Acacius had Acacius prevents them and accuses them prevented them and laid grievous accusations to their charge perswading him that their form of Faith was no wise to be admitted The Emperor being grievously incens'd against them determines The Emperor is incenc'd determines to cut them off Makes a Law to take them from their civil jurisdiction c. to cut them off he made a Law That as many as were Magistrates and bear Office in the Common-Wealth should be brought back again to imbrace a popular and private kind of life For of the Bishops some were called to govern the Common-Wealth some were Senators and Counsellors some others were Presidents and Lieutenants of Provinces Acacius and his Accomplices remaining at Constantinople and Another Council held at Constantinople by Acacius c. Anno. 364. They confirm the form of Faith read at Ariminum which was dated with the Consuls and add thereunto something of their own calling unto them the Bishops of Bythinia held there another Council being to the number of fifty unto whom came Maris Bishop of Chalcedon these confirmed the form of Faith that was read at Ariminum at whose beginning and title the Consults were written unto which they also added something of their own So the Faith 's changed up and down as Clouds and Meteors which participate of various Colours and Appearances as the Wind and Sun and Candence Air gives them being rouling up and down until they come at length to that from which they were to wit to nothing and these are the footsteps or rather wanderings of those who know not the Lord the Principle of God to guide them the Spirit of Truth which leads into all Truth I have traced this Council and these things hitherto to shew The consequences of mens taking upon them to determine Faith observed through all what is the consequence of mans taking upon him to determine concerning the Faith of Jesus by that which is not the Spirit of Jesus and to enjoyn it which runs them into all these confusions bloodshedings and destructions and yet hath no other certainty than the determinations of man which change and alter as they please Now let me rehearse the number of the Creeds because A rehearsal of the number of the Creeds being nine in number At Nice one At Antioch two In France one In Italy one At Sirmium three At Ariminum one At Seleucia one At Constantinople one the History gives me in this place an assistance in that particular The first is that of Nice Two others were framed at Antioch The third in France by the Bishops which were with Narciscus and exhibited unto the Emperor Constantine The fourth was sent by Eudoxius to the Bishops throughout Italy Three were published in writing at Sirmium whereof one being gloriously intituled with the names of the Consuls was read at Ariminum The eighth was set forth at Seleucia The ninth was given abroad with additions at Constantinople there was thereunto annexed That thenceforth The clause of Substance c. left out there should be no mention made of the Substance or subsistancy of God about whom they had kept such ado whom they did not understand Vlphilas Bishop of the Gothes subscribes thus The Application of the whole and the Consequences Unto which Ulphilas Bishop of the Goths first subscribed who till that time imbraced the Faith established by the Nicene Council and had subscribed to that Creed So see what confusion here is which is the Faith upon which a man may pitch seeing all these were enforc't and sought to make it self a Standard for all to resort unto which were contrary to one another which many of the same men made contrary and put the highest stress thereupon Thereupon even to death punishing the Nonconformity thereunto with Prisons Whipings Scourgings Torments Exile Death Acacius and Eudoxius saith the History made foul tumults Cap. 33. Acacius c. make great stir at Constantinople deprive and depose the Bishops c. and great stir at Constantinople seeking to remove from their Bishoprick some of the contrary side and causes of deprivation they invented not for Piety sake and Religion saith the History but of private malice and quarrelsome spight for though they varied in their Faith yet in deposing one another they charged not each other with their belief Those of Acacius's side took the opportunity of the Emperors displeasure for that he had been the cause of great slaughter and had admitted into the Communion a certain Deacon taken in Adultery deposed Macedonius Macedonius in particular Eleusius and others Eleusius Bishop of Cizicum they removed for baptizing Herachius a sacrificing Priest of Hercules at Tyre They deprived Basilius alias Basillas who was made Bishop of Ancira in Marcellus room for that he cruelly tormented and imprisoned a certain man and because he forged slanders and disordited divers persons and lastly for molesting the quiet state of the Churches in Africa by his Epistles Several others they suspended and removed too long to mention They suspend several nor had I these but only to shew the fruits of forced Faith or Religion and into what it runs its self and under cover of piety seeks to vent its spight and mischief They gave Eustathius Eustathius deposed and the causes thereof Bishop of Sebastia no liberty to purge himself because his own natural Father Eulavius Bishop of Caesarea in Cappadocia had but Eulavius Bishop of Caesarea in Cappadocia a little before deposed him for wearing a Weed not decent saith the History for the order of Priesthood Miletius was put into his room afterward at the Council held at Gangra which was summoned for the hearing of his matters Eustathius was condemned And his Principles and Opinions for forbidding Marriages for setting forth Precepts of abstinencie for parting asunder divers that were coupled together in Wedlock for perswading such as refrained the Churches and publick Assemblies to raise Conventicles and Brotherhood in the private Houses for taking Servants from their Masters under colour of Religion for using the Philosophers habit and causing his followers to use strange attire for causing Women to be shaven forbidding accustomed and prescribed fasting dayes and commanding abstinences on the Sundayes for abhorred prayers in married mens houses and detesting the Offering and Communion of the married Priests who when he was a Layman had lawfully coupled himself in the bond of Wedlock he attempted many things after his former deposition against the Canons and Constitutions of the Church so he was deposed as aforesaid and For which he is deposed and his Doctrine cursed his Doctrine accursed Eudoxius also supposing Constantinople to be superior to the Sea Eudoxius made Bishop of Constantinople by Acacius c. at Antioch was proclaimed Bishop there by Acacius and his Adherents who made and put Laws in execution contrary to their former Decrees as saith the History for they made Eudoxius
departed the City and those of the Faith The Arrians depart The Nicenians take their place of one Substance came into their room and took possession of the Churches Thus whilst the Arrians stood so stubbornly to own their Opinion What the stout Spirit of the Arrians met with Persecution the consequence of Theodosius enforcing the Faith of one Substance as to Faith and Religion as stout a Spirit entered into the Emperor who by little and little introduced a settlement of his own Opinion which was of the Faith of one Substance which he endeavouring to establish contrary to the Universal Liberty which Gratian had granted brought divers Persecutions as is the proper nature of imposing of Religion One hundred and fifty Bishops of the Nicene Faith or of the Cap. 8. A Council at Constantinople of 150 Nicene and 36 Macedonian Bishops By order of Theodosius he seeks to perswade the Macedonians to the Niâ—ene Faith which they had subscribed Creed containing the Clause of one Substance and thirty and six of the Macedonians being met together in a Council at Constantinople which Theodosius had summoned partly to settle a Bishop in Constantinople Gregory being gone to Nazianzum refusing that Bishoprick as aforesaid and partly to confirm the Canons of the Nicene Council he together with the other Bishops greatly endeavoured to bring them over to them urging their Embassy by Eustathius to Liberius of Rome and their Subscription then and that not long before without exception they had communicate throughout every Church with such as held the Faith of one Substance No Arguments prevail this Faith of one Substance still remaining a jar in the way and that they would behave themselves neither godly nor religiously sithence they aforetime had ratified the same Opinion and Faith with them if now again they sought to overthrow such things as before they advisedly decreed but all would not do Their hat answer rather to joyn with the Arrians They leave Constantinople and send their Letters every where against the Nicenian Faith which once they had subscribed The rest place Nectarius in the â—oom of Gregory that was gone They make Patriarks establish the Nicene Faith No Bishop to intermeddle with aâ—others Diocess The Emperor consents The Council ends they said flatly Rather than they would subscribe unto the Faith of one Substance they would hold with the Arrians So they left Constantinople and sent their Letters every where that they should in no wise consent to the Nicene Council The one hundred and fifty Bishops which remained placed Nectarius by Office a Pretor of Noble Lineage whose Ancestors had been Senators Bishop of Constantinople enstalled Constantinople next in the Empire to the Bishoprick of Rome because called New Rome and made Patriarks and established the Nicene Faith and that no Bishop should leave his one Diocess and intermeddle with Forreign Churches which till that time because of Persecution was suffered To all which the Emperor gave his consent so the Council was dissolved Thus things went at Constantinople where the beginning of the This new fire burns after through the Empire new fire kindled which afterward burnt through the Empire which by and by I shall in particular treat of giving only this intimation by the way That Meletius dying at Antioch his Favourites Cap. 9. Meletius Favourites refuse after his death to be under Paulinus contrary to the Oath Flavianus is chosen would not be under the Jurisdiction of Paulinus though the Oath was taken in the former uproar which quieted it that so it should be but chose Flavianus one of the six aforesaid by whom the Oath was taken that it should be submitted So discord rose again in that City and Tumults and Divisions and those of Antioch became to be divided again not about the Faith saith Antioch divided hereabouts the History but the Colleague aforesaid the Faith was concerned but their fond contention in choosing a Bishop for Meletius being made by the Arrian Bishop Paulinus refuseth him as his Colleague as aforesaid The banishment of the Arrians from their Churches caused a Cap. 10. A Council again is called by Theodosius to reconcile if it might be all Opinions for the flame was grown great through the expulsion of the Arrians great flame of tumult and schism to arise every where the Emperor perceiving it summoned a Council of all Opinions if so be possible he might reduce them into one and particularly the Faith which himself held for he had peace as to the Civil State throughout his Dominion At that time the Valiant Captain of the Goths Athanarichus being come in with all his power and shortly after dying at Constantinople and he having created his Son Arcadius He advises with Nectarius how to accompâ—ish his design viz. Theodosius Augustus or Emperor The Bishops of all sorts being come he devised how he might rid the Christians of Contention and Discord and with Nectarius advised for that purpose saying That the Controversies and Quarrels that molested the quiet state of the Church ought to be sifted out and the punishment to light on the Pates of them that were found to be the Authors of Schism and disturbers of Peace and Quietness This made Nectarius very pensive and sad because of the consequence Nectarius consults with Agelius he consults with Agelius Bishop of the Novations who held the same Faith with those of one Substance Agelius was little Agelius with Sisinius at disputation and appoints Sisinius a Reader of his Church who was a man very eloquent well experienced in all things a skilful Interpreter saith the Historian of Holy Scripture and a notable Philosopher who knowing well enough that Disputations would not only not reconcile Schisms but also fire the slimy matters of contention he thus advised That it was best to avoid the Sisinius his Judgment strife of Logical Disputations For this was the manner of the Bishops when they met together in Councils and Synods to cleave Hairs as they use to say at Arguments and they that were most curious and subtile therein were accounted the best Masters of Faith and so carried the matter not according to the Revelation of Truth but the subtilty of man in things relating unto Truth through which came all this adoe and trouble in the World and to lay before them the form of Faith established by their Ancestors and in pursuit hereof the Emperor should demand Whether they made any account of the antient Fathers who governed the Church godly and prudently before the Schism and Division still the matter stood upon man which made all this stir not knowing the Principle of God in and by which only the Truth can indeed be known and determined or condemned them as Aliens and far-estranged from the Christian Faith If they rejected them then let them saith he boldly pronounce them accursed If they presume so bold an enterprize then saith he will the common
Arcadius in the East and Honorius in the West who both of them lived peaceably and quietly had those whom it concerned turn'd the same course with them but the old spirit of The Christians fall out mischief and rancor stil remaining and the bottom and ground on which the leading men amongst the Bishops stood being that which tended not to peace as what hath already been instanced abundantly manifests so the Fruits appeared in them whose times were outwardly peaceable but themselves not having the Prince or Principle of Peace to rule them produced the effects The reason why hereafter to be mentioned Theodosius being dead his Son Arcadius laid his Corps in the Theodosius buried by his Sons Grave and the Army that overthrew Eugenius being come to the City of Constantinople and the Emperor going to the Gates to meet them the Souldiers laid hands on Ruffinus his Ambassador and beheaded him being suspect of Treason and procuring His Army strikes off Ruffinus head for treason He was Ambassador Marcianus Bâ—sh of the Novations dies Anno. 401. Sisinius succeeds Cap. 2. Nectarius dies John Chrysostome is put in his place Theophilus of Alexandria opposes Seeks to put in Isidor Isidorus agency for Theophilus the Hunneâ— to invade the Roman Dominions who destroyed Armenia and other Countries of the East The same day Marcianus the Bishop of the Novations dying Sisinius was constituted in his room and Nectarius Bishop of Constantinople dying shortly after to put another in whose room occasioned some stir but at length Arcadius and the people send for John Chrysostom then a Priest and placed him therein which Theophilus of Alexandria sought to oppose and to place Isidorus a Priest of his own Church who had undergone some peril for him therein the peril was this When Theodosius waged war with Maximus Theophilus sent presents and two Letters charging Isidorus to present him that had the upper hand with the gift and one of the Letters Isidorus was careful in the business and going to Rome waited The discovery there to hear who had the Victory whilst he attended hereon the Reader he had with him stole away the Letters upon which Isidorus betook him to his heels and ran away I mention this Isidorus's flight The application of the Narration and how the Bishops courted the rising Sun story that the World may see what fetches were in those Bishops at that time and how they were deceived one by another as they sought to deceive The rising Sun they sought to worship as the Proverb is and carrying two faces or being Jacks on both sides as also is the expression many of them deal with the times as they deal with Religion which being meerly political And deal with matters of Faith as they deal with the Emperor they deal with matters of Faith as they deal with the Emperor and with the Emperor as with matters of Faith who could get the Prince on his side I speak not of all for some were honest to what they knew and suffered for it but of too many this was the custom and according to his Religion they had their fetches and designed themselves as is the antient saying Regis ad exemplum totum componitur orbis that is The whole World follows after the example of the King But Theophilus his hostility in seeking Theophilus disappointed with charging of John to advance his Friend is chaâ—ged himself to put by John by discrediting him and to advance his Friend prospered no better than his shift by his Friends for the Bishops that were for John charged Theophilus with many heinous crimes and at length Eutropius belonging to the Emperors Chamber The Article shewed him And choice given him to create John or stand to the Bar. shewed the Articles and Indictment to Theophilus and bad him chuse whether he would create John Bishop or stand to the Bar and answer to the Crimes that were laid to his charge which Theophilus seeing and being afraid consented to the enstalling of He creates John John And these were some of the Fathers of the Church and some of their doings whom Policy not Faith ruled in matters of Religion the concernments of men not of God This John had no great matter of quiet during his being in that Cap. 4. John disquieted the Clergy for reforming them Cap. 5. Then by the Magistrates is banished a fiâ—st and second time Cap. 6. The Common wealth sore shaken Gainus the Goth rebels Puts the Emperor to it is dispatched Anno. 404. Cap. 7. The Priesthood divided A Qâ—ery put Whether God had a Body Anno. 403. Bishoprick First The Clergy were offended with him because he was very severe in reforming them then the Magistrates so he was banished a first and second time in which latter banishment he died The Common-Wealth also as for the most part it came to pass when the Christians were in division suffered sore shakings Gainas a Goth trusted much in Military Affairs by the Emperor because he was a valiant man rebelled and put the Emperor exceedingly to it who at length dispatched him and rid the Empire of that trouble Then during these turmoils those in the Priesthood were in great dissention among themselves to the great slander saith the Historian of Christian Religion There was a question broached a little before Whether God were a Body made after the likeness and form of man Or whether he were without a Body and not only without the form of man but also void of all corporeal shape Such monstrous Opinions ran men into who knew not the Principle of God but in the Wisdom which is from beneath which is earthly sensual and devilish went to determine of God This ran them into several contentions and quarrels certain of the rudest and unlearned sort of them called Religious thought that God was corporeal and that he was of the form and figure of man But others condemned them and their Heretical Opinion Hence arose the ground of picturing God like an old man Amongst The ground of picturing God like an old man Theophilus opposes this the rest Theophilus Bishop of Alexandria was one that opposed this blasphemous Doctrine who inveying bitterly against it in the hearing of the whole Congregation The Worshippers of Egypt understanding it left their Religious Houses and coming to Alexandria flocked about him and condemned himfor a wicked person and sought to bereave him of his life Theophilus being Those of Egypt seek to kill him put to his wits end trusted thereunto more than unto God and seeking to gratifie them said When that I fasten mine eyes upon you me thinks I do see the lively face of God Though the rash He falls before them for his life heat of the unruly Monks was alaid at this yet said they If that be true which thou sayest that the countenance of God is no otherwise than ours accurse then the Works of Origen for divers of
Scripture before the Church and acknowledges none but the Scripture the sole Interpreter of its self to the Conscience For if the Church be not sufficient to be implicitely believed as we hold it is not what can there else be named of more Authority than the Church but the Conscience than which God only is greater 1 John 3. 20. But if any man shall pretend saith he that the Scripture judges to his Conscience for other men he makes himself greater not only than the Church but also than the Scripture than the Consciences of other men A presumption saith he too high for any mortal since every true Christian is able to give a reason of his Faith hath the Word of God before him the promised Holy Spirit and the mind of Christ within him 1 Cor. 2. 16. A much better and safer guide of Conscience saith he which as far as concerns himself he may far more certainly know then any outward rule inposed on him by others whom he inwardly either knows not nor can know at least knows nothing of them more sure than this one thing That they cannot be his Judges in Religion 1 Cor. 2. 15. The Spiritual man judges all things but he himself is judged of no man chiefly for this cause do all true Protestants account the Pope Antichrist for that he assumes to himself this infallibility over both the Conscience and the Scripture sitting in the Temple of God as it were opposite to God and exalting himself over all that is called God or is worshipped 2 Thes 2. 4. That is to say not onely above all Judges and Magistrates who though they be called Godds are far beneath infallible but also above God himself by giving Law both to the Scripture to the Conscience and to the Spirit it self of God within us when as we find James 4. 12. There is one Law-giver who is able to save and to destroy who art thou that judgest another That Christ is the only Law-giver of his Church and that it is here meant in Religious matters no well-grounded Christian will deny Thus also St. Paul Rom. 14. 4. Who art thou that judgest the Servant of another to his own Lord he standeth or falleth but he shall stand for God is able to make him stand As therefore of one beyond expression bold and presumptuous both these Apostles demand Who art thou that presumest to impose other Law or Judgment in Religion than the only Law-giver and Judge Jesus Christ who can only save and can destroy gives to the Conscience And the forecited place to the Thessalonians by compared effects resolves us That be he or they who or where-ever they be or can be they are of far less Authority than the Church whom in these things as Protestants they receive not and yet no less Antichrist in this main point of Antichristianism no less Pope or Popedom than he at Rome if not much more by setting up Supream Interpreters of Scripture either those Doctors whom they follow or which is far worse themselves as a Civil Papacy assuming unaccountable Supremacy to themselves not in Civil only but Ecclesiastical Causes Seeing then that in matters of Religion as hath been proved none can judge or determine here on earth no not Church-Governors themselves against the Consciences of other Believers my inference is or rather not mine but our Saviour's own that in those cases they neither can command nor use restraint lest they run rashly on a pernitious consequence forwarned in that Parable Mat. 13. 26 to 31. Lest while ye gather up the Tares ye root up also the Wheat with them let both grow together until the Harvest and in the time of Harvest I will say to the Reapers Gather ye together Page 13. first the Tares c. Whereby he declares that this work neither his own Ministers nor any else can discerningly enough or judgingly perform without his own immediate direction in his own fit season and they ought till then not to attempt it which is further confirmed 2 Cor. 1. 14. Not that we have dominion over your Faith but are helpers of your joy If the Apostles had no dominion or constraining power over Faith or Conscience much less have ordinary Ministers 1 Pet. 5. 2 3. Feeding the Flock of God not by constraint c. neither as being Lords over Gods Heritage Much more I might have produced as to this Author even the whole Discourse wherein he fully convinces what in his Title page he asserts to wit That it is not lawful for any power on earth to compel in matters of Religion He is one who pretends to the Church of Christ but not by compulsion to Church-ship or matters of Religion as this his Treatise shews him Concerning God Doctor Ingelo produces Plotin as expressing him Doctor Ingelo See Tabu Bentivo Vâ—an under the respective Heads of this and that which follows to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Root of the Soul And Pithagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fountain of everlasting Nature Concerning a mans knowing of himself he saith He hath called the Governor of Tapinophorosine or Humility because the knowledge of ones self is the natural root of Humility Now what gives the knowledge of a mans self but that which searcheth the Heart And what is the natural root of Humility but the Fountain of everlasting Nature from which humility springs of whose fulness we have all received grace for grace saith the Apostle in whom the fulness of the God-head dwells bodily who saith Learn of me for I am lowly and meek And behold the King cometh meek riding on an Ass the Foal of an Ass who is the high and lofty One who inhabiteth Isa 57. 1â— Eternity whose Name is Holy who dwelleth in the high and holy Heavens in him also that is of an humble and contrite Spirit to revive the heart of the humble and to revive the heart of the contrite ones whose Nature is Everlasting and who is the Spring thereof but he who is without beginning of dayes or end of life who is a Priest for ever after the Order of Melchisedeck as aforesaid from whom every thing that is like him springs Concerning Conscience he saith It is a natural Principle and what that Nature is I have already shewed not to be eradicated by any Act of man so it is Eternal for what man cannot eradicate is not of man a severe reprover and sharp Corrector of those bold sinners who offer violence to it by the Doctors leave if I may so say after the usual manner amongst men that which witnesseth in the Conscience is that which here is put under the notion of Conscience for there be whose very Consciences are defiled who have made shipwrack of Faith and a good Conscience whose Conscience is seared with a hot Iron and so whilst such it answereth not or not aright But that which witnesseth in Conscience which is the severe Reprover the sharp Corrector
was when the thing signified the end and intent of that Administration was come which was Christ the morning being come the shadows fly away that which was before transgression being come that comes to be removed which was added because of transgression Fifthly The Spirit it was that led the Disciples into all Truth not the Letter for that kills as the Apostle saith as aforesaid Sixthly And the Worship which Christ who was the end of the Letter set up for all to walk by whether Samaritan or the Inhabitant of Jerusalem Jew or Gentile bond or free Barbarian or Scythian Male or Female the publick Worship which he would have all to be exercised in and which he saith The Father chuses to worship him the true VVorshippers which are not at this Mountain nor at Jerusalem that in which he said the true Worshippers should worship and that the time was to come or cometh Yea it now is saith he Is the Spirit John 4. as aforesaid So that the Glory that excelleth the Administration of the Spirit which exceeds in Glory the Spirit which gives Life the Gift not the outward Administration the thing that is come not that which is done away the substance not the shadow the Institution of the Son which abides in the House for ever not the Administration of the Servant which is not to abide in the House for ever the universality or largeness where the partitian Wall is taken down not the particularity or narrowness where the partitian Wall standeth is that which in this day since Christ was offered up and ascended is to be looked to and heeded as that which is pleasing to the Lord and which he accepts For I would demand Wherein or upon what bottom can any ground a contrary Assertion Is Christ come or not Is he offered up or not Is he ascended or not Fills he all things or not If he be so why then is that enforced or sought so to be or placed which was before he came which was to end in him Either he is come or he is not come if he is not come then let such say so in open words who do the things that were to be or had their being before he came if he be come how dare any to enforce that or seek so to do which was before he came or that which by his coming is done away The Matter is brought or lies in a narrow compass and there is no trifling in the Matter the things are of the highest consequence and mortals must take heed of giving Law to their Maker and the Potsherds of the Earth must beware of clashing against him that formed them and they who are in the condition or state of destruction must heed how they ascend or seek so to do in his Throne who lives for ever who came to redeem on whose shoulders the Government lies who is the everlasting Father the Prince of Peace Wonderful Counsellor the Head of his Church King of Kings and Lord of Lords who only hath Immortality and eternal Life to whom be Glory and Power and Dominion everlasting Away then with all outside Religion that is to say all that which proceeds not from Spirit and Truth away with all Forms that come not from the power of Godliness away with all Jewish and outward Worship Forms Constitutions Canons Orders Decrees Directories Catechisms Confessions of Faith all forcing of Religion all persecution because of Religion all Injunctions Synods Councils Prescriptions Ordinances of Men all outward fleshly carnal Commandments Traditions all imitations of Christ and his Apostles and doing things by example of them or because of what they did or were led into where the same Spirit of Jesus is not the Leader as it was in them is not the ground and bottom root and source as it was theirs Away with all private Religions and Worships and Precepts of Men all National Worships and Religions all forcings such Religions and Worships Christ the Substance is come Christ the true Jew inwardly is come Christ the (a) Phil. 3. 3. Circumcision in the Spirit whose praise is not of men but of God that hath no confidence in the flesh is come Christ the publick Worship in the Spirit and Truth is come he is dead and risen again and ascended (b) Rom. 6. 9. No more hath death dominion over him He is (c) Col. 3. 13. Head of his Church He is (d) Gal. 4. 1. Lord of all He is (e) Rom. 9. 5. God over all blessed for ever the (f) 1 Tim. 6. 15. onely Potentate and King of the Princes of the Earth he lives for ever For you must make him something or nothing if he be come and if he hath put an end to those if he so spake as aforesaid and if that be the Worship and those the Worshippers the Father seeks which is and who worship in Spirit and in Truth then the Worship at this Mountain and at Jerusalem is to be no more no more the fear of God to be taught by the precepts of men which was complained of in that day when the Isa 29. 13. Administration was outward the teaching for Doctrine the Commandments Mat. 15. 9. of men which he then reproved no more clutter or adoe among men as to Religion and the settlement and the inforcing thereof If these things be and as of right and what ought to be then he is not come dead risen ascended into Glory How long halt ye between two Opinions either subscribe to these things and that he is the Head of the Church which is in God or deny him as your actions speak who enforce these things and require them Now because it may be thought that I am here too dogmatical and that I have stamped things according to mine own Image and understanding and that I take upon me to judge all the Worlds Professions and Religions that have been since Christ and his Apostles and that I seem to intend to set up instead of or in the room of the other something that my self fancies or some few that are called Quakers who were but of yesterday as some may say I shall to what I have indefinitely already concluded according to Truth and the Spirit and demonstration and proof thereof and of the Scriptures proceed further to shew First The Original and Rise of the Truth from the dayes of Christ and his Apostles throughout the Apostacy to this day or that the Truth which we who are called Quakers now pretend to is the same that was in the dayes of Christ and his Apostles which hath had more or less in this thing or in that a testimony throughout the Apostacy unto this day that is to say that some because of such testimony have suffered as well as testified since the dayes of the Apostles Secondly The Original and Rise of Antichrist from Christs and his Apostles dayes unto this shewing in all by instances of Scripture and History that
Commodus ceases Anno. 182. Euseb lib. 5. cap. 10. The Persecution under Verus who succeeded Verus towards us so that peace was granted through the Grace of God unto the Universal Church throughout the World and the Heavenly Doctrine led the mind saith he of all mortal men to the embracing of the true Religion of the only and Universal God so that many of the Nobles of Rome drew near Many Nobles and others embrace the Christian Faith to their Souls Health and Salvation together with their whole Houses and Families Yet Apollonius a man saith Eusebius Yet Apollonius confessing himself a Christian before the Senate upon the importunity of the Judge among the Faithful at that time for Learning and Philosophy very famous was brought before the Tribunal Seat who exhibiting before the Senate in the presence of them all a notable Apology for his Faith when the Judge Perennius had earnestly and with many words intreated him after he had though the Legs of him that accused him were broken according to the Law yet sentenced his Legs to be broken who accused him according to the Decree of the Emperor that the Accusers of the Christians should die the death to render an account of his Faith before the Senate on purpose to entrap him by decree of the Senate he was beheaded was beheaded The antient decree of the Senate being of force and prevailing among them viz. that the Christians that were once presented before the Tribunal Seat and not revoking their Opinion should no more be set at liberty As the same Eusebius in the same Chapter word for word at large rehearseth Severus was the fifth upon whose Theatre of Blood is placed the fifth Severus raised Anno. 204. the fifth Persecution Persecution He succeeded Didius Julianus who succeeded Pertinax whose Reigns are said to be short Pertinax two months and two and twenty dayes Didius Julianus called also Salvius two months Comodus having reigned thirteen years before them both This Severus was most severe as is his Name and a wicked Persecutor An account of him his cruelty and wickedness and caused multitudes of rare men in their day and others to be most cruelly tormented and put to death the matter is long to be particular therein and the particular sufferings I may say hardly to be reckoned Therefore minding brevity so far as well I can and reach the intent of what I am about I shall give a touch or two of what then hapned for the satisfaction of the Reader and to give some sence of what then was suffered When Severus persecuted the Church of God saith Eusebius there were Euseb l. 6. c 1. Eusebius his account of the Persecution every where famous Martyrdoms of such as strove for godliness but especially at Alexandria whither chosen Champions out of Egypt and all Thebay as unto a most notable Theatre of God were brought and after a most patient sufferance of sundry Torments and divers kinds of death were crowned with Garlands of Immortality Leonides the Father of Origen Leonides Origens Father beheaded was one who was here beheaded Severus having governed the Empire ten years and Laetus Alexandria and the rest of Egypt and Demetrius after Julianus had newly taken upon him the oversight of the Congregation there Origen also when the heat of persecution was very vehement and an infinite Origens friendliness to the Martyrs Euseb l. 6. c 2. number as saith the Historian were Crowned with Martyrdom being yet very young bore in his mind a fervent desire of Martyrdom so that he hazarded himself often and coveted voluntarily to thrust himself into that dangerous Combate yea narrowly did he escape for it had cost him his life had not the Divine and Celestial Providence of God saith the History stayed him by reason of his Mother to the further commodity and profit of many he then being able to do no other thing wrote to his Father in Prison being more prompt in mind then ripe in years as the History saith in the which he exhorted him thus O Father faint not nor imagine amiss because His prompting his Father to Martyrdō of us Under Aquila Lievtenant of Alexandria he purchased unto himself a good Opinion among all the faithful in that he chearfully embraced all the Martyrs not onely of his acquaintance but such as were to him unknown he visited not only such as were fettered in deep Dungeons and close His visiting the Prisoners and attending them to execution Imprisonment neither only such as looked for the last Sentence for Execution but after Judgment given and Sentence pronounced he was present with the Martyrs boldly attending them to the place of Execution putting himself in great peril oftentimes boldly embracing and kissing and saluting them so that once the furious rage of the fond multitude had stoned him to death if that the Divine Power saith the Historian had not marvellously delivered him so extreamly it is said he was dealth withal by the Infidels that Souldiers were commanded to watch about his House because of the multitude that came to be instructed by him in the Christian Faith Plutarch was one of Cap. 3. Plutarch Serenus Heraclides Heron Serenus 2d all his scholars Martyred his Scholars whom he accompanied to the place of Execution not without great danger of his life Serenus was the next of his Disciples that gave proof of his Faith by fire for he was burned alive being said to be the second Martyr Heraclides was the third out of that School The fourth was Heron both of which were beheaded Another Serenus was a fifth Champion for the Truth out of the same School who after patience in great torments and grievous pain was beheaded And Phais a Woman was Phais burned Cap. 4. Basilides a Souldier Potomiena burned alive and departed this life Basilides a Souldier which led forth the renowned Virgin Potomiaena to execution was a seventh Potomiaena is said for the chastity of her Body and purity of Mind to strive very stoutly with her Lovers She is also said to be endued with ripeness of Mind and goodly beauty of Body When she had suffered infinitely as the Historian saith for the Faith of Christ last of all after great and grievous torments terrible to be spoken of together with her Mother Marcilla she was Marcilla Martyred burned with fire and consumed to Ashes the report goeth saith the History that Aquila the Judge commanded her whole Body to be scourged over and that very sore and threatned her he would deliver her Body shamefully to be abused of Fencers and Ruffians and that after she had mused a while with her self and they demanded an Answer to have said such things as pleased not the Gentiles and therefore immediately after sentence pronounced to have been taken and led of Basilides a Souldier of Authority among the Hoast to execution when the multitude molested her sore spightfully handling
also on their lawful Wives Theodorus Theodorus that wrote against Priests Marriages wrote wanton Books a Priest of Trivia a City of that Countrey was the Author and Ringleader of that custom who wrote those amorous and wanton Books the which he made in the prime of his flourishing years and stiled Aethiopica Those in Thessalonica Macedonia and Hellas in Achaia retain the same customs and observations Concerning Baptisme In Thessalia they baptized only in the Concerning Baptisme Easter Holy-dayes as they are called and therefore saith the Historian very many die without Baptism Concerning what is called the Altar The Church so called Concerning the Altar in Antioch in Syria was scituate contrary to other Churches so called for the Altar stands not to the East but towards the West Concerning what is called Service In Hellas Jerusalem and Concerning Service Thessalia Service was said by Candle-light after the manner of the Novations at Constantinople In Caesarea in Cappadocia and at Cyrus the Priests and Bishops did expound the Scripture at Evening-prayer on the Saturdayes and Sundayes by Candle-light The Novations at Hellespont had not the same order and manner of Service as the Novations at Constantinople yet for the most part they imitate the chief Churches among them To be short saith the Historian amongst the customs and observations of all Among all Sects scarce two follow the same Order Sects and Religions we shall not be able to find two which follow and retain one order of Service Concerning Preaching At Alexandria the inferiour Priest did Concerning Preaching use to preach that Order first began when Arius turned upside down the quiet state of the Church Concerning Fasting At Rome they did fast every Saturday Concerning Fasting Concerning Sinning At Caesarea in Cappadocia after the Concerning Sinning manner of the Novations they received not into the Communion such as sin after Baptism a sin unto death So did the Macedonians in Hellespont and such as throughout Asia do celebrate the Feast of Easter the fourteenth day of the month Concerning Marriages The Novations throughout Phrygia Concerning Marriages allow not second Marriages Such of them as were at Constantinople neither received it nor rejected it Those in the West parts of the World admitted it wholly The Originals and Authors of so great diversity saith the Historian were Bishops which governed the Churches at divers and several times such as like of these Rites saith he do commend them to Posterities for Laws But saith he to pen in Paper the infinite and divers Customs and Ceremonies throughout Cities and Countries would be a very tedious work and scarce saith he nay impossible to be done And thus much I have said and thus much I have rehearsed concerning this matter which shall suffice me and now I shall proceed where I left off as to matter of Division and Tumult as this hath been of Confusion the natural Children of imposing Religion or enjoyning Creeds Confusions and forms of Faith which hath produced what hath been here rehearsed and a great deal more during the term of time I have waited upon in this Discourse throughout the World The Christians who as I have said having little or no outward Cap. 22. The divisions of the Christians when the Empire was quiet disturbance at least in comparison to what had been before not only fell into diversity of Opinion and Divisions as I have signified but those so divided fell from their Fellows and upon sundry light and trivial occasions disagreed among themselves The Novations were divided about Easter as I said before The Novations divide about Easter the month and day of the week yet were not content with one division but throughout sundry Provinces they sometimes jarred and sometime joyned together not only about the month but also the day of the week with such like matters of small importance The Arrians were The divisions of the Arrians continually arguing and broaching of intricate quirks which brought their Disputations to very absurd and horrible Opinions and whereas the Church believeth saith the Historian That God is the Father of the Son which is the Word They question Whether God may be called a Father before the Son had his being and because they were of Opinion That the Word of God was not begotten of the Father but had his being of nothing erring in the chief and principal no marvel that they plunged into absurd Opinions Dorotheus who was translated thither from Dorotheus and his Heresie Antioch said That the Father could be neither in Essence nor Appellation if the Son had no being Marinus whom they called Marinus and his Opinion in contradiction out of Thracia before the time of Dorotheus stomaching that Dorotheus was preferred before him supposed that now it was high time to work his feat set himself opposite and maintained the contrary Opinion wherefore they were divided and because saith the Historian of the vain and frivolous questions amongst them parted Companies Dorotheus and those with him continued in their former places Marinus and his Company erected them Chappels and there had private Meetings their conclusion was That the Father was ever a Father yea before the Son had his being The followers of Marinus were called Psathyriani because of The appellation of the followers of Marinus one Theoctistus a waferer boâ—h in Syria and was an earnest maintainer of that side Selenas Bishop of the Goths who was by Selenas Bishop of the Goths Father a Goth by Mother a Phrygian and so able to preach in both Languages was also of that Opinion These were also not long after divided for Marinus contended Marinus contends with Agapius Bishop of Ephesus with Agapius whom he had but lately advanced to the Bishoprick of Ephesus The controversie was not about Religion but of Primacy they strove which of them should be greatest the Goths sided with Agapius wherefore saith the Historian many Clergy-men under these Bishops Jurisdictions perceiving the ambition the rancor and malice of these proud Prelates Not so much of Religion as Ambition forsook quite the Arrian Opinion and imbraced the Faith of one Substance The Arrians being divided among themselves the space of Arrians divided thirty five years The Psathyrians or followers of Marinus make a Law thirty and five years in the end as many as were Psathyrians through perswasion which prevailed with them made an end of brawling saith the History in the Consulship of Theodosius the younger and Plinthus the Pretor who after their reconciliation and agreement made a Law That the Question that was the principal cause of that stir should never again be called into Controversie Notwithstanding it took place no where but in Constantinople for in other Cities where the Arrians had dominion the stir is rife Thus of the Novations and Arrians now concerning the Eunomians Cap. 23 The divisions of the Eunomians Eunomius himself first fell from
long after and Serapion was made Bishop of Dioscorus dies Heraclea a City of Thrace Yet John was not free for a Silver Picture covered with a John in trouble again Inveighs against the Silver Picture of the Empress set up Mantle of Eudoxia the Empress being set upon a Pillar of Red Marble and common Playes and Shews being made thereby John sorely enveighed against the Authors thereof with very nipping taunts The Empress took it to her self and as done to her reproach and therefore procured another Council of Bishops to Another Council is called at Constantinople He preaches against her The Empress on fire John's Enemies his Accusers and Judges be called at Constantinople which he hearing of preached that Sermon which thus began Herodias rageth afresh stomacheth anew danceth again seeketh yet the Head of John in a Platter Which made the Empress mad and set her all on fire the Bishops which were his utter Enemies sate his Accusers the old Crimes are brought forth he trusting to the upright dealings of the Bishops desires that things might indifferently be examined The Emperor sends John word That he would not communicate The Emperor refusâ—s to communicate with John till he had cleared himself with him it being their Feast of the Nativity till be had cleared himself of the Crimes laid to his charge The accusers mistrusting themselves and John building upon the integrity of his Cause the Bishops perceiving this would insist on nothing but his coming into the Church without admission of a Council after he was John is charged deposed and when he made answer That the Canon that required He answers that was not made for their Church but was to be executed where the Arrians did reign for such as assembled at Antioch to root out the Faith of one Substance made that Canon against Athanasius and that he had the confirmation of fifty Bishops that communicated with him They made no account of his Answer nor weighed that those that made that Canon were deposers of Athanasius but They sentence him The Emperor forâ—ids him the Church gave sentence against him And the Emperor sent to him That he had no authority to go into the Church inasmuch as he was deposed and condemned by two Councils so he refrained and He withdraws and those with him those that favoured him did the same and kept Easter in the Common Baths called Constantiana together with many Bishops Priests and other Ecclesiastical Persons who because of their several Conventicles were called Johannites John was never They are called Johannites He is carried to Exile there dies The Church set on fire as â—e was carried away by some Johannites burns the Senators Court The Governor sore plagues the Christians therefore The cause wherefore these things are rehearsed seen abroad for the space of two months till by the Emperors Commandment he was carried into Exile where he died The same day as he was so carried away some called Johannites set the Church on fire which taking on the Senators Court burnt it to Ashes for which Optatus the Governor of Constantinople a Pagan by his Religion and so a sore plaguer of the Christians made them endure heavy punishments and sore penalties I am constrained to mention these things thus at large that once for all I may let the world understand what the forcing of Religion and the strife that comes through the imposition thereof hath produced in the World Many revolutions followed this banishment of John and his Ominous consequences of tâ—e Exile and death of John death and certain other significant things from Heaven which then there were that attributed to this persecution of John as the rotting of Cyrinus his Foot Bishop of Chaldon who was unawares Cap. 17. Cyrinus's foot rotted trod upon by Maruthas Bishop of Mesopotamia when the first Council met there to depose John which the people imputed The imputed cause to his reviling of John and calling of him stubborn Bishop which rotted so as that he was constrained to have it sawn off It is sawn off which he suffered not once but twice and oftner for it ran viz. the putrifaction over his whole Body and fell into his other foot so he was forced to cut off both The falling of great And the other also The greatest Hail that ever was seen falls at Constantinople The Empress dies And the Emperor Hail the likeness of the magnitude of which none had seen before The death of the Empress which followed immediately after his banishment all said by the people to be tokens of God's Wrath because of his banishment yea the death of the Emperor himself who died shortly after the death of John All which are matters for me to speak of as that which the vogue of that Age All attributed to the persecution of John attributed to be significatory as to the displeasure of the Lord as to things that then were transacted and done and which still speaks the consequence of imposing or persecuting because of And speak the consequence of peâ—secution for Religion Religion In the place of John Arsacius was made Bishop of Constantinople Arsacius of 80. years of Age succeeds John who was of the age of about fourscore years in whose time things were very quiet he being said to be of singular modesty and meek behaviour He lived Bishop of that place not very long His good description Dies the year following but in the year following that he was made Bishop he departed this life to pitch upon a successor unto whom proved a difficult kind of work and the contention grew long but at last ended in Atticus of Sebastia in Armenia who was made Bishop of Constantinople Atticus chosen in his place John died in Exile at Comanum scituate on the Sea Euxinus Cap. 19. Arcadius died at Constantinople he reigned together with his Cap. 21. Arcadius dies Anno. 412. His Son Arcadius succeeds Socrat. lib. 7. cap. 1. Father thirteen years and beginning with the one and thirtieth year of his Age he reigned fourteen years after the decease of his Father leaving behind him his Son Theodosius of the Age of eight years who by direction of Anthemius governed the Eastern as Honorius Arcadius his Brother did the Western part of the Roman Empire These times were not free from trouble for men took upon Cap. 3. Contention in Religion grew on Theodosius of Synada Bishop persecutes the Maâ—edonians banishes them the Town and Countrey them in several places to do what they listed in matters of Religion Theodosius Bishop of Synada a City of Phrygia Pacatiana sorely exercised the Macedonian Opinion he banished them not only the Town but also the Countrey which he did neither according to the rule of the Catholick Church neither with zeal of sincere and upright Faith saith the History but for his advantage sake for foul gain and filthy lucre to wring money
spoken I shall mention no more In Alexandria there was a Woman whose name was Hypatia Cap. 15 A third Tragical Scene in Alexandria Hypatia a Woman and the most eminent Philosopher of her time the Daughter of Theon who so profited in profound Learning that she excelled all the Philosophers of her time and not onely succeeded in Plato's School the which exercise Plotinus continued but also expounded to as many as come to her the Precepts and Doctrine of all sorts of Philosophers wherefore many that gave themselves to the study of Philosophy flocked to her from every Countrey Moreover for her grave courage of mind her modest and matron-like behaviour she sticked not to present her self before Princes and Magistrates neither was she abashed to come into the open face of the Assembly wherefore great envy and spight of mind arose against her being had in admiration and reverence of all Women for her singular modesty and because Suspected to influence the difference between the Bishop and Orestes Is set upon by a Reader rude Company Carried to a Church she conferred oft and had a great familiarity with Orestes so that she was charged by the people as the cause why the Bishop and Orestes were not become Friends At length one Peter a Reader of that Church having a company of rude persons with him watched her coming from some place or other pulled her out of her Charriot haled her into the Church called Caesareum stripped Stript stark naked tormented with sharp shells till life departed Her body quartered And burnt to Ashes Cyril and the Church of Alexandria stained with this blood Christians ought to be no fighters by the Historians judgment her stark naked razed the skin and rent the flesh of her body with sharp shells until the breath departed out of it then they quartered her body brought them to a place called Cinaron and burned them to Ashes This heinous offence saith the Historian was no small blemish both to Cyril and the Church of Alexandria For saith he the professors of Christian Religion should be no fighters they ought to be far from commiting of murther and bloodshed This was done the fourth year of Cyril's Consecration the tenth Consulship of Honorius and the seventh of Theodosius in the Ember dayes The Jews also were not without their devises in this day of Cap. 16. The Jews come on with a 4th Tragedy They deride Christ Crucifâ—â— a Child wickedness and mischief who at a certain place called Inmestar between Chalcis and Antioch in Syria at their Interludes and Playes derided Christ Jesus and those that believed in him After this sort they took the Child of a Christian and nailed him to Deride scourge him till breath departed a Tree and set him on high when they had so done first they deride and laugh at him then like mad men they scourge him as long as breath remained in his body This gave occasion of great contention between them and the Christians and the Emperor hearing thereof wrote to the Lieutenant and Magistrates of that Province to make diligent search for the Authors of so great a mischief and to punish them severely They are punished in earnest therefore the Jews for that shameful Act which they had committed in jest were plagued in earnest The Persians also drew a line of blood and cruel torments over Cap. 18. A fifth Scene of blood acted by the Persians upon the Christians of tâ—at Nation with great extremity those of that Nation who in the time of Isdigerdes King of Persia were become Christians whose Son Baratanes succeeded him through the perswasion of the Magicians and Southsayers being forced thereunto vexed the Christians out of measure and punished them with divers torments after the manner of Persia through the extremity of which they fled unto the Romans for They fly for succor to the Romans succor praying them to pitty their case and not to suffer them in that measure to be so lamentably oppressed whom Atticus Bishop Atticus of Constantinople receives them The Emperor determines their relief of Constantinople courteously received and wrought with the Emperor so that what through that and other particulars of difference that lay between them he intends to stand to their relief especially seeing he had sent to demand the fugitive Christians of the Emperor and denyed those whom he had lent for the Gold-Mines to return and also had stopped the Romans Marchandize War is proclaimed so that League was broken and War was proclaimed and the The Persians are beaten again and again and a third time Cap. 20. Persians through the wonderful hand of the Lord who was near them in their straits were again and again overcome and the Persians being yet again overcome upon the refusal of a tender of Peace by perswasion of his Souldiers who were called a certain number of them Immortal who would needs make one attempt more upon the Romans ere they accepted thereof and multitudes were Prisoners many of whom died for Famine and the rest were like so to do Accasius Bishop of Amida gathered his Acacius Bishop of Amida and his Clergy Cap. 21. Redeem the Persian Prisoners with their Cups Dishes Plate Jewels Clergy together upon the commiseration of their lamentable state there being seven thousand that were in this condition said Our God hath no need neither of Dishes nor of Cups for he neither eateth nor drinketh these be not his necessaries Wherefore seeing this Church hath many precious Jewels both of Gold and Silver bestowed of the free will and liberality of the Faithful it is requisite that the captive Souldiers should therewith be redeemed and delivered out of Prison and Bondage and that they also perishing with Famine should be with some part thereof refreshed and relieved Which his Clergy consenting unto and the Treasury being cast and translated he turned it into money and not only paid Turned into money Cloath and send them home which so took on the King of Persia that he lent for Acacius The War turns into Peace and the utter ceasing of Persecution The Saracens under Alamundarus promising great things to the Persians therewith the Ransom-money but supplyed them with necessaries and to carry them home which so took with the King of Persia that he desired earnestly to see Acacius whom the Emperor commanded thither The issue of these Wars procured a Peace and the quite extinguishing the persecution of the Christians in the Kingdom of Persia It is said That in these Wars the Saracens coming to assist the Persians under Alamundarus a valiant Captain who promised not only to beat the Romans but to take in Syria and Antioch being in a sudden fear of the Romans approach that though the Romans were not near them For fear of the Romans ran into Euphrates 100000. drowned they ran into the River Euphrates where an hundred thousand with their Armes were drowned Nor
Dioscorus who succeeded Cyril in the Bishoprick Cap. 10. of Alexandria was Moderator through the working of Chrysaphius Governor of the Pallace for the hatred he bore to Flavianus whom the Council before Eutyches had charged with the forging of the Records which concerned him but being searched it was found otherwise and the Records were confirmed at the Council Now at this Council Elpidius having acquainted them with the command of Theodosius which was this Such as in time past gave Sentence of Eutyches the most virtuous Abbot good leave have they to be present at the Council but let them be quiet and their voices suspended My Will is That they wait for the general and common Sentence of the most holy Fathers seeing that such things were aforetime decided by them are called in controversie Dioscorus and the Bishops with him restored Eutyches Eutyches restored Flavian and Euseb deposed four Bishops more excommunicated and deposed two removed The Council ends whom the other Council had degraded unto his former dignity and Flavianus and Eusebius they deposed they excommunicated and deprived also four Bishops more and two more they removed so this Council broke up This kind of contrary work one Council undoing what the Cap. 11. The Historian constrained through these contradictions to apologize for the Christian Faith to the Heathen His whole History a continuation of the rehearsal of the Division other had done and concerning Faiths and Creeds varying and changing as aforesaid put the Historian eftsoons to Apologize for the Christian Faith because of these things with the Heathen among whom his History could not but come which in this Chapter he endeavours Yet the whole series of his Book holds forth little less than the continuation of such division and contradiction which shews the fruit and consequences when men undertake to determine of him whom they cannot comprehend The natural consequence of imposing Religion who should let alone things of that nature which is too high for them and if they have Faith have it to themselves that is to say in such freedom and liberty unto every man that they seek to impose no more on another man than they would have imposed upon themselves in that which is contrary Theodosius decreed Nestor condemned by the Emperor to perpetual exile and accursed him He yet boasts of the Emperors good will Nestorius to perpetual exile and pronounced him therein to be accursed being moved thereunto no doubt saith the Historian by the instinct of the Holy Ghost yet Nestorius elsewhere boasted That the Emperor bore him intire and singular good will We Decree moreover saith the rehearsal of the said Decree Cap. 12. Another Decree against Nestor and his Favourers Cod. de sum trin fid cath tit 1. l. 3 sancimus found in the Code of Justinian the third Law of the first Title that whosoever doth imbrace the wicked Opinion of Nestorius and give ear unto his lewd Doctrine if they be Bishops that they be banished the Holy Churches if Lay persons they be accursed Other Laws also he made in the behalf of Religion Many things ran up and down in this Generation for as the Many opinions ran up and down in this day and superstition times drew off the dayes of the Apostles or were at a greater distance from them so superstition folly as well as confusion and division entered in among the Christians To give one instance for many In these times there was one Simeon a man famous and Cap. 13. One instance for all Simeons living in a Pillar upon pretence of the Angelical Life The particulars thereof of renown as the History saith for a godly man he in pretence of imitating in life the trade of the Angelical Powers withdrew himself from worldly Affairs forced Nature which of her self leaneth downwards and followed after lofty things being placed as it were in the midst between Heaven and Earth he sought conference with God he praised him together with the Angels he lifted the prayers of men up to Heaven and offered them to God he brought the goodness of God from Heaven to Earth and made the World partaker thereof Thus saith the History a ridiculous kind of Superstition by placing himself in a Pillar high from the Earth and scarce two Cubits wide to think that this brought him nigher to the Angels and to accomplish that which thereof hath been quoted by the History and all this as I have intimated springs from the ignorance of the Principle of God in man by and in which and as that revealeth him man only can know God I should write very much if I should be particular in what is said of this man and what reckoning was made of him whilst he lived and how his body being dead was worshipped and carried His dead body adored and carried up and down as Reliques about in pieces as Reliques The people of Antioch desired of the Emperor Leo who desired the Body that they might have it for a fortified Wall to their City and so exprest it because the anger of the Emperor had caused the Wall to be pulled down so much they put of preservation in a dead Carkass Gregory Bishop of that Church and Philippicus required That the Reliques of the Saint for the speedier execution of his martial Affairs in The Reliques of the dead required for the expedition of Martial Affairs the East should be sent unto him such blind superstition was amongst them at that day First A singular humour and fantastical imagination they hold forth as the height of Religion then the Carkass of the humorists they adore as Religion they say he lived six and fifty years nine years in a Monastery seven and forty years in Mandrya ten of which in a very narrow Room An account of his life and of the Iron Chain about his neck seven in a very strait Pillar and thirty years in a Pillar of forty Cubits they speak of the Iron Chain that hung about his Neck and with it the Corps so renowned saith the History of all men and for induring so great hardness and misery was honoured with Divine Praises and yet in the same Chapter he quotes the Religious men of the Desart to have sent a Messenger unto him to And the message of â—â—e Monks to require him to give an account of his so living demand of him What he meant by that new-found and unknown kind of life and wherefore he forsook the wonted Trade the steps and traces of the Saints which went before and devised unto himself a forreign and unknown way and moreover to have exhorted him by the Messenger to come down from his Lodging and to follow the Holy And to come down Fathers which were his Predecessors and to have given the Messenger in charge that if he saw him yeeld and come down he should license him to go on in his own way for they perswaded
next day wherein he was betrayed of his own men left desolate and constrained to Is betrayed of his men Left desolate Flies to the Temple of the Apostles Removes to Cesarea fly to the Temple of the Apostles from whence being driven out he removed to Cesaria in Cappadocia and whilst he sought to hide himself there with certain Monks he was taken and sent by Is taken among the Monks and made one the Emperor to Tarsus in Cilicia and there shaven and made Monk Ilus also conspired against him in Cilicia because of Berina Cap. 27. In Cilicia Ilus conspires against him Is sent Captain into the East to cover the intent Takes off the poor mans head who mist being sent to dispatch Ilus Zenoes Wives Mother whom he had banished thither to Papirium Castle whose life oft-times he sought Ilus he made Captain of his Army in the East to cover his intent and then sent one to dispatch him who because he did not but failed of his purpose he took the poor mans Head from his Shoulders At Tarsus also Leontius was proclaimed Emperor against whom Cap 28. Leontius at Tarsus is proclaimed Emperor Theodorichus sent against him Is plotted against by Zeno. Goes to old Rome Overcomes Odoacer he sent Theodorichus a Goth of great honour among the Romans with great power both of Romans and Barbarians yet he wrought evilly against them who in love they bare him travelled hard in his Affairs and cut some of them off insomuch that Theodorichus hearing of his malitious purpose against him got him to old Rome and yet some report that through the procurement of Zeno Theodorichus overcame Odoacer and so conquered Rome Conquers Rome Cap. 29. Himself comes last on the Stage dies of the Falling Sickness Longinus would but Anastatius by Ariadne's means becomes Emperor At length himself comes upon the Stage and in the seventeenth year of his Reign dies of the Falling Sickness Longinus his Brother hoped to succeed him and for that purpose raised great power but he accomplished not for Ariadne took the Imperial Scepter and therewith Crowned Anastatius who was not as yet a Senator but only was enroled in the School of those who were called Silentarij He took to Wife Ariadne and sent Longinus He marries Ariadne dismisses from the Couâ—t all that would Peace he desired Alteration he made none Gave all liberty Every Governor of a Congregation did as he would himself into the Country and dismised all such from the Court that desired it He was a man that earnestly desired peace and quietness he made no alteration of what is called Church or State As for the Council of Chalcedon's Decrees it was neither openly preached nor generally rejected every Governor of the several Congregations did therein as he thought fit himself And as some maintained the Canons of that Council not admitting the change of one syllable but avoiding the company of and refusing to communicate with them that were otherwise The miserable division that was among the Christians when they had no Persecution So others not onely condemned that Council and the Decrees thereof but also accursed it with Leo's determination of the Faith Some cleaved wholly to Zeno's Epistle of Unity yea when they were at bitter contention among themselves whether there was one or two Natures in Christ they are the very observation of the Historian some were deceived in the very joyning the Letters together Some were rather disposed to reconciliation and peace insomuch that all the Churches saith he were divided into sundry Factions and the Bishops themselves refused to communicate one with another so that there arose great ado in the East West Lybia whilst the Bishops of the East would communicate neither with the Western Bishops nor the Bishops of Lybia neither among themselves but every day more then other fell to exceed other in malitious contention For the Bishops of the East would not be reconciled amongst themselves neither would the Bishops of Europe neither of Lybia be at one either with themselves or with Forreigners These things Anastatius understanding took the best counsel he could as he thought to preserve Constrained Anastat to banish the heads of Novellisms and that introduced any thing that was contrary to the custom of the place As the Bishops of Constantinople Antioch the peace and so deposed all the Authors of Novelties and all such as contrary to the custom of the place either preached the Council of Chalcedon or accursed the same and first he began with Euphremius Bishop of Constantinople whom he banished and after him Macedonius whom Timothy succeeded Moreover he drove Flavianus out of Antioch Peter being dead at Alexandria Alexandria Egypt and Lybia Cap. 31. were at variance among themselves and other Countries in the East contended within themselves the West Churches would in no wise communicate with them but upon condition that they accurse Nestorius Eutyches Dioscorus Peter sirnamed Moggus and Acacius wherefore seeing the Churches throughout the World were at this point the favourers of Dioscorus and Eutyches were brought to a narrow strait and now being as it were rooted from off the face of the Earth one Xenaias made an insurrection under Xenaias makes an Insurrection under colour of Religion colour of Religion against Flavianus charging him with the Heresie of Nestorius when Flavianus had accursed Nestorius and his Heretical Opinion he left him and turned to Dioscorus and Theodorus and Theodoritus and Ibas and Cyrus and Eutherius and John and to others of which some in very deed were Nestorians some to avoid the suspition of that Heresie accursed Nestorius and returned unto the Church Unless thou accurse said Xenaias all those which savour of Nestorius sink of Heretical Doctrine thou thy self shalt seem to be of Nestorius his Opinion although thou accurse both him and his Doctrine yea a thousand His insolent demands times Then he dealt with the favourers of Dioscorus and Eutyches to hold with him against Flavianus not that they should accurse the Council but onely the persons above named Flavianus after he had withstood them along while and saw that others held against him perceiving at length that they would be pacified if the aforesaid persons were accursed he yeelded unto them and then wrote to the Emperor yet Xenaius was not satisfied but again required Flavianus to condemn both the Council and those that affirmed there were two Natures in Christ which he refusing is charged afresh with the Heresie of Nestorius Last of all when this Patriarch had published a form of Faith wherein he gave to understand that the Council was to be approved as to the deprivation of Nestorius and Eutyches but not for the Decree of their Faith and Doctrine they threatned to take him in hand again as a favourer of Nestorius unless he will accurse both the Council it self and them that affirmed there were two Natures in Christ
Bishop of Constantinople must out and Epiphanius must succeed and Theodosius of Alexandria must give way to Zoilus and the Chalcedon Council must only be preached throughout the whole World and none must be so bold as to accurse it and if any were found to be of the contrary Opinion they must by all means be endeavoured to be perswaded For Justinianus published an Edict wherein he accursed both Severus and as many as held with him and enjoyned great penalties on such as maintained their Opinion to this end as he thought but it proved quite otherwise as it hath in all experience throughout the World been found in imposing Religion that from that time forth there might no dissention take root in any of all the Churches throughout the World but that the Patriarchs of every Province might hold together and the Bishops of every City obey their Arch-Bishops and that the four Councils the first at Nice the Council of Constantinople the first held at Ephesus and the Council of Chalcedon should be preached in the Churches As Justinian forced Religion thus over the World so over the Cap. 12. Justinian finds trouble who forces Religion The Perfian King engages him Many bloody Battels sought between him and Belissarius The Scenite also Who overthrew the Romans World had Justinian trouble Cabades King of Persia engages him and between him and Belissarius his chief Captain of the East are many bloody Battels fought unto this the State of Armenia is annexed which Alamundarus Captain of Scenetae aforesaid infested in the borders of the Roman Empire whom Belissarius was enforced to fight and was overthrown the Romans not following the Council of Belissarius At Constantinople the stir went very high a watch word they Cap. 13. A conspiracy at Constantinople Hypatius and Pompeius forced to rebel their heads are cut off 32000 killed in the Insurrection Cap. 14. The Vandals infest Lybia The Christians sorely persecuted by them Burnt to Ashes Tongues cut out Cap. 20. The Goths take Rome had which was Nica that is overcome and in it Hypatius and Pompeius they constrained to rebel yet Justinian caused their Heads to be cut off after the Insurrection was appeased in which thirty thousand are said to be slain The Vandals also in Lybia under Honoricus the Son of Genzerichus who was an Arian gave the Christians a great encounter that were of the contrary Opinion and most vehement persecution Those that yeelded not to his Opinion in Religion he burnt to Ashes and executed with sundry kinds of lamentable deaths and out of some he pulled their Tongues in which guise some of them got to Constantinople The Goths also under Totilas took Rome again who became Emperor which Belissarius took from them and which Belissarius retook again above one hundred 150 Cities in Africk repaired taken in the Wars after Lybia was won the second time and fifty Cities are said to be repaired by Justinianus after he had won Lybia the second time being ruined by the Wars the consequence of the Wars with the Vandals In Greece Baeotia Achaia and the Countries about Crisaeus Cap. 22. Strange Earthquakes in Beotia Achaia Criseus Haven in Grece Haven strange Earthquakes hapned so that many Regions were destroyed and Cities overthrown and gapings and openings of the Earth there were which in some places closed up again and in other places continued so still The Wars were great and thorough and the miseries many The whole force of the Romans engaged The Wars at length and athwart the whole Empire Ofttimes ready to sink They are brought on their knees who would give Law to God which were the consequences thereof almost from one end of the Empire to the other and athwart so that the whole force of the Roman power was engaged and with much ado things were stemm'd that the Roman Empire sunk not which would give Law to God and how he should be believed in and worshipped so he brought them on their knees who would bring him to theirs and attempt that which they could never bring to pass The Persians also broke their League again with him and destroyed Cap. 24. The Persians break their League again Take Antioch and Seleucia destroy all with Fire and Sword Sarus took Berea set on fire Cap. 28. Pestilences such as have not been heard of thorough the whole World Sword and Pestilence er gage him on every hand The Plague lasted 52 years Lighted on Antioch Began in Aethiopia A short Relation of the lasting and destroying extremity of this Pestilence and how it took began ended many places took Antioch destroyed all with Fire and Sword came to Selucia then to the Suburbs of Daphne then to Apamia Sarus also he took and set Beraea on fire Pestilences also infested the World in such a manner as hath not been heard The Lord seemed as it were on every hand to make his Hand General in Sword and Pestilence whose Dominion Justinian on every hand would run over This Plague this Historian saith lasted fifty and two years it prevailed so much saith the Historian that it destroyed in a manner the whole World It lighted on Antioch two years after the Persians had taken that City it began in Aethiopia and spread it self afterwards throughout the whole World neither was there saith he almost any one that escaped the infection thereof in some Cities it raged so vehemently that the Inhabitants thereof were dispatched with others it was more gentle and mild it began not at any one certain time of the year nor did it cease or abate after one manner or order in some places it entred in Winter in some others about the end of the Spring in other Countries in the midst of the Summer in other places in the midst of Autumn When it had infected some part or other of some Cities in some Regions it left the other untouched Certain Families in some places were wholly dispatched in others one or two rooted out and the rest not visited The Families that escaped this year were alone and none others dispatched the next year this saith he we marked diligently and which saith he is most remarkable if any which inhabited the infected Cities fled into other Countries where the sickness was not they only were visited although they removed hoping to save their lives out of the Contagion into the clear Air the Calamity during the tearm and compass of these years which are called Revolutions passed through both Town and Countrey but the greatest mortality fell upon mankind the second year of the Revolution which comprised the tearm of fifteen years the Disease was compound and mixt with many other Maladies It took some men first in the head made their eyes as red as blood and puffâ—d up their cheeks then it fell into their throats and whomsoever it took it dispatched him out of the way In some it began with a Flux a voiding of all that was within them
to send the Holy Ghost unto them for that end And in his Speech to the Parliament 1609. he saith It is a sure rule in Divinity That God never loves to plant his Church by violence and bloodshed c. And in his Apology aforesaid page 4. speaking of such Papists as took the Oath he saith thus I have a good proof that I intended no persecution against them for Conscience-sake but onely desired to be secured for Civil Obedience which for Conscience cause they were bound to perform -And in his Expos Rev. 20. printed 1588 and 1603. he saith The compassing of the Saints and the besieging of the beloved City declareth unto us a certain note of a false Church to be persecution for they came to seek the faithful the faithful are those that are sought the wicked are the besiegers and the faithful besieged James whom Alex. Henderson had quoted in reference to the Argument he was upon in relation to Religion would tell you That a bloody Reformation was never lawful as not warranted by God's Word and that Preces Lacrimae sunt Arma Ecclesiae that is Prayers and Tears are the Arms of the Church I need say nothing farther to demonstrate this matter also seeing that on both hands in the Kings and A. Henderson's Papers there is a plain detestation of Persecution To which let me ad some few instances of the said Kings in his said ΕΙΚΟΠΒΑΣΙΛΙΚΗ which may make up this sum In that part of it which relates to the coming in of the Scotish Army Head the 13th the King saith Nor do I know any such tough malignant humors in the constitution of the English Church which gentler Applications than those of an Army persecution and force are equivocal in their nature though not in measure to an Army and so what is said of the one may be as truly said of the other or the same word to the one saith the same to the other might not easily have removed nor is it so proper to hew out Religious Reformations by the Sword as to pollish them by fair and equal Disputations Page 93. amongst those who are most concerned in the differences whom not Force but Reason ought to convince And sure in matters of Religion those Truths gain most on mens Judgments and Consciences which are least urged with secular violence which weakens Truth with prejudices And if Presbytery in such a Supremacy be an institution of Christ sure it differs from all others and is the first and onely point of Christianity that was to be planted and watred with so much English blood whose effusions run in a stream so contrary to that of the Primitive Planters both of Christianity and Episcopacy which was with patience shedding of their own blood not violent drawing of other mens Sure there is too much of man in it to have much of Christ Nor may any men I think saith the King without sin and presumption Page 95. forcibly endeavour to cast the Churches under my care and tuition into the moulds they have fancied and fashioned to their designs till they have first gained my consent and resolved both my own and other mens Consciences by the strength of their Reasons other violent motions which are neither Page 96. Manly Christian nor Loyal shall never either shake or settle my Religion nor any mans else who knows what Religion means and how far it is removed from all Faction whose proper engine is Force the Arbitrator of Beasts not of reasonable Men. Also in reference to the Covenant under the 14th Head he saith The enjoyning of Oaths upon the people must needs in things doubtful be dangerous Page 100. as in things unlawful damnable Also in the Prayer adjoyning to that Head he saith Make them at length seriously to consider that nothing violent and injurious can be religious Pag. 108. And upon the Head of the many jealousies raised and scandals cast upon him to stir up the people against him being the 15th Head he saith In point of true conscientious tenderness I have oft declared how little I have desired my Laws and Scepter should entrench on Gods Sovereignty which is the only King of mens Consciences and yet he hath laid such restraints upon men as commands them to be subject for Conscience-sake giving no man liberty to break the Law established further than with meekness and patience they are content to suffer the penalties annexed rather than disturb the publick peace And upon that Head of the Ordinance against the Common-Prayer-Book being the 16th he saith That these men I say should so suddenly change the Liturgy into a Directory speaking of that alteration of the one to the other by those men who cryed out of the rigor of the Laws and Bishops which suffered them not to use the liberty of their Consciences in not using the Service-Book who lately had either subscribed to used and maintained or refused to use it in the Page before and now applies these words to them as if the Spirit needed help for invention though not for expressions As if a matter prescribed did not as much stint and obstruct the Spirit as if it were clothed in or confined to fit words which he calls in the next words Legerdemain to deceive the vulgar And in the next Paragraph he saith Thus I see that no men are prone to be greater Tyrants and more rigorous exacters on others to conform to their illegal Novelties than such whose pride was formerly least disposed to the obedience of lawful Constitutions and whose licentious humours most pretended conscientious Liberties And in the Prayer after that Head he saith Evermore defend thy Church from blind Zeal and over-bold devotion Then upon the 18th Head which speaks of Uxbridge Treaty c. he Pag. 132. Pag. 150. Pag. 151. Pag. 159. saith as to his Sword and Reason Having greater confidence of my Reason than my Sword And it being an office not only of humanity rather to use Reason than Force but also of Christianity to seek peace and ensue it And the highest tide of success set me not above a Treaty nor the lowest ebb below a Fight Though I never thought it any sign of true valour to be prodigal of mens lives rather then to be drawn to produce our own Reasons or to subscribe to other mens And in the Prayer O thou that art the God of Reason In that to the now King then Prince of Wales being the 27th Head he saith Take heed of abetting any Factions or applying to any publick discriminations in matters of Religion contrary to what is your Judgment and the Church well setled your partial adhering as Head to any one side gains you not so great advantages in some mens hearts who are prone to be of their Kings Religion as it loseth you in others who think themselves and Pag. 229 the Profession first despised then persecuted by you Your Prerogative is best shewed
Superior and Inferior Reason Augustinus nominat rationem superiorem inferiorem superior ratio est lumen humanae naturae quasi vis dictans praescribens divina aeterna mere honesta Ut cum Conscientia dixit peccatum hoc est fugiendum dictamen rationis ponit causum quia hoc peccatum offendit Deum quia turpe est contra naturae Legem quia hominis natura indignum est cum Conscientia dicit hoc justum opus est faciendum dictamen ponit rationem quia hoc justum opus praecipit Deus quia est pulchrum quia est homine dignissimum The Superior is the Light of humane nature as it were a power dictating or prescribing divine eternal meerly honest things As when Conscience saith This sin is to be avoided the Dictatorship or Authoritativeness puts the cause why Such a sin offends God because it is filthy and contrary to the Law of Nature because it is unworthy of or unbecoming the nature of man Conscience saith This just work is to be done the Dictamen or Authoritativeness puts or gives the reason because God hath commanded this just work because it 's beautiful because it 's most worthy or becoming a man Justin Martyr in his defence to Antoninus saith thus (h) Porro ab justio Deus genus humanum ita creavit ut intelligentia praeditum esset arbitrii liberil potestate delectum tum vera consertandi tum bene agendi obtineret Uno circa excusatione nulla defendi possunt mortales apud Deum rationales enim ad contemplationem oppositi per eam creati Moreover God at first so created man that he was indued with understanding and obtained choice in the power of his free will as well to follow after true things as to do well wherefore mortals by no excuse can defend themselves before God or are left without excuse for he made them reasonable and fit to contemplate And in his Triphon he saith (i) Volens namque Deus Angelos Homines per liberum arbitrii delectum suae quemque esse potestatis ut quisque quae pro virili sua parte posset faceret tales cos creavit quo placita sibi si deligissent a corruptione poena omnis liberi conservarentur sin maligne agerent sicuti visum illi esset quisquis torqueretur Ac condidit Deus homines ut si vitam ipsius volunta ī attemperarent cum illo degerent regnarentque impatibiles immortales For God willing that every one both Angels and Men should be at their own liberty by the free choice of their will he so created them that every one might do what he would if they chuse those things pleasing to him they should be kept free from corruption and punishment but if they did wickedly he would punish them as he pleased God so created man that if they ordered this life to his will with him they should dwell and reign impatible or unchangeable and immortal Hillary also against Auxentius writeth thus The Christian Church doth not persecute but is persecuted and lamentable it is to see the great folly of these times and to sigh at the foolish Opinion of this World in that men think by humane aid to help God and with worldly pomp and power to undertake to defend the Christian Church I ask you Bishops What help used the Apostles in the publishing of the Gospel With the aid of what power did they preach Christ and converted the Heathen from their idolatry to God When they were imprisoned and lay in chains did they praise and give thanks to God for any Dignities Graces or Favours received from the Court Or do you think that Paul went about with Regal Mandates or Kingly Authority to gather and establish the Church of Christ Sought he protection from New Vespasian c. The Apostles wrought with their hands for their own maintenance travelling by Land and Water from Town to City to preach Christ yea the more they were forbidden the more they taught and preached Christ But now alas Humane help must assist and protect the Faith and give the same countenance to and by vain and worldly honours do men seek to defend the Church of Christ as if he by his power were unable to perform it And against Arius he saith The Church now which formerly by enduring misery and imprisonment was known to be a true Church doth now terrifie others by imprisonment banishment and misery and boasteth that she is highly esteemed of the World whereas the true Church cannot but be hated of the same Tertullian against Scapula again writes this It agreeth both with humane equity and natural reason that every man worship God uncompelled and believe what he will for another mans Religion or belief neither hurteth any nor profiteth any man neither beseemeth it any Religion to compel another to be of their Religion which willingly and freely should be embraced and not by constraint forasmuch as the offerings were required of those that freely and with a good will offered and not from the contrary Jerom in his Proemium upon Jeremiah Book the fourth saith Heresie must be cut off with the Sword of the Spirit all Sons and Disciples of misled Hereticks let us strike through with the Arrows of the Spirit that is with the Testimonies of Holy Scriptures the slaughter of Hereticks is by the Word of God Brutius on 1 Cor. 3. saith No man hath power to make urging Laws to Christians whereby to bind their Consciences for willingly freely and uncompelled with a ready desire and chearful mind must those that come run unto Christ Luther in his Book of the Civil Magistrate saith The Laws of Civil Government extend no further than on the Body or Goods and to that which is External for over the Soul God will not suffer any man to rule only he himself will rule therefore wheresoever the Civil Magistrate doth undertake to give Laws to the Soul and Consciences of men he usurpeth that Government to himself which appertaineth to God Again 1 Kings 6. in building of the Temple there was no sound of Iron heard to signifie that Christ will have in his Church a free and willing people not compelled and constrained by Laws and Statutes Again upon Luke 22. he saith It is not the true Catholick Church that is defended by the secular Arm or humane Power but the false and feigned Church which although it carries the name of a Church yet it denies the power thereof Again upon Psalm 17. he saith The true Church of Christ knoweth no Brachium Seculare or Secular Arm which the Bishops now adayes chiefly use Again in his Postil of the first Sunday after the Epiphany he saith If the Civil Magistrate would command me to believe thus or thus I would answer him after this manner Lord or Sir look you unto your Civil or Worldly Government your power extends not so far to command any thing
in Gods Kingdom therefore herein I may not hear you for if you cannot suffer any man should usurp authority where you have to command how do you think God should suffer you to thrust him from his Seat and to set your self therein The Puritans so called in their Answer to the Admonition to the Parliament in King James his time page 109. say The Papists nor others neither constrainedly nor customarily communicate in the Mysteries of Salvation And in their supplication printed 1609. pag. 21. c. they write much for Tolleration The Papists so called are quoted in a Book intituled Persecution for Religion condemned c. printed 1615 and 1620. and reprinted 1662. wherein are also many of the things aforesaid I say they are quoted to have written in a Book of theirs about that time published relating to the Oath of Allegiance c. then put viz. in the dayes of King James after this manner Moreover the means which Almighty God appointed his Officers to use in the Conversion of Kingdoms and People was Humility Patience Charity c. saying Behold I send you as Sheep in the midst of Wolves Mat. 10. 16. He did not say I send you as Wolves among Sheep to kill imprison to spoyl and devour these unto whom they were sent Again vers 7. he saith They to whom I send you will deliver you up to Councels and in their Synagogues they will scourge you and to Presidents and Kings shall you be led for my sake He doth not say You whom I send shall deliver the people whom you ought to convert unto Councels and to put them in Prisons and lead them to Presidents and Tribunal Seats and make their Religion Felony and Treason Again he saith vers 12. When ye enter into the House salute it saying Peace be unto this House He doth not say Ye shall send Pursevants to ransack and spoyl the House Again he saith John 10. The good Pastor giveth his life for his Sheep The Thief cometh not but to steal kill and destroy He doth not say The Thief giveth his Life for his Sheep and the good Pastor cometh not but to steal kill and destroy c. The same Book viz. Persecution for Religion condemned c. saith of Stephen King of Poland that he should say I am King of Men not of Consciences a Commander of Bodies and not of Souls And that the King of Bohemia had thus written viz. Notwithstanding the success of the latter times wherein sundry Opinions have been hatched about the Subject of Religion may make one clearly discern with his eye and as it were touch with his finger that according to the verity of holy Scripture and a Maxime heretofore held and maintained by the Antient Doctors of the Church That mens Consciences ought in no sort to be violated urged or constrained and whensoever men have attempted any thing by this violent course whether openly or by secret means the issue hath been pernicious and the cause of great and wonderful innovations in the principallest and mightiest Kingdoms and Countreys of all Christendom c. And further saith that Book he saith So that once more we do protest before God and the whole World that from this time forwards we are firmly resolved not to persecute or molest or suffer to be persecuted or violated any person whatsoever for matter of Religion no not they that profess themselves to be of the Roman Church neither to trouble or disturb them in the exercise of their Religion so they live conformable to the Laws of the States c. William Greenhil of this day in his Exposition on the 11th of Ezech. page 424. saith You know who said In the things of the mind we look for no compulsion but that of Light and Reason He is of the Independants so called And Epictetus that famous Philosopher in his Dissertations collected by Arrians Book 1. Chap. 14. thus saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When ye have shut your Gates and made darkness within that is to say are retired do not say that ye are alone for ye are not alone but God is within and your genius or the Principle of God what need have they of light to see to do as much as to say God and the Principle of him see what you do And Aristotle to add no more in the 5th Book of Ethicks chap. 8. saith b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man acts justly or unjustly as he acts freely but when constrainedly he doth neither justly nor unjustly but by accident And so I have done with Alexander Henderson and these Doctors and the Book and Papers of the late King and these sayings of the Antient having through all convinced in their very words or their very words holding forth the Principles of the People called Quakers as I have in the words of others in preceding Generations if so be that yet men will reflect or take a view of Truth as it looks through their own Glass though they will not take it in anothers I shall now bring it through the Protestant Religion or that on which the name Protestant is grounded and some few more instances of the Ages that are past and so conclude this my long yet necessary tract of these things which are so eminent and fit to be considered John Milton in his Treatises of the power of the Civil Magistrate in causes Ecclesiastical hath excellently pitched the bottom of this matter It cannot be denied saith he being the main foundation of our Protestant Religion That we of these Ages having no divine Rule or Authority from without us warrantable to one another as a common ground but the Holy Scripture and no other within us but the illumination of the Holy Spirit so interpreting that Scripture as warrantable only to our selves and to such whose Consciences we can so perswade can have no other ground in matters of Religion but only from the Scriptures And these being not possible to be understood without this divine Illumination which no man can know at all times to be in himself much less to be at any time for certain in any other it follows clearly that no man or body of men in these times can be the infallible Judges or determiners in matters of Religion to any other mens Consciences but their own And again saith he with good cause therefore it is the general consent of all sound Protestant Writers That neither Traditions Councels nor Canons of any visible Church much less Edicts of any Magistrates or Civil Session but the Scripture onely can be the final Judge or Rule in matters of Religion and that only in the Conscience of every Christian to himself Which protestation saith he made by the first publick Reformers of our Religion against the Imperial Edicts of Charles the fifth imposing Church Traditions without Scripture gave the first beginning of the name Protestant and with that name hath ever been received this Doctrine which prefers the
that purpose was struck in the Forehead with a stone which wonderfully incensed the Emperor who thereupon gave commandment Anthems forbidden by the Emperor that no more Hymns should be sung the Empress Eudoxia was so far in these Hymns for those of the Faith of one Substance that she found silver Candlesticks made on Cross-wise for the bearing of the Tapers and Wax-candles Now for the Original of the Anthems It is said That Ignatius The Original of Anthems by a dream of Ignatius of Antioch of Angels of Antioch in Syria the third Bishop in succession from Peter the Apostle as saith the History saw a vision of Angels which extolled the blessed Trinity as it 's said with Hymns that were sung interchangeably and delivered to the Church of Antioch the order and manner of singing expressed in the Vision from whence it came to pass saith the History that every Church received the same Tradition Whether this were so or no I leave to the Reader to judge as he thinks fit Angels and Quiristers are two things The effects of this Antheming shews that it was not of A paraphrase thereupon the Original of Angels except those of the bottomless Pit whose King is Abaddon for those whom the Shepherds heard sing when Jesus was born was Glory unto God on High on Earth Peace good will unto men not destruction as was his Doctrine also who said He came not to destroy mens lives but to save Thus of Anthems now as to Bishops again for I still find the History interlaced with their Quarrels and Contentions which usually sets the whole World on fire who yet were called Pastors of the Church Dioscorus and his Brethren called Long and the Monks with Cap. 9. Dioscorus and his Brethren called Long get them to Constantinople Inform the Emperor and John Isidorus goes with them them being so intreated as aforesaid by Theophilus get them to Constantinople and with them Isidorus his former great Friend but now turned otherwise that to the Emperor and John they might give an account of the slights of Theophilus whom John courteously received but admitted them not to the Communion though he did to the Common-Prayer till the matter had been John receives them to Common-Prayer not the Communion Theoph. plots against John because as he heard he received them to the Communion against Isidor His plot He summons a Council in pretence against the books of Origen farther sifted out and examined Theophilus heard he had received them to the Communion which set him to think how to be revenged upon John and also of the others and Isidorus too to effect which he takes this course he sent Letters to the Bishopricks in every City to meet in a Council pretending his dislike of the Books of Origen as the cause but concealing his main intent and drift from which Books Athanasius in former times had borrowed Testimonies to confute the Arrians and to effect his business the better he linked into him Epiphanius Bishop of Constantia Gets Epiphanius unto him whom he before had charged with thinking basely of God in attributing to him the shape of man Which now Theophilus turns to in revenge to the others a City in Cyprus whom Theophilus had a little before charged with thinking of God basely and abjectly attributing unto him the form and shape of a man for though Theopoilus was of this Opinion and charged those that believed God had the figure of man yet because of the hatred and spight he owed unto others he denyed openly in word that which he believed secretly in mind and that in the highest things which concern the Godhead A view of a Bishop and a Patriarch and yet a Bishop and as I said before set in the Patriarchal Seat as high as Alexandria At this Council in the Isle of Cyprus Origens The Council held in the Isle of Cyprus They condemn Origens Books Send to John not to read them Books are condemned a Decree being made That from thenceforth the Works of Origen should not be read And by consent of them all they write unto John requesting him to abstain from the reading of the Books of Origen Having this success he called a Council of his own Province He calls a Council at Alexandria they condemn Origens books who was dead about 200. years before Yet is not satisfied at Alexandria where they condemned Origens works who was dead about two hundred years before Yet this satisfied not Theophilus his chief design and drift being to be avenged on John and Dioscorus with his Brethren which being openly known there wanted not them who sought what by Letters and what by Messengers by forging of false stories and accusations to get a Seeks by false stories to get a Council at Constantinople Cap. 11. Epiphanius from Cyprus â—rings the Decree against Origens books John invites Theophilus to his House He refuses Gets Bishops Reads the Decree Council to be held at Constantinople To this place Epiphanius came from Cyprus at the request of Theophilus bringing with him the Decree of the Bishops for the condemning Origens Books but not excommunicating Origen whom John courteously invited to his House to lodg with him but he to please Theophilus refused his courtesie and calling the Bishops who by chance were at Constantinople read the Decree of which the Historian saith I have thus much to say That it pleased Epiphanius and Theophilus to condemn them Of the Bishops Some sign some for reverence of Epiphanius subscribed unto the Decree some others denyed it utterly of which were Theotinus Others refuse Theotinus Biâ—hop of Scythâ—a in particular his Speech to Epiphanius and the Council thereabouts Bishop of Scythia who made Epiphanius this answer I of mine own part O Epiphanius will no so much injure the man who is departed to rest many years agoe neither do I presume once to enterprize so heynous an offence for to condemn the Books which our Ancestors have not condemned especially seeing that I understand not as yet neither read any parcel of the Doctrine therein contained And when a certain Book of Origens was brought forth he read it and shewed there the interpretation of Holy Scripture agreeable unto the Faith of the Catholick Church Last of all he concluded with these words They that reprehend these things do no less than mislike with the matter whereof these Books do treat This was his answer who was of great fame both for sound Doctrine and godly conversation saith the History I have instanced this the rather not only that the wiles and The reason why these quotations are produced The Original of condemning Books after men are dead the ground thereof and the men fâ—om whence it came Cap. 13. Epiphanius makes a Deacon in Johns Church refuses to lodge with him or pray with him unless he would baniâ—â— Dioscorus subscribe the Decree against Origen shifts used in those dayes by
the chief in matters of Religion may be seen one against another but that the beginning of the work of condemning of Books after men are dead may be understood and the men that undertook it and the ground on which they went Yet was not the matter ended between John and Epiphanius for Epiphanius not only made a Deacon in Johns Church without Johns License and denyed to lodg with him at his House saying He would neither lie with him nor pray with him unless be would banish Dioscorus and his Brethren out of the City and subscribe with his own hand the Decree which condemneth the works of Origen Which John paused upon and would not rashly undertake but John pauses hereon Epiphanius does both at celebration of the Communion Epiphanius being by the Complices of Theophilus set in the midst in the Church of the Apostles he condemned the Works of Origen and excommunicated Dioscorus and his Brethren all to reprove John for taking their To reflect on John part to whom when John heard this he sent this Message by Serapion Epiphanius Thou dost many things contrary to the Canons Johns Message to him first In that thou hast presumed to make Ministers within my Diocess secondly In that thou hast ministred the Communion of thy own head without my License Again in that thou didst refuse it when I requested thee and now thou didst it of thy self therefore take heed lest Warns him of the hostility of the people the people stomach thy dealings and be set on an uproar If ought come amiss thou hast thy remedy in thy hand This Message stroke Epiphanius with fear who got him away Epiphanius is afraid and hasts away His Message to John by way of pâ—ophesie wishing Johns to him in the same Both take place and it 's said as he went to take Shipping He said of John I hope thou shalt never die a Bishop And John of him I hope thou shalt never come alive into thy Countrey Whether these things were true or not the event proved so for neither came Epiphamus alive to Cyprus for he died on the Sea by the way neither died John a Bishop for he was deposed and banished the Church as aforesaid Well Epiphanius having hoised Sail and John hearing that CAp. 14 John preaches in diâ—praise of all Women because Eudoxia countenanced Epiphanius Eudoxia takes it as including her complains to the Emperor A Councâ—l called at Calcedon thereupon Johns Oppâ—sitâ—s hasten thither Theophilus among the râ—st Eudoxius the Empress had countenanced Epiphanius against him he presently steps up and preached a Sermon wholly in dispraise of all Women which being taken to include the Empress and she complaining to the Emperor that she was contumeliously dealt withal A Council was called of Bishops at Chalcedon witherto gladly resorted all those that owed John a displeasure or that were cast out by him or did not like him and Theophilus hasted thither also to take the opportunity which John himself had administred to have him out which was the end and drift of all his other contrivance and negotiation where he was enveighed bitterly against as a wicked man and an arrogant and sullen Bishop John charged to be an arrogant and sullen Bishop He is cited to appear Refuses four times because they were his Enemies And appeals to the General Council He is deposed So they babble not saith the Historian against the Books of Origen but they fall to forming false accusations against him and cite him to appear which he refusing four times to appear after their citations because they were his Enemies and therefore no indifferent Judges and appealing from them to the General Council They notwithstanding proceed against him and depose him of his Bishoprick after they had condemned him because he refused to appear and for no other cause But the people took The people â—ise this ill and made an uproar and would not suffer him to be cast out of the Church yet he privily got away the third day to Exile Hegoes of himself privily to Exile The Emperor forced to fetch him back He refuses to come into the City of himself having respect to the publick peace but from Exile the Emperor was constrained to fetch him who sent Briso aforesaid the Empress Eunuch for that purpose who refused to come into the City till his Cause was heard and would have staid in the Suburbs at Marianae till then but the multitude forceth The people force him him thence and also to take his place of a Bishop again and both to Pray and to Preach which administred occasion to his Adversaries And to Pray Preach to accuse him again though for the present they were constrained His Enemies lay it up to let it lie dead because of the multitude Now whilst these things were and that his Adversaries watched Cap. 15. Heraclides is charged for occasion the second time to have him deposed Heraclides business was endeavoured to be brought on the Stage as to what was done at Ephesus viz. his unjust punishing of certain persons imprisoning and leading them ignominiously through the streets of Ephesus intending thereby a reflection upon John who had made Heraclides who was a Deacon of his Church yet of Cyprus the Bishops of that place to cease the tumult upon the death of the former John answered That of right no man ought to be judged John opposes the prosecution because of Heraclides absence Those of Alexandria urge iâ— in his absence without the presence of the party and the hearing of his own Cause Those of Alexandria urged notwithstanding the hearing of the Witnesses as that which ought to be though he was absent So great contention and strife hereupon arose between the Citizens of Constantinople and the Inhabitants of Alexandria The people fall out wound and kill one another thereabouts Theophilus and the Bishop hie them home hereupon Blood the fruit of most of their contentions and whilst they skirmished one with another many were sore wounded and divers also presently dispatched This being done Theophilus got him in all haste to Alexandria and the other Bishops to their several places having shed blood upon their quarrels the understanding of which was then come to light And this was the fruit of most of their contentions and quarrels So Theophilus got home but left behind him greater hatred An account of Theophilus than ever because that though he condemned Origens Books yet he looked into them more studiously than before for indeed it was John he aimed at not so much Origen when he went about by the Judgment on Origen to reach John a man of such convertibility and transformation into any thing his craft and cunning led him to accomplish his innate desire of revenge and blood as one ordinarily shall meet withal To whom I have given no more than the History allows when I have so spoken Dioscorus died not
September about the fourth hour in the night three hundred forty seven years being expired after the Earthquake under Trajan The Baths under Trajan Severus and Adrian the adjoyning Ostracina with the Porches and Nymphaeum were overturned As dreadful a fire or beyond it hapned at Constantinople in that Cap. 13. A dreadful fire at Constantinople much like that lately at London part of the City which lay next to the Sea and is called Oxstreet it lasted the space of four dayes and no man was able to quench it it flashed throughout the midst of the City consumed from the North part to the South end all Houses five Furlongs in length and fourteen in breadth left no building either publick or private no Pillars no strong Arches nor Vaults in all that time and in all that compass unburned to the Foundation but to have pierced the flint Stone and hard Mettal as if it had been stubble or straw on the North part of the City where the Haven lies This lamentable destruction reached from the Oxstreet unto the old Temple of Apollo on the South-side from the Haven of Julian unto the Temple of Concord in the midst of the City from Constantines Market unto the Market of Taurus a pittiful shew and dreadful to behold saith the History the goodly places and gorgeous high buildings that had been within the City the costly carved Timber yeelding heretofore great majesty unto the eye of man both publick and private were then become like craggy Hills and Rocks that no man could pass through confused heaps of filth and all kind of stuff full of deformity that the owners themselves could not discern the bounds of their Possessions nor say this or that place stood thus before the fire consumed them These are the words of the Historian in which I have put them down because it seems to bear some resemblance to the late dreadful fire in London Moreover in the East part of the Empire the Scythian War Cap. 14. The Scythian War waxed hot in the East Thracia Hellespont Ionia the Cyclades or 50. Isles Cnidos in Caria shaken with teâ—rible Earthquakes storms of Rain like floods fall in Constantinople and Bythinia Mountains made Plains and Valleys Hills Villages on float Islands in Lakes waxed hot Thracia Hellespontus and Ionia were wonderfully shaken with Earthquakes no less were the fifty Isles called Cyclades in the Sea Aegaeum Cnidos in Caria and Coo so that many buildings were thrown down to the ground Priscas also writes that at Constantinople and Bythinia such storms of Rain and Water fell for the space of three or four dayes it poured down like streams and floods beat down the Hills and Mountains with the violence thereof as saith the History and made them plain Valleys that the Villages were all on float and in danger of drowning and that in the Lake Boan not far from Nicomedia by reason of the filth and baggage the Water brought thither were seen Islands These things hapned more Eastward At Rome Leo the Emperor Cap. 16. Anthemius made Bishop Genzerichus invades the West Basiliscus sent against him sent Anthemius at the request of the Roman Ambassadors to be Emperor of Rome who had married the Daughter of Martianus Basiliscus the Brother of Berina Leo's Wife he made Captain of an Army that he sent against Genzerichus that invaded those parts but as for Aspar whom himself had made Emperor Leo conspires the death of Aspar who he made Emperor and slayes him his Son and Patricius Anthemius slain Olymbrius succeeds Leo conspired his death and slew him with his Sons Ardaburius whom he had made Caesar and Patricius that he might scorn at the ignorance and insolency of Aspar their Father Anthemius after he had been Emperor five years was slain and Olymbrius by Rhecimerus was proclaimed Emperor After he was dispatched who reigned but seven months Glycerius was proclaimed Emperor Glycerius after him Nepos deposes him Orestes puts by Nepos Augustulus succeeds Odoacer follows who called himself King The last Emperor of Rome of the 1300 years after Romulus was Augustulus and after he had continued five years was deposed by Nepos Orestes after six and fifty dayes puts by Nepos After Orestes his Son Romulus sirnamed Augustulus succeeded who was the last Emperor of Rome of the thousand three hundred years after the Reign of Romulus When he departed this life Odoacer governed the Roman Common-Wealth who refused the name of an Emperor and would himself be called King So I have traced the Empire of Rome or the Western part of The end of the West Empire of Rome The cause assigned the Roman Empire to this foot which was the end thereof through the just Judgment of God who met with them and brought his calamities as he thought fit through Sedition and Civil War as the particular Judgments it fell out that the Empire came to Many reigned in the Wâ—st of equal Authoriâ—y No Emperor of the West for 330. years after the year 800. Carolus Magnus translated the name to the Emperor of Germany nought Many reigned in the West of equal Authority there was no Emperor of the West for the space of three hundred and thirty years afore the year eight hundred When Carolus Magnus King of France was by Leo the Third Bishop of Rome created Emperor from which time the Emperors of the West were called the Emperors of Germany Leo also after he had reigned seventeen years deposed himself and placed Leo who was of tender years the Son of Ariadne his Cap. 17. Anno. 457. Leo deposes himself Cap. 1 Places young Leo in his room Zeno comes to be Emperor with him Leo the younger dies Zeno Emperor alone Daughter and Zeno in the Empire in a while Zeno came to be Emperor with him by the procurement of Berina but Leo the younger departing he was Emperor alone And thus have I gone through this Council of Chalcedon and the consequences that in so small a tract of time ensued thereupon both of Blood and Judgment and to this time how that was shaken and brought down which broke the unity of the Christians by seeking to establish the Truth This Council was famous not only for the particulars already exprest but of counterfeiting More indirect dealings at the Council of Calcedon and horrible wickedness hands the wringing of the fingers of such as wrote directing their Pens compulsion by force to a Subscription to Blanks Souldiers with naked Swords standing by ready to dispatch them if they yeelded not said to be used in the business of Dioscorus for the accomplishing of his ends in the second Council of Ephesus which I note to shew what fraudulent courses At the second Council at Ephesus The proper consequences of forcing Religion of force and violence as well as blood and mischief were used by those Fathers of the Church as they are called in the taking upon them to determine and establish the
highest part of Religion viz. Faith in Christ God and what he is the Son and Spirit I shall now go unto Zeno and those that follow and see what the History of him will afford me in the things I am about and do now treat of This Zeno saith the History as if he were certainly perswaded Evagr. lib. 3. cap. 1. The unreasonable sensuality of Zeno. that he could not enjoy the Empire of the whole World unless with outrage and Riot he yeelded himself to all fleshly pleasure whatsoever gave himself in the beginning so much unto sensuality that he left no filthy or shameful Act nor heinous offence unpractised but so wallowed in them as that he thought it the part of a base mind to commit them in the dark or in secret but to do them openly in the face of the whole world was Princely and such as onely became the Emperor being led into all sensuality his Dominion became as himself weak and rusty and The decay of the Empire Cap. 2. Invaded on every hand His Subjects vexed Great losses The Scenitae and Hunnies destroy all fell away by degrees as he gradually was captivated by his Lusts no good defence was made for his Dominions but on every hand he suffered it to be invaded so that his Subjects were vexed out of measure and sustained great losses The Scenitae a barbarous Nation destroyed all places as they came and a great multitude of Hunnes of old called Massagetae invaded Thracia and passed over the River Danuby without let or stay by force also after a Barbarian sort he was bereaved of the other parts of the Empire for things being at this pass Basiliscus the Brother of Bernia Basiliscus takes Arms. Zeno slies His Subjects desert him took arms against him Zeno being so faint in courage that he fled away giving Basiliscus the Imperial Honour and Victory without any travel for his abominable life was so detested of his Subjects that they mattered not to assist him therefore he got him into Isauria with Ariadne his Wife who also fled away from her Mother and there where he was brought up he was besieged 〈◊〉 So Basiliscus became Emperor who proclaimed his He is besieged Basiliscus Emperor Marcus made Cesar Son Marcus Caesar and lad down a platform of Government far contrary to the manner of Zeno's Reign and such as were Emperors before him Basiliscus being thus become Emperor he turns all things upside Cap. 4. All turned up-sâ—de down by Basiliscus down undoes that which was done before him calls Timothius Aelurus Bishop of Alexandria home from Exile where he Timothy called home The Council of Chalcedon accursed by Letters to all the Churches under Heaven The Decrees thereof and of Leo burnt to Ashes had continued eighteen years sends Letters by the advice of Timothy unto all the Priests throughout the Churches under Heaven and therein accurseth the Acts of the Council of Chalcedon chargeth all the Decrees of that Council and of Leo which he saith therein disturbs the quiet state of the Church of God and the peace of the whole World to be burned to Ashes The Faith of the second Council at Ephesus and the 318 Fathers and the 150 established The Bishops required to subscribe these Letters by the Emperor by Priests also Monks Laymen as the Council of Chalcedon had done and so to be abolished as to be banished for ever confirms the Faith of the second Council of Ephesus and the 318. Fathers and the 150. godly Fathers after them requires the Bishops to subscribe to these his Letters and commands the same to be done by Bishops Priests Monks and Laymen as the Council at Chalcedon had done in the conclusion of theirs as aforesaid with much more of the like nature too long to be repeated Now as the Wind drives from every part of the Compass the stubble flies before the Wind so did the Bishops the force of this Cap. 5. The Bishops turn and subscribe Emperor many signed to these his Letters being quite contrary to what they had done at Chalcedon Anastasius the Successor Anastatius Bishop of Rome and 40. others of Juvenalis Bishop of Rome and forty more that way are said to do it and that the Bishops of Asia met at Ephesus tendered Those of Asia supplications unto him wherein they exprest to have subscribed to his Gratious and Apostolick Letters as they are called with most willing and prompt minds and not as it was reported of them that they did it by compulsion and constraint To this Letter Timothy also subscribed and Peter Cnapheus of Antioch Peter of Antioch contrary to what they had done at Chalcedon who was at that time at Constantinople and in that supplication they desire the Emperor to depose the Bishop of Constantinople Acasius and many others Timothy hereupon left Constantinople puts Paulus again into Cap. 6. Paulus put into Ephesus Ephesus restored to a Metropolitan Jurisdiction Those at Alexandria requested to curse the Council of Chalcedon Ephesus from whence he was deposed restores Ephesus to the Metropolitan Jurisdiction taken away by the Council of Chalcedon came to Alexandria and there he requested as many as came unto him to curse the Council of Chalcedon Notwithstanding all this peremptory work and contradiction Basiliscus fearing the disturbance of the Monks might make against Cap. 7. Basiliscus sounds a retreat for fear of the Monks Judges his Letters Writes contrary him through the perswasion of Acasius who canvassing the matter set them on and so wrought that he was constrained to deny that he had written his Letters universally unto all men and to decree that such things as he had rashly and unadvisedly published should be called in again and contrary Letters wherein he approveth of the Council of Chalcedon to be wrote unto all men These things wrought not well for Basiliscus but Zeno to Cap. 8. Zeno rises a scourge to Basiliscus whom and for whose sensuality and pleasure Basiliscus was made a scourge he is now made a scourge to Basiliscus and so arising as it were out of the Graves of pleasure and punishment led his Army towards Constantinople and thrusts by Basiliscus after Puts him by He flies to the Altar for Sanctuary he had reigned two years taking him out of the Sanctuary unto which he had fled for they used the Altar for Sanctuary in those dayes he sent him to suffer at Cappadocia where together with Is sent to Cappadocia He and his Wife and Children put to death there his Wife and Children he was put to death in an Inn called Acouson Now the Wind turning again how plyant are the Bishops of Cap. 9. The Bishops turn again crave pardon Swear that they subscribed by compulsion Asia they acknowledge their fault and crave pardon of Acacius protesting that they subscribed not of their own accord but by compulsion and constraint to the general Letters