such Orders as were to continue to the end and none that came after them might change they being the Ordinances of the Holy Ghost in them 2. Temporarily pro re natâ to make convenient mutable Constitutions in matters left by the great Legislator to humane prudence to be determined according to his general regulating Laws In this last the Apostles have Successors but not in the former No other have their Gift and therefore not their Authority No men can be said to have an Office that giveth them Right to exercise abilities which they never had nor shall have § 4. Christ summed up all the Law in LOVE to God and Man and the works of Love and all the Gospel in Faith and Hope and Love by them kindled and exercised by the Spirit which he giveth them even by the Belief and Trust of his Merits Sacrifice Intercession and Promises and the prospect of the future Glory promised fortifying us to all holy duties of obedience and diligent seeking what he hath promised and to patient bearing of the Cross conquering the inordinate love of the world and flesh and present life and improving all our present sufferings and preparing for his coming again and for our change and entrance into our Masters joy § 5. Christ summed up the Essentials of Christianity in the Baptismal Covenant in which we give up our selves in Faith Hope and consenting Love to God the Father Son and Holy Ghost our Creator Redeemer and Sanctifier and in which God receiveth us in the Correlations as his own And all that are truly thus baptized are Christened and are to be esteemed and loved as Christians and to be received into Christian Communion in all Christian Churches where they come until by apostasie or impenitency in certain disobedience to the Laws of Christ in points necessary to Christian Communion they forfeit that priviledge Nor are men to deprive them of the great benefit thus given them by Christ on pretence of any wit or holiness or power to amend Christs terms and make the Church Doors narrower or tie men to themselves for worldly ends Yet must the Pastors still difference the weaker Christians from the stronger and labour to edifie the weak but not to cast them out of the Church § 6. The sacred Ministry is subordinate to Christ in his Teaching Governing and Priestly Office and thus essentiated by Christs own institution which man hath no power to change Therefore under Christ they must teach the Church by sacred Doctrine guide them by that and sacred Discipline called The power of the Keys that is of judging who is fit to enter by Baptism to continue to partake of the Communion to be suspended or cast out and to lead them in the publick Worship of God interceding in Prayer and speaking for them and administring to them the Sacraments or holy Seals of the Covenant of God § 7. The first part of the Ministers Oâ—â—ice is about the unbelieving world to convert them to the Faith of Christ and the second perfective part about the Churches Nor must it be thought that the first is done by them as meer private men § 8. As Satan fell by pride and overthrew man by tempting him to pride to become as Gods in Knowledge so Christ himself was to conquer the Prince of pride by humility and by the Cross by a life of suffering contemned by the blind and obstinate world making himself of no reputation despising the shame of suffering as a Malefactor a Traitor and Blasphemer And the bearing of the Cross was a principal part of his Precepts and Covenant to his Disciples without which they could not be his Followers And by Humility they were to follow the Captain of their Salvation in conquering the Prince of pride and in treading down the Enemie-world even the lust of the flesh the lust of the eyes and pride of life which are not of the Father but of the world § 9. Accordingly Christ taught his chief Disciples that if they were not so converted as to become as little children they could not enter into the Kingdom of Heaven Matth. 18. 3. His School receiveth not masterly Disciples but humble teachable Learners that become fools that they may be wise And when they were disputing and seeking which of them should be greatest he earnestly rebuked all such thoughts setting a little child before them telling them that the Princes of the Earth exercise authority and are called Benefactors or by big Names but with them it should not be so but he that would be the greatest must be servant ofâ— all Luk. 22. shewing them that it was not a worldly grandeur nor forcing power by the Sword which belongeth to Civil Magistrates which was to be exercised by the Pastors of the Church But that he that would be the Chiefest must be most excellent in Merit and most serviceable to all and get his honour and do his work by meriting the respect and love of Volunteers The Sword is the Magistrates who are also Christs Ministers for all Power is given him and he is Head over all things to the Church But they are eminently the Ministers of his Power but the Pastors and Teachers are most eminently Ministers of his Paternal and saving love and wisdom And by wisdom and love to do their work The Word preached and applied generally and particularly by the Keys is their Weapon or Arms and not the Sword The Bohemians therefore knew what they said when they seemed damnable Hereticks to the worldly Clergie that destroyed them when they placed their Cause in these four Articles 1. To have the whole Sacrament Bread and Wine 2. To have free leave for true Ministers to preach the word of God without unjust silencing of proud worldly men that cannot stand before the truth 3. To have Temporal Dominion or Government by the Sword and power over mens Bodies and Estates taken from the Clergie 4. To have gross sin suppressed by the lawful Magistrate by the Sword § 10. Had it been necessary to the Churches Union against Schism or Heresie for Christians to know that Peter or some one of his Apostles must be his Vicar-General and Head of his Church to whom all must obey who can believe that Christ would not only have silenced so necessary a point but also at a time when he was desired or called to decide it have only spoken so much against it to take down all such Expectations Yea we never read that Peter exercised any Authority or Jurisdictions over any other of the Apostles nor more than other Apostles did much less that ever he chose a Bishop to be Lord of the Church as his Successor Nay he himself seemeth to fore-see this mischief and therefore saith 1. Pet. 5. 1 2 3. The Elders which are among you I exhort who am also an Elder and a Witness of the Sufferings of Christ and also a Partaker of the Glory that shall be revealed These are his Dignities
Lover of Truth he used to do such things as these which are familiar with men of exquisite honesty who through their excellent study of Godliness use this great liberty of Speech Therefore when he saw things ill carried in the Churches he sometimes spake his thoughts and could not forbear blaming them As if he saw any of the Clergy over covetous of Money be it Bishop or Priest he would reprehend them or if any abounded in luxury and pleasures or if they corrupted any part of the Doctrine or Discipline of the Church he would not bear with them but blame them Which was troublesome to men of a dissolute life And therefore he underwent the greatest contumelies being exagitated by the hatred and malicious words of them all But he being thus tossed about and beaten and reproached did bear it all with an equal mind and thus long continued in the Communion of the Church Till some that were more vehemently offended with him for these Causes cast him out But yet he patiently bore all this but being more earnestly intent for the promoting of the Truth he still studied not to be drawn away from the Conjunction and Society of the Catholick Church But when he and his friends were still beaten and suffered unworthy usage groaning under these evils he took Counsel of the violence of these calamities and contumelies And so he separated himself from the Church and many falling away with him a new Divorce was hereby made For he did not in any thing depart from the right faith but he with his partakers held in all things sincere Religion Though in one small matter they are too stiff About the Father Son and Holy Ghost they judg excellently and as the Catholick Church and swerve not a jot and the rest of the order of their Lives is truly most excellent and admirable so that not only He himself but even the Bishops Priests and all the rest of them live by the labour of their hands Indeed they had a conceit that the Body did partake of the Image of God and they thought that to please Constantine the Nicene Council had altered the Custom and Tradition of the Church about Easter But these were not the causes of their departure from the Church but the violence of dissolutâ— Bishops that cast them out as being impatient of their strictness and opposition to their sin § 8. About Easter saith Epiphanius p. 821. Neque â—ruditis ignotum est quà m saepe diversis temporibus de illius festi celebritate varii Ecclesiasticae disciplinae tumultus ac contentiones obortae sint praesertim Polycarpi ac Victoris aetate cùm Orientales ab Occidentalibus divulsi â—acificas à se invicem literas nullas acciperent Quod idem aliis temporibus accidit velut Alexandri Episcopi Alexandrini Crescentii quemadmodum contra se mutuò scripserint acerrimè pugnaverint Quae animorum opinionumque distractio ex quo semel post Episcopos illos qui ex circumcisione ac Iudaeorum sectâ ad Christum se converterant agitari coepit ad nostra usque tempora eodem est tenore perducta By which we see 1. With what caution Tradition must be trusted 2. How early Bishops began to divide the Church about things indifferent § 9. That men that all in the main fear God should thus contend abuse and persecute one another is sad and hath even been a hardening of Infidels But alas the remnant of corruption in the best will somewhat corrupt their conversations It is a sad note of Epiphanius ib. p. 816. I have known some of the Confessours who delivered up Body and Soul for their Lord and persevering in confession and chastity obtained greatest sincerity of faith and excelled in piety humanity and Religion and were continual in fastings and in a word did flourish in all honesty and virtue yet the same men were blemished with some vice as either they were prone to reproach men or would swear by the name of God or were over talkative or prone to anger or got gold and silver or were defiled with some such filth which yet detract nothing from the just measure of virtue § 10. But as God made a good use of the falling out of Paul and Barnabas so he did of Audius his unhappy case Being cast out of the Church he took it to be his dâ—ty to Communicate with his own party and a Bishop that suffered for the like made him a Bishop and the Bishops accused him to the Emperour that he drew many people from the obedience of the Church and hereupon the Emperour banished him into Scythia Dwelling there he went into the inner parts of Gothia and there instructed many of the barbarous in the principles of Christianity and gathered many Monasteries of them wâ—o lived in great religious strictness p. 827. But it is hard to stop short of extreams when men are alienated by scandal and violence They caâ—â—e to so great a dislike of the Bishops of the common Churches that they would not pray with any man how blameless soever that did but hold Communion with the Church Vranius a Bishop and some others joyning with them made Bishops of the Goths Note out of Epiphanius p. 827 828. what Country was called Gothia in those times § 11. It is not to be past over that at the Nicene Council the first speaker and one of the chief against the Arians was Eustathius Bishop of Antioch And when Eusebius Nicomed was made Bishop of Constaâ—tinople he pretended a desire to see Ierusalem and passing through Antioch secretly hired a Whore to swear that Eustathius was the Father of her child and getting some Bishops of his Faction together they judged Eustathius to be deposed as an Adulterer and got the Emperour to consent and banish him And after the Woman in misery confessed all and said that it was one Eustathius a Smith that was the father of her child § 12. In Pisanus's Conâ—il Nic. Bin. p. 332. this Eustathius is made the first Disputer against a Philosopher And whereas the great cause of the Arians Errour was that they could not conceive how the Son could be of one substance with the Father without a partition of that substance Eustathius tells the Philosopher that took their part and urged Faciamus hominem ad Imaginem c. that The Image of God is simple and without all composition being of the nature of fire but he meaneth sure but analogically § 13. In the same Pisanus lib. 3. p. 345. Bin. the description of the Church is There is one Church in Heaven and Earth in this the Holy Ghost resteth But Heresies that are without it are of Satan Therefore the Pope was not then taken for the Head of the Catholick Church For he pretendeth not to be the Head of them that are in Heaven See what the Catholick Church then was § 14. Note that 1. the Council of Nice nameth none Patriarchs 2. They nullifie the Ordination
his Condemnation Vrsatius and Valens revolting and again accusing him and Communion with the Arians were the things there urged by the Emperour Lucifer Calaritanus after called a Heretick and Eâ—sebiâ—s Vercellensis and a few more refused to subscribe and were banished as Liberius after was and Foelix made Pope But most of the Bishops for fear and desire of peace subscribed The Emperour himself wrote to Euseb. Vâ—rcel to be there who had refused with great profession of zealous piety and desire of the Churches peace But this scandal and miscarriage of the Bishops and success of the Arians was the effect of this General Council § 38. LII The Semi-Arians pretending to Universal Concord thus prevailing by the Emperour and a General Council Hilary Pictav a Marryed Citizen made Bishop drew some Orthodox Bishops of France to separate from the Arian Bishops and renounce their Communion The Arians or Semi-Arians taking these for separatists and injurious to them especially Saturninus procured a Council 〈◊〉 Byterris to condemn them as Schismaticks where Hilary was condemned and banished an 356. § 39. LIII The General Council at Sirmium I out of order began with Anno 357. Constantius resolving by all means to bring all the Bishops to one Communion was present himself There were above 300 Bishops out of the West besides all the Eastern Bishops The confusion was so great that men knew not who were or were not Hereticks Photinus denying the Godhead of Christ the Bishops called Arian desired this Council to accuse and condemn him as they did They drew up two or three Confessions themselves The first was not Heretical directly save by the Omission of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some perswaded the Emperour being new and no ancient Scriptural or Symbolical word was the Cause of all the divisions of the Bishops and were that left out all would be healed This Council called Arian passed 27 Anathema's against the Arians and Photinians Pope Liberius subscribed to it and approved it as the forcited words of his Epistle in Hilary shew And yet many Papists call it a Reprobate Council Old Osius that presided at Nice was forced by stripes to subscribe to it and to the condemnation of Athanasius That the Son was in all things like the Father was the substitute Form here used In their second Form they say that Quia multos commovet vox substantia vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est ut diligentius cognoscatur illud quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullam earum vocum mentionem debere fieri neque de iis sermocinandum in Ecclesiâ censemus quod de iis nihil scriptum sit in sacris literis quod illa hominum intellectum mentem transcendant quod nemo posset generationem filii enarrare ut scriptum Generationem ejus quis enarrabit solum enim Patrem scire quomodo filium suum genuerit certum est nemo ignorat duas esse personas Patris Filii ac proinde Patrem majorem Filium ex Patre genitum Deum ex Deo Lumen de Lumine Many thought this a necessary reconciling way The words Person and Substance stumbled the Arians For they knew not how to conceive of three persons that were not three substances nor how the Son could be of the same substance with the Father unless that substance were divided And at last wearied with contending they thought thus to end all by leaving out the name substance and professing the Generation of the Son unsearchable The third Sirmian Creed had in unigenitum filium Dei ante omnia secula initia ante omne tempus quod in intellectum cadere potest existentem ante omnem comprehensibilem substantiam natum iâ—passibiliter ex Deo solum ex solo Patre Deum de Deo similem Patri suo qui ipsum genuit cujus generationem nemo novit nisi solus qui eum genuit Pater Vocabulum verò substantiae quia simplicius à Patribus positum est à populis ignor atur scandalum affert eò quod in scripturis non contineatur placuit ut de medio tolleretur nullam posthà c de Dei substantia mentionem esse faciendam § 40. LIII The Oriental Bishops offended at the second Confession at Sirmium for leaving out the word substance gathered in Council at Ancyra an 358. and rejecting the Arians were called Semi-Arians because yet they were not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not the same substance but Like substance These after turning Macedonians for Macedonius was one of them deny the Holy Ghost to be God § 41. LIV. Constantius finding that all his endeavours missed their end and that instead of bringing all the Bishops to Concord and one Communion the very Arians and the Semi-Arians divided and subdivided among themselves did summon another General Council at Nicomedia But the City suddenly perishing he called the Western part to Ariminum and the Eastern to Scleucia taking them yet but as one Council Above 400 Bishops met at Ariminum who were to determine first Doctrinal and then Personal Controversies and then send ten Legates of each part to the Emperor with the results The most were Orthodox but the Arian Legates were better speakers and prevailed so that the Emperour delayed them because of an Expedition that he had in hand against the Barbarians In the mean time some Assembled at Nice and drew up Another Confession And when the Legates returned to Ariminum the Arian Party of Bishops by the Emperours countenance so far prevailed as that almost all the Orthodox subscribed to them Gaudentius Bishop of Ariminum was murdered by the Souldiers Binnius and some others would have this Council at Ariminum to be two the first Orthodox the second Arian Bellarmine and others called it but one which was Orthodox in the beginning but for fear and complyance fell off at the last § 42. LV. Whether the Council at Seleucia shall be taken for one of it self or but for part of that at Ariminum though far distant I leave to the Reader But here the Heterodox Bishops carried all but so as to divide among themselves One party called Acacians were for forbearing the word substance The Semiarians condemned both them and the Arians and were for Like substances They excommunicated and deposed many Arians who appealed to the Emperour and craved yet another Synod So that the further he went for concord the further he was from it the Bishops dividing and subdividing more and more and the Emperours and Bishops by diversity of Judgment and by Heresie became now to the Church what Heathen Persecutors had been heretofore Sulpitius Severus tells us that one thing that drew many to subscribe to the Arian and Semiarian Creeds was a certain liberty of their own Additions or Interpretations which was granted the Orthodox to draw them in Subscribe in your own sence q. d. And
Council hath the like Canons adding to this aforesaid as Gratian citeth it Vniversalis autem nec etiam Romanus Pontifex appelletur To which Binnius hath no better an answer than 1. That it is only swelling titles and not the superiour power that is forbidden 2. That the Africans had no power to make Laws for Rome But 1. Sure the Name is Lawful if the Power be Lawful 2. They that could make no Laws for Rome might declare their Judgment of Gods Laws and that Rome might make no Laws for them This Council also forbiddeth going beyond Sea with Appeals § 34 XCII The next Carthage Council hath 104 Canons for Discipline most very good Divers Canons lay so much on the Bishop as plainly shew each Bishop had but One Altar Can. 14. That the Bishops Cottage be not far from the Church Can. 15. That the Bishop have but vile or cheap houshold stuff and a poor table and diet and seek his authority or dignity by his faith and desert of life 16. The Bishop must not read the Gentiles Books 19. Nor contend for transitory things though provoked 20. Nor take on him the care of Family or common business but only be vacant to the Word and Prayer 23. The Bishop shall hear no Cause but in the presence of his Presbyters else it shall be void that is sentenced without them unless confirmed by their presence 28. The unjust condemnation of Bishops is void 30. And judgments against the absent 35. The Bishop to sit higher than the Presbyters at Church and their Meetings but at home know that they are his Colleagues 51. A Clerk how Learned soever in Gods Word must get his living by a trade 52. That is by a trade or husbandry without detriment to his Office 53. All Clerks that are able to work should learn both trades and Letters 55. The Bishop must not admit an accuser of the brethren to Communion Nor to enter into the Clergy though he amend Many against Clergy-men that are flatterers betrayers foul-tongued quarrellers at discord scurrilous of filthy jeasts that swear by creatures that sing at feasts of former scandal c. 83. The poor and the aged of the Church to be honoured before the rest 88. He that goeth to any Shows or Sâ—ghts on publick days instead of going to the Church-assembly let him be Excommunicate 98. A Lay-man must not teach when the Clergy are present unless they bid him 100. A woman must not baptize § 35. XCIII An. 398. Another Council was at Carthage of 73. Bishops for Discipline § 36. XCIV An. 399. Theophilus held a Synod at Alexandria against a dead man Origen The occasion Baronius and Binnius thus deliver Melania a Woman of greatest Nobility in Rome in Valens the Arians Pesecution hid five thousand Monks and a while susteined them and when they were banished with great zeal followed them to maintain them out of her substance or estate When they were restored from banishment she built for her self a Monastery at Ierusalem in which besides fifty Virgins that dwelt with her she entertained and maintained holy Foreign Bishops Monks and Virgins twenty seven years Whereby it happened that both she and Ruffinus were by Didymus Alexandrinus a man blind but of great learning and fame too great an admirer of Origen's works entangled as their accusers said in Origen's errours and received and divulged his Book called Periarchon After 25 years absence in Egypt and Palestine returning to Rome with great fame of Holiness and bringing with them a piece of the Cross they with fraud bring to Origen's Periarchon that is Translated and Corrected by Ruffinus Another Woman Marcella accuseth them of Origen's errours which they deny and geting Communicatory Letters from Pope Siricius forsake Rome where such Merits and Holiness would not procure an aged Lady a quiet habitation without being Hereticated because she highly valued Origen's Works which had divers errours and who hath not Hereupon Pamachius and Oceanus write to Hierome to publish Origen's Periarchon entire and detect his errours which he did shewing that Ruffinus had mended some and left others unmended This occasioned stirs against Hierome and a Council call'd at Alexandria an 399. where Origen is condemned Theophilus by his Legates expells Origen's followers out of Egypt and Palestine Being expelled they go to Chrysostome to Constantinople and complain of Theophilus as persecuting them that were innocent Catholicks and desired his help He undertaketh to reconcile them to Theophilus Epiphanius followeth them to Constantinople and requireth Chrysostome to Excommunicate them and Expel them Chrysostome durst not do it against people professing truth and piety without a Synod Whereupon Epiphanius irregularly accuseth Chrysostome and publickly inveyeth against him in his own Church of the process of which more anon § 37. For the better understanding of these matters I will insert somewhat of Theophilus and Chrysostome out of Socrates because he is a most credible Historian and saith they were things done in his own days Theophilus was noted for a Lordly Prelate Isidore Pelusiota saith more When Chrysostome was to be Ordained Bishop of Constantinople Theophilus refused to Ordain him because he would have preferred to it one Isidore a Presbyter of his own But Eutropius a Courtier having got Articles against Theophilus shewed them to him and bid him choose whether he would Ordain Chrysostome Bishop or stand at the Bar and answer those crimes Theophilus was so afraid at this that he presently Consecrated Chrysostome Socr. l. 6. c. 2. But presently after began busily to devise how he might work him mischief which he practised privately by Word and by his Letters into foreign Countries But was vexed that his malicious practices had not better success for he thought to bring in this Isidore cap. 5. § 38. One of the Articles against Theophilus was this When Theodosius was going to fight against Maximus the Tyrant Theophilus sent presents by this Isidore to the Emperour with two Letters charging him to give the presents and one of the Letters to him that should have the upper-hand Isidore got him to Rome to hearken after the Victory But his Reader that kept him company stole away his Letters Whereupon Isidore in a fright took his heels presently to Alexandria § 39. Another thing to be fore-known to this story is in Socrat. l. 6. c. 7. The schisme of the Anthropomorphites now rose from Egypt some of the more unlearned thought that God had a body and the shape of a man but Theophilus and the Judicious condemned them and inveighed against them proving that God had not a body The Religious of Egypt hearing this flocking in blind zeal to Alexandria condemned Theophilâ—â—s for a wicked man and sought to take away his life Theophilus very pensive devised how to save his life He came to them courteously and said When I fasten mine eyes on you methinks I see the face of God These words allayed the heat of the Monks who said If that
the Bishops of the Empire that he could not keep Unity in his own House or bed For his Wife Theodora was firm to the Eutychians and cherished them as he did the Orthodox and both with so great constancy that Evagrius suspecteth they did it politickly by agreement for the peace of the Empire that each party might be kept in dependance on them § 89. An Insurrection in Constantinople occasioned the killing of about thirty thousand saith Evagrius c. 13. out of Procopius § 90. About this time a miracle is spoken of so credibly that I think it not unfit to mention it Hunnerikus in Africa being an Arian Goth persecuted the Orthodox Bishops especially on pretences that they refused to swear fidelity to him and his Son say some They were forbidden to preach and for not obeying or for Nonconformity the Tongues of many were cut out who they say did speak freely after as before It were hard to be believed But three Historians I have read that all profess that they saw and heard the men themselves viz. Victor Vticensis Aenaeas Gazaeus de Anima Procopius in Evagrius l. 4. c. 14. Who yet addeth that two of them upon some sinfulness with Women lost their speech and remained dumb Nicephor saith Rem cum foeminis habuissent Alas that miracles will not prevent Sin § 91. In the eleventh year of Iustinian Athalaricus being dead and Theodatus a Kinsman succeeding this man loving books better than War yielded up Rome and the Crown to Bellisarius Iustinians General and so after the Gothes had kept it 60 years it was restored without a drop of blood saith Evagrius l. 4. c. 18. But when Bellisarius went away Tâ—tilas came and recovered Rome and Bellisarius returning recovered it from the Gothes again c. 20. § 92. Three several Countries about that time received the Christian Faith much through the Reverence of Iustinians power viz. The Heruli the Abasgi and they of Tanais Evagr. c. 19. 21. 22. But the grievous Wars and Successes of Cosroes the Persian in the East and a plague of fifty two years continuance which destroyed a great part of mankind took down much of the Roman Glory § 93. CLVII A second Concillium Aransicanum Condemned Semepelagianisme propagated by Faustus Bishop of Rhegrim after Prosp. who had been of the contrary mind § 94. CLVIII A Concilium Vâ—sense of ten Bishops decreed that Parish Priest should breed up young Readers who may marry at age that the parish Priests shall preach or in their absence the Deacon read a Sermon That Lord have mercy on us be often said That Holy Holy Holy be oft said That As it was in the beginning c. be oft said § 95. CLIX. A Synod of 16 Bishops at Carpenteracte decreed that the Bishop of the City should not take all the Countrey Parish maintenance to himself § 96. CLX As Faelix was chosen Pope by Theodorick so Athalaricus claiming the same power chose after him Boniface the second An Arrian Heretick made the Pope Others not willing of the Kings Choice chose Dioscorus so there are two Popes But Dioscorus quickly dyeth and Boniface Condemneth him when he is dead on some pretence of money matters as Simoniacal and calling a Synod appointeth Virgilius a Deacon his Successor After he calleth another Synod to undo this Choice upon his Repentance and shortly after dyeth himself Agapetus that followed him absolveth the dead man Dioscorus whom Boniface Cursed such work did Church-Cursing then make as the Engine of Ambition § 97. CLXI A Council of 8 Bishops at Toletane said somewhat again to keep Bishops from Women and from giving their Lands from the Church § 98. CLXII Iohn was put by Iustinian to call a Council at Rome on an odd occasion which sheweth what it was that Bishops then divided the the World about In the days of P. Hormisda there was a Controversie de nomine whether it might be said One of the Trinity was Crucified Hormisda declared against it because they that were for it were suspected of Eutychianisme and condemned after But the Nestorians laid hold of this and said If we may not say that one in the Trinity was Crucified then we may not say Mary was the Parent of one in the Trinity Iustinian sent about this to Iohn and he and his Synod said contrary to Hormisda That we may say that one of the Trinity was Crucified Doth not this plainly confess the bloud and doleful divisions caused by Bishops and Monks for so many Ages about Nestorianisme and Eutychianisme was but about a Word which in one sence is true and in another false which one Pope saith and another unsaith When Binnius after Baronius hath no more to say for excuse of this but that It a mutatis hostibus arma mutarinecesse fuit O for honesty Against divers Enemies we must use divers Weapons But Sir may you use contrary assertions as Articles of Faith Or do you not here undenyably tell us that Ambiguous words and Clergy Iurisdiction have been the causes of almost all the Divisions and Ruines of the Church for 1300 years § 99. Iustinian took a better Course to Convince and Reconcile dissenters than violence There is in Binnius p. 409. c. The recital of a disputation or Friendly Conference between the Eutychian Bishops and Hypatius with others of the Orthodox The most clear rational and moderate of any thing that I find before that time explaining their Controversie And which fully proveth what I have all along said as my Opinion that indeed the world was confounded by unskilful men about hard Ambiguous words and by a Lordly selfish imposing Spirit in too many of the Captains of those Militant Churches And that clear distinguishing explication of Terms with humble Love would have prevented most of those divisions In that Conference these things are specially notable 1. That the Oriental Bishops called Eutychians condemned Eutyches and yet honoured Dioscorus who defended him so that it was a quarrel more about Men Names and Words than Doctrine 2. That Hypatius and the Orthodox though they were not willing to suspect Corruption in Gyril's Epistles yet could not deny but Cyril used Eutyches words that is asserted one Nature of God Incarnate after the Union 3. That yet they proved that Cyril also held two Natures but say the Eutychians he only held two before the Union considered intellectually so that either Cyril was an Eutychian or else his unskillful speaking as both parties did set the world together by the Ears 4. That unrighteous partiality greatly prevailed with the Orthodox Bishops and Councils of these times when they could as Hypatius here did put a Charitable Construction upon the same words of Cyril for which they condemned so many others who as his obedient followers held what they did of Cyril's Vnam naturam Dei incarnati They say We neither Condemnit nor Iustifie it If they had used that moderation with all others all had
Marriage with Waldrada The two great Archbishops of Colen and Triers are the Leaders The Pope is against it and accuseth the Bishops of owning Adultery They appear at Rome and he condemneth them of Impudency while with some immodest words they undertake to justifie the thing of which more anon He chargeth the Bishops of heinous Villany and they despised him He condemneth the Concilium Metense in which the Adultery was allowed § 20. This Pope falls out with Hincmarus Bishop of Rhemes justifying against him the cause of Rothaldus whom he had deposed He sends Messengers to the King of Bulgaria converted in his days whom the Emperor's Officers stop and abuse The Adversaries of Images were still strong at Constantinople Anast. Bin. p. 670 c. Epist. 2. He useth a notable Argument for Images viz. God is known only in the Image of his Works Why then may we not make Images of the Saints But why must Men be compelled to do it or else be Hereticks and why must they be worshipped Epist. 5. He is pitifully put to it to justifie the Election of Nectarius and Ambrose and yet to condemn that of Photius for being a Lay-man And Ep. 6 the same again in the instance also of Tarasius § 21. The 8th Epistle of this Pope Nicolas to the Emperor Michael doth shew that he had now shaken off the Imperial Power and therefore chargeth his Letters as full of Blasphemy Injury Madness c. partly for being so sawcy as to bid the Pope Send some to him which he saith was far from the godly Emperors Partly for blaming the deeds of the Prelates when he saith Their words must be regarded and their authority and not their deeds Partly for calling the Latine Tongue barbarous and Scythian in comparison of the Greek which he saith is to reproach God that made it Partly for saying that the Council that deposed Ignatius and set up Photius was of the same number of Bishops as the first Council of Nice where this high Pope's answer is worth the notice of our Papists Bin. p. 689. The small number hurteth not where Piety aboundeth Nor doth multitude profit where Impiety reigneth Yea by how much the more numerous is the Congregation of the malignant by so much the stronger are they to do mischief Nor must men glory in numbers when they fight not against the Rulers of the darkness of this world and spiritual wickedness Glory not therefore in multitude because it is not the multitude but the cause that justifieth or damneth Fear not little Flocks c. This Doctrine was then fittest for the Pope in his Minority But the Letter is a Book pleading for the Roman Grandure and striving to bring the Emperor with others under his power § 22. In his Answer and Laws to the Bulgarians he difliketh their Severities against one that had pretended to be a Priest when he was not and had baptized many concluding that he had saved many and that they were not to be re-baptized Bin. p. 772. No not though he were no Christian that baptized them as after Consul Cap. 104. p. 782. To the Case Who are Patriarchs he saith properly they only that have succeeded Apostles which were only three Rome Alexandria and Antioch but improperly only Constantinople and Ierusalem But why then are not Ephesus Corinth Philippi c. Patriarchates And why had the rest of the Apostles no Successors Had they no Churches § 23. This Pope having Western security threatned Excommunication to the Emperor of the East unless he would depose Photius and restore Ignatius and threatned Lotharius for the cause of his rejected Wife and the Marriage of another as aforesaid and swaggered against Hincmarus Rhemensis for his deposing Rothaldus a Bishop and forced him to yield and condemned his Synod at Metz and would have proved that Pope Benedict had not confirmed it He and other Popes did make the Contentions of Bishops as well as of Princes a great means of their rising taking the part of him that appealed to Rome as injured and very oft of the truly injured By which means they had one Party still for them and all injured persons were ready to flie to them for help He Excommunicated the Bishops of Colen and Triers The poor Bishops that would fain be on the stronger side began now to be at a loss to know whether the Emperor or the Pope was the strongest They followed the Emperor and resisted the Pope a while The King and Hincmarus forbad Rothaldus going to Rome and imprisoned him But the Pope wearied them out by reason of the divisions of the Empire and Kingdom into so many hands of the French Line that being in continual suspicion of each other they needed the Pope's help Bin. p. 790. He ordereth Pennance instead of just death for one Cumarus that had murdered three of his own Sons viz. That for three years he pray at the Church-door and that for seven years he abstain from Wine three days in a week and for three years to go without shoes allowing him to eat Milk and Cheese but not Flesh and to enjoy his Possession but not have the Sacrament for seven years § 24. His Decretals begin That the Emperor's Iudgments and Laws are below the Canons and cannot dissolve them or prejudice them Tit. 4. 1. He saith All Patriarchal Dignity all Metropolitical Primacy all Bishops Chairs and the dignity of Churches of what Order soever were instituted by the Church of Rome But it 's he only did found it and erect it on the Rock of Faith now beginning who to St. Peter the Key-bearer of eternal life did commit the Rights both of the Terrene and the Celestial Empire Reader Had not the abuse of Humane Patriarchal Power and of Excommunications got up very high when this bold Pope made this Decree What! All Churches in the World made only by Rome Was not Ierusalem Antioch and many another made before it Did Christ say any thing of Rome Did not other Apostles build Churches by the same Apostolick Commission as Peter had Is not the Church built on the foundation of Prophets and Apostles Christ being the Head-corner Stone Did not others build the Church of Rome before Peter did it Did not Peter build other Churches before Rome Where and when did Christ give Peter the Imperial Power of Earth and Heaven did he not decide the Controversie who should be the chief or greatest with a prohibition of all Imperial Power With you it shall not be so § 25. But the next Dectee casteth Rome as low as this over-raised it If any one by Money or Humane-Favor or by Popular or Military Tumult be inthroned in the Apostolick Seats without the Concordant and Canonical Election of the Cardinals of that Church and then of the following Religious Clerks let him not be accounted a Pope or Apostolical but Apostatical By which Rome hath had so few Popes indeed and so many
into a Theatre of Contention and a Field of War § 65. Yet here is one thing further to be noted viz. the foresaid Contention that rose about the Bulgarians These two great Patriarchs of Rome and Constantinople were neither of them yet great enough or satisfied with their jurisdiction their desires being more boundless than Alexander's for the Empire nothing less than all the world will satisfie one of them at least Nicetas saith it was by Famine and a Treaty and kind words of the Emperor that the Bulgarians turned Christians Some Papists would give the honour to the Pope without proof and cannot tell us any thing how the Pope converted them But when they were converted they sent to Rome for some Instructors The 〈…〉 them two and they received them But they put the case themselves to the Council at Constantinople Whether they were to be under the Bishop of Rome or of Constantinople The matter held a great debate The Pope's Legates pleaded that they had already received Bishops from Rome c. The Greeks pleaded that their Countrey was part of the Empire and under the Bishop of Constantinople till they conquered it and that they found there Greek Churches and Bishops who were still there and the Conquest did not translate them from the Bishop of Constant. to Rome How the Controversie ended is hard to know Some say that the Council gave them to the Pope and some say otherwise But this is confessed that this Roman ambition so greatly displeased the new Emperor Basilius that it turned him after against the Pope and inclined him the more to restore Photius which he did when Ignatius was dead § 66. Here I would call the Reader to consider whether the Pope's Universal Government was in those days believed even by that Council which was supposed to be partial by the Emperor's inducement on the Pope's side What place else could there be for such a strife whether the Bulgarians were under the Government of the Bishop of Rome or Constantinople if all the World were under the Bishop of Rome They will say that it was only questioned whose Diocess or Patriarchate they were under But Rome never pretended that they were of that Diocess or Patriarchate as anciently divided But the question was Whose Government they were now fallen under And would any dispute whether e. g. Westminster were under the Government of the King or of the Lord Mayor of London when all the Kingdom is under the King This Controversie clearly sheweth that the Church then took the Pope to have but the first Seat and Voice in Councils but not to be the Governor beyond his circuit § 67. It is here also to be noted that Basil the Emperor's revolt from the Pope was so great that Hadrian is put to write sharply to him as accusing the Bishops of Rome and derogating from them admonishing him to repent but we find not that this changed his mind § 68. Yet one thing more is here to be observed In the life of Hadrian the 2d Bin. p. 882. we find that the Pope taking the advantage of Basil's present state and mind and the interest of Ignatius much depending on him sent a new Libel to be subscribed by all the Bishops before they should be permitted to sit in Council The Greek Bishops grudged at this and complained to the Emperor That the Church of Constantinople by these offered Libels was brought under the power of Rome by the doubtfulness of Subscriptions But though flebiliter conqueruntur they complain with tears the Emperor was angry with them and would have it and some Bishops non sine magno laboris periculo libellos quidem vix tandem recipiunt with much ado were brought to subscribe saying It was novum inauditum The refusers extra Synodum inglorii relicti sunt were shut out till they conformed Oh! that Inglorii was a cutting word § 69. The Emperor hiding his anger against the Pope's Legates for the Bulgarian Usurpation gave them great gifts and sent them home But at Sea they fell into the hands of the Sclavonians who stripped them of their Riches and the Subscriptions and Copy of the Council and kept them Prisoners and threatned their Lives But by the mediation of the Emperor and Pope they were delivered and had some of their Writings again § 70. CCLXXXV An. 879. Carolus Calvus King of France unjustly possessed the Kingdom of Lotharius which by inheritance fell to Ludovicus Ludovicus got the Pope to interpose who sent his Legates to Charles But the Bishops had not yet learned to obey Popes against Kings in power A Council of Bishops called at Metz give the Kingdom to Charles because he was the stronger This was called Concilium Praedatorium a Council of Robbers and Traytors And no wonder when Bishops must be the Givers of Kingdoms Was it not enough for the Pope to usurp such power to be over Kings and dispose of Crowns but ordinary Bishops must do the like § 71. CCLXXXVI Yet another Council against the Pope King Charles had authorized Northman a great man to receive some Goods that were taken to belong to the Church The Pope commandeth Hincmarus Bishop of Rhemes and the rest of the Bishops of France to excommunicate Northman Hincmarus and the Bishops refuse to obey him only one Hincmarus Bishop of Laon Laudunum obeyeth him and publisheth the Excommunication A Council is called at Wermâ—ria where Hincmarus Rhem. and the Bishops the King consenting condemn Hincmarus Laudunensis for disobeying his Metropolitan in obeying the Pope He appeals to Rome They will not let him go He writeth Hiucmarus Rhem. writeth largely against him though his Nephew shewing how he broke the Canons how bad a man he was how he had neglected his own Charge left Children unbaptized and for private quarrels excommunicated his Flock and had silenced and suspended the Ministers under him tyranically c. Reader Was the Pope's power yet fully received when a Metropolitan was to be obeyed before him and men condemned for obeying him § 72. CCLXXXVII Yet more sorrow An. 870. a Council is called in Villa Aâ—tiniaco Attigny I will give you the Story in the very words of Binnius translated When Hincmarus Bishop of Laon for the cause in the foresaid Council expressed had got the Rescript of Pope Adrian on his behalf and had notified it to Hincmarus Rhemensis and to King Charles both of them in hatred to the Bishop of Laon decreed That this Synod called Latrocinalis should be called There presided in it Remigius Lugdunensis Ardovicus Vesontiensis Bertulsus Trevirensis with their subject Bishops Herein Hincmarus Rhemensis with King Charles was the accuser of his Nephew Hincmarus whom he had before consecrated Bishop of Laon. The Action brought against him was That he had by Counter-writings defended the rights of the Apostolick Seat which the Archbishop of Rhemes did endeavor to impugn and overthrow And that contrary to his Oath of
contrite Confessor have been certainly pardoned without such formalities § 28. In divers following Sessions they prosecute Pope Eugenius and declare the Council at Ferrary to be but a Schismatical Conventicle and they establish these Catholick Verities or Articles of Faith Sess. 33. 1. That a General Council representeth the whole Church and hath its power immediately from Christ and that over the Pope and every other person and that this is a truth of Catholick Faith 2. That such a Council lawfully congregate may not without their own consent be dissolved prorogued or transferred and that this is an Article of Catholick Faith 3. That a pertinacious repugner of these Verities is to be judged a Heretick § 29. Sess. 34. They depose Pope Eugenius as a sentenced notorious obstinate persisting Rebel against the Precepts of the Vniversal Church and a daily violater and contemner of the Canons a notorious perturber of the Peace and Vnity of the Church of God and a notorious scandalizer of the whole Church a notorious Simonist incorrigible perjured person devious from the Faith a pertinacious Heretick with much more sucb § 30. Here I would crave the Readers consideration 1. If this extraordinary Great Council erred in all these matters of fact whether the judgment of a Council be a good proof of the Papists sort of Tradition 2. If they erred in these Articles of Faith whether it weaken not both their Tradition and grounds of their faith and whether such an heretical perjured Popes consent would have made them Infallible 3. Whether their General Councils be not contradictory de â—ide as this and that at Florence and Lateran expresly are 4. Whether a great part of the Church of Rome and their last named Councils be not Hereticks in the judgment of this Council 5. Seeing Pope Eugenius continued when the Council had deposed him as a Simonist and perjured pertinacious Heretick and all their following succession is from him is there not a nulliâ—y in that succession § 31. Sess. 36. They decreed the Immaculate Conception of the Virgin Mary as a point of Faith and yet many of their Doctors take it yet as undetermined and many still are of the contrary mind § 32. After this follow Decrees about Election of a Pope and they make the Duke of Savoy Pope Faelix 5. and so we have two Popes again Onuphrius calls this the thirtieth Schisme He continued Pope above nine years and then resigned to Eugenius for Peace Sess. last They recite the Heresies of Pope Eugenius as against the foresaid Verities § 33. Next is added the Bull of Pope Nicholas the 5. approving the Acts and deeds of the Council at Basil And then are divers Synodical Epistles and Answers specially proving Councils above the Pope and against his Crimes and of the justness of his deposition very large as also against his Conventicle Council and against his Adherents that is most of their Church since with Answers to his Invectives and Monitories to draw men from his obedience In the Appendix are many more Epistles and Orations and a Treatise of the Patriarch of Antioch to prove the Pope above Councils There are many Epistles of the Pope against the Council and of the Emperour to the Council and of many other Princes § 34. The Bohemians Epistles place their main cause upon the four forementioned Articles I. The Sacrament in both kinds II. That the Word of God may be freely publickly and truly preached by those that it belongeth to for they were silenced c. III. That Civil Dominion they mean not all Propriety but Power of the Sword or force over mens Estates and persons which is the Magistrates as a deadly poyson be taken from the Clergy they spake from feeling IV. That publick and great or heynous sins may be extirpated from among the vulgar of the faithful by lawful Powers This was the Religion of the Bohemians and the denying of these was the cause of all their cruel Persecutions and the blood there shed § 35. In confutation of these Demands are adjoyned four Treatises of the four Preachers that spake against them What Cause so great or plain that men cannot talk against with many and confident words I. Ioh. Ragusius acknowledged the regulating sufficiency of the Scripture hath hath an Oration a Treatise against the Sacrament in both kinds II. Aegidius Carberius Decanus Cameracensis hath a Treatise four days Oration against their request for correcting heynous publick sins where much learning and reading is poured out to save sin And in particular it is maintained that the Clergy may not be punished by the Laity some few cases excepted not being therein their Subjects It seems the Bohemians would have had wicked Priests punished And it is specially pleaded that no wickedness of Clergy or Laity will warrant any Nation to separate from their Unity that is Roman Government and to that end the badness of the Church Militant to be endured is described When he cometh to the Popes pardons he denieth that Pardons à culpâ poena are usually the Popes stile whereas I have before cited their express words so speaking often And he honestly maintaineth out of the School-men that God only can give pardon à culpâ save as any Priest as instrumentum animatum may vi clavium dispose the receiver and declare Gods pardon and remit part of the temporal punishment but sometimes the Pope remitteth part of the Church-penances and so it is that Priests are said to forgive sins Mark this against our present Papists that reproach the Protestants for this Doctrine III. Next is Henr. Kalteisen a Dominican Inquisitors Oration against the free preaching of Gods Word by Ministers for this would have undone the Pope and his Clergy The Bohemians whom he confuteth maintained 1. That Gods Word is so perfect that nothing should be added or diminished 2. That the wickedness of Priests is the great cause of the peoples ruine 3. Against Venial sin as against Gods Counsels differing from Laws 4. That every Priest and Deacon is bound to preach Gods Word freely or else sins mortally and after Ordination he should not cease that is when he was forbidden by silencing Bishops or others no not when excommunicated because he must obey God rather than man and that Bishops are bound to preach as well as Presbyters The Answer first noteth that Papa non est nomen Ordinis sed Iurisdictionis that Gods Word is Incarnate inspired written that it is expounded by the same Spirit that inspired it But hath the Pope the same gifts of that Spirit That the Inspired Word is publick or private that the Bishops Decrees in Councils are Gods publick inspired Word see here the Enthusiastical pretence of Episcopal Inspiration is the ground of all the Roman Usurpations and tyrannies and deposition of Princes to them he applieth He that heareth you heareth me whence he gathereth the danger of disobeying that Council and so
excellency of the Truths that I am to preach and for the will of God and the good of Souls I would be a Plow-man or the meanest Trade if not a Sweep Chimney rather than a Minister Must we break our health and lay by all our worldly interest for you even for you and think not our lives and labours too good or too dear to further your Salvation and must we by you even by you be reproached after all God will be Judge between you and us whether this be not inhumane ingratitude and whether we deserve it at your hands 13. Yea it is Injustice also that you are guilty of The labourer saith Christ is worthy of his hire Luke 10. 7. Mark that you that call them Hirelings The Elders that rule well are worthy of double honour 1 Tim. 5. 17. Especially they that labour in the Word and Doctrine And will you throw stones at their heads for endeavouring to save your souls Will you spit in their faces for seeking with all their might to keep you from Hell Is that their wages that you owe them But blessed be the Lord with whom is our reward though you be not gathered Isa. 49. 5. But as you love your selves take heed of that Curse Ier. 18. 20. Shall evil be recompenced for good for they have digged a pit for my soul Remember that I stood before thee to speak good for them and to turn away thy wrath from them c. O how many a time have we besought the Lord for you that he would convert you and forgive you and turn away the evil that was over you And when all these our prayers and groans and tears shall be remembred against you O miserable souls how dear will you pay for all 14. And is it not a wonder that these Malignants do not see what evident light of Scripture they contradict and how many great express Commands they violate They break the fifth Commandment which requireth honour as well to spiritual Ecclesiastical Parents as to Civil and Natural And he that curseth Father and Mother his Lamp shall be put out in darkness Prov. 20. 20. The eye that mocketh at his Father and despiseth to obey his Mother the Ravens of the Valley shall pick it out and the young Eagles shall eat it Prov. 30. 17. Did these wretches never read 1 Thes. 5. 12. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their work sake and to be at peace among your selves And Heb. 13 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you And Heb. 13. 7. Remember them which have the rule over you who have spoken to you the Word of God And so ver 24. And 1 Tim. 5. 17. The Elders that rule well are worthy of double honour c. with abundance more such passages as these Do not you feel these fly in your faces when you oppose the Ministers of Christ Doth a Thief or Murderer sin against plainer light than you 15. These Malignants sin against the consent and experience of the Universal Church of Christ till this day The whole Church hath been for the Ministry and instructed by them and as the Child doth seek the Breast so did new-born Christians in all Ages seek the Word from the Ministers that they might live and grow thereby And all the Nations of the Christian World are for the Ministry to this day Or else they could not be for Christ and for the Church and Gospel Is it not plain therefore that these Malignants are dead branches cut off from the Church that are so set against the Spiriâ— and interest of the Church 16. Moreover they sin against the experience of all or almost all the true Christians in the world For they have all experience that Ministers are either their Fathers or Nurses in the Lord And that by their means they have had their life and strength and comforts their sins killed their graces quickned their doubts resolved the taste of the good Word of God and of the powers of the world to come May we not challenge you as Paul oft doth his Flock Whether you did not receive the illuminating sanctifying Spirit by the Ministry if ever you received it I tell you it is as much against the new and holy nature of the Saints to despise the Ministers of Christ as it is unnatural for a Child to spit in the face of his Father or Mother And the experience of sound Christians will keep them closer and help them much against this inhumanity what ever Hypocrites may do 17. And if these Malignants had not Pharaohs heart they would sure have considered that the experience of all Ages tells them that still the most wicked have been the Enemies of the Ministry and the most godly have most obeyed and honoured them in the Lord and that this Enmity hath been the common Brand of the rebellious and the fore-runner of the heavy wrath of God and that it hath gone worst with the Enemies and best with the Friends of a godly Ministry Do I need to prove this which is so much of the substance of the Old Testament and the New Was it the Friends or Enemies of all the Prophets Apostles and Ministers of Christ that Scripture and all good Writers do commend Do not the names of all Malignants against the godly Ministry stink above ground as the shame of mankind except those that are buried out of hearing or those that were converted 18. Nay such as are noted for the highest sort of the wicked upon Earth worse than Drunkards Whoremâ—ngers and such filthy Beasts The Persecutors of Gods Ministers have been ever taken as walking Devils And the hottest of Gods wrath hath faln upon them Take two instances 1. When the Iews went into Captivity this was the very cause 2 Chron. 36. 15 16. But they mocked the Messengers of God and despised his words and misused his Prophets till the wrath of the Lord arose against his people till there was no remedy 2. And when the Iews were cut quite off from the Church and made Vagabonds on the Earth this was the very cause Acts 28. 28. Be it known therefore to you that the salvation of God is sent to the Gentiles and that they will hear it 1 Thes. 2. 15 16. These Jews both killed the Lord Iesus and their own Prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speak to the Gentiles that they might be saved to fill up their sin alway for the wrath is come upon them to the uttermost 19. It is the Devils own part that these Malignants act For it is he that is the great Enemy of
servants of Satan do and be at peace among your selves Heb. 13. 7 17 24. Remember them which have the rule over you which have spoken to you the word of God Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you Salute all them that have the Rule over you The Elders of the Church are to pray with and for the sick Jam. 5. 14. They must feed the Flock of God among them taking the oversight of it 1 Pet. 5. 1 2. Thus you see their Office and work 2. And that they were not to bring any new Doctrine further appears in that they have a charge to Preach no other doctrine 1 Tim. 1. 3. Nor to be tossed as children with every wind of doctrine Eph. 4. 14. Nor carried about with divers and strange doctrines Heb. 13. 9. 3. Yea if any man bring not the doctrine of Christ we must not receive him into our houses or bid him God speed lest we be partakers of his evil deeds for he that abideth not in this doctrine hath not God 2 John 9. 10 11. Gal. 1. 8. 9. Though we or an Angel from heaven preach any other Gospel to you then that which we have preached unto you let him be accursed As we said before so say I now again If any man preach any other Gospel to you then that ye have received let him be accursed And Rom. 16. 17 18. Now I beseech you Brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them 1 Tim. 6. 3. If any man teach otherwise and consent not to wholsome words the words of our Lord Iesus Christ and to the Doctrine which is according to Godliness he is proud knowing nothing but doating 4. And if all Ministers must be receivers of new Doctrines the Church would never know when it hath all but would be still obeying an imperfect Law 5. And it would be an oppression to the Church instead of a Direction to be so overwhelmed with new Doctrines and Precepts 6. And it would accuse Christ the Lawgiver of such mutability as wise Princes are not guilty of to be still changing or adding to his Laws 7. There was great occasion for the New Testament or Gospel upon the great work of our Redemption but there is no such cause for alterations since 8. The Priests before Christ were not to receive new Laws as is said 9. The Companions of the Apostles that wrought Miracles had not all new Revelations but did it to seal up this Gospel 10. What need we more then actual experience that God doth not give New Revelations to the world and none since the Scripture times have sealed any other by Miracles And thus I have proved to you the two sorts of Ministers as Paul plainly distinguisheth them 1 Cor. 3. 10 11 12. Eph 2. 20. There are Planters and Waterers Master builders that lay the foundation and others that build thereon Other foundation can no man lay then that which is laid but every man that buildeth hay or stuble and loseth his work doth not nullifie the Ministry We are built on the foundation of the Apostles and Prophets Iesus Christ being the head corner-stone but we are not built on the foundation of every Pastor Teacher Elder Bishop or Deacon Though both in their places Apostles Prophets Evangelists Pastors and Teachers are given for the perfecting of the Saints for the work of the Ministry for the Edifying of the body of Christ Eph. 4. 11 12. That we might be one united Body having one fixed standing doctrine ver 14 15 16. And how shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him mark whence the Church receiveth it God also bearing them witness but not every Elder or Teacher both with signs and wonders and with divers Miracles and gifts of the Holy Ghost according to his own will Heb. 2. 3 4. Prop. 2. And now that these later Ministers need not prove their calling by Miracles I prove thus 1. God never imposed such a task upon them nor commanded the people to require such a proof and not to believe any but worker of Miracles 2. God gave not all the gift of Miracles that were employed in his work even in the Apostles daies Are all workers of Miracles saith Paul some had by the Spirit the word of wisedom and of knowledge and others Tongues and others Interpretation and others Miracles 1 Cor. 12 29 7 8 9 10. 3. They that have the Holy Ghost are owned by Christ and so have many without working Miracles See Rom. 8. 9. 1 Cor. 12. 3. Gal. 5. 18 22 23 24. 1 Cor. 6. 11. Eph. 3. 16. 5. 9 18. 1 Pet. 1. 2 22. Rom. 15. 13 16. Tit. 3. 5. 4. The Law of Moses was kept and taught by Priests and Levites that wrought not Miracles 5. If the Laws of all Nations may be kept without Miracles so may the Laws of Christ. 6. If humane writings are kept without Miracles as Homer Virgil Ovid Cicero Livy c. so may the Laws of God much more as being the daily subject of the belief meditation conference preaching controversies devotions of Christians through the world and translated into so many Tongues 7. There is nothing in the Nature of the thing that requireth ordinary Miracles Cannot men sufficiently prove without Miracles that there have been such men as Caesar Pompey Aristotle or which be Calvins or Bellarmines writings c. Much more evidently may they prove what doctrine is essential to Christianity and the Scripture that contains the whole 8. Else Parents could not teach their children nor bring them up in the Nurture and admonition of the Lord Eph. 6. 4. Nor teach them with Timothy from a child to know the Scriptures which are able to make men wise to salvation through faith in Christ 2. Tim. 3. 15. Must no Parents teach their Children to know Christ but such as can work Miracles 9. The Doctrine which we preach is fully confirmed by Miracles already by Christ and his Apostles There needs no greater then Christs own Resurrection nor more then were done which Universal unquestionable History and Tradition hath brought down to our hands 10. It is a ridiculous expectation that every person should see the Miracles before they do believe Then if Christ had done Miracles before all Ierusalem save one man that one man should not be bound to believe Or if I could do miracles in this Town or Country none must believe me ever the more but those that see it And so you may as well say I should not believe that there is any Sea or Land City or Kingdom France Spain Rome c. but what I see Are these men