertion of the Popes Cathedrall infallibilitie in causes of faith is not onely a position but the very fundamentall position of all the doctrines of the present Romane Church In the next place we are to prove that this position is hereticall and that for such it was adjudged and condemned by the Catholike Church In the proofe whereof I shall not need to stay long This whole treatise and even that which hath already beene declared touching the Constitution of Pope Vigilius doth evidently confirme the same For seeing the defending of the Three Chapters hath been proved f Ca. 3. 4. to be hereticall the Constitution of Vigilius made in defence of those Chapters must of necessity be confessed to be hereticall Nay if you well consider you shall see that this very position of the Popes Cathedrall infallibilitie is adjudged to bee hereticall For the fift generall Councell knew this cause of the Three Chapters to bee a cause of faith They knew further that Pope Vigilius by his Apostolicall decree and Cathedrall Constitution had defined that those Three Chapters ought to bee defended Now seeing they knew both these and yet judicially defined the defence of those Three Chapters to be hereticall and for such accursed it even in doing this they define the Cathedrall judgement of Vigilius in this cause of Faith to be hereticall and therefore most certainly and à fortiori define this position That the Popes Cathedrall sentence in a cause of faith is infallible to bee hereticall and for such they anathematize both it and all that defend it And because the judgement and definitive sentence of the fift Councell is consonant to all former and confirmed by all subsequent Councels till the Laterane Synod under Leo the tenth it unavoydably hence ensueth that the same position of the Popes Cathedrall infallibility in causes of faith is by the judgement of all generall Councells untill that time that is by the constant and uniforme consent of the whole Catholike Church adjudged condemned and accursed for hereticall and all who defend it for heretikes And seeing we have cleerly proved the whole present Romane Church and all that are members therof to defend this position yea to defend it as the maine foundation of their whole faith the evidence of that assertion which I proposed g Sup. hoc cap. nu 6. doth now manifestly appeare That none can now assent to the Pope or to the doctrines of the present Church of Rome but he is eo nomine even for that very cause adjudged and condemned for hereticall and that even in the very ground and foundation of his faith 19. From the foundation let us proceed to the walls and roofe of their religion Thinke you the foundation thereof is onely hereticall and the doctrines which they build thereon orthodoxall Nothing lesse They are both sutable both hereticall That one fundamentall position is like the Trojan horse in the wombe of it are hid many troopes of heresies If Liberius confirme Arianisme Honorius Monothelitisme Vigilius Nestorianisme these all by vertue of that one assertion must passe currant for Catholike truths Nay who can comprehend I say not in words or writing but in his thought and imagination all the blasphemous and hereticall doctrines which by all their Popes have beene or if as yet they have not which hereafter may be by succeeding Popes defined to bee doctrines of faith Seeing Stapleton h Lib. 9. doct prin ca. 14. §. Manet assures us That the Church of this or any succeeding age may put into the Canon and number of sacred and undoubtedly Canonicall bookes the booke of Hermas called Pastor and the Constitutions of Clement the former being as their owne notes censure it i Notae in lib. Hermae to 5. Bibl. S. patr haeresibus fabulis oppletus full of heresies and fables rejected by Pope Gelasius k Concil Rom. primū sub Gelasio with his Romane Synod the later being stuffed also with many impious doctrines condemning m Const Clem. lib. 3. ca. 2. lawfull mariage as fornication and allowing n Idem lib. 8. ca. 32. fornication as lawfull with many the like impieties which in Possevine o Bibl. in verbo Clemens Rom. are to bee seene together for which cause they are worthily rejected in the Canons p Can. 2. of the sixt Councell seeing the Pope may canonize these what blasphemies what heresies what lies may not with them be canonized why may not their very Legend in the next Session bee declared to be Canonicall And yet by that fundamentall position they are bound and now doe implicitè beleeve whatsoever
second Antichrist crescent In the third Antichrist regnant but in this fourth he is made Lord of the Catholike faith and Antichrist triumphant set up as God in the Church of God ruling nay tyrannizing not onely in the externall and temporall estates but even in the faith and Consciences of all men so that they may beleeve neither more nor lesse nor otherwise then he prescribeth nay that they may not beleeve the very Scriptures themselves and word of God or that there are any Scriptures at all or that there is a God but for this reason ipse dixit because he saith so and his saying being a TransceÌ„dent principle of faith they must beleeve for it selfe quia ipse dixit because he saith so In the first and second hee usurped the authority and place but of Bishops in the third but of Kings but in making himselfe the Rocke and Foundation of faith he intrudes himselfe into the most proper office and prerogative of Iesus Christ For t 1 Cor. 3.11 other foundation can no man lay then that which is laid Iesus Christ 25. Here was now quite a new face of the Romane Church yea it was now made a new Church of it selfe in the very essence thereof distinct from the other part of the Church and from that which it was before For although most of the Materialls as Adoration of Images Transubstantiation and the rest were the same yet the Formalitie and foundation of their faith and Church was quite altered Before they beleeved the Pope to doe rightly in decreeing Transubstantiation because they beleeued the Scriptures and word of God to teach and warrant that doctrine but now vice versa they beleeve the Scriptures and word of God to teach Transubstantiation because the Pope hath decreed and warranted the same Till then one might be a good Catholike and member of their Church such as were the Bishops in the generall Councels of Constance and Basill and those of the fift sixt seventh and succeding Councels and yet hold the Popes Cathedrall judgement in causes of faith to bee not onely fallible but hereticall and accursed as all those Councels did But since Supremacie and with it Infallibilitie of judgement is by their Laterane decree transferred to the Pope he who now gainsayeth the Popes sentence in a cause of faith is none of their Church as out of Gregory de Valentia he is an heretike as out of Stapleton Canus and Bellarmine was u Sup. hoc cap. nu 7 declared He may as well deny all the Articles of his Creed and every text in the whole Bible as deny this one point for in denying it he doth eo ipso by their doctrine implicitè and in effect deny them all seeing he rejects that formall reason for which and that foundation upon which they are all to be beleeved and without beleefe of which not one of them all can be now beleeved 26. These then of this third sort are truly to he counted members of their present Romane Church these who lay this new Laterane foundatioÌ„ for the ground of their faith whether explicitè as do the learned or implicitè as do the simpler sort in their Church who wilfully blind-folding themselves and gladly persisting in their affectate and supine ignorance either will not use the meanes to see or seeing will not embrace the truth but content themselves with the Colliars x Hos de author sac Script lib. 3. § Quaerit Catechisme and wrap up their owne in the Churches faith saying I beleeve as the Church beleeveth and the Church beleeveth what the Pope teacheth All these and onely these are members of their present Church unto whom of all names as that of Catholikes is most unsutable and most unjustly arrogated by themselves so the name of Papists or which is equivalent Antichristians doth most fitly truly and in propriety of speech belong unto them For seeing forma dat nomen esse whence rather should they have their essentiall appellation then from him who giveth life formality and essence to their faith on whom as on the Rocke and corner-stone their whole faith dependeth The saying of Cassander to this purpose is worthy remembring There are some saith hee y Lib. de offic viri â—ij § Sunt alij who will not permit the present state of the Church though it be corrupted to be changed or reformed and who Pontificem Romanum quem Papam dicimus tantùm non deum faciunt make the Bishop of Rome whom we call the Pope almost a god preferring his authority not onely above the whole Church but above the Sacred Scripture holding his judgement equall to the divine Oracles and an infallible rule of faith Hos non video cur minus Pseudo-catholicos Papistas appellare possis I see no reason but that these men should be called Pseudo-catholikes or Papists Thus Cassander upon whose judicious observatioÌ„ it followeth that seeing their whole Church and all the members thereof preferre the Popes authority above the whole Church above all generall Councels and quoad nos which is Cassanders meaning above z Ecce potestas Ecclesiae supra Script Enchyr. tit de Eccles the Scriptures also defending them not to be a Enchyr. Ibid. authenticall but by the authority of the Church that there is multo b Th. Boz lib. de signis Eccl. 16. ca. 10. § Illud major authoritas much more authoritie in the Church than in them that it is no c Non adeo absurde dictum est c. Gretz Appen 2. ad lib. 1. de verb. dei pa. 396. absurd nay p Potuit illud pio sensu dici Hos lib. 3. de author Script § Fingamus it may be a pious d saying That the Scriptures without the authoritie of the Church are no more worth than Aesops Fables seeing they all with one consent make the Pope the last supreme and infallible Iudge in all causes of faith there can bee no name devised more proper and fit for them than that of Papists or which is all one Antichristians both which expresse their essentiall dependence on the Pope or Antichrist as on the foundation of their faith which name most essentially also differenceth them from all others which are not of their present Church especially from true Catholikes or the Reformed Churches seeing as we make Christ and his word so they on the contrary make the Pope that is to say Antichrist and his word the ground and foundation of faith In regard wherof as the faith religion of the one is from Christ truly called Christian and they truly Christians so the faith and religion of the other is from the Pope or Antichrist truly and properly called Papisme or Antichristianisme and the professors of it Papists or Antichristians And whereas Bellarmine e Lib. de not Eccl. ca. 4. glorieth of this very name of Papists that it doth attestari veritati give testimony to that truth which they
professe truly we envy not so apt a name unto them Onely the Cardinal shews himself a very unskilful Herald in the blazony of this coat the descēt of this title unto them He fetcheth f Papista deducitur à Papa qualis fuit Petrus Christus ipse ibid. it forsooth frō Pope Clement Pope Peter and Pope Christ Phy it is of no such antiquity nor of so honourable a race Their owne Bristow will assure g Demand ◠him that this name was never heard of till the dayes of Leo the tenth Neither are they so called as the Cardinall fancieth because they hold communion in faith with the Pope which for sixe hundred yeares and more all Christians did and yet were not Papists nor ever so called but because they hold the Popes judgement to be supreme and infallible and so build their faith on him as on the foundation thereof which their owne Church never did till the time of Leo the tenth It is not then the Lion of the Tribe of Iudah but the Lion of that Laterane Synod who is the first God father of that name unto them when hee had once laid the Pope as the foundation of faith in stead of Christ they who then builded their faith upon this new foundation were fitly christened with this name of Papists to distinguish them and their present Romane Church from all others who held the old good and sure foundation 26. You see now the great diuersity which ariseth from the divers manner of holding the same doctrines The errours maintained by all those three sorts of which I have spoken are almost the same and materially they are Popish heresies and yet the first sort did onely erre therein but were not heretikes because not pertinacious The second doe not onely erre but by adding pertinacy to errour are truly heretikes but yet not Papists because they hold those Popish heresies in another manner and on another foundation then Papists doe The third and last sort which containeth all and onely those who are members of the present Romane Church doe both erre and are heretikes and which is the worst degree of heresie are Papists that is Antichristian heretikes not onely holding and that in the highest degree of pertinacy those heresies which are contrary to the faith but holding them upon that foundation which quite overthroweth the faith 27. By this now doth the evidence of that truth appeare which before h Sup. nu 19. I proposed that none who hold the Popes infallibility in causes of faith for their foundation that is none of the present Romane Church either doth or can beleeve any one doctrine of faith which they professe For seeing the beleefe of all other points relyes upō this so that they beleeve thē because they first beleeve this it followeth by that true rule of the Philosopher i Arist lib. 1. demon ca. 2. Propter quod unumquodque illud magis that they doe more firmely and certainly beleeve this which is the foundation than they doe or can beleeve any other doctrine I say not Transubstantiation or Purgatory but more thā that Article of their Creed that Christ is God or that there is a God or any the like which is builded upon this foundatiō And seeing we have cleerly demonstrated that foundation to bee not onely untrue but hereticall and therefore such as cannot be apprehended by faith it being no true object of faith it doth evidently hence ensue that they neither doe nor can beleeve any one doctrine position or point of faith Impossible it is that the roofe should bee more firme than the foundation which supports the roof or the conclusion more certaine unto us than those premisses which cause us to assent and make us certaine of the conclusion That one fundamentall uncertainty contrariety to the faith which is vertually in all the rest breeds the like uncertainty and contrariety to faith in them all and like a Radicall poyson spreads it selfe into the whole body of their religion infecting every arme branch and twigge of their doctrine and faith whatsoever errour or heresie they maintaine and those are not a few those they neither doe nor can beleeve because they are no objects of faith whatsoever truths they maintaine and no doubt they doe many those they thinke they doe and they might doe but indeed they doe not beleeve because they hold them for that reason and upon that foundation which is contrary to faith and which overthroweth the faith For to hold or professe that Christ is God or that there is a God eo nomine because the Devill or Antichrist or a fallible man testifieth it unto us is not truly to beleeve but to overthrow the faith 28. This may be further cleared by returning to our example of Vigilius If because the Pope judicially defineth a doctrine of faith they doe therefore beleeve it then must they beleeve Nestorianisme to be the truth and Christ not to bee God because Pope Vigilius by his judiciall and Apostolicall sentence hath decreed this in decreeing that the three Chapters are to be defēded If they beleeve not this then can they beleeve nothing at all eo nomine because the Pope hath defined it and then the foundation of their faith being abolished their whole faith together with it must needs be abolished also Againe if because the Pope defineth a doctrine they doe therefore beleeve it then seeing Pope Caelestine with the Ephesine and Pope Leo with the Chalcedon Councell decreed Nestorianisme to be heresie they by the strength of their fundamental positiō of the Popes infallibility must at one and the same time beleeve both Nestorianisme to be truth as Pope Vigilius defined and Nestorianisme to be heresie as Pope Caelestine and Leo defined and so they must either beleeve two contradictories to be both true yea to bee truths of the Catholike faith which to beleeve is impossible or else they must beleeve that it is impossible to beleeve either the one or the other eo nomine because the Pope hath defined it and so beleeve it to bee impossible to beleeve that which is the foundation of their whole faith Neither is this true onely in other points but even in this very foundation it selfe for the fift Councell which decreed the Cathedrall and Apostolicall sentence in the cause of the Three Chapters to be hereticall was approved by the decrees of Pope Gregory Agatho and the rest unto Leo the tenth If then they beleeve a doctrine to be true because the Pope hath defined it then must they beleeve the Popes Cathedral sentence in a cause of faith to bee not onely fallible but hereticall and so beleeve that upon this fallible and hereticall foundation they can build no doctrine of faith nor hold thereupon any thing with certainty of faith So if the Pope in defining such causes be fallible then for this cause can they have no faith nor beleeve ought with certainty of faith seeing all
which is in holding the true foundation of faith The contrary of all this falleth out unto them of the present Romane Church For not onely their sinnes are made more sinfull unto them there being no mantle to cover or hide them from the eyes of God and shield them from his vengeance but even their best and most holy actions which they doe or can performe though they should doe nothing but sing hymnes with David or feed Christs flock with Peter or give their goods to the poore and their bodies to be burned for Christ even these I say are so tainted with the venome of that Apostaticall foundation that being of themselves holy actions yet unto them they are turned into sinne and become pernicious and mortiferous For whatsoever act being in it selfe either good or indifferent any of their Church except onely the Pope himselfe who is a member transcendent doth performe because they doe it in obedience unto him whose supreme authority they make the foundation not onely of their faith but of all good actions in doing any such act there is a vertuall and implicit obedience to Antichrist an acknowledgement of his supreme power to teach and command what is to be done a receiving his marke either in their hand or forehead so that every such act is not onely impious but even Antichristian and containeth in it a vertuall and implicit renouncing of the whole faith In regard whereof none can ever sufficiently I say not commend but admire the zeale of Luther who though he was so earnest to have the Communion in both kinds contrarie to the doctrine and custome of the Romane Church yet withall he e Kemnit Exa Conc. Trid. 1. Tract de communi sub utraque specie pa 136. professed that if the Pope as Pope should command it to be received in both kinds he then would receive it not in both but in one kind onely Blessed Luther it was never thy meaning either to receive it onely in one or to deny it to be necessary for Gods Church and people to receive it in both kindes Thou knewest right well that Bibite ex hoc omnes was Christs owne ordinance with which none might dispense Thou for defence of this truth among many was set up as a signe of contradiction unto them and as a marke at which they directed all their darts of malicious and malignant reproaches Farre was it from thee to relent one hare-bredth in this truth But whereas they f Conc. Constant Sess 13. Conc. Trid. Sess 22. in decreto super petit de concessione calici◠Bell. lib. 4. de Euchar ca. 28. taught the use of the Cup to be indifferent and arbitrarie such as the Church that is the Pope might either allow or take away as he should thinke fit upon this supposall and no otherwise didst thou in thine ardent zeale to Christ and detestation of Antichrist say that were the use of both or one kinde onely a thing indeed indifferent as they taught it to be if the Pope as Pope should command the receiving in both kindes thou wouldst not then receive it so lest whilst thou might seeme to obey Christ commanding that but yet upon their supposall as a thing indifferent thou shouldest certainly performe obedience to Antichrist by his authoritie limiting and restraining that indifferency unto both kindes as now by his authority hee restraines it unto one The summe is this To doe any act whether in it selfe good or indifferent but commanded to be done by the Pope as Pope to pray to preach to receive the Sacraments yea but to lift your eyes or hold up your finger or say your Pater noster or your Ave Maria or weare a bead a modell a lace or any garment white or blacke or use any crossing either at Baptisme or any other time to do any one of these or any the like eo nomine because the Pope as Pope teacheth that they are to be done or commands the doing of them is in very deed a yeelding one selfe to be a vassall of Antichrist a receiving the marke of the beast and a vertuall or implicit deniall of the faith in Christ So extremly venemous is that poison which lyeth in the root of that fundamentall heresie which they have laid as the very rocke and Foundation of their faith 34. Hitherto we have examined the former position of Baronius which concerned Heresie His other concerning Schisme is this g Esse schismatici convicti sunt qui diversam à Romano Pontifice his decernendis sententiam sectati essent Bar. an 547. nu 30. That they who dissented from Pope Vigilius when hee decreed that the Three Chapters ought to be defended were Schismatikes A most strange assertion that the whole Catholike Church should bee schismaticall for they all dissented from Vigilius in this cause that Catholikes should all at once become Schismatikes yea and that also for the very defence of the Catholike faith I oppose to this another and true assertion That not onely Pope Vigilius when he defended the Three Chapters and forsooke communion with the condemners of them was a Schismatike himselfe and chiefe of the Schisme but that all who as yet defend Vigilius that is who maintaine the Popes Cathedrall infallibility in causes of faith and forsake communion with those that condemne it that those all are and that for this very cause Schismatikes and the Pope the ringleader in the Schisme 35. For the manifesting whereof certaine it is that after Pope Vigilius had so solemnly and judicially by his Apostolicall authority defined that the Three Chapters ought to be defended there was a great rent and Schisme in the Church either part separating it selfe from the other and forsaking communion with the other First the holy Councell and they who tooke part with it anathematized h Coll. 8. talis anathema sit saepe ibid. the defenders of those Chapters thereby as themselves expound it declaring their opposites to be separated i Nihil aliud significat anathema nisi à Deo separationem Coll. 5. pa. 551. b. from God and therefore from the society of the church of God On the other side Pope Vigilius they who were on his part were so averse from the others that they would rather endure disgrace yea banishment as Baronius k An. 553. nu 221. sheweth thē communicate with their opposites But I shal not need to stay in proving that there was a rent and schisme at this time betweene the defenders condemners of those chapters Baronius professeth it saying l Ibid. The whole Church was then schismate dilacerata torn asunder by a schisme Againe m An. eodem 553. nu 250. After the end of the Councell there arose a greater war then was before Catholikes so he falsly calls both parts being then divided among themselves some adhaering to the Councell others holding with Vigilius and his Constitution Againe Many n An. eodem nu 229. relying
there been any such they could not have beene ignorant for if by no other meanes which were very many Pelagius himselfe would have brought and assuredly made knowne the same unto them this their generall rejection of the fift Synod is an evident proofe that this Baronian decree which hee ascribeth to Vigilius is no better then the former of silence both untrue both fictitious and of the two this the far worse seeing for this the Cardinall hath not so much as any one no not a forged writing on which he may ground it it is wholy devised by himselfe he the onely Poet or maker of this fable 5. To this may be added that which is mentioned in u Bel. lib. de sex Aetatib anno mundi 46 57. Bede concerning the Councell of Aquileia in Italy That Councell was held neare about or rather as by x Sigon lib. 20. de Occid Imper. an 554. in sine Sigonius narration it appeareth after the death of Vigilius and in it were present Honoratus Bishop of Millan Macedonius B. of Aquileia Maximianus B. of Ravenna besides many other Bishops of Liguria Venice and Istria These being as Bede y Ob imperitiam fidei 5. Conciliū suscipere diffidit Synodus Aquileiae Bed loc cit saith unskilfull of the faith doubted to approve the fift Synod nay Concilium illud z Sigon loc cit non observandum esse statuêre they decreed that the fift Synod should not be allowed or received What would so many Italian Bishops in an Italian Councell decree the quite contradictory to the Popes known judiciall sentence in a cause of faith the Pope decreed as Baronius saith that the fift Councell ought to be imbraced The Italian Synod decreeth that the fift Councell ought to be rejected Neither onely did they thus decree but as Bede a Bed loc cit noteth they continued in this opinion donec salutaribus beati Pelagij b Apud Bedam legitur beati Sergij qui vixit annis 130. post Vigilium eundē errorem sequitur Platina alij Sed legendum esse Pelagij non Sergij constat ex Ivone cujus verba ex decreto citat Sigonius loco citat ibid. ex Beda legitur Pelagij monitis instructa consensit untill being instructed by the wholsome admonitions of Pope Pelagius they consented to the fift Councell as other Churches did Now this Pelagius of whom Bede speaketh was Pelagius the second who was not Pope till more then 20. c Vigilius obijt an 556. juxta Baron Pelagius autem 2. caepit an 577. juxta eundem Bar. yeares after the death of Vigilius He to reclame those Bishops of Istria Venice and Liguria writ a very large and decretall Epistle d Ea est 7. Pelagij 2. which Binius e Bin. Not. ad eam Epistolam Pelagij compares to that of Leo to Flavianus wherin he declares every one of those Three Chapters to be repugnant to the faith and decrees of the ancient Councells By this decretall instruction of Pelagius the second were those Italian defenders of the Three Chapters after twenty yeares and more reduced as Bede noteth to the unity of the Church and to approve of the fift Councell Had Vigilius made as Baronius fancieth the like decree why tooke it not the like effect in those Westerne Bishops was there more then Apostolicall authority and instruction in the decree of Pelagius or was there lesse then that in the decree of Vigilius 6. Nay there is another speciall point to bee observed concerning that Epistle of Pelagius Elias Bishop of Aquileia and the rest who defended the three Chapters among other reasons urged the authority of Vigilius f Rursus per Epistolam vestram dicitur A sede Apostolica vos doctos confirmatos ne huic rei i. Synodo quintae condemnationi trium Capitulorū consentire debeatis Sedes Apostolica per Vigilium restitit Pelag. Epist 7. §. Rursum on their part therby countenancing their error in that they taught no other doctrine in defending those Chapters then the Apostolicall See had taught by Vigilius thus writ they in their Apology which they sent to Pelagius ayming no doubt at that Apostolicall Constitution of Vigilius published in the time of the Councell whereby hee decreed that the Three Chapters ought by all to be defended for that was it as the Cardinall g Vigilius amplissimis scriptis contrariam sententiam ei quae in quinta Synodo definita est professus est ad eam sectandam universam ecclesiam catholicam impulit Bar. an 554. nu 6. saith which moved nay enforced all to follow that opinion and to defend the Three Chapters What doth Pelagius now answer to this reason Truly had Vigilius made any such later Decree as the Cardinall fancieth by which he had approved the fift Synod and so both condemned the three Chapters and repealed his owne former judgement in defence thereof neither could Pelagius have beene ignorant of that decree neither would he being so earnestly pressed therewith have omitted that oportunity both to grace Vigilius and most effectually confute that which was the speciall reason on which his opposites did relye Could he have truly replyed that Vigilius himselfe upon better advise had recalled his Decree made in defence of those Chapters and by his last Apostolicall judgement condemned the same Chapters this had cut insunder the very sinewes of that objection But Pelagius returnes them not this answer but knowing that to bee true which they said of Vigilius hee tells them which is a point worthy observing that the Apostolike See might change h Cur mutatio sententiae huic sedi in crimine obijcitur Pelag. Epist 7. §. Debet their judgement in this cause and this even by Pelagius himselfe is a cause of faith and that the ignorance of the Greeke i Latini homines Graecitatis ignari dum linguam nesciunt errorem tarde cognoverunt Pelag. ibid. §. Rursum in the Westerne Bishops was the cause why they so lately consented to the fift Synod And so though Vigilius had judged that the Three Chapters ought to be defended yet the successors of Vigilius might long after as they did k Praedecessorum nostrorum in hac causa consensus tanto post inanis non fuit ibid. § Debet An illud Tanto post referri potuit ad decretum Vigilij editum anno proxime sequenti post Concilium 〈◊〉 non potest teach and himselfe define that the same Chapters ought to bee condemned and that the fift Councell wherein they were condemned ought to bee approved A very strong inducement that Pelagius knew not and then that Vigilius made not any such Decree as the Cardinall commendeth unto us 7. For any Apostolicall Decree then whereby Vigilius after his exile recalled his former judgment or approved the fift Councell there was none as besides those reasons which the Cardinall himselfe giveth the persisting of the
Westerne Churches while hee defended the Three Chapters as they did and after that was beloved and honoured of the Emperour and Easterne Churches while hee with them condemned the Three Chapters when now againe he returned to defend them hee was contemned both of the one sort and the other they all now esteemed no better of him than a very Wethercocke Now whether this to see himselfe forsaken and contemned by all both friends and foes both Catholikes and heretikes whether this might not bee a corrasive to his heart let any man duly consider with himselfe Adde to these that corporeall anguish which caused his death hee if wee may trust Anastasius u Anast in vit Vig. afflictus calculi dolorem habens mortuus est being afflicted and vexed with paine of the stone or as by Liberatus it may bee thought by some more grievous disease of his body dyed in great affliction When there were so many afflictions lying at the heart of Vigilius all which Liberatus imputeth to his consenting to the Emperours Edict and condemning of the Three Chapters which he as the rest of the defenders of them called heresie was not the Cardinall thinke you in some extasie of his wit when he thought that the affliction of Vigilius must needs bee his owne fictitious banishment and that Liberatus doth plainly allude therunto 39. Thus all the reasons of Baronius being manie wayes and manifestly declared to bee ineffectuall to prove that last and Baronian change in Vigilius after the end of the Synod we may now safely conclude that as Vigilius after his Apostolicall Constitution in defence of the Three Chapters once published made at no time after that any publike judiciall or Pontificall Decree to reverse and adnul the same but that still stood in full power and strength untill the death of Vigilius so neither did hee ever after that time declare so much as a private dislike thereof or a personall consent to the fift Councell which had decreed the contrary but pertinaciously persisting in that sentence he both lived and dyed an hereticall defender of those Three Chapters At the first he was hereticall in defending them against the Emperours Edict at the last he was not onely hereticall but a condemned heretike in defending them against the judiciall sentence of the holy generall Councell In the middle time he had a fit of professing the truth but that was only in shew and in appearance that so he might temporize with the Emperour in heart hee was as when the time of tryall came he demonstrated himselfe an oppugner of the truth both against the Imperiall Edict and Synodall judgement And therefore as wee found him at the first an heretike so for all which Baronius hath said or could say to the contrary we must leave him for a condemned heretike even such a one as not only defended but by his Cathedrall and Apostolicall sentence defined heresie to be the Catholike faith And thus much bee spoken of the Cardinals third principall Exception or troupe of evasions marching under that Act of Vigilius which by his manifold changing in this cause of faith you have fully seene CAP. XVIII The fourth and last Exception of Baronius in defence of Vigilius pretending that the fift Councell wherein the decree of Vigilius was condemned was neither a generall nor a lawfull Councell till Vigilius confirmed the same refuted 1. THere now remaineth onely the fourth and last exception of Baronius in which though being the weakest and worst of all his whole hope now consists In this the Cardinall brings forth all his forces all the Engines of his wit and malice to batter downe the authority of the fift generall Councell Seeing it contradicted the Pope and judicially decreed his Apostolicall sentence to be hereticall it shall bee of no authority at all it shall bee neither a generall nor a lawfull Councell it shall bee nothing but a Conspiracy and conventicle with Baronius and his friends untill Vigilius doe approve the same But heare their owne words to this purpose 2. The fift Councell saith Baronius a An. 593 nu 224. aliquando expers fuit omnis authoritatis was for a time void of all authority yea so void thereof ut nec legitima Synodus dici meruerit that it deserved not to bee called so much as a lawfull much lesse a generall and lawfull Synod because it was assembled the Pope resisting it was ended the Pope contradicting it But when afterwards it was approved by the sentence of Vigilius and other succeeding Popes then it got the title and authority of an Oecumenicall Synod Againe b An. eod nu 29. The fift Councell at that time when it was held could not have the name of an Oecumenicall Synod seeing it was not lawfully assembled in the Holy Ghost because the Pope neither by himselfe nor by his Legates would be present in it And yet more spightfully These things c An. eod nu 219 cōsidered planè consenties ipsam nec Oecumenicae nec privatae Synodi mereri nomen you will consent that the fift Councell deserved not the name of an Oecumenicall no nor so much as of a private Synod it was no Synod nor Councell at all seeing both it was assembled resistente Pontifice the Pope resisting it and also pronounced sentence contra ipsius Decretum against the Popes Decree Thus Baronius in whole steps Binius treadeth saying d Not. in Conc. 5. § Praesedit Pope Vigilius was not present in this Councell either by himselfe or by his deputies Contradixit eidem he contradicted the Synod the members assembled without the head dum ageretur non consentit the Pope consented not to it while it was held nor did approve it straight after it was ended yet it got the name title and authority of an Oecumenicall Councell quando ipsius Vigilii sententia when it was afterwards approved by the sentence of Vigilius himselfe and his successors So Binius 3 How or where shall I begin or who though more censorious than Cato can with sufficient gravity and severity castigate the insolency and most shamelesse dealing of these men who rather than one of their Popes even Pope Proteus himselfe shall bee thought to erre in his Cathedrall Decree of faith eare not to disgrace to vilifie yea to nullifie one of the ancient and sacred generall Councels approved as before e Sup. ca. 4. nu 26. et seq we have shewed by the whole Catholike Church For if this Councell was neither generall nor lawfull as they teach till Vigilius approved it by his Apostolicall authority after his returne from exile then was it never nor as yet is either a generall or lawfull Councell seeing Vigilius after his exile never did nor could approve it as before f Sup. ca. 17. we have clearly proved So this fift Councell must for ever be cashiered and blotted out of the ranke of Councels And because as their second Nicene Synod rightly disputes g
the Cardinall or his friends reply hereunto Will he or can he say that these men who thus judged were heretikes They were not The doctrine which they maintained was wholly Catholike consonant as they k Coll. 8. professe and as in truth it was to Scriptures to Fathers to the foure former generall Councells The doctrine which they oppugned and Vigilius then defended was hereticall condemned by all the former Scriptures Fathers and Councels Heretikes then doubtless they could not be that like a leprosie did cleave to Vigilius Will he or can he say that they were Schismatikes Neither is that true For they all even then remained in the communion with the Catholike Church yea they were by representation the true Catholike Church I say further they held communion even with Pope Vigilius himselfe till his owne pertinacy and wilfull obstinacie against the true faith severed him both from them from the truth In token of which communion with Vigilius they earnestly l Sup. cap. 2. nu 1. seq entreated his presence in the Synod they offered him the presidency therein yea they said in expresse words unto him before they knew his mind to defend the Three Chapters Nos m Coll. 2. p. 523. vero communicamus uniti vobiscum sumus We all doe hold communion with you and are united unto you Schismaticall then they could not be So the judgement of these men being all Catholikes and holding the Catholike communion doth evidently prove the whole Catholike Church at that time to have beleeved a Councell to be both generall and lawfull though the Pope dissented from it and by his Apostolicall authority condemned the same and the decree thereof 8. After the end of the Councell did the Church then think otherwise Did it then judge the Councell to want authority while it wanted the Popes approbation or to receive authority by his approbation Who were they I pray you that thought thus Certainly not Catholikes and the condemners of these Chapters For they approved the Councel and Decree thereof during the time of the Councell and while the Pope so far disliked it that for his refusall to consent unto it he endured banishment Neither did the Heretikes who defended those Chapters judge thus For they as Baronius witnesseth n An. 553. nu 221. persisted in the defence of them and in a rent from the others even after Vigilius had consented to the Synod yea among them Vigilius o An. 555. nu 2. redditus est execrabilis was even detested and accursed by them for approving the Synod Or because Vigilius approved it not Pelagius who is knowne to have approved it was so generally disliked for that cause of the Westerne Bishops that there p Adeo exhorruisse visi sunt Antistites occidentales aliam post quaâ—tam admittere oecumenicam Synodum ut non potuerit Pelagius reperire Episcopos Romae à quibus consecraretur Bar. an 556. nu 1. could not be found three who would lay hands on him at his consecration but in stead of a Bishop they were enforced against that Canon q Can. 1. Con. Nic. can 4. of the Apostles which they often oppose to us to take a Presbyter of Ostia at his ordination So much did they dislike both the fift Councell and all though it were the Pope who did approve it Now the whole Church being at that time divided into these two parts the defenders and condemners of those Chapters seeing neither the one nor the other judged the Synod to be generall or lawfull because the Pope approved it who possibly could there be at that time of the Cardinals fancie that the fift Councell wanted all authority till the Pope approved it and gained authority of a generall and lawfull Councell by his approving of it Catholikes and condemners of those Chapters embraced the Councell though the Pope rejected it Heretikes and defenders of those Chapters rejected the Councell though the Pope approved it Neither of them both and so none at all in the whole Church judged either the Popes approbation to give or his reprobation to take away authority from a generall Councell Thus by the Antecedentia Concomitantia and Consequentia of the Councell it is manifest by the judgement of the whole Church in that age that this fift Councell was of authority without the Popes approbation and was not held of authority by reason of his approbation 9. What the judgement of the Church was as well in the ages preceding as succeeding to this Councell is evident by that which we have already declared For we have at large shewed r Sup. ca. 4. nu 25 26. seq that the doctrine faith and judgement of this fift Councell is consonant to all former and confirmed by all following generall Councells till that at Lateran under Leo the tenth Whereupon it ensueth that this doctrine which wee maintaine and the Cardinall impugneth that neither the Popes approbation doth give nor his reprobation take away authority from a Councell was embraced and beleeved as a Catholike truth by the whole Catholike Church of all ages till that Lateran Synod that is for more than 1500. yeares together 10. And if there were not so ample testimonies in this point yet even reason would enforce to acknowledge this truth For if this fift Councell be of force and Synodall authority eo nomine because the Pope to wit Pelagius approved it then by the same reason is it of no force or Synodall authority eo nomine because the Pope to wit Vigilius rejected it If the Popes definitive and Apostolicall reprobation cannot take away authority from it neither can his approbation though Apostolicall give authority unto it Or if they say that both are true as indeed they are both alike true then seeing this fift Councell is both approved by Pope Pelagius and rejected by Pope Vigilius it must now be held both to be wholly approved and wholly rejected both to be lawfull and unlawfull both to be a generall Councell and no generall Councell And the very same doome must bee given of all the thirteene Councells which follow it They all because they are approved by some one Pope are approved and lawfull Councels and because they approve this fift which is rejected by the Pope they are all rejected and unlawfull Councells Such an havocke of generall Councels doth this their assertion bring with it and into such inextricable labyrinths are they driven by teaching the authority of Councels to depend on the Popes will and pleasure 11. Now though this bee more than abundant to refute all that they can alledge against this fift Councell yet for the more clearing of the truth and expressing my love to this holy Councell to which next after that at Chalcedon I beare speciall affection I will more strictly examine those two reasons which Baronius Binius have used of purpose to disgrace this holy Synod The former is taken from the assembling the
Pontificis Imperator excitatus sanctionem edidit Bin. not in eam Epist yea further the Emperour commanded the severall Bishops to shew their judgements in that doctrine of faith decreed at Chalcedon which he did to this end ut omnium calculo confessione Chalcedonense Concilium iterum firmaretur saith Binius m Locis citatiâ— that the Councell of Chalcedon might be confirmed againe by the consent and confession of all those Bishops They did what the Emperour commanded them some alone as Anatolius Sebastianus Lucianus Agapetus and many moe some in Synodal Epistles as the Bishops of Alexandria of Europe all whose letters are adjoyned to the Councell of Chalcedon n Pa. 146. ad pa. 179. concerning all which that is to be noted which Agapetus saith o Pa. 166. Pene omnes occidentalium partium Episcopi confirmaverunt atque consignaverunt almost all the Bishops of the West and so also in the East did confirme by their letters and subscriptions that faith which was explaned at Chalcedon What authority thinke you could the confirmation of one single Bishop as of Agapetus and Sebastianus or of a Synod consisting but of nineteene Bishops as that at Millan p Vt liquet ex eorum epist Synod quae extat post Epist 52. Leonis or but of seven q Vt Epis Syriae post Conc. Chal. pa. 155. b. or sixe r Vt Episc Maesia ibid. a. or five Å¿ Vt Episc secundae Syria Ibid. pa. 157. b. or foure t Vt Episc Osrâ—eviae Ibid. pa. 168. a. as some of the other give to the great and Oecumenicall Councels of Ephesus and Chalcedon approved not onely by the Popes but by the consenting judgement of the whole Christian world as out of the Ephesine Synod we before declared And yet was never one of those confirmations fruitlesse as Pope Leo who was the author of them rightly judged Of the great Nicene Councell Eusebius Bishop of Nicomedia and Theognis Bishop of Nice after they had endured exile for not consenting to the Nicene faith in token of their repentance writ u Epistola eorum extat apud Socratem lib. 1. ca. 10. thus unto the Synod Those things which are decreed by your judgement consentientibus animis confirmare decrevimus we are purposed to confirme with consenting mindes Even the consent of two and those exiled and hereticall Bishops is called a confirmation of the great Nicene Councell to which no authority was added therby I will but add one example more and that is of this our fift Councell concerning which in their second Nicene Synod it is thus said x Act. 1. pa. 306 Foure Patriarkes being present approved the same and the most religious Emperour sent the Synodall Acts thereof to Ierusalem where a Synod being assembled all the Bishops of Palestina manibus pedibus ore sententiam Synodi confirmarunt they all confirmed the sentence of this Councell with their hands with their confessions and full consent except onely one Alexander Bishop of Abyles who thought the contrary and therefore was put from his Bishopricke and comming to Constantinople was swallowed up by an earthquake So their Nicene Synod By all which it is now cleare that generall and appoved Oecumenicall Councels or the decrees thereof may bee and de facto have beene usually approved and confirmed not onely by the Pope but by other succeding generall Councels by Provinciall Synods yea by particular Bishops who have beene absent none of all which gave or could give more authority to the Councell or Synodall decree thereof than it had before and some of them are both in authority and dignity not once to bee compared to those Synods which they doe approve or confirme and yet not any one of al these confirmations were needlesse or fruitlesse 36. The reason of all which may be perceived by the divers ends of those two coÌ„firmations These use end of the first confirmation by the Bishops present in the Councell was judicially to determine and define the controversie then proposed and to give unto it the full and perfect authority of a Synodall Oecumenicall decree that is in truth the whole strength and authority which all the Bishops and Churches in the whole world could give unto it The use and end of the second confirmation by those Bishops who were absent was not judicially to define that cause or give any judgment therein for this was done already and in as effectuall a manner as possible it could bee but to preserve the peace of the Church and unity in faith which could by no other meanes be better effected than if Bishops who had been absent and therefore did but implicitè or by others consent to those decrees at the making thereof did afterwards declare their owne explicite and expresse consent to the same Now because the more eminent that any Bishop was either for authority or learning the more likely he was either to make a rent and schisme in the Church if hee should dissent or to procure the tranquility and peace of the Church if hee should consent hence it was that if any Patriarke Patriarchall Primate or other eminent Bishop were absent at the time of the Councell the Church and Councell did the more earnestly labour to have his expresse consent and confirmation to the Synodall decrees This was the cause why both the religious Emperour Theodosius y Sacra Imper. ad Iohan. to 5. Act. Eph. Conc. ca. 3. Cyril Epist 38. ad Dynatum to cod ca. 16. and Cyrill with other orthodoxall Bishops were so earnest to have Iohn Patriarke of Antioch to consent to the holy Ephesine Synod which long before was ended that as he had beene the ringleader to the factious conventicle and those who defended Nestorius with his heresie so his yeelding to the truth and embracing the Ephesine Councell which condemned Nestorius might draw many others to doe the like and so indeed it did This was the principall reason why some of the ancient Councels as that by name of Chalcedon for all did it not sought the Popes confirmation to their Synodall decrees not thinking their sentence in any cause to bee invalid or their Councell no approved Councell if it wanted his approbation or confirmation a fancy not dreamed of in the Church in those daies but wheras the Pope was never personally present in any of those which they account the 8 general Councels the Synod thought it fit to procure if they could his expresse and explicite consent to their decrees that he being the chiefe Patriarch in the Church might by his example move all and by his authoritie draw his owne Patriarchall Diocesse as usually hee did to consent to the same decrees whereas if he should happen to dissent as Vigilius did at the time of the fift Councell hee was likely to cause as Vigilius then did a very grievous rent and schisme in the Church of God 37. There was yet another use and end of
Church for a thousand years together these rights of calling and ordering generall Councels doe belong and were acknowledged to belong onely to Kings and Emperours they called and commanded the Bishops the Bishops came at that call and command they governed the assemblies in those Councels all the Bishops without murmuring or so much as once contradicting willingly submitted themselves to that Imperiall government And by this may now easily be discerned wherein the lawfulnesse or unlawfulnesse of any Synod consisteth For wheresoever to Imperiall calling and Imperiall Presidencie there is added the rightfull use of that Imperiall authoritie in seeing liberty freedome diligent discussion of the causes and all due synodall order preserved in any generall Synod the same is and ought to bee truly called a generall lawfull Councell But what generall Councels soever have beene heretofore or shall bee at any time hereafter either assembled by any other than Imperiall and regall authority or governed for the observing of synodall order by any other than Imperiall Presidencie or misgoverned by the abuse thereof they all are and are to bee esteemed for no other than generall unlawfull Councels 19. Suffer mee here to propose some examples of each kinde partly in the ancient partly in the later times of the Church In the order of lawfull generall Councels principally and by a certaine excellency above all the rest are the five first approved Councels to bee reckned The first at Nice the second at Constantinople the third at Ephesus the fourth at Chalcedon the fift at Constantinople in the time of Iustinian unto these the Sardicane and that at Constantinople under Mennas are to bee added like two Appendant Synods the former to that at Nice the later to that at Chalcedon For the sixt which was held at Constantinople in the time of Constantinus Pogonatus I am out of doubt and doe firmely hold it to have beene both generall and lawfull But I mention it apart by reason of that scruple touching the Canons thereof concerning which I intend if ever I have opportunity to make a severall tract by it selfe For their second Nicene and the next unto it to wit that at Constantinople in the time of Basilius and Hadrian the second besides that there are just exceptions against their lawfulnesse in regard of the proceedings used therin it may be justly doubted whether either of them may be esteemed generall specially considering that the Councell at Frankford utterly condemned p Synodus qua ante paucos annos sub Irene Constantino congregata ab ipsis non solum septima verū etiā universalis erat appellata ut nec septima nec universalis haberetur dicereturve quasi supervacua in totum ab omnibus in Conc. Francofordensi abdicata est Aim lib. 4. ca. 85. Similia habet Ado Vien in Chron. Hincm Rhem. in lib. contra Hincm Land ca. 20. Rhegino Hermann Strabus Fuld Egolis Monac alii quam multi that second Nicene and decreed that it should not bee called a generall Synod and in very like manner did the Councell at Constantinople held in the time of Pope Iohn the eighth or as some call him the ninth the next successor to Hadrian the second condemne q Quarius Canon Concilii Constant sub Johan 8. superiores synodos adversus Photium habitas Nicholai Hadriani temporibus explodit rejicit imo ut de Synodorum numero tollantur jubet Fran. Turrian lib. de 6 7 8. synod pa. 95. that Councell which they call the eighth held in the time of Hadrian the second Now although by the judgements of these two Councels those other which they reckon for the seventh and eighth be wholy repealed and that most justly yet if the authority of these Synods were omitted there are so many and so just exceptions against the two former that I am out of doubt perswaded that neither of them ought to stand in the order of generall lawfull Councels nor will any I suppose judge otherwise who shall unpartially examine the Acts of them compare them with the histories of those times If any at all after the sixt be to be ranked in the number of generall and lawfull Councells I would not doubt to make it evident if ever I should proceed so farre in this argument about Councels that the Councell held at Constantinople in the time of Constantinus Iconomachus whom they incontempt have with no small token of their immodesty nicknamed Copronimus that this ought to bee judged the seventh that at Frankford the eighth and that at Constantinople which even now I mentioned held in the time of Pope Iohn the eighth or as some call him the ninth the ninth of that order For both the generality of all these three is by the best Writers acknowledged and all of them were called by Imperiall authority governed by Imperiall presidency and that in a lawfull free and synodall manner as if ever I come to handle the Councels of those times I purpose to explaine This rather for this time I thinke needfull to observe that as a Councell may be generall and yet not lawfull so may one be both generall and lawfull and yet erroneous in the decrees thereof which one point rightly observed shewes an exceeding difference betwixt those five first generall Councels with the Sardicane and that under Mennas and all the rest which follow the fift Synod The former which were all held within the six hundred yeares after Christ in the golden ages of the Church are wholly and in every decree and Canon orthodoxall and golden Councells no drosse nor dramme of corrupt doctrine could prevaile in any one of them and so they are and ever since they were held were esteemed not onely generall and lawfull but in every part and parcell of their decrees holy and orthodoxall Councels approved by all Catholikes and by the whole Catholike Church But in all generall Councels which follow that fift which were held after the 600. yeare and in those times wherein dross and corruption began to prevaile above the gold in them all there is some one blot or other wherewith they are blemished and by reason whereof although they be both generall and lawfull yet are they not in every decree holy and orthodoxall nor approved by the succeeding ages of the Church Such in the sixt is the 2. 52. and 53. Canons in that under Constantinus Iconomachus the 15. and 17. definitions in that at Frankford their condemning of the fact of the Iconoclasts which untill the decree for breaking them downe was repealed by the Councell at Frankford was both pious and warranted by the example of Hezekias dealing with the brazen serpent In that under Iohn the 8. their denying of the holy Ghost to proceed from the Son And these examples which I have now named are all the examples of generall and lawfull Councels which as yet have beene held in the Church 20. Wee come now to unlawfull Synods wherein it is very
memorable that of such as are unlawfull by want of lawfull calling there is no example in the ancient Church to bee sound nor more than a thousand yeares after Christ All that time not any generall Councell assembled without lawfull warrant The Bishops no not they of Rome were as yet growne to bee so insolent and headstrong as to come together without the Emperours Mandatum And the very like might be said of such Synods as are unlawfull by want of Imperiall presidency During all that time no Bishop no not he of Rome durst intrude himselfe into that Royalty and Imperiall right As the Emperour called them all for a thousand yeares so was he by himselfe or his deputies President in them all But of such as were unlawfull by abuse of that Imperiall presidency those ancient times doe yeeld abundant examples Such among many was that at Millane wherein Constantius who should have preserved order in all others most of all in his owne selfe used such violent and tyrannous dealing that the only Canon r Athan. in Epist ad solit vit agent pa. 228. b. whereby he ruled the Synod was his owne will Quod ego volo pro Canone sit My will shall be your law and the onely reason wherby hee perswaded was a most tyrannous Dilemmà Aut subscribite Å¿ Jbid. aut exulate either subscribe to Arianisme or goe into banishment Such againe was that Ephesine Latrocinie When Dioscorus could not otherwise prevaile hee brought t Introduxerunt proconsulem cuÌ„ multitudine magna catenis Act. Conc. Ephes in Conc. Chalc. Act. 1. pa. 39. a. Violenta facta est vis cum plagis Minabatur nobis damnatio minae exilij tendebantur milites cum fustibus gladiis instabant ibid. Act. 1. pa. 7. b. the Proconsull guarded with clubs with swords with chaines and by such meanes forced the Bishops to subscribe to blankes u In pura charta subscripsimus ibid. pa. 7. b. and to the heresie of Eutiches such fraud violence and unjust proceedings whereby all liberty was taken away made that Synod though lawfully called and having a rightfull President to be no other than a very Latrocinie x Vbi gladii fustes qualis synodus ibid. as it is usually and y Aliud Ephest Concilium latronum cogitur Epist Iustin ad 5. synod p. 605. b justly called Of this same sort was the Councel at Arimine at Syrmium and divers more of the ancient Synods But these are sufficient for examples in those ancient times the unlawfulnesse of them all arising onely from the abuse of the Imperiall and lawfull authority not for want of lawfull authority either to assemble them or governe them being assembled 21. Let us come lower and to later times and then we shall have abundance of examples of all kindes of unlawfull Synods Since the thousand yeare after Christ there have beene ten which they honour with the specious titles of generall z Bin. in 〈◊〉 suis Concil Bell. lib. 1. de Conc. ca. 5. alâ—ij and holy Councels All of them held in the West five at Rome in the Laterane three in France two of them at Lions the third at Vienna two in Italy the one at Florence the other which is the last and worst of all at a Tridentum noÌ„ Germanicam esse sed Italicans civitatem nemo est qui nesciat Gravan opâ—os Conc. Trident. pa. 36. Trent For their generality it is not unknowne what just exceptions may bee taken against them Seeing in foure b Omitto quinque alia Concilia generalia quia nec à Graecis recipiuntur cum ipsi non intersnerint nimicuÌ„ Lugdunense sub Innocent 4. Viennense sub Clemente 5. Constantiense Lateranense sub Leone 10. Tridentinum Bell. lib. 1. de Conc. ca. 13. §. Denique of them none in the rest but very few of the Easterne Bishops were present they ought rather to bee called partiall than generall Westerne than Oecumenicall Synods That the Greekes held them not for generall both that speech of theirs in the Councell of Florence c Conc. l. Flor. Sess 5. p. 421. a. Sunt autem verba Marci Ephesii praeclari Theologi qui pro Graecis causam egit ut liquet ex sess 3. pa. 415 b. Venio ad septimum ultimum generale Concilium where they professe the second Nicene to be the last which they acknowledge for a generall Councell and the words of Bellarmine do make evident Graeci d Bell. lib. 1. de Conc. ca. 5. §. Ex his tantum recipiunt prima septem Concilia ut notum est It is a thing vulgarly knowne that the Greeke Church receiveth none but the seven first for generall Councells And yet if wee should admit them as we may not for generall what more honor were it for them that they were generall than for the Councell at Ariminum at Syrmium at Millane and the Ephesine Latrocine the worst of all which is by many degrees for sanctity and due synodall order to bee preferred before the best of their ten But besides this of their generality there is another exception which can never bee removed concerning their lawfulnesse They all and every one of them are unlawfull Synods and that by defect of all those conditions which are essentially required in all lawfull generall Councels 22. Vnlawfull first they are by want of lawfull calling and authoritie to assemble them not one of them assembled by Imperiall all by Papall and usurped authority The Popes saith Bellarmine e Bell. lib. 1. de Conc. ca. 13 §. Ad haec have called moe than twelve generall Councels Of those these which wee have named were ten Of the first Laterane which is the first of the ten Binius f Bin. Not. in Conc. Lateran 1. § Concilium to 3. pa. 1317. a. saith It was appointed solius Pontificis authoritate by the authority of the Pope alone Of the next which was the second Laterane wherein were present about a thousand Bishops It was Innocentius g Quibus de causis Pontifex hanc Synodum congregatam voluerit intelliges Bin. Not. in Conc. Later 2. pa. 1325. a. will to congregate it Of the third at Laterane which is also the third in order It was assembled Papae authoritate h Bin. Not. in id Conc. pa. 1350. b. by the authority of Pope Alexander Of the fourth Laterane the fourth also in order wherein among many other like matters Transubstantiation was first of all decreed more than twelve hundred yeares after Christ Authoritate i Bin. Not. in Conc. Lateran 4. pa. 1465. b. Innocentij indicta esse indicat apertissime Encyclica epistola the Encyclicall Epistle doth most manifestly shew that it was appointed by the Popes authority Of the fift which was the former at Lions This Synod was appointed and congregated A k Bin. Not. in Conc. Lugd. 1. to 3. pa. 1490 d. solo Pontifice
lawfully assemble they could not but onely by Imperiall it hence clearly ensueth that for defect of lawfull calling and assembling they are all of them no other than unlawfull Councels Againe seeing no Synods are congregated in Christs name i Congregari in nomine Christi nihil aliud est quam ab eo congregari qui habet à Christo authoritatem congregandi Bell. lib. 1. de Conc. ca. 17. § At hoc but such as are assembled by him who hath from Christ authority to assemble them which in Christian Kingdomes none hath as wee have shewed but onely Kings and Emperours and seeing none of those ten were assembled by them it hence further and certainly ensueth that never one of those ten were gathered in Christs name and if not in Christs then sure in no other but in the name of Antichrist and so all of them in respect of their calling not only unlawfull but even Antichristian Councels 28. After their calling consider their proceedings for as those Councels were unlawfully assembled so were they also unlawfull by defect of the other essentiall condition which is due and synodall order for they all not onely wanted synodall freedome and order but which is worse they wanted that which is the onely meanes to have synodall freedome and order observed in any generall Councell and that is the Imperiall Presidencie in none of them was the Emperour in them all k Addamus his 8. primit reliqua generalia Concilia in quibus omnibus sinè controversia Pontifex Rom. praesedit Bell. lib. 1. de Conc. ca. 20 § Si ergo the Pope was President In the first Laterane Calistus l Papa Calixtus 2. coram innumera multitudine Cleri et populi eidem Concilio Viennensem nominat Vsper diceret Lateranensi ut et Bin. agnoscit notis suis in illud Cōc praesedit Abb. Vrsper ad an 1119. et huic Concilio praesedit Pontifex Bin. notis suis ad id Conc. pa. 1317. b in the second Innocentius m Synodus maxima Romae praesidente summo Pontifice Junocētio celebratur Otho Frising lib. 7. ca. 23. the second in the third Alexander n Omnes scriptores fatentur eidem Concilio Pontificem Romanum praesedisse Bin. Not. in Conc. Later 3. § Oecumenicum to 3. pa. 1351. the third in the fourth Innocentius o Ei Pontifex Rom. praesedit Bin. not in Conc. Later 4. to 3. Con. pa. 1466 b the third and the like might bee shewed in the rest but that Bellarmines words may ease us of that labour who speaking of all those ten Councels saith p Bell. lib. 1. de Con. ca. 20. § Si ergo In eis omnibus sine Controversia Pontifex Rom. praesedit the Pope without doubt was President in them all 29. Nor was this an Episcopall Presidencie a preheminence only precedence before other Bishops in the Synod such as any Bish to whō the Emp. pleased to confer that dignity might lawfully enjoy when he gave it to none by name it then by his tacit consent or permission fell as it were by devolution upon the chiefe Bishop that was present in the Councell Such a Presidencie though it bee not due to the Pope seeing in the ancient Councels hee neither had it nor grudged that other should have it yet are wee not unwilling to allow that unto him if contenting himselfe therewith hee would seeke no more But the Presidencie which hee now desires and in all those ten Councels usurped is meerely Imperiall the Presidencie of governing the Synod and ordering it by his authority and power the very same which in all the generall Councels for a thousand yeares after Christ the Emperour held and had it as one of his Royalties and Imperiall rights none of all the Catholike Bishops in those Councels ever so much as contradicting much lesse resisting the same For any Bishops most of all for the Pope to take upon them such a Presidencie utterly overthrows all liberty and order in Councels for by it all the Bishops are to be kept in awe and order and the Pope who of all other is most exorbitant and farthest out of square ought by this to be curbed reduced into order Even as when Catiline took upon him to bee the Ruler and guide to his assembly and a punisher of disorders among them though all the rest willingly submitted themselves and that with a solemne oath q Hos ut se nefando jurejurando adstringerent adegit puerum enim mactavit juramentoque inito super ejus visceribus eadem ipse cum alijs comedit Dio Cass lib. 37. to bee ordered by him in their actions yet for all this order they were no free Romane Senate but a Conjuration of Conspirators striving to oppresse r Catilinam luxuria primum tū egestas in nefaria Concilia opprimendae patris impulere Senatum confodere totam rempub funditus tollere et quicquid nec Hannibal videretur optasse L. Flor. lib. 4. ca. 1. the Romane State liberties and ancient lawes Right so it is in these Synods when the Pope who is the Lord of misrule and Ring-leader of the Conspirators takes upon him this Presidencie to order Councels though the rest not onely consent but binde themselves by a sacred oath ſ Ego Nic. ab hac hora fidelis ero S. Petro et Ecclesiae Romanae dominoque meo Papae Papatum adjutor ero ad defendendum Forma est juramenti secundum quam jurant Episcopi et hodiè omnes recipientes dignitatem â Papa Extra de jurejur ca. Ego N. lib. 2. tit 24. ca. 4. to be subject to his authoritie this very usurpation of such Presidencie doth eo ipso exclude and banish al liberty synodall order makes their assemblies meere Conjurations against the truth and ancient faith of the Church 30. How could it now be chosen but that whatsoever heresie the Pope with the faction of his Catilinarie Conspiratours embraced should in such Councels prevaile against the truth The Imperiall authority was the onely hedge or pale to keepe the Pope within his bounds that being once removed he said he did he decreed what he listed The rule of his Regiment was now the old Canon of Constantius Quod ego volo pro Canone sit the proofe of all their decrees was borrowed from their predecessors the old Donatists Quod t Aug. lib. 2. cöt Ep. Parm. ca. 13. volumus sanctum est Not Emperours not Bishops none might controule him or say unto him u Quid excogitare verum vel verisimile possunt quibus non vel Rex vel Casar non populus non clerus non generalis Synodus non denique tota Ecclesia dicere potest cur ità facis Cl. Espen in cap. 1. ad Titum pa. 76. Domine cur ita facis The Bishops were tyed to him by an oath x De quo supra cap. Ego N. Extra de jreujur to defend the Papacy that
is his usurped authority and defend it contra omnes homines against all that should wag their tongues against it The Emperours and Kings saw how Hildebrand had used and in most indigne manner misused Henry the 4. how Alexander y Alexander Imperatori jussit ut se humi prosterneret et Imperatoris collum pede comprimens ait Scriptum est Super Aspidem et Basiliscum ambulabis Naucl. an 1177 the third had insolently trodden on the necke of Fredericke what could they nay what durst they doe but either willingly stoop and prostrate themselves or else be forced to lye downe at the Popes feet and say unto him Tread on us O thou Lion of the Tribe of Iudah and according as it is written Set thy foot super Aspidem Basiliscum Could there possibly be any freedome or order in such Synods where the onely meanes of preserving freedome and order was banished Might not the Pope in such Councels doe and decree whatsoever either himselfe his will or faction would suggest unto him Say they had neither swords nor clubs nor other like instruments of violence in those Synods they needed none of them This Papall presidency was in stead of them all It was like the club of Hercules the very shaking of it was able and did affright all that none no not Emperours durst deale against it The removing of the Imperiall presidency made such a calme in their Synods that without resistance without any need of other further violence the Pope might oversway whatsoever he desired 31. And truly it may bee easily observed by such as attentively reade the Ecclesiasticall stories that together with the standing or fall of the Empire either the ancient faith or heresies prevailed in the Church So long as the Emperour being Christian retained his dignity and Imperiall authority no heresie could long take place but was by the Synodall judgement of Oecumenicall Councels maturely suppressed the faction of no Bishop no not of the Pope being able to prevaile against that soveraigne remedy But when once z Ab an 730. ad an 800. Gregorie the second Zachary and their succeeding Popes to Leo the third had by most admirable and unexplicable fraud subtilty clipt the wings and cut the sinewes of the Easterne Empire themselves first seizing upon the greatest part of Italy by the meanes of Pipin and then erecting a new Empire in the West the Imperiall authority being thus infringed the Easterne Emperour not daring the Westerne in regard of the late curtesie received from the Pope being not willing and neither of them both being able now to match and justle with the Pope this which was the great let and impediment to the Popes faction and the discovering of the man of sinne being now removed there was no meanes to keepe out of the Church the heresies which the Pope affected then the Cataracts of heresies being set open and the depths of the earth nay of the infernall pit being burst up heresies rusht in and came with a strong hand into the Church and those hereticall doctrines which in six hundred yeares and more could never get head passing as doubtfull and private opinions among a few and falling but as a few little drops of raine grew now unto such an height and outrage that they became the publike and decreed doctrines in the Westerne Church The Pope once having found his strength in the cause of Images wherein the first triall was made thereof no fancie nor dotage was so absurd for which he could not after that command when he listed the judgement of a generall Councell Transubstantiation Proper Sacrifice the Idoll of the Masse to which not Moloch nor Baal is to be compared their Purgatorian fire their five new-found proper Sacraments condignity of workes yea Supererogation and an armie of like heresies assayled and prevailed against the truth The Imperiall authority being laid in the dust and trampled under the sole of the Popes foot no meanes was left to restraine his enormous designes or hinder him in Councels to doe and define even what he listed And as the Imperiall authority which he so long time had oppressed is in any kingdome more or lesse restored and freed from his vassalage the other heresies which arose from the ruine and decay thereof are more or lesse expurged out of that Kingdome and the ancient truth restored therein Yea and still though but by insensible degrees shall hee and his authority wast a 2 Thess 2.8 and consume till not onely all the ten b Apoc. 17.12.16 hornes of the Beast that is all the Kings whose authority he hath usurped and used as his hornes to push at Gods Saints shall hate the Whore that Romish Babylon and make her desolate and naked and burne her with fire but till himselfe also being despised and contemned of his owne lovers shall together with his adherents be utterly abolished and cast into that Lake of Gods wrath 32. You see now how unlawfull those Synods are by reason of the defect of Imperiall presidency you will perhaps demand whether by the want thereof there happened any particular disorder in them or ought contrary to freedome and synodall order whereunto I might in a word answer that there neither was nor could there bee ought at all done in any of those ten Synods with freedome and synodall order For though otherwise their proceedings had beene never so milde temperate and equall yet even for that one defect of Imperiall presidency and excluding the same whatsoever they did was disorderly and they all nothing but synods of disorder But yet for further satisfaction of that question let us omitting all the rest consider among very many some few particulars concerning their youngest and dearest baby of Trent Was that equall dealing in Paul the 3. at the beginning of his Trent assembly to conspire c Cum Conciliū jam haberi inciperet Imperator et Pontifex clanculum unâ de armis ad Protestantes domandos suscipiendis concilium inter se inierunt Gen. Exam. Trident. Conc. sess 3. nu 5 and take secret counsell with the Emperour to make warre against the Protestants and root them out of the world The Italian Franciscan in his Sermon before Ferdinand stirring up both him and others to this butchery Exere vires tuas plucke up your spirit and strength and root out that pestiferous kinde of men nefas enim est for it is unlawfull to suffer them any longer to looke upon the light neither say that you will doe it it must be done even now at this present and without any delay d Ioh. Sleid. Comment lib. 16. an 1545. Thus did he give the watchword and sound an alarme to their intended Massacre whereupon there ensued bellum e Gent. loc cit nu 6. cruentum calamitosum a bloody and cruell warre against the Protestants concerning which divers of the Princes of Germanie said in their Letters to the Emperour Wee
et qui non audierlut Ecclesiam fuerunt habiti ut Ethnici et Publicani ut legitur de Anastasio et Liberio Resp Synodalis Conc. Bas pa. â—05 a. et pa. eadem b. enumerat Ioh. 12. et alios of the Church in judging and deposing Liberius and Iohn the 12. by the very words of Bellarmine himselfe If the Bishops saith he u Bell. lib. 1. de Conc. ca. 21. §. Denique in a Synod can convince the Pope of heresie possunt eum judicare deponere they may judge and depose him And if in any cause he have a superiour Iudge then is he not supreme Seeing then by all these besides infinite moe it is not onely proved but demonstrated that the Pope is not nor ought to be held as supreme Iudge but may in some causes be both judged condemned and deposed and seeing by Bellarmines owne confession none can be judge in his owne cause or of his adversaries towards whom he professeth open enmity but onely the supreme Iudge it inevitably followeth upon the Cardinalls owne words besides evident reason that the Pope neither was in the Councell of Trent nor can be in any Councell a lawfull Iudge either of Protestants or in those causes which he then undertooke to judge in which himselfe was a party and Reus seeing then he should be Iudge in his owne cause which equity and reason the law both divine and humane doe constantly prohibite 34. Adde hereunto the judgement of the ancient and Catholike Church I doe never reade or almost remember the holy Councell of Chalcedon but with a kinde of amazement I admire the rare piety prudence integrity moderation and gravity of those most glorious Iudges who supplying the Emperours place when he was absent were the Imperiall Presidents in that Councell Had they or such like Presidents beene wanting at that time it may justly be feared considering the eagernesse and temerity that I say not the insolency of the Popes Legates in that Synod that the Councell of Chalcedon had proved a worse Latrociny than the second Ephesine was In that Councell both these causes now mentioned fell out the one in Dioscorus the other in Athanasius Bishop of Paros Dioscorus came and sate down in his place among the other Patriarks Bishops as one who would be a Iudge in the causes proposed for in ancient Councels there was a different x Eusebius et Theodoretus in ordine accusantium sedent sicut et vos in loco accusatorum sedetis Conc. Chal. Act. 1. pa. 13. a. place and seats for the Bishops who judged and gave sentence in the Councell and for others who were actors whether plaintiffs and accusers or Rei and accused Now because Dioscorus himselfe was the partie who was called into question and to be judged and equity forbids a man to bee Iudge in his owne cause The Councell and by name the Popes Legates to whom the rest therein assented tooke this just exception thereat and said y Act. 1. Conc. Chal. pa. 5. a. Non patimur we cannot indure this wrong to be done ut iste sedeat qui judicandus advenit that Dioscorus who is to bee judged sit as a Iudge in his owne cause upon which most just and equall motion the glorious Iudges who were Presidents for order commanded Dioscorus to remove z Dioscoro secundum jussionem gloriosiss Judicum resideÌ„te in medio Ibid. from the Bench as I may say of Iudges and to sit in the middle of the Church which was the place both for the Accusers and Rei and Dioscorus accordingly sate there as the glorious Iudges had appointed Vpon the very same ground of equitie did the religious Emperour command in the second Ephesine Synod that if a Epist Theodos et Valent. ad Diosc extat in Actis Conc. Chal. Act. 1. pa. 5. b. any question or cause fell out to be debated concerning Theodoret whom he commanded to be present that then absque illo Synodum convenire the Synod should asseÌ„ble judge that cause without Theodoret he should have no judicatory power in his own cause And the like he further coÌ„manded coÌ„cerning that holy Bish Flavianus He some others had before in the Synod at Constantinople beene Iudges against Eutiches and condemned him An higher even that generall Councell at Ephesus which proved a Latrociny in the end was called to examine b Nunc vos convenistis ut eos qui judicaverant judicciis Elpidij dierum nomine Imper. in Concilia b. Ephes recitatur vero in Conc. Chal. Act. 1. pa. 13. b. that judgment of Flavianus and the rest whether it was just or no. The Emperour commanded c Ibid. those who had beene Iudges of late in loco eorum esse qui judicandi sunt now to bee in the place of Rei such as were to bee judged A demonstration that if Theodosius or Martian or such like worthy and equall Iudges as they were at Chalcedon had been Presidents for order in their Trent assembly the Pope though hee had beene as just and orthodoxall as Flavianus much more being in impiety and heresie farre superiour to Dioscorus should not have beene permitted to sit among the Bishops of the Councell nor have so much as one single decisive suffrage or any judicatory power in his owne cause much lesse have had such a supremacie of judgement that his onely voyce and sentence should over-rule and over-sway the whole Councell besides 35. The other example is this Athanasius Bishop of Paros being accused d Conc. Chal. Act. 14. per totuÌ„ of sundry crimes was called to triall before a Provinciall Councell at Antioch held by Domnus Bishop of that See unto whose Patriarchall authority Athanasius was subject when hee refused to come after three citations hee was deposed by that Synod and Sabinianus by the same authority made Bishop of Paros in his roome In the Councel at Chalcedon Athanasius came complained of wrongfull extrusion and desired of the generall Councell that his Bishopricke might be restored unto him pleading for his refusall to come to trial at the Synod at Antioch nothing else but this e Dicat Athanasius cur tertâ—ò evocatus à Conci io Antiocheno non occurrit Athanasius dixit Quoniam inimicus meus erat ipse qui judicabat et rogo haec relegi et veritateÌ„ probari Ib. pa. 127 b. Solum quia sunt inimicus esset ipse qui judicabat clamavit à sancta Chal. Synodo ad causas illatas sibi examinandas reservatur Epist 8 Nich. 1. § Veniamus that DoÌ„nus who was the chiefe Iudge in that Synod was his enemy and therefore hee thought it not equall to be tryed before him though he was his owne Patriarch The glorious Iudges gave order that the accusations against Athanasius should within eight moneths bee examined by Maximus then Bishop of Antioch and a Synod with him and if he were found guilty of those crimes or any other worthy deposition
many things are praised quae omnia monstrosa sunt prorsus explodenda all which are utterly to be hissed at where also he seemeth to allow the impious Art of Magicke and Divinations His approving of Appolonius and Danis two wicked Magitians who both are relegati ad inferos condemned to Hell And to omit very many of this kinde of impieties and fables which abound in Suidas His narration in verbo Iesus which not onely Baronius rejecteth but Pope Paul the fourth for that cause beside some other k Exploserit in Jndicem lib. prohib exploded the booke of Suidas and placed it in the ranke librorum prohibitorum Such even by the confession of their owne Iesuite is this Suidas a depraver of good a commender of wicked men a fabler a lyer a falsifier of Histories a Magitian an Heretike whose booke is by the Pope forbidden to bee read Such a worthy witnesse hath the Cardinall of his Suidas with whom he conspireth in reviling Iustinian as one utterly unlearned Concerning which untruth I will say no more at this time than that which Gotofrid doth in his censure l Arte lib. Instit of those words of Suidas where calling it in plaine termes a slander he rejects it as it justly deserveth in this manner Valeant calumniae nos sinceriora sequamur Away with this and such like opprobrious slanders of Suidas and Baronius but let us follow the truth 5. His second reproofe of the Emperour is for presuming to make lawes in causes of faith which for Kings and Emperours to doe brings as he saith an hellish confusion into the Church of God The wit of a Cardinal Iustinian may not doe that which King Hezekiah which Asa which Iosiah and Constantine the great the two Theodosii Martian and other holy Emperours before had done and done it by the warrant of God to the eternall good of the Church and their owne immortall fame Had hee indeed or any of those Emperours taken upon them by their lawes to establish some new erronious or hereticall doctrine the Cardinall might in this case have justly reproved them but this they did not what doctrines the Prophets delivered the word of God taught and holy Synods had before decreed and explaned those and none else did Iustinian by his Edict and other religious Emperours ratifie by their imperiall authority Heare Iustinians owne words Wee f Edict Justin in causa trium Capitul in princip have thought it needfull by this our Edict to manifest that right confession of faith quae in sancta Dei Ecclesiâ praedicatur which is preached in the holy Church of God Here is no new faith no Edict for any new doctrine but for maintaining that onely faith which the holy Catholike Church taught and the Councell of Chalcedon had decreed wherein that Iustinian did nothing but worthy of eternal praise the whole fift Councell and the whole Catholike Church approving it is a witnesse aboue exception which entreating of that which Iustinian had done in this cause of the Three Chapters the chiefe of all which was the publishing of his most religious Edict to cōdemne the same saith g Coll. 7. in fine Omnia semper fecit facit quae sanctam Ecclesiam recta dogmata conservant Iustinian hath ever done and as yet doth all things which preserve the holy Church and the true faith So the Councell Is not Baronius minde composed of venome and malice who condemnes and reviles the Emperour as bringing hellish confusion into the Church by publishing that law which to have beene an especiall meanes to preserve the Church and Catholike faith the holy generall Councell and all the whole Catholike Church with it proclameth 6. See here againe the love and respect which Baronius beares to the Imperiall lawes and to those holy and religious Emperors which were the nursing fathers of Gods Church and pillers to uphold the faith in their dayes There are extant in the Theodosian Code many laws cōcerning the Catholike faith concerning Bish Churches and the Clergy concerning Heretikes Apostates Monkes Iewes and Samaritanes concerning Pagan sacrifices and Temples concerning Religion Episcopall judgement those who flee unto Churches and many other of the same kinde lawes wholesome and necessary for those times The like titles are extant also in the Code of Iustinian In the Authenticks there are I know not how many lawes in the like causes Of the foure Councels of the Order of Patriarchs of the building of Churches of goods belonging to sacred places Of the holy Communion of Litanies of the memorials for the dead of the Priviledges of Churches of Patriarchs of the Pope of old Rome of Archbishops of Abbots of Presbyters of Deacons of Subdeacons of Monkes of Anchorites of Synods of deposing Bishops who fall into heresie that Patrons who builded Churches and their heyers shall nominate the Clerks for the same and in case they name such as are unmeet then the Bishop to appoint who he thinks sit that Heretikes shall be uncapable of any legacies and exceeding many the like Now such a spite hath the Cardinall to the Emperours and these their Imperiall lawes made concerning the affaires of the Church that like some new Aristarchus with one dash of his pen hee takes upon him to casheire and utterly abolish those lawes five or sixe hundreth at the least with such care piety and prudēce set forth by Constantine Theodosius Valentinian Gratian Martian Iustinian and other holy and religious Emperours And when these are gone whether the Cardinall meant not after them to wipe away which with as good reason and authority he may all the other lawes which are in the Digest Code and Authenticks that so his master the Pope may play even another Iack Cade that all law might proceed out of his mouth let the judicious consider This is cleare that the Cardinals malice is not satisfied with reproofe of the lawes themselves even these holy Emperors Constantine Theodosius and the rest are together with Iustinian for the making of those lawes touching Ecclesiasticall affaires and persons reproved nay reviled by Baronius as having beene presumptuous persons authors of an hellish confusion in the Church and for turning heaven into hell They and such as they make lawes of faith lawes for Bishops lawes for the Church let them heare as they well deserve and as the * An. 550. nu 14. Cardinall shameth not to upbraid to Iustinian Ne ultra crepidam Sir Cobler goe not beyond you Last and Latchet So indignly doth the Cardinall use those holy and religious Princes and that even for their zeale to Gods truth and love to his Church for that which with exceeding piety and prudence they performed to their owne immortall honor and to the peace and tranquillity of the whole Church of God 7. His third calumnie is that hee revileth Iustinian for his sacrilegious fury and persecution which hee used against Pope Vigilius partly when Vigilius h Bar. an 551.
ratione naturae suae monente facta est unitas secundum substantiam ibid. of his Edict doe declare it clearly hence followeth from the certaine testimony of Victor that Iustinian was so farre from embracing or making Edicts for that heresie that he constantly oppugned the same and even punished all who beleeved or taught as the Aphthardokites did for in beleeving that heresie they contradicted the Emperours owne Edict and the holy Councels both at Nice Constantinople Ephesus and Chalcedon all o Hac cum universali Ecclesia confitentes eandem confessionem conservamus quam 318. Patres in Nicea collecti tradiderunt post illos 150. sancti Patres Constantinopoli explanaverunt qui in Epheso qui Chalcedone convenêre docuerunt ibid. pa. 495. which the Emperour by this Edict even untill his death constantly maintained 14. Why but All Writers saith Baronius m an 563. nu 8. both Greeke and Latine they all doe testifie that Iustinian fell into that heresie What heare I Doe All and All both Greeke and Latine doe they All testifie this of Iustinian A vast a shamelesse a Cardinall a very Baronian untruth Of the Greekes not Procopius not Agathias not Photius not Damascen though he entreat n Lib. de haeres of this very heresie not the Cardinals owne Suidas who quite contrary to the Cardinall calls Iustinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most Catholique and Orthodoxall Emperour Of the Latines not Victor by whom as you have seene the cleane contrary is also testified not Liberatus and both these lived at the same time with Iustinian not Marcellinus not Bede not Anastasius though such was his splene against Iustinian that he could not have concealed such a disgracefull crime not Aimonius of whom I pray you see how well his testimony accordeth with the Cardinall Iustinian saith o De gest Franc. lib. 3. ca. 8. he was a man side Catholicus pietate insignis aequitatis cultor egregius for his faith Catholike for his piety renowned a marvellous lover of equitie and therefore all things did cooperate to his good he addeth for the whole time of his Empire which was 39. yeares Imperium faelici sorte rexit Hee governed the Empire in an happy manner Not the true Paulus Diaconus p Lib. 1. de Gest Longob ca. 25. who using the like words saith that Iustinian governed the Empire in an happy q Faelici sorte sort was Prince for his faith Catholike in his actions upright in judgments just and therefore all things concurred to his good not Sigebert not Marianus Scotus not Lambertus Scafnaburgensis not Ado Viennensis not Albo Floriacensis not Luitprandus not Conrad Abbas Vspergensis not Albertus Stadensis not Otho Frisingensis who cals r Lib. 5. ca. 4. him Christianissimum ac pijssimum Principem a most Christian and most pious Prince unfit epethetes for an heretike or one condemned to the torments of hell not Gotofrid Vtterbiensis ſ Chron. in Just who likewise calls him a most Christian Prince one who established peace in the Church which rejoyced under him to enjoy tranquillitie not Wernerus whose testimonie is worthy observing to see the Cardinals faith and true dealing in this cause Iustinian saith hee * An. 504. was in all things most excellent for in him did concurre three things which make a Prince glorious to wit power by which hee overcame his enemies wisedome by which hee governed the world with just lawes and a religious minde to Gods worship by which hee glorified God and beautified the Churches So farre is he from teaching him with the Cardinall to have beene a Tartarean Cerberus or Three-headed monster consisting of three detestable vices that he opposeth thereunto a Trinity of three most renowned vertues Fortitude Iustice and Piety of which the Emperour was composed Not Nauclerus not Krantzius not Tritemius not Papirius Massonus not Christianus Masseus not the Magnum Cronicum Belgicum not the Chronicon Reicherspergense which ſ An. 564. testifieth that he did performe many things profitable to the Common-wealth and so ended his life Not Munster who t Cosmog lib. 4. in Iustin saith of him that hee was a just and upright man in finding out matters ingenious Atque haeresum maximus hostis and the greatest enemy of heresies not Platina who u In vita Ioh. 3. saith of Iustinus the next Emperour unto him hee was Nulla in re similis Iustiniano in nothing like unto Iustinian For hee was covetous wicked ravenous a contemner both of God and men whence it followeth that Iustinian was quite contrary bountifull just religious an honourer both of God and good men 15. Now whereas all these and I know not how many more I thinke an hundred at least if one were curious in this search doe write of Iustinian and not one of them for ought that after earnest search I can finde doe mention his fall in that fantasticke heresie nay many of them as you have seene doe testifie on the contrary that hee was and continued a Catholike a religious a most pious a most Christian a most orthodoxall Prince and the greatest oppugner of heresies what an audacious and shamelesse untruth was it in the Cardinall to say that All Authors all both Greeke and Latine doe witnesse and detest his impiety and his fall into that heresie Besides these I must yet adde some other and those also farre more eminent and ample witnesses who doe more than demonstrate both the honour of Iustinian and those imputations of heresie and the other disgraces wherewith Baronius hath loaded him to bee most shamelesse calumnies and slanders 16. The first of these is Pope Agatho one of their x Martyrol Rom. Ian. 10. Canonized Saints Hee in his y Agath Epist extat Act. 4. Concil Gen. 6. Epistle to the Emperour Constantine Pogonatus to prove out of the venerable z Non desunt autem et aliorū venerabilium patrum probatissima testimonia c. Ibid. Fathers two natures to be in Christ tels us that S. Cyril Saint Chrysostome Iohn Bishop of Scithopolis Eulogius Bishop of Alexandria Ephremius and Anastasius the elder two most worthy Bishops of Antioch prae omnibus amulator verae Apostolicae fidei piae memoriae Iustinianus Augustus above all these Iustinian the Emperour of holy memory a zealous defender of the true and Apostolicall faith teacheth this whose integrity of faith did as much exalt the Christian Common-wealth as by the sincerity therof it was pleasing unto God and whose religious memory ab omnibus gentibus veneratione digna censetur is esteemed by all nations worthy of veneration seeing the integrity of his faith set out by his Imperiall Edicts in toto orbe diffusa laudatur is spred abroad and praised in the whole world Thus Saint Agatho Whose words may justly cause all the Cardinals friends to blush and bee ashamed of his Annals Saint Agatho rankes Iustinian among the venerable
others to the like consent to the truth by the authority and credit of the Pope and his Apostolicall decree it is not to bee imagined that the Emperour of Councell would at all either publish in their Synod or insert among their Acts the contrary Constitution of Vigilius in defence of the Three Chapters in doing whereof they should not onely have for ever disgraced Vigilius but have much impaired the reputation of their owne wisedome and quite crossed their principall designe Nay what will you say if Baronius himselfe professe the same See and wonder to see him infatuated in this point also The Bishops saith he l Bar. an 553. nu 218. of this fift Councell that they might pretend to have the consent of Vigilius to those things which they defined expressed in their sentence that Vigilius had before both in writing and by word condemned these three Chapters tacentes omninò quid ab ipso per editum constitutum pendente Synodo pro defensione trium Capitulorum decretum esset wholly concâ—aling or saying nothing at all of that decree which in the time of the Synod hee made for defence of those three Chapters Sicque nullam penitus de Vigilij Constitutione mentionem habendam esse duxerunt so they thought fit to make no mention at all of the Constitution of Vigilius wherein he defended the three Chapters So Baronius whom speaking the truth I gladly embrace and oppose him to himselfe speaking an untruth in malice to these Synodall Acts. 5. Now if none of these reasons nor yet Baronius his owne expresse testimony can perswade but still the Cardinall or his friends will reply with his cognoscitur It is certainly knowne that this Papall Constitution did belong to this Synod yea to the fift Collation thereof I would gladly intreat some of them to tell us in this as in the former concerning Origen who was the thiefe or robber that cut out or pickt away his holinesse Constitution a more capitall crime than the expiling of the Delphian Temple or the house of Iupiter Ammon Touch the Popes owne writings even his Apostolicall decree delivered out of the holy Chaire what Clement what Ravailack might be so impious so audacious so sacrilegious was it some Origenist no certainly the Constitution defending that none after their death might be condemned was a shield and safe charter for Origen to bring him to heaven Was it some Monothelite nothing lesse they knew that this Constitution was the overthrow of the Councell of Chalcedon and all the former holy CouÌ„cels Hoc Ithacus velit they would have wisht the Constitution to have stood for ever whom may we deeme then to have stolne away that Papall decree Truly by the old Cassian rule Cui bono none else but either some of the Popes themselves or some of their favourites who being ashamed to see such an hereticall Constitution of Pope Vigilius stand among the Acts judged theft and sacriledge a lesser crime than to have the Popes Chaire thought fallible and hereticall Now because I can imagine none to have beene so presumptuous and such is my charity and favourable opinion of those holy fathers and their children also that they would never commit such an hainous crime as with sacriledge to maime the Acts of the holy Councels I doe therefore here absolve and acquit them all of this crime promising against any adversary be it Baronius himselfe to defend their innocency in this matter untill some of Baronius his friends can either bring some further evidence against them or else prove which I thinke they will hardly be able that a decree which was never extant among the Synodall Acts can be stolne or cut away out of the Synodall Acts. CAP. XXXI The sixt defect in the Synodall Acts preteÌ„ded by Baronius for that the decree which advanced Ierusalem to patriarchall dignity is wanting therein refuted 1. THE sixt and last defect is of all the rest most memorable concerning the advancing of Ierusalem to a Patriarchall See and annexing some Churches unto it That this was done in the fift Councell Baronius a An. 553. nu 245. Acta illa desiderari noscuntur quibus agebatur de adjectis Patriarchatui Hierosolymitano Ecclesiis c. proves by Guil. Tyrius b De Bello sacro lib. 24. ca. 12. who writeth that in the fift Synod in the time of Iustinian Vigilius Eutychius and the rest decreed that this Bishopricke of Ierusalem should have the place of a Patriarke with the rest And because it was situate in a manner in the limits of the Bishop of Alexandria and Antioch and so there c Non habens unde illi urbi ordinaret suffraganeos nisi utrique Patriarchae aliquid detraheret was no meanes for it to have subordinate Bishops unlesse somewhat were taken from either of those Patriarkships therefore it seemed good to the Synod to take part from either so they tooke from the Bishop of Antioch two Provinces Caesarea and Scythopolis and two other from the Bishop of Alexandria Ruba and Beritus besides which Metropolitane Sees they tooke also from the same Patriarks divers Bishopricks and erected some other all which being in number twenty five they subjected to their new founded Patriarke of Ierusalem This is the summe of that which Guil. Tyrius and out of him Baronius delivereth and Binius d Bin. inter fragmenta addit post CoÌ„c 5 pa. 606. a. addeth this as a fragment or scrap of the fift Councell which is now not found among the Acts therof Baronius e An. 553. nu 246. further glossing on this text tels us that though Iuvenalis had attempted and obtained this before in the Councell of Chalcedon when the f Post absentiam Legatorum Ibid. Pope Legates were absent yet Pope Leo resisting it he prevailed not nor was the matter put in execution but at this g Sic igitur inverso antiquo ordiâ—e à Nicaeno Constituto instituto Caesariensis Ecclesia totius Palestinae Metropolis nunc primum subjecta est Hierosolimorum Ecclesiae Bar. Ibid. time the ancient order instituted by the Nicene Councell being inverted Caesarea was now first of all made subject to the Church of Ierusalem which now was become a Patriarchall See 2. This whole passage of Baronius approving that testimony of Guil. Tyrius which is justly refuted by Berterius h Diatr 2. ca. 2. I cannot tell what to call but sure I am it consists of divers untruths not so much upon ignorance then his sinne had beene lesse as maliciously objected against the Acts of this holy Synod some of them I will explane beginning with that which is the â—â—ine point of all First then it is untrue that this fift Synod advanced the See of Ierusalem to a Patriarkship Not to the name and title of a Patriarke for that it had long before as Bellar. i Hierosolimitanâ— per annos ferè quingentos habita est quarta Paâ—ria chalis sed nomine
non re seu honore non potestate Bell. lib. 1. de Pontif. Rom. ca. 24. § â—orro and Binius k Binius verba Bellar. repetit et ait id patere ex Conc. Nic. Can. 7. notis in Epist 3. Anaclet to 1. Conc. pa. 105. not in Conc. Nicen. ca. 7. pa. 31â— a. professe though it was but a single Bishorick subject as both Ierome l Hoc ibi in Conc. Nic. decernitur ut Palestinae Metropolis Cesarea sit et totius Orientis Antiochia Hier. Epist ad Pammach contra Johan Epis Hieros and the Nicene m Habeat Aelia honoris consequentiam post Antiochiam Metropoli propria dignitate servata Conc. Nic. Can. 7. Councell declare to the Bishop of Antioch as his Patriarke and to the Bishop of Cesarea Palestina for there is another in Cappadocia as his Metropolitane yet for honor of our Saviors resurrectioÌ„ in that place it had the name of n Hieros limitaâ—â—â—â—scopus scâ—â—bat loco sed nullâ— Archi-Episcopo vel Episcopo praeerat Bell. loc cit Patriark and preeminency in Councels o Nam sedit 4. loco in Concilio Niceno et subscribit ante Episcopum Caesariensem in Conc. Nicene et Constant ut ex subscriptione liquet et in Conc. Chalc. Act 5. to the Bishop of Caesarea Not to the authoritie and power of a Patriarke for that it had and had it justly long before this fift Councell even by the decree and judgement of the Councell of Chalcedon Iuvenalis p Epist 62. Leonis had sued for it in the Ephesine Councell but the Bish of Antioch as it seemeth then being unwilling to manumit him as it were free him from his subjection Cyrill resisted it writ to Pope Leo praying him to do the like But after long contention both parties being throughly agreed the matter was brought to the Councell of Chalcedon where Maximus and Iuvenalis the Bishops of both Sees first of all and before the whole Councell professed that they were both willing that q Placuit mihi ait Maximus et Iuvenali propter multam contentionem ut sedes Antiochena habeat duas Phaenicias et Arabiam sedes autem Hierosolymorum habeat tres Palestinas et rogamus ex decreto vestrâ— haec firmari Conc. Chalc. Act. 7. pa. 105. the Bishop of Antioch should hold the two Pheniciaes and Arabia and the Bishop of Ierusalem should hold the three Palestinaes and they both requested the whole Synod to decree confirme and ratifie the same The whole Councell thereupon by their decree coÌ„firmed the same all the most revereÌ„d Bishops cryed r Ibid. We all say the same and we consent thereunto After them the most glorious Iudges in the name of the Emperor added Imperiall authority and the royall assent to the Synods decree saying Firmum etiam per nostrum decretuÌ„ sententiam Concilij in omni tempore permanebit hoc this shall abide firme for ever by our decree and by the judgement of the Councell that the Church of Antioch have under it the two Pheniciaes and Arabia the Church of Ierusalem have under it the three Palestines Thus the Iudges The same Decree of this Councell at Chalcedon is expresly testified both by Evagrius Å¿ Evag. l. 2. ca. 18 and Nicephorus t Nic. Callist lib. 15. ca. 30. So untrue it is which Guil. Tyrius and out of him Baronius avoucheth that the Church of Ierusalem was first made a Patriarchall See or had the Provinces and Metropolitanes of Casarea and Scithopolis annexed unto it by the fift Councell that it is undoubtedly certaine that it had with the title and dignity true Patriarchal authority and power over divers Provinces together with their inferiour Bishops conferred upon it with a plenary consent of the whole Church in the Councell of Chalcedon And that you may see the most shamefull dealing both of Bar. and Binius in another place where their choller against this fift Councell was not moved they acknowledge that truth for intreating of the Councell at Chalcedon In this seventh Session of it saith Baronius u An. 451. nu 124. and the like doth Binius x Not. in Conc. Chalc. pa. 184. b. was the controversie coÌ„posed betwixt the Bishops of Antioch IerusaleÌ„ and the cause being judged the two Pheniciae and Arabia were given to the Bishop of Antioch and the three Palestines were adjudged to the Bishop of Hierusalem ex quibus jam perspicuè â—â—paret jus Metropolis in Hierosolymitanam Ecclesiam esse translatum whence it doth evidently appeare that the right of the Metropolis which before belonged to the Bishop of Caesarea was translated to the Bishop of Ierusalem So they who yet in hatred against the Acts of the fift Councell with faces of Adamant deny that truth which here they confesse to be cleare and conspicuous 3. But saith the Cardinall y An. 553. nu 246. the decree of Chalcedon was made post absentiam Legatorum when the Popes Legates were now gone and so they being absent is to be held invalid O the forehead of the Cardinall Were the Popes Legats absent were they gone Truly they were not onely present at this decree and consenting unto it but after it was proposed by Maximus and Iuvenalis they were the very first men that gave sentence therein whose sentence the whole Councell followed For thus it is sayd z Conc. Chalc. Act. 7. pa. 105. a Pascasinus and Lucentius the most reverend Bishops and Boniface a Presbyter these holding the place of the Apostolike See said by Pascasinus These things betwixt Maximus and Iuvenalis are knowne to be done for their good and peace nostrae humilitatis interloquutione firmantur and they are confirmed by the interloquution of our humility ut nulla imposterum de hac causa sit contentio that never hereafter there should be any contention about this matter betweene these Churches Is it credible that the Cardinall could be so audacious and impudent as to utter such palpable untruths Vnlesse he had quite put off I say not modesty but reason sense and almost humane nature Let this stand for the second capitall untruth in this passage 4. Yet Pope Leo himselfe saith Baronius a Loco citato withstood that Decree of the Councell at Chalcedon because it was prejudiciall to the rights of other Churches and by reason he consented not it was not put in execution as it was after this Decree of the fift Synod Had the Cardinall and his friends beene well advised they would feare and bee much ashamed once to mention the resistance of Pope Leo to the Councell at Chalcedon either in those Patriarks or in the other of Constantinople for first the resistance of Leo which was meerely ineffectuall demonstrates that the Popes contradiction with all his might and power can neither disanull nor infringe the judgement of a generall Councell which is no small prejudice to his Princehood or Princely
applauding the same Thus Vigilius at last got what in his ambitious desires hee so long gaped and thirsted after At the first onset hee sought the Papacy but got it not at the second turne hee got it but by usurpation and intrusion onely but now at this third and last boute hee hit the marke indeed hee got the rightfull possession of it and is now become what hee would bee the true Bishop of Rome and Vicar of S. Peter 16. I have stayed somewhat long in the entrance of Vigilius and yet because I have set downe no more but a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naked undecked narration or as it were onely rough hewed I must pray the reader that hee will permit mee to set downe some few exornations and polishments of it out of Cardinall Baronius for though all men knew him to bee one whose words concerning their Popes are as smooth as oyle and who will bee sure to say no more ill of any of them than meere necessity and evidence of truth inforceth him yet so unfit am I to write their Popes lives that for want of fit termes I am inforced to borrow from him the whole garnish and varnish of this Description of Vigilius heare then no longer mee but the great Cardinall the deare friend of Vigilius telling you what a worthy man the Electors at this time chose for their Pope heare him defining Vigilius in this manner Hee was an ambitious f Ab ambitioso Diacono procurata Bar. an 538 nu 9. Deacon who by a madde g Insana cupiditate flagrans ambitione Vigilius Jbid. nu 5. desire burned with pride whom thirst h Enin quod burathrum infaliceÌ„ hominem conjecit ambitio in quantum insaniam infamiam adegit euÌ„ vana gloriae cupido cujus causa cogatur in ipso portu pati naufragium in Petra Petrae scandalum esse et in fide infidâ—lem haberi Jbid. nu 17. of vaine glory drove into madnesse and into the hellish gulfe by meanes whereof he makes shipwracke in the very haven becomes a Rocke of offence and seemes an infidell in faith a bondslave i Se Theodorae Augustae instar mancipij turpissimè vendidit Bar. an 540. nu 8. to impious and hereticall Theodora that is to Megera k Accipiat Theodora nomen potius ab inferis Alecto vel Megera vel Tisiphone nuÌ„cupanda Bar. an 535. nu 63. to Alecto and the hellish furies who with Lucifer desired to ascend l Dum sursum ascendere meditatur deorsum demergitur An. 538. nu 18. into heaven and exalt his throne above the Starres but being loaden with the weight of his heinous crimes fals downe into the depth which crimes with Cain m Vagetur necesse est cum Caine qui intus clausum habet quod eum agit in adversa peccatum Ibid. he having so inclosed in his breast must needs wander up and down like a Vagabond Vnsavory salt n Quid reliquuÌ„ esse potuit salis infatuati nisi ut conculcetur et proijciatur in sterquiliniuÌ„ haeresum An. 538. nu 17. worthy by all to bee trodden under foote and cast into the dunghill of heresies who had got unto him the stench o Putorem contraxit haeretica pravitatis Ibid. of heretical pravity who bouÌ„d himselfe p Pactis conventis conscripta jurataque haereticorum defensio An. 540. nu 4. by an obligation under his owne hand yea by his oath also to patronize heretikes who promised q Augusta Vigilium sibi profiteri flagitavit ut tolleret Synodum lubenter suscepit Vigilius promissum ejus Haec cum ipso sacrilega foemina molita est An. 536. nu 123. to abolish the faith and Councell of Chalcedon It was the just iudgement r Ita planè sententiâ Domini judicatur à fide excidere qui gloriae mancipium se constituit An. 538. nu 17. of God that hee should fall from the faith who became a Vassall to vaine glory a schismatike Å¿ Vigilij schismatici an 538. nu 20. a Symoniacke t Alienae sedis emptor Jbid. et Symoniaca labes eum deturpavit an 540. nu 4. a murderer u Silverij necis cooperatio eum redarguit Ibid. whose sacriledges x Clamantibus undique sacrilegijs an 538. nu 19. cried unto heaven an usurper y Silverij viventis sedem usurpasse malis artibus nactum esse imo invâ—sisse eum intelligit an 540. nu 4. violentus intrusor an 538. nu 11. a violent invader an intruder of the Apostolike See a bastard z Agit Rom. PoÌ„tificem quamvis spurius et penitus illegitimus an 538. nu 2â— and unlawfull Pope whom the true and lawfull Pope hath bound a Sciens cunctos sibi subjectos quos vel absolvat vel aeternis vinculis obliget authoritate c. an 539. nu 4. with eternall chaines against whom hee hath shot the dart b Adversus Romanae Ecclesiae invasorem spurilique intrusum Pontificem validè telum damnationis intorquet an 539. nu 4. of damnation and shewed to the whole world that he ascended into the throne ut lapsu graviore ruat that hee might have a greater and more shamefull fall that hee did not represent c Silverius osteÌ„dit universo orbi Vigilium non referre Simonem Petrum sed Maâ—um neque Vicâ—rium Christi sed Antichristum Ibid. nor was the successor of Simon Peter but of Simon Magus and that hee is the Vicar not of Christ but of Antichrist an Idol d Cernebanc quod rursus Idolum collocanduÌ„ esset in Templo conspiciendamque abominationem desolationis slanseÌ„ in loco sancto an 540. nu 7. even the abomination of desolation standing in the holy place and set up in the temple of God one rightly e Quonam alio nomine quam lupus sur et latro Pseudoepiscopus ac denique Antichristus jure potuit appellari an 538. nu 20. to bee called by no other name than a Wolfe a Thiefe a Robber a Pseudobishop and even Antichrist and which after all the rest is especially to bee remembred as the cloze of the Cardinals Description all this time Vigilius f Cum Vigilij personam satis perspectam haberent eum nempe esse hominem revera Catholicum an 540. nu 8. both was and was known to the Electors to be a very sound and true Catholike A true Catholike Such Catholikes indeed doth the Cardinall describe and commend unto the world a Catholike Schismatike a Catholike heretike a Catholike Antichrist a Catholike Devill If such were their Romane Catholikes and Catholike Popes in those ancient times O gracious God what manner of Catholike Popes are they in these ages Then and untill the yeare 600 was the golden age of the Church their Romane Bishops were then like the head of Nebuchadnezzers Image to the late and moderne Popes Vigilius a golden Bishop indeed to the brazen iron
and Cyrill p. 123. sec 15. and p. 134. se 34. The Nestorians confessed two natures and one person in Christ and how p. 144. how Catholikes confesse it ibid. sec 11 12 13. Nestorius affirmeth the two natures to be two persons pa. 145. sect 16. so Theodorus the Master of Nestorius sect 17. to affirme this is plaine Nestorianisme proved by Iustinian pa. 146. sect 18. by Pope Iohn the second The Nestorians in words orthodoxall in sense and meaning hereticall pa. 147. sect 20. and p. 448. sect 22 23. witnessed by Iustinian p. 449. sect 24. by the fift Councell sect 25. by the epistle it selfe sect 26 27. The Nestorians by Nature understand Person p. 162. sect 46 47. The Nestorians slander Cyrill to teach two persons p. 163. sect 47. Narses for his piety and prudence beloved of Iustinian p. 248. sect 12. Narses intreated not for Vigilius pa. 249. sect 14. Narses overcame not Totilas if Binius his glosse be true p. 458. sect 23. Narses overcame not the Gothes by the intercession of Mary p. 459. sect 24. O. THe occasion of the fift Councell was those tria capitula p. 2. sect 3. Origen commended for his gifts and learning p. 103. sect 28. Origen condemned by the Acts of the fift Synod p. 392. sect 1 2. Origens cause not the cause of the first action in the fift Synod p. 393. sect 3. nor the cause of the second action in the Synod sect 4. The order of lawfull generall Councels pa. 304. sect 19. P. PApists are truly such as ground upon the Popes infallibility p. 187. sect 26. Pope Vigilius excommunicated in an African Synod p. 236. sect 16. The Pope refuseth to come to the Synod p. 4. sect 2 3 4. and the true reason why pag. 6. sect 5. The Popes presence not needfull in a generall Councell p. 273. sect 14 15. The Pope present in the fift Councell by his letters of instruction p. 274. sect 16. The Popes consent makes not a Councell to be approved p. 275. sect 27. vid. lit C. In the Pope intensivè there is as much authority as in the Pope with a generall Councell Bellarmines assertion p. 174. sect 10. The Pope vertually both Church and Councell p. 178. sect 15. p. 180. sect 17. The name Papist not heard of till Leo the 10. p. 188. sect 25. to be a Pope an happy thing for all is held for truth that they define pag. 223. sect 16. Papist had need of a strong faith relying on the Popes judgement p. 224. sect 18. Paulus Bishop of Emisa subscribed to the anathematizing of Nestorius to perswade an union betweene Iohn and Cyrill p. 133. sect 31 his Sermon at Alexandria containing an orthodoxall profession of the faith p. 134. sec 33. Pelagius Pope after Vigilius consecrated by two Bishops onely an a Presbyter of Ostia pa. 242. sect 4. A Pope may erre personally they say but doctrinally he cannot p. 244. sect 7. The Pope no competent Iudge of Protestants being an enemy unto them pag. 315. sect 33. Pope Clements epistle to Iames a forgery pa. 422. sect 2. Paul censured by some for an hot-headed person 434. sect 18. in fine R. THe Church of Rome holdeth no doctrine by certainty of faith p. 181. in fine and pa. 282. sect 20. and p. 189. sect 27 28. The Romish doctrines may bee held three wayes p. 183. sect 21. in fine First of them who hold the Scriptures for the foundation p. 183. sect 22. such were our forefathers Second way by grounding upon Scripture but with pertinacy p. 184. sect 23. A third way of holding them is on the Popes word p. 185. sec 24 They of the Romane Church are heretikes p. 192. sect 31. In their Romane Church no true holinesse p. 193. sect 32. They of the Romish Church are schismatikes p. 196. sect 34. Rome miserably besieged by Totilas p. 456. sect 22. Ruba not taken from Alexandria pag. 407. sect 8. S. THe Synod resolves to judge the controversie about the three Chapt. the Pope being absent p. 7. sect 1. Sergius Bishop of Cyrus deposed from his Bishopricke p. 706. sect 18. Scripture being the ground of a mans faith is a comfort unto him though in some things he erre pa. 191. sect 29. and p. 194. sect 33. Supremacy and infallibility are inseparably joyned p. 176. sect 12. Schismatikes are not of the Church pa. 199. sect 39. Profession of Scriptures excuse not from heresie p. 226. sect sect 13. Suidas a fabler 326. sect 4. Sophia built by Constantine the mirrour of ages p. 350. sect 39. Switzers order in judgement p. 394. in fine Shamefull matters not added to the Acts of the fift Synod p. 408. sect 1. 4. Silverius died of famine in the Iland Palmaria p. 472. sect 13. Synods what makes them lawfull p. 282. and what unlawfull p. 306. sect 20. T. THeodorus not condemned in his life time p. 47. sect 2. Theodorus died not in the peace of the Church p. 59. sect 1 2 3 4. and p. 66. Theodorus condemned by Cyrill and Proclus p. 68. sec 2 3. and p. 73. sec 11. c. by the Ephesine Councell p. 69. sec 4. c. by the Armenian Councell p. 72. sec 10. by the Emperours Edict sec 13 14 c. by the Catholike Church p. 76. sec 19. Theodoret writ against Cyrill and the true faith p. 62. sec 4 5. Theodoret very resolute for Nestorianisme p. 93. sec 6. Theodoret his writings condemned by the Councell of Chalcedon p. 96. sec 12 13. and p. 101. sec 23. and by Cyrill p. 98. sec 16 17. Theodoret was not injured though his writings were condemned p. 102. sec 24 26. Theodoret a man of rate worth and learning p. 104. sec 29 30. Taciturnity the decree of taciturnity and what effect it tooke p. 225. sec 2 3 4. a meere fiction p. 228. sec 5 6 c. Trent Bishops were the Popes creatures pa. 319. sec 37. The Trent Councell conspired against Protestants p. 314. sec 32. Theodora unjustly reviled by Baronius pag. 355. sec 1. Theodora favoured Anthimus as being orthodoxall p. 358. sec 5. Theodora not excommunicated by Vigilius p. 359. sec 6. Theodorus Bishop of Caesarea no heretike p. 368. sec 9 10. Theodorus of Caesarea no Origenist pa. 374. sec 17. he maimed not the Acts of the 5. Synod p. 697. sec 7. Theodosius law in the Code not corrupted p. 411. sec 4. Theodoret wrote that Epistle mentioned in the fift Synod p. 413. sec 1. hee wrote it after the union p. 416. sec 6 7. and p. 420. sec 12. Theodora writ not to Vigilius to restore Anthimus p. 449. sec 16 17. Theodora sent not Anthimus Scribe to Rome for Vigilius p. 452. sec 18. Theodoret sets forth his owne orthodoxy p. 417. sec 7. Theodoret condemned by the Councell at Ephesus p. 419. sec 10. Theodoret writ an epistle to Iohn of Antioch p. 422. sec 1. Theodoret rejoyceth over Cyrill
being Antichristian is hereticall in the highest and worst degree that may be razing the true foundation of faith in regard whereof the mystery of Antichristianisme farre surpasseth all the heresies that ever went before or shall ever follow after it An heretike secondly in many particular doctrines depending on that Foundation among which are the heresies and blasphemies of the Nestorians all which by the Cathedrall constitution of Vigilius are decreed to be truths and by all men to be defended Lastly an heretike vertually and quoad radicem in every doctrine of faith which hee holdeth or professeth and so hereticall therein that the very holding of Catholike truths becomes unto him hereticall seeing he holds them upon that Foundation which is not only contrary to faith but which overthroweth the whole faith Reward o Rev. 18 6. Babylon O ye servants of the Lord as she hath rewarded you give her double according to her workes and in the cup that she hath filled to you fill her the double 32. From hence there ensueth one other conclusion which being worthy observing I may not well omit And this it is That in none at all of their Church or of the same faith with it there neither is nor can be so long as they remaine such any piety or holinesse either in their life or in any of their actions nor any act which is truly good and acceptable unto God is or can be performed by any of them For true faith is the Foundation and fountaine of all true pietie and good actions it being impossible as the Apostle teacheth without p Heb. 11.6 faith to please God and to the q Tit. 1.15 unbeleevers all things are impure even their mindes and consciences are defiled How much more their outward actions speeches writings and thoughts which all spring from the heart To this purpose is that in the Prophet Haggai r Ca. 2.14.15 who demandeth of the Priests If a polluted person such are all whose hearts are not purified ſ Act. 15.9 by faith touch any of these things either holy bread or holy wine or any holy thing shall it be uncleane And the Priests answered and said It shall be unclean The pollution of him that toucheth it pollutes all even the most holy things that are Then answered Haggai and said So is this people and so is this Nation before me saith the Lord. So are all the workes of their hands and that which they offer is uncleane The same agreeth to those of whom we intreat The infidelity of their hearts pollutes all their actions seeme they never so holy their almes-deedes and workes of charity their righteousnesse and workes of justice their fastings continency and workes of temperance their prayers sacraments sacrifices and workes of pietie the fountaine being poysoned with infidelity and want of true faith all the waters every river and little brooke derived from it carieth the same infection in it which it tooke at the spring Saint Austen is plentifull in this point Where the faith saith he t Lib. 5. cont Faust ca. 11. is fained or unsound non potest ex ea bona vita existere there can no good life be or arise from it In another place u Lib. 1. de Nup. Conc. ca. 3. hee sheweth that even to keepe ones selfe chast or continent and yet to doe this without faith is a sinne and that thereby non peccata coercentur sed alijs peccatis alia peccata vincuntur sinnes are not expelled but one sinne of intemperancy is overcome by another sinne of continency wanting faith To omit many the like heare what he saith to the Manichees boasting as they x Potest homo facere plus quā Deus praecipit igitur multo magis potest implere praeceptum Bell. lib. 4. de Iustif ca. 13. §. Accedant Catholici omnes docent legem dei justis hominibus esse absolutè possibilem lib. eod ca. 10 §. Porr◠of the Romane Church doe that they fulfilled the Law Why y Aust lib. 5. contra Faust ca. 5. doe ye boast so much of fulfilling the Law and commandements of God Quid illa prodessent omnia ubi non est fides vera etiamsi vere implerentur à vobis what could all the commandements profit you who have not a true faith though ye did truly fulfill them all Thus and much more Saint Austen Seeing then we have proved their faith to be not onely unsound but hereticall and Antichristian worse then which the faith of the Manichees could not be impossible it is that from such a faith either true vertue or any godly act should ever arise The best that can be said of those which they call good workes is that which Lactantius saith z In lib. Inst divin ca. 6 of the works of the Ethnikes which like theirs quoad substantiam operis were good Vmbra est imago justitiae quam illi justitiam putaverunt It is but a shadow and shew of justice which they thinke to be justice Omnis a Lib. eod ca. 9. doctrina virtus eorum sine capite est all the knowledge and vertue which they have wanteth the head of true knowledge and vertue It wanteth true faith in Christ which is the head of all knowledge and vertue This head whosoever wanteth Non dubium est quin impius sit omnesque virtutes ejus in illa mortifera via reperiantur quae est tota tenebrarum there 's no doub◠to be made but such an one is impious and all the vertues which hee thinkes he hath are mortiferous and deadly 33. Where againe I cannot but observe to the comfort of all true beleevers another exceeding difference betwixt us and them even in these matters concerning life and good workes whatsoever things are either in themselves good or being of themselves indifferent are by the lawfull authority either of civill or ecclesiasticall governours commanded we in doing any of those things and shewing our willing obedience thereunto performe an act not onely lawfull but laudable and acceptable unto God For in doing any of these we doe vertually performe obedience unto Christ who by them commandeth the doing of all such things and in our religious performing of them we hold firme that holy foundation not onely of faith but of good workes which the scriptures teach Neither onely are such workes acceptable unto God but even those acts also which are wicked and ungodly being committed by such as doe truly beleeve though they be as heinous as was the crime of David or the abjuration of Peter even those I say by the strength and vertue of that foundation if one doe rightly hold and beleeve it are so covered b Peccatum tectum est Psal 32.1 put c Isa 43.25 away and forgotten that God d Numb 23.21 seeth none iniquity in Iacob nor transgression in Israel Such so infinite is the goodnesse and so soveraigne is the vertue
are the only essentially schismatickes at this time and in this great rent of the Church 39. Whence againe doth ensue another Conclusion of no small importance For it is a ruled case among them such as Bellarmine m Lib. de Eccles milit ca. 5. avoucheth to be proved both by Scriptures by Fathers by pontificall decrees and sound reason that no schismatickes are in the Church or of the Church Now because out of n Extra quam Ecclesiam nullus omnino salvatur Conc. Lateran ca. 1. the Church there is no salvation it nearly concernes them to bethinke themselves seriously what hope there is or can be unto them who being as wee have proved schismatickes are for this cause by their owne doctrine utterly excluded from the Church But I will proceed no further in this matter wherein I have stayed much longer then I intended yet my hope is that I have now abundantly cleared against Baronius not onely That one may dissent in faith and bee disioyned in communion from the Pope yet neither be Heretickes nor Schismatickes but That none can now consent in faith and hold communion with the Pope but for that very cause he is by the judgement of the Catholike Church both an hereticke and a schismaticke CHAP. XIIII The second Exception of Baronius excusing Vigilius from heresie for that he often professeth to hold the Coūcell of Chalcedon and the faith thereof refuted 1. HIs second excuse for Vigilius is taken from that profession which both other defenders of the three Chapters and Vigilius himselfe often maketh in his Constitution that hee holdes the faith of the Councell of Chalcedon and did all for the safety of that Councell Both parties saith Baronius a An. 547. nu 47. as well the defenders as the condemners of those three Chapters did testifie that they desired nothing more quam consultum esse catholica fidei probatae à S. Concilio Chalcedonensi then to provide that the Catholike faith decreed at Chalcedon might be safe Againe b An. 546. nu 33. liquet omnes it is manifest that all Catholikes in defence of the three Chapters at once contradicted this noveltie set downe in the Emperors Edict for condemning those chapters vindicesque se Concilij Chalcedonensis exhibuisse and shewed themselves to bee defenders of the Councell of Chalcedon Of Vigilius in particular hee not so little as fortie times ingeminates this Vigilius c An. 553. nu 197. writ these things pro defensione integritate Synodi Chalcedonensis for the defence and safety of the Councell at Chalcedon Vigilius d Ibid. nu 47. writ his constitution for no other cause as by it is evident but to the end that all things which were defined by the Councell at Chalcedon firma consisterent might remaine firme and by no meanes be infringed Againe e Ibid. nu 231. All that Vigilius or the rest did in this cause did tend hereunto ut consultum esset dignitati authoritati Synodi Chalcedonensis that the dignity and authoritie of the Councell at Chalcedon might be kept safe and sound Thus Baronius 2. The writings of those who defended those Chapters declare the same Victor in plaine termes affirmeth f In Chron. an 2. post Coss Basill the three Chapters to have been approved and judged orthodoxall by the Councell of Chalcedon and the condemning of them to bee the condemning of that Councell and that for this cause he refused to condemne them least in so doing he should condemne the Councell of Chalcedon The like hee witnesseth g An. 10. post Coss Basilij of Facundus whose owne words set downe by Baronius h An. 545. nu 28. shew that hee disliked the condemners of those three Chapters because by condemning them Synodum improbarent they condemned the Councell of Chalcedon But none shewes the like love to that Councell and care for it as doth Pope Vigilius in his Constitution we decree saith he i Apud Bar. an 553. nu 196. That the judgement of the Fathers at Chalcedon shall be kept inviolable in all things and particularly in this touching the Epistle of Ibas wee dare not call into question their judgement their judgement in omnibus conservantes we keepe in all things Againe k Ibid. nu 197 we permit no man to innovate either by additiō or detraction or alteration any thing which is ordained set down by the Councell at Chalcedon Againe l Ibid. nu 207. Behold O Emperor it is more cleare then the light that we have alwayes beene desirous to reverence the foure Councels and that all things might remaine inviolable which by them are defined and judged This and much more to the like purpose saith Vigilius Who now reading these things in his Cōstitution and seeing him so fervent and zealous for the Councell at Chalcedon and the faith therein declared would not thinke nay proclame Vigilius to be a most sound Catholike an utter enemie to Nestorianisme as that holy Councell at Chalcedon was Or who would not applaud Baronius for his devise to defend and excuse Vigilius from heresie because he was so earnest for the Councell of Chalcedon and the faith declared therein which none can embrace and be guiltie of Nestorianisme This is his plea for Vigilius 3. For answer whereunto I am ashamed that Baronius a Cardinall and man of rare knowledge as hee is supposed should shew himselfe so inconsiderate in this cause as to seeke to excuse or defend Vigilius by alledging the name credit or authoritie of the Councell of Chalcedon For even that alone if there were nothing else puls upon him that just Anathema denounced by the fift Councell who thus decree Wee m Coll. 8. pa. 586. b. 588. a. anathematize the defenders of these Three Chapters and those who have written or doe write for them or who doe defend or indeavour to defend the impiety of them nomine sanctorum Patrum aut sancti Chalcedonensis Concilij by the name of the holy fathers or of the Councell at Chalcedon The more then that either Vigilius pretends that Councell for defence of the Three Chapters or that Baronius pretends it for the defence of Vigilius the more they are still involved in the Councels Anathema and no marvell for by alledging that Councell as a patrone of those Three Chapters they slander that most holy Councell and all that approve it that is the whole Catholike Church to be hereticall and patrons of the most blasphemous and condemned heresie of Nestorius 4. Let this passe Is this reason thinke you of Baronius of any force to excuse Vigilius hee professeth to defend the Councell of Chalcedon therefore he is not an heretike Truly of none at all for who knoweth not that heretikes are as forward in chalenging to themselves the names and authority of ancient Councels and in professing to defend the same faith and doctrine which they taught Take a view but of three or foure examples