The True History of Councils, Title page – Preface
THE TRUE HISTORY OF COUNCILS Enlarged and Defended, Againſt the Deceits of a pretended Vindicator of the Primitive-Church, but indeed of the Tympanite & Tyranny of ſome Prelates many hundred years after Chriſt.
With a Detection of the falſe Hiſtory of Edward Lord Biſhop of Corke and Roſſe in Ireland.
And a Specimen of the way by which this Generation confuteth their Adverſaries in ſeveral Inſtances.
And a Preface abbreviating much of Ludolphus's Hiſtory of Habaſſia.
Written to ſhew their dangerous Errour, who think that a general Council, or Colledge of Biſhops, is a ſupream Governour of all the Chriſtian World, with power of Univerſal Legiſlation, Judgment and Execution, and that Chriſts Laws without their Univerſal Laws, are not ſufficient for the Churches Unity and Concord.
By RICHARD BAXTER, a Lover of Truth, Love, and Peace, and a Hater of Lying, Malignity, and Perſecution.
To which is added by another Hand, a Defence of a Book, Entituled, No Evidence for Dioceſan Churches. Wherein what is further produced out of Scripture, and ancient Authors, for Dioceſan Churches, is diſcuſſed.
London, Printed for Tho. Parkhurſt, at the Bible and Three Crowns, at the lower end of Cheapſide, near Mercers Chappel. 1682.
To the Pious and Peaceable Proteſtant-Conforming Miniſters, who are againſt our Subjection to a Foreign Juriſdiction. The notice of the Reaſon of this Book, with a Breviate of Ludolphus's Habaſſian Hiſtory.
Reverend Brethren,
WHen after the effects of our calamitous diviſions, the rejoycing Nation ſuppoſed they had been united, in our King newly reſtored (by a General and Army which had been fighting againſt him, invited & ſtrengthned by the City, & many others) & an Act of Oblivion ſeemed to have prepared for future amity; ſome little thought that men were about going further from each other than they were before: But the Malady was evident to ſuch of us as were called to attempt a Cure, and neither the Causes nor the Prognoſticks hard to be known. A certain and cheap Remedy was obvious; but no Pleas, no Petitions, could get men to accept it. The Symptomes then threatned far worſe than yet hath come to paſs, God being more merciful to us than miſtaken men. We were then judged criminal for foreſeeing and foretelling what Fruit the Seed then ſown would bring forth: And ſince then the Sowers ſay the Foretellers are the cauſe of all. We quickly ſaw, that inſtead of hoping for any Concord, and healing of the Bones which then were broken, it would become our Care and too hard work, to endeavour to prevent a greater breach. Though we thought Two Thouſand ſuch Miniſters as were ſilenced would be miſt, when others thought it a bleſſing to be rid of them, we then feared, and ſome hoped, that no ſmall number more would follow them.
It was not you that caſt ſuch out; nor is it you that wiſh the continuance and increaſe of the Cauſes. We agree with you in all points of the Chriſtian Reformed Religion: and concerning the evil of all the ſins which we fear by Conforming to commit, though we agree not of the meaning of thoſe Oaths, Promiſes, Profeſſions, and Practices, which are the matter feared. We live in unfeigned Love and Communion with thoſe that love Truth, Holineſs and Peace, notwithſtanding ſuch differences as theſe. God hath not laid our Salvation or Communion upon our agreeing about the meaning of every word or Sentence in the Bible, much leſs on our agreeing of the ſenſe of every word in all the Laws and Canons of men.
Two things we earneſtly requeſt of you, for the ſake of the Chriſtian Religion, this trembling Nation, and your own and others Souls. 1. That you will in your Pariſh Relations ſeriouſly uſe your beſt endeavours to promote true Godlineſs and Brotherly Love, and to heal the ſad Diviſions of the Churches: We believe that it muſt be much by the Parochial Miniſters and Aſſemblies, that Piety and Proteſtant Verity muſt be kept up: And what we may not do, we pray that you may do it who are allowed. 2. That you will join with us againſt all Foreign Juriſdiction, Eccleſiaſtical or Civil.
The Party which we dread I have given you ſome account of in my Reply to Mr. Dodwell. By their Fruits you may know them. 1. They are ſuch as labour to make our Breaches wider, by rendring thoſe that they diſſent from odious, which commonly is by falſe accuſations▪ They call out for Execution by the Sword againſt thoſe that dare not do as they do, and cry, Go on, abate nothing; they are factious Schiſmaticks, rebellious: They might eaſily have learnt this Language, without ſtaying long in the Univerſities, and without all the Brimſtone Books that teach it them. An inviſible Tutor can ſoon teach it them without Book. He that hateth his Brother is a murtherer, and hath not eternal Life abiding in him. 2. They are for an univerſal humane Government, with power of Legiſlation and Judgment over the whole Chriſtian World. How to call it they are not yet agreed, whether Ariſtocratical, or Monarchical, or mixt. Some of them ſay that it is in the Collegium Epiſcoporum, governing per Literas formatas, for fear leſt if they ſay, It is in Councils, they ſhould preſently be confuted by the copious Evidence which we produce againſt them. And yet they may well think that men will ask them [When did all the Biſhops on Earth make Laws for all the Chriſtian World, or paſs Sentences on Offenders without ever meeting together? And how came they to know each others minds? and which way the major Vote went? And what, and where are thoſe Laws which we muſt all be governed by, which neither God nor Councils made? The Canons were all made by Councils.
If you ſay that I deſcribe men ſo mad, as that I muſt be thought to wrong them, I now only ask you, whether our Caſe be not diſmal when ſuch men as you call mad, have power to bring us and keep us in our `Diviſions; or to do much towards it without much contradiction?
But others who know that ſuch palpable darkneſs will not ſerve their cauſe, do openly ſay, that it is General Councils which are the Legiſlative and judging Governours to the whole Church on Earth, as one Political Body. For they know that we have no other Laws beſides Gods and theirs, pretended to be made for all the World. But when the Caſes opened by me in the Second part of my Key for Catholicks, and elſe where, do ſilence them, this Fort alſo is deſerted by them. Even Albert. Pighius hath rendred it ridiculous. 1. If this be the ſpecifying or unifying Head, or ſumma Poteſtas of the Univerſal Church, then it is not monarchical but Ariſtocratical. 2. Then the Church is no Church, when for hundreds of Years there are no General Councils, an eſſential part being wanting. And they that own but the 4 or 6 firſt General Councils, make the Church no Church, or to have been without its eſſentiating Government theſe Thouſand Years. And by what proof, beſides their incredible Word, can they tell the Church, that they are ſubject to the ſix first General Councils, and yet not to the ſeventh, eighth, ninth, or any ſince? 3. I have oft (against Johnſon, and elſewhere,) proved that there never was an univerſal Council of all the Churches, but only of part of thoſe in the Roman Empire; Were there no proof but from the recorded Names of the Callers of Councils▪ and all the Subſcribers, it is unanſwerable. 4. Who knows not that the Church is now divided into about Twelve Sects, all condemning one another? And that they are under the Power of various Princes, and many Enemies to Chriſtianity, who will never agree to give them leave to travel to General Councils? And who ſhall call them, or how long time will you give the Biſhops of Antioch, Alexandria, the Jacobites, Abaſſines, Neſtorians, Armenians, Muſcovites, and all the reſt, to learn ſo much of each others Languages, as to debate intelligibly matters of ſuch moment, as Laws for all the World muſt be. Twenty more ſuch abſurdities, make this Ariſtocracy over all the World, as mad a conceit as that forementioned: And when we know already what the Chriſtian Parties hold, and that the ſaid Jacobites, Neſtorians, Armenians, Circaſſians, Mengrelians, Greeks, Muſcovites, &c. are far more than either Proteſtants or Papiſts, do we not know that in Councils if they have free Votes they will judge accordingly againſt both.
But this ſort of men are well aware, that the Church is always, but Councils are rare, and it's, at leaſt, uncertain whether ever there will be more; and the Articles of the Church of England ſay, They may not be called without the Will of Princes; and the Church is now under ſo many contrary Princes as are never like to agree hereto. And they know that ſome body muſt call them, and ſome body must preſide, &c. Therefore they are forced to ſpeak out, and ſay, that the Pope is St. Peters Succeſſor, the prime Patriarch, and principium Unitatis, and muſt call Councils, and as Preſident moderate and difference the lawful from the unlawful: And that in the Intervals of Councils he as Patriarch is to govern at leaſt the West, and that every Dioceſane being ex Officio, the Repreſenter of his Dioceſs, and every Metropolitane of his Province, and every Patriarch of his Patriarchate, what theſe do all the Biſhops on Earth do. And ſo the Riddle of a Collegium Paſtorum is opened, and all cometh but to this, that the Italians are Papiſts, who would have the Pope rule Arbitrarily, as above Councils; but the French are no Papiſts, who would have the Pope rule only by the Canons or Church Parliaments, and to be ſingulis Major, at univerſis Minor. This is the true Reformation of Church-Government, in which the Engliſh ſhould (by them) agree. And now you know what I am warning you to beware of.
We are for a twiſt & conjunction of the civil Power and the Eccleſiaſtical, and for Chriſtian Kingdoms, and Churches, ſo far national as to be ruled and protected by Chriſtian Kings, in the greateſt Love and Concord that can be well obtained: And for Councils neceſſary to ſuch ends: But we are not for ſetting up a Foreign Juriſdiction over King and Kingdom, Church and Souls, upon the falſe claim of uncapable Uſurpers. One of your ſelves in a ſmall Book called, The whole Duty of Nations, and another, Dr. Iſaac Barrow againſt Papal and all Foreign Juriſdiction, (publiſhed by Dr. Tillotſon) have ſpoken our thoughts ſo fully, as that we only intreat you to take thoſe for our ſenſe, and concurr with us therein for our common Peace and Safety.
We reverence all Councils ſo far as they have done good; we are even for the Advice and Concord of Foreigners; but not their Juriſdiction.
If you know the difference between an Aſſembly of Princes conſulting for Peace and Concord, and a Senate to govern all thoſe Princes as their Subjects, you will know the difference between our Reverence to Foreign Councils, and the Obedience to them now challenged as the only way to avoid Schiſm. I hope you will join with us in being called Schiſmaticks both to Italian and French Papiſts.
The great Inſtrument of ſuch mens Deſign being to over-extol Councils called General, and to hide their Miſcarriages, and ſo by falſe Hiſtory to deceive their credulous party who cannot have while to ſearch after the truth, I took it to be my Duty to tell ſuch men the truth out of the moſt credible Hiſtorians, eſpecially out of the Councils themſelves as written by our greateſt Adverſaries; that they may truly know what ſuch Biſhops and Councils have done. Among others this exaſperated a Writer, (by ſame called Mr. Morrice,) who would make men believe that I have wronged Councils and Biſhops, and falſified Hiſtory: and divers other accuſations he brings, to which I have tendered you mine Anſwer. I have heard men reverence the Engliſh Synods, who yet thought that the 5th, 6th, 7th, 8th Excommunicating Canons and the late Engines to caſt out 2000 Miniſters, proved them ſuch to England as I will not denominate. I have heard men reverence the preſent Miniſtry and Univerſities, who yet have ſaid, that they fear more hurt from the worſer part of them to England, than they ſhould do from an Army of Foreign Enemies whom we might reſiſt.
I write much, and in great weakneſs and haſte, and have not time for due peruſal: And my judgment is rather to do it when I think it neceſſary, as I can, than not at all. And Mr. M. would make his Readers believe, when he hath found a word of Theodorets haſtily miſtaken, and Calami tranſlated Quils, and ſuch matter for a few trifling cavils, that he hath vindicated the Councils and Biſhops, and proved me a falſe Hiſtorian.
And can we have a harder cenſure of General Councils than his own Reverend Lords and Patrons paſs upon them, who tell us that there is but ſix of all the multitude to be owned. If all the reſt are to be rejected, I think the faults of thoſe ſix may be made known, againſt their Deſigns who would bring us under a Foreign Juriſdiction, by the art of over-magnifying General Conncils.
I confeſs theſe men have great advantage againſt all that ſuch as I can ſay; for they have got a ſort of Followers who will take their words, and are far from having will or wit impartially themſelves to read the Hiflories and try the caſe; but will ſwear that we are all Rogues and Schiſmaticks, and unfit to be ſuffered: And they have got young Reverend Prieſts, who can cry, away with them, execute the Laws; being conſcious how much leſs able they are to confute us, than the Gaoler is: But this is but a Dream: The morning is near, when we ſhall all awake. Perhaps you remember the jeaſting ſtory with which Sag…tar…us begins the Preface to his Metaphyſicks: Indeed the hyſterical ſuffocating Vapours do ordinarily ſo work, that in a place of Perfumes or ſweetneſs the Women faint and ſwoun away as dead; and Caſtory or Aſſa Foe…da, called Stercus Diaboli, or ſuch like ſtink, reviveth them like a Cordial. And worſe vapours affect the men we ſpeak of: Motions of Love they cannot bear; but reviling and falſe accuſing Books and Speeches are Food and Medicine to them.
One of my chief Controverſies with Mr. M. is about the Acts and Effects of the Councils of Epheſus and Calcedon, about the Neſtorian and Eutychian and Monothelite Controverſies. That the iſſue was moſt doleful Diviſions of the Chriſtian World, unhealed to this day, is paſt the denial of ſober men. Whether this was long of the Biſhops and Councils is the queſtion. I have fully proved that Neſtorius, Cyril, and Dioſcorus were all of the ſame Faith and differed but in wording the ſame ſenſe: And if ſo, judge how much the World is beholden to theſe Councils of Biſhops: But this Mr. M. taketh for a falſe Report.
Becauſe it is our moſt important difference, I will here give the Reader an account of the Effect of theſe Councils even to our times, in the great Empire of Habaſſia, out of the much praiſed Hiſtory of Job Ludolphus.
Lib. 3. c. 8. In order to declare the Religion of the Habaſſines he firſt declareth the Succeſs of the Council of Calcedon, thus,—[Damnatus Dioſcorus Patriarcha Alexandrinus tanquam Eutychis Defenſor & Haereſiarcha, verberibus quoque mulctatus & in exilium ejectus fuit, alio Patriarcha Catholico in locum ejus ſuffecto— Atrox exinde in Eccleſia Alexandrina Schiſma, caede & ſanguine continuatum, in cauſa fuit, ut non ſolum multo maxima pars Eccleſiae Alexand. à reliqua Eccleſia Catholica avelleretur, ſed & Aegyptus ipſa, attritis incolarum viribus, in Saracenorum poteſtatem veniret; qui diſcordiâ Chriſtianorum, utroſque oppreſſerunt; ut exiguum, proh dolor! veſtigium Chriſtianae Religionis nunc in Aegypto ſuperſit. Haec atque alia talia Scriptores noſtri.
And the loſs of Egypt and the South, ſo ſtrengthened the Enemies of Chriſtianity, that this breach let in Deſtruction to the whole Chriſtian Empire: But the loſs of the whole Empire and Introduction of Mahometaniſm, in the Eyes of our fiery Canoneers, is no diſhonour to theſe Councils: It is but ſaying, It was all long of Dioſcorus, and the Hereticks: And were not theſe Hereticks alſo Prelates and Prelatical?
But he procedeth, [But the Aethiopians thus report it, that Dioſcorus and his Succeſſors, and their followers did greatly complain of the Injury done them; for he neither followed Eutyches, nor ever denied or confounded the Divinity or Humanity really exiſting in Chriſt, but only was unwilling to acknowledg the word [Nature] to be common to the Divinfty and Humanity of Chriſt; and only avoided this, leſt contrary to the mind of the Catholick Church, and the Decrees of the General Council at Epheſus, two perſons of Chriſt ſhould be aſſerted: For that would ſollow, if we admit Two Natures, and two Wills in Chriſt. And the word [foreign] [Nature] ſignifying ſomwhat born or created, no way fitteth the Divinity: Nor can the mind conceive of two Wills, in two Natures united in one perſon, without Diviſion, Separation, or Diſtance: And the Humane Nature exalted into the ſtate of Glory, doth not will, do, or ſuffer the ſame which it willed, did and ſuffered in the ſtate of Exinanition; and ſo in the preſent ſtate of Glory, the humanity doth neither will nor judge any thing but what the Divinity at once willeth and judgeth. And this being our known Judgment, the queſtion ſeemeth idle, and a meer ſtrife of Words, for which Chriſtians ſhould not have hated one another. At Calcedon they proceeded from Words to Blows, and fought more than they diſpured: And Dioſcorus was condemned abſent, neither heard nor well underſtood, as obſtinate and guilty of Hereſie in Hatred and Envy srather than by right.]
This is the Habaſſines Opinion of the Council and Controverſie, falſe no doubt in our Canoneers Judgment, (for alas they are unlearned men;) but indeed much truer and wiſer than their Adverſaries.
He proceedeth, Primo reperi omni dubio carere, quod Habeſſini rejiciunt conſilium Chalcedonenſe—2. Obſervavi eos in hoc errore eſſe, quaſi Patres Concilii Calced. Hypoſtaſin Chriſti dividere, & contra praecedens Concilium Epheſinum ex una duas perſonas facere voluerint—Hanc ob cauſam damnant Leonem Papam, & in coelum extollunt ſuum Dioſcorum tanquam Orthodoxae fidei hyperaſpiſten qui juſto zelo diploma Leonis ad ſe datum di…aceravit; eumque Martyri aſſimilant, ob accepta verbera, excuſſos dentes & evulſam barbam.] (But it eaſed the Spleen of the Bps. at preſent, and then all the following loſs ſeems tolerable.) He addeth, [4. Conſtat ex multis locis, quod utrumque abſtractum, Divinitatem & Humanitatem, conjunctim in Chriſto aperte confiteantur. Quid autem hoc aliud eſt, quam agnoſcere duas ſimul naturas in Chriſto. 5. Tellezius ex Relatione Patrum ſocietatis teſtatur [utramque naturam] reperiri in eorum libris. 6. He ſhews that the Habaſſines words have various ſignification, and by two natures, they mean two Perſons—Which (ſaith Ludolphus) when I read and conſider, I find all to be confuſed and perplexed: There is no certain ſtate of the queſtion, and the words are out of meaſure equivocal. Perhaps Eutyches himſelf could not tell what ſort of Nature was made of two, and what was its name, and what was its qualities: But that he was ſuch a fool as to think that the Natures in Chriſt were ſo confuſed as Water is with Wine, and that in ſo abſurd an Opinion he had moſt wiſe men agreeing with him; this almoſt exceedeth all belief: Certainly the Ethiopians are not guilty of ſo groſs a Hereſie. Wherefore I confeſs I cannot underſtand what thoſe frequent Diſputations were, which the Jeſuits had with the Habaſſiines, of two Natures in Chriſt, in which they ſay they had ſtill the worſe, being convicted by their own Books, which I eaſily believe, ſeeing they moſt willingly confeſs Chriſts Divinity and Humanity. To me it ſeemeth likely only that they could not agree in words. Do but explain to them that by Natures in Chriſt we mean his Divinity and Humanity, & then ask them which Nature is it that faileth in Chriſt. Moſt certainly they will anſwer that neither the Divivinity nor Humanity failed, but both continue eternally. And ſo it's plain, that they take the word Nature in a far other ſenſe than we, and that the true ſtate of the queſtion with them is, whether and by what common Name the two abſtracts are to be denominated, which they undoubtedly confeſs.
Now good Mr. Morrice, (with your Lords) you muſt pardon me, (or chooſe) for thinking that it is not neceſſary to Salvation, or to keep the Church from utter▪ confuſion, to be ſuch Criticks in Grammar or Metaphyſicks, as to reſolve the queſtions about the ſence of Nature, and Unity, or Duality, which you no better reſolve your ſelves; I ſay, it is not neceſſary by Gods Law, but by the Councils: And if I be a Schiſmatick for holding that Christs Univerſal Law is ſo ſufficient for his Church, as that a Legiſlative Power in Councils to make ſuch Laws as ſhall tear all to pieces the Churches for 1300 Years, and teach our Holy Fathers to damn Millions of the Innocent, is not either neceſſary or deſireable; a Schiſmatick I will continue.
Ludolphus proceeding to open the ambiguity of the words, addeth, [A famous Country-man of ours, who anno 1634 dwelling in Egypt, read the Books of the Cophties (Pet. Heylin of Lubeck.) judged that [the Diſſent of the Parties was more in their fear of the Sequele, than in the matter itſelf: For the Greeks would obviate the Hereticks who confound Chriſts Divinity and Humanity: And the Cophties thoſe who feign two Perſons in Chriſt.] And if indeed this be the caſe, that the Fight either of old was, or ſtill is only about the ſenſe of words; verily no kind of Tears can be ſo ſharp, as to ſuffice to weep for this unhappy Word-War; No Breaſt can be ſo hard which would not mourn for the unhappy Contentions of them, to whom Chriſt by his own example ſolicitouſly commended the ſtricteſt Bond of Charity: No mind can be ſo cruel, which for the name of [Nature] would looſe the knot of Concord between thoſe whoſe Nature the eternal Word aſſumeth into his moſt ſacred Hypoſtaſis.]
Fie, Mr. Ludolphus, can you ſo well deſcribe Ethiopia, and no better know your Neighbours? Come into England and you may ſoon know the Reverend and Right Reverend, who will not only defend this Councils Acts, and condemn thoſe that be not of their mind, but are ready to do the like themſelves, and triumph over the thouſands ſilenced, as they judge, for leſſer things; yea, and make that Councils Canons ſuch a Law to the Univerſal Church, as that all are Schiſmaticks that obey it not.
But Ludolphus yet conſidering, addeth▪ [But ſuch is the Infirmity of our moſt corrupt Nature, that where once Ambition hath begun, and from Ambition Emulation, and from Emulation Envy, and from Envy Hatred, the mind poſſeſſed with (ſuch) affections, no more perceiveth Truth, but as with Ears and Eyes ſhut up, neither heareth nor ſeeth, how or with what mind any thing is ſpoken or written by the other ſide.
O Sir, now I perceive you underſtand more than you ſeemed to do.
But yet the Hiſtory is behind. The Pope hath long had a great deſire to be the Church Governour of Habaſſia, but could never come to know it, much leſs to bear Rule over it. At last the Portugals getting poſſeſſion of ſome Maritime parts, whence with much difficulty it was poſſible to come to them, the Pope got them to help the Habaſſines in a dangerous War which they had againſt their Neighbour Mahometanes and Heathens, on condition that the Habaſſines would receive a Patriarch and Jeſuites from Rome: The Portugals Guns, (which that Country had not) and their own neceſſity, made the Habaſſines conſent: The Roman Patriarch and Jeſuits came over. The cuſtom of Habaſſia had long been to receive a Metropolitan called their Abuna, from the Patriarch of Alexandria, who being a poor unlearned Subject, and almoſt Slave to the Turk, made Abunas and Prieſts as unlearned as himſelf: when the Jeſuits came furniſhed with Arts and Sciences, the matter came to long Diſputes; for the People, eſpecially the Monks and the Rulers, were loth to change their old accuſtomed Religion, called the Alexandrian, for that called the Romane: The King would needs have it done by hearing both parties ſpeak: But the learned Jeſuites were ſtill too hard for the unlearned Habaſſines: One King ſeemed to like the Romanes, but his Son (Claudius) ſtiffly reſiſted them: Others afterward again needed help, and received them, and by their Diſputes ſeemed really to be for them, ſeeing how much the Jeſuites excelled their Prieſts; ſpecially K. Zadengelus, being taken with the Jeſuits Preaching, when all his own Clergy only read Liturgies & Homilies, & never preacht: He ſet up the Romane Patriarch & power, & K. Suſneus after him ſware Obedience to the Pope, and reſolutely eſtabliſhed Popery: Diſputes brought him to it: And the Jeſuites knowing that it muſt be ſomthing which ſeemed to be of Weight, which muſt make the Empire ſubmit to a Change of their Religion, accuſe the Abaſſines as erring with the Eutychians, in rejecting the Council of Galcedon, and denying two Natures and Wills in Chriſt. This was choſen as the main Subject of the great Diſputes: The Emperour was convinced of their Hereſie, and became a reſolute Proſelite to Rome: And Popery Eight Years had the upper ruling hand.
But all this while the Empire was in diſcontent: The Royal Family and the Sub-Governours oft broke out into Rebellion. To be ſhort, many bloody battels were fought. The Emperour uſually had the Victory: But when one field of blood was dried up, a new Rebellion ſtill Sprung up. The Papiſts ſtill told the K. that God gave him the Victory for owning his Church and Cauſe. His Rulers, Prieſts, and Monks told him he killed his Subjects, and in the end would loſe his Empire for nothing but bare words. After many fights in the laſt about Eight Thouſand of his Subjects called his Enemies, were killed: The Kings own adherents being no friends to the Roman Change, deſired the King to view the dead, and made to him preſently this Speech: Theſe were not Heathens nor Mahometanes▪ in whoſe death we might juſtly rejoice: They were Chriſtians; they were formerly your Subjects our Countrymen▪ and near in Body ſome of them to you, and ſome to us: How much better might ſo many valiant Breaſts have been ſet againſt the deadly Enemies of your Kingdom. It's no victory which is got upon Citizens; with the Sword by which you kill them, you ſtab your ſelf. Thoſe whom we perſecute with ſo terrible a War do not hate us, but only are againſt that Worſhip which we force them to: How many have we already killed for the changing of Religion (Sacrorum?) How many more are there yet to be killed? What end will there be of Fighting? Give over we beſeech you▪ to drive them to your new Religious things (nova ſacra,) leſt they give over to obey you, elſe there will never be a ſafe peace.] Yea, the Kings eldeſt Son and his Brother got the Gallans (Heathens,) that had been Souldiers for the King, to tell him they would fight againſt his Diſſenting Chriſtians no more. The K. growing weary of War▪ and ſeeing and hearing all this, changed his mind, and called a Council▪ in which it was agreed, [That the Alexandrian Religion ſhould be reſtored: And to effect this they declared, that indeed the Roman Religion was the very ſame: Both ſaid that Chriſt is true God and true Man: And to ſay, There is one Nature, or there are two, are words of ſmall moment, and not worthy the ruining of the Empire.] And thus the King was brought to give Liberty of Religion to the Diſſenters.
The Romane Patriarch underſtanding all this, goeth with the Biſhop and Jeſuits to the King, and made this Speech to him, [I thought we had been lately Conquetours but behold we are conquered: The Rebels that were conquered have obtained that which they deſired: Before the Fight was the time of Vowing and Promiſing, but now is the time of Performing: The Catholick and Portugal Soldiers got the Victory, God proſpering the Catholick Religion: But now what thanks is given him? When it is decreed the other day, that the Alexandrian Religion ſhall be freely permitted. And here you conſult not with the Bps. and Religious men, but the dull Vulgar, and Gallanes and Mahometanes, yea and Women paſs Sentence of Religion: Bethink you how many Victories you have won againſt the Rebels ſince you followed the Romane Religion. Remember that it was not as conſtrained by Arms or Fear, but induced by free Will, that you embraced it as the truer. Nor did we come to you of our own accord, but were ſent by the Pope of Rome, the higheſt Prelate, and the King of Portugal, and this at your Requeſt. Nor did they ever intend any thing (againſt you) but only to join your Kingdom to the Church of Rome. Take heed therefore leſt you provoke them to juſt Indignation: They are far off you, but God is near you, and will demand the ſatisfaction which is due to them, you will inure an indelible Blot on the Lyon of the tribe of Judah, with whom your Enſigns ſhine; and will imprint a ſtain on your Glory and your Nation: In a word you will cauſe ſo many ſins by your Apoſtafie, as, that I may not ſee them, nor the Vengeance of God, which hangeth over you, I deſire you to command that my Head may be preſently cut off.] Thus lay the Parriarch, Bp. and Jeſuits at the Kings feet in tears.
Readers, Leſt you think that I have miſtranſlated, to fit the matter to our times, I intreat the learned to try it by the Original: You ſee that the things that are, have been, and that ſin ſo blindeth and hardeneth ſinners, that one Age and Country will take no warning by many others.
You ſee here that the Name and Intereſt of God and Religion▪ and the Church may be pleaded by a blind ambitious Clergy▪ for the murdering of Thouſands for a bare difference of Names and Words, and Gods Judgments threatned againſt thoſe that will not go on in killing and deſtroying, and making Kingdoms deſolate by Cruelty: And that the hurt Satan doth by Witches and Highway Robbers, is a Flea▪biting in compariſon of what he doth by ambitious Prelates and valiant Soldiers. The diſmalleſt Story of the ſucceſs of Witches is that of the Swedes Witches, by Mr. Hornick tranſlated; But what is the killing of now and then one, to the Murder of ſo many Thouſands, the Ruine of ſo many Kingdoms, the Silencing of ſo many Thouſand faithful Preachers, the Perſecuting of ſo many Thouſand godly Chriſtians▪ and the engaging the Chriſtian World in Hatred and War, as the Popiſh Prelates have been guilty of?
But you'l expect the Anſwer of King Suſneus to the Patriarch.
Ludolphus thus proceedeth, (li. 3. c. 12.) [The King unmoved briefly anſwereth, that he had done as much as he was able, but could do no more. And that the buſineſs was not about the total change of Religion, but only about the grant or (Liberty) of certain Rites (or Ceremonies.)
(O Sir, you had been happier if you had known that ſooner!)
The Patriarch anſwered, that he himſelf had indulged ſome things▪ and was about to indulge more, which concern not the ſubſtance of Faith, (you are for Toleration till the Fires are kindled,) ſo be it another Edict might be proclaimed, that there might be no other change. The King gave him no other Anſwer, but that the next day he would ſend ſome to treat with the Fathers.
They that were for the Alexandrian Religion go to the Emperour, and by Abba Athanaſius requeſt, that by a publick Edict he would allow his Subjects to embrace the Religion of their Anceſtors, elſe the Kingdom would be ruined. The King conſented, and ſent ſome to the Patriarch, to acquaint him with it. Theſe upbraid him with the many defections of the People. Aelius, Caabrael, Tecla-George, Sertzax, with many Myriades ſlain: And that the Laſtenſes yet fought for the old Religion, and all ran to them. But the King was deſerted, all the Habaſſines deſiring their old Religion. But that they that would might follow the Roman Religion, &c.
The Papiſts ſeeing that they could get no better but a Toleration, ſent to the King this Anſwer by Emanuel d'Almeyda, That [the Patriarch underſtood, that both Religions were tolerated in his Kingdom, and now he loved Ethiopia equally with his own Country Portugal, and would preſently grant as much as might ſtand with the purity of Doctrine, (viz, of the two Natures) But there muſt be difference made between thoſe who had not yet received the Roman Religion, and with them they might agree; but thoſe that had given up themſelves to it, and had uſed the ſacred Confeſſion and Communion, might not be ſuffered to return to the Alexandrian Religion without grievous Sin.] By this temperament the Patriarch would have kept the King and all his Court; for theſe had profeſſed the Roman Religion. But the King weakened with Age and Sickneſs gave them no other Anſwer but. [But how can that be done, for I have not now the Power of the Kingdom?] Home went the Prelates and Jeſuits: And preſently the Trumpets and Drums ſounded, and the Crier proclaimed, [Oyes, Oyes, (Hear ye) We firſt propoſed to you the Romane Religion, taking it for good; but an innumerable multitude of men periſhed, with Aelius, Cabrall, Tecla-George, Sertzaxo, and with the Country Laſtenſes; Wherefore we now grant you the Religion of your Anceſtors: It ſhall be lawful hereafter for the Alexandrian Clergy to frequent their Churches, and to have their Arculae for the Euchariſt, and to read their Liturgy in the old manner: So farewel, and Rejoice▪ ]
It is incredible with what joy this Edict was received by the People, and how the whole Camps applauded and rejoiced, as if they had been delivered from an invading Enemy, ſpecially the Monks and Clergy having felt the Fathers greateſt hatred, did lift up to Heaven their joyful voices: The Vulgar Men and Women danced, the Soldiers prayed all Proſperity to the Emperour: They broke their own Roſaries, and other mens as they met them, and burned ſome, ſaying, That it was enough for them that they BELIEVE CHRIST TO BE TRUE GOD and TRUE MAN, and THERE IS NO NEED OF DISPUTING ABOUT TWO NATURES, and ſo they returned to the old way.
It's worth the noting here, that the Papiſts way was caſt out as Novelty, and the other kept on the account of Antiquity: For Habaſſia never had received the Pope till the Portugals came to help them. Tet are they not aſhamed here to call theirs the old Religion, becauſe when they had baniſhed the old, [which was ſimple Chriſtianity] we returned to it by Reformation.
Beſides the Dectrine of Two Natures, about which they ſaw they agreed in ſenſe, while the Jeſuites Hereticated them, three things much alienated the Habaſſines: 1. Denying them the Sacrament of the Euchariſt in both kinds. 2. Rebaptiſing their Children. 3. Reordaining their Prieſts.
This much being done, the Papiſts were by degrees ſoon overcome. 1. The Patriarch is accuſed for preaching Sedition. 2. Then the Temples are taken from them, and they break their own Images lest the Habaſſines ſhould do it in ſeorn. 3. On Sept. 16. 1632. the King died, and his Son Baſilides was against them. 4. Ras-Seelaxus their moſt powerful friend is baniſhed, and others after him. 5. Upon more Accuſations their Farmes, Goods, and Guns are ſeiſed on. 6. They are confined to Fremona: Thence they petition again for new Diſputations: The King Baſilides anſwereth them thus by writing:
[What I did heretofore was done by my Fathers command, whom I muſt needs obey, ſo that by his conduct I made War againſt my Kindred and Subjects. But after the laſt Battle in Wainadega, both learned and unlearned, Clergy and Laity, Civil and Military men, great and ſmall, fearleſly ſaid to my Father the King, How long ſhall we be vexed & tired with unprofitable things? How long ſhall we fight againſt our Brethren and near Friends, cutting off our Right Hand with our Left? How long ſhall we turn our Swords againſt our own Bowels, when yet by the Roman Belief we know nothing but what we knew before? For what the Romanes call two Natures in Chriſt, the Divinity and Humanity, we knew it long ago, from the beginning even unto this day: For we all believe that the ſame Chriſt our Lord is perfect God and perfect Man; perfect God in his Divinity, and perfect Man in his Humanity: But whereas thoſe Natures are not ſeparated, nor divided, (for each of them ſubſiſteth, not by itſelf, but conjunct with the other) therefore we ſay not that they are two things, for one is made of two, yet ſo as that the Natures are not confounded or mixed in his Being. This Controverſie therefore is of ſmall moment among us: Nor did we fight much for this; but ſpecially for this cauſe, that the Blood was denied the Laity in the Luchariſt, whenas Chriſt himſelf ſaid in the Goſpel, except ye eat the Fleſh of the Son of Man, and drink his Blood ye ſhall not have eternal Life.—But they deteſted nothing more than the Reiteration of Baptiſms, as if before the Fathers rebaptized us we had been Heathens or Publicanes: And that they Reordained our Prieſts and Deacons.—You too late offer us now that which might have been yielded at the firſt; for there is now no returning to that which all look at with the greateſt horrour and deteſtation, and therefore all further Conferences will be in vain.]
In ſhort the Patriarch and all the reſt were utterly baniſhed out of the Empire. Ludolph. l. 3. c. 13.
I add one but thing (ex cap. 14.) to end the ſtory. As the new Alexandrian Abuna was coming out of Egypt, the foreſaid Dr. Peter Heyling of Lubeck being then in Egypt, took that opportunity to ſee Habaſſia, and went with him: On the Borders at Suagena they met the departing Roman Patriarch; where Peter Heyling enters the Liſt with him, & ſo handled him as made it appear, that it was only the poor Habaſſine Prieſts unlearnedneſs, which had given the Jeſuits their Succeſs: And the Patriarch at the parting, ſighing ſaid to his Company, If this Doctor come into Habaſſia, he will precipitate them into the extreameſt Hereſie. But what became of him is yet unknown.
And ſo much for this Hiſtory of the Roman Conqueſt in Habaſſia, by the Calcedon Council, and the Hereticating the Habaſſines, about the one or two Natures, and the Eight years poſſeſſion Popery got by it, and the many bloody Battles fought for it, the Prelates powerful Oratory for it, and the Peoples more powerful againſt it; the Kings mind changed by ſad experience, and the Papiſts finally Extirpated.
And it is exceeding obſervable, that their very Victories were their Ruine, and the laſt and greateſt which killed 8000, was it that overcame them, when they thought they had done their work. And thoſe that conquered for them drove them out, when they conſidered what they had done: But had it not been better known at a cheaper rate?
This Tragedy is but the fruit of the Council which Mr. Morrice juſtifieth: The fruit of a Church determination above 1200 years ago. If you had ſeen the Fields of blood in Habaſſia, would it not have inclined you to my Opinion againſt Mr. M. Or if he had ſeen it, would it not have changed his mind? I doubt it would not, becauſe the Silencings and Calamities in England no more move ſuch men; and becauſe they ſtill call for Execution againſt thoſe that obey not all their Oaths and Ceremonies▪ and will abate nothing, what ever it may oſt the Land by the ſtrengthening of them that are for our Diviſion: And becauſe the 1200 years experience hath not yet been enough to make them ſee the faultineſs of ſuch Biſhops & Councils, …ay, becauſe they yet take not all Gods Laws in Nature and Scripture for ſufficient to Rule the Catholick Church in Religion, without the Laws of theſe ſame Councils, which have had ſuch effects: But ſome Biſhops and Cle…g… Men yet ſtand to it▪ that All muſt be taken as Schiſmaticks who obey no… theſe ſame Councils Decrees, as the Laws of the Univerſal Church.
And if Lud…lp…s and the Abaſſines can ſay ſo much againſt Here…g thoſe called Eutychians, much more may be ſaid for the Neſtorians, to prove that the Contro v…ſ… was but verbal.
There is in Biblioth. Pat. To. 6. p. 131. the Miſſa quâ utuntur antiqui Chriſtiani Epiſcopatus Angamallenſis in Montanis Mallabarici Regni apud Indos Orientales, emendata & ab erroribus blaſphemiiſque Neſtorianorum expurgata per Alexium Meneſium Archiepiſcopum Goanum an. 1599. I had rather have had it with all its Errours, that we might have truly known how much is genuine. But it being one of the moſt Scriptural, rational, and well compoſed Liturgies of all there publiſhed; It would make one think, 1. That theſe Neſtorians were not ſo bad a people as their Anathematiſers would have made the world believe them. 2. That the Baniſhment of the Neſtorians and Eutychians accidentally proved a great means of the Churches enlargement beyond the bounds of the Romane Empire, whither they were baniſhed: And this is plain in current Hiſtory.
I have given you this account of my Deſign in both the Books, (The Hiſtory of Councils, with its Vindication, and the following Treatiſe.) I add an Anſwer to a Lord Biſhop of Corke and Roſſe, who hath written many Hiſtorical Untruths by his credulity, believing falſe Reporters. As to his and others Reprehenſion of my ſharp unpeaceable words, my Caſe is hard; My own Conſcience at once forbids me to juſtifie my Stile or Paſſion; and alſo tells me that if making odious Gods ſervants, ſilencing and perſecuting faithful Miniſters, and Perjury, ſhould prove as great a guilt and danger of Deſtruction to the Land, as is feared, I cannot juſtifie my long Silence, nor that I uſe no more plainneſs and fervency in calling the guilty to Repent.