Church History of the Government of Bishops and Their Councils, Chapter 6

Church History of the Government of Bishops and Their Councils · Chapter 6

p. 97CHAP. VI.

Councils about the Eutychian Heresie and some others.

§. 1. CXXIII. CYril had by many words so carried the business at Ephesus against Nestorius, and himself so often said, that after the Vnion, the Natures were one, that his Admirers took that for a certain truth: But when that quarrel was over, Truth was truth still, and the Orthodox would not fly from it, for fear of being called Nestorians; for they disclaimed Nestorius, but disowned the Doctrine of One nature. Eutyches an Archimandrite, and Dioscorus, Successour to Cyril, belived that they did but tread in his steps, and hold to the Ephes. Council. But that would not now serve, when the Scene was changed.

§. 2. Reader, It is useful to thee, to know truly the state of this Tragical Controversie, which had more dividing and direful effects than the former. The Eutychians say, that Christ before their Vnion by incarnation had two natures, ☜that is, considered mentally, as not united; but after the union had but one nature. They took up this as against Nestorianisme. The truth is, Though they still go for desperate Hereticks, I verily believe that all the quarrel was but about ambiguous words: some of them understood the word [Nature] in the same sense as their Adversaries took the word [Hypostasis] or [Person.] And (it's sad that it should be true, but) most of them confounded [Vnity undistinguished] and [Vniting undivided.] The Eutychians thought, How can that be called Vnity which maketh not one of two? And no doubt the Natures are One; But One what? Not One Nature, but One Person; Yet (to bring off Cyril) it may be said that even the Natures are One, in opposition to Division or Separation, but not One in opposition to distinction. He that had but distinguished these two clearly to them, and explained the word [Nature] clearly, had better ended all the Controversie than it was ended. It's plain that Cyril and the Eutychians allowed mental distinction, though not that the Mind should suppose them divided: And it's certain that the Orthodox meant no more.

§. 3. He that readeth but Philosophers, Schoolmen, and late Writers, (such as Fortun. Licetus de natura, &c.) will see how little they are agreed about the meaning of the word [Nature,] and how unable to procure agreement in the conception. They that say it is principium motus & Quietis, are contradicoted, as confounding divers Principia: and as confounding Active Natures, and Passive, the Active only being Principium Motus, and the Passive, Principium quietis. And on such accounts the Eutychians pleaded for One Nature; because in Christ incarnate they supposed that p. 98the Divine Nature was the Principium primum motus, and that all Christs actions were done by it, and that the humane soul, being moved by the Divinity, was but Principium subordinatum, which they thought was improperly called Principium, (As most Philosophers say, that Forma generica is improperly called forma hominis, because one thing hath but one form; so they thought that one person had but one proper Principium motus.

§. 4. Alas how few Bishops then could distinguish as Derodon doth, and our common Metaphysicks, between, 1. Individuum, 2. Prima substantia, 3. Natura, 4. Suppositum, 5. Persona, 6. and have distinguished, a right essence and hypostasis, or subsistence, &c. and defined all these. Nature saith Derodon de suppos. p. 5. is taken in nine senses; But the sense was not here agreed on, before they disputed of the matter.

Even about the Nature of Man, it is disputed, whether he consist not of many natures? Whether every Element (Earth, Water, Air, Fire) retain not its several Nature in the Body, or whether the Soul be Mans only Nature, and whether as intellectual, and sensitive and vegetative, or only in one of these? And is it not pity that such questions should be raised about the person of Christ by self-conceited Bishops, and made necessary to salvation, and the world set on fire, and divided by them? Is this good usage of the Faith of Christ, the Souls of Men, and the Church of God.

§. 5. But to the History: At a Council of Constantinop. under Flavianvs, Eusebius Bishop of Dorileum accused Eutyches, for affirming Heretically as aforesaid, (that after the Vnion Christ had but one Nature.) Eutiches is sent for: He refuseth to come out of his Monastery; After many Citations, be still refusing, they judge him to be brought by force: He first delayeth: Then craveth of the Emperour the presence of Magistrates, that he be not calumniated by the Bishops. He is condemned, but recanteth not.

§. 6. A meeting of Bishops at Tyre cleared Ibas Edess. from the accusation of Nestorianisme, made by four Excommunicate Priests, two of them perjured; and reconciled him to such Priests for Peace sake.

§. 7. Another meeting of Bishops at Berythum, cleared Ibas from a renewed accusation of Nestorianisme, being said to have spoken evil of Cyril. An Epistle of his to Maris a Bishop, was accused, which the Council at Calcedon after absolved, and the next General Council condemned.

§. 8. CXXIV. Another Council is called at Constantinople, by the means of some Courtiers, in favour to Eutiches, where, upon the testimony of some Bishops, that Flavianus Bishop of Constantinople condemned him himself, before the Synod did it, and that the Records were altered, all was nullified that at the last Synod was done against him.

§. 9. CXXV. Theodosius calleth a second General Council at Ephesus an. 449. and maketh Dioscorus Bishop of Alex. President. Dioscorus forbad Ibas and Theodoret to be there, as being Nestorians: The Emperour himself was so much for peace, and so deeply before engaged in Cyril's p. 99cause against Nestorius, that he thought it levity to pull down all so soon again, the Eutychians perswading him that they stuck to Cyril and the Ephesine and Nicene Council. Dioscorus thinking the same, that Eutiches and Cyril were of one mind, and that it was Nestorianisme which they were against, carried matters in this Synod as violently as Cyril had done in the former. The Bishops perceiving the Emperours, the Courtiers, and Dioscorus mind, could not resist the stronger side. The Bishop of Rome was commanded by the Emperour to be present. He sent his Legates; with his Judgment in Writing of the Cause. The Emperour for bad those to be Speakers that had before judged Eutyches. The Roman Legates excepted that Dioscorus presided: (It seemeth the Eastern Empire and Church, then believed not that the Popes precedency was jure divino.) Dioscorus declareth, that the Council was not called to decide any matter of Faith, but to judge of the proceedings of Flavianus against Eutyches. The Acts of the Constant. Synod (after the Emperours Letters) being read, Eutyches is absolved: Domnus, Patriarch of Antioch, Iuvenal, Patriarch of Ierusalem, the Bishop of Ephesus, and the rest, subscribed the absolution, (which after they said they did for fear, when another Emperour changed the Scene.) This being done, the Acts of the former Ephes. Council were read, and all Excommunicate that did not approve them. (So that this Council of Eutychians thought verily the former was of their mind.) Four Bishops, Flavianus, Eusebius, Doryl, Ibas Edes. and Theodoret Cyri, are condemned and deposed: All the Bishops subscribed except the Popes Legates; so that, saith Bimius, In hoc tam horrendo Episcoporum suffragio, sola navilula Petri incolumis emergens salvatur, p. 1017. Judge by this, First, Whether Councils may erre, Secondly, Whether they are the just Judges or Keepers of Tradition, Thirdly, Whether all the World always believed the Popes Infallibility, or Governing power over them, when all that Council voted contrary to him.

Flavianus here offering his appeal, was beaten and abused, and dyed of the hurt, (as was said in Concil. Calced. and by Liberatus.) But this was no quenching, but a kindling of the fire of Episcopal Contentions: Theodosius missed of his end.

§. 10. CXXVI. Leo at Rome in a Synod condemneth this Ephesian Council.

§. 11. CXXVII. Dioscorus in a Council at Alexandria, Excommunicateth Leo.

§. 12. CXXVIII. Theodosius the Emperour being dead, Martian was against the Eutychians: Anatolius at a Synod at Constantinople, maketh an Orthodox Profession of his Faith, like Leo's.

§. 13. CXXIX. And at Milan a Council owneth Leo's judgment.

§. 14. CXXX. Now cometh the great Council at Calcedon, under the new Emperour Martian, where all is changed for a time; Yet Pulcheria who marryed him and made him Emperour, and whose power then was great, was the same that before had been against Nestorius in her Brothers p. 100reign: Never was it truer than in the Case of General Councils, that the Multitude of Physicians, exasperateth the Disease, and killeth the Patient. The word [foreign] the [one nature after union] the words [one will and one opperation] had never done half so much mischief in the Church, if the erroneous had been confuted by neglect, and Councils had not exasperated, enraged, and engaged them, and set all the World on taking one side or another. One skilfull healing man that could have explicated ambiguous terms, and perswaded men to Love and Peace, till they had understood themselves and one another, had more befriended Truth, Piety, and the Church, than all the Hereticating Councils did.

§. 15. If what Socrates writeth of Theodosius junior be true, (as we know no reason to doubt) God owned his Moderation by Miracles, notwithstanding his favouring the Eutychians, more than he did any ways of violence. Socrates saith, l. 7. c. 41, 42. that Theodosius was the mildest man in the World, for which cause God subdued his enemies to him without slaughter and bloodshed; as his Victory over Iohn and the Barbarians shew: Of which he saith, First, Their Captain Rugas was kill'd with a thunder-bolt; Secondly, A Plague killed the greatest part of his Soldiers; Thirdly, Fire from Heaven consumed many that remained. And Proclus the Bishop being a man of great Peace and Moderation, hurting and persecuting none, was confirmed by these providences in his lenity, being of the Emperours mind, and perswading the Emperour to fetch home the bones of Chrysostome with honour, wholly ended the Nonconformity and Separation of the Ioanites.

§. 16. Before Theodosius dyed, Leo Bishop of Rome set Placidia and Eudoxia, to write to him against Dioscorus, and for the cause of Flavianus: Yea, and Valentinian himself. Theodosius wrote to Valentinian (and the like to the Women,) That they departed not from the Faith and Tradition of their Fathers, that at the Council of Ephesus second things were carried with much liberty and truth, and the unworthy were removed and the worthy put into their places, and it was the troublers of the Church that were deposed, and Flavianus was the Prince of the Contentions, and that now they lived in Concord and Peace.

§. 17. The Council at Calcedon was called, an. 451. Dioscorus is accused for his Ephesine General Council, and for his violence, and defence of Eutiches, and the death of Flavianus. He alledgeth the Emperours Order to him [Authoritatem & Primatum tuae praebemus beatitudini, (If the Popes Universal Rule be essential to the Church, then the pious and excellent Emperour Theodosius, and the General Council that consented, were none of them Christians that knew it, but went against it.) Eos qui per additamentum aliquod, aut imminutionem conati sunt dicere, praeter quae sunt exposita de fide Catholica à sanctis Patribus qui in Nicaea, & post modum qui in Epheso congregati sunt, nullam omnino fiduciam in sancto Synodo habere patimur, sed & sub vestro judicio esse volunus.] Here Binnius accuseth the good Emperour p. 101as giving that which he had not but by usurpation, and this through ignorance of the Ecclesiastical Canons. But were all the Bishops ignorant of it also? Or was so good an Emperour bred up and cherished in ignorance of such a point pretended by the Papists to be necessary to the Being of a Church, and to salvation; The Bishops of Ierusalem and Seleucia also partook of the same power by the Emperour's Grant. Dioscorus answered that All the Synod consented and subscibed as well as he, and Juvenal Hieros. and Thalassius Seleuc.

The Bishops answered, that they did it against their wills, being under fear; Condemnation and Banishment was threatned; Souldiers were there with Clubs and Swords: Therefore the Oriental Bishops cryed out to cast out Dioscorus. Stephen Bishop of Ephesus (who had been Dioscorus chief Agent there) cryed out, that fear constrained them: The Lay-Judges and Senate asked, who forced them? Stephen said Elpidius and Eulogius, and many Souldiers threatned him. They asked, Did Dioscorus use violence with you? He said that he was not suffered to go out till he had subscribed. Theodorus Bishop of Claudiopolis said,Bin. Tom. 2. p. 7, 8. that Dioscorus, Iuvenal, and the leading men, led on them, as simple ignorant men, that knew not the Cause, and frightned them with defaming them as Nestorian Hereticks. Thus they cryed out that they were frightned.

The Egyptian Bishops answered, that A Christian feareth no man, (and yet they were afraid before they ended) A Catholick feareth no man; we are instructed by flames: If men were feared, there would be no Martyrs.

Dioscorus noted what Bishops those were that said they subscribed to a blank Paper, when it was about a matter of Faith: But asked, who made them by their several interlocutions to speak their consent? Hereupon the Acts of the Ephes. Council were read, among which were the words of Dioscorus, Anathematizing any that should contradict or retract any thing held in the Nicene or the Ephesine Synods: Adding, how terrible and formidable it was, If a man sin against God, who shall intercede for him? If the Holy Ghost sit in Council with the Fathers, he that retracteth cashiereth the Grace of the Spirit. The Synods answered, We all say the same: Let him be Anathema that retracteth; (these Bishops that curse themselves will easily curse others,) Let him be cast out that retracteth. Dioscorus said, No man ordereth things already ordered: The holy Synod said, These are the words of the Holy Ghost, &c. Theodorus denyed these words recorded. Dioscorus said, they may as well say they were not there.

§. 18. Here also Eutyche's Confession at Ephesus was read, in which he professeth to cleave to the former Ephesine Council, and to the blessed Father Cyril that presided, disclaiming all additions and alterations, professing that he had himself Copies in a Book which Cyril himself sent him, and is yet in his hands; and that he standeth to the definition of that Council with that of Nice.

Eusebius Bishop of Doril. said, He lyeth; that Council hath no such Definition.

p. 102Dioscorus said, There are four Books of it, that all contain this Definition. Do you accuse all the Synodical Books? I have one, and he hath one, and he hath one; Let them be brought forth. Diogenes Bishop of Cyrilum said, They deceitfully cleave to the Council of Nice: The Question is of additions made against Heresies. The Bishops of Egypt said, None of us receive additions or diminutions: Hold what is done at Nice: This is the Emperour's Command. The Eastern Bishops clamoured [Iust so said Eutyches.] The Egyptian Bishops still cryed up the Nicene Faith alone without addition.

Dioscorus accused the Bishops for going from their words, and said [If Eutyches hold not the Doctrine of the Church, he is worthy of punishment and fire, (ex ore tuo) My regard is to the Catholick and Apostolick Faith, and not the Faith of any man: I look to God himself, and not to the person of any man, nor care I for any man, but for my soul and the true and sincere Faith.] The Egyptian Bishops cryed out [Let no man separate him that is indivisible. No man calleth one Son two.] The Eastern Bishops cryed, [Anathema to him that divideth. Basil Seleuciae said, Anathema to him that divideth two natures after the union; and Anathema to him that knoweth not the property of the natures. The Egyptian Bishops cryed out, [As he was born he suffered: There is one Lord, and one Faith: None calleth one Lord two. This was Nestorius voice. The Eastern Bishops cryed, Anathema to Nestorius and Eutyches. The Egyptian Bishops cryed, Divide not the Lord of Glory, that is indivisible.

Basil Bishop of Sileuc. reported how rightly he had spoken at Ephesus, and how the Egyptians and Monks with noise opposed, and cryed [Cut him in two that saith Two Natures, he is a Nestorian.] The Lay Judges asked him, If he spake so well, why did he condemn Flavianus? He said, Because he was necessitated to obey the rest, being 130 Bishops. Dioscorus said, Out of thy own mouth art thou condemned,☞ that for the shame of men hast prevaricated and despised the faith. Basilius Seleuc. said, If I had been called to Martyrdom before the Iudges I had endured it; but he that is judged of a Father useth just means: Let the Son dye that speaketh even things just to a Father.

But the Eastern Bishops better cryed out, [We have all sinned, we all beg pardon.] And Thalassius, Eusebius, and Eustathius, (leading Bishops) cryed the same, [We have all sinned, we all crave pardon.] After this the Acts of Ephes. and Const. were read.

§. 19. By what I have recited out of Binnius, and others, these two lamentable things are undeniable:

I. That this doleful Contention, Anathematizing, and ruining each other, was about the sense of ambiguous words, and that they were of one mind in the matter,☞ and knew it not: The Egyptians (Eutychians) took two Natures and two Sons to be of the same sense, which the others did not. And they thought that the rest had asserted a Division of the Natures, when they meant but a Distinction: And the rest thought that the Egyptians had denyed a Distinction, who denyed but a Partition or Division.

p. 103II. And it is plain, that while all sides held that Nestorius did hold that there were Two Sons, ☜which he expresly denyed, that they cursed Nestorius in ignorance, and maintained his Doctrine (except of the aptitude of the phrase foreign,) while they curse his person or name. The Doctrine of this Council is found, and Nestorius's was the same, for two natures in one person, and one Son. This is true, whatever Faction say against it.

III. That these Bishops (though we honour them for all that was good in them) were so far from the Martyrs Constancy, that they turned as the Emperours Countenance, and the Times, and worldly Interest turned; voting down Things and Persons in Councils, and crying omnes peccavimus in the next: Only Peter's Ship, saith Binnius, scaped drowning at Ephesus, and yet here at Calcedon under Martian all are Orthodox.

IV. But that which is worst of all is, that yet the same men that cry peocavimus are here violent against any mercy to the Egyptian Bishops and Monks with whom they had joined at Ephesus.

§. 20. When an Epistle of Cyrils was read, the Illyricane Bishop cryed out, We all believe as Cyril did: Theodorete (that had been for Nestorius against Cyril, and cast out by Dioscorus) spake more warily, and said, Anathema to him that saith there are two Sons: We adore our Lord Iesus, &c. All the Bishops cryed, We believe as Cyril. Had not Cyril's name better hap than Dioscorus and Eutyches, that followed him as far as they could understand him, and spake the same words as he?

The Orientals cryed, We believe as Cyril. The Egyptians cryed, We believe as Cyril, We are all of the same opinion and mind; Let not Satan get place and advantage among us. The Eastern Bishops cryed, Leo and Anatolius are of this mind; The Emperour and Senate are of this mind: The lay Judge, Senate, and all the Council cryed, The Emperour, the Empress, and all of us are of one mind: The Egyptian Bishops cryed, All the World are of this mind; We are of a mind. (And who would think that yet they were disagreed, even to Hereticating and Deposing, Persecuting one another.

O but say to the Egyptian Bishops, If you are all of this mind, Why did you communicate with Eutyches, and condemn Flavianus? Dioscorus appealed to the Records. And here Eustathius Beryl, shewed what labour Cyril used to explain his own meaning, in his Epistles to Acacius, Valerianus, and Successus Bishops, and that these are his words; We must not understand that there are two natures, but one nature incarnate of God the Word: And this saying he confirmed by the Testimony of Athanasius. The Oriental Bishops cryed out, This is the saying of Eutyches and Dioscorus (yet these men just now were all of Cyril's mind…) Dioscorus said, We affirm neither confusion of natures, nor division, nor conversion; Anathema to him that doth. Doth not this shew that they all agreed in Distinction of Natures? as also Cyril did. The Judges say, Tell us whether Cyril's Epistles agree to what is here reported of them (by Eustathius,) Eustathius sheweth the Book, and saith; If I have said amiss see the Book; Anathematize Cyril's p. 104Book and Anathematize me: The Egyptians applaud Eustathius, saying, Eustathius reporteth Cyril's words, in which were, We must not understand two natures, but one incarnate nature of God the word. And Eustathius added, He hath saith there is but one nature so as to deny Christs flesh which is consubstantial with us, let him be Anathema: And he that saith there are two natures to the Division of the Son of God, let him be Anathema. (one would have thought this should have ended their quarrel.) And Eustathius added of Flavianus himself, that he received these naked words, and gave them the Emperour; Let it be ordered that his own hand be shewed. The Judges said, Why then did ye depose him? Eustathius answered, Erravi, I erred.

§. 21. Let it be here noted, that these Eutychian words of Cyril are here openly proved, past denial: yet shamelesly doth Binnius say, that this is Eustathii allegatio pessima & haeretica: What, to repeat a mans Words? Secondly,☞ Is it not here plain that they were all of a mind, and did not, or through faction would not know it? when Eustathius by a clear distinction had proved it, and none of them did or could contradict him.

§. 22. Dioscorus said that Flavianus in the words following contradicted himself, and was deposed for holding two natures after the union; adding, I have the testimony of the holy Fathers, Athanasius, Gregory, Cyril, in many places, that we must not say, that after the union there are two natures, but one incarnate nature of God, the word, I am ejected with the Fathers; I defend the Fathers sayings; I transgress not in any thing; I have their Testimonies, not simply or transitorily, but in Books.

§. 23. Aethericus, Bishop of Smyrna, being questioned about his subscription, said, he did as he was bid. In the second Action Dioscorus delivering his opinion saith, Ex duabus suscipio, duas non suscipio. That Christ is [of two natures] but not that he [is or hath two natures.] ☞Eusebius Doryl. tells him of his wrong to Flavianus and him; Dioscorus confesseth, saying, Then offer satisfaction to God and you, meaning repentance. But Eusebius saith, that he must satisfie the Law; And so the Verbal quarrel turneth to Personal revenge.

Basil Seleuc. (though before accused of Heresie) well reconcileth the Controversie at last, if they would have heard him, saying, Cognoscimus duas Naturas, ☞non dividimus; neque divisas, neque confusas dicimus.

Eutyches words at Constantinople being recited, he saith, that he followeth Cyril, Athanasius and the Fathers. After Dioscorus and others had denyed what each other said in the Ephesine Council, the saying of all the Bishops were read, each one absolving Eutyches, in words and reasons at large. After which the Bishops cry again, Omnes erravimus; omnes veniam mereamur.

In the third Action many things were read that concerned their proceedings, and among the rest a Law of Theodesius jun. for the confirming of the second Ephesine Council, and the condemnation of Nestorius, p. 105and of Flavianus, Domnus, Eusebius, and Theodoret, as Nestorian Hereticks, deposing all of their mind, forbidding any upon pain of Confiscation to receive them, and commanding that none read the Books of Nestorius or Theodoret, but bring them forth to be burnt, &c. So far could fierce and factious Prelates prevail with a pious and peaceable Prince, by the pretences of opposing Heresie and Schism. Martian made Laws also clean contrary for the justifying of the men before condemned.

§. 24. In the fifth Action the Egyptian Bishops Petition was read (who were accounted Eutychians, adhering to Dioscorus:) They professed their adherence to the Council of Nice and Ephesus 1. and to Athanasius, Theophilus, and Cyril. The Bishops cryed out, Why do they not curse the opinion of Eutiches? They offer us their Petition in imposture: They would delude us, and so depart. Let them curse Eutyches and his Opinion, and consent to Leo's Epistle. While they cryed out to them to curse Eutyches, they answered (by Hieracus,) If any, whether Eutyches, or any other, hold contrary to the things contained in our Profession (the Nicene and Ephes. Councils) let him be accursed. But for Leo's Epistle, we must not go before the sentence of our Archbishop (of Alexandria;) for we follow him in all things: The Council of Nice ordered that the Bishop of Egypt do nothing without him. Eusebius Doryl. said, They lie. Others bid them prove it. Other Bishops cryed out, openly curse the opinion of Eutyches: He that subscribeth not Leo's Epistle to which all the holy Synod consenteth is a Heretick:☜ Anathema to Dioscorus, and to them that love him: How shall they chuse them a Bishop (instead of Dioscorus) if they judge not right themselves: The Egyptian Bishops said, The question is about Faith, (not men:) But they cryed out so long, Curse Eutyches or you are Hereticks, that at last the Egyptians said, [Anathema to Eutyches and to them that believe him.] The Bishops cryed to them [Subscribe Leo's Epistle, else you are Hereticks: The Egyptian Bishops answered, We cannot subscribe without the will of our Archbishop. Some said, All the Synod must not attend for one man: They that at Ephesus disturbed all things, would here do so too: we desire that this may not be granted them, but they may consent to the Epistle, or receive a Canonical damnation, and know that they are Excommunicate. Photius Bishop of Tyre said, How endeavour they to ordain (their Arch-Bishop) who are not of the same mind with the Synod? If they think rightly let them subscribe the Epistle, or be Excommunicate. The Bishops cryed, We are all of this mind. The Egyptian Bishops said, We came not hither without a just profession of our Faith. But (as to Leo's Epistle) we are but few (12 Bishops) and the Bishops of our Country are very many, and we cannot give you all their minds, or represent their persons: We beseech this holy Synod to have mercy on us, (There is no mercy where the Bishop of Rome is concerned) and do but stay till we have an Arch-bishop, that according to the ancient Custome of our Country, we may follow his Iudgment: For if we break presumptiously the the Canons and Custome, and do any thing without his will, all the Regions of Egypt will rise up against us; therefore have mercy on our age: have mercy on us, and put us not to end our life in banishment. The same Egyptian p. 106Bishops cast down themselves on the Earth, and said, You are merciful men, have mercy on us: Cecropius Bishop of Sebast. said, The whole Synod is Greater and worthier of credit, than the Country of Egypt. It is not just that ten Hereticks be heard, and 1200 Bishops be past by: We bid them not shew their Faith for others but themselves. The Bishops of Egypt cryed, Then we cannot dwell in the Province; Have mercy on us: Eusebius Dor. said, They are procurators for the rest: The Popes Legate said, If they erre, let them be taught by the magnificence of your footsteps, &c. The Egyptians cryed, We are killed; Have mercy on us: The Bishops all said, You see what a Testimony they give of their Bishops, saying, we are killed there: The Egyptian Bishops cryed, We die by your footsteps: have pitty on us, and let us die by you, and not there. Let but an Archbishop here be made, and we subscribe and consent, Have mercy on our grey hairs. Give us an Archbishop here: Anatolius knoweth that it is the Custom of our Countrey that all the Bishops obey the Archbishop: Not that we obey not the Synod, but we are killed there in our Country: Have mercy on us; You have the power; We are subjects; We refuse not. We had rather die by the Lord of the World (the Emperour) or by your magnificence, or by this holy Synod, than there. For Gods sake have pity on these grey hairs; spare ten men: We die there: It is better die here. All the most Reverend Bishops cryed out, These are Hereticks. The Egyptian Bishops said, You have power on our lives, spare ten men; Lords are Merciful: Anatolius knoweth the Custome; We are here till an Archbishop be chosen: If they would have our Seats, let them take them: We are not willing to be Bishops: Only let us not die. Give us an Archbishop, and if we gainsay, punish us: We consent to these things which your power hath decreed; We contradict not; but choose us an Archbishop: We here stay till it's done: All the most Reverend Bishops clamoured, Let them subscribe to the damnation of Dioscorus.

Thus the poor Egyptian Bishops that had the upper hand under Theodosius, were in a streight between the merciless Bishops in the Synod (that had lately at Ephesus joyned with them) and the furious Bishops and people of their own Country that would have killed them when they came home (too common a Case at Alexandria.) ☞But when all their dejected cryes and begging could get no mercy from the Bishops, the Lay Judges had some, and moved that they may be made stay in the Town till their Archbishop was chosen (of whom you shall hear sad work anon.) The Popes Legate requested, That if they would needs shew them any humanity, they should take sureties of them, not to go out of the City, till they had an Arch-bishop. And so it was ended.

§. 25. The next business was with the Abbots of the Monks: They had petitioned Martian, that a General Council might be called, to end their lamentable broils, and that without turbations, forced subscriptions or persecutions by the secret contrivances of the Clergy, and casting men out before due judgment. And they gave in a profession of their Faith, and petitioned that Dioscorus might be called, because the Emperour had promised them that nothing but the Nicene Faith. should be imposed. which he professed: The Bishops p. 107all clamoured out their repeated Curse against Dioscorus, and their Tolle injuriam à Synodo, Tolle violentiam à Synodo, Tolle notam à Synodo, Istos mitte foras. that is, Away with them; and would not hear their petition; But the Lay Judges made it to be read: In which the Monks profess to hold to the Nicene Creed, and that the Church might not have discord by imposing more: Protesting that if their Reverences, abusing their power, resisted this, as before God and the Emperour, the Iudges, the Senate, and the Consciences of the Bishops, that they shake their garments against them, and put themselves beyond their Excommunication: For they would not be Communicators with those that thus refuse the Nicene Faith; The Council still urged them to subscribe Leo's Letter. Carosus and Dorotheus in the name of the rest of the Abbots said; They were Baptized into the Nicene Faith; They knew no other: They were bid by the Bishop that Baptized them Receive no other: We believe the Baptismal Creed: We subscribe not the Epistle: They are Bishops; They have power to Excommunicate and to Damn, and to do what they will more: But we know no other Faith: The Arch-Deacon urged Carosus to Subscribe to Leo's Epistle as Expository of the Nicene Faith, and to Curse Nestorius and Eutyches: Carosus answered, What have I to do to curse Nestorius, that have once, twice, thrice, and often cursed and damned him already. Aeticus said, Dost thou curse Eytiches as the Synod doth or not? Carosus replyed. Is it not written, Iudge not that ye be not judged? Again he repeated, that he believed the Nicene Creed into which he was baptized; If they said any thing else to him he knew it not: The Apostle saith, If an Angel from heaven preach another Gospel, let him be accursed: what should I do? If Eutyches believe not as the universal Church believeth; let him be accursed.

§. 26. At last there was a dissention, whether Leo's Phrases should be put into their Definition of Faith (now drawn up a new.) A while it was cryed down, but at last yielded to, when the Illiricane Bishops had first slighted Rome, and cryed, Qui contradicunt (diffinitioni) Nestoriani sunt: Qui contradicunt Roman ambulent.

And Anatolius Bishop of Constantinople openly declared, That Dioscotus was not condemned for matter of belief, but because he Excommunicated Leo, and when he was thrice summoned did not appear.

§. 27. After this Theodorets turn came, that had been for Nestorius, and the Bishops all cryed out, Let Theodoret curse Nestorius. Theodoret desired that a Petition of his to the Emperour and to Leo's Legate, might be read; that they might see whether he were of their belief or not. They cryed out, We will have nothing read; presently curse Nestorius, Theodoret told them that he had been bred of the Orthodox, and so taught, and preached; and was against not only, Nestorius and Eutyches, but all men else that held not the right. The Bishops interrupted him, clamouring, speak out plainly, cursed be Nestorius and his Opinions; cursed be Nestorius and those that love him. Theodoret answered, I take not my self to say true, but I know I please God: I would first satisfie you of my belief; for I seek not preferment, I need not honour, nor come hither for that: But because I am calumniated, p. 108I come to satisfie you that I am Orthodox; and I Anathematize every Heretick that will not be converted, and Nestorius and Eutyches, and every man that saith, there are two Sons, or thinks so, I Anathematize. The Bishops again took this for dawbing, and cryed out, say plainly, Anathema to Nestorius, and them which hold that which is his. Theodoret said, Vnless I may explain my own belief, I will not say it. I believe—Here they interrupted, and all cryed out, He is a Heretick, He is a Nestorian: cast out the Heretick. Reader, would a man have believed that were not forced by Evidence, That this Council was of Nestorius's mind, and confirmed his own Doctrine of the Vnity of Christs persons and two Natures, who thus furiously cryed down Theodoret? (except as to the aptitude of the word foreign.) And is it not a doleful Thought that the worthy Bishops of the Church, even in a General Council, should no better know the way of peace? And do not these words here translated out of Binnius, p. 92. and 106. agree too well with Greg. Nazianzen's Character of Bishops and Councils? Not but that the Church had always some Learned, Godly, Wise, and Peaceable Men, (such as Gregory Naz. and Theodoret were, and many more, especially in Africk;) but you see that they were born down by the stream of unskilful, worldly, temporizing, violent Men; after once worldly greatness made it the way to preferment, and it became their business to strive who should be uppermost and have his will.)

But Theodoret when he found that there was no hope of so much as a patient hearing of his Explication and Confession, was fain to yield, and say, Anathema to Nestorius, and to him who saith not that the Virgin Mary was the Parent of God, and who divideth the only begotten Son into two Sons; which was yet cautelously expressed; as if he said, supposing that Nestorius did so (which himself denyed) let him be accursed: And so Theodoret was absolved and counted worthy to be a Bishop.

§. 28. Iuvenal Hierosol. Thalassius, and the rest of the Leaders, at Ephes. Council 2, were pardoned: Ibas his Epistle to Maris against Cyril was acquit, or at least the Bishop upon the reading of it. It is a sad Narrative of the Calamitous Divisions which these Prelates and their Councils made. He said that Cyril writ against Nestorius that there was but one nature in Christ, &c. Haec omnia impietatis plena: He tells how Cyril preposessed the Bishops before they met, and made his hatred of Nestorius his Cause. How he condemned Nestorius two days before Iohn of Antioch came: How afterward they condemned and deposed one another: How Nestorius was in hatred with the Great men of Constantinople, which was his fall: How Iohn and Cyril's Bishops or Councils would not Communicate with each other: How they set Bishops against Bishops, and People against People, and a mans Enemies were those of his own household: How the Pagans scorned the Christians hereupon: For (saith he) no man durst travel from City to City, ☞or from Province to Province, but each one persecuted his neighbour as his enemy: For many not having the fear of p. 109God, by occasion of Ecclesiastical zeal, made haste to bring forth the hidden enmity of their hearts against others: (he instanceth in some Persecutors) and sheweth how Paulus Emisseuus helpt to heal them.

§. 29. In the eleventh Action two Bishops strive for the Bishoprick of Ephesus, Bassianus and Stephen (that had been Dioscorus Agent): And in their Pleas each of them proved that the other intruded by violence into the place, both he that first had it, and he that thrust him out and took his Seat, and one of them made his Clergy swear to be true to him and not forsake him; And while the Bishops were for one of them, the Judges past Sentence to cast out both, and all consented.

§. 30. But after all the crying up of Leo's Epistle, this Synod set so light by Leo, as that, some say, against his Legates Will, they made a Canon, (28.) That every where following the Decrees of the Fathers, and acknowledging the Canon which was lately read made by the 150 Bishops, we also Decree the same, and determine of the Priviledges of the holy Church of Constantinople new Rome: For the Fathers did give (or attribute) rightly the Priviledges to the Throne of old Rome, because that City ruled (or had the Empire) And moved by the same consideration the 150 Bishops Lovers of God, gave (or attributed) equal Priviledges to the Throne of New Rome; rightly judging that the City which is honoured with the Empire and the Senate, and enjoyeth equal Priviledges with ancient Queen-Rome, should also in things Ecclesiastical be extolled and magnified, being the second after it. The Popes Legates hand Boniface is subscribed to all; and Eusebius Doril: thus subscribed Sponte subscripsi, quoniam & hane regulam sanctissimo Papae in Vrbe Roma ego relegi prescentibus Clericis Constantinopolitanis, eam que suscepit. And this Council was after over and over approved by the Roman Bishops.

§. 31. It in is this Canon notorious,☜ 1. That the whole General Council and so the universal Church did then believe, that the Popes or Roman Priviledges were granted by the Fathers (that is, by Councils) and stood not by divine appointment. 2. That the reason that the Fathers granted them, was because it was the Imperial Seat. Had they believed that the Apostles had instituted it, they had never said that the Fathers did it for this reason; and that Constantinople should be equal or next it for the same reason. 3. The Church of Constantinople never claimed their Prerogative jure divino as succeeding any Apostle, and yet jure Imperii claimed equal Priviledges. By all which it is undeniable that the whole Church in that Council, and especially the Greeks, did ever hold Rome's Primacy to be a humane institution, upon a humane mutable reason. What the Papists can say against this, I have fully answered against W. Iohnson in a Book called, Which is the true Church.

§. 32. The Question now is, What concord did these late Councils procure to the Churches?

Ans. From that time most of the Christian World was distracted into Factions hereticating, damning, deposing a…d too many murdering one another. One party cleaved to Dioscorus and were called by the other Eutychians; p. 110These cryed up the Sufficiency of the Nicene Councils Faith, as that which they were baptized into, and would have no addition nor diminution; and condemned the Calcedon Council, and excommunicated and deposed those that would not Anathematize it: Those that were against them they called Nestorians.

On the other party were those that had cleaved to Nestorius by name, and had been persecuted for his Cause; And these were a separate Body, and cryed down the other as Eutychians.

Those called Orthodox or Catholicks cryed down Nestorians and Eutychians by name, indeed defending the same Doctrine as Nestorius, except as to the fitness of the word foreign. And the chief of Nestorius his first adherents perceiving that indeed they were of one judgment, united with these against the Eutychians. I have shewed that all of them seemed to make all this stir but about some Words which one party took in one sense and the other in another. For these words the Bishops cast the Christian World into confusion, destroyed Love and Unity under a pretence of keeping the Faith; so that the Church was lamentably militant; Bishops against Bishops, in continual enimity and rage. The Emperours at their wits end not knowing how to end the Ecclesiastical odious Wars: And the Heathens hardened and deriding them all and their Religion.

§. 33. When the Council was ended, and Proterius made Bishop of Alexandria in Dioscorus stead, the City was in so great discontent that the Emperour Martian was fain to send a Lay-man to mollifie them; for they would not endure a Calcedonian Bishop: They set more by Dioscorus than before (so that Binnius incredibly saith, they offered him Divine Honour.

§. 34. It was not long till Martian dyed, and then they let the World know that it was Emperours and not Popes or Councils that they regarded. They thought then they might shew their minds, and what they did Liberatus in Breviario, Evagrius, Nicephorus and others tells us at large: But I will give it you in the words of the Egyptian Bishops which conformed to the Council, Bin. p. 147. One Timothy Elurus of Dioscorus Party who had gathered separated Congregations before, since the Council of Calcedon, got some Bishops of his own Party to make him Archbishop: The people soon shewed their minds though it deposed their Archbishop. They set up Timothy, and he presently made Ordinations of Bishops and Clerks, &c. while he thus went on, a Captain, Dionisius, came to drive him out of the City: The people rage the more against Proterius: He gets into the Baptistry to avoid their rage, a place reverenced even by the Barbarians and the fiercest Men: But these furious people, set on by their Bishop Timothy, ☞neither reverencing the Place, the Worship, nor the Time, (which was Easter) nor the Office of Priesthood, which is a Mediation between God and Man, did strike the blameless Man, and kill him cruelly, with six more; and dragging his wounded Carkess every where, and cruelly drawing it about, almost through all the parts of the City, did mercilesly beat the senseless p. 111Corps, and divided his Parts, and spared not to tast his Entrails with their Teeth like Dogs; whom they should have thought the Mediatour of God and Man; and casting the rest of his Body into the Fire, they scattered his Ashes into the Wind, transcending the fierceness of all Beasts: And the Architect of all this was (their new Bishop) Timothy; first an Adulterer (taking anothers Church) and then a Murderer, doing it in a manner as with his own hands, in that he bid others do it: This man ruleth the Alexandrian Church, and going on doth worse.

This is in the Epistle to the Emperour Leo; Bin. p. 151.The like they write in another to Anatolius, adding, that he Anathematized the Council of Calcedon and all that communicate with it, and received none that receive it, till they renounce it.

§. 35. On the other side Bishop Timothy's Adherents wrote to Leo in praise of their new Bishop, professing the Nicene Faith, and declaring what great Concord and Peace their City now had, and craving the Emperours approbation of him.

§. 36. In Palestine also the same Fire kindled: The Monks that had been at Calcedon returned lamenting that the Nicene Faith was there betrayed, and stirred up their Fraternity to rescind the Acts; They got together and expelled Iuvenal Bishop of Ierusalem, as a Traytor to the Catholick Faith and a Changer. The Empress Eudocia) saith Nicephorus) took their part; and strengthned them; At Schythopolis they killed Severianus the Bishop, they compelled men to joyn and communicate with them. At Ierusalem they killed Athanasius a Deacon for contradicting them,Niceph. l. 15. c. 19. and gave his Flesh to Dogs. Dorotheus the Emperous Lieutenant would have kept the Peace, and they compelled him to joyn with them: But after twenty moneths Iuvenal was restored. Thus in many Countreys the War went on; And they that knew not the Arcana Imperii thought all this was done by Bishops and Monks: But the truth is Eudocia Theodosius's Widow, and Pulcheria Theodosius's Sister and Martian's Wife, were of two sides: And Women had great power with Emperours, and consequently with Bishops: But at last Pulcheria procured the conversion of Eudocia to her side, and then she owned the Council, and then others owned it. This was in Martians days.

§. 37. The great number of Letters sent from the Bishops to Leo when he was made Emperour, which were sent in answer to his own to them, engaged him the more for the Council Party, and against Timothy Aelurus: He deposed him and put Timothy Salophaciolus in his place: But the City was all in confusion between the two Timothies, Niceph. l. 15. c. 17, 18, 19.Bishops. The Egyptian Bishops write to the Emperour against Timothy and Eutychiane. The Emperour sends forth his circular Letters, commanding all to own the Calcedon Council. At Antioch Petrus Cnapheus ambitious of the Archbishoprick got into Martyrius place; by Zeno's help: And thinking they were still managing only the Controversie against the Nestorians, and taking the Orthodox for Nestorian Hereticks, all were accursed by Anathema's p. 112that would not say that God was crucified and suffered (The Orthodox doing the same,) and thus they increased the Confusions. Martyrius their true Bishop when he saw that he could do no good upon them, forsook them, with these words, Clero rebelli, & populo inobedienti, & Ecclesiae contaminatae Nuncium remitto. I renounce a rebellious Clergy, a disobedient People, and a defiled Church. Petrus Cnapheus kept the Bishoprick, and reviled the Calcedon Council. Leo the Emperour banisheth him: Stephanus a friend to the Council is put into the place: That you may know how the Council had united the people, even the Boys were set on to kill this new Bishop with sharp Quills.

Common execution was too easie a death; Being killed they cast his Corps into the River, for favouring the Council of Calcedon, and succeeding their desired Bishop: But Calendion succeeding him, made them Anathematize the same Peter Cnapheus.

§. 38. While Martian and Leo, reigned thus, the Council of Calcedon was kept up, and almost all the Bishops were brought to subscribe to it; But death changeth Princes, and thereby Bishops. Leo dyeth, and dissolute Zeno succeedeth him: He would fain have had his peace among them in sensuality: Basiliscus taketh the advantage of his dissolute life, and usurpeth the Empire, and maketh use of the Bishops Schism and contentions to get him a party: (For the Bishops Schisms greatly serve Usurpers ends.) And first he publisheth his Circular Letters against the Council of Calcedon, requiring all the Bishops to renounce it, (because his Predecessours had been for it.)☞ To this, saith Nicephorus, lib. 6. cap. 4. three Patriarchs, and no fewer then five hundred subscribed, and renounced the Council. (And yet how violently they damned all that would not receive it, and writ for it to Leo, but a little before you have heard.) But quickly after, Acacius Patriarch of Constantinople, and Dau. Columnella, perswaded Basiliscus to write clear contrary Circular Letters, Commanding all to own the Council: For they convinced him that this was the more possible way: And these also were obeyed. But Zeno was shortly after restored to the Empire, who was for the Council: And then the Asian Bishops turned again, and wrote to get their Pardon, saying, That they subscribed to Basiliscus first Letters, not voluntary, but for fear! (O excellent Martyrs.) Niceph. l. 16. c. 9.

§. 39. Upon this the Council was up again, and the Bishops became Orthodox once more: Till at last Zeno thought (as the Acacians did about laying by foreign) that the only way to unite these Bishops, was to leave all free, neither forbidding any to own the Council of Calcedon, nor yet compelling any to it. And so he wrote an Edict of Pacification, silencing the case, which he called his Henoticon: For he thought that the Bishops would never agree either for it or against it. But yet this ended not the quarrels: The fire still flamed: Liberty contented not the Bishops: They were zealous for God as against his Enemies the Hereticks: And every Party were these Hereticks and Enemies in the judgment of p. 113the rest. All must be damned and ruined that would not be for God, that is, that was not of their minds. When Liberty was once up, the people were significant, and their mind was soon known. At Antioch, Calendion was cast out of his Seat, and Peter Cnapheus got in again. (For a Combat for a Bishoprick was a War which they scrupled not.) And at Alexandria the whole City was in confusion while Peter Moggus and Iohn strove who should be Bishop. Moggus of Alexandria anathematizing the Calcedon Council, and persecuting Dissenters, the Emperour laboureth to reconcile them. Acacius at Constantinople, though supposed Orthodox, Communicateth with Peter Moggus: whether in obedience to Zeno's Henoticon, or weary of hereticating, and why, is not known. (O how common were separatist Bishops in those days!) Faelix Bishop of Rome condemneth Acacius Bishop of Constantinople for this: Acacius had equal priviledges given by the Calcedon Council, and had the presence of the Emperour and Senate,☜ and he again condemneth Faelix; blotting his name out of the sacred Albe (their Book of life.)

§. 40. Acacius shortly dying, the Emperour found it too hard a task to choose a Patriarch, that should not keep up the Sedition; Therefore he will refer the choice to God: To that end he putteth a blank paper on the Altar, and another by it, requesting of God that an Angel might write there the name of him that God would have to be Patriarch:☜ The doors are fast locked, and forty days Fasting and Prayer commanded, to prevail with God: The Keys are committed to a sure and great Courtier, but one that was subject to Angels: One Flavitas bribeth him, and he writeth Flavitas's name in the paper, and sealeth up the doors: And so there was an Arch-bishop chosen by an Angel. This man joined with Peter of Alexandria by Synodal Letters, to command all to curse the Council: and yet wrote to the Bishop of Rome, that he renounced Communion with Peter; and he wrote to Peter that he renounced Communion with the Bishop of Rome. But its fearful sporting with God and Angels: He dyed within four Months.

§. 41. After Flavitas succeeded Euphemius: He joined with the Bishop of Rome, and rased Peter's name out of the Church Book: Peter and Euphemius as two Generals were about gathering Synodical Armies against each other, and against, and for the Council. But the Foot that spurneth abroad and spoileth the Designs of Worldlings, even Death presently removed Peter. One Athanasius succeedeth Peter, and fain he would have reconciled and united his Clergy and People, but he could not: Holy zeal is too easily quenched, but not contentious carnal zeal. Palladius succeedeth Peter Cnapheus at Antioch: Both these great Patriarchs join together to curse the Council of Calcedon; and down went the Council. But death again maketh a turn, they both dye, and Iohn succeeded at Alexandria, and Flavianus at Antioch. Yet these must be of the mind of the major part, and both join also to curse the Council: And the Patriarchs of Rome and Constantinople curse them, and are for the p. 114Council: And thus Cursing was the Religion of the Age.

§. 42. But now Zeno the Emperour dyeth, and Anastatius Dicorus is chosen Emperour. Nicephorus, lib. 16. c. 25. saith, that he being a man of peace, and desiring the ceasing of Contentions, followed Zeno's Henoticon, and left all to their liberty to think of the Council as they pleased. Hereupon the Bishops fell into three Parties; some servent for every word of the Council; some cursing it; and some for the Henoticon or silent peace. The East was one way: the West another: and Lybia another. Yea the Eastern Bishops among themselves, the Western among themselves, and the Lybian among themselves, renounced Communion with one another. Nicephor. c. 25. Tanta confusio mentium que caligo (saith the Historian) orbem universum incessit, (it is not my censure) so great confusion and blindness of mind befell the whole world: This was the Effect even of Liberty.

§. 43. The Emperour resolving to keep peace did purpose to fall on the most unpeaceable whoever, even on both sides. At Constantinople he put out Euphemius: (as some thought upon a personal dislike or quarrel:) For before his inthornizing they say he had given under his hand to Euphemius a promise that he would stand for the Council; and when he had possession he demanded up his Writing: Euphemius denyed it him, and was cast out: Macedonius succeeded him, and got the Writing: The Emperour demanded it also of him; he also denyed it: The Emperour would have also put him out: The people rose up in Sedition, and cryed, It is a time of Martyrdom, let us all stick to the Bishop: And they reviled the Emperour, calling him a Manichee, and unworthy of the Empire. The Emperour was forced hereby to submit to Macedonius, lest he should have lost all: The Bishop sharply rebuked him as the Churches Enemy. But these things made the Emperour more against the Council, partly as more against him; and when he saw time, he remembred Macedonius, and cast him out: yea he put Timothy in his place, and burnt the Councils Acts. Timothy pulled down the Images of Macedonius. The Patriarchs of Alexandria, Antioch: and Ierusalem, were all cast out.

§. 44. Peter Cnapheus Antioch had made one Zenaias a Persian Servant and unbaptized, Bishop of Hierapolis. This man was against Images and against the Council. He brought a Troop of Monks to Antioch to force Flavianus the Bishop to curse the Council; Flavianus refuseth: The people stuck to the Bishop, and disputed the case with such unanswerable arguments, that so great a number of the Monks were slain, as that they threw their Bodies into the River Orontes, ☞to save the labour of burying them. Niceph. 16. c. 27. But this endeth not the dispute; another Troop of Monks of Coelo-syria, that were of Flavianus and the Councils side, hearing of the tumult, and the danger of the Bishop, flock to Antioch, and made another slaughter, as great (saith Nicephorus) as the former.

p. 115§. 45. The Murders done by Bishops and Christians were sometimes punished by Excommunication, but not by Death in those prosperous times of the Church: The Emperour hereupon did banish Flavianus, which his followers took for persecution; Peter Alex. being dead the Bishops of Alex. Egypt, and Lybia, fell all into pieces among themselves, each having their separate Conventions. The rest of the East also separated from the West, because the West would not Communicate with them, unless they would Curse Nestorius, Eutyches, Dioscorus, Moggus and Acacius: And yet saith Nicephorus, l. 16. c. 28. Qui germani Dioscori & Eutychetes sectatores fuere ad Maximam paucitatem redacti sunt. Xenaia… bringeth to Flavian, the Names of Theodore, Theodorite, Ibas and others as Nestorians; and tells him, If he Curse not all these, he is a Nestorian; whatever he say to the contrary: Flavian was unwilling, but his timerous fellow-Bishops perswaded him, and he wrote his Curse against them, and sent it to the Emperour. Xenaias then went farther, and required him to Curse the Council. The Isaurian Bishops were drawn to consent to Anathematize it. The refusers are all renownced as Nestorians. And thus the Council that Cursed Nestorius, is Cursed of Nestorian: The Eutychians perceiving how near they were agreed.

After Flavian, one Severus got to be Bishop at Antioch (a severe Enemy of the Nestorians, and of the Council.) The first day when he was got in, he cursed the Council, though 'tis said that he had sworn to the Emperour that he would not: Niceph. lib. 16. cap. 29.

In Palestine the Condemnation or Ejection of Flavianus and Macedomius renewed their distractions and divisions.

About Antioch, Severus grew so earnest, and wrote such Letters to the Bishops under him, as frighted many against their Judgements, to Curse the Council, and those that held two Natures, as Hereticks: Some Bishops stood out and refused; some fled from their Churches for fear. The Isaurian Bishops, when they had yielded, repented, and when they had repented they Condemned Severus, that drove them to subscribe. Two stout Bishops, Cosmas, and Severianus, sent a Sealed Paper to Severus; and when he opened it, he found it was a Condemnation under their Hands. The Emperour had notice of it, and he being angry, that they presumed to Condemn their Patriarchs, sent his Procurator to cast them out of their Bishopricks, (himself at last being against the Council.) The Procurator found the People so resolute, and bent to Resistance, in defence of their Bishops: That he sent word to the Emperour, that these two Bishops could not be cast out, without bloud-shed. The Emperour sent him word, that he would not have a drop of bloud shed for the business; for he did what he did for peace.

§. 46. Helias, Bishop of Ierusalem, found all the other Churches in such Confusion, the Bishops Condemning one another; that he would Communicate with none of them, save Euphemius of Constantinople (before his Ejection) Niceph. c. 32. The Monks were engaged for the Council by p. 116such a means as this. One Theodosius, a Monk (or Abbot) gathering a great assembly,☞ lowdly cryed out in the Pulpit to them. [If any man equal not the four Councils, with the four Evangelists, let him he Anathema.] This Voice of their Captain, resolved the Monks; and they thenceforth took it as a Law, that the four Councils should be saoris libris accensenda, added or joyned with the sacred Books. And they wrote to the Emperour, [Certamen se de eis ad sanguinem us… subitur…s, that they would make good the Conflict for them, even to blood: Thus Monks and Bishops then submitted to Princes. These Monks went about to the Cities to engage them to take their side for the Councils. The Emperour hearing of this, wrote to the Bishop Helias to reform it: He rejecteth the Emperours Letters, and refuseth: The Emperour sendeth Souldiers to Comp…ll or restrain them. The Orthodox Monks that were for the Council, gathered by the Orthodox Bishops, tumultuously cast the Emperours Souldiers out of the Church, Niceph. c. 34. After this, they had another Contention, and there Anathematized those that adhered to Severus. The Emperour more provoked by all this, sent Olympius with a band of Souldiers to Conquer them: Olympius came, and cast out Bishop Helias, and put in Iohn. The Monks gather again,☞ and the Souldiers bieng gone, they come to Iohn, and make him engage himself to be against Severus, and to stand for the Council, though it were unto Blood: He yielded to the Monks, and ingaged himself to the Council, and brake his Word made to Olympius. The Emperor is angry with Olympius for doing his Work no better; and puts him out, and sendeth another Captain Anastatius; who came and put the Bishop Iohn in Prison and Commanded him to despise the Council: Iohn consulting with another Bishop craftily promised to obey him, if he would but let him out of Prison, two days before, that it might not seem a forced act. This being done, the Bishop on the contrary in the Pulpit before the Captain and the People, cryeth out If any man assent to Eutyches, and Nestorius, (Contraries) and Severus, and Soterichus, Caesariansis, let him be Anathema: If any follow not the Opinions of the four Vniversal Synods let him be Anathema. The Captain seeing himself thus deluded, fled from the Multitude and was glad to save himself, the Emperour being offended more at this. The Bishops write to him, that at Jerusalem the Fountain of Doctrine, they were not now to learn the truth, and that they would defend the Traditions if need be even to blood, Niceph. 16. c. 34.

At Constantinople the Bishop Timothy would please both sides, and pleased neither: To some he spake for the Council, to others he Cursed it. Being to make an Abbot, the Man refused his Election, unless he consented to the Council of Calcedon: Timothy presently Cursed those that received not the Council. His Arch-deacon hearing him, reproached him, that like Euripus roled every way. The Emperour hearing it, rebuked him: And Timothy washt away the Charge, and presently Cursed every one that received the Council, Niceph. l. 8. c. 35.

§. 47. But what did Rome all this while? It were too long to recite p. 117their proper History: They were for the Council, and they had other kind of Conflicts: The Goths held them in Wars, and had conquered them, and Theodorick reigned there as King, and so they were broken off from the Empire: Arians ruled them, who yet if Salvian say true, did (after) shame the Orthodox in point of Temperance, Truth, and Justice.

But besides their following greater Schisms, this Schism also did reach to them. Festus a Roman Senator was sent by Theodorick to the Emperour on an Embassie: which having done, he desired of the Emperour that Constantinople might keep the Festival days of Peter and Paul (which they did not before) as they did at Rome; and he prevailed: And he secretly assured the Emperour, that Anastasius Bishop of Rome would receive the Honoticon (to suspend the consenting to the Calcedon Council) and would subscribe it. When this Ambassadour came home the Pope was dead. To make good his Word to the Emperour, he got a party to choose Laurentius Pope, who would receive the Honoticon: The People chose Symmachus their Bishop.☜ And so there were two Popes settled, and the sedition continued three years, not without Slaughter, Rapines, and other Calamities: Nicephor. cap. 35. Theodorick an Arian, more rightuous than the Popes, would not deprive them of their liberty of choice, but called a Synod, to judge which was the rightful Bishop, and upon their judgment confirmed Symmachus: But Laurentius loth to lose the prey, stirred up the People to Sedition, and thereupon was quite degraded. This was a beginning of Schisms at Rome.

§. 48. The Emperour at Constantinople favouring the addition [Qui crucifixus est pro nobis,] the People who disliked it, seditiously cut off a Monks head, and set it upon a pole, inscribing [An Enemy to the Trinity.] The Emperour overcome and wearied with their Confusions, and Orthodox Murders and Rebellions; called an Assembly, and offered to resign his Empire, desiring them to choose another: This smote them with remorse, and they desired him to reassume his Crown, and promised to forbear Sedition: But he dyed shortly after.

§. 49. Anno 452. Valentinian the Roman Emperour attempted a great alteration with the Bishops, by a Law recalling the Judicial Power of the Bishops in all Causes, except those of Faith and Religion, unless the parties contending voluntarily chose them for the Judges. This Binnius (and the other Papists) take for a heinous injury to the Church. ☜In all mens judgment, saith Binnius, it is absurd that the Sheep should judge his Shepherd: If to day the Pretor stand at the Tribunal of the Bishop, and to morrow the Bishop may be called to the Pretors Bar? That an Earthly judge may take and punish the servants of the highest judge, and consecrated men: who will not say that this is most absurd?

Answ. This sheweth what Church-grandure and power these men expect; If they have not the Civil power, and be not Magistrates or Lords of all, the Church is wronged. This Clergy-pride is it that hath set the World on fire, and will not consent that it be quenched.

p. 1181. By this rule all Christians should be from under all Power of Kings and Civil Rulers: For are they not all [the servants of the highest Iudges] Hath God no Servants but the Clergy?

2. By this rule both Princes and People should be free from the Bishops judgment: For are not these Bishops Men as well as Princes? and are not Christian Princes and People the servan…s of the highest Iudge, and therefore should not be judged by Bishops.

3. But what a wicked rebellious doctrine is intimated in the distinction, that Princes are Earthly Iudges, and Prelates are the servants of the highest Iudge? Are not Prelates Earthly Iudges as well as Princes, in that they are men that judge on Earth? And are not Princes Judges of Divine appointment and authority as well as Prelates? Yea, and their power more past all dispute?

4. And what absurdity is it, that every soul be subject to the higher power? And that he that's one of your Sheep in one respect, may be your Ruler in another? Why may not the King be the Ruler of him that is his Physician or his Tutor? And why not of him that is his Priest. Was not Solomon Ruler of Abiathar when he displaced him? May not one man judge who is fit or unfit for Church Communion, and another judge who is punishable by the sword? Did Christ come to set up a Ministry instead of a Magistracy? He that saith, Man who made me a Judge, came not to put down Judges: He that saith, By me Kings reign, came not to put down all Kings.

Obj. Christ sets up a Kingdome of Priests, or a Royal Priesthood.

Answ. But his Kingdom is not of this World, or Worldly: It is a spiritual Kingdome, conquering sin and Satan, putting down the World out of our hearts, and making us hope for the everlasting Kingdom which we shall shortly enjoy. The Disease of the Disciples that strove who should be greatest, and sit at the right and left hand, and said, Lord wilt thou at this time restore the Kingdom to Israel, hath prevailed after all this warning on a Worldly Clergy, to the great calamity of the Church. And what wonder, when even then St. Paul saith, All seek their own (too much) and none the things of Iesus Christ (so naturally as Timothy did) and so zealously as they ought. Too many Popes hauehave been Peters Successours in the Character given him, Mat. 16. Get thee behind me Satan, Thou art an offence unto me; For thou savourest not the things that be of God, but those that be of men. I understood not who were the spring of our late Fifth-Monarchy mens diseases, till I read Campanella de Regno Dei, and some such Papists, where I see that Christs reign by his Vicar the Pope over all the Princes and People of the World, is the true Fifth-Monarchy Heresie; For which they bring the same Prophecies as the Millenaries do for their Expectations.

Obj. But the Pope, Prelates and Clergy (called the Church) are not to reign by deposing Kings, but by Ruling them and being above them: As Love is above the Law, which yet is made for the ungodly that want Love, and must be p. 119ruled by fear; so Princes are for the World of unbelievers, but not for the Church and Spiritual persons who live above them in the life of Love.

Answ. 1. This was one of the first Heresies which the Apostles wrote against: Many tempted Christians then to think that Christianity freed them from service and subjection and made all equal: But how plainly, frequently and earnestly, do Paul and Peter condemn it? Is it not a shame to hear such Papists as cry up such a Heresie as this, cry down and damn a Nestorian, or an Eutychian, or a Monothelite, for an unskilful use of a word? Paul saith, He that teacheth otherwise (against subjection) is proud, knowing nothing, but doting.

2. Love doth indeed set us above Fear, and Legal threats so far as it prevaileth: But it is imperfect in all, and Fear still necessary.

3. And this taketh not down either the Law or Magistracy to us, but only maketh us less need such means. It's one thing to love and live so holily and justly as never to need or fall under the sword of Magistrates; and another thing to be freed from subjection and obligation.

This increaseth in many the opinion, that the Papal Kingdom is Antichristian, in that they set up themselves above Rulers that are called Gods.

3. But why must this priviledge extend to the Clergy only? Have not other Christians as much holy love, and spirituality, as most of them? And must Princes rule only Infidels?

Some suspect none as inclining to Popery, but those that take up some of their Doctrines of Transubstantiation, Purgatory, Images, &c. But they that on pretence of the raising of the Church, and defending its power, do first call the Clergy only the Church, and then seek to make themselves the Lords of Princes, by the pretences of an Excommunicating Power, and plead themselves from under them, and take it for their priviledges to be free from subjection to them and their penal Laws, are doubtless levened with that Popish Heresie, which hath done much of all the mischiefs, which the forecited History describeth.

§. 50. CXXXI. Besides some little contention at Alexandria, under Proterius, before he was murdered; the next in Binnius, is said to be at Angices (Andegavens…,) which saith over again some of their old Canons against Priests living with Women, and removing from place to place, and such like. And the Papists say that this Council was to contradict the Emperour Valentinians Law, and to vindicate the rights of the Church, as not being lyable to Civil Judicatures, or under Kings.

§. 51. CXXXII. Anno 45. 3. A French Venetick Council was called about Ordinations, which repealed some former Canons, and was so strict, that the first Canon kept Murderers and False Witnesses from the Sacrament, till they repented (instead of hanging them.) And the second p. 120Canon denyed the Communion to Adulterers that unlawfully put away their Wives, and took others. (O strict Laws.)

§. 52. CXXXIII. Ann. 459. A Council at Constantinople, forb…d Simony.

§. 53. CXXXIV. Ann. 467. A Council at Rome, of 48 Bishops; decreed that men that had two Wives, or the Husbands of Whores should not be ordained: That they that could not …ead, and they that were mai…ed or dismembred, or the Penitent, should not be made Ministers, &c.

§. 54. CXXXV. Ann. 482. Ten Bishops at Towrs, made such honest Canons, as if they yet reteined somewhat of S. Martins Piety. They earnestly diswade the Clergie from their Fornication: They go a middle way between them that forbad Priests to get Children, and those that turn them loose, and decree that married Priests that continue to get Children shall be advanced no higher: They forbid the Clergie to be drunk: And to take in strange women: They forbid them to forsake their Ministerial Function: (but what if Prelates silence them) They keep those from the Communion that lye with Nuns (devoted to Virginity) till they Repent: They keep Murderers from the Communion, till they penitently confess. (This is not hanging them in Chains: But who shall answer for that Blood, and for the next that this man killeth?) others such honest Canons those vertuous Bishops made (oft made before)

§. 55. CXXXVI. They say Foelix called a Council at Rome to admonish, and Excommunicate Peter Cnaph. Antioch About the time time that he Excommunicated Acacius Const. and Acacius damned him again.

§. 56. In this storm against Acacius, the Pope engaged other Bishops, one was Quintianus, who sent Peter a dozen Curses for his Cure: Of which one reached Cyril being against those that say [Vnam Naturam] Another was [Siquis Deum-hominem, & non magis Deum & homineum dicit, damnetur] that is, …f any one say God-man, and not rather God and Man, let him be damned. How careless are Papists,☞ and Protestants, that so commonly venture on the Word foreign to their damnation: If our Neighbours, that commonly these thirty years last use the word [God damn me had but put Thee] instead of [Me] I should have suspected that the Councils and Bishops had made their Religion.

§. 57. CXXXVII. They say that Ann. 483 Acacius (as bad as the Pope, made him) call'd a Council at Constantinople, to Condemn Peter Cnapheus.

§. 58. CXXXVIII. Foel…x called 77 B…shops to Rome, on this occasion: p. 121He sent his peremptory Letters to Acacius, Const. and some to the Emperour Zeno, by two Bishops, Mis…nus and Vitalis: The Emperour took away their Letters; and (not knowing then the Popes Soverainty) laid them by the Heels, till he made them glad to Communicate with those Bishops that they came to Condemn: For this Faelix and his Bishops, cast them out of the Episcopal Office; and they presumed to excommunicate Acacius, as afore said, even with this Clause, Nunquam Anathematis vinculis exuendus: Never to be absolved from the Curse! What no Repentance, for one that was no Heretick! but falsly so called, for obeying the Emperour, in dealing gently with some Eutychians; were not this Council and Pope Novatians?

§. 59. CXXXIX. Yet Ann. 487. The same Faelix is said in a Council of 38 Bishops, to decree Communion to the Lapsed, and Re-baptized, penitent Africans.

§. 60. At this time, and before in Pope Leo's time; some Maniches in Rome, would not be Recusants, but Conformists, and come to Church, and take the Sacrament; but they took only the Bread, and not the Wine. Leo, Serm. 4. de Temp. quadrag. writeth this against them. When to cover their Infidelity, they dare be present at our Mysteries, they so temper themselves, that they may safely lye hid, in the receiving of the Sacrament, that they with an unworthy mouth, receive Christ's Body, but refuse to drink the blood of Redemption. Which we would have your holiness to understand; that such men may be known to you by these marks: And that when their Sacrelegious dissimulation is discerned, being discovered they may by the Priestly Authority be driven from the Society of the Saints. Hereupon the Pope decreed that none should Communicate, but in both kinds: The Words of the Canon dist. 2. de Consecrat. are these. We find that some taking only a portion of the holy body, abstein from the Cup of the holy blood: Because I know not by what superstition they are taught to be thus bound; let such either receive the whole Sacrament, or be driven from the whole: Because a division of one and the same mystery, cannot come but from heynous Sacriledge. Reader, Is Rome constant in their Religion? And have they no Innovations? Is not Binnius impudent in calling it foolish to cite this Canon of their own Pope, against them. Consider it and Judge.

And as impudent is he, p. 232. in expounding these words of Gelasius. Non desinit substantia vel natura panis & vini, That is▪ The substance or Nature of the Bread, and Wine ceaseth not: As if it speaks only of the substance and nature of the Accidents: As if Accidents had substance, and Nature of their own: What words, what evidence can be so plain as to convince such men.

§. 61. Among the Epistles of Gelasius; And more largely, Ep. 13. ad Episcop. Dardainaeone is to Euphemius Bishop of Constantinople, denying him Communion, till he put the name of Acacius out of the Dypticks, both of them being Orthodox; only because Acacius p. 122Communicated with an Eutychian; even when he is dead, those that Condemn him not must be excommunicated▪ ☞were there ever greater separatists than these. And is it any wonder if now the Pope separate from most of the Christian World.

There is also his Commonitor…um written to Faustus the Embassador of Theodorike at Constantinople; in which he insistetion the same way of Separation. All the world must be in an Ecclesiastical Episcopal War, if they will not damn and separate from every one that speaketh an unapt word, if a Council or Pope will but call it Heresie.

But here the Papists would have us believe that excommunicating in those days was a proof of superiority: But Gelasius himself here tells them otherwise. It was objected against him by Euphemius Constant. That one man may not excommunicate Acacius a Patriarch. And he answereth, 1. That it was the act of many; that is, of the Council which condemned the Eutychians in general. But is this good Law, or Divinity? Is every offender condemned, ipso jure, before his personal guilt is Judged? Because the Law condemneth all Thieves, may every man Judge, and hang them. Acacius is confessed to be no Eutychian, but to have obeyed his Prince, in Communicating with one: Euphemius was no Eutychian, but would not disobey his Prince at the Popes command, by blotting out Acacius Name. But his Second Answer is,☞ Quod non solum Praesuli Apostolico facere licet, sed Cuicun que , Pontifici ut quo…libet & quemlibet locum, secund…m regul… hareseos ipsius ante damnatae, a Catholica Communioni discernant. That is, Iris Lawful not only to an Apostolical Prelate, but to any Bishop to exclude from Catholick Communion; any Persons, and any p…ace, according to the Rule of his fore-damned Heresie. And accordingly, others have excommunicated, the Pope, and lower Prelates have Excommunicated Patriarchs; and the lower Patriarchs the higher: Excommunication, as it is an Act of Government, is done only by a Governour: But as all Christians are commanded to avoid scandalous Christians, so in their several places they may practice this, the guilt being proved, I may tell him that I have no rule over, I will have no Communion with you: But I cannot thereby oblige all others to do the like.

This Gelasius also oft (Epist. ad Anastas. Imperat. &c.) setteth up the Priest above the Prince, as Gods Laws are above mans: As if Kings were were not to Govern by Gods Laws? and as if the Bishops Canons were not mans Laws (if they be Laws.)

§. 62. CXL. It's said that 70 Bishops at Rome under Gelasius determined of the Canon of the Scripture, and also of accepted and rejected Books. In the Canon they put a Book called Ordo Historiarum; with one Book of Tobias, one of Iudith, one of the Maccabees, Nehemias is lest out. Among the approved Books the Epistle of Leo to Flavian Const. is thus imposed, [The Text whereof if any man shall dispute, ☞even to one iota (or tittle) and doth not venerably receive it in all things, let him be accursed.] A multitude p. 123of heretical and rejected Books are named: Eighteen pretended to be by or, of some Apostles, and such other: And among others the History of Eusebius (yet before approved, unless here he mean only de vita Const.) The Works of Tertullian, Lactantius, Arnobius, Clemens Alexand. Africanus, Cassianus, Victorinus Pictav. Faustus Rhegiens. &c. Of the Canon of Scripture Bishop Cousins hath collected the true History from greater Antiquity.

§. 63. CXLI. Vitalis and Misenus, the Popes Legates at Constantinople, having been Excommunicated for Communicating with Acacius, &c. Vitalis dyed so, but after eleven years Misenus repented, and was absolved by a Council of 55 Bishops: (might not the Pope alone have done it?)

§. 64. CXLII. You have heard before how Festus got Laurentius the Arch-presbyter chosen Pope at Rome, and more chose Symmachus: Theodorick an Arian being King was just, and had so much wit as to please the Clergy while his Kingdom was unsettled. The Pope, under his protection, excommunicated both Emperour and Patriarch of Constantinople, for Communicating with Hereticks;☜ but he never excommunicated Theodorick at home, though an Arian▪ There was reason for it: Interest is such mens Law. But while the Schism between Symmachus and Laurentius divided the Senate, the Clergy, and the People, five or six several Councils are called at Rome, mostly to heal this rupture: For at first the Laurentians laid some Crimes to the charge of Symmachus; and when the Councils would not cast him out, they fell to rapine, violence, and bloodshed, many being killed, and all in confusion: So that it was work enough in three years for King and Council to end the Schism.

§. 65. CXLIII. When the Arian Persecution abated in Africa, Thrasa…ndus the King, contriving which way to root out the Orthodox without violence;☜ he commanded that when any Bishop dyed, no other should be ordained in their places. Hereupon the Nonconformists seeing the Churches like to decay, ann. 504. held a Synod, in which they decreed and do their that though they suffered death for it they would go on, and ordain, Office; concluding that either the mind of the King would be mollified, or else they should have the Crown of Martyrdom. This is called Concilium Byzacenum.

§. 66. It is greatly to be noted, that many following Councils in Spain, France, ☜and other parts of Europe, which were held under the Gothish Kings, were more pious and peaceable than the rest fore-described. The Reasons seem to me to be these: 1. These Kings being conquering Arians, the Bishops durst not damn them for Heresie, for fear of their own necks; and so were greatly restrained from the hereticating work of Councils. 2. These Kings having a narrower Dominion than the Empire, p. 124and being jealous of their new gotten Conquests, were nearer the Bishops, and kept them more in awe than the Emperour did. 3. And these Councils being small (of a few Bishops) had no such work for arrogancy and ambition, as the great General Councils had: 4. And the great proud pretending Patriarchs that set the World in a continual War, were not here to strive who should be the greatest. The Pope himself was seldom mentioned in the Spanish and French Councils, or the African.

§. 67. CXLIV. One of these honest Councils is Agathense by the permission of Alaricus, by 35 Bishops, Casarius Arelatensis being chief: Where many Canons for the Clergy were made or repeated.

The 3d Canon is, that if Bishops wrongfully excommunicate any one, other Bishops shall receive them. ☞(Did the Popes observe this with Acacius, Euphemius, &c.) Can. 63. If any Citizens on the great solemnities, that it, Easter, the Lords Nativity, or Whitsuntide, shall neglect to meet where the Bishops are, (seeing they are set in Cities for Benediction and Communion,) let them be three years deprived of the Communion of the Church. ☞(Doth not this prove that the City Churches then met all in one place, and so were but one Assembly at those times? How else could all the Citizens be with the Bishop at one time?) But even these Canons forbid Clergy-men to sue any before a Secular Judge, or to appear or answer at anothers suit, Can. 32. Otherwise both are to be excommunicate, Can. 37. It punisheth those that kill men, but with denying them Communion. Can. 50. Only if a Bishop, Presbyter, or Deacon, commit a Capital crime, he shall be deposed and put into a Monastery, and have but Lay-communion. (When Murderers are hang'd, and Trayters also quartered, this Canon is laid aside.) I thought a Monastery had been a desirable place, and not bad enough to serve Traytors and Murderers instead of the Gallows.

§. 68. CXLV. A Council at Apanna under Sigismund King of Burgundy, recited such like Canons as the former: save that there is one just such as our Fanaticks in England would have made, who would not worship God in any Temple which the Papists had used to their Mass: so faith Can. 33. The Temples (or Churches) of Hereticks, which we hate with so great execration, we despise to apply to holy uses, as judging their pollution to be such as cannot be purged away. But such as by violence they took from us we may recover. ☞This is just Down with the Idolatrous Steeple-houses. But if they would give the Nonconformists in England leave to Preach in such places, they would be thankful, and think God will not impute the sin of others to us.

§. 69. CXLVI. A Council at Sidon of 80 Bishops, was called by the Emperour Anastasius, where they agreed to curse the Council of Calcedon, p. 125and Flavianus Antioch, and Iohan. Paltens. were banished for refusing. This was about the time when the foresaid Fight was between the Monks and the Antiochians, when the Carkasses of the Eutychian Monks were cast into the River.

§. 70. About this time was the fall and rise of the Papacy. The fall, in that the Eastern Empire made little use of Popes, but did their Church work without them. Their rise, in that the Western Empire and Africa being divided between many late conquering Kings, they all labour to settle themselves in a peaceable possession by pleasing the Clergy, who, as they found, had no small interest in the People.

§. 71. CXLVII. Hincmazus in the life of Remigius, tells us of a strange thing done at a Council at Rhemes; that one Arian Bishop challenged all the rest to dispute, and when Rhemigius came in would not rise to him, but upon the shaddow of Remigius passing by him, he was struck dumb, and falling at Rhemigius feet, by signs askt pardon, and was suddenly cured of his dumbness and Heresie, confessing the Deity of Christ.

§. 72. CXLVIII. Because Iohan. Nicopolit. did but call some of his Bishops to flatter the Pope, and to curse all Heresies and Acacius, this is put in among the Councils. But the Concil. Tarracense, Anno 516. seems more regardable (under Theodorick) where the Clergy are restrained from buying cheaper and selling dearer than others, (this it seems grew to be a part of their priviledges.) and from judging causes on the Lords day: And it is ordered that the Bishop send a Presbyter one week, and a Deacon another, to the Country Congregations, and to visit them himself once a year, because by the old custome he is to have a third part of all the Church profits.

Qu…r. Whether a Bishops Diocess then was any bigger than one of our Corporations with the Neighbour Villages? And if one of our Bishops that have above a thousand Parishes, or many hundred, should have the third part of all (or as other Canons say the fourth,)☜ Would not our Bishops be yet richer men than they are? Especially if they that confine Bishops to Cities, could get a Prince to call no Corporation a City but one or two in a Kingdom, and be as the Abuna is in Ethiopia, that hath the thirds of all the Ecclesiastical benefits in the Empire. This Council had ten Bishops.

§. 73. CXLIX. The Concillium Gerundense is next, Anno 517. under Theodorick; It consisted of seven Bishops, (Bishopricks began to grow so big, that they could not so suddenly meet by the scores and hundreds as when every Church was known by one Altar and one Bishop, as Ignatius p. 126speaks.) The seven men made Canons, that the same Liturgy should be used in the other Churches of that Province as were used in the Metropolitan Church.☞ (For formerly every Bishop in his own Church did pray as he thought best, without Imposed or agreed Uniformity of many Churches, much less of all in a Nation.) They Decree also that Litanies be used on the Kalends of November. A Litany then signified a solemn supplicating of God by the People Assembled, Fasting, Walking, Singing, and Praying, as is used here in the Rogation Week: sometime they walked to the Memorial of some Martyr, sometime about the streets, oft bare foot, continuing it with Fasting for certain times. The Last Canon is, That the Priests say the Lords Prayer twice a Day, Morning and Evening. (That was a short Liturgy.)

§. 74 CL. When Iustin was made Emperour, the Bishops turned in the East, and down went the Eutychians, and a Synod of 40 Bishops at Constantinople resolved that the Names of Euphemius and Macedonius should be restored into the Dyptick (their Book of life) and that Soverus should be condemned with his Adherents.

§. 75. The Case hath been oft intimated before; In those times when all the Empire was in confusion between Eutychians, and the Orthodox, and some Emperours took one side, and some the other, and some in vain endeavoured peace: The Churches of Antioch and Alexandria were more Eutychian than Constantinople, though the Emperour that favoured the Eutychians were present: Acacius was Orthodox, but pleased the Emperour so far as to Communicate with, or not curse and excommunicate the Bishops of Antioch and Alexandria. For this, as you have oft heard, the Pope Excommunicated him, and he so dyed (having done as much for the Pope.) Euphemius and Macedonius that succeeded were both Orthodox, and commanded by the Emperour to Communicate with the Eutychians, and persecuted, and both cast out by him, for not obeying him, as is before described in that and another such matter: The Pope had required them to blot Acacius name out of the Dyptick: The Court, Clergy, and People were against it, thinking it arrogancy in one man, to Excommunicate the Patriarch of the Imperial City that was Orthodox, upon his personal revenge or quarrel: They obeyed not the Pope: The Pope is against them for not cursing a dead Orthodox Bishop Acacius: The Emperour was against them for being against the Eutychians, as the Pope was for not being more against both them, and all that did not curse them as much as he did, Were not these Bishops in a hard case? Both agree to their extirpation, and when they were dead to damn their names: But the Clergy and People agreed not. The Eastern and Western Churches were hereby▪ divided. (that is, Constantinople and Rome.) Is not the Christian World beholden to such Tyrants and proud pretenders for its distractions and calamities? That will rather divide the Christian World, than endure the names of p. 127Orthodox persecuted Bishops to be honoured when they are dead, because they would not blot out and abhor the name of another dead Orthodox Bishop their Predecessour, when the Pope cursed him for Communicating with an Eutychian. I know the Papists will cry up, The preservation of the Faith and Purity▪ But if ever any did overdo the Pharisees, that reproved Christ for eating with Publicans and Sinners: If ever any became Plagues of the World, by being Wise, Orthodox, and Righteous overmuch, and made use of the name of Faith, to destroy Faith, Love, Humanity, and Peace, and cryed up the Church, and Vnity, as Catholicks, to destroy the Church and Unity, and crumble it into Sects and Factions; it is certainly these men.

But the East and West that thus began their separation by the spirit of Pride and Envy that Rome had against the growing greatness of Constantinople, continue their Division to this day; And it hath been no small cause of the ruin of the Empire and the Christian Cause, and delivering all up to the Mahometans: Which the good Pope seemed to judg more tolerable (with all the streams of Blood that went before and after) than that he should not have his will upon an Orthodox dead mans name. Sure fiut Iustitia & ruat Coelum, was devised by these precise over righteous Popes.

§. 76. Evagrius (lib. 3.) saith, that Iustin came to the Empire as followeth: Amantius was one of the Greatest men, but uncapable of the Empire, because he was an Eunuch: He gave a great sum of Money to Iustine, to hire the Souldiers to choose Theocritus, his bosom friend: Iustine with that Money hired them to choose himself, and quieted Amantius and Theocritus, by murdering them both. And because Vitalianus (that had usurped and laid down,) was then great, he drew him in to be a Commander near him, and so got him killed. But he becometh Orthodox, and saith Binnius, p. 374. The great Patron and Defender of the Catholicks, by the singular favour of God obtained the Empire. So zealous was he, that he caused the tongue of Severus the Eutychian, Archbishop of Antioch, Evagr. l. 3. cap. 4.to be pulled out of his head, for cursing so oft the Council of Calcedon, and such like things. Paulus succeeded him and dyed, and Euphrasius succeeded him, who was buried in the ruines of the City▪ ☜it being cast to the ground by a terrible Earthquake, and the remnant burnt with fire from Heaven, in the lightning that went with the Earthquake.Evagr. l. 6. cap. 6. But Euphremius Lieutenant of the East, did so charitably relieve the People, that in reward they chose him for their Bishop. Reader, Was not a Bishoprick then grown a considerable preferment, when the Emperours Lieutenant of the East took it for such, even to be Bishop of a City that lay on heapes?

§. 77. CLI. Things being now on the turn, a Synod at Ierusalem votes up the Council of Calcedon, and cry down Soverus.

p. 128§. 78. CLII. And another at Tyre do… the like.

§. 79. CLIII. And another Council at Rome again decreeth the damnation of the three dead Bishops of Constantinople, Acacius, Euphemius, and Macedonius: Ann. 518.What, never have done with dead men? Methinks stark dead might satisfie Pride and Malice.

Binnius saith, that the Eastern Church yielded to blot out of the Dypticks the names of Acacius, Euphemius and Macedonius (not the Heretick) and the Emperours, Zeno, and Anastasius: The Pope maketh himself the Governour of Hell; where he thought these Emperours and Bishops were. But it is worse than Savage malice that will not cease towards dead men! And if the Empire yielded, they shewed more love of Peace than Rome did, but not much wit, in giving a Prelate of another Princes Dominion such power to defame, and force them to defame their Emperours and Patriarchs at his pleasure.

§. 80. The zeal of Iustin to eradicate the Arians, and take all their Churches from them, provoked Theodorick (though a just man, that gave the Orthodox liberty, protection, and encouragement, yet an Arian, and gave the Arians liberty also) to resolve, that he would use the Orthodox in Italy, as Iustin did the Arians in the East: Whereupon Iohn, Bishop of Rome, with some others, went as his Ambassadours to Constant to mediate with Iustin for the Arians ease. Anastastus in lib. Pontif. saith he obtained it: Binnius out of Gregor. Taron. saith the contrary: which is more probable. However by going on such a Message for real Hereticks, it appeareth with what sincerity the Popes prosecuted the dead names of the three Orthodox Constant. Bishops, on pretence of zeal against Heresie: When their interest urgeth them,☞ Let the World be set on fire rather than you shall speak favourably of an Eutychian: But when interest changeth, Rather than they in Italy shall suffer, John goeth to Constantinople for favour to the Arians. Suppose he did not speed: What went he thither for? On this provocation, Theodorick, on other quarrels, put to death Symmachus, and his Son-in-law Boetius, Roman Senators and excellent men, and imprisoned Iohn when he returned, and in the prison he dyed: And when he was dead the Arian King chose Foelix the fourth Pope: Was this Election valid? If yea, he that is strongest, though a Heretick may choose the Pope? If not, than their succession was then interrupted.

§. 81. CLIV. We have next a great Council called Ilerdense of eight Bishops ander Theodorick. to mend some faults of the Clergy, viz. That they that Minister at the Altar abstain from mans blood, Can. 1. That they that commit Adultery, and take Medicines, or give them to cast the Birth, or that Murder the Child, shall abstain from Communion seven yea…: And if they be of the Clergy, must be content with the Communion and the Chore without their Office, Can. 2. None shall draw an p. 129offender, though a Servant out of the Church, (nor say other Canons out of the Bishops house) that flyeth thither for any Crime (The Church and Bishops Houses had the priviledge to be the harbour for murderers, Thieres, Traytors, &c.) But Can. 11. alloweth the Bishop to punish them more than others (with longer forbearing the Sacrament) if those of the Clergy murder one another: O severe Laws!

§. 82. CLV. Next we have a Council (not all so great, having but six Bishops) under Theodorick, that ordered that the Epistle should be read …fore the Gospel, and some things like others.

§. 83. CLVI. And four ordinary sayings, were said over again by fifteen Bishops at Aules.

§. 84. It seems the Semepelagians then much prevailed: For one Lucian made a Recantation of his Errors to a Council of 17 Bishops at Lyons, as urged by them: One of his supposed errors was, that Some are deputed to death, and others predestinate to Life; and another, that none of the Gentiles before Christ were saved by the light of Nature: And now he owneth: That in the order of times, some were saved by the Law of Grace, others by the Law, of Moses, and others by the Law of Nature; But none ever freed from Original Sin, but by holy blood.

And Faustus Rheg. against the Praedestinarians was owned by the foresaid Council at Arles, Bin. p. 386.

§. 85 Theodorick made the Clergy Subject to Civil Judicatures; allowing them their liberty of Religion: When he dyed (of whose Soul in Hell they pretend visions) his successours Athalaricus, for the quiet possession of his Kingdom, at the Clergies Complaint of this as an injury, was pleased to restore them to their Dominion, and Freedom from subjection.

§. 86. Iustinian succeeding Iustin, (by his choice) Compileth the Laws into better order then before, and to the great advantage of the Orthodox Clergy, and against Heresies: And yet two things trouble the Papists in them. 1. That he seemeth to pretend to a Power over the Church Laws. But their shift is to say that he did it but as a defence and Confirmation of the Bishops Laws. 2. That he restored the Names of his Predecessors' Zeno, and Anastasius, with Notes of Piety and Honour; whom the Popes had presumed to damn as Eutychians or Toleraters of them: But for this they say; It was the doing of Tribonianus, a Heathen Lawyer, that did the work: As if Iustinian would let him do what he disliked, and not correct it.

§. 87. When Iustinian resolved to set up the Council of Calcedon; he p. 130Cursed Severus, and deposed the two Patriarchs, Anthimius of Constantinople, and Theodosius of Alexandria, for they were both Eutychians: Severus had perswaded them rather to forsake all worldly interest, than the Faith (as he called it.) But here I cannot see how the Historians (as Evagrius) will be reconciled with themselves; that say, Iustin caused Severus Tongue to be pulled out; and yet, that he afterward perswaded Anthimius at Const. unless he did it only by writing.

§. 88. So far was Iustinian's resolution, and power, from reconciling the Bishops of the Empire, that he could not keep Unity, in his own House or bed: For his Wife Theodora, was firm to the Eutychians; and cherished them, as he did the Orthodox, and both with so great constancy, that Evagrius suspecteth they did it politickly, by agreement, (for the peace of the Empire) that each party might be kept in dependance on them.

§. 89. An Insurrection in Constantinople occasioned the killing of about thirty thousand,Evag. l. 4. c. 10. 11. and Nicep. l. 17. c. 7. saith Evagrius c. 13. out of Procopius.

§. 90. About this time a miracle is spoken of so credibly, that I think it not unfit to mention it: Hunnerikus in Africa, being an Arian, Goth persecuted the Orthodox Bishops, especially on pretences that they refused to swear fidelity to him, and his Son: (say some) They were forbidden to preach, and for not obeying, or for Nonconformity; the Tongues of many were cut out, who they say did speak freely after as before: It were hard to be believed; But three Historians I have read that all profess that they saw, and heard the men themselves, viz. Victor Vticensis Aenaeas Gazaeus de Anima, & Procopius in Evagrius, l. 4. c. 14. Who yet addeth that two of them upon some sinfulness with Women, lost their speech and remained dumb. Nicephor. saith Rem cum foeminis habuissent: Alas, that miracles will not prevent Sin.

§. 91. In the eleventh year of Iustinian, Athalaricus being dead, and Theodatus a Kinsman succeeding, this man loving books better than War, yielded up Rome and the Crown to Bellisarius Iustinians General; and so after the Gothes had kept it 60 years, it was restored without a drop of blood, saith Evagrius l. 4. c. 18. But when Bellisarius went away T…tilas came and recovered Rome: and Bellisarius returning, recovered it from the Gothes again, c. 20.

§. 92. Three several Countries about that time, received the Christian Faith, much through the Reverence of Iustinians power, viz. The Heruli, the Abasgi, and they of Tanais, Evagr. c. 19. 21. 22. But the grievous Wars and Successes of Cosroes the Persian in the East, and a plague of fifty two years continuance, which destroyed a great part of mankind, took down much of the Roman Glory.

p. 131§. 93. CLVII. A second Concillium Aransicanum Condemned Semepelagianisme, propagated by Faustus Bishop of Rhegrim, after Prosp. who had been of the contrary mind.

§. 94. CLVIII. A Concilium V…sense of ten Bishops, decreed that Parish Priest should breed up young Readers, who may marry at age; that the parish Priests shall preach, or in their absence, the Deacon read a Sermon: That Lord have mercy on us be often said: That Holy, Holy, Holy, be oft said: That, As it was in the beginning, &c. be oft said.

§. 95. CLIX. A Synod of 16 Bishops at Carpenteracte decreed that the Bishop of the City should not take all the Countrey Parish maintenance to himself.☜

§. 96. CLX. As Faelix was chosen Pope by Theodorick; so Athalaricus claiming the same power, chose after him Boniface the second: An Arrian Heretick made the Pope. Others not willing of the Kings Choice, chose Dioscorus; so there are two Popes: But Dioscorus quickly dyeth; and Boniface Condemneth him when he is dead, on some pretence of money matters, as Simoniacal; and calling a Synod, appointeth Virgilius a Deacon, his Successor. After he calleth another Synod, to undo this Choice, upon his Repentance; and shortly after dyeth himself. Agapetus that followed him, absolveth the dead man Dioscorus, whom Boniface Cursed: such work did Church-Cursing then make, as the Engine of Ambition.

§. 97. CLXI. A Council of 8 Bishops at Toletane, said somewhat again to keep Bishops from Women, and from giving their Lands from the Church.

§. 98. CLXII. Iohn was put by Iustinian, to call a Council at Rome on an odd occasion (which sheweth what it was that Bishops then divided the the World about) In the days of P. Hormisda, ☜there was a Controversie (de nomine) whether it might be said: One of the Trinity was Crucified: Hormisda declared against it, because they that were for it, were suspected of Eutychianisme, (and condemned after) But the Nestorians laid hold of this, and said: If we may not say that one in the Trinity was Crucified; then we may not say: Mary was the Parent of one in the Trinity: ☜Iustinian sent about this to Iohn; and he and his Synod said contrary to Hormisda: That we may say, that one of the Trinity was Crucified. Doth not this plainly confess the bloud and doleful divisions, caused by Bishops and Monks for so many Ages about Nestorianisme, and Eutychianisme, was but about a Word which in one sence is true, and in another false; which one Pope saith, and another unsaith. When Binnius after Baronius hath no more to say for excuse of this; but that It a mutatis hostibus arma mutarinecesse fuit: O for honesty: Against divers Enemies we must use divers Weapons. But Sir may you use contrary assertions, as Articles of Faith? Or do you not here undenyably tell us p. 132that Ambiguous words, and Clergy Iurisdiction, have been the causes of almost all the Divisions, and Ruines of the Church for 1300 years?

§. 99. Iustinian took a better Course to Convince, and Reconcile dissenters, than violence. There is in Binnius, p. 409. &c. The recital of a disputation, or Friendly Conference between the Eutychian Bishops, and Hypatius, with others of the Orthodox: The most clear, rational, and moderate of any thing, that I find before that time explaining their Controversie: And which fully proveth what I have all along said as my Opinion, that indeed the world was confounded by unskilful men about hard Ambiguous words and by a Lordly, selfish, imposing Spirit, in too many of the Captains of those Militant Churches: And that clear distinguishing explication of Terms, with humble Love, would have prevented most of those divisions.

In that Conference, these things are specially notable. 1. That the Oriental Bishops called Eutychians, condemned Eutyches, and yet honoured Dioscorus, who defended him; so that it was a quarrel more about Men, Names, and Words, than Doctrine. 2. That Hypatius, and the Orthodox (though they were not willing to suspect Corruption in Gyril's Epistles, yet) could not deny but Cyril used Eutyches words, that is asserted, one Nature of God Incarnate, after the Union. 3. That yet they proved that Cyril also held two Natures: (but say the Eutychians, he only held two before the Union considered intellectually) so that either Cyril was an Eutychian, or else his unskillful speaking, as both parties did, set the world together by the Ears. 4. That unrighteous partiality greatly prevailed with the Orthodox Bishops, and Councils of these times; when they could (as Hypatius here did) put a Charitable Construction upon the same words of Cyril, for which they condemned so many others, who as his obedient followers, held what they did of Cyril's. Vnam naturam Dei incarnati: ☞They say, We neither Condemnit, nor Iustifie it. If they had used that moderation with all others, all had been in greater peace. 5. That they say so much of the falsifying of Athanasius Epistle to Epictetus, of Appollinaries Epistle fathered on Iulius, of the falshood of the Dyonysius Areopag. &c. As he tells us, that we must not be over credulous in trusting to writings ascribed to the Ancients. 6. That Nullus ex antiquis recordatus est ea; was thought a good argument against the Authority of Dyonisius Areopagita. 7. They instance in the difference between the Greeks and Latins about the words Hypostasis, and Persona, which set the Latins on condemning the Greeks as Arrians, and the Greeks it on condemnthe Latins as Sabellians, till Athanasius that understood both Tongues, perswaded them, that their meaning was the same (And necessity urged Athanasius to reconcile them) which Greg. Nazianzene and other peaceable men afterward promoted; And yet Hierome was judged a Heretick after, for disliking the word Hypostasis.) And yet must Hard ambiguous words confound and divide the Churches still?

8. They confess that Cyril, [idem dicebat esse substantiam, quod naturam vel subsistentiam] & ideo in duodecim Capitulis suis pro duabus substantiis vel naturis duas subsistentias posuit. Reader, If this great Learned Voluminous p. 133Prelate had no more accurateness of Speech than to confound substance, ☜nature, and subsistence, and put them one for another; what could be expected from the multitude of poor unlearned Prelates, that took his name for their guide, and cryed out in Council, Great is Cyril; We believe as …yril: And what then? Could the confusions of the World be caused by (between Nestorians, Eutychians, Severians, Monothelites and Catholicks) such a strife about words as Cyril had occasioned?

9. Note that Hypatius and the Orthodox here maintain, that Flavianus himself subscribed as much for one Nature as Dioscorus could have desired: And that the Controversie lay in a syllable, Whether Christ were one Person? Ex duabus naturis, or, In duabus; the Eutychians said Ex, and the rest said In: and Flavian yielded to Ex, and the Synod of Calcedon accepted both:☜ Neque illi istos reprehendunt, ne que isti illos tanquam unius honoris arbitrati voces utrasque, quando & unam naturam Dei verbi incarnatam, non renuit beatus Flavianus in confessione quam propria manu subscripsit, dicere, &c. Where Flavians words are recited to Theodosius, Et unam Dei verbi naturam incarnatam tamen dicere non negamus, quia ex utrisque unus idemque Dominus Iesus Christus est. And would not this much used to all other, have healed all the Churches?

10. Note that Hypatius and the Orthodox make not Cyril infallible, but say, that his Synodical Epistles they receive, not as his, but the Synods: But for the rest, Neque damnamus eas, n…que suscipimus.

11. That the Controversie was Logical (p. 413.) how Vnition maketh or denominateth one.

12. Note that they expresly say, Vbi Vnitio dicitur, non Vnius significatur rei conventus (so all say) sed duarum v…l plurium & diversarum secundum naturam: Si erga dicimus Vnitionem, procul dubio confitemur, quod carnis animatae & verbi: sed & hi qui duas naturas dieunt, idem sentiunt. And if this be true, were they not all of a mind and knew it not?

13. Note that the Eutychians took Theodorets Anathema, Nestorio & Eutycheti, with a Valete added for a slur, and a deceit: and Hypatius was fain to intimate a blame on the Council, that had not the patience once to hear such a man as Theodorite to open his judgment, but cryed out only, Curse them, curse them, and he interprets Theodorets Valete, as saying, Now take my Bishoprick if you please.

14. In a word, had this Light and Love been used by the Bishops, which this Conference expresseth, it had prevented much Confusion in the Churches, scorn against the Bishops, hardening of the Infidels, and destruction of Christian Love and Peace. And though the Eastern Bishops yielded not, many of their followers did.

§. 100. CLXIII. They say an African Council sent to Iustinian to procure the restoration of their Liberties, which the Vandall Arians had taken away (Iustinian having recovered Africa.)

§. 101. Pope Agapetus was forced by King Theodatus to go on an Embassie p. 134to Iustinian, to turn by his Armies from Italy: which he did, and not prevailing (having rejected Authimus) he dyed there, Anno 536.

§. 102. CLXIV. Menna being made Bishop of Const. a Council was there called. Sure no Roman Presided; for there was then an Inter-regnum: But was it then a good Council? As please the Pope! Yet so impudent is Binnius as to say, that Menna was the Popes Vicar, and his Legates presided, when there was no Pope on Earth.

The work of this Council was to condemn and curse Authimus, (a Bishop of Const. got in by the Empress, and put out by the Emperour) with Severus late Bishop of Antioch, and Peter Bishop of Apamea, and Zoaras a Monk, as being Acephali, that is, Severians, or Eutychians, as they were variously called: Severus and Peter have cruel persecutions also laid to their charge, (for persecution hath but its time.) The Emperour hereupon maketh a fevere Law against them, sending them by banishment to solitude, and condemning their Books to the fire, and judging their hands to be cut off that writ them. (We may see whence our Church-History mostly cometh, even from the stronger side, that had power to burn all which they would not have known.)

Two things in this Council offend the Romanists: 1.☞ That Iohn Bishop of Constantinople is called Patriarcha Oecumenicus: 2. That Euphemius, Macedonius, and Leo are named, and Leo last: the two first having been damned by the Popes so oft since they were dead. And they have no better remedy, but to say that some ill Greek hand hath falsified the Councils. (Is that all the certainty we have of recorded Councils.) If you suspect the Greeks, why may we not also suspect the Romans; especially in the days of wicked Popes?

The People cryed out here, Quid manemus in communicati? Binnius noteth, that from the time that Macedonius their Orthodox Bishop was ejected, the faithful Catholicks withdrew themselves from the Communion of impious Timothy that was put into his place. ☞Note 1. that this Macedonius is he that the Roman Pope so often damned alive and dead: 2. That the Peoples separation from bad possessours of the Bishops Seats, was then an usual and justified thing.

§. 103. CLXV. A Council at Ierusalem having notice of what was done at Const. do the same against Authimus, Severus, Peter, and Zoaras.

104. A…astasius in lib. Pontisic. saith that the Arian King Theodatus corrupted with Money, made Silverius Pope, And at the same time the Empress Theodora promised the Popedom to Vigilius, on condition he would restore Authimus and those that the Council had damned: which he promising, the Empress sent him with Letters to Bellisarius to see it done. Silv…rius was but a Sub-Deacon, and Vigilius an Arch-Deacon, son to Pope H…rmis…a: Silverius was accused by many witnesses of Treason in offering to l…t in the Go…hs into the City, and was banished, and Vigilius pu… p. 135in his place, and had the keeping of him and famished him to death, and succeeded him. So that here were a while two Popes at once, one chosen by an Arian, and the other a perfidious Murderer, that undertook to restore those that were ejected as Hereticks: And was this man to be communicated with any more than Acacius, Euthymius, or Macedonius?

§. 105. Theodosius a Bishop of Alexandria refusing to subscribe to the Calcedon Council, was ejected and banished by Iustinian, and Paulus as Orthodox put into his place: who being accused of Murder was also put out and banished, and Zoilus put into his place.

§. 106. But Theodosius is said by Liberat. and others, to have first deserted the place,☜ being wearied with the Peoples Wars: The case was this: A new controversie was started, whether the body of Christ was corruptible or incorruptible? The division about this was so great, that the Church divided, and chose two Bishops: Those that were for the incorruptability, had Gainas for their Arch-Bishop, and were called by the other Phantasiastae, and Gainites: Those that were for the corruptability, had Theodosius for their Arch-Bishop, and were called by the other corrupticolae, and Theodosians. Most communicated with Gainas; but the Soldiers were for Theodosius. Liberatus Breviar. c. 20. saith, that they fought it out, and The People fought for Gainas, many days; and being slain by the Soldiers lost their greatest part: but yet a greater number fell of the Souldiers: And Narses was overcome, not with Arms, but with the concord of the Citizens: The women cast stones on them from the tops of the Houses; But the Souldiers did that by Fire which they could not do by Arms. And saith Liberatus, That City is divided with that Schism to this day, some being called Gainites, and Phantasiasts, and the other Theodosians, and Corrupticolae.

§. 107. The Case of the Orthodox Paul that succeeded him, is described by Liberatus, c. 23. He intending to put out Elias the Master of the Souldiers as a Heretick, by a power received from the Emperour, one of his Deacons discovered it to Elias by Letters. Paulus fearing the fate of Proterius, and getting the Letters, got Rhodo the Emperours Augustal Magistrate to secure the Deacon, who by one Arsenius Murdered him: for which alledging the command of Paulus the Bishop, and the Emperours command to obey Paul, the Emperour put to death the Magistrate Rhodo, and deposed Paulus, and put Zoilus in his place.

§. 108. There is in Liberatus, c. 22. An Epistle of Pope Vigilius, in which he performeth his promise to the Empress,☞ and owneth Communion with Authimus, &c. and denyeth two natures, &c. But Baronius and Binnius take it for a forged Epistle; when as we have scarce a more credible Writer than Liberatus.

§. 109. Niceph. l. 17. c. 26. saith, that Vigilius, when Rome was again p. 136taken by the Goths, fled to Constantinople; There he fell out with Mennas the Orthodox Patriarch (Cui Agathon Papa, quod nunquam antea factum est, manus imposuit, saith Niceph. c. 9.) and eo insolentiae progressus est, he grew so insolent that he Excommunicated Menna for four Months: which so provoked Iustinian, that he sent men to apprehend him, and when he fled to the Altar, they drag'd him away, and Anastasius in lib. Pontif. saith, They tyed a rope about his neck and drag'd him about the streets till the evening, and made him glad to communicate with Menna. But at last he was restored to his Bishoprick.

§. 110. Two heinous crimes Evagrius chargeth Iustinian with: 1. Insatiable covetousness and extortion. (But he used to do very great good works.) 2. Encouraging Murderers (see Evagr, l. 4. c. 31.) so that men were no where safe, but they that killed them, as in an act of manhood were protected.

§. 111. And though he was the great Zealot for the Orthodox against all Hereticks, he dyed a reputed Heretick; in so much that Evagrius over boldly pronounceth, That when he had set the whole World on tumults and sedition, and at last received what was due for his lewd practices, he departed into endless torment prepared for him by the just judgment of God, l. 5. c. 1. An arrogant sentence. And will Orthodox Zeal for the Church do no more to save a Soul from Hell.