History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 1300-1600 · Century 15 · Chapter 5 – Part 1

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 1300-1600 · Century 15 · Chapter 5 – Part 1

p. 564CHAP. V. Of COUNCELS.

1. I Reſume the narration of Councels, not for any profitable information that may be reaped from their Decrees; but rather, that the wickedneſs of the Popes may appear the more clearly; partly as it was condemned by theſe Councels, in former times; and partly as it did overrule and abuſe ſome of them by crafty policies.

2. The Cardinals of both the Popes Gregory and Benedict left them, and A Councel at Piſaaſſembled a Councel at Piſa, An. 1409. The Biſhop Tarracon had a Sermon on the Text, Purge out the Leaven, &c. He ſaid, Theſe two were no more Popes, then his ſhooes were Popes; they are worſe then Anna and Caiaphas, and are like to Divels. The definitive Sentence was pronounced, that both Benedict and Gregory were Schiſmaticks and Hereticks, and worthy to be depoſed for their horrible ſins. The Acts of them both, in the preceding year, were annulled. Alexander the V. was choſen Pope, and an Epiſtle was written, in his name, unto the Biſhop of Paris; where the other two Popes are called the enemies of God and his Church; and it is declared, that they were depoſed for their notorious crimes. Ph. Mornae. in Myſter. ex Monſtrelet vol. 1. cap. 52. 53. & 57. This Councel (ſaith Bellarmin. de Concil.) was a General Councel, but it ſeems neither to be approved nor rejected, ſince Antoninus affirmeth (par. 3. tit. 22. cap. 5.) that it was an unlawfull, and not a true Councel; and the event proves the ſame, becauſe it took not away but augmented the Schiſm: And yet (ſaith Bellarm.) if it had been condemned, without all doubt, Pope Alexander the VI. had not called himſelf the ſixth, but the fifth; [Mark this reaſon.] yea it is almoſt the common opinion, that Alexander, and his Succeſſour John, were true Popes, as indeed of thoſe three they were moſt reverenced. So he.

3. In the year 1410. Pope John aſſembled a Councel at Rome; a Maſs A Councel at Rome.of the Holy Ghoſt was ſaid after the cuſtom. The Pope ſitting in his Chair, behold an ugly and dreadfull Owl, coming from behind him, flew too and fro, with an ill-favoured ſhouting; and ſtanding ſometimes upon a middle beam of the Church, looked with ſtaring eies upon the Pope. All the people marvelled that ſuch a night Fowl, came in the day amongſt ſuch a multitude, judging it an ominous token; for behold (ſaid they) how the Spirit appears in the ſhape of an Owl! As they beheld one another, ſcarcely could they keep their countenances from laughter. Pope John began to ſweat, and to fret within; and not finding by what means he could ſalve the matter, he aroſe and went away. In another Seſſion the Owl appeared again, and ever looked towards the Pope; he was aſhamed, and commanded to drive her away; but ſhe was not afraid of their cries, nor the things that were thrown at her, and never removed untill they killed her. They who were preſent p. 565did ſcoff at the Councel, and went away and nothing was acted. Nic. Clemangis in Faſcic. rer. expetend.

4. By much travel of the Emperour Sigiſmund, was aſſembled An. 1414. at The … at … ▪Conſtance a Councel of 309. Biſhops, 600. other Fathers, 24. Dukes, 140. Counts many Delegates from Cities and Incorporations, and from Univerſities, and many learned Lawyers, with conſent of Pope John. All particulars were decided by the ſuffrages of four Nations; to wit, German, Italian, French and Engliſh; every Nation had their ſeveral places and Preſidents, who continued not conſtantly, but were often changed. Here were 45. Seſſions, and many things concluded; the principal were theſe. In Seſſ. 1. Nov. 16. it was determined, with conſent of P. John (ſitting as Preſident) that the Councel was lawfully called; and the Miniſters and Officials of the Councel were named. In Seſſ. 2. Mar. 2. An. 1215. the Emperor being preſent, the Pope gave his renunciation in this manner: I John, Pope XXIV. for the quieting of all Chriſtian people, do promiſe, ſwear and vow unto God and the Church, and this ſacred Councel, that I ſhal willingly and freely give peace unto the Church of Chriſt, by way of ſimple renunciation of the Papacy; and to do and fulfil it effectually with the advice of the preſent Councel; if, and when Peter de Luna, Benedict the XIII. and Angelus de Corario, Greg. the XII. (ſo called in the time of their obedience) ſhal by themſelves, or by their lawful Proctors, forſake ſimply the Title which they pretend, &c. Inſtruments were taken thereupon. In Seſſ. 3. Mar. 25. it was ordained, that the departing of the Pope ſhould be no hindrance, but the Councel may proceed. Item, that the Councel ſhould not be diſſolved, until the Schiſm be removed, and the Church be REFORMED in head and members. In Seſſ. 4. March 30. This Synod being aſſembled in the Holy Ghoſt, and repreſenting the Catholick Church militant, hath immediate power from Chriſt; unto which every man ſhall be obedient in things concerning faith, extirpation of ſchiſm, and general reformation of the Church both in head and members. Item, Pope John ſhould not withdraw any Official of the Councel; and if he ſhall attempt to do ſo, or hath atempted it by cenſures and excommunications, none of thoſe things ſhal be regarded, but are nul. In Seſſ. 5. Apr. 6. was another Decree much to the ſame purpoſe. In Seſſ. 6. Apr. 17. a Procuratory of renunciation was ſent to Pope John; and the Meſſengers were ordred to exhort him to return▪ Item, Commiſſioners were named, out of the four Nations to examine John Huſs unto the definitive Sentence incluſivè. Item, a Citation was ſent to Jerom of Prague, to appear before the Councel within 15. daies, 5. daies being allowed for each of three citations: And a Safe-conduct was granted, in theſe terms; By the tenor hereof, we give all Safe-conduct from all violence, juſtice being excepted, ſo far as in us lieth, and the Orthodox Faith requires; with certification, that whether he appear or not we will proceed againſt him. In Seſſ. 7. May 2. a Citation was directed againſt Pope John. In Seſſ 8. May 4. the Articles againſt John Wickliff were read; theſe, and he, and his memory, were condemned; and it was ordained, that his bones ſhould be taken up and burnt. In Seſſ. 9. the execution of the citation againſt Pope John was exhibited. In Seſſ. 10. May 14. Pope John for his notorious ſimony, or ſelling of Benefices, and becauſe he is not only diffamed, but really defiled with other grievous crimes, and is incorrigible, is ſuſpended from all ſpiritual adminiſtration; and the proceſs is to be followed unto his depoſition. In Seſſ. 11. May 15. the Articles againſt Pope John were read, and ſent unto him; together with a citation to appear, hear, and ſee himſelf depoſed in the next Seſſion. In Seſſ. 12. May 29. the Commiſſioners unto Pope John made their report; and it was ordained, that if the Papal Chair ſhould be vacant, another Pope ſhould not be choſen without the conſent of the Councel. Item, definitive Sentence of Depoſition was p. 566pronounced againſt Pope John the XXIV. for his departing from the City privily in the night, and diſguiſed in habit; and for the ſcandal given by him in troubling the peace and union of the Church, contrary to his promiſe, oath and vow unto God and the Church, and this ſacred Councel. Item, That none of theſe three, who in time of their obedience were called Pope John the XXIV. Benedict the XII. and Gregory the XIII. ſhould be choſen Pope; or if they ſhall be choſen, their election ſhall be null. In Seſſ. 13. June 15. Although Chriſt did inſtitute after Supper, and gave unto his Diſciples both kindes, bread and wine, hoc non obſtante, the Authority of holy Canons, and the approved Cuſtom of the Church, hath kept, and keepeth, that the holy Sacrament is not given after Supper, nor taken by any not faſting, excepting the caſe of infirmity, or other neceſſity allowed by Law and the Church: And although in the primitive Church, this Sacrament was received by Believers under both kindes; yet.....we command, under the pain of excommunication, that no Prieſt communicate unto the people under both kindes of bread and wine. [This was the firſt time that ſuch an Act was made in a Councel.] In Seſſ. 14. June 24. Charls de Malateſtis, Rector of Romandiola, being ſent Proctor by Pope Gregory, approveth the Councel, and ſimply renounceth his Papacy. Item, The Acts canonically done by Pope Gregory the XIII. before that inſtant, were approved, and his Cardinals were received with the ſong, Te Deum laudamus. Item, It was ordained, that a Pope ſhould be choſen in manner, time and place, as the Councel ſhall appoint. Item, Citation was directed againſt Pope Benedict. In Seſſ. 15. July 6. The Articles of John Huſs were read; to wit, 1. The holy Catholick Church is but one, which is the univerſality of the predeſtinated. 2. Paul was never a member of the Divel, although he did ſome acts like to the acts of the malignant Church. 3. Praeſciti, or thoſe who are foreknown, are not any part of the Church; ſince no part of her falleth finally, becauſe the charity of predeſtination falleth not away. 4. The two natures, God-head and man-hood, are one Chriſt. 5. Although he who is foreknown, be in grace according to preſent righteouſneſs, yet he is never a part of the holy Church; but he who is predeſtinated, abideth ever a member of the Church; although he fall from temporary grace, yet he never falleth from the grace of predeſtination. 6. Taking the Church for the company of the predeſtinated, whether they be in grace, or not according to preſent righteouſneſs, after that manner is an Article of the Faith. 7. Peter was not, nor is the head of the Catholick Church. 8. Prieſts living criminouſly, defile the power of Prieſt-hood; and, as unfaithful Children, they think amiſs of the ſeven Sacraments, of the Keys, Offices, Cenſures, Manners, Rites, worſhipping Reliques, Indulgences and Orders. 9. The Papal power hath flowed from Caeſar. 10. None, without revelation, can reaſonably ſay of himſelf, or of any other, that he is the head of a particular Church; neither is the Prieſt of Rome the head of that Church. 11. We ſhould not believe, that who is particular high Prieſt of Rome, is the head of any particular Church, unleſs God hath predeſtinated him. 12. None hath the place of Chriſt, or of Peter, unleſs he follow them in manners. 13. The Pope is not the true Succeſſor of Peter; and if he follow avarice, he is the Vicar of Judas Iſcariot; and the Cardinals are not the Succeſſors of the Colledge of the Apoſtles, unleſs they follow their manners, and keep the commands of Chriſt. 14. Doctors holding, that one worthy of Eccleſiaſtical cenſure, if he will not amend, ſhould be given unto Secular power; aſſuredly in this they follow the high p. 567Prieſts, Scribes and Phariſees, in delivering Chriſt unto Pilate, becauſe he would not follow them in all things; and they were worſe murtherers then Pilate. 15. Eccleſiaſtical obedience is an human invention, and contrary to the expreſs authority of Scripture. 16. Mens works are either vicious or godly; for if a man be vicious, his works are vicious; and if he be vertuous, his works are vertuous: for as mortal ſin infecteth all the actions of a vicious man, ſo vertue quickneth all the actions of a vertuous man. 17. A Prieſt of Chriſt, living according to his Law, and having knowledge of the Scriptures, and affection to edifie people, ſhould preach, notwithſtanding any pretended excommunication. 18. Who, by command, accepteth the Office of a Preacher, and cometh to the Office of Prieſt-hood, ſhould alſo execute that Office notwithſtanding any pretended excommunication. 19. By Church cenſures of excommunication, ſuſpenſion and interdiction, the Clergy, for their own exaltation, ſupplant the Lay-people, multiply avarice, protect malice, and prepare a way unto Antichriſt; it is an evident token, that ſuch cenſures proceed from Antichriſt; that by ſuch cenſures (which they call fulminations) they proceed eſpecially againſt them who diſcover the wickedneſs of Antichriſt; and he will principally maintain himſelf by the Clergy. 20. If the Pope be an evil man, eſpecially if he be praeſcitus, then, as the Apoſtle Judas, he is a Divel, a Thief and Son of perdition; nor is he the Head of the holy militant Church, ſince he is not a member thereof. 21. The grace of predeſtination, is the bond wherewith the Church of Chriſt, and every member thereof, is united unto Chriſt the Head inſolubly. 22. A Pope or Prelate being wicked or praeſcitus, is equivocally a Paſtor, and truly a Thief and Robber. 23. A Pope ſhould not be called moſt holy, no not in reſpect of his Office; for then a King may be called moſt holy; yea, an Hang-man may be called holy; yea, the Divel may be called holy, for he is the Officer of God. 24. If a Pope live contrary unto Chriſt, although he be choſen lawfully, according to the inſtitution of men, yet he entereth otherwiſe then by Chriſt, even although he enter by election preſcribed by God; for Judas was lawfully choſen by Chriſt unto the Apoſtleſhip, and yet he went the wrong way into the ſheepfold. 25. The condemnation of the forty five Articles of John Wickliff, made by the Doctors, is unreaſonable and unjuſt; and a feigned cauſe is alledged by them, to wit, none of them is Catholick. 26. Whether one be choſen lawfully or unlawfully, we ſhould believe the works of the elected; for in ſo far as he worketh unto the edification of the Church, ſo far hath he authority from God. 27. There is no appearance that there ſhould be an head governing the Church in ſpiritual things, who ſhould always remain with the militant Church. 28. Chriſt can rule his Church better without theſe monſtrous heads; to wit, by his Apoſtles and true Diſciples, who are ſpread through the World. 29. The Apoſtles and faithful Prieſts of the Lord did diligently rule the Church, in things neceſſary unto ſalvation, before the Office of a Pope was known; and ſo might they until the day of judgement, although there were not a Pope. 30. None is a Civil Lord, none is a Prelate, none is a Biſhop, ſo long as he is in mortal ſin. Theſe Articles were condemned, partly as notoriouſly heretical, and rejected by the holy Fathers, partly as ſcandalous and offenſive unto pious ears, partly erroneous, and partly as timerarious and ſeditious. Then the condemnatory Sentence of John Huſs was read: The Deputies of the four Nations, and the Preſident the Cardinal of Oſtia, and the Emperor, cried, Placet. Item, This aſſertion, any Tyrant may and ſhould be killed meritoriouſly by p. 568any of his Subjects, either by privy plots or glozing flattery; notwithſtanding any covenant or oath of fidelity, and not waiting the ſentence of any Judge: This aſſertion was condemned as heretical, ſcandalous, and ſtrewing a way unto perjuries, lies, falſhood and treaſons. In Seſſ. 16. July 11. Commiſſioners were ſent into Arragon, to deal with Benedict for renouncing his Title. Item, None may go from the Councel, without licence granted by the Preſidents of the four Nations; under pain of deprivation. In Seſſ. 17. July 15. The Emperour undertook to go into Arragon, to deal with Pope Benedict; and excommunication was denounced againſt every hinderer of his journy. Item, Prayers and Proceſſions ſhould be made, in Conſtance every Sunday, for his happy ſucceſs; with pardon for a hundred daies, to all ſuch as ſhould be preſent at the Proceſſions; and all Prelates ſhould be preſent in their Pontificals; granting alſo unto every Prieſt who ſhould ſay a Maſs, for the ſame ſucceſs, another hundred daies indulgence; and to every perſon ſaying devoutly a Pater noſter, and an Ave Maria, for the Emperour's ſafety, a pardon of forty daies, after the wonted manner in the Church. In Seſſ. 18. Auguſt 17. Two Judges were deputed to hear cauſes and grievances, that were to be preſented unto the Councel, untill the definitive Sentence excluſivè. Item, As great faith and obedience ſhould be given unto the Acts of the Councel, as to the Bulls Apoſtolical. In Seſſ. 19. September 23. Jerom of Prague (who had been accuſed, impriſoned, and conſtrained to abjure) read his recantation; forſaking all thoſe articles that were called the hereſies of Wickliff and Huſs, and conſenting unto the Roman Church, and the preſent Councel; eſpecially, in the Articles concerning the power of the Keys, Sacraments, Orders, Offices, Cenſures and Indulgences, Reliques, Liberty of the Church, and all other things belonging unto Religion; and he conſented unto the condemnations and the Sentences pronounced againſt Wickliff and Huſs. Item, Notwithſtanding any Safe-conduct given, or to be given, by Emperours, Kings or others, inquiſition may be made againſt an Heretick, or any ſuſpected of hereſie; and proceſs may be made according to Law, even although ſuch a perſon would not have come without ſuch a Safe-conduct. [This is indeed, Nulla fides ſervanda haereticis.] In Seſſ. 20. November 21. Frederick Duke of Auſtria was ſummoned, under pain of excommunication, and forfeiting of all his Lands that he held of the Pope or Emperour, to render the Cities, Caſtles, and Lands that he had taken from George Biſhop of Trent. January 20. An. 1416. in a general Congregation, appeared the Commiſſioners who had been ſent unto Pope Benedict; and they preſented twelve Articles, penned and conſented unto at Narbon, December 13. between the Emperour and King of Hungary, and the Commiſſioners of the Councels, on the one part; and the Kings and Princes following Pope Benedict, on the other part, for union of the Church; to wit, That a new Proceſs ſhould be intended againſt Pope Benedict; and in caſe of contumacy, he ſhould be Canonically depoſed; and a Pope ſhould be choſen by the Councel, whom they all ſhould acknowledge as only and lawfull Pope. In another general Congregation February 4. theſe Articles were approved and ſubſcribed by the Fathers of the Councel, and by the Embaſſadors and Proctors of the Kings of England, Scotland, Cyprus, Navar, Norway, of the Dukes of Burgundy, Britain, Savoy, Auſtria, Holland, Zealand, &c. and by the Proctors of Biſhops, Generals of Orders, Priors, &c. In Seſſ. 21. May 30. James, Biſhop of Lauda, made a Sermon, and Jerom of Prague ſtood up in a high ſeat; and craving and having obtained audience, he profeſſed that he had wickedly conſented unto p. 569the condemnation of Wickliff and Huſs; that he had lied in approving that Sentence; and he revoketh now and for ever, his conſent thereunto; affirming that he had never found any hereſie or error in the books of Wickliff nor Huſs; although he had ſaid ſo before, &c. Wherefore he was preſently condemned; and indured the fire conſtantly. In Seſſ. 22. October 15. The Ambaſſadors of Arragon were accepted into the Councel. In Seſſ. 23. November 5. Commiſſion was given unto certain Deputies to go into Arragon, and there to examine Witneſſes in the cauſe of Pope Benedict, who will not renounce. In Seſſ. 24. November 28. Citation was directed againſt Pope Benedict. In Seſſ. 25. December 14. The Church Glomucen. in Bohemia, was given in Commenda unto the Biſhop Lutomiſten. for a certain ſpace. In Seſſ. 26. December 24. The order of Ambaſſadors from Princes in this Councel, ſhall not prejudice their right hereafter. In Seſſ. 27 and 28. The above named Frederick was accuſed and accurſed. In Seſſ. 29. March 8. 1417. Peter de Luna, alias Pope Benedict the XIII. was convicted of obſtinacy. In Seſſ. 30. March 10. The withdrawing of the King of Arragon from obedience unto Peter de Luna was approved. In Seſſ. 31. Was an Act in favor of the Biſhop Bajonen. In Seſſ. 32. April 1. Peter de Luna was convicted of contumacy; and it was ordained to make proceſs againſt him, until depoſition excluſivè; to this effect ſome were deputed to hear witneſſes in his cauſe. In Seſſ. 33. May 12. (Sigiſmund now being preſent) The depoſitions of the witneſſes were publiſhed; and Peter de Luna was ſummoned to object (if he could) againſt them, and againſt the inſtruments and executions. In Seſſ. 34. June 5. The proceſs was heard and approved; and further deliberation is to be had. In Seſſ. 35. June 18. Voices were granted in the Councel unto the Ambaſſadors of the King of Caſtile; and his denying of obedience unto the ſaid Peter was approved. In Seſſ. 36. Iuly 22. All cenſures pronounced by Pope Benedict, againſt whatſoever perſon, ſince November 9. An. 1415. were declared null. In Seſſ. 37. Iuly 26. Peter de Luna was depoſed ſimpliciter from Papacy, as a Schiſmatick, Heretick, perjured and diſobedient; and all men were forbidden to obey him as a Pope, under pain of excommunication, and all that may follow thereupon. In Seſſ. 38. Iuly 28. All cenſures againſt the Ambaſſadors of Caſtile, ſince April 1. An. 1415. were annulled. In Seſſ. 39. October 9. For removing and preventing ſchiſms in all time coming, it was ordained, that General Councels ſhould be aſſembled; the firſt to begin within five years after this preſent; the ſecond to begin after ſeven years from the other; and thenceforth one to be aſſembled every tenth year, in the places which the high Prieſt ſhall name, with conſent of every Councel, within a monethmonth before the diſſolution of each Councel; or in his abſence, every Councel ſhall name the place of the enſuing Councel: And the Pope, with conſent of the Cardinals, may abbreviate the time, but no way adjourn it, nor change the place being once named, as is ſaid. Item, Articles were penned, which the Pope ſhould profeſſe, and binde himſelf to obſerve, at the time of the election; of which this is the tenour: In the name of the holy and undivided Trinity, Amen. In the year of our Lord … I N. elected to be Pope, profeſſe with heart and mouth unto the Almighty God, whoſe Church I undertake to govern by his aid, and unto bleſſed Peter, Prince of the Apoſtles, during this my frail life, to believe firmly the holy and Catholick Faith, after the tradition of the Apoſtles, of the General Councels, and other holy Fathers; namely, of the eight firſt Generall Councels, to wit, of Nice, of Conſtantinople, of Epheſus, of Chalcedon, p. 570the ſecond and third at Conſtantinople, of Nice, and of Conſtantinople, and of the General Councels at Lateran, Lions and Vien; and to preſerve them to the uttermoſt; to confirm, defend and preach the ſame to the ſpending of my life and blood; and by all means poſſible, to proſecute and obſerve the Rites of the Sacraments, canonically delivered unto the Catholick Church. And this my profeſſion and confeſſion, written at my command by the Notary … I have ſubſcribed with my hand; and I offer it ſincerely, with a pure minde and devout conſcience, unto thee, the Almighty God, on the Altar …in preſence of theſe Witneſſes … at … Item, It was enacted, that no Prelate ſhould be tranſported, againſt his will, without weighty and reaſonable cauſe; which cauſe, the party being cited, ſhall be decided by the Cardinals of the Church, or the moſt part of them. In Seſſ. 40. October 30. Before this Councel ſhall be diſſolved, Reformation ſhall be made by the Pope, who is to be choſen, and by the Councel, after theſe Articles that are propounded by the Councel: 1. The number, quality and Nation of the Cardinals. 2. Of reſervations unto the Apoſtolical See. 3. Of Annates. 4. Of collation of Benefices, and gratiis expectativis, or avouſances. 5. Of appellation to the Roman Court. 6. What cauſes are to be treated at Rome, or not. 7. For what cauſes, and how a Pope ſhould be corrected and depoſed. 8. The extirpation of Simony. 9. Of diſpenſations. 10. Of Indulgences. 11. Of the proviſion of the Pope and his Cardinals. 12. Of Commendaes. 13. Of Tithes. Item, In this Seſſ. 41. November 8. Order was preſcribed concerning the election of the Pope at this time: So Odo de Columna was choſen, as is above. In all theſe Seſſions John Cardinal of Oſtia was Preſident, and ſate in Pontificalibus; but thenceforth Martin poſſeſſed the Chair, and the Decrees were framed in his name; yet ſo, that the Cardinal of Oſtia, in name of the Councel, ſubjoyned Placet; and one Ardecinus, in name of the Emperor, did the like; as is expreſſed in Seſſ. 44. In Seſſ. 42. December 8. A Bull was read, diſcharging the Emperor and the Count Palatine of their bond for ſure keeping of Pope John, who then was to be delivered unto Pope Martin. In Seſſ. 43. March 21. An. 1418. All exemptions of Churches, Monaſteries, Convents, Priories, and other Benefices that have been purchaſed after the death of Pope Gregory the XI. are declared null. Item, All unions and incorporations made ſince that time: All fruits of Churches, Monaſteries, and Benefices in time of vacancy, ſhould not be given unto the Pope nor his Exchequer, but are to be left according to antient Law or Cuſtom: All ſimoniack ordinations, confirmations, and proviſions of Churches, Monaſteries, Dignities, and Benefices already made, or that ſhall be made, are declared null: All diſpenſations of Benefices of Cure, that are granted in favour of whatſoever perſon, and are not conformable to the conſtitution of Boniface the VIII. that is, that any perſon ſhould enjoy the Benefice, and not able to diſcharge the Office, ſuch diſpenſations are null. Item, No Nation ſhould be tied to pay the Tithe of Church-revenues unto the Pope, without the conſent and ſubſcription of the Cardinals, or moſt part of them, and without the conſent of the Prelates of that Nation. Item, Prieſts are forbidden to conform themſelves in their habits unto Secular Courts, and a certain habit is preſcribed unto them. All this Winter the Emperor did preſs the reformation of the Clergy, according to the Decree of Seſſion 39. When the Cardinals and Biſhops ſaid, Incipiemus à Minoritis; Sigiſmund ſaid, Imo à Majoritis, meaning the Pope and Cardinals: Wherefore the Pope made haſte to bring the Councel to an end. p. 571In Seſſ. 44. April 9. was much debate for the place of the next Councel; at laſt Papia was named. In Seſſ. 45. April 22. Cardinal Umbald ſtepped up, without conſent, eſpecially of the Emperour (ſaith Platin. in Martin the V.) and cried, Domini, ite in pace. In the mean time came the Embaſſadours of Vladiſlaus, King of Poland; and of Vitold Duke of Lituania, craving, in the name of their Maſters, that a Book written by a Frier John Falkenbergh, containing notorious errours and hereſies, may be examined by the Councel, or Commiſſioners of the Nations; or elſe they proteſt de injuria, and they appeal unto the next General Councel. Pope Martin anſwered, ſaying, I will inviolably obſerve, and no way violate, whatſoever hath been done Conciliariter in this Councel; and theſe I do ratifie and approve, and no otherwiſe. Then Cardinal Antonius proclaimed liberty of departing unto every one; and in the name of the Almighty God, and of his Apoſtles Peter and Paul, and of Pope Martin the V. he gave unto every one, there preſent, a full remiſſion of all their ſins once in their lives; if that every one, within two moneths after the knowledge hereof, ſhall ſeek the Indulgence in forma, &c. Here the Cardinal of Oſtia ſaid, Placet; and Auguſtine de Lance, in the name of the Pope, ſaid Placet; and ſo it is written; but no mention of Sigiſmund's Placet, becauſe the Councel was diſmiſſed againſt his will.

5. According to the Decree at Conſtance, Pope Martin ſent his Legates to Papia, An. 1424. to open the Councel; few Biſhops came thither; and the Peſt beginning, the Councel, with common conſent, was removed to Sena; more Prelates came there. Alfonſo King of Arragon, intending to purchaſe the Kingdom of Sicily, ſought by all means, chiefly by giving gold (ſaith Platina) to procure the adjournying of the Councel, and to reſtore Pope Benedict the XIII. But Pope Martin diſappointed him by diſſolving the Councel; and nothing was done, but only the next Councel was appointed to be at Baſil, An. 1431.

6. The Councel at Baſil was began, December 14. An. 1431. by the Legate Julian, Cardinal of Sancti Angeli; by Commiſſion granted firſt by Pope The Councel at Baſil.Martin, and confirmed by the lately elected Pope Eugenius the IV. as it is written in Seſſ. 1. The Emperour Sigiſmund was Protector thereof (whileſt he lived) ſometimes by his Deputy William Duke of Bavier, as appeareth in Seſſ. 7. and ſometimes perſonally, as in Seſſ. 14. In Seſſ. 1. they propounded their main purpoſes: 1. The extirpation of Hereſie; namely, of the Bohemians. 2. The quenching of the Wars in Chriſtendom. 3. Becauſe the Vineyard of Chriſt is overſpread, and as it were laid waſt with huge numbers of Thiſtles, and Weeds of Vices; that theſe may now be pulled up; and the Church [Mark this, ye who ſay that the Roman Church hath never erred.] may flouriſh again, and bring forth the fruit of honeſty. But the particulars that were treated in it, may be reduced to four chief heads; to wit, concerning the Bohemians, the Greeks, the authority of General Councels above the Pope, and the Reformation of the Church. So omitting the order of time and Seſſions, for the clearer and more compendious method, I will ſhew what was done in thoſe. 1. In Seſſ. 4. the Bohemians were ſummoned to appear, and a Safe-conduct was ſent unto them. Three hundred of them, ſome Civilians, and ſome Miniſters came, and diſputed upon theſe four Articles. 1. All who would be ſaved, ſhould receive the Communion under both kinds. 2. All civil government is by the Law of God, forbidden unto the Clergy. 3. The Preaching of the Word is free unto all men (having once received Ordination) and free in any place. p. 572Aen. Sylvius hath not this parentheſis; and the Epiſtle of the Bohemians (directed unto all the faithfull, in the year 1431.) ſaith, Per eos quorum intereſt. 4. Open crimes and ſcandals ſhould not be ſuffered, no, not for avoiding greater evil. The Deputies were ordered, by their Commiſſion, to debate theſe Articles, and no other; and they would admit no argument grounded upon any Authority, except of the Scripture alone. Therefore the Fathers of the Councel, charged Cardinal Cuſanus to fight them in their own field; and he was not aſhamed to ſay, The Scriptures belong to the well of the Church, and not to the eſſence or neceſſity thereof, either in the beginning or continuance: And, The Goſpel is known by the Church; but not the Church by the Goſpel. The Bohemians replied, Such was not the mind nor voice of the Primitive Church, which did adminiſtrate the Euchariſt, and expound the Scriptures otherwiſe then they do now. Cuſan anſwered, Let not this move you, that at divers times the Rites of the Sacraments be divers; or that the Scriptures are applied unto the times, or underſtood diverſly; ſo that at one time they are expounded according to the univerſally current Rite; and when the Rite is changed, the ſence is alſo changed....becauſe when the ſentence of the Church is changed, divine judgement is changed. The diſpute continued fifty daies; in the end the Councel approved the laſt three Articles in ſome ſence: And in Seſſ. 13. they granted that the firſt was according to Chriſt's inſtitution; but, ſay they, the Church hath otherwiſe ordained and practiſed, for weighty cauſes: Nevertheleſs, they would grant this unto the Bohemians and Moravians; not as the bill of divorcement was granted unto the Jews, but as lawfull by the authority of Chriſt Jeſus, and of his true Spouſe the Church; and as healthfull and profitable unto them who receive worthily. Io. Cochlaeus and Garranza have omitted this diſpute and concluſion; but they are written by Aen. Sylvius and his Epitomizer Orth. Gratius in Faſcic. rer. expetend. fol. 96. Then Anno 1438. the Bohemians did ſupplicate, that by allowance of the Councel, they might have the Divine Service; namely, the Goſpel, and the Epiſtles, and the Creed, read unto the people in the vulgar language, as it had been in that Kingdom, by long cuſtom and permiſſion of the Church: And that the Fathers, there preſent, would be carefull of the Reformation of the Church, both in head and members, as it is moſt neceſſary for Chriſtian Religion; and hath been of a long time wiſhed by all godly ſouls, and as they themſelves had propounded from the beginning. Orth. Gratius ſaith, Many things were adviſed and conceived, but had many obſtructions, the enemy of mankind procuring ſo: Nevertheleſs the Bohemians failed not in their hopes, neither would they fail in their indeavours. 2. The ſecond head was concerning the Greeks, in hearing their Embaſſadours (whoſe golden Bull was dated in the year of the World, 6944. indict. 14. An. Ch. D. N. 1435. November 26.) and ſending Legates unto Conſtantinople; they gave a Safe-conduct, and for the place of their meeting, the Greeks propounded, that if the Latines would go unto Conſtantinople, the Clergy of the Eaſt would aſſemble upon their own charges; but if the Latines will have the Greeks coming into the Weſt, their coming ſhould be upon the expences of the Latines; and the place of their aſſembly ſhould be Baſil, or Avenion, or Sabaudia at the option of the Greeks. When they had agreed on theſe particulars in Seſſ. 24. and 25. with conſent of Pope Eugenius; afterwards he drew the Greeks from the Councel, as follows. 3. The third head was of the Authority of General Councels: As in the Councel at Conſtance, ſo here in Seſſion 2. After p. 573long debate of the Prelates and Divines, it was decreed by ninety Fathers thus; This Synod, being lawfully aſſembled in the holy Ghoſt, and being a General Councel, repreſenting the militant Church, hath power immediately from Chriſt, unto which every one, of whatſoever eſtate or dignity, although Papal, ſhould obey in ſuch things as concern Faith, and extirpation of Schiſm, and general Reformation of God's Church in the head and members. Item, It declareth, that whoſoever, of whatſoever eſtate or dignity, although Papal, ſhall contumaciouſly refuſe to obey the Commands, Statutes, Ordinances, or Precepts of this holy Synod, or of whatſoever other General Councel lawfully aſſembled, in the premiſes, or things belonging thereunto, unleſſe he repent, ſhould be ſubject unto condign pennance, and be duly puniſhed. Pope Eugenius was offended at theſe Acts; therefore he ſought to divide the Fathers; then to intrench their liberty; and laſtly, to remove the Councel to Bolonia; pretending his own infirmity, that he could not undertake ſo long a journey, though the Councel require his preſence; nor is there hope of Reforming the Germans; and the Greeks will not paſſe the Alps. The Emperour replied, The peace of the Latines ſhould not be diſturbed for any hope of peace with the Greeks; and ſo many Nations had condeſcended unto the Councel at Baſil; and will account him as an Author of Schiſm, if he practice in the contrary. Nevertheleſs Eugenius, by his Bull, diſſolved the Councel; and ſummoned the Preſident, and all the Fathers, unto Bolonia, under pain of his curſe. On the other ſide, in Seſſion 3. An. 1432. April 29. they renew the two former Decrees; and decern, that Eugenius can no way diſſolve the Councel, becauſe that were contrary unto the Decrees of Conſtance, and tendeth to the grievous danger of the Faith, and the diſturbance of the Church, and ſcandall of all Chriſtian people. And they ſent John, a Doctour of Divinity, unto the Pope, and the Cardinals with him, humbly entreating, obteſting and admoniſhing him and them to revoke the publiſhed diſſolution, and to aſſiſt and aid the Councel with his and their preſence, unleſſe they have a Canonical reaſon of abſence; and if not, threatning him and them, that they will proceed according to order of Law againſt each of them. At that time Sigiſmund aſſembled a Diet of the Germans; and invited other Nations to ſend their Ambaſſadours, for preventing the ſchiſm; and the Councell ſent their Commiſſioners thither. It was concluded there, That the Councel ſhould continue at Baſil, and the Decrees thereof be received by all. Then Eugenius, conſidering his own difficulties, that the Emperour, with the Germans, and the Kings of France and Hungary, were for the Councel, and that he had not peace at Rome, (for he was at variance with the Columnenſes for the treaſury of Pope Martin) he ſent his Bull, revoking the diſſolution, and confirming all that was done in the Councel, Seſſion 16. February 5. An. 1434. And his Cardinals were received into the Councel, April 24. After the death of Sigiſmund, Eugenius would again take away the Councel; and ſummoned the Fathers to appear before him at Ferraria. But in Seſſion 26. July 31. An. 1437. they wrote a large libel of Eugenius his crimes; to wit, his ſimoniacal preſentations, unjuſt dilapidations of Church-revenues, perjuries, ſcandalous attempts, &c. and they charge him to appear before them within ſixty days; with certification, that whether he appear or not, they will proceed againſt him, by cognoſcing and determining, as the Synod by aid of the Holy Ghoſt, ſhall judge expedient for the Church of God. And when the Preſident Julian received Letters p. 574from Eugenius to diſcharge the Councel, he returned his contrary reaſons; eſpecially the Bohemians may boaſt and ſay, Is not here the hand of God? behold, Armies have fled ſo oft before us, and now the univerſal Church flyeth from us! behold, neither by Arms nor by Reaſon can we be overcome! And ſince the Nations expect a Reformation of the Church by this Councel, if it be diſſolved, they will ſay, that we do mock both God and man: And when there ſhall be no more hope of Reformation, the Laicks ſhall juſtly ruſh upon us, after the manner of the Huſſites; and truly, there is ſuch a publick fame; they will think that they ſhall offer a good ſacrifice unto God, who ſhall ſpoil or kill a Clergy-man; the Clergy now are come into a gulf of miſeries, and ſhall be odious both unto God and man: And whereas you pretend your wars, although you were to loſe Rome, yet you ſhould rather renounce all, then diſſolve the Councel; ſince the ſalvation of one Soul, for which Chriſt died, is more dear unto him then any Caſtle or City, or all the World, or Heaven it ſelf; and your Office is to ſave Souls, if you will follow Chriſt; or elſe the ax is laid unto the root of the tree, the tree is ready to fall, and can ſtand no longer; whatſoever cauſe of delay be pretended, men ſay, It cannot be for good; whereas you fear, the Councel will take away temporalities from the Church, this is marvellous; for that might be ſuſpected, if the Councel did not conſiſt wholly of Churchmen: But I fear that it befal unto us as unto the Jews, who ſaid, If we ſuffer this Man, the Romans will come and take away our Nation; ſo if we ſay, If we ſuffer the Councel, the Laity will come and take away our temporalities: But as in the juſt judgement of God, the Romans deſtroyed their Nation, who would not ſuffer Chriſt to live; ſo it is much to be feared, leſt in the ſame juſt judgement it come to paſs, that becauſe we will not ſuffer the Councel to ſtand, we ſhall loſe our temporalities; and oh, that we loſe not both bodies and ſouls! Laſtly, whereas you call the holy Councel, an unlawful Aſſembly, it dependeth upon the Councel at Conſtance; if that was lawful, ſo is this; but none doubteth of that but it was lawful; and if one will ſay, The Decrees thereof were not lawful, then the election of Pope Martin is not valid; and if Martin was not Pope, then neither is your Holineſs, who was choſen by the Cardinals whom Martin did create. Out of the Epiſtle of Julian ad Eugen. in Faſcic. rer. expetend. Nevertheleſs, Cardinal Julian was perſwaded to forſake the Councel, and went unto Eugenius. Then Lewis Cardinal Arelaten. was choſen Preſident of the Councel. And Eugenius ſent abroad his Bull againſt the Councel. The contents of that Bull will appear by the reſponſory Epiſtle of the Councel, dated October 29. An. 1437. They ſhew the ſcope of the Councel; to wit, the Reformation of the Church in head and members.....and the practiſes of Eugenius in the contrary; and the manifold inconveniencies of the Schiſm; namely, that as at Corinth one ſaid, I am Paul's, and another, I am Apollo's; ſo now one ſaith, I am the Pope's, and another is the Councel's: Of this the Pope is the cauſe; he will not keep unity, nor follow the example of Damaſus, who would not call into doubt what a Synod had determined. As for his Epiſtle which he hath publiſhed unto all Believers, it containeth no amendment; for he ſaith, All that the Councel layeth to his charge is falſe; whereas he might have ſpoken more modeſtly, and conſidered, that men will not believe his word in his own cauſe; for who may not write and ſpeak as he pleaſeth? But as in antient times Leo, Damaſus, Sixtus, and other Popes, did in Synods purge themſelves from ſcandals; ſo or far rather ſhould Eugenius purge himſelf, either perſonally or by a Proctor, before the Synod; p. 575and if theſe things were not proved againſt him, his innocency ſhould be cleared unto all men; but if they be true, they might all have been covered with due converſion and repentance; and he ſhould have followed the example of Peter, who being rebuked by Paul to his face, as it is written to everlaſting remembrance, took it in good part; and commended Paul's Epiſtles, wherein he knew that the ſame was contained; leaving an example unto his Succeſſors, that they be not offended, when any of their co-apoſtles ſay the like unto them for their good, or the good of the Church: In their citing of him, they had no other intention, but to provide for the good of the Church in extream neceſſity; nothing can be more gracious unto us, (ſay they) or is more wiſhed by us, then that he would govern the Church faithfully; but he ſhould not do all things at his pleaſure, contemning the Canons of holy Councels; but rather, as Peter teacheth, he ſhould rule, and not domineer over the people, and be a pattern unto others; for the Roman Pope is a Miniſter, and not a Lord of the univerſal Church; whereas he ſaith, The Fathers ſeek to abaſe him, and to exalt themſelves above him; can he deny, that the juriſdiction of an univerſal Synod is founded upon the holy Scriptures, and that who pertinaciouſly reject the determination of ſuch a Synod, falleth into hereſie? neither is he abaſed, nor is his power reſtrained, when he is ſo directed, that he tend not into deſtruction, but edification: Let him take heed, in the fear of God, leſt while he indeavoreth to excuſe leſſer things, and continueth contumacious againſt wholeſome admonitions, he fall into more grievous things: He durſt ſay, The Fathers of the Councel have coutinued theſe ſeven years divorced from the Vicar of Chriſt and Apoſtolical See, which is the Mother and Head of Chriſtians; but will he condemn all the Cardinals, Patriarchs, Biſhops, Emperours, Kings, Princes, and others, who perſonally, or by others in their names, have been preſent in the Councel? or will he condemn the Church diſperſed through the World, and ſay, that they are all divorced from the Mother and Head of Chriſtians, or that they all have favoured them who are ſeparated? By ſaying that the Synod is ſeparated from him, it appeareth that he affirmeth, that he is divorced from the Synod, repreſenting the univerſal Church; for when a member is disjoyned from the body, we ſay not, the body is ſeparated from a member, but the part from the whole: So he is the Author of the pernicious Schiſm, by calling a Councel to Ferraria, againſt the Decrees of Conſtance, and of this preſent, and againſt his own promiſe which he made unto the Greeks; but we, thanks be unto Chriſt, make no Schiſm, but follow the true unity of the Church; that both the Pope of Rome, and all others, may keep the unity of the Church, and ſolidity of Peter; which conſiſteth not in the will of one perſon, who may dayly er, ſince ſome Roman Popes have fallen into errours; but it rather reſideth in the univerſal Church, which Chriſt, the true Head thereof, will not leave until the end, &c. Here the Emperour Albert interpoſeth his Authority, and held a Diet at Nurembergh, and another at Mentz; in both theſe were Commiſſioners from Baſil, and from other Nations; none was there in name of the Pope, howbeit he wanted not pleaders for him. The Emperour feared, and favoured the Councel; and ſent Conrad of Windzberg, a couragious man, to be Protectour of the Councel. In the time of that latter Diet, it was debated at Baſil concerning Eugenius; ſome held, that he was an Heretick; ſome ſaid, he was a Schiſmatick, and relapſe; ſome denied both: But by the Argument of the Biſhop Ebrunenſis, and of Thomas an Abbot of Galloway, the p. 576hardeſt ſentence prevailed, that he is both an Heretick, and relapſed into Schiſm. Then the Divines wrote and publiſhed eight Concluſions, which they called eight Truths; to wit, 1. It is the truth of Catholick Faith, that a Holy and General Councel is above the Pope, or any other Man. 2. A General Councel, being lawfully aſſembled, cannot be diſſolved, nor removed, nor adjournied by the Roman Pope, without their own conſent. 3. He who contradicteth theſe truths is an Heretick. 4. Pope Eugenius the IV. hath fought againſt theſe truths, in attempting, by the fulneſſe of his Apoſtolical Power, to diſſolve or transfer this Councel, &c. In Seſſion 27. Theſe were ſent to the Diet at Mentz, and through Europe, to be adviſed; finally, they were debated in the Councel the ſpace of ſix days. Aen. Sylv. de geſtis Conc. Baſil. lib. 1. The Abbot Panormitan ſaid, He would not oppoſe theſe truths; but he might ſay, Eugenius is not a relapſe, ſince he hath not failed in any matter of Faith; and if he hath tranſgreſſed in his ſentence of diſſolving the Councel, he may be excuſed; becauſe he had done ſo by counſel of the Cardinals, who repreſent the Roman Church; and the Authority thereof is to be preferred unto all the World, according to a ſingular Gloſs. John Segovius, a famous Divine of Spain, proved from Panormitan's words, that Eugenius ſhould be called an Unbeliever, rather then a Believer; and a member of Satan, and not of Chriſt. As for that Gloſs, he oppoſed the Authority of Jerome, Orbis major eſt urbe. The Biſhop Argenſis ſaid, The Pope is but a Miniſter of the Church. Panormitan replied with chafe, The Pope is Lord of the Church. Then ſaid Segovius, Weigh what you ſay Panormitan; the moſt honourable Title of the Pope is, The Servant of the Servants; which was taken from Chriſt's words, The Rulers of Nations domineer.......On the morrow Amadaeus Arch-Biſhop of Lions, and Ambaſſadour of France, (one amongſt them all moſt eminent, both in piety of life, and plenty of knowledge, faith Aen. Sylvius) proved by many Reaſons, that Eugenius was an Heretick; and he publickly condemned all them who had promoted him unto the Papacy. Briefly, In debating the three firſt Concluſions, they proved (and Sylvius reporteth their Reaſons) that the promiſes, Upon this rock I will build......and, I have prayed for thee; were made unto the Church, and not unto Peter alone, nor unto the Pope; for many Popes have erred; as Marcellin offered unto Idols; Silveſter the II. did worſe......The Church, which is repreſented by the Councel, is the Mother of all Believers, and therefore the Mother of the Pope; and ſhe is ſo called by Anacletus and Calixtus. The Church is the Spouſe of Chriſt, and the Pope is but his Vicar; now the Vicar cannot be ſuperiour unto the Spouſe, but rather obedient unto her. Sylvius lib. cit. The reſult of the Diets was, that in reſpect of the perſon and place of Eugenius, the Councel ſhould be intreated to ſurceaſe from proceſs againſt him. After great concertation, an Act was paſt in the great Congregation, May 15. concluding the firſt three Truths: And unto that Requeſt they publiſhed their Anſwer, January 17. An. 1438. The ſum is; Becauſe Pope Eugenius will not repent of his wicked attempt, unleſs he be ſuſpended from his adminiſtration; ſo now, ſince he hath ſinned more hainouſly, they have no hope that he will repent for ſimple intreating; therefore they will proceed to his depoſition, yet not haſtily; but as they have allowed more then due ſpace of citation, ſo after he is ſuſpended, they will delay his deprivation, and wait his amendment. His citation was upon ninety days. Then came forth the Acts of the Councel of Ferraria againſt the Councel of Baſil, and p. 577the Acts of this againſt the other, as they be annexed unto the Councel of Baſil. In Seſſion 34. June 25. An. 1439. Pope Eugenius, alias Gabriel, being convicted of notorious contumacy, of diſobedience unto the commands of the Church univerſal, of continual contemning the Canons of the Councels; of diſturbing the peace of God's Church, of Simony, Perjury, Schiſm, Hereſie......was ſimpliciter deprived of the Papacy. And in Seſſion 39. in November immediately following, Amadaeus Duke of Savoy, (who had been an Eremite in Ripalia, a Wilderneſs in the Diocy Gebennen.) was choſen Pope, and called Felix the V. After that nothing was done; but for defenſe of the Councel, Anſwers were publiſhed, refuting the libels of Pope Eugenius and his Councel; it were were weariſome to relate all; yet I ſhall hint at one Reply, dated October 7. An. 1439. After the Preface, whereas Eugenius ſaid, The Authority of Councels above the Pope, was eſtabliſhed only by the faction of Pope John the XXIII. They ſay, All the Fathers conſented in Councel, depoſing two Popes, and electing a third: And Pope Martin, with conſent of the whole Councel, defined it to be an errour, if any dare ſay, that it is not of the neceſſity of ſalvation, to believe that the Church of Rome is ſupream among all Churches, if by the Church of Rome be underſtood the Church univerſal, or General Councel. Item, When any ſhall be ſuſpected of the Hereſies of Wickliff, he ſhould be demanded, Whether he believe that whatſoever the Councel of Conſtance hath defined concerning Faith and Salvation, ſhould be approved and held by all Believers? and yet Martin was not ignorant of the former Act: And in this Councel at Baſil the ſame was renewed, when there was no difference of factions. In the end they compare Eugenius unto the Jews, Donatiſts, Arians, and other Hereticks, who were wont to call the better part Hereticks, divelliſh, and ſeparated from the true Church; ſo doth Eugenius now, &c. IV. The fourth principal purpoſe of that Councel, was the Reformation of the Church, according to the Act of Seſſion 41. at Conſtance. So in Seſſion 12. it was ordained, That every Church and Monaſtery ſhould chuſe their own Prelate, without any reſervation to the Roman Pope, but onelyonly of thoſe places that are under the Roman Church in reſpect of Dominion. In Seſſion 15. Every Biſhop ſhould have a Synod twice, or at leaſt once every year, which ſhall continue two or three days, or longer, as ſeemeth good unto him; and there he ſhall admoniſh his own Clergy of their general and particular duties; he ſhould diligently inquire of their manners; he ſhould exhort them unto good manners; and direct thoſe who have charge of ſouls, to inſtruct their people with wholeſome doctrine and admonitions; the Provincial Statutes ſhould be read; and any compendious Treatiſe concerning the adminiſtration of the Sacraments, and other things conducing to the inſtruction of Prieſts; he ſhould, by due correction, beat down ſimony, uſury, and fornication; and revoke the dilapidations of Church-goods; he ſhould reform the abuſes of the Clergy, and other people, ſo far as concerneth Divine Service; and eſpecially he ſhould take heed that his Diocy be not infected with hereſie, errours, ſcandals, lottery, divination, inchantation, ſuperſtition, or any other divelliſh device. Item, In every Province ſhall be a Provincial Synod within two years after this Councel; and after that a Provincial Synod every third year; where all the Arch-Biſhops, and all the Suffragans, and all quorum intereſt ſhould be preſent; where an Arch-Biſhop, or one in his name, ſhould have the Exhortation; admonition ſhall be, that Benefices and Orders ſhould be beſtowed on the worthieſt without p. 578ſimony; and that mature examination be had of ſuch, as the cure of ſouls is committed unto; and that Church-goods be not abuſed; it ſhould be inquired how Biſhops beſtow Benefices, and confirm Elections, and preach unto their People, and puniſh the vices of their Subjects, obſerve the Epiſcopal Synods, and diſcharge other parts of their Office: It ſhall alſo be inquired of the Metropolitan in all theſe particulars; if any contentions ariſe to diſturb the peace of a Province, the Synod ſhould indeavour to ſettle them; if ſuch diſcords ariſe between Kingdoms or Princedoms, the Biſhops ſhould aſſemble Synods in both, and concur one with another to take away the occaſion of theſe diſcords, reſpecting only the glory of God and welfare of the People: In the Provincial Synods it ſhall be adviſed, what is to be propounded in the inſuing General Councel. In Seſſion 20. It is not neceſſary to forſake the company of excommunicated perſons, unleſs the Sentence be laid and publiſhed againſt ſuch a certain perſon or perſons expreſly, and their cauſe can have no tergiverſation nor excuſe by Law. Item, That no City nor place can be ſubject unto Eccleſiaſtical Interdiction, but for the fault of the Governours of that place, not for the fault of a private or any forraign perſon. Item, No appellations ſhould be made after the firſt being annulled. In Seſſion 21. Annates ſhould not be required by the Roman Church, nor elſewhere, for confirmation of Election, nor for a Collation. In other Seſſions Statutes were made concerning the Service in the Maſs; the election and profeſſion of Prieſts; the number and quality of Cardinals; and reſervation of caſes unto Rome. In Seſſion 30. An. 1437. Laicks are not tied, by the command of Chriſt, to communicate of both bread and wine; but the Church hath power to direct how it ſhould be adminiſtred.....that whether they communicate in one kinde or in both, according to the Ordinance of the Church, it is profitable to ſalvation unto the worthy Communicant; yet the laudable cuſtom of the Church ſhould be obſerved as a Law. In Seſſion 36. It was then (at firſt) declared, That the bleſſed Virgin was never defiled with original ſin; and the Feaſt of her conception was confirmed to be kept December 8. In Seſſion 43. Pope Felix ordained the Feaſt of Maries viſitation to be kept July 22; and to cauſe it to be obſerved, he granted unto every one obſerving it, indulgence of injoyned pennance for an hundred days. Pope Eugenius inticed the Daulphin of France to diſſolve that Councel by force; and he brought above thirty thouſand Souldiers to Baſil; but the Swiſers, being but four thouſand, did vanquiſh him, as the Lacedemonians did Xerxes; that is, few (to wit, an hundred and fifty) of the Victours remaining alive; and eight thouſand French died in the place. Becauſe of theſe troubles, the Councel held no Seſſions from Auguſt 10. An. 1442. until May 16. An. 1448. Then the Ambaſſadours would not continue longer; and the Emperour undertook to procure another more peaceable Councel within three years; and Pope Felix, with his Aſſeſſors, appointed Lions as the moſt convenient place. But in the publick Seſſion, on the day aforeſaid, it was determined, that the preſent Councel ſhould be continued, and be reſumed after that time; or in caſe of trouble, it ſhould be transferred to Lauſanna: But they aſſembled not at all.

7. Much noiſe had been of a General Councel between the Eaſtern and The Councel of Ferraria and Florence.Weſtern Churches, for the ſpace of twelve years eſpecially; and when the Councel of Baſil was convened, ſome conceived hope of an union; but the aims and motives of the leading parties (as was touched before) ſhew that no good could follow. Many have written of that Councel at Ferraria p. 579and Florence; among them all, none hath the circumſtances ſo fully as Sylveſter Sguropulus, who was Aſſeſſour unto the Patriarch of Conſtantinople, and preſent in moſt of the conſultations, both before and in time of that Councel. The Emperour John Palaeologus intended to have gone unto Baſil; the firſt offence was given by them at Baſil, who in their Letters unto the Greeks ſaid, The Fathers aſſembled in the General Councel, as they had aboliſhed the late Hereſie of the Bohemians, ſo they were ready to cut down the old Hereſie of the Greeks. The Greeks ſaid unto the Oratours of Baſil, How can we approve them, who in the very Preface ſay, that we are old Hereticks? we cannot admire ſufficiently, with what face they can feign this of us; who but ye did think to upbraid us with the infamous name of Hereticks? or what Hereſie can be in us, who have never tranſgreſſed nor departed from the Traditions of the Apoſtles, Councels and Fathers? this is a heavy ſtumbling-block unto us; and therefore firſt of all we crave a remedy of this. The Latines ſaid, It was not done of purpoſe, but a meer eſcape of the writer; we, for our ſelves and for all our Nation, ſay, that we did never ſuſpect ſuch a thing of you; neither ſay we now, that ye maintain any Hereſie; and we are ready to proclaim this unto the World, by any way ye pleaſe. This Apology did not calm their animoſities, of the Patriarch eſpecially, until the Emperour ſaid, O that God would grant an univerſal Synod, that by his bleſſing there may be an union of the Churches of Chriſt, and Chriſtians might agree in peace! this were a great work, and to be admired in all time coming; yea, not only a great work, but more then hath been done in the former occumenial Synods; yea, more then was done by great Conſtantine in the firſt Councel; for at that time there was peace in all the World, and one Arrius, with twenty or thirty more, was contradictory unto the Doctrine of the Church, and all others were Orthodox; but that Hereſie was of ſhort ſtanding, for it aroſe and was condemned within the ſpace of three years. But unto this Synod which is now intended, many, yea, innumerable people ſhall be aſſembled; for conſider how many are in Italy, Germany, Spain, Britain, and other places of the Weſt; how many Biſhops are there, Monks, Doctors and Philoſophers, mighty and proud Nations; many alſo ſhall be from theſe our parts, who do reverence our Religion, and are not in number inferiour unto the others; ſuch as the Trapezuntians, Iberians, Cercaſians, Mincreliens, Goths, Ruſſians, Walachians, Servians, the Iſlanders, beſides the Patriarchs and their Provinces: I hear alſo of a great Nation in Ethiopia, which is populous and Orthodox, according with our tenets in all points, who alſo (as I ſuppoſe) ſhall be called unto this Synod; thus many are for us alſo. And the Schiſm hath been of long continuance, for they have been driving it theſe five hundred years almoſt; how great a work were it then to ſolder and unite ſo many Nations, ſo long time at variance, and to bring all the World into one Church? and we have hope, by what hath been written unto us, and as we hear, that there ſhall be an union by the help of God; and if it be, this Church ſhall be much bettered; for the King of Germany ſaid unto me, when I was with him, that it concerned me to procure the union; for if you do this (ſaid he) you ſhall eſtabliſh the Church; ſince our folks have tranſgreſſed in many things, and the Eaſtern Church hath a better order; and if you effectuate not the union, yet you may amend our people: He ſpoke alſo many other things; and I know certainly his good purpoſes, and what he intendeth to do for us, if the union go on; and among other things, he hath promiſed that I ſhall be his Succeſſour in his Kingdom. p. 580This Oration was heard with much joy. Then it was propounded, that the Pope and the Councel ſhould be firſt united. The Latines promiſed that it ſhould be ſo; and ſaid, They are already upon agreement. But the Patriarch could not diſgeſt, that the Councel had called them old Hereticks; and that the Pope Eugenius will not come perſonally unto the Councel. But John (one of the Oratours from Baſil) perceiving that Joſeph was ambitious and deſirous of honour, flattered him with glozing words, ſaying, If he were once there, how would he be admired! all men would honour him; and eſpecially all the Fathers of the Synod; and they will bring preſents unto him; and they will follow his advice, as one who is wiſer then they all are. Letters were ſent unto the Councel, eſpecially to amend their former Preface, and for a Safe-conduct. When theſe were returned, the Emperour ſent unto Trapeſus, Iberia, and other Nations, inviting them to ſend their Biſhops and Oratours unto the Councel; and he invited the three Patriarchs. Some Nations ſent two Biſhops and one Oratour; and ſome ſent one Biſhop and one Oratour: The Patriarchs ſent their Commiſſions unto ſome Greeks within the Empire; as the Patriarch of Alexandria named Anthony Biſhop of Heraclea, and Mark a Monk, (whom the Emperour afterwards made Biſhop of Epheſus, for honouring his Commiſſion;) Antiochia named Joſeph (then) Biſhop of Epheſus, and Gregory a Confeſſary; Jeruſalem named Dionyſius and Iſidore, two Monks then, but the one became Biſhop of Sardeis, and the other of Ruſſia. Their Commiſſions gave them power to ſubſtitute a Vicar, if any neceſſity detained them: But the Oratours of Baſil took exception againſt the Commiſſions; and they complained unto the Emperour, that they tied the Deputies to admit nothing that was not done canonically, nor conformable unto former Councels and holy Fathers of the Church, nor admit any addition, or change, or novation of the Creed of Faith. This limitation (ſaid John the Oratour) cannot be accepted; for how can I ingage my ſelf to give entertainment unto ſuch Deputies, who are ſo tied, If a queſtion be propounded in this manner, anſwer thus; and if not, you muſt do nothing: Deputies ſhould be left free unto their thoughts, and confirm what ſhall be defined by the Synod; you muſt therefore cauſe this to be amended, or elſe, in my judgement, it will not be expedient unto your Majeſty to go, nor dare I hold up my face in the Synod. The Emperour was perſwaded to draw up another form of Commiſſion, and ſent it unto the Patriarchs with his Letters; where he ſaid, You may not be ſuſpicious of us, for we hold the ſame grounds with you; nor will we change in the leaſt from the oecumenial Councels, and what we hitherto profeſſed; and be ye aſſured, that we will doe no otherwiſe then as ye would; but they muſt ſubſcribe that form of Commiſſion for the honour of the Synod, and of their Deputies. When they were come to Ferraria, after the complements, (which were touched before) the Patriarch ſent the Biſhops of Nicomedia and Tornob, and the Hiſtory Writer, to ſee how the place of the Aſſembly was ordered. There Cardinal Julian ſaid unto them, Here is the Pope's throne, and on either ſide are ſeats, on the one ſide for the Latines, and on the other for the Greeks; ſince the Synod conſiſteth of two Nations, the Pope muſt ſit in the midſt as the chief, and tie of both parties. They anſwered, Since there be two parties, the Pope ſhould ſit with his party, as the Emperour and the Patriarch are ordered to ſit with their party. Julian replied, There muſt be a middle tie; therefore the Pope muſt be in midſt. But ſaid they, A middle tie is not neceſſary; or if you will have the Pope in the midſt, it followeth neceſſarily, that p. 581the Emperour and the Patriarch ſhould alſo be in the midſt, and ſit with him, or elſe they cannot ſit. Julian ſaid, One tie is ſufficient to joyn the two parties; but two or three cannot make one tie. When this order was ſhewed unto the Emperour and Patriarch, they would not be ſatisfied until that poſture was changed, and the Pope's throne be ſet on the ſide with the Latines. And then they could hardly condeſcend; for though the Pope's thrown were ſet on the ſide, yet he would have a place made for the Emperour of Germany, and over againſt his ſeat another for the Greek Emperour. But the Greek Emperour ſaid, Why ſhould a chair be for the German Emperor, ſince there is none? and why ſhould the Pope have place diſtinct and above the Emperours? The Patriarch ſaid, Why ſhould the Pope be not only before both the Emperors, but in ſo many degrees and accoutrements above mine? Then ſaid the Emperour with indignation, All theſe toys are not ſo much for decorement of the place, or for order of the Synod, but rather for pride and earthly fancies, and far from a ſpiritual diſpoſition. So the Emperours chair was ſet right over to the Pope's throne, and the Patriarch's chair over againſt the empty ſeat for the Emperour of Germany. There was ſtrife alſo among the Deputies of the Patriarchs for place. In the firſt Seſſion, April 9. nothing was done; but they took poſſeſſion of their places, and the Bulls of convocation was read in Latine and Greek; and it was condeſcended, that there ſhould be a ceſſation for four moneths, (that the Kings and Princes, being advertiſed of their meeting, might ſend their Vice-gerents unto the Synod) unleſs it were private conferences for debating leſſer differences. In this time the Cardinal Julian invited ſome Greeks to dinner: Some did refuſe, (with fair excuſes) becauſe the Emperour had forbidden them to argue at any time with the Latines privately or apart; but the Biſhops of Epheſus and Mitylene were perſwaded, after much entreating. There the Cardinal adviſeth the Epheſian to write unto the Pope, in commendation of this noble work that he had begun, and exhort him to continue in bringing the union to an happy iſſue. He anſwered, It ſeemeth in my judgement ſuperfluous, nor am I fit thereunto; nevertheleſs, if you think expedient, I ſhall write, and ſend it unto you; and if it pleaſe you, it may be directed unto the Pope. In this Letter he ſaid, It were an eaſie thing unto him to accompliſh the union, becauſe of his power in the Church; and all the Latines yeild (blinde) obedience unto him, as the Succeſſour of Peter; if he would but put away the word filioque out of the Creed, and leave off the dead Sacrifice of unleavened bread, the union would ſoon be confirmed, and all Chriſtians were made one Church. So ſoon as Julian read this Letter, he went quickly and delivered it unto the Emperour. He was ſo inraged, that he would have called him to account and puniſhment for it, if Beſſarion Biſhop of Nice had not excuſed the matter as a ſlight conceit, unworthy of cenſure, and might do annoyance if it were taken notice of judicially. Then a conference began of ten Church-men on each ſide, and ſome Noble-men to ſit apart as beholders. Of the Greeks were the Biſhops of Epheſus, Monembaſia, Nice, Lacedemon, and Anchial, Sylveſter Sgurogulus......And of the Latines were two Cardinals, Julian and of Firma, Andrew Biſhop of Rhodos, &c. Cardinal Julian asked, Whether they had thought upon means of reconciliation? The Biſhop of Epheſus anſwered▪ The beſt means is truth; and if we have truth with us, we will never ſeek another; for we cannot finde a better means then truth. The Latines would have diſputed on the main controverſies: But the Greeks ſaid, That were p. 582contrary unto the former agreement. They talked of Purgatory: And the Biſhop of Epheſus demanded, Whence have ye that tradition? how long time have ye had that opinion? what is your opinion concerning it? Julian anſwered, The Roman Church had this opinion from Peter and Paul, and have kept it always; and thus it is......The Greeks declared their Doctrine, that the ſouls of the godly receive the good things prepared for them, and the ſouls of the wicked receive puniſhment, untill they receive their bodies again. Here John a Spaniſh Doctour of the Pope's Court, propoundeth other queſtions, concerning the being of Angels in a place; with what wings do they flie? what kinde of fire is that in Hell? &c. They ſpent ſome days upon ſuch queſtions without any agreement. In the mean time information was brought from Venice and other places, that Amurathes was gone to Conſtantinople with a Navy; and the Emperour intreated the Pope to ſend two Ships to aid the Greeks. The Pope refuſed, unleſs they will conſent unto the union. After ſome days, the Pope promiſed to ſend one into Venice to hire two Ships; and the Emperour ſent two Noble-men to hire more Ships; but the Noble-men could never finde nor hear of the Pope's Servants there. When the four moneths were paſt, the Greeks crave a beginning of the Councel; becauſe the Pope delayed, the Biſhops of Epheſus and Heraclea, deſpairing of any good ſucceſs, went to Venice, intending home-wards; but the Emperour ſent and brought them again. Then he, hearing that others alſo had the ſame purpoſe, did firſt motion, that the Councel ſhould be removed further from Venice, for hindering their return; neither after that would he impart his counſels unto the Biſhops; but he and the Patriarch (when his ſickneſs did permit) conſulted with the Pope. October 6. began the firſt Seſſion; and the Greeks would have it firſt diſputed, Whether the word filioque was a late addition? to clear this, they produced the Books of the firſt ſeven oecumenial Councels. The Latines alledged, the ſeventh was for them; and they produced an old Book where it was ſo written. The Greeks ſaid, That Book ſhould not be admitted; ſince neither is it in any of their books, neither had any of the Latine Doctours, writing of that purpoſe, ever made uſe of that Book. The Latines alledged alſo the teſtimonies of ſome Latine Councels and Fathers. The Greeks made no reckoning of theſe; and ſaid, Since the General Councels had not that particle, and had threatned a curſe againſt all who added unto or changed the Creed, the Latines ſhould not have added it; and therefore the Latines ſhould now conſent unto the blotting away of that addition. The Latines replied, It ſhould firſt be conſidered, whether it be true, and ſo may juſtly be added. The Greeks would not proceed, untill that was firſt blotted away. Three moneths was ſpent with this jangling; and the Pope, ſeeing that the Greeks would not yeild, gave them not moneys, according to condition; and agreed with the Emperour to remove unto Florence. The Greeks oppoſed the removing mightily, eſpecially the Patriarch, being ſick of a Quartan Ague: But they muſt remove in the midſt of January, An. 1439. The cauſe of the removing was pretended to be for the Plague; it was in the Town in the Summer, and though many of the Latines died of it, yet it infected no houſe of the Greeks but one, and in the Winter was ceaſed. When they began the Seſſions, the Emperour commanded the Greeks (againſt their wills) to proceed unto the ſecond queſtion; both parties alledged teſtimonies of the Ancients, (and neither of them brought one Argument from Scripture) and quarrelled againſt the pertinency or faithfulneſs in quotation. The p. 583Pope and the Emperour reſolved together to make a definitive ſentence, and for that effect to take another courſe; to wit, both parties ſhould frame a draught; and which of the two ſhould pleaſe them both, that ſhould be ſubſcribed. The Greeks were unwilling; and ſaid unto the Emperour, that they had experience how obſtinate the Latines are, and will not yeild in any thing; and they cannot yeild to depart from what their Church had held in all ages. The Latines brought their form of the Sentence unto the Emperour firſt; and he called the Greeks unto his lodging, and ſhewed them it. They all refuſed it. The Emperour required them to frame another; and that did not pleaſe the Latines: whoſe objections againſt the Greeks were, 1. Seeing in the firſt words it is ſaid, Becauſe we thought that the Latines hold, that the holy Ghoſt proceedeth from the Father and the Son as from two principles.....therefore we did abſtain from the addition, or expoſition of the Creed, and from communion with them; and now when you finde contrary, you ſhould no more abſtain from the addition or expoſition. We crave your Anſwer in this. 2. You ſay that you have declared the Faith of the Latines; we ask, Whether you think this true, and if you will accord in this? 3. Declare your faith. When you ſay, The holy Ghoſt proceedeth from the Father; we demand of you to anſwer, Whether he proceedeth eternally from the Father alone, and not alſo from the Son? 4. You ſay, The holy Ghoſt is properly of the Son foreign; we crave that you would clear this, Whether you think that proper is to be of the ſame ſubſtance onelyonly, or proper, that is, having his eſſence eternally from the Son himſelf, even as from the Father? &c. Theſe objections were delivered unto the Emperour; and he told the Greeks, that he had received ſuch, but he neither gave them, nor read them unto his Greeks. And whereas onelyonly twenty four had conſented unto that form which was delivered, and twelve had refuſed it, now ſome of theſe twelve craved leave to return home; the Emperour threatned them ſharply for craving it. Then thinking upon ways of excluding theſe diſſenters from voicing, he ſaid, None ſhould ſubſcribe the Acts of this Synod, but only ſuch as had ſubſcribed in former General Councels: For this cauſe he cauſed to bring the Books, and there findeth that none had ſubſcribed but Biſhops and Abbots, and ſo he commanded ſilence unto others, or rather he freed us from ſpeaking, ſaith my Authour, to wit, againſt conſcience. Then the Emperour called them unto voicing▪ ten were for the proceeding from the Son, and ſeventeen were diſſenters: Wherefore the Emperour and the Patriarch dealt with the diſſenters apart, partly by allurements, partly by expoſtulations of ingratitude for former benefits, and partly by menacings; and the Patriarch objected againſt the Abbots, that they had received their titles from the Emperour, yet they were not a… yet canonically ordained; and the time being expired, wherein they ſhould have craved their confirmation, their title is null. On June 3. the Emperour called them together, and propounded a form of union to be ſubſcribed in theſe terms; Seeing we have heard the teſtimonies both of the Eaſtern and Weſtern holy Fathers, and theſe ſay, The holy Ghoſt proceedeth from the Father and the Son; and thoſe ſay, From the Father by the Son; and that, By the Son, is one with that, From the Son; and that, From the Son, is one with that, By the Son; yet we, forſaking that (particle) From the Son, ſay, That the holy Ghoſt proceedeth from the Father by the Son eternally and eſſentially, as from the ſame principle and cauſe; the particle By there ſignifying the efficient in the proceeding of the holy Ghoſt. Thirteen ſubſcribed this; among whom p. 584were the Patriarch, and the two Deputies of Alexandria. The Emperour required the Courtiers to ſubſcribe, who all obeyed except his own Brother. Laſtly, he confirmed it, with this addition in the end, that the Greeks were not tied to put the addition into their Creed, nor to change any of their Ceremonies. Then he craved the ſubſcriptions of other Nations. The Biſhops of Menon and Moldoblachia conſented; but the Biſhop of▪ Trapezus refuſed: And the Biſhop of Iberia went away privily; and before his departure, he ſhewed unto every one of the Biſhops, that he had Letters from the Patriarch of Antiochia, that they ſhould not yeild to add nor diminiſh an Iota, or the leaſt point. When he was gone, the Pope thought it might help to ſpeak with the Oratour of Iberia privately, before the finall concluſion, and ſaid unto him, I hear that ye are Chriſtians, and famous men, loving the Church; but the Roman Church is the Mother of all Churches; and the Governour of it is the Succeſſour of Saint Peter, and Vicar of Chriſt, and the univerſal Shepheard and Doctour of all Chriſtians; ye muſt therefore follow the Mother of Churches, and approve what ſhe approveth, and be ſubject unto her high Prieſt, that ye may receive the ſalvation of your ſouls, &c. The Noble-man anſwered, By the grace of God we are Chriſtians, approving and following our own Church; and our Church hath conſtantly maintained whatſoever ſhe received of the Doctrine of our Lord Jeſus Chriſt, and the Traditions of the holy Apoſtles, and the univerſall Synods, and the moſt famous holy Teachers of the Church; neither hath it declined in any meaſure from their Doctrine, neither hath it added nor impaired any thing: But the Church of Rome hath added, and tranſgreſſed the bounds of the holy Fathers; wherefore we have cut her off, and departed from her, in ſo much as we behold the purity of the Fathers, and hence is ſhe deprived of many and famous children: Therefore your bleſſedneſſe ſhould with diligence ſeek thoſe whom you have loſt, and be reconciled and united with them; and this may be eaſily done, if you will put that addition out of the holy Creed; which you may eaſily do, ſince all the generation of the Latines applaud your order and judgement; for they eſteem you as the Succeſſour of Saint Peter, and reverence your Doctrine; if then you will put away that additament, not onelyonly the Iberians, but all the Nations of Chriſtians will be ſubject, and united unto the Roman Church truly; and will acknowledge her, and thee alſo as a true diſciple of Chriſt, and the prime Suceſſour of St. Peter, and they all will follow thee with ſincere love; then ſhalt thou be the prime Pope and Father of many Chriſtians; and then ſhall be one Shepheard, and all ſhall be one Flock under thee. The Pope was confident to have gained this Iberian, as a rude and unlearned man; but when he heard theſe words, he ſpake no more. The ſame Iberian went with my Authour to hear a Sermon that was preached before the Pope; and then he ſaid unto the other, I heard him often name Ariſtole, but I deſire to hear of Peter, Paul, Baſile, Gregory, Chryſoſtom, and ſuch others; but what have we to do with Ariſtotle, Ariſtotle? and with ſome kinde of pity he ſcorned the Preachers geſture and noddings, but more them who would ſeek union with ſuch Doctours. On June 4. the Emperour ſhewed the ſubſcriptions unto the Pope, and hoped that he had given all ſatisfaction; but the Pope ſaid, If now ye be brought into acknowledgement of this truth, I am glad of it, and I wiſh that your Fathers had been partakers of the ſame; but all this is not ſufficient to make up the union; there be other differences between us, and thoſe muſt alſo be amended. The Emperour p. 585thought this ſtrange; and when the Patriarch (who had given order to pack up his baggege, thinking that all was done) heard of the Pope's words, he was amazed; and June 10. ſitting at ſupper, he died; and ſo neither returned home, nor ſaw the Decreet of union, which afterwards was penned, Some days before his death, he ſent for ſome of the diſſenters, and ſaid, The Pope hath promiſed to pay the money that he oweth us for theſe five moneths and an half, and to ſend us home in ſix Ships, and the Venetians will ſend Convoys with us; and he hath promiſed to ſend twenty Ships in March, for any ſervice that our Emperour will imploy them unto; this work will be to the great advantage of our Nation, and of the Chriſtian World; and ſince all theſe things have ſucceeded ſo happily, do not withdraw your conſent any more, &c. Becauſe they did refuſe, alledging that their conſcience and danger of their ſouls was more dear unto them then all the World; he ſaid, Behold, ye do that I ſhall never ſee my Countrey; for if my deareſt friends be not with me, I ſhall never return; I ſpeak unto you as a father and a friend; if ye will obey me, it ſhall go well; and if not, the Synod will take notice of it, and will not let you go, but will do unto you as ye deſerve. They anſwered, We are ready to ſuffer whatſoever the Synod will decern againſt us. After the Patriarch's death, the Emperour had all the burthen, and dealt with the advice of three onelyonly, to wit, the Biſhops of Ruſſia and Nice, and his Secretary. The Cardinals went unto him often, and importuned him to conſent unto other three particulars, to be contained in the Decree of union; to wit, 1. That both the Churches may retaine their own cuſtome of the bread, whether leavened or unleavened. 2. Concerning Purgatory. 3. Concerning the Primacy of the Pope. The Emperour conſented unto theſe without the knowledge of any Greek, but of thoſe three. The Latines did much preſs the Emperour to take away a Prayer out of the Liturgy, concerning the unbloody Sacrifice; for they ſaid, The bread and wine are conſecrated by the words of the Lord, Take, eat, this is my body; and therefore to pray after the ſaying of theſe words, is as if the bleſſing of the Lord were not ſufficient to conſecrate the Sacrament. Here was much debate; at laſt the Emperour ſaid, If ye will believe truth, the antient Fathers, and all the Eaſtern Churches, have kept this cuſtome, as it is in our Books. Cardinal Julian ſaid, Can your Majeſty ſwear, that your Books have not been changed ſince the days of the Fathers? and if you cannot, how ſhall we believe them? The Pope alſo required the Emperour to cauſe all the Greeks to aſſemble into his Palace; and there he did upbraid them, that they waſted ſo much time, and would conclude nothing: But neither the Emperour nor other Greeks would yeild in this head, but the Biſhops of Ruſſia and Nice. Then was great debate concerning the form of the Decree, in whoſe name it ſhould be framed; the Emperour would have it in his name, as the Decrees of univerſal Synods were wont to be; but the Pope would have it in his name: after long contention the Emperour muſt yeild. Then the Pope would have them to chuſe a Patriarch, either an Italian or a Greek. The Emperour ſeeing that the Pope would never make an end, if his demands were granted one after another, reſolved to grant no more; and ſaid, A Patriarch could not be choſen but in Conſtantinople, and according to their own Canons. At laſt they come to ſubſcribe the Decree; my Authour hath the Story particularly, but I will content with the ſum, as he hath it in Sect. 10. cap. 18. ſaying, This Synod came not to a concluſion, nor brought forth any determination; nor was any man demanded to give his ſuffrage in any thing p. 586that was debated in diſputations: That it was an univerſal Synod none will deny; but that this Synod pronounced any Sentence, none that was there will affirm; if he look ſimply to the Judicial Order: for ſeeing the Emperour was there preſent, and the Pope and the Patriarch of Conſtantinople, and the Vicars of the other Patriarchs, and the Biſhops from both parts made up the form of an univerſal Synod; and there were diſputations in the preſence of them all, according to the order of univerſal Synods; and the words of the diſputants were written; though therefore the Latines did with much pride proclaim what they ſpake, and did arrogate unto themſelves, what we did demonſtrate as clearly as the Sun ſhineth; and what was in queſtion, and indemonſtrable, they did take as confeſſed, and proclaimed them as demonſtrations, and they accounted our reaſons as nothing, they being ſo overcome with their pride and arrogancy; nevertheleſs, ſo long as the diſputes continued, it ſeemed to keep the form of a Synod, and to act ſinodically; but when the diſputes ceaſed, it was no more a Synod, but all things were done privately, ſecretly, and under a ſhadow; for the contentions that were by order of the Emperour, with ten high Prieſts beſides the Pope, were but private and ſecretly; and neither did others of our high Prieſts, neither the Latine Biſhops, know what was ſpoken there; and the Conventions of our folks, that were in the Palace, or in the Patriarch's lodging, were but in chambers, and nothing was done there as the Acts of an univerſal Synod, but onelyonly ways and conceptions were hatched, how we could ſimply make an Union with the Latines; and the Suffrages that were there, were not like unto the Votes of an univerſal Synod, but of ſome few perſons aiming at an Union: And when they ſeemed to be thus perſwaded, then they reported unto the Pope, that the Greeks approved what the Roman Church thought good, that the holy Ghoſt proceedeth from the Son alſo; and now they are one with the Weſtern Church: And then was a definition, and all things therein, as ſome few perſons of both ſides would; which to refute is not my purpoſe; therefore thoſe who were of the Synod, knew not how theſe things were done in ſecret and in a corner. An univerſal Synod did never the like, neither in the diſputes, neither in any thing that was taken in hand from the beginning, was any Greek or Latine demanded, or gave his voice ſinodically; for theſe cauſes none can be juſtly blamed, who did not approve the union, as if they did ſubvert the Sentence of the Synod, ſince none that was there can affirm, that it was ſinodically proved, that the holy Ghoſt proceedeth from the Son alſo, and that all men ſhould think and believe it as undoubted and confeſſed; but what both the Latine and Greek Biſhops did in the Synod, was thus; The Greeks ſaw a Sentence ſubſcribed by the Emperor, and they alſo ſubſcribed it; the Latines ſaw that ſubſcribed by the Greeks, and by the Pope, and they alſo ſubſcribed it; and the greater part knew not what was written; for except very few both of the Latines and Greeks that looked upon the Sentence, or that hapned to be at the writing of it, the moſt part knew not the contents; and when they were aſſembled to ſubſcribe, it was not read unto the Greeeks before nor immediately after the ſubſcribing, as neither unto the Latines; but the next day, when it was read in the Church, the Biſhops were demanded, and the Latines anſwered, Placet; and the Greeks ſaid, foreign. All theſe things were ſo contrived, as I have declared more fully before, (ſaith he) and ſeeing the Determination was in this manner, and the Biſhops had ſo little knowledge of the Contents of it, and ſo crafty devices were in framing it, they who will, may conſider, whether p. 587ſuch a determination ſhould be accounted a Sentence of an univerſal Synod? or whether that union ſhould be approved as a true and uncontrolable? So far Sguropulus. Now by what means the Greeks were induced to ſubſcribe the laſt Decree, the Reader may underſtand from what is ſaid of the means, which were uſed to cauſe them to ſubſcribe the firſt concluſion, to wit, promiſes and menaces. Neither was the Pope deficient; for they who did ſubſcribe, received the promiſed money for their entertainment; and who would not ſubſcribe, ſometimes got a part of it with checks and bitter reproaches, and oft they got nothing; and the Biſhop of Nice was made a Cardinal, and Biſhop of Tuſculo; and the Biſhop of Ruſſia was put in hope of the Patriarchſhip. It is to be marked, that Sguropulus was one of the diſſenters, yet he proteſteth that he writeth the Hiſtory truly; and he confeſſeth, that he ſubſcribed the laſt Determination, but againſt his will, and becauſe it might have procured unto him the Emperour's hatred; as alſo it was little advantage unto the cauſe, if he did not ſubſcribe; and on the other ſide, he thought that all the ſubſcriptions were to little purpoſe, ſeeing they were but in private chambers, and the Sentence was not paſt in the Synod: But though he and ſome others were veh…ment againſt the particle A or foreign, or From the Son; yet no where doth he declare the very point of difference in the matter of ſubſtance, but only that they would not have an Iota, or particle of their Creed to be changed.

p. 1THE FIFTH AGE Of the CHURCH, OR The Hiſtory of the Church Riſing, and of Antichriſt raging, containing the ſpace of 300 years, from the year of our Lord 1300 untill the year 1600.

CENTVRY XVI. PART. I.