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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19554	A treatise of the Fift General Councel held at Constantinople, anno 553. under Iustinian the Emperor, in the time of Pope Vigilius. The occasion being those tria capitula, which for many yeares troubled the whole Church. VVherein is proved that the Popes apostolicall constitution and definitive sentence, in matter of faith, was condemned as hereticall by the Synod. And the exceeding frauds of Cardinall Baronius and Binius are clearely discovered. By Rich: Crakanthorp Dr. in Divinity, and chapleine in ordinary to his late Majestie King Iames. Opus posthumum. Published and set forth by his brother Geo: Crakanthorp, according to a perfect copy found written under the authors owne hand; Vigilius dormitans	Crakanthorpe, Richard, 1567-1624.; Crakanthorpe, George, b. 1586 or 7.; Crakanthorpe, Richard, 1567-1624. Justinian the Emperor defended, against Cardinal Baronius.	1634 (1634)	STC 5984; ESTC S107275	687,747	538

equivalent word called Chapters which heretikes specially the Nestorians collected and falsely boasted to bee taught by the Councell of Chalcedon whereas in very truth the holding of any one of them much more of them all is the overthrow of the whole Councell at Chalcedon yea of the whole Catholike faith that Councell contradicteth and condemneth them all no lesse than the fift Councell which as Gregory truly saith is in omnibus sequax it doth in every point follow and consent unto the Councell of Chalcedon The like may be said of that which out of Facundus Baronius observeth and citeth as a proofe of his saying that the Emperours Edict is repugnant and contrary to the orthodoxall faith Baronius will still keepe his old wont in applauding Vigilius and the defenders of the Three Chapters For if the Edict condemning them be contrary then is the defence of them consonant to the faith and then not the Imperiall Edict of Iustinian but the Pontificall Constitution of Vigilius must be approved as orthodoxall And what is this else but to condemne the judgement of the fift generall Councell of Pope Pelagius Gregory and all Popes after them of all generall Councells following it in a word to contradict and utterly condemne the consenting judgement of the whole Church for the space of 11. hundred yeares they all approve the determination of the fift Councell and it so fully consenteth with the Edict in condemning the Three Chapters that in their definitive sentence they differ very little in words but in substance and sense nothing at all from the Emperours Edict which caused Binius to say the Edict of the Emperour was approved by the Pope and the Councell So Catholike and orthodoxall is it so advisedly and orthodoxally penned To seeke no further proofe Baronius himselfe was so infatuated in this cause that he oftentimes confuteth his owne sayings for himselfe gives a most ample and most observable testimony of this Edict and of the orthodoxy thereof saying ſ an 534. nu 21. of it Est veluti Catechismus fidei Catholicae exacta declaratio this Edict of Iustinian is as it were a Catechisme or an exact declaration of the Catholike faith and an exact discussing of the Three Chapters which were afterwards long controversed in the Church So untrue is that his first calumnie against the Edict whereby hee would perswade that it is contrary to certaine Chapters of the holy Councell of Chalcedon or as Facundus plainly but most untruely affirmeth contrary to the Catholike faith 4. For the second calumnie that his Edict was a seminary of sedition Baronius might as justly condemne the decree of Nice of Ephesus of Chalcedon yea the very Scripture it selfe and preaching of the Gospell Christ himselfe is set as signum t Luk. 2.34 contradictionis as a butt of contradiction against which they will ever bee striving and shooting their arrowes of opposition sedition contention himselfe u Luk. 12.49 51 saith I am come to set fire on the earth and what would I but that it should bee kindled and againe Suppose yee that I am come to give peace on the earth I tell you nay but rather division and no sooner was the Gospell preached abroad in the world but that which our Saviour foretold them x Mat. 10.21 came to passe Brother shall deliver up brother the father the Childe the Children shall rise against their Parents and cause them to bee put to death and ye shall be hated of all men for my names sake what a seminary of sedition may the Cardinal call the Gospell that caused all these troubles warres seditions murders and burnings in the whole world what another Seminary was the Nicene decree against Arianisme and Constantines Edict to ratifie the same after that how seditiously was Athanasius and the Catholikes persecuted put to flight to torments by Constantius and the Arians how seditiously did the Councels of Ariminum and Syrmium oppugne and fight against that Nicene Decree till they had so farre prevailed that well-neare there had needed no longer contending the whole world almost being turned Arians and even groaning under Arianisme If the Cardinall by reason of those manifold troubles and oppositions which ensued upon this Edict will condemne it for being a Seminary of sedition let him first condemne the Nicene Decree and Imperiall Edict for it let him condemne the Gospell and Christ himselfe which were all such Seminaries as that Edict was If notwithstanding all the oppositions seditions cōtentions raysed by heathen heretical other wicked men against these they were as most certainly they were Seminaries of truth let the Card. know acknowledge his malicious slander against this most religious and orthodoxall Edict of Iustinian which was as all the former a sacred Sanctuary for the Catholike faith Seditions oppositions tumults persecutions and the like disturbances in the Church spring not from Christ nor from his Word and Gospel either preached by Bishops or decreed by Councels or confirmed by Imperiall Edicts all these are of themselves causes onely of unity concord peace and agreement in the Church these onely are the proper native and naturall fruits and effects that proceed from them but contentions and seditions come from the perverse froward wicked and malicious mindes of men that hate the truth and in hatred of it fight against all that uphold the truth bee it by preaching by decreeing or by enacting the truth these are as Wolves which by continuall tumbling in the mire disturbe and trouble the streame The fountaines whence the truth springeth are most pure and most peaceable 5. Now whereas in the third place Baronius seekes to disgrace the Edict by the Author of it whom he describes to have beene not onely an heretike but a most detestable person even the plague of the whole Church let us suppose and admit the Author to have beene such a man indeed nay to have beene Iudas himselfe and worse than Iudas hee could hardly bee seeing CHRIST himselfe called y Iohn 6. v. 71. Iudas a Devill Is the Edict or the truth of God thereby published worse because Iudas uttered or penned it was the Arke to bee refused or contemned because wicked men framed and built it Did not Christ say z Luk. 10.16 of Iudas a Devill as well as of Peter a Saint Hee that heareth you heareth mee he that despiseth you despiseth me Hath Baronius forgotten the lesson of Saint Iames a Iam. 2 v. 1. My brethren have not the faith of our glorious Lord Iesus Christ in respect of persons love it for it selfe but neither love it nor refuse it because of him that speaketh penneth or bringeth the same Did the Cardinall never heare of the Scribes and Pharisees they sit b Mat. 23. v. 2.3 in Moses chaire that is deliver Gods truth out of Moses and the Prophets unto you whatsoever therefore they bid you that observe doe but after their workes doe not Or if this

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

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

Iustinian and Theodora Christus is the Popes prerogative it demonstrates him and therefore lest the Pope should frowne upon the Cardinall for saying this Inscription Dominis ac Christis doe demonstrate Iustinian and Theodora hee corrupts the Text and maimes the Inscription and makes it to bee but ad Dominos and so the Inscription ad Dominos may well point at the Emperour and Empresse 22. Yet take the Cardinals maimed Inscription as it is doth this title ad Dominos demonstrate the Emperour may not one write Domino or ad Dominum but onely to the Emperour how many thousand millions of Emperors will the Cardinall coine unto us every servant every prentise may write Domino or Dominis unto their Master and then by the Cardinals demonstration you shall have Coblers and Tailors and Weavers and all Artificers in the world turned into Emp. and their wife 's into Empresses for sanè quidem verily this Inscriptiō ad Dominos demonstrates that the Epist is writ to the Emperour and Empresse Doe you think I say not that Philosophers and Logicians but any elementary boy that hath learned to decline Dominus can hold himselfe at the hearing of such demonstrations But to put the matter out of all doubt and demonstrate the other demonstration to bee as idle a fancie as can devised the Inscription which is but in briefe set downe by Liberatus is fully and at large expressed by Victor who lived and writ also at that time The tenour saith hee g Vict. Tun. in Chron. sub an 2. post Cons Basilij of Vigilius Epistle is proved to bee thus Bishop Vigilius Dominis ac fratribus to Theodosius Anthimus and Severus Bishops my Lords and brethren joyned to us in the love of Christ our Saviour What is now become of the Demonstration ad Dominos how doth the Inscription ad Dominos sanè quidem truly and verily demonstrate Iustinian and Theodora when together with Dominus is expresly set downe and named who those Domini were to whom Vigilius writ even three deposed hereticall Bishops 23. The Cardinall and Binius h Bin. in not ad Liberatum § In historia following him will not yet let goe this demonstration but much please themselves in a new device The Epistle saith hee i Bar. an 538. nu 19. Abhorret à consueto scribendi more c. et quodnam unquam extitit praedecessorum exemplum ut Imperatores Romanus Pontifex Patres nominaret is inscribed also ad Patres now it is unusuall for Popes to call Emperours their Fathers and therefore sure it is but a counterfeit Epistle in Vigilius name Why but if Popes doe not use that terme it is their owne fault thy might justly so call Emperours Emperours are the fathers of their whole Empire and that in a more eminent manner than any other father Imperiall Fathers commanding and compelling fathers fathers superiour to all other fathers even to all Pontificall fathers but where I pray you is that Inscription Dominis ac Patribus Not in Victor not in Liberatus at least not in the best Edition of him not in that which Binius hath set forth there the Inscription is faire and cleare Dominis ac Christis and yet so ridiculous was Binius and so foolishly addicted to Baronius that he proves this Epistle to bee forged because the Inscription is Dominis ac Patribus whereas himselfe in the leafe before had set downe the Inscription to bee Dominis ac Christis let it bee Patribus the Cardinall and Binius surely doated when they concluded that the Epistle was writ to the Emperour for as out of Liberatus but most clearely out of Victors words is demonstrated it was writ to father Anthimus father Theodosius and father Severus Vigilius might well call them Patres when in the Inscription he called them Bishops k Dominis Theodosio Anthimo et Severo Episcopis Apud Victorem loc cit 24. And certainly Baronius was conscious to himselfe that this Epistle was writ to Bishops not to the Emperour and Empresse for as misdoubting that this would and justly might bee replied to his demonstration hee adds l Bar. loc cit Si dicas scriptum ad Episcopos if you say the Epistle was written to Bishops and not to the Emperour yet even so it is a forgery also and why for Qui novus iste mos est what a novelty is it and utterly unusuall that the Pope should call his fellow Bishops Patres Dominos or if you say that it should be read fratribus and not Patribus yet certainly that procul abhorret is very abhorrent that he should call the same both brethren and Lords What is the demonstration come now to relye upon this It is new It is unusuall as if nothing that is new or unusuall were done or writ It was new and unusual to thrust out and murther the true Pope yet Vigilius did it for all the novelty thereof Could Vigilius act a matter so horrible being new and unusuall and might not hee write a phrase or give a title being new and unusuall It is unusuall I trow for Popes to call hereticall Bishops deposed by generall Councels their brethren beloved in Christ he that would honour deposed heretikes with such loving termes would hee doubt to call them by an unusuall title Dominos ac Patres or Dominos ac Fratres and yet neither of both is so unusuall as the Cardinall would have it thought In the Councell at Barre m Guil. Malshur lib. 1. de gest Pontif. Angl. pa. 127. when the Greekes disputed against Pope Vrbane so eagerly against the procession of the holy Ghost that the Pope was at a non plus and unable to answer being driven to that exigent and remembring that Anselme Archbishop of Canterbury was in the Councell exclamat he cried aloud before the whole Councell Pater et Magister Anselme ubi es Oh my father and Master Anselme where are you come now and defend your mother the Church And when after much crying and shouting they brought him in presence among them Pope Vrbane said includamus hunc in orbe nostro quasi alterius orbis Papam let us inclose him in our circle as the Pope of the other world Might not Vigilius do that to three Patriarks which Vrbane did to an Archbishop might not Vigilius call them fathers as well as Vrbane called Anselme father and Master Might not that bee done secretly and in a private letter which the Pope did openly in the audience of the whole Councell Is it more incongruity for the Pope to call the Patriarcke of Alexandria or of Antioch his father or Lord than to call the Patriarke of England father master yea Pope in his owne Patriarchal Diocesse in England 25. But the Cardinall still harps on a wrong string Vigilius neither in the Inscription subscription nor body of the Epistle called them fathers but brethren That title is given them indeed three or foure times both in Liberatus and