Feed the Flock of God which is among you not out of your reach and hearing in a vast Diocess taking the oversight not by constraint but willingly and on willing men not for filthy lucre but of a ready wind neither as being Lords over Gods Heritage but being Examples to the Flock and when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away § 11. Nothing is more certain than that the Church for above 300 years had no power of the Sword that is forcibly to meddle with and hurt mens Bodies or Estates except what the Apostles had by miracle And to this day no Protestants and not most Papists claim any such Power as of Divine Institution but only plead that the Secular Powers are bound by the Sword to destroy such as are judged Hereticks by the Bishops and to punish such as contemn the censures of the Church § 12. He that would see more for the Power of Princes vindicated from the Clergies Claim and Usurpation may find much in many old Treatises written for the Emperours against the Pope collected by Goldastus de Monarch and in Will. Barclay but much better in Bishop Bilson of Obedience and in Bishop Andrew's Tortura Torti and in Bishop Buckridge Roffensis of the Power of Kings and much in Spalatensis de Repub. § 13. The Vniversality of Christians is the Catholick Church of which Christ is the only Head or Soveraign but it is the duty of these to worship God in solemn Assemblies and to live in a holy Conversation together and to join in striving against sin and to help each other in the way to life therefore Societies united for these ends are called Particular Churches § 14. When the Apostles had converted a competent number of Christians they gather'd them into such Assemblies and as a Politick Society set over them such Ministers of Christ as are afore described to be their Guides § 15. These Officers are in Scripture called sometime Elders and sometimes Bishops to whom Deacons were added to serve them and the Church subordinately Dr. Hammond hath well described their Office in in his Annotat. which was to preach constantly in publick and private to administer both Sacraments to pray and praise God with the People to Catechize to visit and pray with the sick to comfort troubled Souls to admonish the unruly to reject the impenitent to restore the penitent to take care of the poor and in a word of all the Flock § 16. The Apostles set usually more than one of these Elders or Bishops in every Church not as if one might not rule the Flook where no more was necessary but according to their needs that the work might not be undone for want of Ministers § 17. They planted their Churches usually in Cities because Christians comparatively to the rest were few as Sects are among us and no where else usually enough for a Society and because the Neighbour-scattered Villages might best come to the Cities near them not but that it was lawful to plant Churches in the Country where there were enough to constitute them and sometimes they did so as by Clemens Roman ad Corinth by History appeareth § 18. Grotius thinketh that one City at first had divers Churches and Bishops and that they were gathered after the manner of the Synagogues and Dr. Hammond thinketh that for some time there were two Churches and Bishops in many Cities one of Jews and one of Gentiles and that in Rome Paul and Peter had two Churches whom Linus and Cletus did succeed till they were united in Clemens § 19. There is great evidence of History that a particular Church of the Apostles setling was essentially only a Company of Christians Pastors and People associated for personal holy communion and mutual help in holy Doctrine Worship Conversation and Order Therefore it never consisted of so few or so many or so distant as to be uncapable of such personal help and Communion But was ever distinguished as from accidental Meetings so from the Communion of many Churches or distant Christians which was held but by Delegates Synods of Pastors or Letters and not by personal help in presence Not that all these must needs always meet in the same place but that usually they did so or at due times at least and were no more nor more distant than could so meet Sometimes Persecution hindred them somtimes the Room might be too small Even Independent Churches among us sometimes meet in divers places and one Parish hath divers Chappels for the aged and weak that are unfit for travel § 20. Scotus began the opinion as Davenport Fr. a Santa Clara intimateth and Dion Petavius improved it and Dr. Hammond hath largely asserted it that the Apostles at first planted a single Bishop in each Church with one or more Deacons and that he had power in time to ordain Elders of a different Order Species or Office and that the word Elder and Bishop and Pastor in Scripture never signifie these subject Elders but the Bishops only and saith he there is no evidence that there were any of the subject sort of Presbyters in Scripture-times Which concession is very kindly accepted by the Presbyterians but they call for proof that ever these Bishops were authorised to make a new Species of Presbyters which were never made in Scripture-times and indeed they vehemently deny it and may well despair of such a proof § 21. But for my part I believe the foundation unproved that then there was but one Elder in a Church and think many Texts of Scripture fully prove the contrary But I join with Dr. Hammond in believing that in Scripture-times there was no particular Church that had more stated meetings for publick Communion than one For if there was so long but one Elder there could be but one such Assembly at once for they had no such Assemblies which were not guided by a Presbyter or Bishop in Doctrine Worship Sacraments and Discipline And they used to have the Eucharist every Lords day at least and often much more And one man can be at once but in one place § 22. I have elsewhere fully proved that the ancient Churches that had Bishops were no bigger than our Parishes and few a quarter so big as the greatest of them and consisted of no more than might have such present personal Communion as is before described the proofs are too large to be here recited Ignatius is the plainest who saith that this was the note of a Churches Unity that To every Church there was one Altar and one Bishop with his Fellow Presbyters and Deacons And elsewhere chargeth the Bishop to take account of his Flock whether they all come to Church even Servant-men and Maids Clemens Romanus before him intimateth the like mentioning even Country Bishops Martyr's Description of the Christian Assemblies plainly proveth it Tertullian's Description of them and many other passages in him prove it more fully He professeth that
§ 31. But if these two great Cities had indeed had yet more Altars and Churches Orbis major est Vrbe saith Hierome Two singular Cities may not over-weigh the contrary case of all the Churches If any other had been like them it would have been Antioch the third Patriarchate when as in Ignatius time as is aforesaid the Churches unity there and elsewhere was notified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Altar or Altar-place and One Bishop with his Presbyters and Deacons And hence came it to be the note of a Schism to set up Altare contra Altare because one Bishop and Church had but one Altar Mr. Mede no injudicious nor Factions man saw this and asserteth it from the plain words of Ignatius § 32. How the case came to be altered it is easie to know But whether it was well or ill done is all the controversie or the chief I confess there want not some that think that the Apostles had their several assigned Provinces and that they left them to twelve Successours and this is the foundation of Patriarchal or Provincial Churches with such unproved Dreams 1. We doubt not but that the Apostles wisely distributed their Labours But we believe not that they divided the Countreys into their several Dioceses or Provinces nor that two of them e. g Iohn and Paul Peter and Paul Iames and other Apostles might not and did not do the work of an Apostle in the same Country and City Much less do we believe that one of them e. g. Iames at Ierusalem whether an Apostle or not I contend not was a Bishop over the Apostles when they resided there 2. Nor do we believe that they left any such divided Provinces to their Successors If they had it 's strange that we had not twelve or thirteen Patriarchal or Provincial Churches hence noted Which were they and how came they so soon to be forgotten and unknown And why had we first but three Patriarchs and one of those Alexandria accounting from no Apostle but from S. Mark and the other two reckoning from one and the same Apostle save that Rome reckoned from two at once Peter and Paul when as one City must say they have but one Bishop § 33. The case is known that 1. When Christians so multiplyed that one Assembly would not serve but they became enough for many the Bishops greatness and wealth increasing with the People they continued them all under their own Government and so took them all to be their Chapels setling divers Altars but not divers Bishops in one Church 2. And herewith their work also by degrees was much changed and they that at first were most employed in Guiding the whole Church in Gods publick worship and exercised present discipline before them and were the sole usual Preachers to them all the rest of the Elders Preaching but when the Bishop could not or bid them did after become distant Judges and their Government by degrees degenerated to a similitude of Civil Magistracy 3. And then they set up the old exploded question which of them should be the chief or greatest And then they that had the greatest Cities being the richest and greatest Bishops in interest because of the greatness and riches of their Flocks they got the Church Government to be distributed much like the Roman Civil Government within that Empire And where the Civil Magistrate had most and largest command they gave the Ecclesiastical Bishop the like And so they set up the Bishops of the three chief Cities as Patriarchs Rome being the first because it was the great Imperial Seat as the Chalcedon Council giveth the true reason Afterwards Constantinople and Ierusalem being added they turned them into five And Carthage and other places not called Patriarchal Seats had exempt peculiar Jurisdictions with a power near to Patriarchs And the rest of the Bishops strove much for precedency and got as large Territories as they could and as numerous Flocks and many Parishes though still the name Paroeciae was used for the whole Episcopal Church when it was turned into a Diocess § 34. I conceive that this Change of One Altar into a Diocesane Church of many Altars and Parishes was not well done but is the thing that hath confounded the Christian World and that they ought to have increased the number of Churches as the number of Christians did increase as the Bees swarm into another Hive My Reasons are 1. Christ and the Holy Ghost in the Apostles having setled a Church Species and Order like that of the Synagogues and not like that of the Temple no man ought to have changed that Form Because they can prove no power to do it and because it accuseth the Institution of Christ and the Holy Ghost of insufficiency or errour which must so soon be altered by them Perfective addition as an Infant groweth up to Manhood we deny not But who gave them power to abrogate the very Specices of the first Instituted Churches That the Species is altered is certainly proved by the different uses and Termini of the Relation For a Church of the first Institution was a Society joyned for personal Communion in Doctrine Worship and holy living But a Diocess consisting of many score or hundred Parishes that never see or know or come near one another are uncapable of any such present personal Communion and have none but Mental and by Officers or Delegates 2. By this means all the parish-Parish-Churches being turned into Chapels and un-Churched are all robbed of their Right seeing each one ought to have a Bishop and Presbyters and the benefit of that Office and Order which is now denied them and many hundred such Parishes turned into Chapels have no Bishop to themselves but one among them all to the Diocess 3. Because by this means true Discipline is become impossible and unpracticable by the distance and multitude of the people and the distance and paucity of Bishops What Christ commandeth Mat. 18. being as impossible to be done in many hundred Parishes by one Bishop and his Consistory as the Discipline of so many hundred Schools by one School-master though each School have an Usher or the care of many hundred Hospitals by one Physician perhaps at twenty or forty or eighty or an hundred miles distance 4. Because it altereth the antient Office of a Bishop and of a Presbyter and setteth new ones in the stead As a Bishop was the Bishop of one Church so a Presbyter was his Assistant Ejusdem Ordinis in the Government of the Church who now is turned into a meer Usher or Worshipping-Teacher or Chaplain 5. Because it certainly divideth the Churches For Christians would unite in a Divine Institution and the exercise of true Discipline that will never unite in a humane Policy which abrogateth the Divine and certainly destroyeth commanded necessary Discipline § 35. The very work also of the Bishop and so the Office came thus to be changed Christ having appointed no other Church
Shepherd and the Bishop of our Souls 5. That he hath used them to enlarge confirm preserve and edefie his Church to this day 6. That he maketh the best of them to be the best of men 7. That he putteth into the hearts of all good Christians a special love and honour of them 8. That he useth even the worser sort to do good while they do hurt especially some of them 9. That Satan striveth so hard to corrupt them and get them on his side 10. That Religion ordinarily dyeth away or decayeth when they fail and prove unable and unfaithful 11. That Christ commandeth men so much to hear receive and obey them and hath committed his Word and Keys to them as his Stewards 12. And hath promised them a special reward for their faithfulness and commanded all to pray for them and their preservation and success And the nature of the things tells us that as knowledge in lower things is not propagated to mankind but by Teachers man being not born wise so much less is heavenly wisdom And therefore it is that God is so regardful of the due qualification of Ministers that they be not blind guides nor novices nor proud nor careless sluggards nor self-seeking worldlings but skilful in the word of truth and lovers of God and the souls of men and zealous and diligent unwearied and patient in their holy work And when they prove bad he maketh them most contemptible and punisheth them more than other men the corruption of the best making them the worst § 48. Therefore let us make a right use of the pride and corruption of the Clergy to desire and pray for better and to avoid our selves the Sin which is so bad in them and to labour after that rooted Wisdome and Holiness in our selves that we may stand though our Teachers fall before us Let every man prove his own Work and so he shall have rejoicing in himself and not in others only Gal. 6. But let us not hence question the Gospel or dishonour the Church and Ministry no not any further separate from the Faulty than they separate from Christ or than God alloweth us and necessity requireth As we must not despise the needful helps of our Salvation nor equal dumb or wicked men with the able faithful Ministers of Christ on pretence of honouring the Office so neither must we deny the good that is in any nor despise the Office for the Persons Faults § 49. Especially let us take heed that we fall not into that pernicious Snare that hath entangled the Quakers and other Schismaticks of these times who on pretence of the faults of the Ministers set against the best with greatest fury because the best do most resist them and that revile them with false and railing language the same that Drunkards and Malignants use yea worse than the prophanest of the Vulgar even because they take Tythes and necessary Maintenance charging them with odious covetousness calling them Hirelings deceivers and what not Undoubtedly this Spirit is not of God that is so contrary to his Word his Grace and his Interest in the World What would become of the Church and Gospel if this malignant Spirit should prevail to extirpate even the best of all the Ministry Would the Devil and the Churches Enemies desire any more The very same Men that the Prelates have silenced near 2000 in England these fifteen or sixteen years together are they that the Quakers most virulently before reviled and most furiously opposed § 50. Nor will the Clergies corruption allow either unqualified or uncalled Men to thrust themselves into the Sacred Office as if they were the Men that can do better and must mend all that is amiss Such have been tryed in Licentious Times and proved some of them to do more hurt than the very Drunkards or the ignorant sort of Ministers that did but read the holy Scriptures Pride is too often the reprehender of other Mens Faults and Imperfections and would make other Mens Names but a stepping-stone to their own aspiring Folly As many that have cryed out against bad Popes and Prelates that they might get into the places have been as bad themselves when they have their Will No wonder if it be so with the proud revilers of the Ministry § 51. There is need therefore of much Wisdome and holy care that we here avoid the two extreams that we grow not indifferent who are our Pastors nor contract the Guilt of Church-corruption but mourn for the reproach of the solemn Assemblies and do our best for true and needful Reformation that the Gospel fail not and Souls be not quietly left to Satan nor the Church grow like the Infidel World and yet that we neither invade nor dishonour the sacred Office nor needlesly open the nakedness of the Persons nor do any thing that may hinder their just endeavours and success we must speak evil of no man either falsly or unnecessarily § 52. I thought all this premonition necessary that you make not an ill use of the following History and become not guilty of diabolism or false accusing of the Brethren or dishonouring the Church And that as God hath in Scripture recorded the Sins of the ungodly and the effects of Pride and of malignity and Christ hath foretold us that Wolves shall enter and devour the Flock and by their Fruits of devouring and pricking as Thorns and Thistles we shall know them and the Apostles prophecied of them I take it to be my duty to give you an Abstract of the History of Papal and aspiring Prelacy usurping and schismatical and tyrannical Councils as knowing of how great use it is to all to know the true History of the Church both as to good and evil § 53. Yea Bishops and Councils must not be worse thought of than they deserve no more than Presbyters because of such abuses as I recite The best things are abused even Preaching Writing Scripture and Reason it self and yet are not to be rejected or dishonoured There is an Episcopacy whose very Constitution is a Crime and there is another sort which seemeth to me a thing convenient lawful and indifferent and there is a sort which I cannot deny to be of Divine Right § 54. That which I take to be it self a Crime is such as is aforementioned which in its very constitution over-throweth the Office Church and Discipline which Christ by himself and his Spirit in his Apostles instituted such I take to be that Diocesane kind which hath only one Bishop over many score or hundred fixed Parochial Assemblies by which 1. Parishes are made by them no Churches as having no Ruling Pastors that have the Power of Judging whom to Baptize or admit to Communion or refuse but only are Chapels having preaching Gurates 2. All the first Order of Bishops in single Churches are deposed as if the Bishop of Antioch should have put down a 1000 Bishops about him and made himself the sole Bishop of their
of scandalous and uncapable men Can. 9. and 10. Which will justifie Pope Nicholas forbidding any to take the Mass of a Fornicating Priest 3. That Rural Bishops were then in use and allowed by the Council Can. 8. 4. That no Bishop was to remove from one Church to another Can. 15. which Euseb. Nicom soon broke 5. Even in the Arabick Canons the 4th si populo placebit is a Condition of every Bishops Election 6. The 5th Arab. Canon in case of discord among the people who shall be their Bishop or Priest it is referred to the people to consider which is most blameless And no Bishop or Priest must be taken into anothers place if the former was blameless So that if Pastors be wrongfully cast out the people must not forsake them nor receive the obtruded 7. Those Ordained by Meletius were to be received into the Ministry where others dyed If by the suffrage of the people they were judged fit and the Bishop of Alex. designed them Sozom. l. 1. c. 23. § 15. XXXI The next Council in Binnius and in Crabs Order is said to be at Rome under Sylvester with 275. Bishops But this is confessed to be partly false if not all And is the same that is before mentioned which ordered that no Bishop should ordain any Clerk nisi cum omni adunatâ Ecclesiâ But with all the Church united or gathered into one Which Canon seemeth made when a Church was no more than could meet together and when the People had a Negative Voice But the Concil Gangrense is Binnius's next though Crab put afterward some of the forementioned also said to be in Sylvesters days and yet Sozomen and some others say that the Council of Nice was in Iulius days though most say otherwise Here were sixteen Bishops who condemned some Errours of Eustathius of Armenia or rather one Eutactus as Bin. thinks who was too severe against Marriage as if it were sinful and against eating Flesh and against receiving the Sacrament at the Hands of a married Priest he made Servants equal with their Masters he set light by Church-Assemblies he drew Wives to leave their Husbands for Continency and on pretence of Virginity despised married Persons These superstitions they here condemned § 16. XXXII An. 335. The Council at Tyre was held for the Tryal of Athanasius where he was unjustly condemned and thereupon by Constantine banished though his innocency was after cleared Had not his severity against the Meletians driven them to joyn with the Arians against him Epiphanius saith they had not been able to make head thus against him Constantines Epistle to the Alexandrians lamenting and chiding them for their Discords is well worth the translating but that I must not be so tedious See it Bin. p. 391. § 17. XXXIII The next is a Council at Ierusalem An. 335. where Arius Faith was tryed approved and he restored to Alexandria and the favour of Constantine The Creed which he gave in was this We believe in one God the Father Almighty and in the Lord Iesus Christ his Son begotten of him before all Ages God the Word by whom all things were made which are in Heaven and in Earth Who came down and was Incarnat◠and Suffered and Rose again and Ascended to the Heavens and shall come again to Iudge the Living and the Dead And in the Holy Ghost The Resurrection of the Flesh The Life of the World to come and the Kingdom of Heaven In one Catholick Church of God extending it self from one end of the Earth unto the other Arius with this protesting against vain Subtilties and Controversies desireth the Emperour to accept of this as the Evangelical Faith and the Council and the Emperour receive him as for the joyful restoration of Unity and Peace and so would undo what was done at Nice The Emperour was so greatly troubled at the continued divisions of the Bishops that he was glad of any hope of Unity and Peace But this proved not the way § 18. XXXIV An. 336. A Council was called at Constantinople in which they accused condemned and banished Marcellus Ancyranus an Adversary to the Arians as if he had denyed the Godhead of Christ upon some wrested word though it was their denying it that offended him Here also Arius was justified and Athanasius condemned But Arius dyed shortly after § 19. XXXV The next is a Council of 116 Bishops at Rome in or about An. 337. under Iulius in which the Nicene Creed was owned and the Arians condemned and nothing else down that is recorded § 20. XXXVI The next was a Council at Alexandria which vindicated Athanasius from his Accusations when Constantinus junior sent him home from his Banishment § 21. XXXVII The next was a Council at Antioch of near 100 Bishops of which 36 were Arians the most Orthodox and the holy Iames of Nisibis one yet they deposed Athanasius and the Arians it 's like by the Emperours favour carryed it In his place they put George a Cappadocian suspected to be an Arian whom as I said before the People murdered burnt and scattered his Ashes in the Wind and he was one of the Arians Martyrs Unless England had ever been Arian I cannot believe them that say that this is the St. George that the English have so much honoured § 23. This Arian Council finding that the Emperours favour gave them the Power made many Canons against Non-Conformists The first Can. is against them that keep not Easter at the due time The second against them that come to the hearing of the Word but communicate not publickly in the Lords Supper and Prayers and against them that keep private Meetings and that communicate with them Can. 4. Was to make their Case hopeless that exercise the Ministry after they are Silenced or Deposed be they Bishops Priests or Deacons Can. 5. Was that if any Priest or Deacon gathered Churches or Assemblies against the Bishops Will and took not warning he was to be Deposed And if he go on to be oppressed by the exteriour Power as Seditious There is their Strength Can. 6 and 7. None suspended by his own Bishop was to be received by another nor any Stranger without Certificates Can. 8. Country-Priests may not write Canonical Epistles but Rural Bishops may Can. 9. No Bishop must do any thing without the Metropolitane save what belongeth by Ordination and Guidance to his own Church Can. 10. Though the rural Bishops are consecrated as true Bishops yet they shall only govern their own Churches and Ordain such lower Orders as they need but not Ordain Presbyters or Deacons without the City-Bishops to whom they are subject Can. 11. Casteth out all Bishops or other Clergy-men that go to the Prince without the Metropolitane's Counsel or Letters Can. 12. Deposed or silenced Ministers must not go to Princes for relief but appeal to a Synod Can. 13. Bishops must not go or ordain in other Diocess unless sent for by the Metropolitane else their Ordinations there
to be null Can. 15. A Bishop condemned of all may not appeal Can. 16. A vacant Bishop leaping into a vacant Bishoprick without a Council the Metropolitane present is to be ejected though all the people chuse him Can. 17. If any Bishop be ordained to a Church and refuse or neglect the Office let him be excommunicate till he receive it Can. 18. If any Bishop ordained to a Parish neglect it because the people will not receive him let him enjoy the honour and be heard in a full Synod Can. 19. The Ordination of a Bishop is null which is done without a Synod and the Metropolitane c. § 24. XXXVIII Another Council at Rome under Iulius undid what this former did and acquitted Athanasius Marcellus and other injured Bishops perhaps Eustathius saith Bin. § 25. XXXIX Athanasius being sent back when Gregory was put in his place the City being ready to be in an uproar Athanasius retired to Rome or hid himself foreseeing it till fire and blood had proclaimed the Calamity of this Episcopal strife And Pope Iulius called another Council at Rome to answer the Letters of the Oriental Synod which charged him with usurpation and despised him § 26. XL. Anno 344. Another Council was held at Antioch by those called Arians by some Reconcilers by others and Orthodox and Catholicks by themselves in which they renounce Arius and his sayings but yet leave out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one substance This they did in a new-made Creed fitted purposely as they said to reconcile as others to deceive To which end four had been made before and not availed § 27. XLI A Council at Milan examined this Creed and rejected it for leaving out of the same substance and because the Nicene Creed was sufficient § 28. XLII The next is called an Universal Council of 376 Bishops at Sardica which cleared Athanasius Marcellus and others And yet Augustine and many others reject this Council It hath divers good Canons but one among them for Appeals to Rome which three Popes urged to Aurelius Augustine and the other Africans as a Canon of the Council of Nice And whenas neither any of these Popes nor the African Bishops once took notice that those words were in the Council of Sardica the Papists answer 1. That the Africans knew not of this Councils Canons but had lost them though Gratus Bishop of Carthage was one 2. And that the Popes took the Canons of Sardica to be but Explications of the Nicene and foâ— they were but as one But why did they give no such answer Bishops are here condemned that remove to any other Church and they that are above three days non-resident and especially they that go ad Comitatum to the Palaces of Princes or great Prelates but if they have just business they are ordered to send it by a Deacon § 29. XLIII The Oriental Bishops departing from Sardica came to Philippopolis and gathered a Council by themselves and condemned those whom the other had absolved and others for Communicating with them Yet they renounced Arius but also cast out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance as not Scriptural and are called Semi-Arians The Persons excommunicated by them were Athanasius Osius Marcellus Protogenes Asclepas Gaudentius Maximinus Paulus Const. and Pope Iulius They write a circular Epistle specially sent to Donatus Carthag in which they so vehemently speak for peace and piety and lay such Crimes to the charge of Athanasius Paulus and Marcellus as would astonish the Reader and confound his judgment whom to believe Cruel Persecution bloudy Murders Profaneness burning a Church and such like they charge on Athanasius and say that they offered the Western Bishops of Sardica to send five of their Bishops with six of theirs to the place where these things were done and if they prove not true they yield to be condemned On Marcellus they charge written Heresie which Basil Chrysostom and others believed On Paulus Const. they charge that he was guilty of flames and Wars and that he caused Priests to be drag'd naked into the Market-place with the Body of Christ tyed about their necks and that before a concourse of people he caused the consecrated Virgins to be stript naked in the open Streets unto horrid shame And for such Reasons they require all good Christians to abhor their Communion Thus the Reader is called to grief and shame to hear Bishops thus odiously reviling each other and tempting Infidels to take them all for wicked and utterly unpeaceable men § 30. XLIV An. 348 or 349. was a Council at Carthage called the first It was gathered against the Donatists whose Bishops pretended to be the only Catholicks and their Circumcellions being violent Reformers taking from the rich that they thought had wronged any and righting the injured and unjustly doing justice and resisting the Emperour Constans his Officers so that they were fain by Souldiers to suppress them and cast out Donatus Carth. and by gifts reconciled the people that followed them Many good Canons for Church Order were made by this and most of the African Councils no Bishops being faithfuller than they Several passages in their Canons shew that their numerous Bishops had Churches of no more people than our larger Parishes And Can. 12. of this Council ordereth that where the Bishops by Contract divide their several People one take not from the other § 31. XLV Anno 350. A Council at Milan received the repentance of Vrsatius and Valens that had accused Athanasius and gave them Letters of reconciliation § 32. XLVI Constans constrained Constantius to recall Athanasius but was himself murdered by Magnentius before he came thither But at Ierusalem a Council was held in the way which judged his reception and wrote to Alexandria to that end § 33. XLVII Among the friends of Athanasius Euphratas Bishop of Collen was one that was sent on a Message into the East where Stephen an Arian Bishop of Ant. got a Whore to go in to him When she saw an old man instead of a young one which she expected she immediately confessed all and Bishop Stephen was cast out for it But Euphrataâ—t after all turned Photinian and denyed Christ to be God and a Council at Colen deposed him § 34. XLVIII They talk of 3 Concilia Vasensia or Vasatensia and that they ordered As it was in the beginning to be added to the doxologie But there is nothing of moment certain of them § 35. XLIX Anno 352. Liberius had a Council at Rome about Athanasius and sending a Message to Constantius § 36. L. Anno 353. At a Council at Arles Athanasius is condemned and the Popes Legate forced to subscribe it with other Bishops and some banished that refused it § 37. LI. Pope Liberius desired a General Council which the Emperour granteth and it 's held at Milan Above 300 Western Bishops were there most of the East where the Arians reigned could not come an 355. Athanasius
him Unjustly say even Binnius and Baronius who here repeat out of Sulpitius Martins once communicating with the Bishops there to save two Mens Lives and the Words of the Angel to him Meritò Martine compungeris Sed aliter exire nequîsti Repara virtutem resume Constantiam ne jam non periculum gloriae sed salutis incurras Itaque ab illo tempore satis cavit cum illâ Ithacianae partis communione misceri Caeterùm cum tardius quosdam ex ergumenis quam solebat gratiâ minore curaret subinde nobis cum lachrymis fatebatur se propter communionis illius malum cui se vel puncto temporis necessitate non spiritu miscuisset detrimentum virtutis sentire sexdecim pòst vixit annos nullam Synodum adiit c. Is it not strange that Papists blush not to recite such a History with approbation which expresseth a testimony from Heaven against far less than their Inquisition Flames Murders Canons de heraeticis comburendis exterminandis and Deposing Princes that will not execute them And which sheweth such a Divine justification for separation from the Bishops and Synods of such a way yea though of the same Religion with us and not so Corrupt as the Reformation found the Roman Papacy and Clergy § 20. LXXIX The two Bishops continuing at Antioch Evagrius succeeding Paulinus and Rome owning him and the East Flavianus a Council is called at Capua Flavian refuseth to come The Council had more wit than many others and Ordered that both Congregations Flavian's and Evagrius's being all good Christians should live in loving Communion O that others had been as wise in not believing those Prelates that perswaded the World that it is so pernicious a thing for two Churches and Bishops to be in one City as Peter and Paul are said to be at Rome And they referred the Case to Theophilus Alex. § 21. But this Council condemned a new Heresie Hereticating was in fashion viz. of one Bishop Bonosus denying Mary to have continued a Virgin to the death And they condemned Re-baptizing and Re-ordaining and the Translation of Bishops § 22. LXXX Next comes a Provincial Council or two at Arles which doth but repeat some former Canons § 23. LXXXI Next we have a strange thing a Heresie raised by one that was no Bishop But the best is it was but a very little Heresie Hierome is the describer of it who writing against the Author Iovinian a Milan Monk no doubt according to his sharpness makes the worst of it At the worst it containeth all these 1. That Virgins Widows and Marryed Women being all baptized or washed in Christ and not differing in any other works are of equal merits 2. That those that plenâ â—â—de with a full faith are born again in baptisme cannot be subverted by the Devil 3. There is no difference of merit between abstaining from meat and receiving it with thanksgiving 4. That there 's one Reward in Heaven for all that keep their baptismal vow Siricius catching Iovinian hid at Rome sends him to Milan where a Council Hereticateth him § 24. LXXXII It 's strange that Binnius vouchsafeth next to add out of Socrates l. 5. c. 20. when he Hereticateth him also a Council of the Novatians Socrates and Sozomen are called Novatians by the Papists because they rail not at them so valiantly as the Hereticators do And it may be they will call me one if I say that I better like this Councils Canon than burning men for such a Heresie They decree that as from the Apostles the different time of keeping Easter was not taken for sufficient cause for Christians to renounce Communion with each other so it should be esteemed still and it should be so far left indifferent that they live in love and Communion that are herein of different minds And I would say as lowd as I can speak If all the proud contentious ambitious hereticating part of the Bishops had been of this Christian mind O what sin what scandal and shame what cruelties confusions and miseries had the Christian world escaped But yet men will scorn to be so far Novatians in despight of Scripture reason humanity and experience whatever sin or misery follow As I said before in England the Convocation and Parliaments oversight hath determined of a false rule to know Easter-day and silenceth Ministers for not Assenting Consenting to it and approving the Use of it even the Use which consisteth in keeping Easter at a wrong time which makes us Hereticks § 25. LXXXIII An. 393. A great Council was called at Hippo where Austin yet a Presbyter was there Good men will do well Here was nothing but pious and honest for reformation of Discipline and Manners And most of the African Councils were the best in all the world Their Bishopricks were but like our Parishes and they strove not who should be greatest or domineer § 26. LXXXIV Next a Council at Constant. decideth a Crontroversie between two men striving for a Bishoprick Bin. p. 539. § 27. LXXXV Concilium Adrumetinum did we know not what § 28. LXXXVI An. 394. A Council of Donatists was held at Cavernae about a schism between two men set up for Bishops against each other § 29. LXXXVII At Bagai another Council was called by the Donatists for the same Cause where Primianus Carthag having 310. Bishops condemned Maximianus his Competitor absent Note here 1. How great a number the Donatists were and on what pretence as over-voting them they called others Hereticks and Schismaticks 2. How small Bishopricks then were the number tells us § 30. LXXXVIII A Synod was held at Taurinum in Savoy where a difference was decided between the Bishops of Arles and Vienne striving which should be greatest And he was judged to be the greatest whose seat was proved to be the Metropolitan And a case of Communicating with one Foelix a Partner of Ithacius and the bloody Bishops was debated § 31. LXXXIX Another Carthage Council called the second which Binnius saith was the last is placed next which decreed several Church Orders some of which shew that a Bishops Diocess had then but unum altare As when reconciliation of Penitents as well as Chrisme and Consecrating Virgins was to be done by the Bishop only except in great necessity And when Christians were multiplyed they that desired a Bishop in a place that had none before might have one And the prohibition erigendi aliud altare c. was repeated § 32. XC Another Carthage Council called the third hath many good Orders One is Can. 26. That the Bishop of the first Seat shall not be called the Chief Priest or Bishop or any such thing but only the Bishop of the first Seat To avoid all ambitious designs of superiority Whence Binnius elsewhere noteth that Carthage had not an Archbishop No doubt they had a sense of the sin and misery that came by the Patriarchall and other ambitious strifes § 33. XCI Another Carthage
their Wives is expresly renounced and it is decreed that no Priest be required to separate from his Wife so be it they abstain at Fasts and necessary Seasons nor any Priest endured to put away his Wife on pretence of piety else he must be deposed § 51. Another is the 16th Canon that maketh Deacons like Overseers of the Poor § 52. The 22d is a hard Canon that Bishops and Priests ordained with money and not by examination and election be deposed and they that ordained them § 53. The 36th Canon displeaseth them also which confess the Church of Constantinople's Priviledges as equal with Rome § 54. The 38th Canon containeth one great cause of the old Confusions viz. That whatever alteration the Imperial Power makes on any City the Ecclesiastical Order also follow it Did God make this Law Are not as many Souls in a Town that 's no City as capable of being a Church as Citizens It is in the Princes power to make and unmake Cities May he accordingly make or unmake Churches What if a King will have but one City in his Kingdom must there be no more Churches or Bishops What if there be no Cities as in many American and Arabian Countries must there be no Churches What if the King will disfranchize most of the Cities and another will make every Market Town a City must Churches be altered accordingly If so O that our King would make us so many Cities as the work and the souls of Men need true Bishops that one might not have a thousand Parishes without any subordinate Bishop But if this hold the Emperor might have taken down Rome and set up Constantinople or any other at pleasure § 55. Can. 50. Forbad Clergy and Laity to play at Dice on pain of Deposition or Segregation And Can. 51. forbids going to Shews Jesters Stage-Plays Huntings The 55th Canon commands the Church of Rome to amend their Customs and not to fast on Sabbath-days Can. 62. Forbids Womens Publick Dancings and Mens and Womens together and their putting on Masquers or Players Apparel or Persons c. Can. 63. Commandeth the burning of false Histories of the Martyrs as tending to bringing Religion into reproach continual joyful Praises to God and holy Exercises and to use no Horse-Races c. The 67th Canon is against eating Blood Can. 72. Nullifieth Marriage with Hereticks Alas good Bishops did you think the Papists would have Hereticated you as Monothelites and nullified all Marriages with you by this Canon But two Hereticks Marriage is not null Can. 78. Commandeth all the illuminate baptized to learn the Belief and every Friday to say it to the Bishop and Presbyters How many Parishes or hundred Parishes had the Bishop then to hear Not so many as ours § 56. The 82 Canon offends the Papists forbidding the Picture of a Lamb to be made for Christ as the Lamb of God The 90th Canon is an old one Not to kneel on any Lord's-day and that this begin on the evening before P. 155. Binnius reproveth them for calling Cyprian Archbishop and he proveth that Africa then had no Archbishop or Primate § 57. CCXXII An. 693. was another Toletan Council called by King Egica Before it the King writeth a Sermon for them wherein he tells them That every Parish that have twelve Families must have their proper Governor But if less it must be part of anothers charge § 58. CCXXIII. An. 694. was another Toletan Council under the same King Egica One would wonder that the Legislative vertue of the Church should be continued to such fertility and multitude of Laws as must follow if in all Countries there be every year a Council How great must the Volumes of Laws be at last Binnius in his Notes on this Council tell us That though Paul would have the believing Husband or Wife stay with the Unbeliever in hope of Conversion yet many hundred years experience hath taught us the contrary that it tendeth rather to hurt than good and therefore now it must be otherwise and they must separate § 59. CCXXIV. Even to those days the number of Pagans and Infidels in most Countries was the greatest and the care of good men was to convert them And therefore we read still of so many baptized at age A Council at Utrecht decreed Willebrood or Willifrid and Suibert being Leaders that the best Preachers should be sent from the Neighbor Churches to convert the Heathens that was better work than striving who should be chief or raging about hard words § 60. CCXXV. A Synod at Aquileia An. 698. condemned the 5th General Council at Constantinople for condemning the tria Capitula of the Council of Calcedon O what Concord Councils caused § 61. Pope Sergius refusing to own the Council of Constant. at Trul. under Iustinian 2d the Emperor commanded that he should be brought Prisoner to Constantinople The Soldiers of Ravenna Sergius having paid them the 100 l. of Gold hearing of it rose up and rescued him and made the Emperor's Officer in fear beg for his life By such Obedience Rome kept up § 62. Tiberius the 2d deposed Iustinian the 2d and cut off his Nose and banished him Iustinian was restored and exposed Tiberius to scorn and killed him and banished Bishop Callinicus to Rome for unfaithfulness to his Prince Iohn the 6th was now Pope § 63. Iohn the 7th is made Pope another Council at Toletum under King Witiza I pass by he was a Greek CCXXVI He gather'd a Synod at Rome to debate Iustinian's Order for the receiving the Trull Concil And our English Willifrid accused by his King was here justified as a Son of that Church And a Synod in England received him when the King was dead § 64. Sisumius made Pope lived but 20 days and Constantine succeeded him who was sent for to Constantinople and honoured by Iustinian § 65. About this time An. 708. Spain was conquered by the Saracens Binnius saith Because King Witiza forsook the See of Rome By which we still see that Rome was forsaken even by the best Church such as Spain then was and was not the Ruler of the World § 66. Bardanes Philippicus by Rebellion deposed Iustinian and was made Emperor and within two years was so used himself by Anastasius his eyes put out and he banished § 67. CCXXVII The Emperor Philippicus and Iob. Constant. called General Council at Constantinople I may well call it General when Binnius saith There were innumerable Bishops which is not said of any other Council They all condemned the 6th General Council and their Opinion of two Wills and two Operations Where it is manifest 1. How great a part of the Church regarded not the Authority of Rome 2. Nor thought a General Council infallible when innumerable Bishops are against both 3. And how strong the Monothelite Party was 4. And alas how bad too many Bishops that can change as fast as Emperors will have them For saith Binnius after Baronius Thus at the
Marriage with Waldrada The two great Archbishops of Colen and Triers are the Leaders The Pope is against it and accuseth the Bishops of owning Adultery They appear at Rome and he condemneth them of Impudency while with some immodest words they undertake to justifie the thing of which more anon He chargeth the Bishops of heinous Villany and they despised him He condemneth the Concilium Metense in which the Adultery was allowed § 20. This Pope falls out with Hincmarus Bishop of Rhemes justifying against him the cause of Rothaldus whom he had deposed He sends Messengers to the King of Bulgaria converted in his days whom the Emperor's Officers stop and abuse The Adversaries of Images were still strong at Constantinople Anast. Bin. p. 670 c. Epist. 2. He useth a notable Argument for Images viz. God is known only in the Image of his Works Why then may we not make Images of the Saints But why must Men be compelled to do it or else be Hereticks and why must they be worshipped Epist. 5. He is pitifully put to it to justifie the Election of Nectarius and Ambrose and yet to condemn that of Photius for being a Lay-man And Ep. 6 the same again in the instance also of Tarasius § 21. The 8th Epistle of this Pope Nicolas to the Emperor Michael doth shew that he had now shaken off the Imperial Power and therefore chargeth his Letters as full of Blasphemy Injury Madness c. partly for being so sawcy as to bid the Pope Send some to him which he saith was far from the godly Emperors Partly for blaming the deeds of the Prelates when he saith Their words must be regarded and their authority and not their deeds Partly for calling the Latine Tongue barbarous and Scythian in comparison of the Greek which he saith is to reproach God that made it Partly for saying that the Council that deposed Ignatius and set up Photius was of the same number of Bishops as the first Council of Nice where this high Pope's answer is worth the notice of our Papists Bin. p. 689. The small number hurteth not where Piety aboundeth Nor doth multitude profit where Impiety reigneth Yea by how much the more numerous is the Congregation of the malignant by so much the stronger are they to do mischief Nor must men glory in numbers when they fight not against the Rulers of the darkness of this world and spiritual wickedness Glory not therefore in multitude because it is not the multitude but the cause that justifieth or damneth Fear not little Flocks c. This Doctrine was then fittest for the Pope in his Minority But the Letter is a Book pleading for the Roman Grandure and striving to bring the Emperor with others under his power § 22. In his Answer and Laws to the Bulgarians he difliketh their Severities against one that had pretended to be a Priest when he was not and had baptized many concluding that he had saved many and that they were not to be re-baptized Bin. p. 772. No not though he were no Christian that baptized them as after Consul Cap. 104. p. 782. To the Case Who are Patriarchs he saith properly they only that have succeeded Apostles which were only three Rome Alexandria and Antioch but improperly only Constantinople and Ierusalem But why then are not Ephesus Corinth Philippi c. Patriarchates And why had the rest of the Apostles no Successors Had they no Churches § 23. This Pope having Western security threatned Excommunication to the Emperor of the East unless he would depose Photius and restore Ignatius and threatned Lotharius for the cause of his rejected Wife and the Marriage of another as aforesaid and swaggered against Hincmarus Rhemensis for his deposing Rothaldus a Bishop and forced him to yield and condemned his Synod at Metz and would have proved that Pope Benedict had not confirmed it He and other Popes did make the Contentions of Bishops as well as of Princes a great means of their rising taking the part of him that appealed to Rome as injured and very oft of the truly injured By which means they had one Party still for them and all injured persons were ready to flie to them for help He Excommunicated the Bishops of Colen and Triers The poor Bishops that would fain be on the stronger side began now to be at a loss to know whether the Emperor or the Pope was the strongest They followed the Emperor and resisted the Pope a while The King and Hincmarus forbad Rothaldus going to Rome and imprisoned him But the Pope wearied them out by reason of the divisions of the Empire and Kingdom into so many hands of the French Line that being in continual suspicion of each other they needed the Pope's help Bin. p. 790. He ordereth Pennance instead of just death for one Cumarus that had murdered three of his own Sons viz. That for three years he pray at the Church-door and that for seven years he abstain from Wine three days in a week and for three years to go without shoes allowing him to eat Milk and Cheese but not Flesh and to enjoy his Possession but not have the Sacrament for seven years § 24. His Decretals begin That the Emperor's Iudgments and Laws are below the Canons and cannot dissolve them or prejudice them Tit. 4. 1. He saith All Patriarchal Dignity all Metropolitical Primacy all Bishops Chairs and the dignity of Churches of what Order soever were instituted by the Church of Rome But it 's he only did found it and erect it on the Rock of Faith now beginning who to St. Peter the Key-bearer of eternal life did commit the Rights both of the Terrene and the Celestial Empire Reader Had not the abuse of Humane Patriarchal Power and of Excommunications got up very high when this bold Pope made this Decree What! All Churches in the World made only by Rome Was not Ierusalem Antioch and many another made before it Did Christ say any thing of Rome Did not other Apostles build Churches by the same Apostolick Commission as Peter had Is not the Church built on the foundation of Prophets and Apostles Christ being the Head-corner Stone Did not others build the Church of Rome before Peter did it Did not Peter build other Churches before Rome Where and when did Christ give Peter the Imperial Power of Earth and Heaven did he not decide the Controversie who should be the chief or greatest with a prohibition of all Imperial Power With you it shall not be so § 25. But the next Dectee casteth Rome as low as this over-raised it If any one by Money or Humane-Favor or by Popular or Military Tumult be inthroned in the Apostolick Seats without the Concordant and Canonical Election of the Cardinals of that Church and then of the following Religious Clerks let him not be accounted a Pope or Apostolical but Apostatical By which Rome hath had so few Popes indeed and so many
setling the Bishop of Bamberge Clem. 2. in the chair returned and took the last Pope Gregory with him to avoid contention and Clement went after with Hildebrand and dyed by the way the 9th month after his Creation Benedict hearing this invadeth the Papacy again the third time even that villain that was first of the four and held it eight months after this so yet we have divers Popes § 109. An. 1067. A Council is held at Rome by Clem. 2. against Simony § 110. Poppo Bishop of Brixia is made Pope by the Emperor and the common suffrage say Bar. and Bin. an 1048. But saith Platina and others it is reported that he made the poyson with which the Citizens poysoned his predecessor Clem. 2. And that he seized on the place by violence without any câ—nsent of Clergy or People it being now the custom for any ambiâ—ious man that could to seize on the Popedom but God saith Plat as a just revenger resisted him for he dyed the twenty third day of his Papacie Yet the Romans had again taken an oath in Clem. 2d's time to choose no Pope without the Emperor's licence For the Romans were become so wicked and factious that they were not to be trusted in such a thing § 111. Upon these horrid villanies and schisms Baron and Bin. again cry out on the Novatores for casting these things in the teeth of the Râ—man Church as impudent men And they say still 1. That it was not the Church that chose these Popes as Benedict 9. but Tyrants obtruded them 2. That yet so great was the power of the Roman Church that even false Popes were obeyed by all the Christian world Ans. 1. When yet they tell us themselves that even the City of Rome was so far from obeying them that they imprisoned deposed killed them And the whole Greek Church excommunicated them since Photius's dayes only the horrid contentions between the Sons and off-spring of Charâ—main and the Germane Princes gave them advantage to Lord it by Anathema's in France Germany and Italy and such nearer parts whilest the contenders would make use of them and they of the contenders And horrid ignorance had invaded the clergy and consequently the Laity and subjected them in darkness to this Ruler that maketh so great use of darkness 2. And if these men uncalled were true Popes why might not the Turk be one or any man that can get the place or Title Why were not all the 4 or 5 or 6 at once true Popes If not Where was the Catholick Church this while if a Pope was a constitutive head or part and what is become of your Succession will any possession jure vel injuriâ serve for a Succession If so Why tell you the Protestants that they want it If not What pretence have you for it I think the Protestants can prove a far better succession § 112. Berengarius rose in these horrid dayes and it is no wonder if such a monster as Pope Benedict and his companions condemned him and set up the monstrous doctrine of Transubstantiation As Tertullian saith it was an honour to â— Christians to be first persecuted by such a one as Nâ—ro so was it to the doctrine of the Sacrament to be condemned by such a one as Benedict 9. and in the time as Baron and Bin. speak of the three-headed monstrous beast § 113. Rome was now so wise as to be conscious a little of their badness and unfitness to choose themselves a Pope and therefore sent to the Emperor Henry to choose them one He chose them Bruno a good Bishop of Tullum who in his way at the Abby of Cluny met with Hildebrand that went from Rome thither who told him that the Emperor being a Lay-man had no power to make or choose a Pope but the Clergy and people but if he would follow his advise he should in a better way attain his end so Hildebrand went with him and perswaded him to put off his purple and to go in a common habit and confess that he is not their Bishop till they choose him and that he taketh not the seat as given by the Emperor but by them whereby he won the Romans hearts and they readily chose him And he being called Leo the 9th after so many monsters went for a very excellent Pope But yet he commanded an army himself against the Normans and proved no good or happy Captain his Army being wholly routed and himself taken Prisoner whom the Normans in reverence released and returned safe Pet. Damianus and others lament his Souldiery as his great sin but Baron and Bin. excuse him and say all the world now alloweth it You see what arguments serve at Rome where it was but lately that the first article that a Roman Council before Otho Mag. brought in against Pope Iohn was that he went sometimes in Arms And to be formerly a Bishop was heretofore an incapacity by the Canons Yet Rome covereth her innovations by pretending antiquity and calling others Novatores § 114. But how militant a defender of the Roman grandure this Leo was may be seen in his Epistles in Bin. p. 1096. c. In the first long one to the Patriarch of Constantinople and another Greek Bishop he reproveth them for bold damning of the Church of Rome and tells them that they were members of Antichrist and forerunners of him that is King over all the Children of pride and saith who can tell how many Antichrists had have been already He tells them how many heretick Bishops they have had at Const. and of above ninety heresies in the East and how by force they raged against the Ioâ—nnites the Nonconformists that followed St. Chrysostome what a heretick their Bishop Eutychius was that said the body at resurrection will be impalpable and more subtil than the wind and air He believed Paul that said it should be a spritual body though not a Spirit And how his Books were burned He reprehendeth their title of Oecumenical Patriarch and saith that no Roman Bishop to that day had ever accepted or used that Title Yet he reciteth the forged grant of Constantine saying that as far as Kings are above Judges so all the world must take the Pope for their Head and that he gave the Palace and all Rome c. to Silvester and said it was unmeet that they should be subject to any earthly Prince that were by God made Governors of Heaven At large he thus pleadeth for the Roman Kingdom of Priests câ—â—ding them that had put down all the Latine Churches and monasteries in the East yet Baron and Bin. tell you all the Church on earth obeyed the Pope In his 4th Epistle he laments that in Africa there was 205. Bishops at a Council now there were scarce five in all and he sheweth that all Bishops were of one order but differenced as the Cities were for primacie by the Civil Laws or the Fathers reverence That where the
yet stronger in Vices he made divers Officers purposely to manage his Simony as his Bailiffs for all fat Cathedrals Abbeys Monasteries Priorles and vacant Benefices reserved c. 12. That he charged his Registers to receive all the money before they granted c. 13. That he appointed certain Merchants to put vacant Benefices in the Balance and grant their Petitions that offered most for them 14. He ordered that no Petition for a Benefice be offered him till it were signed by the Refundary who then was to pay it out of his own Estate if he took too little 15. That against God and his Conscience he oft sold his Bulls to Eminent men in which he wrote that they that had Benefices had resigned them to him and that by lying forged Resignation which never was made sold them again for great sums and beggar'd many 16. By this it came to pass that without all difficulty he that gave most carried it And the same course was held in Sacraments Indulgences Dispensations and other Ecclesiastical and Spiritual Gifts 17. That he usually sold the same Benefice divers times over to divers persons or to the same silencing Claims of Right whereby the whole Church was defiled with Simony filled with the unworthy both in higher and lower Prelacies c. 18. That he refused to Confirm those that were Canonically Elected unless even to satiety they glutted him with Money putting the unworthy in their stead and translated men against their wills from their Churches that he might sell them dearer 19. That promising Church-Reformation in the Council at Pisa he called one at Rome and being there publickly admonished being incorrigible by the Devils instinct did worse 20. That he sold for Money Indulgences at the hour of death the Predication of the Cross Absolutions from fault and punishment Concessions of Churches and portable Altars Consecrations of Bishops Benedictions of Abbots Relicks of Saints Holy Orders power in Confession to absolve from sins and Acts that may be ministred only by the Operations of the Holy Ghost for Grace 21. That one Nic. Pistorius a Florence Merchant and the Popes Secretary a Lay married man was made by the Pope his Legate Apostolical sent into Brabant to exact and receive a Subsidy which was the tenth part of the fruit of all Benefices in divers Cities and Diocesses and to excommunicate the refusers by a certain deputed Sublegate and suspend Colledges Covents Chapters c. 22. That he authorized this Nicholas to grant to all persons of each Sex for Money to choose their Confessors that might absolve from fault and punishment by which the Merchant got vast sums of Money seducing the people 23. That all the Premises are known true proved c. 24. That Anno 1412. Ambassadors from the King Bishops and Universities of France admonished him charitably of this scandalous infamous Simony 25. That he amended not by it but did worse 26. That he is defamed of all this in all Kingdomes of the Christian World 27. That he abused Rome and the Churches Patrimony exhausting the people and imbursing it himself by Taxes Gabels c. Many instances are added 28. For these things many Crimes Sacriledges Adulteries Murders Spoils Rapine and Thefts were committed in Rome through his fault 29. It is the common voice opinion assertion and belief that in these and innumerable other evils he is the greatest Dilapidator and Dissipator of the Church Affairs that ever was scandalous to the Universal Church a Witch a Murderer a Killer of his Brethren Incontinent in all things serving the Vices of the flesh of infinite crimes called infamously Balderinus 30. That all this is notorious by common fame repute c. 31. That he hath sold the goods of Cardinals Bishopricks Parishes Colledges Priories c. 32. And this not only in the City about many instances named 33. That he destroyed University Studies by taking the Salaries to himself 34. Besides he laid such burdens on the Parsons as forced them to sell the Church-goods Ornaments and Books 35. That hereby the whole Church was notoriously scandalized 36. The Infamy was so great that Princes and the Emperour besought him to amend 37. Hereupon he promised to amend and to call this Council 38. But he went on and did worse than before 39. He forbad the righting of the injured in judgment 40. That the Bishop of Salisbury and other English Embassadours admonished him to amend and he gave them ill words and threatned and abused them 41. That at Constance he swore to resign for Peace 42. And he promised to submit to the judgment of the Council 43. He bid all say what they would against him 44. He was humbly intreated by the Council to perform his word 45. Yet thought by hiding himself to evade 46. Yet he professed before that he intended not to depart 47. And when the Church longed for peace by the Council he plotted to dissolve the Council and so fled in a disguized habit 48. He fled to Schafhausen and commanded some Cardinals and Bishops to come to him 49. Thence he fled to Lauffenberge and towards Brisac 50. The Council desired his return 51. He denied to answer but fled to Nurenburg to frustrate the Council 52. He is an obdurate sinner and incorrigible Fautor of Schism c. 53. That all this is notorious and the common repute of men 54. And all the premises are the common fame and voice Here somewhat is left out And they begin as anew 1. Declaring his wickedness from his Youth 2. That he is notoriously suspected to have poysoned Pope Alexander and hâ—s Physitian Daniel 3. That he committed Incest with his Brothers Wife and with the holy Nuns and ravished Maids and committed Adultery with Wives and other crimes of Incontinence 3. That he Simonaically sold six Parish Churches in Bononia to Lay men who set Priests in them at their pleasure 4. That for Money he sold the Mastership of the Order of S. Iohn of Ierusalem in Cyprus to a Child of five years old Bastard to the King of Cyprus with the fruits of Vacancies and spoils of the last Master c. 5. That he would not recall this but on condition 1. That the K. of Cyprus should be paid by them that succeeded all the Money back which he gave to the Pope 2. That the Pope should have more six thousand Florins of Gold which the Prior of Rhodes paid and for which the Hospitallers are yet in debt 3. He reserved for the said Bastard the Magistral Chamber worth two thousand Florins 4. That the said Pope Iohn gave Fryar Iacobus de Vitriaco an ancient man and expresly professing the Hospitallers Religion an Absolution from his Vows Rule and habit of Religion and reduced him to a Secular life and Marriage c. for six hundred Ducats Many other Articles I pass by as tedious to be repeated One was That he was a notorious Simoniack and a pertinacious Heretick Another was That often
divide The Oriental Bishops at Philippolis strange charge against Athanasius Paulus Const. c. and their plea for peace The Donatists unjust justice The slander and fall of Bishop Euphratas Anno 355 a General Council at Milan where the Arrians prevail Hilary banished by the Semiarian Bishops as a separatist The Council of Sirmium curse Arius Photinians and condemn Athanasius pretending to reconcile Constantius labours union The General Council divided at Ariminum and Selcucia The Arians Orthodox and Reconcilers fall into more Sects Ten creeds sometimes one sometimes another liked or condemned The Bishops deposing and damning each other Of Meletius Antiochenus the dissention danger and reconciliatior about hypostasis persona at a Council of Alexandria Julian Jovian for peace Valentinian and Valens charge the Asian Bishops to giveover persecuting any of Christs Labourers Valens a zealous Arrian Persecutor Damasus bloody Election against Sisinnius The Schism at Antioch how ended Chap. 4 Why Rome was yet Orthodox § 1. Valens persecution § 2. Gratian and Valentinian Junior Theodosius The Council at Constance § 4. Greg. Nazianzens case § 5. His sad description of the Councils and madness of the Prelates of his time § 7. 8. The 〈…〉 Schism again Nectarius a Bishop and Paâ—riark before he was a baptized Christian. § 10. The Councils decrees § 11. The History of the Bishops that prosecuted the Priscillanists and St. Martins § 18. 19. A Council at Capua decreed that the two Bishops and Churches at Antioch live in love and peace § 20. Bishop Bonosus heresie denying Mary's perpetual virginity § 21. Jovinians heresie described § 23. A wise Novatian Council § 24. Carthage good Councils § 31. 32 33 34. The History of Melania and the Bishops persecution of the friends of Origene § 36. c. Theophilus Alex-story § 37. 38. 39. Chrysostomes History § 40. And the Joannites § 43. Those that believe the Astrologers and Mathematicians cursed at Tolet. § 47. The Melivitane Councils against Appeals to Rome and of Liturgies to be approved § 55. Pelagius and Celestius absolved by one Council and one Pope and condemned by others § 53. c. Pelagius Confession 57. Boniface and Eulalius schism at Rome § 59. P. Boniface's decree that no Bishop be brought or set before any Civil or Military Judge § 60. The sixth Council of Carthage that resisted the Popes § 61. P. Celestines decree that no Bishop be given to the unwilling Chap. 5. Atticus Const. peaceableness The pretty story of the people deposing Theodosius Bishop of Synada § 2. Cyrils violence the Monks assault of Orestes and the peoples cruel usage of Hypatia § 3. Alexand. Antioch and Atticus Const. by his Council are for restoring the Non-conformists Joannits Cyrils reason against it § 4. Whether Cyril repented § 5. Isidore Pelus words of him § 6. Proclus refused Bishop at Cyzicum by the people § 7. Nestorius chosen § 8. He is a persecuter of Hereticks His opinion § 9. The first Ephes Council § 10. They divide and condenmn and depose each other and fight and Nestorius Cyril and Menmon are desposed by the Emperours Command but the two last restored Whether Nestorius or Cyril was the Heretick The issue of that Council § 12. 13 14. Derodon prooves that Cyril was an Eutychian and Nestorius Orthodox § 18. 19. The truth § 20. The present Churches of the Nestorians That these Bishops set the world on fire about a word while they agreed in sense § 20. 21 c. The Emperour â—orceth the Bishops to Comminion and setteth Simeon Stilletes to pray down their horrid discord § 23. Bowing Eastward forbidden because the Manichees bowed to the Sun among them § 29. Leo's Roman Council of Bishops Priests and Lay-men Another against Hilary Arelatensis § 31. 32. Chap. 6. Of the Eutychians c. The true case of the Controversie § 2. Vnity taken by one sids for undivided and by the other for undistinguished and so the world set again on fire The Constantinople Council about Eutychius § 5. Another Constantinople Council contrarily cleareth him § 8. Ibas cleared at Council Beryt § 7. The second Ephesine Council under Dioscorus Eutyches justified there Flavianus Euseb. Dor. Ibas and Theodorite condemned and deposed All the Patriarks else and Bishops subscribe save the Popes Legates Flavianus hur and dieth § 9. Leo in a Roman Council condemneth this Eph. 2. § 10. Dioscorus in a Syned at Alexandr excommunicateth Leo § 11. Theodosius virtue and miraculous Victory § 15. His praise of the second Eph. Council § 16. Martians reign and the Council of Calcedon § 14. 17. Turnings mutual condemnings recantings and rigor there § 17. 18 19. The cry of the Egyptian Bishops § 24. The Abbots protestation to cleave only to the Nicene Creed as Pioscorus did to the Nicene Council and Eph. 1. and not to subscribe Leo's Epistle and to contemn excommunications § 25. Dioscorus not condemned for heresie saith Anatolius § 26. Theodorites usage by the Bishops § 27. The Canon equalling Const. and Rome § 30. The doleful issue of this Council § 31. The woful work at Alexandria The murder of Proterius § 33. 34. The bloody Tragedy against the Calcedon Council and Juvenal as betrayers of the Nicene Faith by the Monks at Jerusalem § 36. Eudocia and Pulcheria the Spring of all Leo is Emperour and for the Council of Calcedon He desposeth Timothy Aeluâ—us at Alexandria Peter Gnapheus usurpeth Martyrius Seat at Antioch Martyrius renounceth his rebellious clergy and people Gnapheus banished by Leo. Stephen that is for the Council is put in The boyes kill him with sharp Quills and cast him into the River § 37. Zeno Emperour Basiliscus usurping commandeth the Bishops to renounce the Council of Calcedon Three Patriarks and five Hundred Bishops subscribe against it before most were for it Basiliscus changing his mind commandeth that the Council be owned The Bishops obeyed this § 38. Zeno restored and being for the Council the Asian Bishops said they subscribed to Basilicus first Orders for fear and asked pardon Zeno by his Henoticon silenceth the controversie leaving it free to all to own or disown the Council The Bishops and people are still worse at Alexandria and Antioch c. Acacius Const. and Faelix Rom excommunicate each other § 39. Flavitas Const. cheateth the Emperour that would have God by an Angel choose the Bishop § 40. The Bishops of Alexandria and Antioch successively curse the Council And the Bishop of Rome and Const curse them for it § 41. Anastatius Emperour is for toleration Three parties of Bishops there condemning each other in East West and Lybia some strict for the Council some cursing it and some for the henoticon or peace He desposeth Euphemius Const. and would have deposed Macedonius that came â—ext but the people rose for him and forced the Emperour to submit § 43. Cruel bloodshed in Antioch of Monks and others § 44. Xenaias an unchristened man made Bishop forceth the Bishops to curse the
more lib. 2. de Imag. c. 9. That it is Concilium non confirmatum frequenter errâsse c. A Bishop Priest or Deacon in Office that hath committed Fornication was not to have Communion no not at death and divers others No Bishop was to receive any Gift from any one that did not Communicate It poseth the Papists themselves to expound Can. 34. Cereos per diem placuit iâ— Coemiterio nâ—n incendi Inquietandi enim Sanctorum spiritus non sunt Binnius will have it to be the Spirits of the living Saints that are not to be disquieted with trouble about Lights set up by day But I wish that be the meaning But the 36 Can. more troubleth them Placuit picturas in Ecclesia esse non debere nè quod colitur aut adoratur in parietibus depingatur Can. 38. A Lay-man in case of necessity is enabled to Baptize Can. 39. Gentiles unbaptized may be made Christians at last by Imposition of hands Can. 65. If a Clergy-man's Wife play the Whore and he do not presently cast her out he must not be received to the Communion to the last Can. 73. If a Christian turn Accuser Delator and upon his accusation any one be banished or put to death he is not to be received to Communion no not at last Can. 75. Nor he that falsly accuseth a Bishop Presbyter or Deacon and cannot prove it Can. 79. He that playeth at Dice or Tables was to be kept from the Communion Many other Canons savour some of Piety and some of the Novatians Thirty six Presbyters sate with these Nineteen Bishops Pope Innocent approved these almost Novatian Canons and Binnius excuseth them p. 246. § 40. XIX Anno 306. A Council at Carthage of about 70 Bishops began the Schism of the Donatists contending who should have the Bishoprick of Carthage One party had chosen Caecilianus to succeed Mensurius The other party accusing him as being a Traditor and Ordained by Foelix a Traditor and had forbidden bringing food to the Martyrs in prison they ordained one Majorinus Bishop in his stead Caecilianus had the countenance of the Bishop of Rome and stood it out and kept the place Hereupon the Church being divided the division run through all Africk and Numidia while the accusing party renounced Communion with Caecilianus so that for many years after two hundred at least they did with plausible pretence claim the title of Catholicks though they were after called Donatists from Donatus a very good Bishop of Carthage heretofore whom they praised and not from Donatus à Casis nigris as some think Secundus Tigisitanus Primate of Numidia furthers the breach and the Ordination of Majorinus fixed it Thus the doleful Tragedy of the Donatists began by Bishops divided about a Carthageâ—Bishop â—Bishop § 41. XX. Anno 308. Another Council was held at Carthage where no less than 270 Donatist Bishops for moderation agreed to Communicate with penitent Traditors without rebaptizing them and so did for 40 years § 42. XXI Anno 313. The Schism continuing the Donatists cleaving to Majorinus appealed against Caecilianus to Constantine now Emperour He first appointeth three French Bishops to judge the Cause but after 19 Bishops called a Roman Council met at Rome to hear both Parties where Melchiades and the rest acquitted Caecilianus and condemned Donatus à Casis nigris a promoter of the Donatists Cause as guilty of Schism But the Donatists accusing Melchiades also as a Traditor the Schism was never the more ended A motion was made that both the Bishops should remove Caecilianus and Majorinus to end the Schisme But the Donatist Bishops were so very many in number that they thought they were to be called the Church and the Caecilianists the Schismaticks and therefore would not so agree Thus Bishops about Bishopricks set all the Country on a flame § 43. XXII Next Constantine would hear the Cause of these contending Bishops at a Council at Arles in France before 200 Bishops at least where Caecilianus was again acquitted and the Donatist Bishops cast by the witness of their Scribe Ingentius who being racked confessed that he was hired to give false witness in the Case Several good Canons were here made for church-Church-Order § 44. I have heard many Popish Persons liken the Separatists among us to the Donatists But so unlike them are they That 1. The said Separatists are against all Episcopacy but the Donatists were Bishops and contended for the highest Places of Prelacy 2. The Separatists are confessedly a Minor Part departing from the Major Part. But the Donatists were the Major Part of the Bishops casting out the Minor Part as Delinquents The Truth is in those times the Bishops being usually in contention and Church-Wars among themselves especially when Constantine had given them peace and prosperity the strife was Who should get the better and have their will 1. Sometime the strife was about Opinions who was in the right and to be called Orthodox and who was to be accounted the Heretick 2. The other part quarrel who should be the Bishop or who should have the highest places 3. And the next quarrel was whose side should carry it in setting up any Bishops or in judging and deposing them and who should have their Heads or Friends brought in And the way to get the better was 1. At the first by the majority of the peoples Votes in chusing Bishops and of the Bishops in deposing them 2. But after most went in chusing and deposing by the majority of the Bishops Votes in the greater Seats the peoples consent still required at least if a Council did interpose 3. And at last it went by the favour or displeasure of the Court either the Emperour or the Empress or some great Officers The African Bishops it seems were far the greatest number against Caecilian when 270 met at one Council and Mâ—lchiades Council at Rome had but 19 and that at Illiberis 19 and that at Ancyra 18 Bishops Therefore the Bishops thought that majority of number gave them right to the Title of Catholickâ— that those Dissenterâ— must be called Hereticks as was too usual And seeing they lived in the Country where many Councils under Agrippinus and Cyprian and Firmilian had voted that Hereticks were not of the Church and those that they had baptized were to be rebaptized they thought that they did but keep up this Tradition and so they said that they were all the Church of Africa and that the Cecilians were Hereticks and Separatists from the Church and that all that they baptized were to be rebaptized as was formerly held So that indeed the Donatists did but as the Papists and their worldly Clergy still have done who take the advantage of a Majority to call themselves the Church and Catholiks and to call the Dissenters Schismaticks and Hereticks save that they added Cyprian's rebaptizing And when it was for their advantage they communicated 40 years with Traditors but when the power of the Court and the Bish. of
the matter He craftily took the advantage of their suffering and long waiting and promised his help on condition they would but Communicate with Arius who seigned repentance The temptation over came them and they yield They that had gathered separate Churches because they would not Communicate with the repenting Lapsed to Idolatry yet yielded to Communicate with Arius that they might be delivered from the persecution of a Godly Bishop and keep their Meetings They are brought to Constantine who being all for peace though against Schism grants them the freedom of their Meetings And thus joyning with the Arians for the liberty of their Assemblies this became the greatest support to the Arians without which saith Epiphanius they could not have stood So much doth Bishops tyranny or severity cross its own ends and destroy the concord which they think by such tearing means to force And so hard is it for men that could suffer Martyrdome from Heathens innocently to bear the persecution of their Brethren and so greatly doth it tempt them to use unwarrantable means for their preservation Just as if the Non-conformists at this time should seek by the favour of the Papists to be delivered from the silencing and destroying Prelates upon condition of a common liberty The Cases are not much unlike Neque enim saith Epiphanius consistere Arius dut fiduciam ullam habere potuisset nisi eam esset occasioncm nactus quae pessimam inter illos ad hodiernum usque diem concordiam devinxit But O Father Epiphanius why took you not warning by this when you un-Bishop-like and un-Canonically set your self against holy Chrysostome Alexander being dead and Athanasius shortly succeeding him he could not bear the Meletian Churches in his City And after fair means he used foul And going himself to look after such Meetings with his Retinue one of his Deacons in the Meletian Meetings broke a certain Vessel which occasioned some chiding and fighting which occasioned Accusations of the Meletians and Calumniations of the Arians against Athanasius as a Man of Violence and Tyranny which Constantine abhorring in a Bishop and Euseb. Nicomed representing the Matter as worse than it was the Emperour having granted the Meletians liberty for their Meetings which Athanasius violently denyed them in great anger commanded a Synod to be held at Tyre to examine the Matter and Eusebius Caesariens with some others to preside or order it Where Potamo Bishop of Heraclea seeing Fusâ—bius Caes. sit as Judge and Athanasius stand with Passion and Tears inveyed against Eusebius saying Who can endure to see thee Eusebius sit and judge innocent Athanasius Were not thou and I in Prison together in time of Persecution and when I lost an Eye for the Truth thou camest out unmaimed And how came that to pass if thou didst not promise some wicked deed or other to the Persecutors or do some Eusebius hearing this suddenly rose and dismissed the Council saying If you dare carry it thus here your Adversaries Accusations are to be believed For if you play the Tyrants here you do it much more in your own Country Hereupon two Arian Bishops Vrsalius and Valens are sent into Egypt to enquire after the Truth of the Matter who coming back with Calumnies against Athanasius he fled from the Council by Night to the Court to the Emperour to give him information who taking Athanasius for false and Tyrannical would not believe him but upon Letters from the Council and upon the provocation of Athanasius who told him God would judge him for believing his Accusers banished him where he remained in Italy twelve or thirteen years even till after Constantins Death And when Constans had compelled his Brother Constantius to restore him he was again banished For George that had been made Bishop by the Arians and by Constantius was killed by the Heathen People in Iulians time and his Corps burnt and the Ashes scattered into the Wind which increased the suspicion of Tyranny against Athanasius But in Iovians Reign he was again restored And after his Death he conflicted with Infamies again And when Athanasius was Dead the Emperour Valens set Lucius over them who afflicted the People that had followed Athanasius and Peter whom they had chosen for their Bishop and by Banishment Death and Torments made them know what Church-Tyranny was indeed Thus far Epiphanius giveth us the History of the Meletian Schism and the effects of good Bishops impatience with Dissenters § 3. But I must not conceal from the Reader that Baronius and Dion Petavius say that Epiphanius is deceived in all this History and maketh the case of the Meletians better than it was and that some Meletian knave beguiled him But 1. They give us no proof of any such knaves beguiling him at all 2. And he that was so apt to over-do in suspecting and aggravating Heresies as in Origen's and Chrysostome's Case was not likely to make the Case here so much better than it was 3. And how much nearer was Epiphanius in time and place than Baronius and Petavius and how easie was it then for him to have true notice of such publick things 4. And if they make Epiphanius so fallacious in such a story as this so near him what a shake doth it give to the Credit of his copious History of the many other Heresies which he had less opportunity to know and consequently to the Credit of much of Church-History Yet I confess that the man seemeth not to be very accurate in his Disputes nor all his Narratives But rather by far to be suspected of making things worse than they were than better And I believe that some passages in this History are mistaken by him as that the Meletians joyned with the Arians before the death of Alexander but that maketh their Case the better Petavius saith also p. 286. Animad in Epiph. Multum in Historiâ Meletii lapsum esse suprà vidimus Largiùs in Arianae Haeresis descriptione peccavit vir alioqui diligentissimus And in his instance of the time of Arius death it 's undeniable But if in such famous Histories we must read him with such suspicion and allowance how much more in the many little ones that were more obscure § 4. As to the Arians Heresie the two Epistles of Arius recorded by Epiphanius tell us much of the truth of his mistake And the Arians Arguments by him are at large recorded and answered He that denyeth the Deity of Christ denyeth his Essence And he that denyeth his Essence denyeth Christ and is no Christian. But the Samosatenians the Photinians and our late Socinians are far more perniciously Heretical than the Arians For the Arians maintained that Tres sunt hypostases Pater Filius Spiritus Sanctus and that God did ante sempiterna tempora unigenitum filium gignere per quem saecula reliqua procreavit omnia viz subsistentem illum suapte voluntate condidisse ejusmodi ut neque converti neque mutari possit perfectam Dei
his Condemnation Vrsatius and Valens revolting and again accusing him and Communion with the Arians were the things there urged by the Emperour Lucifer Calaritanus after called a Heretick and Eâ—sebiâ—s Vercellensis and a few more refused to subscribe and were banished as Liberius after was and Foelix made Pope But most of the Bishops for fear and desire of peace subscribed The Emperour himself wrote to Euseb. Vâ—rcel to be there who had refused with great profession of zealous piety and desire of the Churches peace But this scandal and miscarriage of the Bishops and success of the Arians was the effect of this General Council § 38. LII The Semi-Arians pretending to Universal Concord thus prevailing by the Emperour and a General Council Hilary Pictav a Marryed Citizen made Bishop drew some Orthodox Bishops of France to separate from the Arian Bishops and renounce their Communion The Arians or Semi-Arians taking these for separatists and injurious to them especially Saturninus procured a Council 〈◊〉 Byterris to condemn them as Schismaticks where Hilary was condemned and banished an 356. § 39. LIII The General Council at Sirmium I out of order began with Anno 357. Constantius resolving by all means to bring all the Bishops to one Communion was present himself There were above 300 Bishops out of the West besides all the Eastern Bishops The confusion was so great that men knew not who were or were not Hereticks Photinus denying the Godhead of Christ the Bishops called Arian desired this Council to accuse and condemn him as they did They drew up two or three Confessions themselves The first was not Heretical directly save by the Omission of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some perswaded the Emperour being new and no ancient Scriptural or Symbolical word was the Cause of all the divisions of the Bishops and were that left out all would be healed This Council called Arian passed 27 Anathema's against the Arians and Photinians Pope Liberius subscribed to it and approved it as the forcited words of his Epistle in Hilary shew And yet many Papists call it a Reprobate Council Old Osius that presided at Nice was forced by stripes to subscribe to it and to the condemnation of Athanasius That the Son was in all things like the Father was the substitute Form here used In their second Form they say that Quia multos commovet vox substantia vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est ut diligentius cognoscatur illud quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullam earum vocum mentionem debere fieri neque de iis sermocinandum in Ecclesiâ censemus quod de iis nihil scriptum sit in sacris literis quod illa hominum intellectum mentem transcendant quod nemo posset generationem filii enarrare ut scriptum Generationem ejus quis enarrabit solum enim Patrem scire quomodo filium suum genuerit certum est nemo ignorat duas esse personas Patris Filii ac proinde Patrem majorem Filium ex Patre genitum Deum ex Deo Lumen de Lumine Many thought this a necessary reconciling way The words Person and Substance stumbled the Arians For they knew not how to conceive of three persons that were not three substances nor how the Son could be of the same substance with the Father unless that substance were divided And at last wearied with contending they thought thus to end all by leaving out the name substance and professing the Generation of the Son unsearchable The third Sirmian Creed had in unigenitum filium Dei ante omnia secula initia ante omne tempus quod in intellectum cadere potest existentem ante omnem comprehensibilem substantiam natum iâ—passibiliter ex Deo solum ex solo Patre Deum de Deo similem Patri suo qui ipsum genuit cujus generationem nemo novit nisi solus qui eum genuit Pater Vocabulum verò substantiae quia simplicius à Patribus positum est à populis ignor atur scandalum affert eò quod in scripturis non contineatur placuit ut de medio tolleretur nullam posthà c de Dei substantia mentionem esse faciendam § 40. LIII The Oriental Bishops offended at the second Confession at Sirmium for leaving out the word substance gathered in Council at Ancyra an 358. and rejecting the Arians were called Semi-Arians because yet they were not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not the same substance but Like substance These after turning Macedonians for Macedonius was one of them deny the Holy Ghost to be God § 41. LIV. Constantius finding that all his endeavours missed their end and that instead of bringing all the Bishops to Concord and one Communion the very Arians and the Semi-Arians divided and subdivided among themselves did summon another General Council at Nicomedia But the City suddenly perishing he called the Western part to Ariminum and the Eastern to Scleucia taking them yet but as one Council Above 400 Bishops met at Ariminum who were to determine first Doctrinal and then Personal Controversies and then send ten Legates of each part to the Emperor with the results The most were Orthodox but the Arian Legates were better speakers and prevailed so that the Emperour delayed them because of an Expedition that he had in hand against the Barbarians In the mean time some Assembled at Nice and drew up Another Confession And when the Legates returned to Ariminum the Arian Party of Bishops by the Emperours countenance so far prevailed as that almost all the Orthodox subscribed to them Gaudentius Bishop of Ariminum was murdered by the Souldiers Binnius and some others would have this Council at Ariminum to be two the first Orthodox the second Arian Bellarmine and others called it but one which was Orthodox in the beginning but for fear and complyance fell off at the last § 42. LV. Whether the Council at Seleucia shall be taken for one of it self or but for part of that at Ariminum though far distant I leave to the Reader But here the Heterodox Bishops carried all but so as to divide among themselves One party called Acacians were for forbearing the word substance The Semiarians condemned both them and the Arians and were for Like substances They excommunicated and deposed many Arians who appealed to the Emperour and craved yet another Synod So that the further he went for concord the further he was from it the Bishops dividing and subdividing more and more and the Emperours and Bishops by diversity of Judgment and by Heresie became now to the Church what Heathen Persecutors had been heretofore Sulpitius Severus tells us that one thing that drew many to subscribe to the Arian and Semiarian Creeds was a certain liberty of their own Additions or Interpretations which was granted the Orthodox to draw them in Subscribe in your own sence q. d. And
joyneth in a distinct meeting with Nestorius Theodoret accuseth Cyril's Anathematismes of errour They depose Cyril and Cyril's Synod citeth Iohn He refuseth to appear They depose him and his adherent Bishops And thus two Synods sate deposing and condemning one another Both Parties send their Agents to the Emperour His Officer Candidianus took part with Nestorius He sendeth another Iohannes Comes with charge to depose the heads of both the deposing Parties and so to make good both their depositions viz. Nestorius Cyril and Memnon Candidianus before had told the Emperour how all was done in violence and confusion and he had pronounced all Null and charged them to begin all a-new When Iohannes Comes came he wrote to the Emperour that All being in confusion and Cyril and Memnon fortifying themselves he summoned them all to come to him And lest they should fall together by the ears which he feared by reason of their strange fierceness he ordered their coming in so that it might not be promiscuously Nestorius and John of Antioch being come first Cyril and his company except Memnon came next and presently a great tumult and stir began Cyril ' s Party saying that the sight of Nestorius whom they had deposed was not to be endured They would have the Scripture read But those that favoured Cyril said that the Divine and terrible Scriptures were not to be read without Cyril nor while Nestorius and the Oriental Bishops were present and for this there was a Sedition yea a War and Fight The same said the Bishops that were with John that Cyril ought not to be present at the Reading of the Scriptures he and Memnon being deposed The day being far spent thus he attempted excluding Cyril and Nestorâ—us to read the Emperours Orders to the rest But Cyril ' s Party would not hear them because they said Cyril and Memnon were unlawfully depâ—sed He had much aâ— do to persw de them at last and indeed thrusting out Nestorius and Cyril by force so much as to hear the Emperours writing But he made them hear it In which Nestorius Cyril and Memnon were deposed Those that were with John heard it friendly and approved it The other clamoured that Cyril and Memnon were wrongfully deposed To avoid Sedition Nestorius was committed to Candidianus Comes and Cyril to Jacobus Comes and Memnon after He concludeth Quòd si pientissimos Episcopos videro implacatos irreconciliabiles Nescio unde in hanc rabiem asperitatem venerint c. This was his Description of the carriage of this Council Both Parties sent several Bishops as their Delegates to Constantinople The Emperour would not permit them to come nearer than Chalcedon which is as Southwark to London While they wait there Theodorite one of Iohn's Party against Cyril wrote back that the Court was against Nestorius but most of the People were for them It 's said that Pulcheria the Emperours Sister was much against him At last Pope Caelestine's Legates came to the Council and took Cyril's Part. The Emperour saw how great the breach would be if Cyril were deposed and he revoked the deposition of him and Memnon but not of Nestorius and wrote a threatning Letter to Cyril and Iohn to charge them to agree and joyn in Communion and not divide the Churches or else what he would do to them both These terrible words cured them both of Heresie They presently consulted and sent each other their Confessions and found good men that they were of one mind and did not know it And so having their will upon Nestorius and his adherents the rest united But so that Iohn and Theodorite took Cyril for a Firebrand to the last § 11. Nestorius being deposed retired quietly to his Monastery by Antioch and lived there in honour four years but then was banished and dyed in distress some Fable that he was eaten with Worms § 12. The event of this Council was that a Party of the Orientals adhered to Nestorius took Cyril and this Council for Hereticks and to this day continue a numerous Party of Christians called Hereticks by the Pontificians because they are not for them And the Eutychians on all occasions accused their Adversaries the Orthodox to be Nestorians and the Churches were inflamed by the dissention through many Ages following § 13. And what was really the Controversie between them Some accuse Nestorius as asserting two persons in Christ as well as two natures which he still denyed Others accuse Cyril as denying two Natures But his words about this were many but he affirmed two Natures before the Union and so did the Eutychians but one after David Derodon a most learned Frenchman hath written a Treatise De Supposite in which he copiously laboureth to prove that Nestorius was Orthodox holding two Natures in one Person and that Cyril and his Council were Hereticks holding one Nature only after Union and that he was a true Eutychian and Dioscorus did but follow him and that the Council of Chalcedon condemned Nestorius and stablished his Doctrine and extolled Cyril and condemned his Doctrine But for my part I make no doubt that de re they were both fully of one mind and differed only about the aptitude of a phrase Whether it were an apt Speech to call Mary the Parent of God and to say that God was two moneths old God hungred God dyed and rose c. which Nestorius denyed and Cyril and the Council with him affirmed And what hath the World suffered by this Word Warr. But which was in the right We commonly say that forma denominat locutio formalis est maximè propria And so Nestorius spake most properly But Use is the Master of Speech which tyeth us not always to that strictness and so Cyril well interpreted spake well especially if the contrary side should intrude a duality of Persons by their denying the Phrase While Nestorius accuseth Cyril as if he spake de abstracto he wrongeth him while Cyril accuseth Nestorius as if he spake de concreto he wronged him They both meant that Mary was the Mother of Christ who was God and of the Vnion of the Natures but not the Mother of Christ as God or of the Deity So that one speaking de concreto and the other de abstracto one materially and the other formally in the heat of Contention they hereticated each other and kindled a flame not quenched to this day about a word while both were of one mind § 14. If any say it is arrogancy in me to say that such men had not skill enough to escape the deceit of such an ambiguity I answer humility maketh not men blind The thing proveth it self Judg by these following words of Nestorius and Cyril what they held § 15. Nestorius Epist. ad Cyril Nomen hoc Christus utramque naturam patibilem scilicet impatilibem in unicâ Personâ denotat Quò idem Chrstus patibilis impatibilis concipi queat Illud quidem secundùm humanam
so got him killed But he becometh Orthodox and saith Binnius p. 374. The great Patron and Defender of the Catholicks by the singular favour of God obtained the Empire So zealous was he that he caused the tongue of Severus the Eutychian Archbishop of Antioch to be pulled out of his head for cursing so oft the Council of Calcedon and such like things Paulus succeeded him and dyed and Euphrasius succeeded him who was buried in the ruines of the City it being cast to the ground by a terrible Earthquake and the remnant burnt with fire from Heaven in the lightning that went with the Earthquake But Euphremius Lieutenant of the East did so charitably relieve the People that in reward they chose him for their Bishop Reader Was not a Bishoprick then grown a considerable preferment when the Emperours Lieutenant of the East took it for such even to be Bishop of a City that lay on heapes § 77. CLI Things being now on the turn a Synod at Ierusalem votes up the Council of Calcedon and cry down Soverus § 78. CLII. And another at Tyre doâ—â— the like § 79. CLIII And another Council at Rome again decreeth the damnation of the three dead Bishops of Constantinople Acacius Euphemius and Macedonius What never have done with dead men Methinks stark dead might satisfie Pride and Malice Binnius saith that the Eastern Church yielded to blot out of the Dypticks the names of Acacius Euphemius and Macedonius not the Heretick and the Emperours Zeno and Anastasius The Pope maketh himself the Governour of Hell where he thought these Emperours and Bishops were But it is worse than Savage malice that will not cease towards dead men And if the Empire yielded they shewed more love of Peace than Rome did but not much wit in giving a Prelate of another Princes Dominion such power to defame and force them to defame their Emperours and Patriarchs at his pleasure § 80. The zeal of Iustin to eradicate the Arians and take all their Churches from them provoked Theodorick though a just man that gave the Orthodox liberty protection and encouragement yet an Arian and gave the Arians liberty also to resolve that he would use the Orthodox in Italy as Iustin did the Arians in the East Whereupon Iohn Bishop of Rome with some others went as his Ambassadours to Constant to mediate with Iustin for the Arians ease Anastastus in lib. Pontif. saith he obtained it Binnius out of Gregor Taron saith the contrary which is more probable However by going on such a Message for real Hereticks it appeareth with what sincerity the Popes prosecuted the dead names of the three Orthodox Constant. Bishops on pretence of zeal against Heresie When their interest urgeth them Let the World be set on fire rather than you shall speak favourably of an Eutychian But when interest changeth Rather than they in Italy shall suffer John goeth to Constantinople for favour to the Arians Suppose he did not speed What went he thither for On this provocation Theodorick on other quarrels put to death Symmachus and his Son-in-law Boetius Roman Senators and excellent men and imprisoned Iohn when he returned and in the prison he dyed And when he was dead the Arian King chose Foelix the fourth Pope Was this Election valid If yea he that is strongest though a Heretick may choose the Pope If not than their succession was then interrupted § 81. CLIV. We have next a great Council called Ilerdense of eight Bishops ander Theodorick to mend some faults of the Clergy viz. That they that Minister at the Altar abstain from mans blood Can. 1. That they that commit Adultery and take Medicines or give them to cast the Birth or that Murder the Child shall abstain from Communion seven yeaâ—â— And if they be of the Clergy must be content with the Communion and the Chore without their Office Can. 2. None shall draw an offender though a Servant out of the Church nor say other Canons out of the Bishops house that flyeth thither for any Crime The Church and Bishops Houses had the priviledge to be the harbour for murderers Thieres Traytors c. But Can. 11. alloweth the Bishop to punish them more than others with longer forbearing the Sacrament if those of the Clergy murder one another O severe Laws § 82. CLV Next we have a Council not all so great having but six Bishops under Theodorick that ordered that the Epistle should be read â—â—fore the Gospel and some things like others § 83. CLVI And four ordinary sayings were said over again by fifteen Bishops at Aules § 84. It seems the Semepelagians then much prevailed For one Lucian made a Recantation of his Errors to a Council of 17 Bishops at Lyons as urged by them One of his supposed errors was that Some are deputed to death and others predestinate to Life and another that none of the Gentiles before Christ were saved by the light of Nature And now he owneth That in the order of times some were saved by the Law of Grace others by the Law of Moses and others by the Law of Nature But none ever freed from Original Sin but by holy blood And Faustus Rheg against the Praedestinarians was owned by the foresaid Council at Arles Bin. p. 386. § 85 Theodorick made the Clergy Subject to Civil Judicatures allowing them their liberty of Religion When he dyed of whose Soul in Hell they pretend visions his successours Athalaricus for the quiet possession of his Kingdom at the Clergies Complaint of this as an injury was pleased to restore them to their Dominion and Freedom from subjection § 86. Iustinian succeeding Iustin by his choice Compileth the Laws into better order then before and to the great advantage of the Orthodox Clergy and against Heresies And yet two things trouble the Papists in them 1. That he seemeth to pretend to a Power over the Church Laws But their shift is to say that he did it but as a defence and Confirmation of the Bishops Laws 2. That he restored the Names of his Predecessors ' Zeno and Anastasius with Notes of Piety and Honour whom the Popes had presumed to damn as Eutychians or Toleraters of them But for this they say It was the doing of Tribonianus a Heathen Lawyer that did the work As if Iustinian would let him do what he disliked and not correct it § 87. When Iustinian resolved to set up the Council of Calcedon he Cursed Severus and deposed the two Patriarchs Anthimius of Constantinople and Theodosius of Alexandria for they were both Eutychians Severus had perswaded them rather to forsake all worldly interest than the Faith as he called it But here I cannot see how the Historians as Evagrius will be reconciled with themselves that say Iustin caused Severus Tongue to be pulled out and yet that he afterward perswaded Anthimius at Const. unless he did it only by writing § 88. So far was Iustinian's resolution and power from reconciling
Eutychian and having shewed you what work both the heretical and hereticating Bishops and Council made in the world about not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Nature and the condemning of dead men I shall next shew you what work they made also about the words One Operation and One Will or Two Operations and Two Wills Reader Wouldst thou think that there were venom enough in one of these words to poyson almost all the Bishops in the world with the Plagues of Heresie or Heretication and Contention § 2. The old Controversie still keeping the Churches all in pieces some being for two Natures after Union and for the Calcedon Council and others against it and but for one Nature after Union Cyrus Bishop of Alexandria was told that it would unite them all if they would confess One Operation and One Will in Christ or at least lay by the talk of One and Two and use the words Dei virilis Operatio The Operation and Will of God-man CXCVII He therefore called a Synod at Alexandria in which this was decreed called Satisfaction For they said that Dei virilis signified two Natures and so they thought they had at last hit the way of concord which neither the General Council of Ephes. 1. Ephes. 2. Constant. 2. Calcedon Constant. 3. had found out but all set the Bishops but more by the ears Cyrus sent his Decrees to Sergius Bishop of Constantinople Sophronius Bishop of Ierusalem persuaded the silencing of the names of One or Two Operations or Wills Sergius sent the Case to Honorius to Rome Honorius rationally persuaded them to use neither the one word nor the other One or Two foreseeing that a new quarrel was arising in these words and little knowing how for this he was by General Councils to be Hereticated when he was dead persuaded them to a silent Peace It is but few Popes that were so wise and peaceable and this one must be a Heretick for it or General Councils be fallible and much worse § 3. Because knowing the effect of the old unhealed Cause I foresee that such men will go near to Hereticate me also when I am dead for condemning Hereticating Incendiaries in the Nestorian Eutychian and Monothelite quarrels I will recite the words of Binnius himself who saith the same that I have said from the beginning though I justifie him not from self-contradiction Tom. 2. p. 992. Honorius fearing which after came to pass and which he knew had fallen out in former Ages about the word Homoousion ☜ and many others lest that Contention should grow to some great Schism and seeing withall that Faith might be safe without these words he was willing to reconcile both Opinions and withall to take out of the way the matter of Scandal and Contention Writing therefore to Sergius he advised him to abstain from the word One Operation lest they should seem with Eutyches to assert but One Nature in Christ and yet to forbear the word Two Operations lest with Nestorius they seemed to assert Two Persons A Slander contrary to his words I again say If all the Hereticating Bishops and Councils had followed this discretion and moderation O what had the Church escaped Yet they are fain to stretch their wits to excuse his words elsewhere Unde Unam Voluntatem fatemur Domini nostri Iesu Christi But it 's certain that in some sense it is One and in another sense Two § 4. The Emperor Heraclius interessed himself in the Controversie Binnius saith by the fraud of Anastasius Patriarch of the Iacobites he was deceived Animo defendâ—ndi Concilium Calcedonense The Iacobites were Eutychians the greatest enemies of the Calcedon Council and it 's strange then how they deceived him to defend it by destroying it But saith he While he besides his place and office by the persuasion of the Devil was wholly taken up in defending questions of Faith by his own judgment c. Here you may see what the Papists Clergy would make of Kings and all Lay-men If they be wholly taken up in defending questions of Faith by their own judgment they pronounce them to be persuaded to it by the Devil Error is from the Devil but sollicitous searching after the defence of Truth is liker to be of God But they must not do it by their own judgment By whose then By the Bishops no doubt What Bishops General Councils And had not the Emperors long enough followed Councils and banished such as they condemned till while they almost all condemned one another the world was scandalized at the odious Divisions and Cruelties of the Church But must they follow Bishops without using their own judgments about the Case What as their meer Executioners Must the Princes of the world act as Brutes or Idiots or Lictors Was this the old Doctrine Let every Soul be subject to the higher Power c § 5. CXCVIII. King Sisenandus the second that had all Spain called a Council at Toletum of all his Kingdom An. 633. of 70 Bishops who made many good Canons for Faith Order and Reformation the last is a large defence of the King against Rebellion But they order that when a King is dead the Prime Men of the whole Nation with the Priests by common consent chuse another that retaining the Concord of Unity there should be no strife through Force or Ambition And they decree the Excommunicating of wicked Kings that live in great sin which I doubt whether the fifth Commandment forbid them not to have done it being a purposed dishonour § 6. CXCIX Another at Toletum was called 636 by King Chintillane which went the same way Kings were Rulers here and not Popes § 7. CC. Another at Toletum An. 638. by the same King to the same purposes § 8. The Emperor Heraclius published an Edict for the Monothelite Opinion called his Echtesis and Sergius Const. joined in it § 9. Sergius dyeth and Pyrrhus a Monothelite succeedeth him § 10. Severinus is chosen Pope but being not Confirmed as was usual by the Emperor's consent he is plundered of his wealth § 11. The Saracene Arabians conquer Persia and the Eastern parts of the Empire § 12. Sergius before his death called a Council at Constantinople which confirmed the Emperor's Faith and the Monothelite Opinion § 13. An. 640. Iohn 4th was made Pope who condemned the Emperor's Echtesis and it 's said the Emperor disowned it and said that Sergius made it and desired it might be published in his name § 14. Heraclius dyeth Constantine succeedeth him and dyeth in 4 months Heracleo succeedeth After six months the Senate depose him and cut off his Nose and cut out his Mother's Tongue on suspicion that they poysoned Constantine whose Son Constans is next set up § 15. Pyrrhus thought guilty of Constantine's death flieth into Africa and Paulus a Monothelite hath his place Pyrrhus seemeth converted by Maximus in Africa cometh to Rome and is owned by the Pope against Paulus
Paulus persuadeth the Emperor to publish a Typus requiring all the Bishops to lay by the Controversie and Name of One and of Two Wills and Operations of Christ. But this which was approved in Pope Honorius is cryed down as Heretical in the Emperor Pyrrhus returneth to his Opinion and Paul dying he is again put in his place at Constantinople Binnius no better answereth the Objection that the Emperor's Edict said but what Pope Honorius said than by saying that the time made the difference It was good in Honorius's time and bad after to be quietly silent in such a Case § 16. They say there was a Council in Numidia another at Byzacene at Carthage another of 68 Bishops about the Monothelites § 17. CCI. Another Council was at Toletum uâ—der King Chindascrindus § 18. CCII. The Pope with one of his little Councils at Rome for the foresaid Italian Bishops yet disowned him and obey the Patriarch of Aquileia presumed to condemn Paulus Const. Pyrrhus and the Emperor's Edict Typus Wherefore his Agents at Constantinople were cast out beaten their Altar overthrown c. § 19. Martin is made Bishop at Rome He condemneth the Emperor's Edict of Silence as to Two Wills and Operations or One. The Emperor sendeth for him he is brought Prisoner to Constantinople laid in Irons under several Accusations banished and dyed Here the Pope pretendeth that Truth must not be silenced The Emperor saith Peace must not be broken for needless words Quer. Whether he be a Martyr that suffers for oppugning such Peace § 20. CCIII His Laterane Council An. 642. is very largâ—ly recorded in which the Emperor's Edict with Cyrâ—s Alex Sergius Pyrrbus Pauluâ— Constant. are condemned and two Operations and Wills asserted § 21. CCIV. Passing by a Synod at Orleance An. 653. another Council was held at Toletum against incontinent and ignorant Priests Kings here used to preach to the Bishops by their Letters and Decrees Dukes and Lords here subscribed § 22. Eugenius is Pope and dyeth Vitalianus succeedeth him Constans the Emperor cometh to Rome giveth them gifts and communicateth with them It 's said he kill'd his Brother Theodosius and after was kill'd himself Mezentius usurpeth the Empire Constantine Pogonatus Son to Constans conquereth him and reigneth Pope Vitalianus helpeth him and therefore expecteth his help Rome stood so much between the Eastern Empire and the Western Kings Goths Lombards Franks c. that both sides flattered the Roman Clergy though they oft suffered from both The Empire to keep them from turning to the Goths c. and the Goths to keep them from turning to the Empire And they that had most need of the Popes most advanced them and they that had least need and most dominion kept them under § 23. CCV Another Council at Toletum An. 655. called by K. Recessuinthus not the Pope made divers good Canons for Church-order among which the tenth is that because all the Canons oft made could not keep Bishops and Priests from Lechery they tryed this additional way to decree that all their Children begotten of their Servants Maids c. should be uncapable of inheritance and should live in continual servitude to the Church King Recaredus made a Law that Bishops and Priests Concubines should be whipt with an hundred Stripes and others that they should be sold for Slaves § 24. CCVI. The King of France Clodoveus called his Bishops together at a Village called Clypiacum and made a Sermon to them and they applauded him § 25. CCVII. He called another Synod at Cabilone for church-Church-order where Can. 10. it was decreed that all Ordination of Bishops should be null that was otherwise made than by the election of the Comprovincials the Clergy and the Citizens A threefold Lock is not easily pickt Let England understand this to be the old Canons and Custom § 26. CCVIII A Concil Emeritense called by King Recessuinthus made more Orders for regulating Bishops and Priests c. § 27. CCIX. A Synod at Rome justified a Bishop of Crete wronged by his Archbishop § 28. CCX Another at Toletum under King Wamban An. 675. sought to reform the Bishops and Clergy § 29. CCXI. An. 675. the same King Wamban had a Synod at Braccara for reforming the Clergy Can. 5. was to correct the Bishops that had turned Piety into Pride and Vanity going to the Solemnities of the Martyrs with Reliques hanged about their necks carried in Chairs by Deacons in white c. O what hath the Pride of Prelates done in the world § 30. Pope Adeodatus and after him Donus reigned at Rome and the Patriarchs of Constantinople and Antioch were Monothelites and Constantine needing the West having lost the East took part with Rome After Donus came Agathy in whose time the Bishop of Ravemia after long rejecting the Bishop of Rome as heretical returned to communion with him Constantine sent to Rome to require the Bishop to keep Missionary Legates at Constantinople and intreated them to lay by Philosophical Controversies and preach the pure Scripture that the Churches at last might have Peace But alas how long was that counsel vain § 31. CCXII. Beda saith an English Council met An. 679. under Theodorus to own the Catholick Faith Bed l. 4. c. 13. § 32. CCXIII. The same year 679. A Council at Milan told the Emperor their opinion for Two Wills and Operations § 33. CCXIV. A Synod at Rome prepared matter for the General Council against the Monothelites This tended to please the separating Bishops of Italy that divided from the Pope for seeming to desert the Calcedon Council by condemning the tria Capitula § 34. CCXV Now cometh the 3d Council of Constantine called the 6th General Council in which 289 Bishops condemned the Monothelites that were for One Will and Operation Constantine Pog. being against them Macarius Patriarch of Antioch was the chief of them who would have consented to name neither One nor Two but when they had done all professed that he would be cast into the Sea before he would say there were in Christ two Wills and Operations thinking that he held to Cyril and the first Ephesian Council against Nestorius George Bishop of Constantinople deserted him and he was deposed and banished to Rome no hard Banishment but for ill company § 35. A long stir there was among them perusing former Writings Macarius and his Party producing many which others said were falsified so little certainty is there oft of Copies The Epistles of Sergius Const. Honor. Rom. are read which I should think peaceable and honest but the General Council damned and cursed them both as Hereticks The Papists say General Councils may err in matter of Fact How much more then in matter of Faith which is more obscure and matter of Fact is much of the matter of our Faith No Man's name had so strange a Fate against Hereticaters as the great Hereticater Cyril's who in this Council in Cyrus artic and many others was fully proved to
not because he causeth not Cap. 3. About Christ's death they like not those that say he dyed for all that from the days of Adam till then had been damned but would have all take up with this simple Doctrine that God so loved the world that he gave his onely begotten Son that whoever believeth in him should not perish but have everlasting life Cap. 4. They conclude that all true Believers regenerate by water and the Spirit have their sins washed by the blood of Christ And they could not have true Regeneration if they had not true Redemption But of the multitude of the faithful and redeemed some are eternally saved because they persevere others are lost because they persevere not in the salvation of faith which they had received and so make void the grace of redemption Cap. 6. About Grace and infirmed Free-will restored and healed by Christ they exhort Men to stick to the Scriptures and the Councils of Africa and Orange and not to follow the Aniles penè Fabulas Scotorum I suppose they mean the Followers of Iohan. Scotus Erignenae who was murdered by his Scholars 833 whom Godescalcus followed lest they should be corrupted from the simplicity that is in Christ Remembring Christians that while they are vexed with the prevalency of the wicked in the world they should not vex the sad Congregations with such superfluous things Cap. 7. They advise that because Bishops were set over the Cities that were untryed and almost ignorant of Letters and unlike the Apostolick Prescript by which means the Ecclesiastical vigor is lost that they would petition the Prince that when a Bishop was wanting the Canonical Election by the Clergy and the People might be permitted because the King was used to thrust his Favorites on the People that Men of tryed knowledge and life and not illiterate Men blinded by covetousness might be set as Bishops over the Flocks § 10. CCLXIII An. 855. A Council was held at Papia in Italy by the Order of the Emperour Ludovicus for the Reformation of the corrupt Clergy where they ordered that the Clergy and People chuse the Bishops and yet that the Laity on pretence of their Electing Power trample not on the Arch-Presbyter and that great Mens Chappels empty not the Churches with other old Canons recited § 11. Lotharius that so mischievously sought for the Empire against his Father and Brethren grew weary of what he had and divided his 3d part which was the Empire of Italy with Burgundy and Lorrain into three parts and gave his Son Lewis the Empire in Italy and his Son Lotharius Lorrain and his Son Charles Burgundy and entered himself into a Monastery But Charles dying the other two Brethren divided his Dominion and Lyons Belanson and Vienna fell to Lotharius § 12. We come now to the Reign of Pope Ioane according to a great number of their own Historians but David Blondel hath recited the Testimonies of multitudes on both sides and after all impartially past his conjecture that the Story was not true whose judgment I reverence and think most probable Whether at that time there was a Iohn the 8th or none till him that some call Iohn the 9th after Adrian the 2d is uncertain § 13. Leo dying if there was no Iohn or Ioane between a Schism was made the People most chusing Benedict and the Agents of the Emperor with part of the People and Bishops chusing one Anastasius a Cardinal Presbyter that had been Excommunicate by a former Pope Anastasius thought his choice so sure that entering Leonina the Roman Suburbs he went into St. Peter's own Church and broke down and burnt the Images and with a Mattock cast down to the ground even the Image of Christ and the Virgin Mary They went on and imprisoned Benedict quem omnis Romana Plebs eligerat saith Anast. in Bin. p. 659. But while the great Men and Officers of the Emperor did their utmost to constrain the People to consent to Anastasius they could not prevail and so they were fain to yield to the multitude to end the Tumult and Confusion and Benedict had the place § 14. By this Story it appeareth 1. That this Anastasius was against Images and that was like enough to be part of the cause why he had five years left his Church in Rome before and refused to appear before Pope or Council 2. That when the Emperor and his Officers were so violent for his choice even after he had broken down the Images in St. Peter's Church it is apparent that the Party even about Rome and in the West which was against Images was not small though they made no stir § 15. This Pope Benedict was he that confirmed Hincmarus's Council which nullified Ebbo's Ordinations aforesaid as is to be seen in his first Epist. Bin. p. 662 c. § 16. An. 856. Charles Calvus by a Synods concurrence at Carissiac sent Orders against Church-Robbers very strict And 857 a Council at Mentz was held CCLXIV where Gunthar Bishop of Colen sent a Letter that A terrible Tempest arose in which the People for fear all ran into St. Peter's Church And the Church-beams cracking as they fell a praying to God for mercy suddenly a mishapen Thunderbolt like a fiery Dragon pierced and tâ—re the Church and at one stroke killed three men among all the multitude though those three stood in several places that is one Priest that stood at St. Peter's Altar one Deacon that stood at St. Denis's Altar and one Lay-man at St. Mary's Altar And six others were struck almost dead but recovered At Trevirs also were many Prodigies § 17. Pope Nicolas 1. is chosen by the Emperor Ludovicus consent and all the People He greatly advanceth the Roman Seat by his activity and much by doing justice to the People that were oppressed by Tyrannical Prelates He had a great conflict with Iohn Bishop of Ravenna who long despised him and denied him his subjection But the Emperor took the Pope's part and so poor Iohn was fain to submit and cry miseremini mei peto misereri mei Anast. in Bin. p. 667. and to take an Oath of subjection to the Pope § 18. The great Schism now rose at Constantinople whether Ignatius or Photius should be Patriarch Michael the Emperor deposing Ignatius by the counsel of his Uncle Bardas and putting in Photius The Pope kept up his power by interposing uncalled into all such matters He sent some Bishops as Legates to counsel them by a Synod to decide the difference When these Bishops came thither they consented to Photius against Ignatius The Pope said they were bribed and false to their trust and deposed them though he thought he chose the best he had of which more anon § 19. Yet we have not done with worldly Prelates King Lotharius was weary of his Wife and loved a Whore Waldrada He openeth his case to the Bishops They call a Council and approve of his Divorce and his
the Pope curseth his Legates at Constantinople with Photius and Gregory Syracusanus because they all crossed his will which must everywhere bear rule § 43. CCLXXVI In a Council at Senlis Hincmarus Rhemensis got Rhotaldus Bishop of Soissons deposed and thrust into a Monastery and another put in his place notwithstanding the Pope's opposition An. 863. § 44. CCLXXVII Hereupon the Pope in a Council at Rome condemneth this Council at Senlis and decreeth That unless Hincmarus and the other Bishops do within 30 days restore Rhotaldus they shall be forbidden their Ministery and used as they used Rhotaldus But they did not obey him but put it to the venture And whereas the King had forbidden Rhotaldus to go to Rome and the French Bishops pleaded this as a just restraint the Pope answered That no Imperial Laws must take place against Ecclesiastical And so it came to the question Whether the King or the Pope was King of France or had more power over the bodies of the Subjects Thus did the Papacy ascend § 45. CCLXXVIII A Council of Bishops and Lords together at Pistis made Orders for Repentance and restraint of Rapine and Plunder c. An. 863. § 46. CCLXXIX An. 864. In a Council at Rome the Pope deposed and excommunicated Rodoaldus Portuensis his Legate with Ioh. Hiâ—â—densis for joining with the Synod at Metz against his Orders § 47. CCLXXX In another Council at Rome An. 865. the Pope restoreth Rhotaldus For Hincmarus at last let him out of Prison and let him go to Rome but would neither go nor send thither any Legates himself as the Pope required for his own and the Synod's defence § 48. CCLXXXI An. 866. A Synod at Soissons wrote to the Pope about Hincmarus and against encouraging false Ordinations unless after privately confirmed c. § 49. CCLXXXII The Pope was so busie and troublesom with the French Bishops making himself Judge in matters that he knew not and restoring those that they deposed that An. 867. a Synod at Trâ—cas wrote to inform him of all that had passed for 33 years how Ebbo and his Synod of Bishops had slandered and deposed the Emperor Ludovicus Pius and how he did it to please Lotharius and when Ludovicus was restored how he fled and when Ludovicus was dead how Lotharius with the base temporizing Bishops restored him and after he had been condemned and resigned his place returned to the exercise of it and ordained divers and how upon the prevailing of Charles against Lotharius he was cast out again and how after Lotharius got the Pope to appoint the hearing of all again when he was condemned and how after this he was made a Bishop in Germany and Rhemes was ten years ruled by two Presbyters and how the Pope Paschal chose this Traytor to preach to the Heathens near him and how Hincmarus was chosen c. as aforesaid Such trouble did a Vsurper put the Churches to § 50. Platina saith that some say that after the death of Pope Nicolas the place was void eight years seven months and nine dayes But others say that it was void but seven dayes so uncertain is the Papal History of succession The next that we find inthroned is Haedrian 2d § 51. Michael at Constantinople having been long ruled much by Bardas who was for Photius at last giving up himself to drunkenness and other sins by the perswasion of Basilius he killed Bardas and made Basilius Caesar And after a while his vice gave Basilius the opportunity to kill the Emperor when he was drunk See Dion Petavius Hist. li. 1. chap. 12. Yet this Basilius washed his hands and made many Protestations that he had no hand in his blood This made for the Popes advantage Women and Rebels and Traytors and discordant Princes did much in raising him This Regicide Emperor as a second Phocas finds it useful to quiet his party by a change countenanced by the Bishop of Rome And so he sets himself against Photius and sets up Ignatius again and searching Photius's servants finds a book written of the Acts of the late great Council at Constantinople which was for him and against Ignatius and a defence of that Council against the Bishop of Rome in which he dealt severely with the Pope This Book the new Emperor sends to the Pope and there it is read stampt upon stab'd with a knife and openly burnt and a miracle is said to be at the burning of it some drops of rain that fell not quenching the fire but increasing it But their calling Photius a knave and burning his books and condemning the council that was for him will hardly keep the readers of his yet-preserved learned writings from suspecting that the Popes cause was not unquestionable or at least that the Pope was not taken for the universal Vice-Christ when Photius and his council did so little regard him No wonder then if the Acts of a great council when they were against the Pope are called Nesandissimi Conciliabuli prophanat a Volumina quibus sanctissimum Papam Nicolaum susurâ—â fauce latraverat Yet our new Papists would make men believe that none but a few Hereticks refused subjection to the Pope before Luther Were these Councils Hereticks § 52. Here the Emperor Basilius was put to a hard strait about his Bishops He wrote to the Pope vid. Bin. p. 825. 826. that almost all his Bishops had miscarried both those ordained by Photius and those Ordained by Ignatius they had turned with the times not knowing how the times would turn and incurred such guilt that he desired the Pope to pardon them lest he should want Bishops silencing one party would not serve turn while all had been so far guilty Tum à sanctissimo Patriarcha Ignatio consecrati secundum scripturae suae confessionem in veritate non permanserunt nec non et de his summis Sacerdot ibus atque Abbatibus qui diversimodè scripserunt quorum alii vi vel tyrannide alii verò simplicitate aut levit ate quidam verò seductione et versutiis quidam verò muneribus et honoribus diversimodè decepti sunt Imò verò dicendum est quod pene omnes sacrati tam priores quam posteriores qui sub nobis sunt malè et ut non opportebat tractati sunt Quatenus non Ecclesiae nostrae summis Sacerdotibus et Sacerdotibus qui sub omni regimine nostro sunt commune occurrat naufragium propemodum universis illis de falsis et impotabilibus gustantibus iniquitatis Rheumatibus Super his itaque postulamus compatientissimum Sacerdotium tuum ut manum porrig at humanitatis et eorum dispenset salutem c. saith Basilius ibid. § 53. Here also another difficulty arose as there ever doth in ravelled works The Pope had been against Hincmarus and his Council for deposing the Bishops ordained by Ebbo And yet to subdue the Greeks he was for the deposing of those ordained by Photius This made him seem contrary to himself
Pagans Arch-Flamins were there were instituted Arch-Bishops to be over the Provinces where a Metropolis was Metropolitans or Arch-Bishops were placed and Bishops in lesser Cities where had been Flamins and Counts But in Africa they were diverâ—â—fyed only by the times of their ordination the Bishop of Carthage being the chief In his Epistle 5. he hath a good confession of faith where among other things he well saith That God predestinated only things good but soreknew both good and evil and that Grace so preventeth and followeth man that yet mans free will is not to be denied that the Soul is not part of God but created of nothing He anathematizeth every Heresie and every one that receiveth or venerateth any Scriptures but what are received by the Catholick Church c. In the 6th again he chides the Patriarchs of Constantinople for the title Vniversal saying that Peter himself was never called the Vniversal Apostle nor did any of his Successors take so prodigious a title For he is no friend to the bridegroom that would be loved in his stead but a Bawd of Antichrist c. His 8th Epistle is to the Greek Emperor to flatter him to help him with Henry against the Normans In which to prove the Romans succession he saith The holy Church and Apostolick Seat hath been too long usurped by Mercenaries that were no Pastors that sought their own and not the things of Christ. This Pope and Michael Patriarch of Constantinople were so unreconcilable that they continued mutual condemnations Michael is condemned with his Greeks 1. For rebaptizing the Papists 2. For saying that they had no true Sacrifice or Baptism 3. For holding Priests marriage for rejecting the Filioque c. Bin. p. 1116. § 114. CCCXXIX An. 1049. A Roman Council was fain upon pennance to pardon Simoniacal Bishops and Priests because the Cry was that else almost all the Churches would be destitute and the Church service omitted to the subversion of the Christian Religion and the desperation of all the faithful Where was the holy Church of Rome now and its Succession if the Canons for nullifying Simoniacal ordinations hold good § 115. CCCXXX The Pope resolved to go to France and Preside in a Council which he did at Rhemes But many Nobles and Bishops told the King that it was an usurpation and a Novelty and would enslave his Kingdom The King forbad him yet the Pope came whether the King would or not And the King went away about his military affairs and some Bishops with him and others stayed The Arch-Bishop of Rhemes and others were accused of heinous Crimes The Bishop of Laugres was charged with entring by Simoniacal heresies selling orders bearing Armes Murder Adultery Tyranny to his Clergy and Sodomy Many witnesses testified all this One Clergy-man witnessed that while he was yet a Lay-man this Bishop violently took his Wife from him and when he had committed adultery with her he made her a Nun. A Presbyter witnessed that this Bishop took him and delivered him to his followers who tormenting him by many torments which is more wicked did with sharp nails pierce his generals and by such violence forced him to give them ten pounds of denaries The Bishop hearing these accusations desired time and Council and going to the Arch-Bishops of Besanzon and Lyons openeth his secrets to them and desireth them to plead his cause But the man involved in the guilt of such villanies who but the day before had been the accuser of a faulty Brother and seeing the mote in anothers eye had not seen the beam in his own but moved for the other mans damnation being himself deservedly to be condemned was not only unable to excuse himself from the objected crimes but also the tongue of his advocate the Arch-Bishop was by God so silenced that he was not able to speak a word for his defence For the Arch-Bishop of Besanzon where he prepared himself to plead for him and excuse his crimes suddenly found himself disabled in his voice by God And when the Arch-Bishop of Besanzon found himself so disabled by miracles he gave sings to the Arch-Bishop of Lyons to speak for this his Brother in his stead who rising up said that the accused Bishop doth confess that he sold Orders and that he extorted the money from the said Priest but that he did not do the tormenting actions mentioned by him other things he denyed but before the next day he fled from the Council And another Bishop of Nevers confessed that his Parents bought his Place and deposed himself and some other Bishops confessed Simoniacal entrance The Pope excommunicated many that fled from the Council He renewed some old neglected Canons as 1. That no man be promoted to Church-Government without the ELECTION of the CLERKS and the PEOPLE c. CHAP. 12. The continuation of the history of Councils and their Bishops till the Conucil at Constantinople § 1. CCCXXXI Under Leo 9. an 1049 a Synod at Mentz some accused Bishops were questioned and other little matters done § 2. CCCXXXII In a Council at 1050. Berengarius his Letters to Lanfrancus were read and he condemned in a blind age § 3. CCCXXXIII An. 1050. A Synod at Vercelli condemned Iohannes Scotus and Berengarius and some that defended them § 4. CCCXXXIV An. 1050. A Council at Coyaca contained the King Ferdinandus of Castile and his Queen Bishops and Nobles like our Parliaments and so were many Councils then It is said to be for restoring Christianity so low was it grown in the height of Popery and ignorance having several orders for reformation The 3d Title saith that wine water and the host in the eucharist signifie the Trinity The 5th saith that Priests must so eat at the feasts of the dead as to do some good for their souls c. § 5. CCCXXXV An. 1051. A Roman Council excommunicated Gregory Bishop of Vercelli for Adultery with a widow espowsed to his Uncle and for perjuries But he was after restored to his office on promise of satisfaction Also all the whores of Priests were decreed to be made servants at Laterane Pet. Damian et Bin. p. 1124. § 6. CCCXXXVI In another Roman Synod the Pope Canonized a Bishop Gerhard and decided a quarrel between two Bishops for extent of their Diocesses § 7. Victâ—r the 2d is next Pope an 1055. Leo Hostiensis saith that no man at Rome was found worthy Plat. saith that they feared offending the Emperor However the Romans sent to the Emperor to choose one for them and some say desired this might be the man § 8. CCCXXXVII Platina saith that in a Council at Florence he deposed many Bishops for Simony and Fornication § 9. CCCXXXVIII In a Council at Lyons Baronius after others saith a miracle was done viz. saith he The heresie of Simonie having seized on all Italy and Burgundie the Pope sent Hildebrand a sub-Deacon to call a Council where an Arch-Bishop accused of Simony bribed all
his accusers the next day into silence Hildebrand bid him say Glory be to the Father Son and Holy Ghost◠He said the rest but was not able to name the Holy Ghost Whereupon he confest his crimes and besides seven and twenty other Prelates of the Churches forty five Bishops consest themselves Simoniacks and renounced their places What a case was the Church in when Popery grew ripe Pet. Damian mentioneth six Bishops deposed by Hildebrand for divers crimes § 10. By the way it is worthy enquiry whether Hildebrand being neither Bishop Priest nor Deacon but a sub-Deacon only was any of the Clergy or Church-Pastors to whom Christ gave the power of the Keys Yea if he had been a Deacon And therefore whether he had any power from Christ to preside before Arch-Bishops and Bishops in in Councils and to depose and excommunicate Bishops If it be said that he did it by the Pope's commission the question recurreth whether God ever gave Pope or Prelate power to make new Church-officers whom he never instituted de specie that should have the power of the Keys yea and be above the Bishops of the Church And whether Popes or Prelates may commit preaching or Sacraments to Lay-men if not how can they commit the Keys of Church-Government to them or to any as little authorized by Christ Indeed baptizing is but using the Key of Church-entrance And therefore he that may so let men into the Church may baptize them which Papists unhappily allow the Laity And if per se or per alium will salve all whether Priests may not preach pray and give Sacraments by Lay-men And so Lay-men at last put down both Prelates and Priests as needless § 11. CCCXXXIX An. 1055. They say that this great Subdeacon Hildebrand the grand advancer of the Roman Kingdom did call a Council at Tours which cited poor Berengarius and forced him to recant whether it be true I know not § 12. To this Council the Emperor Henry sent his Agents to complain that Ferdinand the great King of Castile refused subjection to the Emperor and claimed some such title to himself and now ignorance superstition and interest having made the Clergy the Rulers of Kings and Kingdoms the Emperor desireth that King Ferdinand may be excommunicate unless he will submit and surcease and all the Kingdom of Spain be interdicted or forbidden Gods worship The Prelates perceived how they were set up by this motion and made Kings of Kings and they thought the Emperor's motion reasonable and without hearing King Ferdinand made themselves judges and sent him word that he must submit and obey or be excommunicated and bear the interdict The King took time to answer and calling his own Bishops together found them of the same mind and spirit and so was forced to promise submission This Baronius an 1055. writes ex Io. Mariano and Binnius p. 1126. § 13. CCCXL They say that the Emperor dying left his Son Henry but five years old and knew no better way to secure his succession than to desire Pope Victor to take the care of it who therefore called a Council at Colen to quiet Baldwin and Godfrey Earls of Flanders that else would have resisted him Thus Bishops in Councils now were as Parliaments to the Kingdoms of deluded men § 14. CCCXLI At Tholouse an 1056. A Council of 18 Bishops attempted reformation forbidding alas how oft Bishops to sell orders and other acts of Simony and Priests using their wives and the Adultery Incest and perjury of Bishops and Priests bidding them that are such repent and forbidding communion with men called hereticks § 15. CCCXLII Though Adultery Incest Perjury and Simony of Bishops was so hardly restrained it seems they would pay for it by superstition for a Council at Compostella decreed saith Baron ad an 1056. that 1. All Bishops and Priests should say Mass every day 2. That at fasts and Litanies which were perambulations in penitence they should be cloathed in sackcloth § 16. Stephen the 9th alias 10th is next made Pope In his time saith Platina the Church of Milan was reconciled to Rome that had withdrawn itself from it two hundred years Was all the world then subject to the Pope when his Italian neighbours were not § 17. This Pope lived after his entrance but 6 or 7 months and they say made them promise him to choose none in his place till Hildebrand came home to counsel them A great Subdeacon that Rome must be ruled by But in the mean time the new Emperor being but five or six years old the great men of Italy turned to the old game and brought in one by strength Mincius whom they called Benedict the 10th alias 9th a Bishop he reigned 9 months 20 dayes But when Hildebrand came home he got him cast out This was the twenty first schism in the Papacie § 18. Hildebrand's crafty counsel was to send to the Emperor to consent to Gerard Bishop of Florence whom they chose in Italy and called Nicholas the 2d Lest Benedict should get the Emperor on his side and so Nicholas made Benedict renounce and banished him But how shall we be sure which was the true Pope § 19. This Pope's first epistle is to the Arch-Bishop of Rhemes to advise him to admonish the King of France for resisting the Pope § 20. CCCXLIII The Pope's Council at Sutrium deposed Benedict § 21. CCCXLIV An. 1059. A Council of 113 Bishops at Rome they say made Berengarius recant but not repent but as soon as he came home he wrote against them and their Doctrine § 22. In this Council saith Platina the Pope made a decree very profitable to the Church of Rome Bin. saith these were the words translated p. 1666. First God being the Inspector it is decreed that the election of the Roman Bishop be in the power of the Cardinal Bishops so that if any one be inthroned in the Apostolick seat without the foregoing concordant and Canonical election of them and after the consent of the following religious Orders Clerks and Laity he be not accounted Apostolical but Apostatical Here it is much to be noted 1. That this is a new foundation of the Papacy by Hildebrand's Council without which it was falling to utter confusion How then doth the Roman sect cry down Innovation and boast of Antiquity 2. Either the Bishop of Rome is to be chosen as the Bishop of that particular Church and then the members of that particular Church should choose him or else as the Bishop of the universal Church pretendedly and then the universal Church should choose him But the Cardinal Bishops of other particular Churches are neither the particular Roman Church nor the universal nor their delegates and so have no just pretence of power 3. Either this decree was new or old and in force before If new their Church foundation is new and mutable as is said If old all the Popes that were otherwise chosen
though he oft reproach him for speaking truth Many are about Tho. Becket Archbishop of Canterbury and against the Emperor and the King of England forbidding the Coronation of Henry the 3d and suspending Roger Archbishop of York for Crowning him and such like to shew how he was King of Kings § 179. CCCCXXI Of the Councils in Alexander's time recorded by Binnius the first is An. 1160. at Papia called by the Emperor which voted Victor Pope and condemned Roland called Alexander The Letters of the Emperor and the Bishops tell us that this Council consisted of immunerable Bishops and Abbots and that the Emperor after a good Speech departed and left all to their judgments And that it was there proved by the Oaths of many Witnesses that Victor was chosen by the full consent of the People and Clergy and some Cardinals and that twelve days before Roland was chosen and that Roland was present and contradicted not but bid them obey him that was chosen And that after being Chancellor he stole out of the City and the major part of the Cardinals having before the death of the last Pope entered a Confederacy to choose none but one of themselves that confederated against the Emperor they secretly chose Roland the People and Clergy a multitude subscribing all desiring Victor There or four Kings also consenting to accept him when the Council declared him the onely true Pope and Roland a perfidious Usurper Here is all the Romans Clergy and People the Emperor and many Princes and a Council of innumerable Prelates of Germany Italy c. against the major Vote of an upstart sort of Men called Cardinals that had confederated treacherously before And yet the Roman Papacy is by Succession from this Man that was no true Bishop himself CCCCXXII CCCCXXIII CCCCXXIV CCCCXXV An. 1161. Alexander got a Council at Clermont and another at Newmarket and another at Belvacum and An. 1164. another at Tours to curse the Emperour and Pope Victor The French taking his part and the English at last kept up the Schism and Contention The Reader must take this notice by the way that such Meetings as we call Parliaments the Popish Historians often call Councils that they may draw Men to think that what Parliaments did was done by Clergy Power And when Lords Commons and Bishops met in the same Assembly some called them Parliaments and some Councils And as Spelman saith pag. 529. The same Assemblies were indeed mixt and partly Civil or Royal as he calleth them because called by the King and partly Ecclesiastical But among the Romanists Councils are greatly advanced by this ascribing to them the Acts and Power of Parliaments Accordingly the Parliament at Clarendon is called a Council by Binnius CCCCXXVI by the reproachful name of Conciliabulum because they setled the Rights of the King as Ruler of the Clergy and would not let the Pope be King of England which is the Henrician or Royal Heresie to be punished by Fire or other death on Kings themselves when the Pope is big enough to do it In this Council or Parliament Thomas of Canterbury and the rest of the Bishops concurred with the rest for fear But Thomas when he came home repented and imposed so strict Penance on himself that the Pope hearing of it was sain in absolve him § 180. CCCCXXVII An. 1171. Binnius saith that Ireland being given to the Pope as soon as they became Christians the Pope gave it to King Henry the 2d as soon as he had conquered it and a Council at Cassel was called for Reformation Note here 1. That the Pope hath great reason to seek the Conversion of the Kingdoms of the world if they are his when they are converted 2. That it is no wonder if five parts of six of the world be still Infidels or at least that they are unwilling to yield to Popish Christianity when Heathen and Infidel Kings must lose their Kingdoms and become Subjects to the Pope if they turn to Popish Christianity 3. That it hath long been a cunning way of Bounty with Popes to give Princes their own Kingdoms and Conquests when they cannot take them from them CCCCXXVIII An. 1179. was the Synod at Venice for reconciliation § 181. CCCCXXIX An. 1180. Alexander being at peace called a Council at Rome which they call General or the 11th General Council approved at Lateran In which are many reforming Canons and many for the Papal power The first is as aforesaid to confine the power of Pope-making to two third parts of the Cardinals only Another to degrade those ordained by the three Anti-Popes Another that no one have many Churches c. And the last against some called Cathari Patrini or Publicani as Hereticks giving those Indulgences that will fight against them and absolving all Inferiors from all Fidelity and Duty to them c. Some think that these were the Waldenses some the Albigenses But I have elsewhere shewed against Mr. Danvers that there were several sorts then in those Countries some Manichee Hereticks and some good Christians called Waldense and Albigenses but against the Pope and his Superstitions whom the Papists would jumble together to disgrace the best who were as some of their own Writers e.g. Sanders lib. 7. de vis Monar say A portion of the Henricians that is of the Emperor Henry's Heresie that held the Pope's false usurping Excommunications were to be contemned not as from Henry their Teacher that is they were Royalists and against the Pope's ruling the abused world by the Cursing way § 182. To this Council Crab and Binnius have annexed a voluminous Appendix of Decrees of which many are notable As that no Bishop may suspend a Presbyter without the judgment of his Chapter That a Perjured Clergy-man is to be perpetually deprived and may not govern a Church That in case of ambiguity of words we must have recourse to the common understanding of them with divers others § 183. Alexander dying Lucius the 3d is the first chosen by the Cardinals according to Alexander's Lateran Council as is aforesaid And to perfect the Papacy having got the choice of the Bishop out of the hands of the Clergy and People of Rome his Flatterers next persuade him to put down the Order and Name of Senators which attempting his Party by the Cities insurrection had their eyes put out and the Pope forced to leave the City and at Luca while he provoked Princes to send Soldiers to Ierusalem and Asia he dyed § 184. CCCCXXX One Council this Pope had at Verona as they say where the Emperor Frederick met him and sollicited him to restore all the Bishops and Clergy deposed that had adhered to him and the Anti-Popes The Pope consented but said he could not do it without another Council By which it appeareth that this at Verona was no true Council § 185. Urbanus the 3d is next Pope called Turbanus as an Incendiary by Ab. Ursspergens but better
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
Christs body because he must not descend from the altitude of his contemplations so as to to think of the Sacrament or Christs humane body It seems these were such fanatiks as some Fryers are In this Council the decrees called Clementines were passed in which are specially noted by Binius some things de fide as followeth I. That it is heresie to call in doubt or assent that the substance of the rational or intellective soul is not truly and perfect the form of mans body II. That whereas Divines differ about the effect of Baptisme some saying that to Infants sin is remitted but not Grace conferred others saying that the fault is remitted and virtues or informing Grace infused as to the Habit though not yet for use we attending the general Efficacy of Christs death which by Baptisme is equally applyed to all judge the second opinion more probable and agreeable to the sayings of the Saints and modern Doctors of Theologie the sacred Council approving this which saith that both to adult and infants in baptisme informing grace and virtues are given III. If any one fall into this errour that as pertinaciously to affirm that Vsury is no sin we decree that he be punished as an Heretike and the ordinaries and inquisitors for heresie may proceed against such as against hereticks IV. And it is decreed that if any Communities or Officers shall presume to write or dictate that usury should be paid or being paid should not be fully and freely restored let them be excommunicate and they shall incurr the same sentence that do not as far as they can blot out such statutes out of the bookes of the said Companies that shall keep such customes Also that Usurers be compelled to shew their books of accounts § 243. Here the Pope and the Bishops in a General Council have judged divers points to be heresie and consequently their contraries to be Articles of faith And for Heresie they curse burn and damne men 1. I overpassed their Article that Christ was dead before his side was pierced which is true But whether an Article of our Creed necessary to be understood to Salvation let the Church Creed be witness 2. It s well that the possibility of sinless perfection is made a heresie by them for we must daily pray for pardon But why then do they talk so much of the possibility of keeping all Gods Law that is of never sinning and talk of perfection and works of Supererogation 3. Do not they make an Article of Faith of a Logical Arbitrary Notion that intellectual Souls being the Bodies form who knows not how ambiguous the word form is An Aristotle supposeth a Corpus organicum besides the Soul and that Corpus hath its form quâ— Corpus I imagine that these Bishops meant the same thing that I do and that our difference is but of the fitness of words but â—will so far venture on their heretication as to say that forma Corporis forma Animae and forma Hominis are divers That Corpus organicum quà tale hath its proper form which denominateth it such which is not the Soul That the Soul being a substance hath its proper from which denominateth it and which it retaineth when separated from the Body And that the intellectual Soul is forma Hominis but improperly called forma Corporis I will venture on their Heretication to tell them my opinion and I think their Errour and Presumption to thrust such things on Men under the penalties of cursing burning and damnation 4. Their Article of Faith about the effect of Baptism That all that are baptiâ—ed at Age and Infants have both pardon and infused infâ—rming habitual Grace I take for unproved and have elsewhere proved it to be false in all probability as universally taken 5. The Article of Faith That Vsury is a Sin doth hereticate many great Divines more Lawyers and most Cities Corporations and Companies in the World No doubt but all Usury is a sin that is against either Mercy or Iustice But that some Usury may be an Act of great Charity many wise men think past doubt We have known some get estates of many thousand pounds a year by trading with money taken upon Usury when perhaps some that Leant that money had nothing but the Use to buy them bread and course cloathing and keep them from perishing How many thousand Great Men Lawyers and Citizens are to be cursed burnt and damned by this Canon for holding some Usury to be Lawful Nay how many for not restoring it when taken when perhaps an Orphan took it of a rich man to save them from famine This is the benefit of hereticators § 244. Anno 1311. Was a Council at Ravenna CCCCVIII for Discipline and Reformation of the Churches manners with many superstitions § 245. CCCCLIX Anno 1314. Another at Ravenna was like the former § 246. Next cometh Pope Iohn the 20th alias 21th alias 22th alias 23th He lived at Avinion He thought souls were kept in some receptacles from the â—ight of God till the Resurrection He damned those that held that Christ and his Apostles possessed no Propriety Platina thinks contrary to the Gospel He tormented to death Hugo Bishop of Cature for being against him He cursed and excommunicated the Emperor Lewis of Bavaria and many other great men Italy was all in Wars in his days The Emperor set up another Pope in Italy against him Nicol. the 5th which was saith Onuph 28th Schism at Rome was not he that was at Rome liker to be Bishop of Rome than he that was in France But the Pope Nicolas after three years Reign was catched by one that would merit of Pope Iohn and sent to him and put in Prison where he soon died and Iohn died at Ninety years Old after Nineteen years Reign leaving more money behind him than any Pope that ever went before him His process against Lodov. the Emperor you â—ay see in Freherus History Rer. Bohem. and others more at large § 247. CCCCLX Another Council at Ravena Anno 1317. to the same purpose with the former where the manners of those times may be noted in the crimes forbidden The 3d. Can. sheweth that men had then the place of Archdeacons before they were ordained Deacons and the places or benefices of Abbots Deans Archpresbyters Prelates Praepositi before they were ordained Priests And the Cannon requireth such to be after ordained within a year Can. 18. Excommunicateth all Lay Magistrates that take a Priest or Clerk in arms or in any excess or sin and keep him that is imprison him or punish him and do not send him to his Bishop or that sending him to the Bishop do openly shame him by sending him with trumpets or armed men or with his arms hang'd about his neck § 248. CCCCLXI Anno 1322. A Concilium Sabinense had many of the like orders to restrain the vicious Clergy and yet Can. 3. excommunicate secular Judges that compel them to answer at their Bar.
of Alexandria till the days of Heroclas and Dionysius took one from among themselves and made him Bishop therefore they may make a Presbyter which is less 8. It s at last confessed that in Scripture-times there were no Presbyters under Bishops but the single Churches had single Pastors 9. No man can prove Ordination by fixed Bishops over many Churches now called Diocesan in the first Age The fixed Bishops had no more at first but single Churches Object But you never received power from the Bishop to ordain and therefore cannot have that which was never given your Answ. If they put men into that Office to which God hath affixed the power of Ordination then they do their part to convey the power As if you marry a couple and express not the mans authority over the woman yet he hath it nevertheless by being made her Husband So he that is made a Pastor in City or Country may do the work of a Pastor though each particular was not named Proposition 7. Ordination is ordinarily necessary as a means of our right entrance but not absolutely necessary to the Being of our Office or Power For 1. God having already setled the Office Duty and Power and what Qualifications shall be necessary and giving these Qualifications to men he hath left nothing to man but mutual consent and to judge of the person qualified and solemnly introduce him 2. God hath not tyed himself or us absolutely to the judgment of Ordainers If a Bishop ordain a Heathen or any man void of Essential Qualifications its null as being against a flat Command of God And if Bishops refuse to ordain us Pastors the people must take them without because the Command of Preaching Hearing Sacraments c. is greater than that of Ordination and before it Positives yield to Natural Morals and matters of Order to the substance and end of the Duty ordered See my Christian Concord pag. 82 83 84. 3. Ordination is no more necessary to the Ministry than Baptism to Christianity As those that are first Princes by Title must be Crowned and those that are Souldiers by Contract must be listed and take Colours and those that are Husband and Wife by Contract must be solemnly Married which are celebrating perfecting actions so they that are first heart-Christians by believing or by Parents dedicating them to God must be solemnly entred under the hand of the Minister And those that are by approbation and consent initially Ministers must by solemnization have the Office publickly delivered them by the Ministers of Christ. So that as a man is a Christian indeed before Baptism initially and is justified initially before and in case of necessity may be saved without it the Papists confessing that the Vow will serve so is it in the case of Ordination to the Ministry Proposition 8. It is only Christ and not the Ordainers People or Magistrates that give us our Office and Power Only the people and approvers design the person which shall receive it from Christ and our own consent and the peoples is of necessity thereto and our own as much as theirs and the Ordainers do instrumentally invest us in it but the Power and Duty arise directly from Gods Institution when the person is designed Now I proceed to prove our Calling Argument 4. We have a far clearer Call than the Priests before Christ had to the Priesthood For they were not of the true Line they bought the Priesthood they corrupted Doctrine and worship and were of wicked lives And yet Christ commanded submission to their Ministry Ergo. Argument 5. If we have as clear a Call to our Office as any Magistrates on Earth have to theirs then we are true Ministers of Christ For they are true Magistrates and God is the Fountain of their Power too and its impossible they should have any but from him Or from him but by his means Officers have no power but from the Soveraign The Prince was at first chosen by God immediately as well as the Apostles were by Christ yet no Prince can plead an uninterrupted succession thence and if they may Reign without it we may be Pastors without it and yet I cannot say that we are without it though Princes be Kings were formerly anointed by inspired Prophets and were Prophets themselves And as the continuance of this is not necessary to them so neither to us The differences between their power and ours makes nothing against this Argument If Conquest or the peoples consent or Birth or directing Providences can prove their Title then Consent Ordination Providence with due Qualifications will sure prove ours were it not for fear they should soon hear the Arguments more set home against themselves that are now bent against the Ministers Argument 6. If besides all this God own us by such a blessing on our labours that he maketh us the means of propagating and continuing his Gospel and Church and brings most of his chosen to Vnion with Christ Reconciliation Holiness and to Heaven by our Ministry then certainly we are his true Ministers But experience assureth us of the former therefore so much for Argument Proposition 9. If a Minister be in quiet possession of the place and fit for it the people are bound to obey him as a Minister without knowing that he was justly ordained or called Argum. 1. We must obey a Magistrate without assurance of his Call and Title Rom. 13. therefore a Minister 2. Christ commanded hearing and obeying them that were not called as God appointed because they were Priests or sat in Moses Chair and taught the truth Luke 16. 29. Matth. 23. 2. Luke 5. 14. Matth. 8. 4. Mark 1. 44. 3. Else the people are put upon impossibilities Can all the poor people tell before they submit to a Minister what is Essential to his Call and whether he have all that is so and whether his Orders be true or forged and whether they that ordained him were truly ordained or chosen themselves Not one of twenty thousand knows all this by their Pastors Proposition 10. The Ordinances are valid to the people when the Minister is uncalled and unordained if they know it not He that hath no just Call shall answer for what he doth as an Intruder but the people shall have for all that the fruit of his Ministration and Preaching and Baptism and other acts shall not be null to them 1. The Papists themselves confess this 2. Else scarce a man could tell whether he be baptized or may use any Ordinance because he cannot have an exact account of the Ministers Call no nor know that he is indeed a Christian. I knew divers in the Bishops days that forged themselves Orders and acted long before it was discovered 3. It is the Office which is Gods Ordinance that is blest and valid to the people and not his Call only 4. It is he that sinneth that must suffer and not the Innocent therefore his sin depriveth them not of their due 5.