Church History of the Government of Bishops and Their Councils, Chapter 4

Church History of the Government of Bishops and Their Councils · Chapter 4

p. 65CHAP. IV.

The First General Council at Constantinople, and some following.

§. 1. THe reason why the West with Rome was freer from the Arian Heresie than the East, was not, as the Papists say, because Christ prayed for Peter that his Faith might not fail, but because the Emperours of the West were Orthodox, while those in the East were Arians: And the Bishops much followed the Emperours Will. That this last was the Cause, is notorious in the History: That Christs foresaid promise was not the Cause, is certain. Because whatever promise Christ maketh, he fulfilleth: But he hath not kept all the Bishops of Rome from failing in their Faith: Therefore he never promised so to do. The minor is certain by History: To pass by Marcellinus and Liberius and Honorius falls, (which were but like Peters) all those wicked men whom Councils deposed as Infidels, or Hereticks, Simoniacks, Murderers, Adulterers, one as a Devil Incarnate, and all those that Baronius and Genebrard stigmatize as Apostatical, and not Apostolical, (50 together) had not this promise fulfilled: Nor Sixtus Quintus, if Bellarmine judged truly, that he was damned: For it was not a dead faith, but a saving faith, which Christ promised Peter should not fail; such a saith as had the promise of life; He that believeth and is baptized shall be saved: Whoever believeth in him shall not perish, but have everlasting life: a faith that worketh by love: Else Peter might have been a wicked man, and damned, notwithstanding this Prayer of Christ, and Promise. If the faith of Constantine senior & junior, Constans, Valentinian, Theodosius, Honorius, Gratian, &c. had failed, the General Councils at Milan, and Ariminum, tell us, how failing the Bishops faith was like to be; when Ierome said, that the whole world groaned to find it self turned Arian.

§. 2. The blind zeal of Valens made him restless in Persecuting the Orthodox in the East: At Antioch he vexed those that would not Communicate with Euzoius the allowed Arian Bishop: At Cyzicum Eunomius was put in Eleusius place; but his followers built them a separate Church without the Walls. (Socrat. lib. 4. c. 6, 7.) He Persecuted the Novatians, and exiled Agelius their Bishop at Const. He banished Eustathius Antioch. and Evagrius, chosen by the Orthodox Bishop of Const. against Demophilus the Arian. Fourscore Bishops …ent to crave Justice of him, were put to Sea in a Ship there set on fire, and were both burnt and drowned together. (Socr. l. 4. c. 13.) In all the East he deposed, abused, murdered many that would not for sake the Nicene Creed. He set his Officers to suppress their p. 66Conventicles. At Alexandria he imprisoned Peter that succeeded Athanasius, and banished his Presbyters, and set up Lucius an Arian Bishop. He persecuted the Monks of the Wilderness of Egypt (Nitria and Scitis) and destroyed their Houses: Banished Macarius of Egypt, and Macarius of Alexandria, their Leaders. He persecuted Basil at Caesarea: He went in person at Antioch, to disturb and scatter the Conventicles of the Orthodox; And when he had banished one of their Bishops (Meletius, enduring Paulinus) the Presbyters kept the Meeting: when he drove them away, a Deacon kept it up: At last Themistius, a Philosopher, made an Oration before him, bidding him not marvel that the Christians had such differences, for they were nothing to those of the Philosophers, who were of three hundred different Opinions; and that God would be honoured even under diversity of Opinions: This somewhat asswaged him; and shortly after in the 50th year of his age, he was slain.

§. 3. Gratian (and Valentinian junior) coming to the Empire, Liberty of Conscience and Restoration was given to all Sects, except the Eunomians, Photinians, and Manichees (Socrat. l. 5. c. 2.) He took Theodosius into the Empire with him: And so the Orthodox Party got up again: and the Arians after this went every where down, save among the Goths.

§. 4. LXXI. Theodosius called a General Council at Constantinople, where the chief things done, were, 1. the setting up of Gregory Nazianzene as Bishop, 2. The condemning of the Macedonians, 3. The giving of the second Patriarchate to Constantinople, because it was the Imperial Seat; putting under him the Diocesses of Pontu…, Heraclea and Asia: 4. The putting down of Nazianzene again, and putting Nectarius in his stead. 5. The setling Flavianus at Antioch.

§. 5. Some would perswade us that it was two Councils and not one that did these things: But the question is but de nomine. In the beginning they dispatch'd part of their work; and before they departed Meletius the Bishop of Antioch dying, the Bishops returned to Council, and more Egyptian Bishops came and did the rest.

§. 6. The Case of Gregory Naz. was thus: A Council at Antioch in the reign of Arianisme, sent him, with three more able speakers to go visit the Churches, and draw them from Arianisme. He came to Constantinople, and an Arian being in possession, he got into a little empty Church, and there so long Preached, till he had recovered much of the City from Arianisme. Hereupon Peter, Bishop of Alexandria, signified by Letters, that he would have him be Bishop of Constantinople (against the Arian Bishop:) The Orthodox Party chose him: One Maximus, that of a Philosopher turned Christian, and insinuated into Gregories familiarity; by money first, and threats after, gets Peter of Alexander, and the Egyptian Bishops, to make him Bishop of Constant▪ supposing Gregory not yet lawfully settled: Meletius Antioch: being at Const. Ordaineth Gregory Bishop. The Council, when Convened, Confirm him, and cast out Maximus (that never had possession:) Theodosius owneth Gregory, and putteth out the Arian Bishop, and p. 67possesseth him of the Great Church. The Antiochian Controversie falling in at the death of Meletius, Gregory was against Flavian; The Egyptian Bishops being for him, set against Gregory, and resolved to cast him out and choose another: He seeing their resolution, and offended at their furious carriage in the Council, resigneth to the Emperour, and departeth: some make it, as if his resignation was unconstrained; but his own words shew, that he did it but to prevent the deposition which they resolved on: Else he durst not have deserted his Flock that lamented his departure. In his place they chose Nectarius a Pretor, that was no Christian, in foro Ecclesiae, as being not yet baptized; and so was indeed uncapable, and the choice null: But the man was honest; And Nicephorus saith, that they put down his name in a Paper with others, leaving it to the Emperour to chuse one of them, and that he chose Nectarius.

§. 7. The description of this Council, and the good Bishops of his time, by Gregory Naz. in his Poems and his Orations, is very doleful; How implacably factious and contentious they were, how fierce and violent, leaping and carrying themselves in the Council like mad-men. He describeth the People as contentious, but yet endued with the love of God, though their zeal wanted knowledg: Page 528. Orat. 32. The Courtiers, he saith, whether true to the Emperour he knew not, but for the most part perfidious to God: And the Bishops as sitting on adverse thrones and feeding adverse opposite Flocks, drawn by them into factions, like the clefts that earth-quakes make, and the pestilent diseases that infect all about, and distracting and dividing all the World, separating the East from the West, by the noise of meus & tuus, Antiquus & Nov…s, ☜nobilior & ignobilior, multitudine opulentior aut tenuior; raging like furious horses in battle, and like mad-men casting dust into the air, and under their several Heads (or Leaders) fulfilling their own contentions, and becoming the determiners of wicked ambition and magnificence, and unrighteous and absurd judges of matters: The same men (saith he) are to day of the same throne and judgment as we are, if so our Leaders and chief men carry them; Tomorrow, if the wind do but turn, they are for the contrary Seat and Judgment: Names (or Votes) follow hatred or friendship: And which is most grievous, we blush not to say contrary things to the very same hearers; Nor are we constant to our selves, being changed up and down by contention: You would say we are tossed like the waving Euripus. Therefore he professeth, that it is unseemly for him to joyn with them, in their Councils; as it were to leave his studies and quietness, to go play with the Lads in the Streets, Page 524.

The like he hath in his Poem, De vitâ suâ, Page. 24, 25, 26, 27. foreign, &c.

Etenim Magistri Plebis atque Antistites

Sancti datores Spiritus, & qui thronis

Fundunt ab altis verba queis patitur salus,

Cunctisque pacem jugiter qui praedicant,

p. 68In aede mediâ vocibus clarissimis

Tanto furore se petunt sibi invicem,

Tumultuando, contrahendo copias,

Carpendo sese mutuò linguâ efferâ,

Saliendo, mentis ut solent sanae impotes,

Praedando quos quis ante praedari queat

Rabida Imperandi dum tenet mente sitis

(Quinam ista verbis, & quibus dignè eloquar?)

Orbem universum prorsus ut divulserint;

Ortumque jam & Hesperum scindit magis

Ardens simultas, quam loci vel climata:

Namque illa si non finis, at media uniunt;

At hos ligare vinculum nullum potest?

Non Causa Pietas (Bilis hoc excogitat,

Ad mentiendum prona,) sed Lis ob Thronos:

Quidnam hoc vocârim? Praesules? Non praesules: &c:

Are not these lamentable descriptions of the Bishops of those happy times, and excellent Councils: Even in the days of good Theodosius; when the Church recovered from under Arianisme, and came newly out of the fire of Persecution? The truth is, All times have had some few such excellent persons as Nazianzene, Basil, Chrysostome, &c. But they have ordinarily been born down by the violent stream of a more ignorant, selfish, worldly sort of men.

All this here cited out of Gregory, is much less than he saith in his last Oration, De Episcopis, Vol. 2. too large and sharp to be now recited: Therefore I leave it to the perusal of the Learned Reader.

One Papist saith to me, that it was the Arian or Macedonian Bishops that Gregory meant: But the whole tenor of his writing speaketh the contrary; and that he spake of this first Council at Constantinople, one of the four which is equalled to the four Evangelists: And in his 59th Epist. to Sophronius, Page 816. he saith, Si eos inveneritis non ob fidei doctrinam, sed ob privatas simultates inter se distractos & divulsos, quod quidem ipse observavi, &c.

But some may say that passion moved him to the satyrical exaggeration of his own received injuries: But, 1. He speaketh not of this Council only, but of others also: 2. He acknowledged, that till the Egyptian Bishops came, he had the Council Vote for his place. 3. His spirit and all his endeavours were for peace, and not to make things worse than they were; And for peace he quit his Seat. 4. And in his Epistles to the Civil Magistrates …e afterwards wrote earnestly to them to keep the Bishops at the next Council in peace, lest they should make Religion a contempt and scandal. So that few men could worse be charged with abusive invectives than this Pious, Learned, peaceable Bishop.

p. 69§. 8. In his 55th Epist. to Procopius, page 814. refusing to come to their Council, he saith, If I must write the very truth, I am of the mind to fly from (or avoid) every Meeting of Bishops: For I never saw a joyful and happy end of any Council; nor any that gave not more addition and increase to evils, than depulsion (or reformation:) For pertinacious contentions and the lusts of Domination (or Lording,) (Think me not (saith he) grievous and troublesome for writing this,) are such, as no words can express: And a man that will (there) be a Judg of others, shall sooner contract dishonesty himself, than repress the dishonesty of others.

They that say he speaketh only of Heretical Councils defie the light, and will be believed by none that know the History.

§. 9. The Case of Antioch, briefly, was this: Meletius was a good man, but of a healing disposition, made Bishop by the Arians mistaking him, and put out by them when they knew him, yet he held Communion with repenting Arians. Euzoius an Arian was put into his place, and he kept Conventicles. The grand Controversie of all the foregoing Ages, was about Communion with the Lapsed, that yielded to Idolatry, or Heresie: some over zealous were too proud of their own sufferings, and were very rigid against receiving such Penitents, saying they were Time servers, and receiving them would encourage others to save themselves in suffering, and then repent. Others were too wide in receiving them upon unsatisfactory professions of Repentance: The Wisest went a middle way. Many Antiochians separated from Meletius, because the Arians chose him, and he received penitent Arians: And Lucifer Calaritanus, and Eusebius Vercellensis of France going to settle the Peace at Antioch, Eusebius disliked their opposition to Meletius, and left them. Lucifer a good Man, but rigid and hot against the Arians, said that Meletius could be no Bishop, and ordained them Paulinus (and so there were three as is aforementioned.) The Bishop of Rome who would have a singer in all, encouraged Lucifer; Paulinus was a man of extraordinary goodness: but yet the Canon nullified the Ordination of a Bishop into a fore possessed Seat; And when half cleaved to Meletius, and half to Paulinus (both very good Men,) a Synod (as is aforesaid) ended the difference, by tolerating both till the death of one, and then making him sole Bishop: The Presbyters (it's said) were sworn to this. Meletius dyeth first; yet Flavianus a Presbyter that had stuck to them in Valens Persecution, is chosen Bishop by the Meletians, who will not joyn with Paulinus as a Schismatick. The Pope owneth Paulinus: The Council at Constantinople own Meletius first, and Flavianus after: Gregory Nazianzene and others were against Flavianus, because they said he came in by Perjury, having sworn not to accept it: Some say he did not Swear. Lucifer Calaritanus that Ordained Paulinus, forsook the Party called the Catholick Church, and gathered separated Churches, and became the Head of a Schism, called since Luciferian Hereticks, meerly because the Churches received the confessing returning Arians to Communion, and he owned Elavianus. And thus even good p. 70Bishops could not agree, nor scape the imputation of Heresie.

§. 10. Baronius and Binnius after him, say, Nazianzenus hunc discordiam suâ abdicatione compositum iri arbitratus, sedi Constantinopolitanae cum consensu Imperatoris, non sine magno Bonorum ac populi fletu renun…iat, at que statim post habitas in Synodo aliquot actiones, comitantibus optimis quibuscun que Orientalibus, in Cappadociam discedit. Tum qui supererant ibi Episcopi ac Sacerdotes Nundinarii, in locum Christiani perfectissimi, Theologi absolutissimi, Monachi castissimi, Nectarium hominem nondum Christianum sed adhuc Catechumenum, rerum Ecclesiasticarum penitùs imperitum, in voluptatibus saeculi & carnis hactenùs versatum, suffecerunt.

§. 11. This Council added to the Nicene Creed some words about the Holy Ghost. The advancement of the Constantinopolitane Bishop by this Synod with the reasons of it, bred such a jealousie in the Bishops of Rome, as hath broken the Churches of the East and West, which are unhealed to this day.

§. 12. LXXII. Two Bishops, Palladius and Secundianus, complained to Gratian, that they were unjustly judged Arians, and desired a Council to try them. Ambrose perswaded him not to trouble all the World for two Men. A Council of 32 Bishops is called for them at Aquileia. They refuse to be accountable to so few, and are condemned.

§. 13. LXXIII. An. 381. Twelve Bishops met at Caesaraugusta against the Priscillianists: These Men had divers other Councils in those times. Ithacius and Idacius were the Leaders. The whole Story you may find in Sulpitius Severus in the Life of Martin, &c. The sum is this: Priscillianus, a rich Man, of much Wit and learning, was infected with the Heresie of the Gnosticks and Manichees. Many followed him; his party was much in Fasting and Reading: The Bishops in Council excommunicated them. Yet they kept up. The Bishops in Council sought to the Emperour Gratian to suppress them by the Sword: A while they prevailed: But the Priscillianists quickly learned that way, and got a great Courtier to be their Friend, and Gratian restored them. Gratian being killed, when Maximus was chosen Emperour by his Army, the Bishops go to Maximus for help: The Arians having got Head against Ambrose at Milan, and these Sectaries troubling the Churches in France, Spain, and Italy, Maximus (a Man highly commended for Piety by most Writers, saw that being forced by his Army to accept the Empire, he was a Usurper) being once engaged, thought the defence of the Orthodox would strengthen him: So he forced Valentinian by Threats to forbear wronging Ambrose; And to please the Bishops he put Priscillian to death, and banished some of his Followers. Martin Bishop of Tome (being a Man of small learning, but of great Holiness, and austerity of Life, living like a Hermite in the poorest Garb and Cabbin, lying on the Ground, faring hard, praying much, and working more Miracles, if Sulpitius, his Schollar and Acquaintance may be believed, than we read of any since the Apostles, even than Gregory Thaumaturgus) did abhor drawing the Sword against Hereticks, and disswaded p. 71the Bishops and Emperour but in vain: The prosecution was so managed by the Bishops, that in the Countreys, those that did but Fast and Read much were brought under the suspicion of Priscillianism, and reproached: This common injury to Piety from the Bishops grieved Martin yet more, so that he renounced the Communion of the Bishops and their Synods: whereupon they defamed him to the Emperour and People, as an unlearned Man, a Schismatick, suspected of favouring Priscillianism! But Martins holiness and Miracles magnified him with the Religious sort. At last a great Priscillianist being sentenced to death, Martin travelled to the Emperour Maximus to beg his Life. Maximus told him, he would grant his desire if he would but once communicate with the Bishops: Martin preferring Mercy before sacrifice, yielded, and did once communicate with them. But professed that in his way home, an Angel corrected him and threatned him if he did so any more: and that from that time his gift of Miracles was diminished: and so he never communicated with them more to the Death: Sulpitius his Narrative puts the Reader to a great difficulty, either to believe so many and great Miracles as he reports, or not to believe so learned, pious, and credible an Historian, who professeth to say nothing but what he either saw himself or had from the Mouth of Martin, or those that saw them, and who speaketh his own knowledg of his eximious Piety. He speaketh hardly of the Bishops, not only as complying with an Usurper, but that Ithacius in particular of his knowledge, was one that much cared not what he said or did The Bishops would have denied that the death of Priscillian was by their means▪ Is it not strange that the Church of Rome should Canonize Martin for a Saint, believing his great Miracles, and yet themselves go an hundred times further against the blood of Dissenters, than the Bishops did whom Saint Martin therefore opposed and separated from to the death?

The Churches in Spain, and elsewhere, were disturbed and scattered or endangered by Souldiers to please these Bishops, not (as some forge) that Maximus did persecute the Christians for the Prey: For most Writers magnifie his Piety and Defence of Ambrose, and the Orthodox that condemn his Usurpation, though he said, the Souldiers in Britain forced him to it.

§. 14. LXXIV. A General Council was called to Rome by the Emperour and Damasus; but the Oriental Bishops would not come so far, but met at Constantinople: Here Damasus owned Paulinus at Antioch, as the Council of Const. had owned Meletius: And so neither would be obedient to the other; the General Council, nor the Pope. But Damasus durst not excommunicate Flavianus, but permitted two Bishops to continue at Antioch; accounted a Schism, which continued long.

§. 15. LXXV. The Oriental Bishops that would not come to Rome, meeting at Constantinople, wrote to Rome to tell them their Case and Faith, & minded them that it was according to the Canons that Neighbour Bishops (and not Strangers) should Ordain Bishops to vacant Seats (to justifie p. 72their setting up Flavianus when Rome set up Paulinus:) And they give account of the advancement of Const. and Ierusalem and call Ierusalem [The Mother of all other Churches.]

§. 16. A Synod held at Syda against the Massalians, little is known of.

§. 17. LXXVI. A Council at Bourdeaux condemned Instantius Priscillian. who thereupon was slain at Trevers.

§. 18. LXXVII. An. 386. A Council at Rome under Syricius, repeated some of the old Canons.

§. 19. LXXVIII. Theognostus having excommunicated Ithacius, and reprehended the Bishops, as irregular and bloody for procuring the Death of Priscillian, a Council called at Trevers did justifie and acquit him: Unjustly, say, even Binnius and Baronius: who here repeat out of Sulpitius Martins once communicating with the Bishops there, to save two Mens Lives, and the Words of the Angel to him [Meritò, Martine, compungeris: Sed aliter exire nequîsti: Repara virtutem; resume Constantiam, ne jam non periculum gloriae,☞ sed salutis incurras: Itaque ab illo tempore satis cavit cum illâ Ithacianae partis communione misceri: Caeterùm cum tardius quosdam ex ergumenis, quam solebat, & gratiâ minore curaret; subinde nobis cum lachrymis fatebatur, se propter communionis illius malum, cui se vel puncto temporis necessitate, non spiritu, miscuisset, detrimentum virtutis sentire: sexdecim pòst vixit annos, nullam Synodum adiit, &c.

Is it not strange that Papists blush not to recite such a History with approbation, which expresseth a testimony from Heaven against far less than their Inquisition, Flames, Murders, Canons de heraeticis comburendis & exterminandis, and Deposing Princes that will not execute them. And which sheweth such a Divine justification for separation from the Bishops and Synods of such a way, yea, though of the same Religion with us, and not so Corrupt as the Reformation found the Roman Papacy and Clergy?

§. 20. LXXIX. The two Bishops continuing at Antioch, Evagrius succeeding Paulinus, and Rome owning him, and the East Flavianus, a Council is called at Capua: ☞Flavian refuseth to come: The Council had more wit than many others, and Ordered that both Congregations (Flavian's and Evagrius's) being all good Christians, should live in loving Communion. (O that others had been as wise, in not believing those Prelates that perswaded the World that it is so pernicious a thing for two Churches and Bishops to be in one City, as Peter and Paul are said to be at Rome!) And they referred the Case to Theophilus Alex.

§. 21. But this Council condemned a new Heresie (Hereticating was in fashion;) viz. of one Bishop Bonosus, denying Mary to have continued a Virgin to the death. And they condemned Re-baptizing and Re-ordaining, and the Translation of Bishops.

§. 22. LXXX. Next comes a Provincial Council (or two) at Arles, which doth but repeat some former Canons.

§. 23. LXXXI. Next we have a strange thing, a Heresie raised by one that was no Bishop: But the best is, it was but a very little Heresie: Hierome p. 73is the describer of it, who writing against the Author, Iovinian a Milan Monk, no doubt according to his sharpness, makes the worst of it: At the worst it containeth all these: 1. That Virgins, Widows and Marryed Women, being all baptized (or washed) in Christ, and not differing in any other works, are of equal merits. 2. That those that plenâ …de with a full faith are born again in baptisme, cannot be subverted by the Devil. 3. There is no difference of merit between abstaining from meat, and receiving it with thanksgiving. 4. That there's one Reward in Heaven for all that keep their baptismal vow. Siricius catching Iovinian hid at Rome, sends him to Milan, where a Council Hereticateth him.

§. 24. LXXXII. It's strange that Binnius vouchsafeth next to add out of Socrates, l. 5. c. 20. (when he Hereticateth him also) a Council of the Novatians; Socrates and Sozomen are called Novatians, by the Papists, because they rail not at them so valiantly as the Hereticators do; And it may be they will call me one, if I say that I better like this Councils Canon, than burning men for such a Heresie. They decree that as from the Apostles the different time of keeping Easter was not taken for sufficient cause for Christians to renounce Communion with each other, so it should be esteemed still, and it should be so far left indifferent, that they live in love and Communion that are herein of different minds.☜ And I would say, as lowd as I can speak, If all the proud, contentious, ambitious, hereticating part of the Bishops had been of this Christian mind, O what sin, what scandal and shame, what cruelties, confusions and miseries had the Christian world escaped! But yet men will scorn to be so far Novatians, in despight of Scripture, reason, humanity and experience, whatever sin or misery follow: (As I said before) in England the Convocation and Parliaments oversight hath determined of a false rule to know Easter-day, and silenceth Ministers for not Assenting, Consenting to it, and approving the Use of it, even the Use which consisteth in keeping Easter at a wrong time, which makes us Hereticks.

§. 25. LXXXIII. An. 393. A great Council was called at Hippo, where Austin, yet a Presbyter was there. Good men will do well: Here was nothing but pious and honest, for reformation of Discipline and Manners; And most of the African Councils were the best in all the world. Their Bishopricks were but like our Parishes, and they strove not who should be greatest, or domineer.

§. 26. LXXXIV. Next a Council at Constant. decideth a Crontroversie between two men striving for a Bishoprick, Bin. p. 539.

§. 27. LXXXV. Concilium Adrumetinum did we know not what.

§. 28. LXXXVI. An. 394. A Council of Donatists was held at Cavernae, about a schism between two men set up for Bishops against each other.

§. 29. LXXXVII. At Bagai another Council was called by the Donatists, for the same Cause, where Primianus Carthag. having 310. Bishops, condemned Maximianus his Competitor, absent. Note here, 1. How p. 74great a number the Donatists were, and on what pretence (as over-voting them) they called others Hereticks and Schismaticks. 2. How small Bishopricks then were, the number tells us.

§. 30. LXXXVIII. A Synod was held at Taurinum in Savoy, where a difference was decided between the Bishops of Arles and Vienne, striving which should be greatest: And he was judged to be the greatest, whose seat was proved to be the Metropolitan: And a case of Communicating with one Foelix a Partner of Ithacius and the bloody Bishops was debated.

§. 31. LXXXIX. Another Carthage Council called the second, which Binnius saith, was the last, is placed next; which decreed several Church Orders, some of which shew, that a Bishops Diocess had then but unum altare;☞ As when reconciliation of Penitents, (as well as Chrisme, and Consecrating Virgins) was to be done by the Bishop only, except in great necessity. And when Christians were multiplyed, they that desired a Bishop in a place, that had none before, might have one. And the prohibition erigendi aliud altare, &c. was repeated.

§. 32. XC. Another Carthage Council called the third, hath many good Orders: One is Can. 26. That the Bishop of the first Seat, shall not be called the Chief Priest (or Bishop) or any such thing, but only the Bishop of the first Seat. To avoid all ambitious designs of superiority: Whence Binnius elsewhere noteth, that Carthage had not an Archbishop. No doubt they had a sense of the sin and misery, that came by the Patriarchall and other ambitious strifes.

§. 33. XCI. Another Carthage Council hath the like Canons, adding to this aforesaid, as Gratian citeth it, [Vniversalis autem nec etiam Romanus Pontifex appelletur.] To which Binnius hath no better an answer than, 1. That it is only swelling titles, and not the superiour power that is forbidden. 2. That the Africans had no power to make Laws for Rome; But, 1. Sure the Name is Lawful, if the Power be Lawful. 2. They that could make no Laws for Rome, might declare their Judgment of Gods Laws, and that Rome might make no Laws for them. This Council also forbiddeth going beyond Sea with Appeals.

§. 34 XCII. The next Carthage Council hath 104 Canons for Discipline: most very good. Divers Canons lay so much on the Bishop, as plainly shew each Bishop had but One Altar. Can. 14. That the Bishops Cottage be not far from the Church:☞ Can. 15. That the Bishop have but vile or cheap houshold stuff, and a poor table and diet; and seek his authority or dignity by his faith and desert of life. 16. The Bishop must not read the Gentiles Books; 19. Nor contend for transitory things, though provoked. 20. Nor take on him the care of Family (or common) business, but only be vacant to the Word and Prayer. 23. The Bishop shall hear no Cause but in the presence of his Presbyters; else it shall be void that is sentenced without them, unless confirmed by their presence. 28. The unjust condemnation of Bishops is void. 30. And judgments against the absent. 35. The Bishop to sit higher than the Presbyters at p. 75Church and their Meetings, but at home know that they are his Colleagues. 51. A Clerk how Learned soever in Gods Word, must get his living by a trade. 52. That is, by a trade or husbandry, without detriment to his Office. 53. All Clerks that are able to work, should learn both trades and Letters. 55. The Bishop must not admit an accuser of the brethren to Communion; Nor to enter into the Clergy, though he amend. Many against Clergy-men that are flatterers, betrayers, foul-tongued, quarrellers, at discord, scurrilous, of filthy jeasts, that swear by creatures, that sing at feasts, of former scandal, &c. 83. The poor and the aged of the Church to be honoured before the rest. 88. He that goeth to any Shows or S…ghts, on publick days, instead of going to the Church-assembly, let him be Excommunicate. 98. A Lay-man must not teach when the Clergy are present, unless they bid him. 100. A woman must not baptize.

§. 35. XCIII. An. 398. Another Council was at Carthage of 73. Bishops for Discipline.

§. 36. XCIV. An. 399. Theophilus held a Synod at Alexandria, against a dead man, Origen. The occasion Baronius and Binnius thus deliver: Melania, a Woman of greatest Nobility in Rome in Valens the Arians Pesecution, hid five thousand Monks, and a while susteined them, and when they were banished, with great zeal, followed them to maintain them out of her substance (or estate:) When they were restored from banishment, she built for her self a Monastery at Ierusalem, in which, besides fifty Virgins that dwelt with her, she entertained and maintained holy Foreign Bishops, Monks, and Virgins, twenty seven years: Whereby it happened that both she and Ruffinus, were by Didymus Alexandrinus, (a man blind, but of great learning and fame, too great an admirer of Origen's works) entangled (as their accusers said) in Origen's errours, and received and divulged his Book, called Periarchon: After 25 years absence in Egypt and Palestine, returning to Rome with great fame of Holiness, and bringing with them a piece of the Cross, they with fraud bring to Rome Origen's Periarchon, (that is, Translated and Corrected by Ruffinus.) Another Woman, Marcella, accuseth them of Origen's errours, which they deny, and geting Communicatory Letters from Pope Siricius, forsake Rome, (where such Merits and Holiness would not procure an aged Lady a quiet habitation, without being Hereticated, because she highly valued Origen's Works, which had divers errours; and who hath not?) Hereupon Pamachius, and Oceanus, write to Hierome to publish Origen's Periarchon entire, and detect his errours; which he did, shewing that Ruffinus had mended some, and left others unmended: This occasioned stirs against Hierome, and a Council call'd at Alexandria, an. 399. where Origen is condemned. Theophilus by his Legates expells Origen's followers out of Egypt and Palestine: Being expelled they go to Chrysostome to Constantinople, and complain of Theophilus as persecuting them that were innocent Catholicks, and desired his help: He undertaketh to reconcile them to Theophilus: Epiphanius followeth them p. 76to Constantinople, and requireth Chrysostome to Excommunicate them and Expel them; Chrysostome durst not do it, against people professing truth and piety, without a Synod: Whereupon Epiphanius irregularly accuseth Chrysostome, and publickly inveyeth against him in his own Church; of the process of which, more anon.

§. 37. For the better understanding of these matters, I will insert somewhat of Theophilus and Chrysostome, out of Socrates, because he is a most credible Historian, and saith, they were things done in his own days. Theophilus was noted for a Lordly Prelate; Isidore Pelusiota saith more: When Chrysostome was to be Ordained Bishop of Constantinople, Theophilus refused to Ordain him, because he would have preferred to it, one Isidore, a Presbyter of his own; But Eutropius, a Courtier, having got Articles against Theophilus, shewed them to him, and bid him choose, whether he would Ordain Chrysostome Bishop, or stand at the Bar and answer those crimes: Theophilus was so afraid at this, that he presently Consecrated Chrysostome: Socr. l. 6. c. 2. But presently after began busily to devise how he might work him mischief, which he practised privately by Word, and by his Letters into foreign Countries: But was vexed that his malicious practices had not better success, for he thought to bring in this Isidore (cap. 5.)

§. 38. One of the Articles against Theophilus was this: When Theodosius was going to fight against Maximus the Tyrant, Theophilus sent presents by this Isidore to the Emperour, with two Letters, charging him to give the presents and one of the Letters to him that should have the upper-hand. Isidore got him to Rome, to hearken after the Victory: But his Reader that kept him company, stole away his Letters: Whereupon Isidore in a fright took his heels presently to Alexandria.

§. 39. Another thing to be fore-known to this story is in Socrat. l. 6. c. 7. The schisme of the Anthropomorphites now rose from Egypt: some of the more unlearned thought that God had a body and the shape of a man, but Theophilus (and the Judicious) condemned them, and inveighed against them, proving that God had not a body. The Religious of Egypt hearing this, flocking in blind zeal to Alexandria, condemned Theophil…s for a wicked man, and sought to take away his life: Theophilus very pensive, devised how to save his life: He came to them courteously, and said, When I fasten mine eyes on you, methinks I see the face of God. These words allayed the heat of the Monks; who said, If that be true that thou sayest, that the face of God is like ours, then curse the Works of Origen which deny it: If thou deny this, be sure thou shalt receive at our hands the punishment due to the impious and open enemies of God: O brave disputing! Were these mortified Monks? Theophilus told them, he would do what they would, for he hated the Books of Origen.

But that which ripened the mischief was, that the Religious Houses of Egypt having four brothers, excellent men, for their overseers, Theophilus was restless till he got them away to him; one of them, Dioscorus, he made a Bishop; others living with him perceived that he was set upon heaping and hoarding p. 77money, and that all his labour tended to gathering, [Dr. Hanmer translating this, puts in the Margin, This Bishop hath more fellows in the World. And noting how Theophilus to revenge himself persecuted his own Opinions, saith, This is a sin against the Holy Ghost.] would dwell with him no longer, but returned to their Wilderness. Theophilus prone to anger and revenge, endeavoured by all means to work them mischief; And the way he took was to accuse them to the Monks, for saying to him, that God had not a body, nor humane shape: And he himself was of the same Opinion, yet to be revenged of his Enemies, he stuck not to oppugn it; and sent to the Monks, not to obey Dioscorus or his Brethren, for they held that God had no body, whereas Scripture saith, that he hath eyes, ears, hands and feet, as men have; which with Origen they deny: By this treachery he set them all together by the ears; one side calling the other Origenists, and the other them Anthropomorphites; so it turned to bickering among the Monks, yea, to a deadly battel: And Theophilus went with Armed men and helped the Anthropomorphites.

So you see, if Socrates say true, how wickedly this Sainted Patriarch lived, and how he came so much engaged against the Origenists, whose errours doubtless were worthy blame: but many good persons who honoured Origen for his great worth, and owned not his errours, were called Origenists, because they honoured him: And that which was erroncous in him, was consistent with far greater Learning, Piety, and Honesty, than Socrates, Isidore Pelus. and others thought there was in Theophilus: Either credible Socrates, and others were gross Lyars, or this Patriarch and Saint was a downright knave, or acted like one.

§. 40. Now we are upon it, let us prosecute Chrysostome's History …urther. He was a studious holy Monk of a House, near Antioch: After Nectarius death he was chosen Bishop for his meer piety and worth: He was a man of great piety and honesty and an excellent tongue, and as good a life, but bred in a Cell and not to Courtship, knew not how to slatter Courtiers and Court-Prelates: He was naturally sharp and cholerick, and his conscience told him, that a Bishop must not be a dawber, nor flatter the greatest wicked men: (For Bishops in that Age were the Preachers,) not having a thousand Congregations to preach to.) He saw even the Clergy addicted to their appetites: and he kept a Table for them, but eating with great temperance he always eat alone; He rebuked the Luxury of the Court, and particularly of the Empress, who conceived a deadly hatred against him: And the Custome of the Court was, for the Women much to influence both Emperour and Courtiers, and then what Bishop soever was too precise for them and bold with their sins, to get a pack of the Worldly Clergy presently to meet together and depose him: (For Synods of Bishops (not the Pope) had then the power.) They would not be seen in it themselves, but a Patriarch of Alexandria should call a Synod, and do it presently. Chrysostome was a man of no Courtship to take off their edges; but the worse Courtiers, Bishops, and Priests were, p. 78the worse he spake of them; And all the honest plain people believed and loved him; but the rich and great Prelates abhorred him. His own Clergy hated him, because he would reform them: Those that would not amend, he Excommunicated: Which they could not bear: so that one of his Deacons Serapion, openly said to him, O Bishop, thou shalt never be able to rule all these as thou wouldst, unless thou make them all tast of one whip. Every one was his Enemy who was his own, and was engaged by guilt against his Discipline and Doctrine.

The Guilty hated him: His Hearers loved him: Swift-Writers took his Sermons, which tell us what he was to this day: And it was honesty and policy in Innocent Bishop of Rome to own him, who had worth to add to the reputation of his defendants. Among other of his accusations, one was, that Eutropius an Eunuch, Chamberlain to the Emperour, procured a Law against Delinquents taking the Church for a Sanctuary. And shortly after being to be beheaded, for a crime against the Emperour, he took the Church for a Sanctuary himself; And Chrysostome from the Pulpit Preached a Sermon against him, while he lay prostrate at the Altar. Also he resisted Gainas the Arian, who turned Traytor and was destroyed▪

Another cause of Chrysostome's disturbance was, that one Severianus Bishop of Gabale in Syria, came into Constantinople, and Preached for Money, and drew away the hearts of the People, while Chrysostome was about choosing a Bishop for Ephesus: Serapion a turbulent Deacon quarrelled with the Syrian Bishop, and would not reverence him: The Bishop said, If Serapion die a Christian, Chirst was not Incarnate. Serapion tells Chrysostome the last words without the first: Chrysostome forbids Severianus the City: The Empress taketh his part, and importuneth Chrysostome to be reconciled to Severianus. But the Core remained, Socrat. l. 6. c. 10.

§. 41. Socrat. c. 11. Shortly after Epiphanius (the Collector of Heresies) came from Cyprus to Constantinople, and there irregularly in Chrysostomes Diocess played the Bishop, ordained a Deacon, and called together the Bishops that were accidentally in the City, and required them to Condemn the Books of Origen; which some did, and some refused, saith Socrates, cap. 12. Obscure men, odd Fellows, such as have no Pith or Substance in them, to the end they may become famous, go about most commonly to purchase to themselves Glory and Renown by dispraising such men as far excel them in rare and singular Virtues. Chrysostome bore patiently Epiphanius's fault and invited him to take a Lodging at his House. He answered him, I will neither Lodg with thee, nor Pray with thee, unless thou banish Dioscorus and his Brethren out of the City, and subscribe with thy own Hand the Condemnation of the Works of Origen: Chrysostome answered, that such things are not to be done without deliberation and good advice. Epiphanius in Chrysostome's Church at the Sacrament, stands forth and Condemns Origen, and Excommunicateth Dioscorus a Bishop, and reproveth Chrysostome as taking their part. p. 79Chrysostome sent word by Serapion to Epiphanius that he did violate the Canons, 1. In making Ministers in his Diocess; 2. In administring the Communion without his Licence, and yet refusing to do it when he desired it. Wherefore he bid him take heed lest he set the People in an uproar, for if ought came amiss, he had his remedy in his Hands. Epiphanius hearing this, went away in fear, and took Ship for Cyprus: The report goeth (saith Socrates, cap. 13.) that as he went he said of Iohn, I hope thou shalt never dye a Bishop: And that Chrysostome answer'd him, I hope thou shalt never come alive into thy Countrey. And it so fell out: For Epiphanius dyed at Sea by the way; and Chysostome dyed deposed and banished.

§. 42. The Empress Eudoxia was said to set Epiphanius on work. Chrysostome being hot, made a Sermon of the faults of Women; which was interpreted to be against the Empress. She irritated the Emperour against him; and got Theophilus to call a Council against him, at Quercus near Chalcedon, and Constant. Thither came S…verianus, and many Bishops that Chrysostome had deposed, and many that were his Enemies for his strictness; but especially time-servers that knew the will of the Empress, if not the Emperours: When they summoned him to appear before them, He answered, that by the Canon there must be more Patriarchs, and he appealed to a General Council, yet not denying to answer any where, if they would put out his Enemies from being his Judges, and that in his own Patriarchate. But they sentenced him deposed, for not appearing: The People were presently in an uproar, and would not let him be taken out of the Church: The Emperour commanded his banishment: To avoid Tumult, the third day he yielded himself to the Souldiers to be transported: The people hereupon were all in an uproar, and it pleased God that there was an Earthquake that night: Whereupon the Emperour sent after him to intreat him to return. When he came back he would not have officiated, till his Cause was heard by equal Judges, but the People constrained him to Pray and Preach; which was after made the matter of his Accusation. Theophilus was hated as the cause of all, and Severianus as the second. After this Theophilus turned his Accusation upon Heraclides, Bishop of Ephesus, put in by Chrysostome: They condemned him unheard, in his absence: Chrysostome said that should not be: The Alexandrians said, It was just; They went hereupon together by the Ears, and some were wounded and some were killed, and Theophilus glad to fly home to Alexandria; but was hated by the People.

§. 43. After this a Silver Image of the Empress was set up in the Street, and Plays and Shows about it, which Chrysostome perhaps too sharply reproached: This provoked the Empress to call another Council; which deposed Chrysostome, for seizing upon his place before a Council restored him: He ceased his Office: The Emperor banished him: His People in passion set the Church on Fire, which burnt down the Senatours Court; for which grievous sufferings befell them. Upon this they forsook the Church and the new Bishop (Arsacius, an old useless man) and gathered Conventicles p. 80by themselves,☞ and were long called Ioannites from his Name, and taken for Schismaticks: But they never returned till the Name and Bones of Chrysostome were restored to Honour.

§. 44. The Novatians quarrelled with Chrysostome as too loose in his Doctrine and too strict in his Life, because he said in a Sermon, If you Sin an hundred times, the Church Doors shall be open to you, if you repent. And Chrysostome angry with Sisinnius the Novatian Bishop, told him, There should not be two Bishops in one City, and threatned to silence him from Preaching: He told him that he would be beholden to him then for saving him his labour. But Chrysostome answered him, Nay, if it be a labour, go on.

§. 45. XCV. A Council in Africk to renew the Priviledges of Churches for Sanctuary; that none that fled to them for any Crime, should be taken out by force: Justice was taken for Wickedness.

§. 46. XCVI. Two Councils met, one at Const. to judg Antonius, Bishop of Ephesus, for Simony, and many other Crimes: Another at Ephesus to judg six Bishops for Simony.

§. 47. XCVII. About An. 400. A Council of 19 Bishops at Toletum repress the Priscillians; and make divers Canons for Discipline; as that a Clergy-Man shall have power over his offending Wife by force, but not to put her to death; that a man that hath no Wife but one Concubine shall not be kept from Communion (though some think that this Concubine is truly a Wife, but not according to Law, but private Contract, and more servile.) Many other better there be.

There is adjoyned a Regula fidei of many Bishops approved by Pope Leo, in Bin. p. 563. To which are adjoyned Anathematisms against the Priscillians: One of them is, If any one say or believe that other Scriptures are to be had in Authority and Reverence, besides those which the Catholick Church receiveth, let him be Anathema. (Yet the Papists receive more.) Another is, ☞If any one think that Astrology or Mathematicks is to be believed (or trusted) let him be anathema.

There are in Bin. divers Fragments cited, as of the Tolet. Councils. One saith that Arch-Presbyters are under the Arch-Deacons, and yet have Curam animarum over all the Presbyters. Another determineth that there shall be but one Baptismal Church, which is there called, The Mother Church, with its Chapels, in the Limits assigned: And another distinguisheth of Offerings made at the Parish Church, and Offerings at the Altars; which sheweth that then there were no Altars but where the Bishop was.

§. 48. XCVIII. Two Councils were held at Carthage about 401. The later about the Donatists.

§. 49. XCIX. An. 402. Was the Council Melevitan▪ about certain Bishops quarrels, and who should be the highest Bishop in Numidia.

§. 50. C. An. 403. Was the Synod ad Quercum, which deposed Chrysosto….

p. 81§. 51. C…. An. 403, 404, &c. There were seven Councils in Africk, against the Donatists, to procure Honorius to suppress them by the Sword, not as a Heresie, but because they rose up by Fire and Sword against the Catholicks, and abused and killed many. But when Attalus invaded Africk, the Emperour proclaimed Liberty for them, to quiet them; which he after recalled. Another Synod was held against them at Cyrta. One at Toletum about Ordinations; and one at Ptolemais to Excommunicate Andronicus, an oppressing Governour.

§. 52. CII. The Donatist Bishops held a Council, decreeing, that when a sentence of banishment was passed on them, they would not forsake their Church, but rather voluntarily die, as many did by their own hands: For they took themselves to be the true Church and Bishops, and the rest persecuting Schismaticks.

§. 53. CIII. The Concilium Diospolitanum of 14 Bishops in Palestine acquitted Pelagius upon his renouncing his Errours.

§. 54. An. 416. A Council at Carthage of 67 Bishops condemned Pelagius and C…lestine; whom the former had absolved.

§. 55. CV. A Council of 60 Bishops at Milevis condemn Pelagius. The 22. Canon galleth the Pontificians: If Presbyters, Deacons, or other inferiour Clergy, shall in their Causes complain of the Bishops, the neighbour Bishops shall hear them and end the business; being used by the consent of their Bishops: But if they see cause to appeal from them also, let them appeal to none but to Africane Councils, or to the Primates of their Provinces: But if any will appeal to any places beyond the Seas, let none in Africk receive them into Communion.

In this Council was Aurelius, Alypi…s, Augustinus, Evodi…s, and Possidonius, and these very great with Pope Innocent, one of the best and wisest Popes (who excommunicated Theophilus, Arcadius and the Empress, &c. for Chrysostomes cause.) Yet did this pass then without contradiction. Can. 12. of this Council Liturgies were made necessary approved by Councils lest any Heresie should be vended.

§. 56. C…lestine and Pelagius being condemned by the Africans, especially upon the Accusations of Lazarus and Herotes Bishops, said to be holy men; Innocent joyned with the Africans, but after his death Pope Zosimus having a fair Appeal of Caelestine, &c. to him, absolveth them both and condemneth their Accusers.☜ He writeth an Epistle, had the cause been good, very honest against rash condemning innocent men, telling them how greatly they were rejoyced at Rome to find them Orthodox; and what false and bad men Lazarus and Herotes were: It was Lazarus custome to accuse the Innocent, as in many Councils he had done Saint Britius a Bishop of Tours; that he got by Blood into the Bishops Seat, and was the shadow of a Bishop, while a Tyrant had the Image of Empire, and then his Patron being slain, voluntarily deposed himself. The like he saith of Herotes; and that neither of them would come personally to Rome, but lay in Bed and s…nt false Letters of Accusation: Therefore he admonisheth the Africans (among whom was Augustine) to believe such p. 82whisperers no more against the innocent: But Binnius out of Prosper maketh the accusers holy men, and the other wicked: Bin. p. 607.

§. 57. Pelagius sent Zosimus a Confession of his Faith, and therein condemning all the late Heresies, professeth, That he so holdeth free will, as yet that we always need the help of God; and that they erre who say with the Manichees, that a man cannot avoid sin, and they that say with Jovinian, that a man cannot sin; for both deny the freedome of the will: But he holdeth, that always a man can sin and can forbear sin, so as be still holdeth the freedome of the will.

But subtile Augustine and the rest, sent back many harder questions to put to Pelagius and Caelestine for their tryal, upon which they after past for Hereticks.

§. 58. CVI. Therefore 217 Bishops in a Council at Carthage having received Zosimus Letters, decreed to stand to their former judgment and Innocents, against Pelagius and Caelestine, till they should confess certain points (for Grace) drawn up by Paulus Diaconus.

§. 59. CVII Zosimus being dead, Boniface and Eulalius strove for the Popedome: Both were chosen: The Emperour Honorius was sent to for both: This Case being too hard for him, he referreth it to a Council at Ravenna: It proved too hard for them. Therefore the Emperour commanded them both to remove from the City, and another Bishop to officiate, till it was decided by another Council. But Eulalius disobeying the Emperours Command, and coming into Rome at noon-day, occasioned a tumult, and the people were neer to fight it out. Which the Emperour hearing, expelled Eulalius, and a Council obeying him confirmed Boniface.

§. 60.☞ Among the Decrees of Boniface one is, That no Bishop shall be brought or set before any Iudge Civil or Military, either for any Civil or criminal cause. So that a Bishop had the priviledge of a bad Physician; he might murder and not be hanged; For any crime, he was to answer but before Bishops, who could but Excommunicate and Depose him. But another Decree is better, against Bishops that fall out and desire to hurt their Brethren: But, alas, to how little effect?

§. 61. CVIII. Another Council at Carthage, (called the sixth, and by some the fifth) had the famous contention with three Popes, Zosimus, Boniface, and Caelestine, successively, against Appeals to Rome, and the Popes sending Legates into Africa to judge. The Popes alledged the Council of Nice for it. The African Bishops knew no such Canon: They take time for Tryal, and send to Constantinople and Alexandria, to Atticus and Cyril, for their true Copies of the Councils: None of them have any such Canon: The Fathers write to the Pope to take better heed what he affirmeth for the time to come, and to forbear such pride and usurpation: alledging that by the Canons all strifes were to be ended by their neighbour Bishops and Councils.

Here the Papists sweat about these answers and the event. Some say p. 83(as Harding) that the Africans continued long, (some say almost 100 years) in Schism: And an Epistle under the name of Pope Boniface the second to Eulalius saith the same: Others wiser (as Binnius) see that to lose Augustines authority and have him and all the African Bishops (the best of the World) against the Papal power, would be to heavy a burden for them: Therefore they say, that the Africans were no Schismaticks, that the Canon not found was in the Council of Sardica; and that That went for the Council of Nice: That the Africans did not deny the Popes power of judging them, but only of sending Souldiers and doing it violently by force, and such other shifts, which the express words of the African Council and Letters plainly confute: If any dispute it, I appeal to the very words.

Either another Council or a second Session of the same is called the seventh at Carthage.

§. 62. CIX. All this while the Schism continued at Rome, and Eulalius partly would not Communicate with the rest, each side saying, that theirs was the True Bishop, and the other an Usurper and Schismatick. But Theodosius was for Caelestine. In his time another Carthage Council made up their Canons 105. Among which are: 6. That no Bishop be called the chief Bishop. 33. To deal gentlier with the Donatists. 36. To send to them for peace. 53. That Bishops latelier ordained may not dare to prefer themselves before those that were Ordained before them. 68. For pacifying the Churches of Rome and Alexandria, &c.

§. 63. It fell out well for Austin against the Pelagians, that by the means of Prosper and Hilary Pope Caelestine was wholly on Austins side, and condemned the Pelagians. And among his own Decrees one was Nullus invitis detur Episcopus: Cleri, plebis & ordinis Comm. sensus ac desiderium requiratur. Many Canons of those times shew that the Bishops Churches were no bigger, than that All the Laity could meet to choose or accept the Bishop, and have personal Communion.

§. 64. CX. An Eastern Council against the Massalians.

§. 65. CXI. Next cometh the Nestorian War: Pope Caelestine provoked by Cyril Alex. called a Council at Rome, and condemned Nestorius, unless he recanted in ten days.

§. 66. CXII. Cyril calleth his Council at Alexandria, and passeth the same sentence, having got Caelestine to back him, and sends it with many Anathematismes to Nestorius, calling for his abjuration. The whole cause is opened at the next Council at Ephesus.