constraineth credit to their reports On the other side who can believe such palpable Railers as Tympius Cochleus Genebrard and many such that lye contrary to certain evidence such as make the Vulgar believe that Luther learnt his Religion of the Devil and was killed by him that Oecolanpadius was kill'd by the Devil that Bucer had his guts pull'd out and cast about by the Devil that Calvin was a stigmatized Sodomite and Sensualist that Beza died a Papist who lived long after to write a Confutation and abundance such Melchior Adam gathereth his History of Lives from the Pens of those that most intimately knew the persons what able holy laborious and excellent servants of God were Calvin Beza Daneus Knox and many such as described by Adamus and in the judgment of those that were their most knowing observers But what vile rebellious wretches were they in the judgment of Doctor Heylin and such as he what excellent persons did God use for the beyond-sea Reformation even as in France and Holland Iewel Bilson and other Bishops defend that which Heylin describeth as the most odious Rebellions He maketh the Geneva Presbyterians to do that against their Bishop which Dr. Pet. Moulin in his Answer to Philanax Anglicus sheweth was done before while they were Papists Some things in Heylins History of the Reformation and the Presbyterians I believe which he bringeth Records for but upon his own word I can scarce believe any thing that he saith so palpably partial is he and of so malicious and bloody a strain representing excellent persons as odious intollerable Rogues and the Reformation even of the Lutherans as too bad but that in France Belgia Friesland the Palatinate Hungary Transilvania Scotland to be but a series of the most odious Rebellions Murders and horrid Sacriledge and ours in England to be much the Spawn of King Henries Lust and thinking King Edward 6. his death a seasonable mercy and odiously representing such excellent Bishops as Grindall Abbot and Vsher and such excellent Divines as we sent to Dort Davenant Hall Ward Carlton c. It pleaseth the Prelatists to say truly of me that I am no Presbyterian and thâ—â—fore speak not for the persons in partiality as one of their party but I 〈◊〉 say as in Gods sight that in my own acquaintance I have found that sort of men whom Dr. Heylin and such other reproach as Presbyterians and Puritans to be the most serious conscionable practical sober and charitable Christians that ever I knew yea verily the knowledge of them hath been a great help to the stedfastness of my Faith in Christ Had I known no Christians but carnal worldly and formal men who excel not Heathens in any thing but Opinion it would have tempted me to doubt whether Christ were the Saviour of Souls as I should think meanly of the Physitian that doth no cures But when I see holy mortified persons living in the love of God and man I see that Faith is not a dead fancy And when I have lived in intimate familiarity with such from my Childhood to the sixty fifth year of my age and known their integrity notwithstanding their infirmities and then read such Histories as represent them as the most odious flagitious persons I see it is not for nothing that some men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture and the Children of their Father the Devil who was from the beginning a lying malignant Murderer Two Crimes I have long ago heard the Rabble charge on those whom they called Puritans Lying and Covetousnes whereas near two thousand Ministers are cast out and suffer which they could mostly escape if they durst but lye and if I ask money for the Poor of what party soever I can sooner get a Pound from those called Puritans than a Shilling from others far richer than they Can I take any men to be other than malignant lyars who would make men believe that such men as Hildersham Dod Rogers Ball Paul Bagne Ames Bradshaw c. were Rogues and seditious Rebels or that revile such as Vsher Hall Davenant c. Reader believe not a word of any of the revilings or odious characters and stories which any aspiring worldly factious Clergy man writeth of such as are his Adversaries lying is their too common language yea if they do but once set themselves eagerly to seek Preferment I will never trust them or take their words It hath been so of old the same man that was a Saint to his Acquaintance hath been described as wicked or a Devil by others How bad were Origen and Chrysostome to Theophilus Alexand. and Epiphanius And how bad was Theophilus to the Historians that write his actions How excellent a person was Cyril Alex. to the Council of Colcedon and how bad a man was he to Theodoret Isidore Pleus c. Ignatius Const. was a Saint to Nicetas and many others and to Photius he was an Antichrist and wicked limb of the Devil Photius was a holy man to his Party and a wicked wretch to Nicetas and others Yea see the credit of worldly Prelates the same Bishops one year cry down Ignatius as a wicked man and call Photius a holy person and the next year or shortly after cry down Photius for a Rogue and cry up Ignatius yea and upon the next turn cry up holy Photius whom they had anathematized These doings were familiar with carnal Prelates But as Gods Spirit in his servants is so suited to the Doctrine of the same Spirit that they relish it where they find it so their piety and honesty is such a self-evidencing thing that pious and honest-men that knew them cannot believe their lying slanderers And when Satan hath done his worst the very writings of such men as Calvin Bezâ— Melancthon Hildersham Ames Dod Burges Gataker Vsher Dâ—venant Hâ—ll c. will not suffer men to believe their odious revilers Even among Papists when I read the works of Bernad Gerson Kempis Thâ—ulerus Sales and the Lives of Nerius Renti c. I cannot believe him that would tell me they were wicked men though faulty And the Lives written by Adam Clerk Fuller c. shall be believed before Calumniators Alas how little are most Histories to be believed where they prove not what they say there are about sixty that say there was a Pope Ioan and near as many that say no such thing Hildebrand to one half of the Bishops was the holy Restorer of the Church to the other half the vilest Rebel We are not agreed here â—n London who burnt the City in 1666. nor what parties began the late War nor what party brought the King to death while we are alive that saw these publick facts Not only Lads that knew it not but Heylin the great Reproacher of the Reformers would make men believe that it was Presbyterians in England that began the strife and War when yet he had himself laid so much of it on Archbishops and Bishops and on
were no Popes 4. And if it be but necessary for the future all that after were otherwise chosen were no Popes 5. If several wayes and parties or powers making Popes may all make them true Popes then who knoweth which and how many of those there are and which is the true Pope if ten were made at once ten several wayes 6. This confesseth that Christ hath appointed no way for choosing Popes nor given any sort of men power to choose them else what need Pope Nicholas begin it now anew And if so it seemeth that Christ never instituted the Papacy For can we suppose him so Laxe a Legislator as to say a Pope shall be made and never tell us who shall have power to do it Then England may choose one and France another and Spain another c. the Bishops one the Priests another the Prince another and the Citizens another But if Christ have setled a Pope-making power in any it is either the same as Pope Nicholas did in Cardinal Bishops or not If not the Pope changeth Christ's institution If yea then all those were no Popes that were otherwise chosen and so where is the Roman Church and its succession 7. What power hath Pope Nicholas to bind his successors Have not they as much power as he and so to undo it all again If the King should decree that his Kingdom hereafter shall not be hereditary but elective and that the Bishops should be the choosers of the King were this obligatory against the right of his heirs 8. By this decree if the Laity and Clerks consent not after he is still no Pope § 23. In this same Council saith Bin. ibid. it was decreed that no one hear the Mass of a Presbyter whom he knoweth undoubtedly to have a Concubine or Subintroduced Woman Quaer Whether they that make him a Schismatick that goeth from a scandalous wicked malignant or utterly insufficient Priest and dare not commit the care of his soul to such a one be not looser than Pope Nicholas and this Roman Council was § 24. A Council at Malphia and another at Paris for Crowning King Philip and one at Iacca in Spain of small moment § 25. An. 1061. Was the 22d Schism or two Popes of Rome for five years continuance The Cardinal Bishops for fear of the Emperor chose one that was great with him Anselm Bishop of Luca but the Italian Princes perswaded the Emperor that it was a wrong to them and him and chose Cadolus Palavicinus Bishop of Parma called Honorius the 2d The Sword was to determinate who was the true Pope Cadolus came with an Army to Rome the Romans came out against him and in the Fields called Nero's a great battle saith Platina was fought in which many of both sides fâ—ll but Cadolus was driven away He shortly returned with a great Army being called by a part of the Romans that were men of pleasure and by force seized on the Suburbs and St. Peter's Church But the Souldiers of Gotifred put his Souldiers to flight and he himself narrowly scaped the Prefect of Rome's Son with him breaking through the Romans got possession of the Tower where they besieged him till they forced him to yield and buy his liberty of the besiegers for 300 pound of Silver Then the Bishop of Colen having the education of the young Emperor came to Rome to rebuke Alexander as an Usurper but by Hildebrand was so overcome that the choice belonged not to the Emperor that he called a Council which confirmed Alexander and deposed Honorius The Emperor consented on condition that Cadolus be pardoned and Gibert his promoter Chancellor of Parma made Arch-Bishop of Ravenna which the Pope consented to and did Thus then were Popes and Bishops made Q. How shall we be sure for Cadolus's five years who was the Pope § 26. A woman called Mathildis a Countess was then the great Patroness of the Papacy who furnished military Hildebrand that did all with Souldiers to conquer several Great Men that opposed them and to set up Alexander and defend him § 27. This Pope Alexander is said by Bin. and Baron to judge King Harold of England an Usurper to dispose of the Crown to William of Normandy and declare him lawful Successor and send him a Banner that he might fight for it and possess it Thus did this Prelate give Crowns and Kingdoms as the supreme judge made by himself He after required Rent Peter-Pence from England of William § 28. He made some constitutions for his old Church at Milan Three thing are the summe of them and many other Councils 1. Against Simonie 2. Against the Clergies fornication no Canons cured them of either of these 3. That no Lay-Man judge any Clerk for his crimes only if Priests live in fornication he alloweth Lay-Men to tell the Arch-Bishops and if they will do nothing then to withhold their duties and benefits till they amend But this Binnius noteth was but a temporary extraordinary concession for the hatred that this Pope had to fornicating Clergy-Men But if they did but now and then lie with a woman by chance and did not obstinately still keep them they must not so trouble them § 29. CCCXLV. The foresaid Cadolus or Honorius 2d was setled Pope by a Council at Basil An. 1061. where say some many Simoniacal incontinent wicked Bishops decreed that no Pope should be made but out of Italy which they called Paradise that is Lombardy § 30. CCCXLVI A Council at Osborium An. 1062. contrarily condemned him and set up Alexander Though before Platina saith that Cisalpini omnes all on the Romans side of the Alpes obeyed Honorius except Mathildis a good woman § 31. Here Binnius thought a Dialogue of Pet. Damian worthy to be inserted to prove that Princes may not make Bishops of Rome In which he would prove that the Decrees that gave the Emperor such power may be changed because God doth not alwaies perform his own word for want of mans duty And he saith that some men have been sinners and perished for obeying Gods own Law and some rewarded for breaking it which he proveth by a profane quibble 1. In Iudas as if Christs words what thou dost do quickly had been a command to do the thing 2. In the Rechabites that drank not Wine when Ieremy bade them As if Gods Command to Ieremy to try them had been his Command to them to do it A Council was at Arragon in Spain for we know not what § 32. CCCXLVII An. 1063. Peter Bishop of Florence being accused of Heresie and Simony and deposed a Council at Rome renewed Pope Nicolas 2d's Canons not to hear Masse of a Priest that liveth with a Concubine or introduced woman To excommunicate Simoniacks c. § 33. CCCXLVII In a Council at Mantua to quiet some that yet took Cadolus's part and accused Pope Alexander of Simony Alexander is owned and Cadolus not appearing cast out who after tryed it
them what good they had done the City For when they came thither they found three or four bawdy houses but at their departure they left but one But this one reached from the East Gate of the City to the West gate § 194. The Pope returneth into Italy and seeketh to get men to ruine Conrade the late Emperor Fridericks Son The King of Englands brother Richard is first invited but deniâ—d due help and refuseth King Henry the third himself at last is drawn in and furnisheth the Pope with a great deal of money and the Croisado Soldiours are turned against Conrade from the relief of Palestine Bitter accusations against him are published by the Pope which Conrade answereth He and Robert Grosthead the famous Learned holy Bishop of Lincoln dying near together the Pope biddeth all that belong to the Church of Rome to rejoyce with him because these two their greatest enemies are gone And if such wise and holy men as this Bishop were numbered with the enemies of the Pope we may conjecture what he was and did and whether all the Christian World were then his Subjects and whether Rome then needed reformation § 195. But though the King of England had so far served him it was not enough Nothing less than all would serve as Matth. Paris tells us when the King would yet be King and did not fully obey the Pope which he manifested in his rant against this rare and excellent Bishop of Lincoln the occasion of which I think well worthy of our recital as it is in Matth. Paris Anno 1453. pag. 87â— 872. A credible Monk though oft reviled by Baron and Bin for telling truth This Bishop was one of the famousest men in the whole world for knowledge piety and justice The Pope had sent him an order as saith Matth. Paris he often did to him and other English Bishops to do somewhat which the Bishop judged to be unjust It was not so bad as an interdict to silence Christs Ministers but whether it was the promoting of bad Ministers or hindering or excommunicating good men some such thing it was as you may see by what followeth The Bishop writeth a Letter to the Pope and Cardinals in which he tells them That he would obey the Apostolical precepts but that was not Apostolical which was contrary to the doctrine of the Apostles Christ saying he that is not with us is against us And that cannot be Apostolical that is against Christ as the Tenour of the Popes Letters were His non obstante so often repeated shewed his inconstancy and his blotting the purity of the Christian Religion and perturbing the peace and quiet of Societies a torrent of audaciousness procacity immodesty lying deceiving hardly believing or trusting any one on which innumerable vices follow And next after the sin of Lucifer which in the end of time will be that also of Antichrist the son of perdition whom the Lord will destroy with the Spirit of his mouth there neither is nor can be any other sort of sin so adverse and contrary to the doctrine of the Apostles and the Gospel and so hateful detestable and abominable as to kill and destroy souls by defrauding men of the care of the Pastoral office and Ministry which sin those men are known by the most evident testimonies of the sacred Scripture to commit who being placed in power of pastoral care do get the salary of the pastoral office and ministry out of the milk and the fleece of the sheep of Christ who are to be quickened and saved but administer not to them their dues For the very not administring of the Pastoral ministeries is by the testimony of Scripture the killing and destroying of the sheep And that these two sorts of sins though unexpectedly are the very worst and beyond all comparison exceed all other sort of sin is manifest by this that they are in the two existent foreâ—aid things though with disparity and dissimilitudes directly contrary to the best things And that is the worst which is contrary to the best And as for these sins as much as in them lieth one of them is the destruction of the Godhead it self which is superessentially and supernaturally best and the other is the destruction of that conformity and deiâ—ication of souls by the gracious participation of the Divine beams which is the best thing essentially and naturally And as in good things the cause of good is better than the effect so in evils the cause of evil is worse than the effect is manifest that the introducers in the Church of God of such most mischievous destroyers of holy formation and deification in the sheep of Christ are worse than the destroyers or murderers themselves the nearer to Lucifer and Antichrist and in the greater degree of mischief or priority by how much the more superexcelling and by the greater and diviner power given by God for edification and not for destruction they were the more bound to exclude and extirpate such most mischievous murderers or destroyers from the Church of God It cannot be therefore that a holy Apostolick Seat to which all power is given by our Lord Iesus Christ the holy of holies for Edification and not for destruction as the Apostle testified should command or require any thing that bordereth on or tendeth towards so hateful detestable aud abominable a thing to Iesus Christ and so utterly pernitious to mankind or by any way endeavour any thing that tendeth thereunto For this were either a defection or a corruption or an abuse of Christs own power which is evidently most holy and most full or it were an absolute elongation from the Throne of the Glory of our Lord Iesus Christ and the next sitting together of the two foresaid Princes of darkness and of hellish punishments in the chair of pestilence Nor can any one with unspotted and sincere obedience who is a subject and faithful to that same Seat and not by schism cut off from Christ and that holy Seat obey the said mandates and precepts or any endeavours whatever and whensoever they come yea though it were from the highest order of Angels but must necessarily contradict them and rebel with all his strength or power And therefore Reverend Lords from the duty of obedience and fidelity in which I am bound to both the parents of the holy Apostolick Seat and from the Love which I have to Vnion in the body of Christ with it I do only filially and obediently disobey contradict and rebel to the things which in the foresaid Letter are contained and specially because as is before touched they do most evidently tend to that sin which is most abominable to our Lord Iesus Christ and most pernitious to mankind and which are altogether adverse to the Sanctity of the holy Apostolick Seat and are contrary to the Catholick Faith Nor can you discretion for this hint conclude or decree any hard thing against me because all my
contradiction and action in this matter is neither contradiction nor rebellion but the filial honour due to the Divine Father and of you Briefly recollecting all I say the sanctity of the Apostick Seat can do nothing but what tendeth to edification and not to destruction For this is the plenitude of power to be able to do all to edification But these things which they call provisions are not to edification but to most manifest destruction Therefore the blessed Seat of the Apostle cannot accept them because flesh and blood hath revealed them which possess not the things that are of God and not the Father of our Lord Iesus Christ who is in Heaven § 196. When the Pope heard this Letter saith Mat. Paris p. 872. Not containing himself through wrath and indignation with a writhin aspect and a proud mind he saith who is this doting old man deaf and absurd who boldly and rashly judgeth my doings By St. Peter and St. Paul if our innate ingenuity did not move us I would precipitate him into so great confusion that he should be to the whole World a Fable a Stupor an example and a prodigy IS NOT THE KING OF ENGLAND OVR VASSAL AND I SAY MORE OVR SLAVE WHO CAN WITH OVR NOD IMPâ—RISON HIM AND ENSLAVE HIM TO REPROACH These things being recited among the Cardinal brethren with much ado asswaging the rage of the Pope they said to him It is not expedient O Lord that we decree any hard thing against this Bishop himself For that we may confess the truth the things are true which he speaketh We cannot condemn him He is a Catholick Yea a most holy man more religious than we are more holy and excellent than we and of a more excellent life so that it is believed that there is not among all the Prelates a greater no nor any equal to him This is known to the whole Clergy of France and England Our contradiction will not prevail The truth of this Epistle which perhaps is already known to many may stir up many against us For he is esteemed a great Philosopher fully learned in Greek and Latine a man zealous for justice a Reader of Theology in the Schools a Preacher to the people a Lover of chastity a persecutor of Simonists These words said the Lord Aegidius a Spanish Cardinal and others whom their own Consciences did touch They counselled the Pope to wink at all this and pass it by with dissimulation lest tumults should be raised about it especially for this reason that IT IS KNOWN THAT A DEPARTVRE WILL SOMETIME COME so far Mat. Paris § 197. Yet neither this Bishop nor the Historian flattered Princes but both of them sadly lament the oppression and other sins of King Henry And the Bishop commanded his Presbyters to denounce excommunication against all that should break the Magna Charta the Charters heretofore granted foreseeing saith Mat. Paris what the King would do And he sharply reprehended the Fryar Minors that would not tell Great men of their sin when they had nothing to lose Cantabit Vacuus c. having chosen poverty that they might be freer from hindering temptations § 198. When he lay on his death bed at Bugden in Huntingtonshire he told Ioh. Aegidius his learned friend that he took them for manifest Hereticks that did not boldly detect and reprove the sins of great men and thereupon reprehended and lamented the sins of Prelates but especially the Roman reciting their putting unworthy and bad men into the Pastoral office for kindred or friendship sake The third day before his death he called to him many of his Clergie and lamenting the loss of souls by Papal avarice groaning he said Christ came into the world to win souls Is not he then deservedly to be called Antichrist who feareth not to destroy souls God made all the World in six dayes but to repair man he laboured above thirty years And is not a destroyer of souls then judged an enemy of God and Antichrist c. Next he goeth on to shew how sinfully the Pope by his non obstante overthrew even the rights that his Predecessors had granted vainly pretending that they bind nothing because par in parem non habet potestatem and what evils to the Churches he had done and addeth I saw a Letter of the Popes in which I found inserted that they that make their Wills or that undertake the Crâ—isado and to help the holy land shall receive just so much indulgence as they give money c. And so goeth on naming his imposing men that cannot preach or strangers of other languages as Pastors on the people and his covetous and greedy devouring all the wealth he could get concluding Ejus avaritiae totus non sufficit orbis Ejus luxuriae Meretrix non sufficit omnis And that he drew Kings in for his own ends making them partakers of the prey Prophecying that the 〈◊〉 will not be freed from Egyptian servitude but by the mouth of 〈…〉 These things are small but worse will follow within three years sighing and weeping out these words his speech failed him and he died And ibid. Mat. Paris saith that the same night that he died wonderful Musical sounds and Ringings were heard near in the Air by several friars and by Fulk Bishop of London then not far off who said when he heard it that he was confident their reverend Father Brother and Master the Venerable Bishop of Lincoln was passing out of the World to Heaven The Bishop being dead the Arch-Bishop of Canterbury and the Dean and Chapter of Lincoln fell out in striving who in the vacancy had the power of giving Prebends wherein the Arch-Bishop by Power utterly oppressed them And M. Paris p. 880. affirmeth that Miracles were done after the death of this Bishop by his virtues at Lincoln and yet confesseth some of his faults and his sharp thundring against Monks and Nuns c. § 199. The same Author tells us p. 883. anno 1254. that the Pope was so unmeasureabley wrathful against this holy Learned Bishop that when he was dead he would have taken up his bones and cast them out of the Church and purposed to precipitate him into so great infamy that he should be proclaimed a Heathen a rebel and disobedient to the whole world and he commanded a Letter to that purpose to be written to the King of England knowing that the King would be mad enough against him and ready enough to prey upon the Church But the next night the said Bishop of Lincoln appeared to him in his episcopal attire with a severe countenance an austere look and terrible voice he came and spake to the Pope that was restless in his bed pricking him in the side with a violent thrust with the point of his pastoral staffe which he carried and said miserable Pope Senebald Dost thou purpose in disgrace of me and the Church of Lincoln to cast my bones out of the
the Parliaments complaints of Popery Arminianism and Arbitrary Illegalities and after saith Hist. Presb. p. 465. 470. The truth is that as the English generally were not willing to receive that yoak so neither did the Houses really intend to impose it on them though for a while to hold fair quarter with the Scots they seemed forward in it This appears by their Declaration of April 1646 Nor have they lived to see their dear Presbytery setled or their Lay-Elders entertained in any one Parish of the Kingdome that 's false on the other side and yet all must be done by this Parliament as Presbyterians four years before when they were Episcopal distasting only the persons and actions of Bishop Laud Wren and some other present Bishops If I find a man like Schlusselburgiâ—s fall Pell-mell with reproach on all that differ from him or Dr. Heylin speak of blood with pleasure and as thirsty after more as of Thacker Vdall c. or as designing to make Dissenters odious as he and most of the Papists Historians do as the Image of both Churches Philanax Anglicus the Historical Collections out of Heylin I will believe none of these revilers further than they give me Cogent proof I hear of a Scots Narrative of the Treasons Fornications Witchcrafts and other wickedness of some of the Scottish Presbyterians and as for me the Author knoweth not what to call me unless it be a Baxterian as intending to be a Haeresiarcha being neither Papist nor of the Church of England nor Presbyterian nor Independent c. To this I say I have no acquaintance with any Scots Minister nor ever had in my life except with Bishop Sharp that was murdered and two other Bishops and two or three that live here in London therefore what they are I know not save by Fame But though I have heard that Country asperst as too much inclin'd to Fornication I never before heard the Religious part and Ministers so accused Either it is true or false if false shame be to the reporters if true what doth it concern us here or any that are innocent any further than to abhor it and lament it and to be thankful to God that it is another sort of men that are called Puritans in England and that in all my acquaintance with them these 56 years which hath been with very many in many Countries I remember not that ever I heard of one Puritan man or woman save one accused or suspected of fornication and that one yet living though openly penitent hath lived disowned and shamed to this day but I have heard of multitudes that revile them that make a jest and common practice of it Try whether you can make the Inhabitants of this City believe that the Nonconformists or Puritans are fornicators drunkards or perjured and that their accusers and haters are innocent men that hate them for such Crimes But it s possible that you may make men of other Countries or Ages believe it and believe that we wear Horns and have Cloven Feet and what you will but I fear not all your art or advantages on those that are acquainted with both sides But the misery is that faction ingageth men to associate only with their party where they hear reproaches of the unknown dissenters from whom they so estrange themselves that the Neighbours near them are as much unknown to them save by lying same as if they lived an hundred miles from them I remember Mr. Cressey once wrote to me that he turned from the Protestant Religion to the Roman because there was among us no spiritual Books of Devotion for Soul Elevations and affectionate Contemplation And I told him it was Gods just Judgment on him that lived so strange to his Neighbours because they are called Puritans and to their Writings which Shops and Libraries abound with had he read Bishop Halls Mr. Greenhams Mr. Ri. Rogers Mr. Io. Rogers Mr. Hildershams Mr. Boltons Mr. Perkins Mr. Downhams Mr. Reyners Dr. Sibbes c. yea or no better than my own the Saints Rest the Life of Faith the Divine Life the Christian Directory c. or had he read the Lives of Divines called Puritans or but such as two young men published partly by my self Ioseph Allen and Iohn Ianeway he would never have gone from the Protestants to the Papists because of our formality and want of an affectionate spiritual sort of devotion especially knowing what excess of formality is among the Papists and how much it is of the Clergies accusation of the Puritans that they are for too little form and too much pretence of spiritual devotion But if any called Religious or Puritans or Presbyterians be vicious I know no men that so heartily desire their punishment and ejection as those that are called by the same names I thank God that these twenty years while neither Wit Will nor Power hath been wanting against them I have scarce heard of two men if one that have been judged and proved guilty of any such immorality of all the ejected silenced Ministers in this Land I would I could say so of their Adversaries II. And now I must speak to the Accusers speeches of my self I thank you Sir that you feigned no worse against me if I am an Haeresiarcha why would not you vouchsafe to name that Heresie which I have owned I have given you large Field-room in near 80 Books and few men can so write as that a willing man may not find some words which he is able to call Heresie A little learning wit or honesty will serve for such an hereticating presumption 2. I never heard that Arminius was called an Arminian nor â—â—ther a Lutheran nor Bishop Laud a Laudian but if you be upon the knack of making Names you best know your ends and best know how to fit them to it 3. But seriously do you not know my Judgment will not about 80 Books inform you how then can I help it 4. No but you know not what Party I am of nor what to call me I am sorrier for you in this than for my self if you know not I will tell you I am a CHRISTIAN a MEER CHRISTIAN of no other Religion and the Church that I am of is the Christian Church and hath been visible where ever the Christian Religion and Church hath been visible But must you know what Sect or Paâ—â—y I am of I am against all Sects and dividing Parties But if any will call Meer Christians by the name of a Party because they take up with meer Christianity Creed and Scripture and will not be of any dividing or contentious Sect I am of that Party which is so against Parties If the Name CHRISTIAN be not enough call me a CATHOLICK CHRISTIAN not as that word signifieth an hereticating majority of Bishops but as it signifieth one that hath no Religion but that which by Christ and the Apostles was left to the Catholick Church or the Body of Jesus Christ on Earth
month in lesser meetings and once a quarter in greater yet where there is danger of such degeneracy it is better to hold them but pro re natâ occasionally at various seasons and places § 65. The lesser Synods and correspondency of Pastors before there were Christian Magistrates were managed much more humbly and harmlesly than the great ones afterward Because that men and their interest and motives differed And even of later times there have been few Councils called General that have been managed so blamelesly or made so many profitable Canons as many Provincial or smaller Synods did Divers Toletane Councils and many others in Spain England and other Countries have laboured well to promote piety and peace As did the African Synods and many others of old And such as these have been serviceable to the Church And the Greater Councils though more turbulent have many of them done great good against Heresie and Vice especially the first at Nice And nothing in this Book is intended to cloud their worth and glory or to extenuate any good which they have done But I am thankful to God that gave his Church so many worthy Pastors and made so much use as he did of many Synods for the Churches purity and peace § 66. But the true reason of this Collection and why I have besides good products made so much mention of the errours and mischiefs that many Councils have been guilty of are these following 1. The carnal and aspiring part of the Clergy do very ordinarily under the equivocal names of Bishops confound the Primitive Episcopacy with the Diocesane tyranny before described And they make the ignorant believe that all that is said in Church-Writers for Episcopacy is said for their Diocesane Species And while they put down an hundred or a thousand Bishops and Churches of the Primitive Species they make men believe that it is they that are for the old Episcopacy and we that are against it and that it is we and not they that are against the Church while we are submissive to them as Arch-bishops if they would but leave Parishes to be Churches or Great Towns formerly called Cities at least and make the Discipline of all Churches but a possible practicable thing § 67. II. And to promote their ends as these men are for the largest Diocesses and turning a thousand Churches into one only so they are commonly for violent Administration ruling by constraint and either usurping the power of the sword themselves or perswading and urging the Magistrate to punish all that obey not their needless impositions and reproaching or threatning at least the Magistrates that will not be their Executioners And making themselves the Church snuffers or made without the Churches consent their Office is exercised in putting out the Lights sometimes hundreds of faithful Ministers being silenced by their means in a little time And they take the sword of Discipline or power of the Keys as the Church used it 300 years to be vain unless prisons or mulcts enforce it And to escape the Primitive poverty they overthrow the Primitive Church Form and Discipline and tell men All this is for the Churches honour and peace § 68. Yea all that like not their arrogances and grandure they render odious as Aerian Hereticks or Schismaticks provoking men to hate and revile them and Magistrates to destroy them as intolerable And by making their own numerous Canons and Inventions necessary to Ministry and Church-Communion they will leave no place for true unity and peace but tear the Churches in pieces by the racks and engines of their brains and wills § 69. III. Yea worse than all this there are some besides the French Papists who tell the world That the Vniversal Church on Earth is one visible political body having a visible Head or Supreme vicarious Government under Christ even a Collective Supreme that hath universal Legislative Iudicial and Executive power And they make this Summa Potestas Constitutive of the Church Vniversal and say that this is Christs body out of which none have his Spirit nor are Church-members and that there is no Vnity or Concord but in obeying this supreme visible power And that this is in General Councils and in the intervals in a College of Bishops Successors of the Apostles I know not who or where unless it be all the Bishops as scattered over the earth and that they rule per literas formatas as others say It is the Pope and Roman Clergy or Cardinals § 70. And when our Christianity Salvation Union and Communion yea our Lives Liberties and mutual forbearances and Love is laid upon this very form of Church-policy and Prelacy and Christ is supposed to have such a Church as is not in the World even constituted with a Visible Vicarious Collective Soveraign that must make Laws for the whole Christian World it 's time to do our best to save men from this deceit § 71. I must confess If I believed that the Whole Church had any Head or Soveraign under Christ I should rather take it to be the Pope than any one finding no other regardable Competitor He is uncapable of ruling at the Antipodes and all the Earth but a General Council is much more uncapable and so are the feigned College of Pastors or Bishops none knoweth who § 72. IV. And a blind zeal against errour called Heresie doth cry down the necessary Love and toleration of many tolerable Christians And some cry down with them and away with them that erre more themselves and by their measures would leave but few Christians endured by one another in the World Thus do they teach us to understand Solomon Eccl. 7. 16. Be not righteous and wise overmuch so much are these men for Vnity that they will leave no place for much Unity on earth As if none should be tolerated but men of one Stature Complexion c. § 73. Briefly they do as one that would set up a Family Government made up of many hundred or thousand families dissolved and turned into one and ruled supremely by a Council of the Heads of such enlarged Families and then tell us that this is not to alter the old Species of Families but to make them greater that were before too small Keep but the same name and a City is but a Family still And when they have done they would have none endured but cast out imprisoned or banished as seditious that are for any smaller Family than a City or any lesser School than an University And these City Governours must in one Convention rule all the Kingdom and in a greater all the World § 74. I shall therefore first tell you what errour must not be tolerated and then by an Epitome of Church-History Bishops and Councils and Popes shew the ignorant so much of the Matter of Fact as may tell them who have been the Cause of Church-corruptions Heresies Schisms and Sedition and how And whether such Diocesane Prelacy and grandure be the
their several places they may practice this the guilt being proved I may tell him that I have no rule over I will have no Communion with you But I cannot thereby oblige all others to do the like This Gelasius also oft Epist. ad Anastas Imperat. c. setteth up the Priest above the Prince as Gods Laws are above mans As if Kings were were not to Govern by Gods Laws and as if the Bishops Canons were not mans Laws if they be Laws § 62. CXL It 's said that 70 Bishops at Rome under Gelasius determined of the Canon of the Scripture and also of accepted and rejected Books In the Canon they put a Book called Ordo Historiarum with one Book of Tobias one of Iudith one of the Maccabees Nehemias is lest out Among the approved Books the Epistle of Leo to Flavian Const. is thus imposed The Text whereof if any man shall dispute even to one iota or tittle and doth not venerably receive it in all things let him be accursed A multitude of heretical and rejected Books are named Eighteen pretended to be by or of some Apostles and such other And among others the History of Eusebius yet before approved unless here he mean only de vita Const. The Works of Tertullian Lactantius Arnobius Clemens Alexand. Africanus Cassianus Victorinus Pictav Faustus Rhegiens c. Of the Canon of Scripture Bishop Cousins hath collected the true History from greater Antiquity § 63. CXLI Vitalis and Misenus the Popes Legates at Constantinople having been Excommunicated for Communicating with Acacius c. Vitalis dyed so but after eleven years Misenus repented and was absolved by a Council of 55 Bishops might not the Pope alone have done it § 64. CXLII You have heard before how Festus got Laurentius the Arch-presbyter chosen Pope at Rome and more chose Symmachus Theodorick an Arian being King was just and had so much wit as to please the Clergy while his Kingdom was unsettled The Pope under his protection excommunicated both Emperour and Patriarch of Constantinople for Communicating with Hereticks but he never excommunicated Theodorick at home though an Arian There was reason for it Interest is such mens Law But while the Schism between Symmachus and Laurentius divided the Senate the Clergy and the People five or six several Councils are called at Rome mostly to heal this rupture For at first the Laurentians laid some Crimes to the charge of Symmachus and when the Councils would not cast him out they fell to rapine violence and bloodshed many being killed and all in confusion So that it was work enough in three years for King and Council to end the Schism § 65. CXLIII When the Arian Persecution abated in Africa Thrasaâ—â—ndus the King contriving which way to root out the Orthodox without violence he commanded that when any Bishop dyed no other should be ordained in their places Hereupon the Nonconformists seeing the Churches like to decay ann 504. held a Synod in which they decreed and do their that though they suffered death for it they would go on and ordain Office concluding that either the mind of the King would be mollified or else they should have the Crown of Martyrdom This is called Concilium Byzacenum § 66. It is greatly to be noted that many following Councils in Spain France and other parts of Europe which were held under the Gothish Kings were more pious and peaceable than the rest fore-described The Reasons seem to me to be these 1. These Kings being conquering Arians the Bishops durst not damn them for Heresie for fear of their own necks and so were greatly restrained from the hereticating work of Councils 2. These Kings having a narrower Dominion than the Empire and being jealous of their new gotten Conquests were nearer the Bishops and kept them more in awe than the Emperour did 3. And these Councils being small of a few Bishops had no such work for arrogancy and ambition as the great General Councils had 4. And the great proud pretending Patriarchs that set the World in a continual War were not here to strive who should be the greatest The Pope himself was seldom mentioned in the Spanish and French Councils or the African § 67. CXLIV One of these honest Councils is Agathense by the permission of Alaricus by 35 Bishops Casarius Arelatensis being chief Where many Canons for the Clergy were made or repeated The 3d Canon is that if Bishops wrongfully excommunicate any one other Bishops shall receive them Did the Popes observe this with Acacius Euphemius c. Can. 63. If any Citizens on the great solemnities that it Easter the Lords Nativity or Whitsuntide shall neglect to meet where the Bishops are seeing they are set in Cities for Benediction and Communion let them be three years deprived of the Communion of the Church Doth not this prove that the City Churches then met all in one place and so were but one Assembly at those times How else could all the Citizens be with the Bishop at one time But even these Canons forbid Clergy-men to sue any before a Secular Judge or to appear or answer at anothers suit Can. 32. Otherwise both are to be excommunicate Can. 37. It punisheth those that kill men but with denying them Communion Can. 50. Only if a Bishop Presbyter or Deacon commit a Capital crime he shall be deposed and put into a Monastery and have but Lay-communion When Murderers are hang'd and Trayters also quartered this Canon is laid aside I thought a Monastery had been a desirable place and not bad enough to serve Traytors and Murderers instead of the Gallows § 68. CXLV A Council at Apanna under Sigismund King of Burgundy recited such like Canons as the former save that there is one just such as our Fanaticks in England would have made who would not worship God in any Temple which the Papists had used to their Mass so faith Can. 33. The Temples or Churches of Hereticks which we hate with so great execration we despise to apply to holy uses as judging their pollution to be such as cannot be purged away But such as by violence they took from us we may recover This is just Down with the Idolatrous Steeple-houses But if they would give the Nonconformists in England leave to Preach in such places they would be thankful and think God will not impute the sin of others to us § 69. CXLVI A Council at Sidon of 80 Bishops was called by the Emperour Anastasius where they agreed to curse the Council of Calcedon and Flavianus Antioch and Iohan. Paltens were banished for refusing This was about the time when the foresaid Fight was between the Monks and the Antiochians when the Carkasses of the Eutychian Monks were cast into the River § 70. About this time was the fall and rise of the Papacy The fall in that the Eastern Empire made little use of Popes but did their Church work without them Their rise in that the
Anastasius Bibliothecarius who then lived and was employed at Constantinople in this matter to reconcile the contradiction saith that Ebbo was a true Bishop but Photius was not because he was a Lay-man before his consecration and therefore his ordinations are nullities This nullifying of ordinations maketh great disturbances in the Church The present Bishops of England require those that were heretofore ordained by Parochial Pastors to be re-ordained and on this and such other accounts about 2000 were silenced at one day Aug. 24. 1662. The silenced Nonconformists do some of them say that the Bishops have much less than Photius to shew for their authority to ordain He had learning he had the Emperors authority for him He had lawfull Bishops to ordain him He had a great Council or two to approve him and confirm him And though he was a lay-man before so is every one when he cometh to his first ordination And though he was made Bishop per saltum so was Nectarius Thalasius Ambrose c. And every Uncanonical irregularity nullifieth not the ordination It hath been ordinary for Deacons to be made Popes And is not that per saltum why doth not that interrupt and nullifie the Papaciâ— But say they on this account 1. Romes succession is long agoe interrupted There having been far greater incapacities in Simonists common Adulterers Perjured Rebels Hereticks Infidels as Councils have judged 2. And they say that so the English Prelates are no Bishops being chosen by the King and wanting that choice of the Clergy and people which the Canons have over and over again made necessary to the validity of ordinations are more null than those of Photius And therefore we owe them as such no obedience nor communion Thus our nullifyings and condemnings proceed till most men have degraded if not unchristened one another And he that is on the stronger side carrieth it till death or some other change confute his claim and then the other side gets up and condemneth him as he condemned them And thus hath the Church long suffered by damning Divines and domineering or censorious Judges § 54. By the restoring of Ignatius the Pope got to himself the reputation of some Supremacy and obliged a party to him which however it was not the greatest at the first would be greatest when Ignatius his supremacy had advanced it And with them he got the reputation of being just indeed Photius seeming to possess the seat of one that was injuriously deposed by the meer will of the Prince without sufficient cause § 55. Pope Hadrian 2. Epist. 4. ad Ignat. Const. directeth Ignatius to forgive many others but none of those that subscribed to Photius his great Council at Constantinople because they reproached the Pope of Rome where you may see 1. How dangerous it was then to be in a General Council when if they please not the strongest they are ruined And if they do it 's like enough the next age will damn them for it 2. How much more dangerous is it for a Council to be against the Pope than to be guilty of many other crimes and how unpardonable it is § 56. CCLXXXIII An. 868. Besides the Popes Roman Synod that damned Photius and his Book and Const Council there was a Council at Worms which repealed many old Canons of which the 14th is that if Bishops shall excommunicate any wrongfully or for light cause and not restore them the neighbour Bishops shall take such to their communion till the next Synod The 15. Canon is that because in Monasteries there are Thieves that cannot be found when the suspected purge themselves they shall receive the sacrament of Christ's body and blood thereby to shew that they are innocent But this Canon the Papists are ashamed of The 72. Canon alloweth Presbyters yea all Christians to anoint the sick because the Bishops hindered with other business cannot go to all the sick This intimateth that even then the Diocesses were not so great as ours that have one or many Counties else other reason would have been given why the Bishop could not visit all the sick than his hindering businesses Would the Bishop e. g. of Lincoln say I would visit all the sick in Lincolnshire Northamptonshire Leicestershire Hunâ—ingtonshire Rutlandshire Hartfordshire Bedfordshire Buckinghamshire which are in my Diocess but that I am hindered by other business who would take this for the words of a sober man § 57. CCLXXXIV An. 869 was that Constantinopolitan Council which the Papists damning some otherâ— call the 4th and the 8th General Council ended An. 879. in which but 102 Bishops condemned Photius and setled Ignatius by the means of the Emperor Basilius and the Pope who had before restored him Here in Act. 2. The Bishops that had followed Photius took the old course and when they saw all turned cryed peccavimus and craved pardon and themselves called Photius such a villain as there had never been the like Bin. p. 882 They said they sinned through fear and so were forgiven Act. 3. Some Bishops that had turned who were ordained by Methodius were required to subscribe to a form proposed But they told them that the late times had so vexed men with heinous subscriptions that they had made a Covenant or Vow to make no more subscriptions but what they had done already and the profession of their faith like Nonconformists and desired to be received on such terms without their new subscription Act. 4. The Bishops of Photius's party ordained by him were examined And Act. 5. Photius himself who would not enter till constrained and then professed as in imitation of Christ to give them no answer to what they asked him and is in vain exhorted to repentance Act. 6. Many of the Photian Bishops repented and were pardoned Others pretended that they had subscribed and sworn to Photius where Zachar. Calcedon shewed that the Canons were above the Patriarchs Here Basilius the Emperor made a notable speech to exhort the Bishops to repentance offering himself to lay by his honour and to lie on the earth and let them tread on him confessing his sin and asking mercy Act. 7. Photius is again brought in and his staff that he leaned on taken from him and he denyed to defend himself and to repent but bid them repent The Bishops of Heraclea c. rejected the Legates and pronounced them anathematized that should anathematize Photius and appealed to the Canons Act. 8. They censured a Bishop that was against Images Act. 9. They examined some great men that had â—worn against Ignatius who confest they had sworn falsely for â—ear of the Princes but Leo would not damn or curse Photius because he thought the Orthodox were not to be cursed The 10th Act. Containeth the Canons which they made of which the Copies greatly differ § 58. The 3d. Canon saith that they ordain that the Image of Christ be worshiped with the same honour as the Gospels as teaching that by Colours which the Gospel
him his Dominions Here four Tenents of Guilbert Porretane a Schoolman were condemned 1. That Divinitas and Deus are not the same in signification 2. That the three Persons are not unum aliquid 3. That besides the Persons there are eternal Relations which are not the same as the Persons c. 4. That it was not the Nature of God that was incarnate These they condemned whether rightly understanding Porretane I know not But if Schoolmens Quirks must make work for Councils and Councils will be their Judges what work will there be § 139. CCCCIII Another at Colen An. 1119. the Emperor was Excommunicated § 140. CCCCIV In a Lateran Council called General the Emperor saith Otto Frising seeing the People fall from him when he was Excommunicate and fearing his Fathers case yielded to resign Investitures which he after performed An. 1122. And An. 1122. CCCCV. A. Roman Council setled the Cassine Monastery of Benedictines in their Independency save on the Pope alone against the envy and complaints of the Bishops § 141. CCCCVI A Roman Council finished the Peace with the Emperor And An. 1124. one at Tholouse call'd some Religious men Hereticks § 142. Calistus dying Theobaldus called Caelestine is chosen by the Fathers but Lambert called Honorius the 2d by the help of Leo Frangipanis a great man came after him and got the greater power and got and kept possession This was the 25th Schism which the Emperor's resignation of Investitures prevented not § 143. CCCCVII An. 1127. A French Council about the Templars Habit And one at London 1125 and another 1127. where because Mat. Paris openeth the shame of the Pope's Nuncio and others Binnius revileth him § 144. Arnulphus a famous Preacher was murdered in Rome for Preaching against their Pride Covetousness and Luxury Platin. § 145. Two Popes are next chosen the 26th Schism 1. Gregory called Innocent the 2d 2. Peter called Anacletus Onuphrius Panuinus saith that Innocent had but 17 Cardinals Votes and Anaclet had 21. And yet Innocent being the stronger is by them taken now for the true Pope and the Succession is from him § 146. Pope Innocent presently becometh a Soldier and gets an Army to fight with Roger Prince of Sicily for claiming Apulia The Pope and Cardinals at the second Battel are taken Prisoners by the coming of William Duke of Calabria to help his Father Roger gently releaseth them They come to Rome and find Pope Anaclet in possession who got Roger of Sicily and the People of Rome that were for Innocent to be for him saith Platina Innocent dares not stay but goeth into France thence into Germany where Henry being dead and Lotharius made Emperor the Pope got him to swear to help him The Emperor and Pope come against Rome with two Armies The Anti-Pope Anacletus is not to be seen till the Emperor was gone home and Innocent at Pisa and then he appeareth as Pope again Lotharius cometh with another Army and driveth away Anacletus and Roger of Apulia into Sicily § 147. The Romans now rose up against the Pope and claimed the Civil Government of Rome by a Senate The Pope hereupon deprived them of their Votes in the Election of Popes and deprived all the Clergy also of theirs except the Cardinals and confined the power to the Conclave of the Cardinals alone This was the first time that the old way was overthrown and all the Canons broken by one Pope in revenge against the Romans for rebelling against his Civil Government and helping Anaclet Till now Clergy and People chose the Bishops Hildebrand began to set up the Cardinals power but denied not the Clergy and People their Votes in Comitiis § 148. The Greek Emperor's Legat now had a dispute with the Pope's Party to prove the Roman Church erroneous for the Filioque of which see Plat. in Inoc. 2. § 149. CCCCVIII and CCCCIX. and CCCCX The Pope Innocent being above seven years in France and Germany damned Pope Anaclet and his Fautors in a Council at Clermont and in another at Rhemes and in another at Liege And 411 another at Pisa did the like And 412 one at Mentz was about a Bishops quarrels And 413 one at Estampes condemned Innocent's presence prevailing there and Anaclet's presence at Rome § 150. Lotharius dieth and Conrade is Emperor CCCCXIV Innocâ—nt An. 1139. calleth a great Council called General upon his return at Rome to condemn Anaclet again § 159. Anaclet dying another Pope called Victor is chosen against Innocent and the Schism continued and after five months being too weak giveth it up § 160. In England saith William Malmsbury and Binnius out of him p. 1325. two Bishops of Salisbury and Lincoln built the great Castles of Newark Shirburne Devises Malmesbury and held the Castle at Salisbury c. The Nobles complain'd to the King of the Bishop's greatness and building so many Castles as of ill design At an Assembly or Parliament at Oxford the Servants of some Earls and these Bishops fought for Quarters The Bishops Servants prevailed and Blood was shed and the Nephew of an Earl wounded near to death and all was on an uproar The King Stephen took the advantage and made the two Bishops deliver up the Keys of their Castles lest they prepared to be for the Empress Maud in time The Bishop the King's Brother was the Pope's Legat he calls a Council at Winchester and summoneth the King where he and other Bishops pleaded against the King that he violated the Canons wronged the Church invaded the Bishops Propriety c. But a French Bishop of Rouen pleaded for the King that no Canon allowed them those Castles and that in danger of Wars all Princes would secure such places and so far got the better as that they durst not proceed against the King who told them that if any went to Rome to complain against him they must not think easily to return into England § 161. CCCCXV. An. 1140. A Council at Soissons condemned Abailard's Books to the Fire but saith Otto Frising Bin. ex eo they would not hear him speak for himself suspecting or fearing his skill in disputation his great acuteness being famous His Heresie was That whereas saith Otto the Church holdeth the Three Persons in the Trinity to be res distinctas distinct things Peter used an ill similitude and said that As the same argument or speech is Proposition Assumption and Conclusion so the same Essence is the Father Son and Holy Ghost and this was judged Sabellianism But sure 1. Peter never meant this similitude should hold in all respects 2. Sure this asserteth unhappily such a difference as is between the Whole and the Parts if he had meant it to be fully simile And that maketh a greater difference inter personas than the Schools allow But be the Man Heretick or not what justice was in these pitiful Prelates that condemned him and durst not hear him speak Is such Hereticating much regardable §
not temporal estates under them to take any oath of allegiance or fidelity to any Lay-man The 44. is to invalidate Lay-Ruler's Laws about ecclesiastical matters as Glebes Mortuaries c. the rest I pass by § 196. In this Council besides the Albigenses and Abbot Ioachim Almaricus a learned man was condemned they say he said that All Christians were Christs members and they add how truly is doubtfull suffered by the Iews with him that Christ's body was no more in the sacrament than in another thing That Incense as offered in the Church is Idolatry That every Christian is bound to believe that he is a member of Christ That if Adam had not sinned there should have been no generating in Paradise nor difference of sexes We must take these things on the report of such as Sanders with some other that they charge on him for which when they had killed him with grief they dig'd up his corps and burnt it as they were then burning multitudes of the living § 197. In this Council Stephen Laughton Arch-Bishop of Canterbury was deposed for taking part with the Barons of England against King Iohn whose case was now become the Pope's when he had given him his Kingdom in so much that when the Arch-Bishop confessed and begged absolution his Holiness answered By St. Peter Brother thou shalt not so easily get absolution who hast done so many and so great injuries not only to the K. of England but to the Church of Rome § 198. Let the Reader note that 1. General Councils are the Papists religion 2. That this is one of their greatest approved General Councils 3. That therefore by their Law and Religion they are bound to exterminate all Protestants and that all Princes must be deposed that will not execute it and their dominion given to others that will 4. That all Protestants and others called Hereticks are dead men in Law and want but judgment and execution where their Law is in force 5. That the Henrician heresie is one that is judged such by their Councils 6. That therefore not only all Protestant Kings but all Papists that are for the safety and power of Kings against the Popes pretended power of condemning and deposing them are Hereticks to be exterminated and burnt by many Canons 7. Therefore Kings are beholden to the Protestant reformation disabling the Pope to execute his Laws and Religion for their Crowns and lives 8. That when ever any King or others set up Popery and the power of their Laws and Councils in a Kingdom that is reformed the subjects are presently dead men in Law being to be destroyed as Hereticks though Policy or want of power may hinder the execution 9. Qu. Whether it be lawful for any King or in his authority so to destroy his Kingdom or to make all or the generality of his subjects dead men in Law 10. Whether by these Laws the Pope and his consenting Bishops have not published themselves to be hostes Regum et Regnorum if not humani generis and are not so to be esteemed § 199. Note also that D. Heylin in his Certamen Epistolare against me answereth that it is not Kings but temporal Lords that are mentioned in this Council and that he and Bishop Taylor and Bishop Gunning and Bishop Pearson in their dispute published by Terret or Iohnson and others before them have maintained that these Canons were but proposed by Pope Innocent and not consented to and passed by the Council But to the first It is clear 1. that by Domini Temporales Councils ordinarily mean Emperors and Kings as well as any others 2. That the words of the Council are express eâdem nihilominus lege servatâ circa eos qui non habent Dominâ—s principales And to the 2d I answer 1. The Church of Rome actually taketh this for one of their approved General Councils and will not be beholden to our Bishops for their friendly favour and excuse And therefore it is all one to us whether the Council consented or not 2. Mr. Henry Dodwel in his late considerations how far Papists may be trusted by Princes c. pag. 167 pag. 174 c. hath fully answered all the reasons given by these Bishops as Terret did in part before and hath added abundant proof that these Canons were passed in that Council 1. From the Council at Oxford where Stephen Laughton himself was 2. From Mat Paris who is alledged for the contrary 3 From Gregory 9th's decertals 4 From the case of Iohn Blunt elect Bishop of Canterbury recited by Mat. Paris an 1233. 5. From Otto the Pope's Legate in M. Paris an 1237. and that London Council 6. From the Popes Letter to Otto an 1238 in M. Paris 7. From Honorius the 3d's condemnation of Rich. de Marisco Bishop of Durham 8. From P. Clement the 5th's Bull for King Philip the Fair. 9. From the Council of Tarragon 10. From the Council at Vienna under Clement 4th 11. From the General Council at Lyons under Gregory 10th 12. From the Sabine Council in Spain 13. From a Council at Toledâ— under Benedict 12th 14. And from the Council of Trent 15. From the Common sense of the Case of Abbot Ioachim 16. And of the word Transubstantiation 17. And of annual confession All taken as setled by this Council So that as the Papists will not accept of this Charity of our Bishops in excusing their Religion from this part of guilt so there is little place indeed for an excuse § 200. The Papists themselves though they have many other Councils and instances to prove the Popes Claim and Practice of deposing Princes yet will not let go this as being a famous General Council But when here in England they would excuse their Religion from Rebellion they use to say that this being not an Article of Faith but a Canon of Practice they are not bound to take it as infallible To which the said Mr. Henry Dodwell ibid. pag. 185. hath largely answered to which I refer the Reader adding only that That which must be Believed to be of God is not alway matter of practice yet what must be done as by the wiâ— of God must alwaies be first the matter of faith we must believe that it is God's will before we can obey it as his will The full answer see as aforecited § 201. In the performance of the Laws of this Council multitudes called hereticks were burnt Their St. Dominick preaching to the people to perswade them to take arms under the Sign of the Cross to destroy the Hereticks for to get pardon of their sins so that from first to last many hundred thousand some say two millions but that seemeth too much were killed in France Savoy Germany Italy and other Countreys see Sam. Clerk Martyrol and Arch-Bishop Vsher deâ—success Eccles Thus hath Papal Rome been built and maintained by Blood Rebellion and Confusion under pretence of Church Purity Unity and Government and all by