Vigilius dormitans Romes seer overseene· Or A treatise of the Fift General Councell held at Constantinople, anno 553. under Iustinian the Emperour, in the time of Pope Vigilius: the occasion being those tria capitula, which for many yeares troubled the whole Church. Wherein is proved that the Popes apostolicall constitution and definitive sentence in matter of faith, was condemned as hereticall by the Synod. And the exceeding frauds of Cardinall Baronius and Binius are clearely discovered. By Rich: Crakanthorp Dr. in Divinitie, and chapleine in ordinary to his late Majestie King Iames. Opus posthumum. Published and set forth by his brother Geo: Crakanthorp, according to a perfect copy found written under the authors owne hand.

CAP. 4. That the holy generall Councill in their Synodall Iudgement contra∣dicted the Popes Apostolicall Constitution and definitive sen∣tence, in that cause of faith, made knowne unto them.

1. IN the sixt, which was the very next Sessions after they had knowne the Popes will and pleasure, contrary to the Apostolicall authoritie and com∣mand of Vigilius, the Holy Synod began to examine the Epistle of Ibas: for the causes of Theodorus and of Theodoret were sufficiently discus∣sed in their former Collations. And first of all, alledging a saying of the Emperour (to which them∣selves doe assent) they thus say, which being well observed gives light to the whole cause and openeth both the error of Vigilius and the ground thereof. Because a the most holy Emperor added among those things which he writ unto us, that some indevouring to defend the Epistle of Ibas, presume to say that it was approved by the holy Councill of Chalcedon, using the words of one or two most re∣ligious Bishops, who were in that Councill, as spoken for that Epistle, cum alij omnes, whereas all the rest were of another minde, we thinke it needfull, this question being proposed, to recite the Epistle of Ibas. Thus said the Synod, even at the first, calling the Popes judgement Presumption, and checking him both for pretending the Coun∣cill of Chalcedon, and for alledging the Interlocutions of one or two, as the Iudgement of that Councill. For, that the whole Sy∣nod consented to that speech of the Emperor, appeareth both by their owne words, where they shew this to be so odious an untruth, that they all cried out against it, saying, b The Decree of the Councill at Chalcedon condemneth this Epistle, hee that receiveth this Episte rejecteth the Councill at Chal∣cedon: and, by those speeches of Theodorus Bishop of Cesarea, Andreas Bishop of Ephesus, and others, to which the whole c Synod assented, Quomodo d praesumunt quidam dicere, How do any presume to say, that this impious Epistle of Ibas was approved by the Councill of Chalcedon? And againe, Miramur quomodo, we doe even marvell that any will defend this Epistle by the name of the Councill at Chalcedon: and yet more sharply reproving Vigilius with others, for using so deceitfull a proofe, they adde, Astutia enim haeretica utentes, for they (who so say of the Councill at Chalcedon) using the fraud and subtilitie of heretickes, doe produce the Interlocutions of one or two, as spoken for that Epistle, whereas this is to be set downe for a certaine rule, that in Councills, non unius aut se∣cundi interloquutionem attendere oportet, the speeches of one or two must not be attended, but what is defined by all, or by the grea∣ter

part of the Councill. And yet further expressing their dislike of that fallacious and sophisticall reason which Vigilius herein used, the whole Councill said, The Holy c Fathers at Chalcedon did, pro nihilo habere, quae ab uno vel duobils pro eadem Epistola dicta sunt, did esteeme as nothing, or made no reckning at all of those things which were spoken for that Epistle by one of two; And those one or two were Pascasinus and Maximus, on whose inter∣locutions the Pope, as you have formerly seene, grounded his decree, concerning this Chapter; and if the proofe be of so small account by the judgement of that most holy Councill, it inevi∣tably followeth, that the Decree of Vigilius which wholly (for this Chapter) relyeth on this proofe, is no better then the ground thereof, that is in very deed, worth nothing at all.

2. Now that all this is purposely spoken against Vigilius and his Constitution (which before this 6 Collation was made knowne unto them) beside that it is evident by the Acts themselves, see∣ing the Councill doth exactly mention, and refute all the prin∣cipall points on which Vigilius doth insist, Baronius doth not onely professe, but truly, upon this reason, doth prove the same: for entreating of this 6. Session, and mentioning the contents thereof, This was done, saith he, d as is evident, against the Constitu∣tion of Pope Vigilius (although for reverence they doe not name him) and partly also they excuse him, partly they reprove him, using especially this argument, Because in Councils we must not attend what one or two say, but what is defined by all or the most. Thus Baronius; who as he truly acknowlegeth the Council herein to have dealt against Vigilius and his Decree, so in the other points, hee bewrayes too great partialitie towards Vigilius, for the Councill is so far from excusing the pope, that neither Baronius could, nor any of his friends shall be ever able to shew that excuse: And for their not naming of Vigilius, it proceeded not from any reverence they bare unto him (though in every respect they gave him all honour that was due to him, or his place) but the true reason thereof was this, because they neither did, nor thought it fit to name any one of those, whom they did condemne, but without mention of their names in particular, condemned them all un∣der one generall Appellation of, Sequaces e Nestorij et Theodori, the followers of Nestorius and Theodorus, their Disciples, or defen∣ders which titles they saw the Emperor to have used and gi∣ven unto them before,f both in his Edict, and in his g Epistle to the Synod, which common names to have as fitly and truly agreed to Pope Vigilius as to any else, the Councill knew right well, seeing in every point concerning these Three Chapters, he wholly agreed with them all. The h followers of Theodorus and Nestorius pretended, and presumed to say, that the Councill of Chalcedon approved the Epistle of Ibas: Vigilius pretended, and presumed to say the same; The Fathers at Chalcedon (saith he) pronounced i the Epistle of Ibas to be Orthodoxall. The followers

of k Theodorus and Nestorius fraudulently used the Interlocutions of one or two, as the l Iudgment of the whole Councill at Chal∣cedon. Vigilius used the very same fraud, and for this very cause, as the Cardinall confesseth, is reproved by the Councill. Seeing then, Vigilius did at this time, and in this cause, walke hand in hand, and step by step with the other followers of Theodorus and Nestorius; The holy Councill judged it most fit and sufficient (as it was indeed) to refuse and condemne both him and his Consti∣tution, by that common name which agreed to all the rest, with whom in one common doctrine, both for his position and proofes thereof, he fully conspired.

3. The holy Council hauing now fully discovered the error of the Popes position, and the fallacious proofe which he used to uphold the same, procedeth to refute his very definitive sentence, prooving that neither the Epistle of Ibas is to be received as Catholike, neither that by it Ibas was, or ought to be judged a Catholike, which were the two maine points of the Popes De∣cree touching this Chapter. For declaring both these, they dili∣gently examined the whole Epistle, and found it in every part to be hereticall and blasphemous. But for the more cleare demonstra∣tion hereof, as also how untruly and unjustly Vigilius, and the other followers of Nestorius pretended, that it was received as orthodoxall by the Council at Chalcedon, they thought it not suffi∣cient to lay open the severall impieties of that Epistle, conside∣red by it selfe, but making a comparison or Collation betwixt it and the holy Council at Chalcedon, they set, in a direct oppositi∣on, the most holy and Catholike truths decreed at Chalcedon, a∣gainst the blasphemous impieties and heresies contained in that Epistle of Ibas. The summe of which Collations, or of some of them, I will here briefly propose out of the Synodall acts, re∣ferring the Reader for the full notice of them all, to the Acts themselves, wherein they are at large, exactly, and excellently n delivered.

4. I. The holy Councill of Chalcedon professeth GOD to be incarnate, and made man: The Epistle calleth them Heretickes and Apollinarians, who say that GOD was incarnate or made Man.

II. The holy Synod professeth the blessed Virgin to be the Mother of GOD: The Epistle denieth the Virgin Mary to be the Mother of GOD.

III. The Holy Councill embraced that forme of Faith which was declared in the first Ephesine Synod, and anathematizeth Ne∣storius: The Epistle defendeth Nestorius, injureth, nay rejecteth, o the holy Ephesine Councill, as if it had condemned Nestorius without due triall of his cause.

IV. The holy Councill commendeth Cyrill of blessed me∣mory, and approveth his Synodall Epistles, in one of which are conteined those his 12. Chapters by which he condemned the

heresie of Nestorius: The Epistle calleth Cyrill an heretike, and his 12. Chapters it tearmeth impious.

V. The Holy Councill professeth their faith to be the same with Cyrils, and accurseth those who beleeve otherwise: The Epistle saith of Cyrill, & those who beleeved as he did, that they were confounded, and recanted their former doctrine.

VI. The holy Councill accurseth those, who either make, or deliver any other Creed, then that which was expounded at the great Nicen Syond: The Epistle doth extoll Theodorus, who be∣sides innumerable blasphemies, made another Creed, wherein he teacheth the Word of God to be one person, and Christ ano∣ther person, accursing all, who doe not embrace that his new Creed. This is that Creed of Theodorus, against which (being o∣penly read before in the fourth Collation) the holy Councill ex∣clamed, saying, p the devill himselfe composed this Creed: Cursed be he that composed this Creed: Cursed be all those that curse not the composer of this Creed. Of this it is, that here they witnes, that the Epistle of Ibas praiseth and magnifieth the author and composer thereof.

VII. The holy Councill teacheth, that in Christ there are two distinct natures, yet but one person consisting of both: The Epistle teacheth, that as there are two natures, so also two persons in Christ, and that there is no personall, but onely an affectuall unitie of those two persons. Thus far hath the Synod opened, by way of comparison, the blasphemies of that Epistle, and the con∣trary truths decreed at Chalcedon.

5. Now although this Collation doth abundantly of it selfe manifest both the Impieties of that Epistle, of which Vigilius had decreed, that it ought to be received as orthodoxall: and how repugnant it is to the Councill of Chalcedon, of which Vigilius had decreed, that it was received as orthodoxall, by those holy Fa∣thers, yet for more evidence of this truth, the holy Councill doth in plaine and expresse tearmes, expresse both these points: for after this comparison they said, q This our Collation, doth mani∣festly shew, quod contraria per omnia est Epistola definitioni; that this Epistle of Ibas is in all and every part thereof contrary to the definiti∣on of faith, which was made at Chalcedon. And againe, We all accurse this Epistle, who so doth not accurse this Epistle is an heretike; who so receiveth this Epistle is an heretike: who so receiveth this Epistle re∣jecteth the Councill of Chalcedon: who so receiveth this Epistle denieth God to be made man. Thus said, and cryed out the whole Synod with one voice: accursing (as you plainly see) not onely the de∣cree and definitive sentence of Vigilius as hereticall, but Vigilius himselfe as an heretike, as a rejecter of the Councill of Chal∣cedon, as a denier that God was incarnate, or made man.

6. Thinke ye not that the Councill was very unmannerly, daring not onely to talke and write of this Chapter, contrary to the Popes knowne will and pleasure, but even to condemne with one consent his sentence for hereticall, and himselfe for an

heretike? Binius was exceeding loath to have it thought, that a generall, lawfull, ancient, and approved Councill, had so direct∣ly contradicted the Popes Cathedrall judgement, and procla∣med to all the world the Pope to be an heretike, yea a definer of heresie, and that by his Apostolicall authoritie, and therefore he not knowing any better way to save the Popes credit, thoght it most fit to suppresse and dash out that whole passage in the Popes Constitution, which bewrayeth this matter: Deleatur, let all that part of the Constitution of Vigilius be left out; though the omission thereof doth disgrace and maime my edition of the Councils, let the latter part of his Apostolicall sentence lye in ob∣scuritie and never see the Sunne.

7. Baronius, who (to the eternall infamy of their Popes, of their infallible Chaire, and of their whole religion, which wholly relies thereon) first had the heart to publish this Hereticall de∣cree of Vigilius, deviseth another medicine to salve this sore: But avoiding Sylla he falleth into Charybdis, a worse gulfe then the other, plunging himselfe, with the Pope, in a condemned heresie. There are (as he could not but confesse) r many blasphe∣mies in that Epistle, but none of those, saith he, did either the Coun∣cill of Chalcedon or Pope Vigilius approve. What then, I pray you, was it, which his Holinesse defended, and approved therein? Forsooth in the end s of the Epistle, Ibas declareth that he assen∣ted to the covenants of Vnion betweene Iohn and Cyrill, qua re∣cepta, necesse fuit cundem probare catholicum; which peace and union being embraced by Ibas, he must needes be acknowledged thereby to be a Catholike. Seeing t then, this is understood, and gathered out of it, that after the Vnion, Ibas was a Catholike, we may see, ob id non esse explodendam epistolam, sed ad hoc quod dixi recipiendam, that for this cause the Epistle is not to be rejected, but to be received, for this purpose, which I said, that by the end of it Ibas may be pro∣ved to be a Catholike. And the Cardinall labours to prove this by two testimonies, the one is that of Pascasinus, and the other legates of Leo: They (saith he) v spake not amisse, when they said, Epistola illa lecta, Ibam probatum esse Catholicum, that by that Epistle being read, Ibas was proved to be a Catholike: The other is that speech of Eunomius B. of Nichomedia, of whom he thus writeth, x Hoc plane fuit, this is cleerly that which Eunomius said, ipsam Epistolam in principio apparere haereticam, in fine vero in∣ventam esse Catholicam; that the Epistle of Ibas by the beginning seemeth to be hereticall, but by the end was found to be Catholike. Thus Baronius, in defence of that most impious Epistle, which as he saith, by the end of it is found to be orthodoxall and catholike, and so to be received.

8. What is it to be an heretike, if this be not? Directly to con∣tradict the judgement of an holy generall Councill, and defend that writing or part of it to be Catholike, which in every part the whole Councill hath defined to be hereticall? The whole

Councill y with one voice proclamed; Tota Epistola haeretica est; Tota Epistola blasphema est, qui istam suscipit, haereticus est; The whole Epistle is heretical, and blasphemous, who so receiveth this Epistle (either in the whole, or in any part, as themselves expresly af∣firme z) he is an hereticke.

Not so, saith the Card. It is not all hereticall, It is not all blas∣phemous: The latter part of it, is right, holy, and Catholike, by it Ibas was rightly judged to be a Catholike; That part, at least, is to be received and embraced, to declare Ibas to be a Catho∣like. Now though this alone were enough to refute whatsoever the Cardinall doth or can say in this cause, seeing it is all no∣thing else, but the saying, nay the cavilling of a convicted here∣tike, proclamed for such by the loud cryes of an ancient and holy generall Councill, yet for the full manifesting of the truth, I will doe the Cardinall that favour, as to examine both his asser∣tion, and the proofes thereof. And because I shall hereafter in due place have fit occasion at large (as the obscuritie and intrica∣cy of this cause requireth) to discusse the words and declare the true meaning of Ibas in that part, which the Cardinall doth most wilfully and heretically mistake and pervert, for this time, I will use no other proofe against him, but the cleere judgement and consenting testimony of the generall Councill, which hath pro∣fessedly refuted this very cavil, which Baronius borrowed from the ancient heretikes of those times. And I am verily perswaded, that Baronius would never, for very shame of the world, have used this so untrue, so hereticall, and withall a rejected evasion, but that he hoped that none would compare and examine his writings by the Acts of the Councils, or if they did, that the ••ame and credit of Cardinall Baronius his name would coun∣tenance any untruth or Heresie against whatsoever opponents.

9. Is the end of the Epistle of Ibas Catholike? or doth that shew Ibas to bee a Catholike? The whole Councill expresly witnesseth the contrary. Our a Collation (say they) doth manifestly shew that this Epistle of Ibas, contraria per om∣nia est Definitioni; is in every part of it contrary to the De∣finition of faith made at Chalcedon. This whole Epistle is hereti∣call, and blasphemous. Againe, Wee have demonstrated (say they) b this Epistle, contrariam esse per omnia; To be in every part of it contrary to those things which are contained in the De∣finition of faith made at Chalcedon. Againe, c Tota epistola impietatis plena est, the whole Epistle is full of impietie. And more clearly to our purpose, and against this cavill of Baronius, they adde, Those d who say that the former part of this Epistle is impious, but the latter part or end thereof is right, Calumniatores demonstrantur, such are demonstrated to be Calumniators or Slanderers, Posteriora enim in∣serta Epistolae majori impietate plena sunt, for those things which are set downe in the latter part or end of that Epistle, are more full of greater impietie, injuring Cyrill, and defending the impious

heresie of Nestorius. So by the judgement of the whole Council Baronius is not onely proved, but even demonstrated to be an Heretike, and a malicious Caviller, for his defending the latter part of this Epistle to be right and catholike. And this is al which he hath gained by renewing that old hereticall and rejected cavill for defence of Vigilius.

10. But what shall we then say to the proofes of Baronius? what first, to the Interlocution of the Popes Legates so often and with ostentation mentioned by the Cardinall? What? Truly the very same which the holy generall Councill hath said before us, and taught, and warranted all others to say the same. The holy Fathers at Chalcedon (say they) did these things. pro e ni∣hilo habentes ea quae ab uno vel duobus pro eadem Epistola dicta sunt; esteeming worth nothing at all, those things which were spoken by one or two for that Epistle. Thus testifieth the whole Synod, and them∣selves follow herein the judgement of the Fathers at Chalcedon: So by the judgement of two holy and generall Councils, that Interlocution of the Legates of Pope Leo, on which (after) Vigilius and Baronius relyeth, is worth nothing at all.

11. Yea, but Eunomius, as Baronius tells us, affirmeth, that though the beginning of the Epistle be hereticall, yet the end of it is found to be Catholike. Baronius indeed saith so of Eu∣nomius; but what truth and honest dealing there is in Baronius, let the discreet Reader judge by this one saying among ten thou∣sand the like; Eunomius saith not so, Eunomius saith the flat con∣trary, as in the fift Councill is clearly witnessed; where against this cavill of the old heretikes, whom Baronius followeth, they say f thus, Nullam partem epistolae apparet Eunomium comprobasse; ••t's evident that Eunomius approved no part at all of this Epistle. And againe, Quomodo g praesumunt isti defensores ealumniari interlocuti∣onem Eunomij: how dare the defenders of this Epistle presume to slaun∣der the Interlocution of Eunomius, as condemning one part of it, and approving another, seeing the whole epistle is full of impie∣ty? I say yet more (which will manifest the Councils doome of Baronius, that he is a malicious caviller, to be most just) Euno∣mius speakes not either of the beginning or end of that Epistle in his Interlocution, but Baronius, according to his wont, foists in that clause (touching the end of the Epistle) out of his owne pate, and thereby falsifieth both the words and meaning of Eu∣nomius. This in the Councill is evidently declared by reciting the true words of Eunomius out of the Acts h at Chalcedon: which are these; Ex recitatis, i By those things which have beene read and recited, Ibas is shewed to be innocent: for wherein he see∣med to be blame worthy in accusing Cyrill, in posterioribus, or in poshemis, recte confessus, having afterwards, or at the last, made a true confession, he hath refuted that wherein he was blamed: where∣fore I also judge him worthy of his Bishoprike if, he accurse Ne∣storius, Eutyches, and their wicked heresies, and consent to the

writings of Leo, and this generall Councill. Thus said Eunomius: wherein there is neither mention nor intention of that Epistle, neither of the first, middle, nor last part thereof. But whereas in the Councill of Chalcedon, many other k things, besides that Epistle, were recited touching the cause of Ibas, and particular∣ly the whole Acts before Photius, Eustathites, and Vranius B. of Berithum, where a Synod was held about Ibas; it was those Acts and judgement given by them, and performed by Ibas, (and not the Epistle of Ibas) to which Eunomius had respect, when he said, by the posteriora, or postrema, Ibas made a true confession, for so in the fifth Council it is cleerly witnessed: It is manifest (say they) that l Eunomius made this speech, gesta apud Photium, et Eustathium attendens, looking at those Acts before Photius and Eustathius. Now in those Acts, as is manifest by the diligent perusall thereof, and is further testified by the fift Councill, m there was a judge∣ment pronounced by Photius and Eustathius, adversus eam epi∣stolam et quae in ea continentur; against that Epistle, and the contents thereof: Ibas being commanded by those venerable Iudges, both to embrace the first Ephesine Synod, which that impious Epistle rejecteth, and to condemne and accurse Nestorius and his fol∣lowers, whom that Epistle commendeth: which judgement that Ibas then performed, the Acts before Photius and Eustathius doe make evident: for there it is thus said, n Confessus est Ibas sic se credere? Ibas professed that he beleeved as the letters of Cyrill to Iohn did import, and that he consented in all things to the first Synod at Ephesus, accounting their judgement as a decree inspired by the holy Ghost. Yea he did not onely in words professe this, but in o writing also, (at the perswasions of Photius and Eustathius) he expressed the like for the full satisfaction of such as had been before scandalized by his impious doctrine. And Ibas yet further of his p owne accord promised before those Iudges, that he would in his own Church at Edessa, and that publikely accurse Nestorius as the chief leader in that impious heresie, and those also who did thinke as he did, or who did use his books or writings. Thus much do those Acts declare.

12. This orthodoxall confession of Ibas, made before Pho∣tius and Eustathius, this accursing of Nestorius and his here∣sies, this embracing of the Ephesine Councill, is that, which Eunomius calleth Posteriora, or Postrema, as following by many yeares, not onely that which Ibas did or said before the Vnion made betweene Iohn and Cyrill, but even this Impious Epistle also written after that Vnion. Of this confession Eunomius truly said, that by it (being posterius, later then the Epistle) Ibas had refuted all for which he was formerly blamed: for by this, in effect, he refuted, condemned, and accursed this whole Epistle with all the heresies and blasphemies, both in the head and taile thereof. And for this cause, and in regard of this holy confes∣sion, the fift Councill said, that thereby Ibas q had anathematized his owne Epistle, contrariam per omnia, being in every part of it con∣trary

to the faith, both in the beginning and end thereof. And the interlocution of Eusebius B. of Ancyra, at the Councill of Chalcedon, doth fully explaine the meaning of Eunomius; for he expresly mentioneth those Acts before Photius and Eustathius, and the confession of Ibas then made (which Eunomius called posteriora) saying thus, r The reading of that judgement before Photius and Eustathius, doth teach that Ibas, in that judgement, accursed Ne∣storius and his impious doctrines, and consented to the true faith: Wher∣fore I receive him for a Bishop, if he now doe condemne Nestorius. The like said s Diogenes B. of Cyzicum, Thalassius Bishop of Cesarea, Iohn Bishop of Sebastia, and they all cryed, Omnes eadem dicimus, wee all say the same. So cleare it is that upon this holy Confession of Ibas made first before Photius and Eustathius, and after that, before all the Councill at Chalcedon, and not upon this Epistle, nor any part, first or last thereof, Ibas was acknowledged and embraced for a Catholike, both by Eunomius, Eusebius, Diogenes, and all the whole Councill of Chalcedon.

13. By this now appeareth not onely the error, but the ex∣treme fraud of Baronius, who in excuse of Vigilius, not onely affirmeth an hereticall untruth, that the latter part of the Epistle is orthodoxall, but labours to uphold and boulster out that un∣truth with a malitious perverting and falsifying both of the words and meaning of Eunomius. And thus far proceeded the holy Councill against Vigilius in their sixt Session, being the very next after they had received the Popes mandatorie letters, commanding them neither to speake nor write ought concer∣ning the Three Chapters, otherwise then he by his Apostolicall con∣stitution had decreed.

14. In the seventh Collation, besides the publike reading of divers letters and writings for the manifestation of the truth, and of the uprightnes of their judgment in this cause of the three Chapters; all that was formerly done, was now againe t repeated and approved by the holy Councill. Such diligence and wa∣rinesse they used in this matter, that nothing might passe with∣out often recitall and serious ponderation by the whole Coun∣cill.

15. In the eight, which is the last Collation, the holy Councill proceeded to their Synodall, and Definitive sentence, touching all those Three Chapters, which Vigilius (as they knew) by his decree and Apostolicall authoritie had defended. But the Councill directly contradicting the Pope in them all, doth Definitively condemne and accurse them all, and all who defend them or any of them: which sentence of the Councill, as Baronius truly confesseth v, was pronounced contra decreta ipsius (Vigilij) in a direct opposition to the Decrees of Vigilius. Which that it may ful∣ly appeare, as you have before seene the words of the Popes De∣cree, so now consider also, and compare with them, the words and Decree of the Councill.

16. First the holy Councill sets downe in generall their sentence concerning all the Three Chapters, (The defenders of which they had before x, and here y againe doe proclame to be heretikes) in this manner; We z accurse the Three foresaid Chapters, to wit, Theodorus of Mopsvestia, with his impious wri∣tings, The impious writings of Theodoret against Cyril, and the impious Epistle of Ibas, et defensores eorum, et qui scripserunt, vel scribunt ad defensionem eorum; also we accurse the Defenders of those Chapters, and those who have written, or who do (at any time) write for the defence of them, or who presume to say that they are right, or who have defended, aut defendere conantur, or who doe (at any time) indevour to defend their impietie under the name of the holy Fathers, or of the Councill at Chalcedon. Thus decreed the whole Synod. Now Pope Vigilius, as you have seene before, defended all these Three Chapters, he defended them by writing, yea by his Apostolicall authoritie, Constitution, and Definitive sentence: he defended them by the name of the holy Fathers, and of the Councill at Chalcedon; Pope Vigilius then, by the ju∣diciall and definitive sentence of this holy generall Councill is an Anathema, a condemned and accursed heretike; yea a Definer of a condemned and accursed heresie. Baronius writeth earnestly in defence of Pope Vigilius and his Constitution, he commends him for defending those Three Chapters, saying, a The Defenders of them were praised while they had Pope Vigilius, whom they might follow: and Vigilius himselfe he had b many and worthy reasons to make his Constitution in defence of those Chapters: he further presumes to defend Vigilius under the name and shew of con∣senting with the holy Fathers and Councill at Chalcedon. Card. Baronius then by the same definitive sentence of this holy and generall Council, is an Anathema with Vigilius, a condemned and accursed heretike.

17. After this generall sentence, the Councill proceedeth, in particular & severally, to condemne each of these Three Chap∣ters by it selfe. Of the first they thus define. c If any do defend im∣pious Theodorus of Mopsvestia, et non anathematizat cum, and doe not accurse him and his impious writings, let such an one be accursed. Now Pope Vigilius (as you have seene) would not himselfe, nei∣ther would he permit any other to accurse this Theodorus, he for∣biddeth any to doe it, he made an Apostolicall Constitution that none should accurse him: Card. Baronius he writeth in defence of Vigilius and of his Constitution in this point: Thomas Staple∣ton goeth further, for he is so far from accursing this Theodorus, that he expresly calls d him a Catholike, yea a most Catholike Bishop: Vigilius then, Baronius and Stapleton are al of them accur∣sed by the Definitive sentence of this holy generall Councill, in this first Chapter.

18. Of the second Chapter they e thus decree. If any defend the writings of Theodoret against Cyril, et non anathematizat ea,

and doe not accurse them, let him be an Anathema. Vigilius would not himselfe accurse them, he would not permit any other to disgrace Theodoret, or injure him by accursing his writings: Ba∣ronius defendeth and commendeth this decree of Vigilius; they both then are tyed againe in this third Anathema of the Coun∣cill.

19. Though a threefold cord be not easily broken, yet the holy Councill addeth a fourth, which is more indissoluble then any adamantine chaine. Of the Third Chapter they decree in this manner; ^f If any defend that impious Epistle of Ibas unto Maris, which denieth God to be borne of the blessed Virgin, which accuseth Cyrill for an heretike, which condemneth the holy Councill of Ephesus, and defendeth Theodorus and Nestorius, with their impious doctrines and writings, if any defend this Epistle, et non anathematizat eam, et defensores ejus, et eos qui dicunt cam rectam esse, vel partem ejus, et eos qui scripserunt et scribunt pro eâ; If any doe not accurse this Epistle, and the Defenders of it, and those who say that it, or any part of it, is right; If any do not also accurse those who have written, or who (at any time) doe write for it, and the impiety con∣tained in it, and who presume to defend it by the name of the holy Fa∣thers, or of the Councill at Chalcedon, such an one be accursed. Now Vigilius (as was formerly declared) defendeth this Epistle, as or∣thodoxall, he defendeth it by his Cathedrall sentence and Apo∣stolicall authoritie, he defendeth it under the name of the holy Fathers, and of the Councill at Chalcedon; saying, g Orthodoxa est Iba à patribus proniōciata dictatio; Baronius defendeth both Vigilius and this Epistle in some part thereof, he defendeth them under pretence of the Fathers and Councill at Chalcedon, saying, h Pa∣tres dixerunt, eam Epistolam ut Catholicam recipiendam; The Fathers at Chalcedon said, that this Epistle ought to be received as orthodoxall: Is it possible thinke you, by any shift or evasion, to free either Vigilius or Baronius from this fourth Anathema denounced by the judiciall and Definitive sentence of this Holy Generall Councill.

20. But what speake I of Baronius, as if he alone were a De∣fender of Vigilius and his Constitution? All who have, or who at any time doe hold, and defend, either by word or writing, that the Popes judiciall and definitive sentence, in causes of faith, is infallible (and this is held, by Bellarmine, Gretzer, Pighius, Gregori∣us de Valentia, and, as afterwards I purpose to declare at large, by all i and every one, who is truly a member of the present Ro∣mane Church) all these by holding and defending this one Posi∣tion, doe implicitly in that, hold and defend every Cathedrall and definitive sentence of any of their Popes, and particularly this Apostolicall Constitution of Pope Vigilius, to be not only true, but infallible also: and so they all defend the Three Chapters; they defend the Defenders of them, by name Pope Vigilius among the rest. All these then are unavoidably included within all the

former Anathemaes all denounced and proclamed to be here∣tikes, to be accursed and separate from God, by the judiciall and definitive sentence of this holy generall Councill.

21. With what comfort, alacritie and confidence may the servants of Christ fight his battles, and defend their holy faith and religion? or how can the servants of Antichrist chuse, but be utterly dismayed and daunted herewith, seeing they cannot wag their tongues or hands, to speake or write ought either against ours, or in defence of their owne doctrines, especially not of that which is the foundation of the rest, and is virtually in them all, but ipso facto, even for that act alone, if there were no other cause, they are declared and pronounced by the judiciall sen∣tence of an holy, generall, and approved Councill, to be accur∣sed heretikes.

22. The Councill yet adds another clause, which justly cha∣lengeth a speciall consideration. Some there are who would be held men of such a milde and mercifull disposition, that though they dislike and condemne those assertions of the Popes supre∣macy of authoritie, and infallibility of judgement, yet are they so charitably affected to the Defenders of those assertions, that they dare not themselves, nor can indure that others should call them heretickes or accursed: Durus est hic sermo, this is too harsh and hard. See here the fervour and zeale of this holy Councill! They first say, Cursed be the defenders of this Epistle or any part thereof: As much in effect, as if they had said, Cur∣sed be Vigilius, Baronius, Bellarmine, and all who defend the Popes judgement in causes of faith to be infallible, that is, all that are members of the present Church of Rome, Cursed be they all. And not contenting themselves herewith, they adde, Cursed be he who doth not accurse the defenders of that E∣pistle or of any part thereof: As much in effect, as if they had said, Cursed be every one who doth not accurse Vigilius, Baroni∣us, Bellarmine, and all that defend the Popes judgement in cau∣ses of faith to be infallible, that is, all that are members of the present Romane Church, Cursed be he who doth not accurse them all. The holy Council no doubt had an eye k to the words of the Prophet Ieremy, l Cursed be he that doth the worke of the Lord negligently, Cursed be he that keepeth back his sword from blood. To spare when God commands, and whom he commands to curse or kill, is neither pitty nor piety, but meere rebellion a∣gainst the Lord, and pulls downe that judgement which God himselfe threatned m to Ahab, Because thou hast let goe out of thine hand, a man whom I appointed to dye, thy life shall goe for his life.

23. What then? is there no meanes, no hope of such that they may be saved? God forbid. Far be it from my heart once to thinke, or my tongue to utter so hard a sentence. There is a meanes, and that after the Scripture, the Councill expresly and

often sets downe, even were they denounce all those Ana∣themaes, for thus they say, n They who defend Theodorus, the writings of Theodoret against Cyrill, the impious Epistle of Ibas, or the defenders of them, et in his vs{que} ad mortem permanent, and continue in this defence, untill they dye, let such be accursed. Re∣nounce the defence of these Chapters, and of the Defenders of them, that is, forsake and renounce that position of the Popes Cathedrall infallibility in defining causes of faith: renounce the defence of all that defend it, that is, of the whole present Ro∣mane Church, Come o out of Babylon the habitation of devils, the hold of all vncleane spirits, which hath made all nations drunke with the wine of her fornication, which themselves p cannot but ac∣knowledge to be meant of Rome: This doe, and then, Come q un∣to the Lord and he will have mercy, and to our God, for he is very rea∣dy to forgive: All your former impieties, heresies, and blasphe∣mies shall not be mentioned unto you, but in the righteousnes and Catholike truths which ye then embrace, you shall live. If this they will not doe, we accuse them not, we accurse them not: they have one who doth both accuse and accurse them, even this holy general Council, whose just Anathemaes shal as firme∣ly binde them before God in heaven, as they were truly de∣nounced by the Synod here on earth, for he hath sealed theirs and all like censures with his owne signet, who r said, Whatso∣ever ye binde upon earth, shall be bound in heaven.

24. After all these just Anathemaes denounced as well in ge∣nerall as in particular by the Councill against the defenders of these Three Chapters or any one of them; the holy Synod sets downe in the last place one other point as memorable as any of the former: And that is by what authority they decreed all these things, of which they thus say, s we have rightly confessed these things, quae tradita sund nobis tam à divinis scripturis; which are delivered unto us both in the divine scriptures, and in the doctrines of the holy Fathers, and in the definitions of faith made by the foure former Councils. So the holy Councill. Whence it doth evidently ensue, that to teach and affirme, that the Pope in his judiciall and cathedrall sentence of faith may erre and define heresie, and that Vigilius in his constitution de facto did so, is a truth conso∣nant to Scriptures, fathers, and the foure first general Councils▪ But on the other side, to maintaine or affirme (as do all who are members of the present Romane Church) that the Popes cathe∣drall sentence in causes of faith is infallible, is an hereticall posi∣tion repugnant to Scriptures, Fathers, and the 4. first Councils, and condemned by them all. So at once the Holy Councill judi∣cially defineth both our faith to be truly ancient & Apostolical, the selfe same which the Holy Fathers, generall Councills, and the Catholike Church professed for 600 yeares; and the do∣ctrine of the present Romane Church, even that fundamentall position, on which all the rest doe relye, to be not onely new,

but hereticall, such as none can maintaine, but even thereby he oppugneth and contradicteth both the Scriptures, Fathers, the foure first general Councils; and the Catholike Church for 600 yeares after Christ.

25. Further yet: because one part of their sentence is the ac∣cursing of all who defend the Three Chapters, either expresly, as did Vigilius, or implicitè, and by consequent, as do all who main∣taine the Popes judgement in causes of faith to be infallible, that is, al who are members of the present Romane Church, and so die; it cleerely ensueth from that last clause of the Councill, that to condemne and accurse as heretikes all these, yea, all which doe not accurse these, is by the judgement of this whole generall Council, warranted by Scriptures, by Fathers, by the foure first generall Councils, and by the Caholike Church for 600 yeares after Christ: The judgement of this fifth Council be∣ing consonant to them all, and warranted by them all.

26. Neither is their Decree consonant onely to precedent Fathers, and Councils, but approved and confirmed by succee∣ding generall Councils, by Popes, and other Bishops, in the fol∣lowing ages of the Church. By the sixt Councill, which profes∣seth t of it selfe that in omnibus consonuit; it in all points agreeth with the fifth. By the second Nicene, (which they account for the seaventh) which reckneth v this fift, for one of the golden Councils, which are glorious by the words of the holy Spirit, and which all being inlightned by the same spirit, decreed those things which are profitable: professing that themselves did condemne all whom those Coun∣cils (and among them whom this fift) did condemne. By other following Councils, in every one of which the 2 Nicene (and by consequent this fift) Councill is approved, as by the acts is cleare: and Baronius confesseth x that this fift, in alijs Oecumenicis Synodis postea celebratis cognita est at{que} probata, was acknowledged and appro∣ved by the other generall Councils which were held after it.

27. It was likewise approved by succeeding Popes and Bi∣shops. By Pelagius the second, who writ an whole Epistle y to perswade the Bishops of Istria to condemne the Three Chapters, telling z them that though Pope Vigilius resisted the condemnation of them, yet others his predecessours which followed Vigilius did consent thereunto. By Gregory, who professing a to embrace & reverence the 4 first Councils, as the 4 Euangelists, addeth of this fift, Quintū quo{que} cō∣cilium pariter veneror; I do in like manner reverence the fift Councill, wherin the impious Epistle of Ibas is rejected, & the writings of Theodoret, with Theodorus & his writings. And then of them all he saith. Cunctas personas, whatsoever persons the foresaid (five) venera∣ble Councils doe condemne, those also doe I condemne, whom they re∣verence I embrace; because seeing they are decreed by an universall con∣sent, whosoever presumeth to loose, whom they bind, or bind whom they loose, se et non illa destruit, he destroyeth himselfe, but not those Coun∣cils, and whosoever thinketh otherwise, let him be accursed. Thus

Pope Gregory the great, ratifying all the former anathemaes of the Councill, and accursing all that labour to unty those bands. By Agatho b by Leo c the second, who both call this an holy Sy∣nod; and, not to stay in particulars, All d their Popes (after the the time of Gregorie) were accustomed at their election to make profession of this fift, as of the former Councils, and that in such solemne and exact manner, after the time of Hadrian the second, that they professed (as their forme it selfe set downe by Anton. Augustinus e doth witnesse) to embrace the eight gene∣rall Councils, (whereof this was one) to hold them pari honore et veneratione, in equal honor and esteeme, to keepe them intirely us{que} ad unum apicem, to the least iôta, to follow and teach whatso∣ever they decreed, and whatsoever they condemned to con∣demne both with their mouth and heart. A like forme of pro∣fession is set downe in the Councill at Constance f, where the Councill having first decreed g the power and authoritie of the Pope to be inferiour and subject to the Councill, and that he ought to be obedient to them both, in matters of faith and or∣ders of reformation, by this their superior authoritie ordaineth, That every Pope at the time of his election shall professe that, corde et ore, both in words and in his heart hee doth embrace and firmely beleeve the doctrines delivered by the holy Fathers, and by the eleven generall Councils (this fift being reckned for one) and that he will keepe, defend and teach the same faith with them, us{que} ad unum apicem, even to the least syllable. To goe no further, Baronius confesseth h, that not onely Gregory and his predecessors (unto Vigilius) sed successores omnes, but all the successors of Gregory are knowne to have recei∣ved and confirmed this fift Councill.

28. Neither onely did the Popes approve it, but all ortho∣doxal Bishops in the world: it being a custome, as Baronius shew∣eth i, that they did professe to embrace the seven generall Coun∣cills, which forme of faith Orthodoxi omnes ex more profiteri de∣berent, all orthodoxall Bishops by custome were bound to professe. And this, as it seemeth, they did in those Literae Formatae, or Commu∣nicatoriae, or Pacificae, (so they were called k) which from ancient time they used to give and receive. For by that forme of letters they testified their communion in faith, and peaceable agreemēt with the whole Catholike Church. Such an Vniforme consent there was in approving this fift Council in all succeeding Coun∣cills, Popes and Bishops, almost to these dayes.

29. From whence it evidently and unavoidably ensueth, that as this fift Synod, so all succeeding Councils, Popes and Bi∣shops, to the time of the Councill of Constance l, that is, for more then fourteene hundred yeares together after Christ, doe all with this fift Councill condemne and accurse, as hereticall, the ju∣diciall and definitive sentence of Pope Vigilius, delivered by his Apostolical authority, for instruction of the whole Church in this cause of faith: & therfore they al with an uniforme consent did in

heart beleeve, and in words professe and teach, that the Popes Cathedrall sentence in causes of faith, may be, and de facto hath been hereticall: that is, they all did beleeve and teach, that do∣ctrine which the reformed Churches maintaine, to be truly anci∣ent, orthodoxall and catholike, such as the whole Church of Christ, for more then 14 hundred yeares, beleeved and taught: but the doctrine (even the Fundamentall position whereon all their doctrines doe relie, and which is vertually included in them all) which the present Church of Rome maintaineth, to be new, hereticall and accursed, such as the whole Church for so many hundred yeares together with one consent beleeved and taught to be accursed and hereticall. It hence further ensueth, that as this fift Councill did, so all the fore-mentioned generall Coun∣cils, Popes and Bishops, doe with it condemne and accurse for heretikes not onely Vigilius, but all who either have or doe hereafter defend him and his Constitution, even all, who either by word or writing, have or shall maintaine that the Popes Cathe∣drall judgement in causes of faith is infallible, that is, all who are members of the present Romane Church, and so continue till their death: nay, they not onely accurse all such, but further also, even all who doe not accurse such. And because the decree of this fift Councill is approved by them, to the least iôta it in the last place followeth, that the condemning and accursing for hereticall that doctrine of the Popes infallibilitie in causes of faith, and accursing for heretikes, all who either by word or writing have, or doe at any time hereafter defend the same, and so presist till they dye; nay, not onely the accursing of all such, but of all who doe not accurse them, is warranted by Scrip∣tures, by Fathers, by all generall Councils, by all Popes and Bishops, that have beene for more then 14. hundred yeares after Christ.

30. This Vniforme consent continued in the Church untill the time of Leo the 10 and his Laterane Councill. Till then, nei∣ther was the Popes authoritie held for supreme, nor his judi∣ciall sentence in causes of faith held for infallible: nay, to hold these was judged and defined to be hereticall, and the maintain∣ers of them to be heretikes. For besides that they all till that time approved this fift Councill, wherein these truths were decreed, the same was expresly decreed by two generall Coun∣cils, the one at Constance, the other at Basil, not long before m that Laterane Synod. In both which it was defined, that not the Popes sentence, but the Iudgement of a generall Councill, n is, supremum in terris; the highest judgement in earth, for rooting out of errors, and preserving the true faith, unto which judgement every one, even the Pope o himselfe, is subject, and ought to obey it, or if he will not, is pu∣nishable p by the same. Consider beside many other, that one testimony of the Councill of Basil, and you shall see they belee∣ved and professed this as a Catholike truth, which in all ages

of the Church had beene, and still ought to be embraced. They having recited that Decree of the Councill at Constance, for the supreme authority of a Councill, to which the Pope is subject, say q thus, Licet has esse veritates fidei catholicae satis constet; although it is sufficiently evident, by many declarations made both at Constance, & here at Basil, that these are truths of the Catholike faith, yet for the better confirming of all Catholikes herein, This holy Synod doth define as followeth; The verity of the power of a generall Councill above the Pope, declared in the generall Councill at Constance, and in this at Basil, est veritas fidei Catholicae, is a veritie of the Catholike faith; and after a second conclusion like to this, they adjoyne a third, which concernes them both; He who pertinaciously gainsayeth these two verities, est censendus haereticus, is to be accounted an heretike. Thus the Councill at Basil; cleerly witnessing, that till this time of the Councill, the defending of the Popes authority to be supreme, or his judgement to be infallible, was esteemed an Heresie by the Catholike Church, and the maintainers of that doctrine to be heretikes: which their decrees were not, as some falsly pretend, rejected by the Popes of those times, but ratified and confirmed, and that r Consistorialiter, judicially and cathe∣drally by the indubitate Popes, that then were, for so the Coun∣cill of Basil witnesseth; who hearing that Eugenius would dis∣solve the Councill, say s thus; It is not likely that Eugenius will any way thinke to dissolve this sacred Council, especially seeing that it is against the decrees of the Councill at Constance, per praedecessorem suum et seipsum approbata; which both his predecessor Pope Martine the fift, and himselfe also hath approved. Besides this, that Eugenius con∣firmed the Councill at Basil, there are other evident proofes: His owne Bull, or embossed letters, wherein he saith t of this Councill, purè, simpliciter, ac cum effectu, et omni devotione prose∣quimur; we embrace sincerely, absolutely, and with all affection and de∣votion, the generall Councill at Basil: The Councill often mention his adhesion, v his maximā adhaesionem x to the Councill; by which Adhesion, as they teach, y Decreta corroborata sunt, the Decrees of the Council at Basil made for the superiority of a Council above the Pope, were cōfirmed: Further yet the Orators w^ch Pope Eug. sent to the council, did not only promise, but z corporally sweare be∣fore the whole Councill, that they would defend the decrees ther∣of, & particularly that which was made at Constance was, & now renewed at Basil. Such an Harmonie there was in beleeving and professing this doctrine, (that the Popes judgement in causes of faith, is neither supreme nor infallible) that generall Councils at this time decreed it, the indubitate Popes confirmed it, the Popes Orators solemnly sware unto it, the Vniversall a and Ca∣tholike Church untill then embraced it, and that with such con∣stancy and uniforme consent, that, as the Council of b Basil saith, (and their saying is worthy to be remembred) nunquam aliquis peritorum dubitavit, never any learned and skilfull man doubted ther∣of.

It may be some illiterate Gnatho hath soothed the Pope in his Hildebrandicall pride, vaunting, c Se, quasi deus sit, errare non posse; I sit in the temple of God, as God, I cannot erre; but for any that was truly judicious or learned, never any such man, in all the ages of the Church untill then, as the Councill witnesseth, so much as doubted thereof, but constantly beleeved the Popes authoritie not to be supreme, and his judgement not to be infallible.

31. After the Councill of Basil, the same truth was still em∣braced in the Church, though with far greater opposition then before it had:d witnesse hereof, Nich. Cusanus a Bishop, a Car∣dinall, a man scientijs pene omnibus excultus, who lived 20 e yeares after the end of the Councill at Basil. He earnestly maintained the decree of that Councill, resolving f that a generall Councill is omni respectu tam supra Papam quam supra sedem Apostolicam; is in every respect superior both to the Pope and to the Apostolike see. Which he proveth by the Councils of Nice, of Chalcedon, of the sixt and 8 generall Councils, and he is so confident herein, that he saith, Quis dubitare potest sanae mentis? what man being in his wits can doubt of this superioritie? Witnesse Iohn de Turrecremata, a Cardinall also, who was famous at the same time, g He thought he was very unequall to the Councill at Basil, in fauour belike of Euge∣nius the 4, who h made him Cardinall, yet that he thought the Popes judgement in defining causes of faith to be fallible, and his authority not supreme, but subject to a Councill. Andradius will tell you i in this manner; Let us heare him (Turrecremata) affirming that the Definitions of a Council concerning doctrines of faith, are to be preferred Iudicio Rom. Pontificis, to the judgement of the Pope; and then he citeth the words of Turrec. that in case the Fa∣thers of a generall Councill should make a definition of faith, which the Pope should contradict (This was the very case of the fift Councill, and Pope Vigilius) dicerem, judicio meo, quod Synodo standum esset et non personae Papae, I would say, according to my judgement, that we must stand to the Synods, and not to the Popes sen∣tence: who yet further touching k that the Pope hath no superior Iudge upon earth, extracasum haeresis, unlesse it be in case of heresie, doth plainly acknowledge, that in such a case a Councill is supe∣rior unto him. Superior, I say, not onely (as he minceth the mat∣ter) by authoritie l of discretive judgement, or amplitude of learning (in which sort many meane Bishops and presbyters are far his superiors) but even by power of Iurisdiction, seeing in that case (as he confesseth) the Councill is a superior Iudge unto the Pope, and if he be a Iudge of him, he must have coactive m autho∣ritie, and judiciall power over him. Witnesse Panormitane, an Archbishop, and a Cardinall n also, a man of great note in the Church, both at and after the Councill of Basil; He o professeth that in those things, which concerne the Faith, or generall state of the Church; Concilium est supra Papam, the Councill in those things is superior to the Pope. He also writ a booke in defence of the

Councill at Basill so distastfull to the present Church of Rome, that they have forbid p it to be read, and reckned it in the number of Prohibited bookes in their Romane Index. At the same time lived q Antonius Rosellus, a man noble in birth, but more for learning, who thus writeth, r I conclude, that the Pope may be accu∣sed and deposed for no fault, nisi pro haeresi, but for heresie strictly ta∣ken, or for some notorious crime scādalizing the whole Church. and againe, s Though the Pope be not content or willing to be judged by a Councill, yet in case of heresie, the Councill may condemne and adnull senteniam Papae, the Iudgement or sentence of faith pronounced by the Pope; and he gives this reason thereof, be∣cause in this case the Councill is supra Papam, above the Pope: and the superior Iudge may be sought unto, to declare a nullitie in the sentence of the inferiour Iudge. Thus he: and much more to this purpose. Now although by these (the first of which was a Belgian, the second a Spaniard, the third a Sicilian, and the last an Italian) it may be perceived, that the generall judgement of the Church at that time, and the best learned therein, was almost the same with that of the Councill at Basill, that neither the Popes authoritie is supreme, nor his judgement in causes of faith is infallible; yet suffer me to adde two other witnesses, of those who were after that Councill.

32. The former is the Iudgement of Vniversities, quae t fere omnes, which all, in a manner, approved and honored that Councill of Basil; The other is the Councill at Biturice (some take it for Burdeaux) called by Charles the seventh, the French King, in which was made consensu omnium x ecclesiasticorum, et principum regni, by the consent of the whole clergy, and all the Peeres of France, that Pragmaticall Sanction, which Iohn Marius calls y medullam, the pith and marrow of the decrees of the Councill at Basil. One decree of that Sanction is this, z The authoritie of the Councill at Basil and the constancie of their decrees, perpetua esto, let it be perpetuall, and let none, no not the Pope himselfe, presume to abrogate or infringe the same. This Sanction was published with full authoritie, not se∣venty yeares before the Councill at Lateran (as Leo the tenth witnesseth a) that is, some foure yeares after the end of the Coun∣cill at Basill. And although the Popes (whose avarice and am∣bition was restrained by that sanction) did detest it, as Gagninus saith, b non secus ac perniciosam haeresin; no otherwise then as a dange∣rous heresie, yea and labored tooth & naile to admit it, yet, as saith the universitie of Paris, c by Gods helpe, hactenus prohibitum ex∣titit, they have beene ever hindred untill this time of Leo the tenth. Indeed Pius secundus indevored and labored with Lewes the 11. to have it abrogated, and he sent d a solemne embassador, Card. Balveus, a very subtill e fellow, to bring this to passe, but after much toyling both himselfe and others, re infecta redijt, he retur∣ned without effecting the Popes desire. And to goe no further, Leo the 10. and his Laterane Synod, are ample witnesses that this

Sanction was never repealed, before that Synod, for they f com∣plaine that, by reason of the malignitie of those times, or else because they could not helpe it, his predecessors tolerasse visi sunt, seemed to have tolerated that pragmaticall Sanction, and that for all, which either they did or could doe, the same Sanction re∣troactis temporibus vignisse, et adhuc vigere; had in former times, and did even to that very day of their eleventh Session, stand in force, and full vigor. Now seeing that Sanction condemneth as hereticall (as did the Council also of Basil) that assertion of the Popes Supremacie of authoritie, and infallibilitie of judgment in defining causes of faith, which the present Romane Church defendenth, it is now cleerly demonstrated that the same Asser∣tion was taught, professed, and beleeved to be an heresie, and the obstinate defenders thereof to be heretikes, by the consen∣ting judgement of Councils, Popes, Bishops, and the Catho∣like Church, even from the Apostles time unto that very day of their Laterane Session, which was the 19. of December, in the yeare 1516. after Christ.

33 On that day (a day never to be forgotten by the present Ro∣mane Church, it being the birth-day thereof,) Leo the tenth with his Laterane Councill (or as the learned Divines of Paris g ac∣count it, Conspiracie, they being not assembled in Gods name) abolished, as much as in them lay, the old and Catholike do∣ctrine, which in all ages of the Church had beene beleeved and professed untill that day, and in stead thereof erect a new faith, yea, a new foundation of the faith; and with it a new Church also. Hee and his Synod then reprobated h the Decree of Con∣stance for the superioritie of a Councill above the Pope: they reprobated i also the Councill of Basil, and the same Decree re∣newed by them. That Councill they condemne as Conciliabulum, or k Conventiculam, quae nullum robur habere potuerit, As a Con∣spiracie, and Conventicle, which could have no force at all. They re∣probated the l Pragmaticall Sanction, wherein the Decree of Con∣stance and Basil was for ever confirmed. Now that Decree being consonant to that catholike Faith which for 1500 yeares toge∣ther had beene imbraced, and beleeved by the whole catholike Church untill that day, in reprobating it, they rejected and re∣probated the old and catholike Faith of the whole Church. In¦stead hereof they decreed the Popes authoritie to be m supreme, that it is, de n necessitate salutis; a thing necessary to salvation, for all Christians to be subject to the Pope; and that not onely as they are severally considered, but even as they assembled together in a generall Councill: for they define Solum o Romanum Pontificem au∣thoritatem super omnia Concilia habere; The Pope alone to have au∣thoritie above all Generall Councills. This the Councill at Laterane diserte & ex prosesso docuit; taught cleerly and purposely, as Bellar∣mine tells p us: nay, they did not onely teach it, but expressissimè definiunt q, they did most expresly define it. And that their De∣finition

is no other then a Decree of Faith, as the same Cardinall assures us; Decrees of faith (saith he) r are immutable, neyther may ever be repealed after they are once set downe; Tale autem est hoc de quo agimus, and such is this Decree for the Popes su∣preme authoritie over all, even Generall Councils, made in their Laterane Synod. And what meane they (thinke you) by that supreme authoritie? Truly the same which Bellarmine ex∣plaineth, That because his authoritie is supreme, therefore his judgement s in causes of Faith, is the last and highest: and because it is the last and highest, therefore it is t infallible. So by their Decree, together with supremacie of authority, they have given infallibilitie of judgement to the Pope; and defined that to be a catholike truth, and doctrine of Faith, which the whole Church in all ages untill then, taught, professed, and defined to be an he∣resie, and all who maintaine it, to be Heretikes, and for such condemned both it and them.

34 Now, because this is not onely a doctrine of their faith, but the very foundation, on which all their other doctrines of faith doe relie, by decreeing this, they have quite altered not onely the faith, but the whole frame and fabricke of the church, erecting a new Romane church, consisting of them, and them onely, who maintaine the Popes Infallibilitie and supremacie, decreed on that memorable day in their Laterane Synod: a church truly new, and but of yesterday, not so old as Luther, a church in faith and communion severed from all former gene∣rall Councils, Popes, and Bishops, that is, from the whole ca∣tholike Church of Christ, which was from the Apostles times untill that day. And if their Popes continue (as it is to be pre∣sumed they doe) to make that profession which by the Councils of Constance and Basil they are bound to doe, to hold among other, this fift Councill ad unum iôta, this certainly is but a ver∣ball, no cordiall profession; there neither is, nor can be any truth therein, it being impossible to beleeve both the Popes Ca∣thedrall judgement in causes of faith, to be hereticall, as the fift Councill defined; and the Popes Cathedrall sentence in such cau∣ses, to be infallible, as their Laterane Councill decreed: So by that profession is demonstrated that their doctrine of faith is both contradictory to it selfe, such as none can possibly beleeve, and withall new, such as is repugnant to that faith which the whole Catholike Church of Christ embraced, untill that very day of their Laterane Session.

35 Yea and even then was not this holy truth abolished. Foure moneths did not passe after that Laterane Decree was made but it was condemned by the whole Vniversitie of v Paris, as being contra fidem Catholicam, against the catholike Faith, and the authority of holy Councils. And even to these dayes the French Church doth not onely distaste that x Laterane Decree, and hold a Generall Councill to be superiour to the Pope, but

their Councill also of y Trent, wherein that Laterane Decree is confirmed, is by them rejected. And what speake I of them? Behold, while Leo with his Laterane Councill strives to quench this catholike truth, it bursts out with farre more glorious and resplendent beauty. This stone, which was rejected by those builders of Babylon; was laid againe in the foundations of Sion, by those Ezra's, Nehemiah's, Zorobabel's and holy Servants of the Lord, who at the voyce of the Angell, came out of Babylon, and repaired the ruines of Ierusalem. And even as certaine rivers are said to runne z under or through the salt Sea, and yet to receive no salt or bitter taste from it, but at length to burst out, & send forth their owne sweet and delightfull waters: Right so it fell out with this and some other doctrines of Faith. This Catho∣like truth (that the Popes judgement and Cathedrall sentence in causes of faith is not infallible) borne in the first age of the Church, and springing from the Scriptures and Apostles, as from the holy mountaines of God, for the space of 600 yeares and more, passed with a most faire and spatious current, like Ty∣gris & Euphrates watering on each side the Garden of the Lord; or like Pactolus, with golden streames inriching and beautifying the Church of God: after that time it fell into the corrupted waters of succeeding ages, brackish (I confesse) before their se∣cond Nycene Synod, but after it and the next unto it, extremely salt and unpleasant, more bitter then the waters of Mara. And although the nearer it came to the streets of Babylon, it was still more mingled with the slime or mud of their Babylonish ditches; yet, for all that dangerous and long mixture, continuing about the space of a 730. yeares, this truth all that time kept her native and primitive sweetnesse, by the constant and successive profes∣sions of the whole Church throughout all those ages. Now af∣ter that long passage through all those salt waves, like Alpheus, or Arethusa, it bursts out againe, not as they did, in Sicily, nor neare the Italian shores, but (as the Cardinall tells b us) in Germa∣nie, in England, in Scotland, in France, in Helvetia, in Polonia, in Bohemia, in Pannonia, in Sueveland, in Denmarke, in Norway, in all the Reformed Churches, and being by the power and good∣nesse of God, purified from all that mud and corruption where∣with it was mingled; (all which is now left in it owne proper, that is, in the Romane, channels;) it is now preserved in the faire current of those Orthodoxall Churches, wherein both it and other holy doctrines of Faith, are with no lesse sinceritie profes∣sed, thē they were in those ancient times before they were ming∣led with any bitter or brackish waters.

36 You see now the whole judgement of the Fift Generall Councill, how in every point it contradicteth the Apostolicall Constitution of Pope Vigilius, condemning and accursing both it for hereticall, and all who defend it for heretikes: which their sentence, you see; is consonant to the Scriptures, and the whole

Catholike Church of all ages, excepting none but such as ad∣here to their new Laterane decree and faith. An example so an∣cient, so authenticall, and so pregnant to demonstrate the truth, which wee teach, and they oppugne, that it may justly cause any Papist in the world to stagger, and stand in doubt, even of the maine ground and foundation whereon all his faith relyeth. For the full clearing of which matter, being of so great importance and consequence, I have thought it needful to rip up every veine and sinew in this whole cause, concerning these Three Chapters, and the Constitution of Vigilius in defence of the same: and with∣all examine the weight of every doubt, evasion, & excuse, which eyther Cardinall Baronius, (who is instar omnium) or Binius, or any other, moveth or pretendeth herein; not willingly, nor with my knowledge, omitting any one reason, or circumstance, which ei∣ther they urge, or which may seeme to advantage or help them, to decline the inevitable force of our former Demonstration.

Notes

• a

  Col. 6. pa. 561. a.
• b

  Col. 6. pa. 576. b.
• c

  Sancta Synodus dixit, Scimus et nos haec ita consequuta esse. Col. 6. p. 564. a.
• d

  Col. 6. pa. 563. b.
• c

  Coll. 6. p. 576. a.
• d

  An. 553. nu. ••12.
• e

  Definitio Synod. Col. 8. pa. 586. a. Desensores Nestorij & ejus impietatis. Ibid. pa. 585. b. Theodori discipuli. Ibid. & saepe alibi.
• f

  Theodori & Ne∣storij sequaces. pa. 497. ••.
• g

  Nestorij sequaces. pa. 519. b.
• h

  Theodori & Ne∣storij defensores di∣cebant, &c. Col. 8. pa. 585. b. Et praesu∣munt dicere. Col. 6. pa. 561. a. & Col. 8. pa. 586. a.
• i

  Const. Vig. apud Bar. an. 553. nu. ••••
• k

  Col. 8. pa. 586. a.
• l

  An. 553. nu. 2••2.
• n

  Col. 6. pa. 575. & seq.
• o

  Prim••m Ephesi∣nam Synodum re∣probat haec Epistola. Col. ••. pa. 563. a.••
• p

  Pa. 536. a.
• q

  Col. 6. pa. 5••6. a.
• r

  Ann. 553. nu. 191.
• s

  Ibid. nu. 192.
• t

  Ibid. nu. 197.
• v

  Ibid. nu. 213.
• x

  Ibid.
• y

  Haec omnes dici∣mus, &c. Col. 6. pa. 576. b.
• z

  Qui dicunt cam rectam esse vel par∣tem ejus. Col. 8. pa. 587. b.
• a

  Col. 6. pa. 576. a.
• b

  Col. 8. pa. 5.
• c

  Col. 6. pa. 564. a.
• d

  Ibid.
• e

  〈1 paragraph〉〈1 paragraph〉
• f

  〈1 paragraph〉〈1 paragraph〉
• g

  Ib••••.
• h

  〈1 paragraph〉〈1 paragraph〉
• i

  Con. 5. 〈◊〉〈◊〉. 6. ••a. 〈…〉〈…〉.
• k

  Act. 9. & 10.
• l

  Col. 6. pa. 564. a.
• m

  Ibid. pa. 563. & seq.
• n

  Apud Conc. Chal. act. 9. pa. 108. a.
• o

  Praeparavimus I. bim, quod & ample∣xus est, ex scripto dare quid sentit de pia side nostra. ibid. 107.b.
• p

  Ex abundanti a••∣tē promisit, &c. ib.
• q

  Ostenditur inde quod anathemati∣zavit Epistolam &c Col. 6. pa. 56••.a.
• r

  Act. 10. Concil. Chal. pa. 115 b.
• s

  Ibid.
• t

  Quae jam acta sunt, relegantur: & relecta sunt. Col. 7. pa. 577. b.
• v

  Au. 553. nu. 219.
• x

  Qui hanc (Epi∣stolam) non anathe∣matizat, haereticus est. Col 6. pa. 576. b.
• y

  Haerelicorum con∣demnationem. Col. 8 pa. 586. b.
• z

  Ibid. pa. 586. a,
• a

  An. 546. nu. 40.
• b

  An. 553. nu. 233.
• c

  Col. 8. pa. 587. b.
• d

  Conterbl. divis. 68. pa. 171.
• e

  Col. 8.
• g

  Const. loc. cit. nu. 192.
• h

  An. 553. nu. 191.
• i

  Vt nomo Catholi∣cus esse possit, qui illā non amplectatur Greg. de Val. in 2.2 disp. 1. par. 1. pa. 30
• k

  Nos timentes ma∣ledictionem, qua im∣minet his qui negli∣genter opera Domini faci••••t, Col. 8. pa. 584. a.
• l

  Ier. 48.10
• m

  1 King. 20.42.
• n

  Col. 8. saepe.
• o

  Apoc. 18.2.3.4.
• p

  Iohannes in Apo∣calypsi passim Romā vocat Babylonem. Bell. lib. 2. de po••t. Rom. cap. 2. § Prae∣terea.

  Babylon quae casura praedicitur, Roma quidem est. Riber. in ca. 14. ••n. Apoc. pa. 377. Et, Roma qua∣lis in fine saeculs fu∣tura est. lb. pa. 378. Iohannes loquitur de Roma qualu sub finē mundi futura est Gretz. Def. ca. 13. lib. 3. de Rom. pont. pa. 927.

  Babylon, quam esse Romamait lib 7 pa. 228. sedes et civitas antichristi est. Sand. lib. 8. de vis••b. Mo¦nar. ca. 48.
• q

  Isa. 55.7.
• r

  Matth. 18.18.
• s

  Col. 8. pa. 588. a.
• t

  Act. 15. pa. 80. a.
• v

  Act. 6. pa. 357. a.
• x

  An. 553. nu. 229
• y

  Epist. 7. Pelag. 2:
• z

  Pa. 687.
• a

  Lib. 1. Epist. 14.
• b

  In Conc. 6. Act. 4. pa. 16. a.
• c

  Epist. ad Constan. Imp.
• d

  Bar. an. 869. nu. 58, 59.
• e

  In manuscripto codice ex quo eum citat Bar. loco citato
• f

  Ses. 39. pa. 1644.
• g

  Ses. 4. pa. 1560.
• h

  An. ••53. nu. 229
• i

  An. ••69. nu. 58.
• k

  Cum quo totus or∣bis commercio for∣matarum, concordat. Opt. lib. 2. p. 40. Quaerebam utrum epistolas communi∣catorias quas For∣matas dicimus, pos∣sent quo vellent da∣re. Aug. Epist. 163. Sub probatione Epi∣stoly, sine Pacificis, quae dicuntur Eccle∣siastica. Conc. Chalc. can. 11.
• l

  Celebratum est an. 1414.
• m

  Conc. Basil. fini∣tum est an. 1442 id est, an. 74. ante con∣cil. Later.
• n

  Concil. Basil. in Dereto quinq. con∣clus. pa. 96. a.
• o

  Cui quilibet eti∣amis papalis status existat, obedire tene∣tur. Conc. Constant; sess. 4. & Bas. sess. 2.
• p

  Debite puniatur. Conc. Const. sess. 5. es Basil. sess. 3.
• q

  Ses••. 33.
• r

  Per Concilia gene∣ralia, quae summi Pontifices. Consisto∣rialiter declarave∣runt esse legitima, ••tiam pro eo tempo∣re, quo ejusmodi de∣clarationes edide∣runt. Conc. Basil. pa. 144. a.
• s

  Epist. Conc. Basil. pa. 100. b.
• t

  Literae bullatae Eugenij lectae sunt in Conc. Bas. Ses. 16.
• v

  In sua adhaesione. sess. 16.
• x

  Decreto quinque Concl. pa. 96. b.
• y

  Sess. 29. pa. 96. b.
• z

  Iurabant ejus de∣creta defendere, &c. Sess. 16.
• a

  Haec veritas to∣ties et tam solenni∣ter per universam ecclesiam declarata est. Epist. Conc. Bas. pa. 144. a.
• b

  In decreto quin{que} conclus. pa. 96.
• c

  Hildebrandum si•• gloriari solitum te∣statur Avent. lib. 5. Annal. pa. 455.
• d

  Poss. Biblic. in Nic. Cusano.
• e

  Obut ann. 1464. Poss. Conc. autem fi∣nitum est. an. 1442.
• f

  Lib. 2. de Concor. Cathol••ca. 17.
• g

  Claruit an. 1460. Tritem. de Scrip. eccl. in Ioh. de Tur.
• h

  Poss. in. Ioh. Tur.
• i

  Lib. de author. ge∣ner. Concil. pa, 88.
• k

  Turr. summ. de eccl. lib. 2. cap. 93.
• l

  Tunc Synodus ma∣jor est Papa, nō qui∣dem potestate juris∣diction••, sed autho∣rita e discretivi ju∣dicij. Turrec.
• m

  Rel. lib. 3. de ver. Dei. ca. 9. § Praeter∣ea. Et lib. 2. de cōcil. ca. 18.
• n

  Poss. in Nich. Tu∣disc.
• o

  cap. Significasti. de Elect. extrav.
• p

  Po••••. loco. citat.
• q

  Obijt an. 1467. Tritem. in Ant. Ros.
• r

  Monarch. part. 2. ca. 15.
• s

  Li. ced. par. 3 c. 21
• t

  Orthuin. Gra. in fasc. rer. expet. pa. 240.
• Ortel. Synon.
• x

  Ioh. Marius lib. deschis. & conc. ca. 23.
• y

  Ibid.
• z

  Gag. annal. Fran. Lib. 10.
• a

  Abipsius Sancti∣onis editione vix an∣nos 70 fluxisse, Cōc. Later. Sess. ••1. pa. 639. b. Loquitur autem de secunda e∣jus edit. nam antea promulgata erat an. 1438. teste Gag. & Mario.
• b

  Lib. 10.
• c

  In sua App••l. à Leon. 10. ad Concil.
• d

  Io. Mat. lib. citat. ca. 14.
• e

  Homo versutus, plane{que} perversus. ib.
• f

  Conc. Later. s••s. 1••.
• g

  Leo 10. in quo∣dam caetu, nescimus qualiter, tamen non in Spirita Domini congregato. App. Vniv. Paris.
• h

  Quae de authori∣tate Concilij supra Pontificem constitu∣erunt sententia Cōc. Lateranensis plane reprobata sunt. Bin. Not. in Conc. Const. § Exparte.
• i

  Reprobarunt decre••tum Concilij Basili∣ensis. Rel. lib. ••. de Conc. ca. 17. § Deni∣que.
• k

  Conc. Lat. sess. 11▪
• l

  Ibid.
• m

  Hujus sanctae se∣dis suprema autho∣ritate. Ibid. pa. 640.
• n

  Ibid.
• o

  Ibid. pa. 639.
• p

  Lib. 2. de Concil. ca. 17. § Denique
• q

  Lib. cod. ca. 13. § Deinde.
• r

  Lib. cod. ca. 17. § Ad hunc.
• s

  Proinde ultimum judicium summi pō∣tificis esse. lib. 4. de Rom. pontif. ca. 1. § Sed nec.
• t

  Restat igitur ut Papa sit Iudex (ul∣timus) et proinde nō possit errare. Lib. 4. de Pont. Rom. ca. 3. § Contra. Et Dicūt Concilij sententiam esse ultimū judicium Hinc autem apertis∣simè sequitur, non errare. Lib. 2. de Conc. ca. 3. § Acce∣dat.
• v

  In Ap••el. à L••on. 10. quae facta est 21 die Mart. an. 1517. Decret. Later. fact. 19 Decemb. 1517.
• x

  A Relation of Religion in the West parts, publi∣shed an. 1605. pa. 129.
• y

  Gentil. Exam. Cōc. Trid. Sess. 13. & Car. Mol. dec. Conc. Trid. decret. pa. 3.
• z

  Alpheum fama est ••uc Elidis amnem, O••cultas e••isse via•• subter m••re Virg. lib. 3. Aeneid.
• a

  Tot anni intersunt à Conc. Nic. 2. quod habitum est an. 787. ad annum quo Lu∣therus se primum opposuit Indulg•• ijs papalibus & pontifi∣ci, qui fui•• an. 1517 Cocl. in vita Luther.
• b

  Brevi occu••avit (Lutheri haeresis) multa regna. Bel. ••. 3. de pontif. ca. 23. § Similitudo. Et, Romana sedes amisit nostris temporibus magna•• Germaniae partem, Suctiam, Go∣thiam, Norvegiam, Daniam universam, bonam Angliae, Gal∣liae, Helvetia, Polo∣niae, Bohemiae, ac Pannoniae partem, lib. ••od. ca. 21. § Ac postea.