to think hardly of Religion and the Church for mens abuses 3. And if Micrelius Gutlerbeth Phili Pareus Funcius Carion Melancthon Buchotzer Scultetus Pezelius Helvicus or any other that I have seen had answered the ends which I here intend I should have gladly saved my self this labour and have refer'd the reader to them The Councils are now published voluminously and many young students want money and time to read them at large To such this abridgement may not be unuseful especially to men that have mistaken the case of the great heresies and hereticators and would know what Prelacy and Councils have done to the concord or discord of the Churches The Description of the State of Alexandria recited in the beginning as a Letter from a friend was from Mr. Clerkson a Learned and worthy Minister though silenced now in London The Lord pardon and heal our common faultiness and give better Teachers to his Churches when we are dead and gone who will take warning by all our errours and miscarriages especially to escape a wordly spirit pride Church-tyranny and schism and serving the world the flesh and the Devil by pretence of Authority from Christ. Amen March 31. 1680. London VVhat History is Credible and what not AS the Holy Ghost saith Believe not every spirit I may say Believe not all Reports or History It was not only Ahabs Prophets in whose mouths Satan was a lying spirit As lying and deceiving is his work in the world for the destroying of Holiness and of Souls even when he turneth himself into an Angel of Light so is it the work of his Ministers when they seem to be Ministers of Righteousness when it is oft said Be not deceived and Let no man deceive you with vain words it is more necessary advise and hardlier followed than most men understand As Truth is Gods means to work the will to holy love and lead us in a holy life so Lying is the Devils means to oppose them and of all Lyars none are more pernicious than lying Historians and lying Preachers It is a sad perplexity to the world that when men read and hear even the more confident and plausible Histories and Reports they know not whether they are true or false and if they believe that to be true which is not the effect is worse than this perplexity I will tell you what I take to be credible and what not I. It is presupposed that a man must believe his senses if sound about their proper objects Papists that tell us that all mens senses are deceived when they seem to perceive Bread and Wine in the Sacrament do but tell us that no man then is to be believed and therefore not they themselves II. The History of the Gospel is certainly credible because it was confirmed by multitudes of uncontrouled Miracles wrought by Christ and by his Apostles and multitudes of Christians as the Doctrine it self beareth the Image and Superscription of God III. The Prophets that had Divine Inspiration and Vision had that Evidence which gave themselves a certainty though not to others IV. When History delivereth a matter of fact and sense by the common consent of all men that knew it though of contrary minds dispositions and interests it giveth us a certainty which may be called Natural because Nature hath nothing in it that could cause such a Conspiracy in Lying That it is so credible as to be a Natural certainty that there is such a place as Rome Paris Ierusalem that the Statutes of the Land are not Forgeries while all Contenders plead them against each other and hold by them their Estates and Lives And so that there was such a Person as Jesus Christ and that the Scriptures were written by the Prophets and Apostles c. V. When the History of any person and action is proved by continued or visible effects as that William of Normandy conquered England while so many of the effects of that Conquest in our Laws and Customs are still visible And that the Welsh were the Ancient Britains driven by the Saxons into Wales while their Language Habitation c. shew it And so that Christ instituted Baptism and Church-Communion and the Apostles separated the Lords Day for holy worship when the Christian World hath used all these publickly in all places ever since and do 〈◊〉 them And so that Temples were built for holy worship and endowed when we still see and possess them VI. That History is credible which consentingly speaketh against the known interest of the Author for mans corrupt nature is apteâ— to false boasting than to false Confessions of Sin against a Confessor there needs no Witnesses And this is much of the credibility of the harsher part of the Church-History which I here recite What I say of the miscarriages of Bishops and Councils is mostly in their own words and what I say against Popes is but the recital of what is said by the greatest Defenders or Flatterers of Popes I give you no Reports against the pride contentions and corruptions of Patriarchs and Prelates out of the supposed Hereticks or Protestants I give you not a word out of Lutâ—er who de Conciliis hath very much and especially speaketh much like as I here do of Cyril and Nestorius nor out of Illyricus his Catalogus Testium Veritatis nor out of the Mornay's Mystery of Iniquity no nor out of the Collections of Goldastus Marquardus Freherus Ruberus Pistorius c. But the substance of the common History is taken out of the commonly received Church-Historians Eusebius Socrates Sozomene Cassiodorus Theodorite Ruffinus Evagrius Nazianzen Hierom Victor Niâ—ephorus Liberatus Nicetas and such others and the sum of the Councils and Popes is out of Baronius Anastasius but most out of Binnius and Platina and Aeneas Sylvius a Pope Petavius and such other as are the greatest Papal Zealots When these speak for their Cause I leave you to just suspition but when they speak against it by way of confession or lamentation they are not to be suspected VII The next degree of credibility dependeth on the Veracity or credible fitness of the Reporter some men are much more credible than others For instance 1. One that was upon the place and saw what was done or lived near where he had full information is caeteris paribus more credible than one that followeth uncertain reports or hear-say 2. A wise man is much more credible than a proud self-conceited Confident Fool. 3. One that hath made a matter his long and hard study is caeteris paribus more to be believed in that matter than many ignorant men 4. One that is impartial a lover of peace and not ingaged by faction or interest to one side against the other is caeteris paribus much more credible than a factious interested man 5. A sober calm considerate man that will stay and try before he judgeth is more credible than a passionate or hasty judger 6. A man of manifest honesty conscience and
attributeth the same operations and the same attributes to both nature His sixth proof is from the testimony of Ibas Edes apud Facund l. 6. c. 3. Geâ—ad Const. ibid l. 2. p. 77 78. Iohan. Antioch Theodoret c. § 20. For my part I again say past doubt that neither Nestorius nor Cyril were Heretical de re but that they were of one mind and that one spake of the concrete and the other of the abstract that one spake of Christus qui Deus and the other of Christus quà Deus But pardon truth or be deceived still ignorance pride and envy and faction and desire to please the Court made Cyril and his Party by quarrelsome Heretication to kindle that lamentable flame in the World But sin serveth the sinners turn but for the present and becometh afterward his shame All the Bishops would not follow Cyril At this day the falsly Hereticated Nestorians saith Breerwood Enquir p. 139. inhabites a great part of the East for besides the Countries of Babylon Assyria Mesopotamia Parthia and Media they are spread far and wide both Northerly to Cataya and Southerly to India Marcus Paulus tells us of them and no other Christians in Tartary as in Cassar Sarmacham Carcham Chinchintalas Tauguth Suchir Ergimul Tenduc Caraim Mangi c. so that beyond Tigris there are few other Christians The Persian Emperours forced the Christians to Nestorianisme Their Patriarch hath his Seat at Musal in Mesopotamia or the Monastery of St. Ermes near it in which City the Nestorians have 15 Temples They are falsly accused still to hold two Persons in Christ They say as Nestorius himself said You may say that Christ's Mother is the Parent of God if you will expound it well but it is improper and dangerous They take Nestorius Diodorus Tarsensis and Theodorus Mopsuest for holy Men They renounce the Council Ephes. and all that owned it and detest Cyril They Communicate in both kinds They use not auricular Confession nor Confirmation nor Crucifixes on their Crosses Their Priests have liberty for first second or third Marriages c. Breerwood ibid. p. 144. § 21. I need no other proof for my opinion that these Bishops set the World on fire about a Word being agreed in sense than the reconciliation of the Patriarchs Cyril and Iohn when forced and their Parties professing that they meant the same and knew it not Obj. But they all condemned Nestorius Ans. To quiet the World and to please the Courtiers and violent Bishops And the Emperour himself saith Socrates l. 7. c. 41. one that excelled all the Priests in modesty and meekness and could not away with persecution was the more against Nestorius because he was a persecutor himself Read Theodoret's Homily against Cyril Bin. p. â—07 and Iohan. Antioch ibid. But neither the one side Nestorius haeresiarcha impiissimus nor the other side Cyrillus superbus blasphemus should signifie much with men that know what liberty adverse Bishops used § 22. As for them that say Nestorius did dissemble when he asserted the Vnity of two Natures in one Person and is not to be judged of by his own words I take them to be the firebrands of the world and unworthy the regard of sober men who pretend to know mens judgments better than themselves and allow not mens own deliberate profession to be the notice of their Faith § 23. When the Emperour saw that there was no reconciling the Bishops but by force he authorized Aristolaus a Lay-Magistrate to call Cyril and Ioh. Antioch to Nicomedia and keep them both there till they were agreed whereupon Iohn communed with his Bishops and they yielded having no remedy to the deposition of Nestorius the Ordination of Maximinianus in his stead and communion among themselves This is called another Council It would grieve one to read the Emperour Theodosius importuning Simeon Stylites a poor Anchorite to try whether by Prayer and Counsel he could bring the Bishops to Unity and concluding This discord doth so trouble me that I judge that this only hath been the chief occasion of all my calamities Bin. p. 928. § 24. CXIV An. 433. There was a Council called at Rome to clear Pope Sixtus from an accusation of one Bassus of ravishing a Nun. § 25. CXV There is talk of a Council at Rome to clear one Polychronius Bishop of Ierusalem of accusations of Simony But contradictions make this and the former to be altogether uncertain § 26. CXVI The Armenians in Council are said to condemn Nestorian Books § 27. CXVII A Council was held at Constant. to decide the Controversie between the Alexandrian and Constant. Bishops which should be greatest and rule the East where it was carried for Constant. And Theodoret pleading for Antioch Dioscorus the Alex. Agent hated him ever after as he saith Epist. 86. § 28. CXVIII An. 439. A Council at Regiense of 13 Bishops did somewhat about Ordinations c. § 29. About this time Leo at Rome was fain to forbid bowing toward the East because the Manichees joyned among them and bowed to the Sun and could not be else distinguished from the Orthodox Bin. de Leone § 30. CXIX A Council at Aransican repeated some old disciplinary Canons § 31. CXX Leo held a Council at Rome of Bishops Priests and Laymen to detect the wickedness of the Manichees and warn men to avoid them § 32. CXXI An. 445. Leo held a Council at Rome against Hilary Bishop of Arles for disobedience to his Decrees § 33. CXXII A Council called General in Spain recited the Profession of Faith against the Priscillianists CHAP. VI. Councils about the Eutychian Heresie and some others § 1. CXXIII CYril had by many words so carried the business at Ephesus against Nestorius and himself so often said that after the Vnion the Natures were one that his Admirers took that for a certain truth But when that quarrel was over Truth was truth still and the Orthodox would not fly from it for fear of being called Nestorians for they disclaimed Nestorius but disowned the Doctrine of One nature Eutyches an Archimandrite and Dioscorus Successour to Cyril belived that they did but tread in his steps and hold to the Ephes. Council But that would not now serve when the Scene was changed § 2. Reader It is useful to thee to know truly the state of this Tragical Controversie which had more dividing and direful effects than the former The Eutychians say that Christ before their Vnion by incarnation had two natures that is considered mentally as not united but after the union had but one nature They took up this as against Nestorianisme The truth is Though they still go for desperate Hereticks I verily believe that all the quarrel was but about ambiguous words some of them understood the word Nature in the same sense as their Adversaries took the word Hypostasis or Person And it's sad that it should be true but most of them confounded Vnity undistinguished and Vniting
Church-History OF THE GOVERNMENT OF BISHOPS AND THEIR COUNCILS ABBREVIATED Including the chief part of the Government of Christian Princes and POPES and a true account of the most troubling Controversies and Heresies till the REFORMATION Written for the use especially of them I. Who are ignorant or misinformed of the state of the Antient Churches II. Who cannot read many and great Volumes III. Who think that the Universal Church must have one Visible Soveraign Personal or Collective Pope or General Councils IV Who would know whether Patriarchs Diocesans and their Councils have been or must be the cure of Heresies and Schismes V. Who would know the truth about the great Heresies which have divided the Christian World especially the Donatists Novatians Arrians Macedonians Nestorians Eutychians Monothelites c. By RICHARD BAXTER a Hater of false History LONDON Printed by B. Griffin for Thomas Simmons at the Princes Arms in Ludgate-Street MDCLXXX THE PREFACE THE great usefulness of History needs not many words to prove it seeing natural inclination it self is so much for it and reason and experience tell men that they cannot spare it as to Natural Civil or Religious use God himself hath highly commended it to us by writing the Sacred Scriptures so much Historically yea and making some of it part of the necessary Articles of our Creed Children that yet understand not the Doctrinal part of the Bible do quickly take delight in the Historical part which prepareth them for the rest Ignorant and ungodly persons that have no true sense of Sacred Doctrine can yet understand and with lesse aversness and weariness read the history Melancholy and sad persons who can hardly bear long Doctrinal studies are often eased and recreated with useful History Man is a part of the Vniverse and every man is a part of the world of mankind and therefore thinketh the case of the whole to be much of his concerne And were not narrow selfishnes much of our Pravity we should take the universal and publick good and Gods Love to it and Pleasedness and Glory in it to be much more our end and the object of our desire and delight than any personal felicity of our own It is a Monster of inhumanity in the Doctrine of the Sadducees Spinosa Hobbes and their bruitish followers that they set up Individual self interest as a mans chiefest end and object of rational Love and desire and own no Good but that which Relatively is Good to me that is either my personal life and pleasure as the end or other things as a means thereto Though Grace only savingly cure this base inhumane maladie yet common reason beareth witness against it and only sense and reason captivated by sense do patronize it Put not the question to a reasonable man though wicked what he can do or doth But what in reason he should do and he cannot deny but that he should think of a more excellent person at the Indies that never will do anything for him as more amiable than himself much more many thousands such And as Goodness and Amiableness are all one so that which is best should be loved best And he that would not die to save his Country is worse than sober Heathens were And he that would not rather be annihilated than all or halfe the world should be annihilated is so basely selfish that I should sooner believe that analogical Reason ruleth some bruites than that true Reason determineth this mans choice Spinosa taketh the Knowledge of our Union with Universal nature which he calleth God to be mans perfection and his chief good in comparison of which sensual Pleasure Riches and Honour are but troubles further then they are a meanes hereto And if he had better known God as the Creator and Governour and end of the material Vniverse which he took to be God and had joyned holy Uniteing Joyful Love to the Universe and specially to the Heavenly Society and above them all to God himself unto this Knowledge and extended it to the perpetuity of an Immortal state he had been happily in the right which missing he became a pernicious seducer of himself and others But thus nature and Grace do loudly tell us that each part should be greatly concerned for the whole and therefore every one should desire to know as much of the whole as he is capable and as tendeth to his duty and delight And how small a parcel of Time or Men or Actions are present or in our daies How little knoweth he that knoweth no more than he hath lived to see What Religion can he have who knoweth not the History of Creation Redemption or the giving of the Holy Ghost or the planting and propagating the Church and also what will be when this life is ended But it is not all History that is needful or useful to us There are many things done which we are not concerned to be acquainted with But the History of the Church of the propagation of the Christian faith and what the Doctrine was that was then received and how it was practised promoted and defended and how it was corrupted invaded and persecuted is of so great use to posterity that next to the Scripture and the illumination of Gods Spirit I remember nothing more needful to be known When Philip Nerius set up his Oratorian exercises at Rome as to win the people they found it necessary to use large affectionate extemporate prayers and expositions and Sermâ—â—s so the next thing found necessary was to bestow constantly one exercise in opening Church-History to the people And this did both entice their attentions by delight and also by fitting reports more to the Papal interest than to the truth did greatly bewitch them into a confident beliefe that the Papal sect was all the true Church and all other Christians were but sectaries and branches broken off and withered and therefore to be burned here and hereafter abusing Joh. 15. 5. c. And I have oft thought that the right use of such an Historical exercise in an ordinary congregation would be of great use to the ignorant vulgar and unlearned zealous sort of Christians For I find that for want of the knowledge of Church-History and how things have gone before us in all former times many errours and sins are kept up that else would more easily be forsaken To instance in some few I. As it was the craft of Baronius who performed that exercise in Nerius his Conventicles at Rome to write afterward his Church-History in Latin so voluminously that few but the Clergie byassed by interest would read it and so the Clergy might be the credited reporters of all to the vulgar so to this day the Papist-Priests contrive to be the Masters and reporters of Church-History as well as of unwritten Tradition and to keep the Laity so far ignorant of it that when they tell men confident stories for their advantage few or none may be able to contradict them and so their report
the fear of God is much more to be believed than a worldly wicked bloody unconscionable man 7. Caeteris Paribus many agreed honest impartial men are more to be believed than one or a few odd and singular persons who have no more advantage than the rest to know the truth 8. The young and unexperienced owe some eoverence to the judgment of their Seniors as more credible by age and experience than their own 9. Accordingly Children to their Parents and Scholars to their Masters and Tutors owe such belief as is answerable to their difference and the use of their learning of them By this you may see on the contrary who is not worthy of belief I. One that pretendeth Inspiration Vision Revelation and giveth the hearer no sufficient proof of it II. One that pretendeth to tell you things beyond his reach as many Philosophers do about the mysteries of Nature spiritual and corporeal Elements or mixt bodies above and below of which the Books of many are full and malignant men that take on them to tell you other mens hearts without just proof that they are hypocrites and intend that which they never did or meant ill when they said or did well and when false Historians will tell you with what unproved ill purposes or deceits persons a thousand miles off and perhaps a thousand years past whom they never knew did say and do all that is reported of them III. When there are but few reporters of things pretended to be known publickly in the world especially when more credible persons contradict them IV. When the person is deeply ingaged in a Party and carrying on all for the interest of his Party doth give you but his word or the report of his own Party for what he saith so that you may perceive that interest byasseth him to partiality V. When the Historian sheweth a malignant spirit that extenuateth or denieth all the good that was in his Adversaries and fasteneth on them as much Odium as he can without just proof and justifieth all the reproach that is used against them VI. When the Historian liveth so far off from the place and time that he is no competent reporter having all his notice but by the fame of his own Faction as uncapable as himself VII When the sober moderate men of his own party contradict him and speak well of the persons whom he reproacheth VIII When the reporter is manifestly a proud worldly wicked unconscionable man especially of a bloody hurtful disposition For as Gods threefold Influence or the Vnderstanding Will and Life is but one so the Devil doth usually vitiate together the Vnderstanding Will and Life and he that is from the beginning an Enemy and a Murderer is also a Lyar Though a wicked malignant and cruel man may yet have an opinionative faith and knowledge and preach the truth when it is for his carnal interest yet when his malice and interest tempteth him against it there is no trusting his word IX When an ignorant proud man thinketh that he must be believed meerly for the reverence and authority of his place X. When the reporter liveth in a time and place where carnal interest hath got the major Vote for falshood and it passeth commonly for truth especially where Tyranny Civil or Ecclesiastical silenceth the truth in Press Pulpit and Discourse that it dare not be spoken by which the Papists have not only made their own writings and reports incredible but by their Indices Expurgatorios and base corrupting of ancient Writers have weakned our certainty of much of the old History and Fathers XI When the reporter is a weak and silly man that hath not wit to sift out the truth XII When he is passionately rash and of hasty judgment and hath not patience to stay and suspend his judgment till he hear all XIII When it is a Novice or raw Student that hath not had time helps and experience to know what he pretends to know and yet contradicteth wiser men of more advantage and experience XIV When present experience telleth us that the party that he writeth against as unlearned or wicked are men of Eminent Learning and the fear of God and that the party that he magnifieth as such are contrary by such marks incredible History may be discerned Qu. But how can we know mens wisdome and piety and honesty and impartiality when we never knew the men Ans. Though hypocrites may much counterfeit truth and goodness its hard so to do it but the contrary which ruleth in them will break out as a sâ—ink will get through narrow passages and though truth and honesty may be much clouded they have like light a self-revealing power To give you some instances as among Physitians Hypocrates and Galen and Celsus of old and of late Montanus Crato Fernelius Platerus Hildanus and such others do speak with that self-evidencing honesty and many Paracelsians with that palpable vanity that one of them will constrain belief and the other unbelief even in them that never heard what they were So among Historians Eusebius though counted an Arrian and Socrates and Sozomen though called Novatians and Theodoret and Liberatus and some others do write so as to constrain belief of things which were within their notice and with honest impartiality Among the Papists what clear footsteps of understanding honesty and impartiality and so of truth is there in Thuanus and much in Commines Guicciardine Father Paulus Servita Hist. of Trent Council and divers others Though Doctor Iames bid us keep Crab because the later Councils are corrupt and all of them must be taken with due Antidotes yet because most of the matter is fetcht from publick Acts and Records they are more credible than most single History Acosta speaketh impartially of the West Indies and Godignus of the Abassians Matth. Paris of England and the Pope and so of some others Of Protestants some do but recite recorded testimonies or publick acts and the very writings themselves of the times they speak of when others do but tell you stories on their bare word Goldastus Ruberus Freherus and Pistorius do but give us Collections of the writings of those former Ages and nothing of their own So doth Mr. Rushworth now in his three Volumes of Collections and Mr. Fuller hath partly done so and writeth moderately Mr. Gilbert Burnet thus writeth the History of the Reformation laying not the credit on his word but on his Evidences and Cambden impartially thus writeth of Queen Elizabeth and in his Brittania Vsher hath done the like de succes Eccles. of the Waldenses and in his de Primordiis Eccl. Brit. of the Pelagians not saying but proving by Records and old Evidences what he delivereth besides the advantage of his known extraordinary learning honesty and impartiality so doth Fox for the most part in his Martyrology give you but the publick Record or proved Histories though Cope call him lyar Melancthon and Bucholtzer were men of such known sincerity as
divide The Oriental Bishops at Philippolis strange charge against Athanasius Paulus Const. c. and their plea for peace The Donatists unjust justice The slander and fall of Bishop Euphratas Anno 355 a General Council at Milan where the Arrians prevail Hilary banished by the Semiarian Bishops as a separatist The Council of Sirmium curse Arius Photinians and condemn Athanasius pretending to reconcile Constantius labours union The General Council divided at Ariminum and Selcucia The Arians Orthodox and Reconcilers fall into more Sects Ten creeds sometimes one sometimes another liked or condemned The Bishops deposing and damning each other Of Meletius Antiochenus the dissention danger and reconciliatior about hypostasis persona at a Council of Alexandria Julian Jovian for peace Valentinian and Valens charge the Asian Bishops to giveover persecuting any of Christs Labourers Valens a zealous Arrian Persecutor Damasus bloody Election against Sisinnius The Schism at Antioch how ended Chap. 4 Why Rome was yet Orthodox § 1. Valens persecution § 2. Gratian and Valentinian Junior Theodosius The Council at Constance § 4. Greg. Nazianzens case § 5. His sad description of the Councils and madness of the Prelates of his time § 7. 8. The 〈…〉 Schism again Nectarius a Bishop and Paâ—riark before he was a baptized Christian. § 10. The Councils decrees § 11. The History of the Bishops that prosecuted the Priscillanists and St. Martins § 18. 19. A Council at Capua decreed that the two Bishops and Churches at Antioch live in love and peace § 20. Bishop Bonosus heresie denying Mary's perpetual virginity § 21. Jovinians heresie described § 23. A wise Novatian Council § 24. Carthage good Councils § 31. 32 33 34. The History of Melania and the Bishops persecution of the friends of Origene § 36. c. Theophilus Alex-story § 37. 38. 39. Chrysostomes History § 40. And the Joannites § 43. Those that believe the Astrologers and Mathematicians cursed at Tolet. § 47. The Melivitane Councils against Appeals to Rome and of Liturgies to be approved § 55. Pelagius and Celestius absolved by one Council and one Pope and condemned by others § 53. c. Pelagius Confession 57. Boniface and Eulalius schism at Rome § 59. P. Boniface's decree that no Bishop be brought or set before any Civil or Military Judge § 60. The sixth Council of Carthage that resisted the Popes § 61. P. Celestines decree that no Bishop be given to the unwilling Chap. 5. Atticus Const. peaceableness The pretty story of the people deposing Theodosius Bishop of Synada § 2. Cyrils violence the Monks assault of Orestes and the peoples cruel usage of Hypatia § 3. Alexand. Antioch and Atticus Const. by his Council are for restoring the Non-conformists Joannits Cyrils reason against it § 4. Whether Cyril repented § 5. Isidore Pelus words of him § 6. Proclus refused Bishop at Cyzicum by the people § 7. Nestorius chosen § 8. He is a persecuter of Hereticks His opinion § 9. The first Ephes Council § 10. They divide and condenmn and depose each other and fight and Nestorius Cyril and Menmon are desposed by the Emperours Command but the two last restored Whether Nestorius or Cyril was the Heretick The issue of that Council § 12. 13 14. Derodon prooves that Cyril was an Eutychian and Nestorius Orthodox § 18. 19. The truth § 20. The present Churches of the Nestorians That these Bishops set the world on fire about a word while they agreed in sense § 20. 21 c. The Emperour â—orceth the Bishops to Comminion and setteth Simeon Stilletes to pray down their horrid discord § 23. Bowing Eastward forbidden because the Manichees bowed to the Sun among them § 29. Leo's Roman Council of Bishops Priests and Lay-men Another against Hilary Arelatensis § 31. 32. Chap. 6. Of the Eutychians c. The true case of the Controversie § 2. Vnity taken by one sids for undivided and by the other for undistinguished and so the world set again on fire The Constantinople Council about Eutychius § 5. Another Constantinople Council contrarily cleareth him § 8. Ibas cleared at Council Beryt § 7. The second Ephesine Council under Dioscorus Eutyches justified there Flavianus Euseb. Dor. Ibas and Theodorite condemned and deposed All the Patriarks else and Bishops subscribe save the Popes Legates Flavianus hur and dieth § 9. Leo in a Roman Council condemneth this Eph. 2. § 10. Dioscorus in a Syned at Alexandr excommunicateth Leo § 11. Theodosius virtue and miraculous Victory § 15. His praise of the second Eph. Council § 16. Martians reign and the Council of Calcedon § 14. 17. Turnings mutual condemnings recantings and rigor there § 17. 18 19. The cry of the Egyptian Bishops § 24. The Abbots protestation to cleave only to the Nicene Creed as Pioscorus did to the Nicene Council and Eph. 1. and not to subscribe Leo's Epistle and to contemn excommunications § 25. Dioscorus not condemned for heresie saith Anatolius § 26. Theodorites usage by the Bishops § 27. The Canon equalling Const. and Rome § 30. The doleful issue of this Council § 31. The woful work at Alexandria The murder of Proterius § 33. 34. The bloody Tragedy against the Calcedon Council and Juvenal as betrayers of the Nicene Faith by the Monks at Jerusalem § 36. Eudocia and Pulcheria the Spring of all Leo is Emperour and for the Council of Calcedon He desposeth Timothy Aeluâ—us at Alexandria Peter Gnapheus usurpeth Martyrius Seat at Antioch Martyrius renounceth his rebellious clergy and people Gnapheus banished by Leo. Stephen that is for the Council is put in The boyes kill him with sharp Quills and cast him into the River § 37. Zeno Emperour Basiliscus usurping commandeth the Bishops to renounce the Council of Calcedon Three Patriarks and five Hundred Bishops subscribe against it before most were for it Basiliscus changing his mind commandeth that the Council be owned The Bishops obeyed this § 38. Zeno restored and being for the Council the Asian Bishops said they subscribed to Basilicus first Orders for fear and asked pardon Zeno by his Henoticon silenceth the controversie leaving it free to all to own or disown the Council The Bishops and people are still worse at Alexandria and Antioch c. Acacius Const. and Faelix Rom excommunicate each other § 39. Flavitas Const. cheateth the Emperour that would have God by an Angel choose the Bishop § 40. The Bishops of Alexandria and Antioch successively curse the Council And the Bishop of Rome and Const curse them for it § 41. Anastatius Emperour is for toleration Three parties of Bishops there condemning each other in East West and Lybia some strict for the Council some cursing it and some for the henoticon or peace He desposeth Euphemius Const. and would have deposed Macedonius that came â—ext but the people rose for him and forced the Emperour to submit § 43. Cruel bloodshed in Antioch of Monks and others § 44. Xenaias an unchristened man made Bishop forceth the Bishops to curse the
null and giveth no Authority which nullifieth the Roman succession § 56. Decrees about Souls § 57. Leo 10. a Cardinal at 13. and an Archbishop in his Childhood His Wars and bloodshed § 58. Luther The Reformation The end of Charles 5. § 59. Leo's death § 60. Reformers drive the Papists to Learning § 61. All Papist Princes owe their safety Crowns and deliverance from Papal deposition to the Reformation and Italy its peace § 62. The History of the Reformation and of Papists Murders of Martyrs passed by § 63. Freder of Saxony refuseth the Empire and Money and chose Charles § 64. Thirty five cases for which men must be denyed Communion in the Eucharist § 65. Later Reforming Papist Councils § 66 c. The Conclusion what this History specially discovereth § 70. A Poem of Mr. Herbert's called The Church Militant CHAP. 14. A Confutation of Papists and Sectaries who deny and oppose the Ministry of the Reformed Churches CHAP. 15. A Confutation of the prophane Opposers of the Ministry An Account of some Books lately Printed for and to be Sold by Thomas Simmons at the Prince's Arms in Ludgate-street A Supplement to Knowledge and Practice Wherein the main things necessary to be known and believed in order to Salvation are more fully explained and several new Directions given for the promoting of real Holiness both of Heart and Life To which is added a serious disswasive from some of the reigning and Customary sins of the Times viz. Swearing Lying Pride Gluttony Drunkenness Uncleanness Discontent Covetousness and Earthly-mindedness Anger and Malice and Idleness by Sam. Cradock B. D. late Rector of North-Cadbury in Somersetshire Vseful for the instruction of private Families Price bound 4 s. De Analogia sive Arte linguae Latinae Commentariolus In quo omnia etiam reconditioris Gramaticae Elementa ratione novâ tractantur ad brevissimos Canones rediguntur In usum Provectioris Adolescentiae Opera Wilhelmi Baxteri Philistoris Price bound 1 s. 6 d. The lively Effiges of the Reverend Mr. Mathew Pool So well performed as to represent his true Idea to all that knew him or had a Veneration for him Design'd on purpose to befriend those that would prefix it to his Synopsis Criticorum Price 6 d. Moral Prognostications 1. What shall befall the Churches on Earth till their Concord by the Restitution of their Primitive Purity Simplicity and Charity 2. How that Restitution is like to be made if ever and what shall befal them thenceforth unto the end in that Golden Age of Love Written by Richard Baxter when by the Kings Commission we in vain treated for Concord 1661. and now Published 1680 Price 1s The Nonconformists Advocate or an Account of their Judgment in certain things in which they are mis-understood Written principally in Vindication of a Letter from a Minister to a Person of Quality shewing some Reasons for his Nonconformity Price 1s There is Published every Thursday a Mercurius Librarius or A Faithful Account of all Books and Pamphlets Published every Week In which may be inserted any thing fit for a Publick Advertisement at a moderate Rate Directions to the Binder of Baxter's Church History c. After the Title Sheet follows a b c d e then B C D E F G H I K L M N O P Q R S then AA BB CC DD EE FF GG HH II KK LL MM NN OO PP then SS TT VV XX YY ZZ AAA BBB CCC DDD EEE then GGG and so on to QQQ which Signiture ends the Book Church-History OF BISHOPS And their COUNCILS ABRIDGED c. CHAP. I. Of the sacred Ministry Episcopacy and Councils necessary Premonitions and of the Design of this Book § 1. GOD that could have enlightned the Earth without the Sun and Stars could immediately alone have taught his Church and communicated knowledge to mankind But as he is the most communicative good he was pleased not only to make his Creatures receptive of his own influx but also to give them the use and honour of being efficient sub-communicants under him and causes of good to themselves and to one another And as his Power gave Being and Motion his Wisdom gave Order and Harmony and his Love gave Goodness and Perfection felicity and love as he is the creating and conserving Cause of Nature and this in much inequality as he was the free disposer of his own so in the Kingdom of Grace he doth by the Spirit of Life Light and Love 1. Quicken and strengthen the dead and weak souls and awaken the slumbering and slothful 2. Illuminate the dark with Faith and Knowledge and 3. Sanctifie the malignant Enemies of holiness by the power of his communicated love making them friends and joyful lovers This Spirit first filled the Humane Nature of Christ our Head who first communicated it to some chosen persons in an eminent manner and degree as Nature maketh the heart and brain and other principal parts to be organical in making preserving and governing the rest To these he gave an eminence of Power to work Miracles of Wisdom to propagate the Word of life and infallibly by Preaching and Writing promulgate and record his sacred Gospel and of holy love to kindle the like by zealous holiness in the hearts of others To these organical persons he committed the Oeconomy of being the witnesses of his words and actions his resurrection and ascension and of recording them in writing of planting his first Churches and sealing the truth of their testimony by many Miracles promising them his Spirit to perform all that he committed to their trust and to bring all to their remembrance and to lead them into all truth and to communicate instrumentally his Spirit to others the sanctifying gifts by blessing their Doctrine and the miraculous gifts by their imposition of hands § 2. By these principal Ministers the first Church was planted at Ierusalem fitliest called the Mother-Church and after by those that were sent thence many Churches were gathered in many Kingdoms of the world darkness being not able to resist the light The Apostles and Evangelists and Prophets delivered to them the Oracles of God teaching them to observe all things that Christ had commanded them and practically teaching them the true Worship of God ordering their Assemblies and ordaining them such Officers for sacred Ministration as Christ would have continued to the end of the world and shewing the Churches the way by which they must be continued and describing all the work of the Office appointed them by Christ. § 3. The Apostles were not the Authors of the Gospel or of any essential part of the Christian Religion but the Receivers of it from Christ and Preachers of it to the world Christ is the Author and finisher or perfecter of our faith But they had besides the power of infallible remembring knowing and delivering it a double power about matters of Order in the Church 1. By the special gift of the Spirit 's inspiration to found and stablish
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
Shepherd and the Bishop of our Souls 5. That he hath used them to enlarge confirm preserve and edefie his Church to this day 6. That he maketh the best of them to be the best of men 7. That he putteth into the hearts of all good Christians a special love and honour of them 8. That he useth even the worser sort to do good while they do hurt especially some of them 9. That Satan striveth so hard to corrupt them and get them on his side 10. That Religion ordinarily dyeth away or decayeth when they fail and prove unable and unfaithful 11. That Christ commandeth men so much to hear receive and obey them and hath committed his Word and Keys to them as his Stewards 12. And hath promised them a special reward for their faithfulness and commanded all to pray for them and their preservation and success And the nature of the things tells us that as knowledge in lower things is not propagated to mankind but by Teachers man being not born wise so much less is heavenly wisdom And therefore it is that God is so regardful of the due qualification of Ministers that they be not blind guides nor novices nor proud nor careless sluggards nor self-seeking worldlings but skilful in the word of truth and lovers of God and the souls of men and zealous and diligent unwearied and patient in their holy work And when they prove bad he maketh them most contemptible and punisheth them more than other men the corruption of the best making them the worst § 48. Therefore let us make a right use of the pride and corruption of the Clergy to desire and pray for better and to avoid our selves the Sin which is so bad in them and to labour after that rooted Wisdome and Holiness in our selves that we may stand though our Teachers fall before us Let every man prove his own Work and so he shall have rejoicing in himself and not in others only Gal. 6. But let us not hence question the Gospel or dishonour the Church and Ministry no not any further separate from the Faulty than they separate from Christ or than God alloweth us and necessity requireth As we must not despise the needful helps of our Salvation nor equal dumb or wicked men with the able faithful Ministers of Christ on pretence of honouring the Office so neither must we deny the good that is in any nor despise the Office for the Persons Faults § 49. Especially let us take heed that we fall not into that pernicious Snare that hath entangled the Quakers and other Schismaticks of these times who on pretence of the faults of the Ministers set against the best with greatest fury because the best do most resist them and that revile them with false and railing language the same that Drunkards and Malignants use yea worse than the prophanest of the Vulgar even because they take Tythes and necessary Maintenance charging them with odious covetousness calling them Hirelings deceivers and what not Undoubtedly this Spirit is not of God that is so contrary to his Word his Grace and his Interest in the World What would become of the Church and Gospel if this malignant Spirit should prevail to extirpate even the best of all the Ministry Would the Devil and the Churches Enemies desire any more The very same Men that the Prelates have silenced near 2000 in England these fifteen or sixteen years together are they that the Quakers most virulently before reviled and most furiously opposed § 50. Nor will the Clergies corruption allow either unqualified or uncalled Men to thrust themselves into the Sacred Office as if they were the Men that can do better and must mend all that is amiss Such have been tryed in Licentious Times and proved some of them to do more hurt than the very Drunkards or the ignorant sort of Ministers that did but read the holy Scriptures Pride is too often the reprehender of other Mens Faults and Imperfections and would make other Mens Names but a stepping-stone to their own aspiring Folly As many that have cryed out against bad Popes and Prelates that they might get into the places have been as bad themselves when they have their Will No wonder if it be so with the proud revilers of the Ministry § 51. There is need therefore of much Wisdome and holy care that we here avoid the two extreams that we grow not indifferent who are our Pastors nor contract the Guilt of Church-corruption but mourn for the reproach of the solemn Assemblies and do our best for true and needful Reformation that the Gospel fail not and Souls be not quietly left to Satan nor the Church grow like the Infidel World and yet that we neither invade nor dishonour the sacred Office nor needlesly open the nakedness of the Persons nor do any thing that may hinder their just endeavours and success we must speak evil of no man either falsly or unnecessarily § 52. I thought all this premonition necessary that you make not an ill use of the following History and become not guilty of diabolism or false accusing of the Brethren or dishonouring the Church And that as God hath in Scripture recorded the Sins of the ungodly and the effects of Pride and of malignity and Christ hath foretold us that Wolves shall enter and devour the Flock and by their Fruits of devouring and pricking as Thorns and Thistles we shall know them and the Apostles prophecied of them I take it to be my duty to give you an Abstract of the History of Papal and aspiring Prelacy usurping and schismatical and tyrannical Councils as knowing of how great use it is to all to know the true History of the Church both as to good and evil § 53. Yea Bishops and Councils must not be worse thought of than they deserve no more than Presbyters because of such abuses as I recite The best things are abused even Preaching Writing Scripture and Reason it self and yet are not to be rejected or dishonoured There is an Episcopacy whose very Constitution is a Crime and there is another sort which seemeth to me a thing convenient lawful and indifferent and there is a sort which I cannot deny to be of Divine Right § 54. That which I take to be it self a Crime is such as is aforementioned which in its very constitution over-throweth the Office Church and Discipline which Christ by himself and his Spirit in his Apostles instituted such I take to be that Diocesane kind which hath only one Bishop over many score or hundred fixed Parochial Assemblies by which 1. Parishes are made by them no Churches as having no Ruling Pastors that have the Power of Judging whom to Baptize or admit to Communion or refuse but only are Chapels having preaching Gurates 2. All the first Order of Bishops in single Churches are deposed as if the Bishop of Antioch should have put down a 1000 Bishops about him and made himself the sole Bishop of their
Churches 3. The Office of Presbyters is changed into semi-Presbyters 4. Discipline is made impossible as it is for one General without inferiour Captains to Rule an Army But of this before § 55. Much more doth this become unlawful 1. when deposing all the Presbyters from Government by the Keyes of Discipline they put the same Keyes even the Power of decâ—etive Excommunication and Absolution into the hands of Laymen called Chancellours and set up Courts liker to the Civil than Ecclesiastical 2. And when they oblige the Magistrate to execute their Decrees by the Sword be they just or unjust and to lay Men in Goals and ruine them meerly because they are Excommunicated by Bishops or Chancellours or Officials or such others and are not reconciled And when they threaten Princes and Magistrates with Excommunication if not Deposition if they do but Communicate with those that the Bishop hath Excommunicated 3. Or when they arrogate the power of the Sword themselves as Socrates saith Cyril did Or without necessity joyn in one person the Office of Priesthood and Magistracy when one is more than they can perform aright § 56. And it becometh much worse by the tyrannical abuse when being unable and unwilling to exercise true Discipline on so many hundred Parishes they have multitudes of Atheists Infidels gross ignorants and wicked livers in Church-Communion yea compel all in the Parishes to Communicate on pain of Imprisonment and ruine and turn their censures cruelly against godly persons that dare not obey them in all their Formalities Ceremonies and Impositions for fear of siâ—â—ing against God And when conniving at ignorant ungodly Priests that do but obey them they silence and ruine the most faithful able Teachers that obey not all their imposing Canons and swear not and subscribe not what they bid them § 57. Undoubtedly Satan hath found it his most successful way to fight against Christ in Christs own name and to set up Ministers as the Ministers of Christ to speak indirectly against the Doctrine Servants and interest of Christ and as Ministers of Light and righteousness and to fight against Church-Government Order Discipline and Unity by the pretences of Church Government Order Discipline and Unity and to cry down Schism to promote Schism and to depress Believers by crying up Faith and Orthodoxness and crying down Heresie and Errour Yea to plead God's Name and Word against himself and to set up Sin by accusing Truth and Duty as Sin § 58. II. That which I take for Lawful Indifferent Episcopacy is such as Hierome saith was introduced for the avoiding of divisions though it was not from the beginning When among many Elders in every single Church one of most wisdom and gravity is made their President yea without whom no Ordinations or great matters shall be done The Churches began this so early and received it so universally and without any considerable dissent or opposition even before Emperours became Christians that I dare not be one that shall set against it or dishonour such Episcopacy § 59. Yea if where â—â—t men are wanting to make Magistrates the King shall make Bishops Magistrates and joyn two Offices together laying no more work on them than will consist with their Ecclesiastick work though this will have inconveniencies I shall not be one that shall dishonour such or disobey them § 60. III. The Episcopacy which I dare not say is not of Gods institution besides that each Pastor is Episcopus Grâ—gis is that which succeedeth the Apostles in the Ordinary part of Church-Government while some Senior Pastors have a supervising care of many Churches as the Visiters had in Scotland and are so far Episcopi Episcoporum and Arch-bishops having no constraining power of the Sword but a power to admonish and instruct the Pastors and to regulate Ordinations Synods and all great and common circumstances that belong to Churches For if Christ set up one Form of Government in which some Pastors had so extensive work and power as Timothy Titus and Evangelists as well as Apostles had we must not change it without proof that Christ himself would have it changed § 61. But if men on this pretence will do as Rome hath done pretend one Apostle to be the Governour of all the rest and that they have now that Authority of that Apostle and will make an Universal Monarch to rule at the Antipodes and over all the World or will set up Patriarchs Primates Metrâ—politans and Arch-bishops with power to tyrannize over their Brethren and cast them out and on pretence of Order and imitating the Civil Government to master Princes or captivate the Churches to their pride and worldly interests this will be the worst and most pernicious tyranny § 62. And as it is not all Episcopacy so it is not all Councils that I design this History to dishonour No doubt but Christ would have his Church to be as far One as their natural political and gracious capacities will allow And to do all his work in as much love peace and concord as they can And to that end both seasonable Councils and Letters and Delegates for Concord and Communication are means which nature it self directeth them to as it doth direct Princes to hold Parliaments and Dyets In the multitude of Councellours there is safety Even frequent converse keepeth up amity In absence slanderers are heard and too oft believed A little familiarity in presence confuteth many false reports of one another which no distant defences would so satisfyingly confute And among many we may hear that which of few we should not hear How good and pleasant is it for Brethren to dwel together in Unity And the Concord of Christians greatly honoureth their holy profession as discord becometh a scandal to the world But all this and the measures and sort of Unity and Concord which we may expect and the true way to attain it I have fuller opened in a Treatise entitled The true and only tâ—rms of the Concord of all Christian Churches § 63. When Christians had no Princes or Magistrates on their side they had no sufficient means of keeping up Unity and Concord for mutual help and strength without meetings of Pastors to carry on their common work by consent But their meetings were only with those that had nearness or neighbourhood And they did not put men to travel to Synods out of other Princes Dominions or from Foreign Lands much less did they call any General Councils out of all the Christian Churches in the world But those that were capable of Communion by proximity and of helping one another were thought enough to meet for such ends § 64. And indeed neither nature nor Scripture obligeth us to turn such occasional helps into the forms of a State-policy and to make a Government of friendly consultations And therefore though where it may be done without fear of degenerating into tyranny known times of stated Synods or meetings of Pastors for Concord are best as once a
Cure or ever was And if God will in a Second Volume shall prove the sinfulness and novelty of that sort of Prelacy and answer the chief that have defended it CHAP. II. Of Heresies and of the first Councils § 1. THe Apostle Iames saith ch 5. 19 20. Brethren if any one of you do erre from the truth and one convert him Let him know that he that converteth a sinner from the errour of his way doth savea soul from death and hide a multitude of sins By which it is implyed that Errour tendeth unto Death But what Errour is it Is it all Who then can be saved It is of great use to know what Errours are mortal and what not § 2. There are errours that are no sins and errours that are sins Those which are not voluntary either in themselves or in their antecedent causes are no sins Those which are not voluntary either by the act or by the omission of the will are no sins Those which are unavoidable through a necessity which is not moral but natural are no sin As if Infants Idiots Mad-men erre in matters of which they are uncapable Or if any erre for want of any revelation of the truth As if the Papists did rightly charge those with errours whom they burnt for denying Transubstantiation yet it could be no sinful errour because it is necessary and unavoidable For the first discerning principle is sense And if we are deceived while we judge that to be Bread and Wine which all the sound senses of all men in the World perceive as such we have no remedy For whether sense be fallible or infallible it is certain that we have no other faculties and organs to perceive immediately sensible things by I can see by nothing but my eyes nor hear any other way than by my ears If they say that we must believe that all mens senses are deceived when God telleth us so I answer If we do not presuppose that by sense we must perceive things sensible it is in vain to talk of Gods telling us any thing or of any of his Revelations or faith therein For I know not but by sense that there is a Bible or a Man or a Voice or Word to be believed And as humanity is presupposed to Christianity so is sense and reason to faith and the objects accordingly And to say that all mens sound senses about their due placed objects are fallible is but to say that no certainty can be had § 3. Of those errours that are sins it is not all that are effectively mortal or damning sins Else no man could be saved There is no man that hath not a multitude of errours that hath any actual use of reason § 4. Errours are of three sorts 1. Errours of Iudgment to say nothing of sense and imagination 2. Of Will 3. Of Life or practice The Iudgment is to Guide the Will and the Will is to command our practice Therefore those errours are least dangerous that least corrupt the Will and practice and those most dangerous that most corrupt them But every errour contrary to any useful truth is bad as it is a corruption of the judgment tending to corrupt the will and practice § 5. 1. No errour is effectively damning which turneth not the Heart or Will in a predominant degree from the Love of God to the Love of the Creature from the Love of Heaven and Holiness to the prevalent Love of Earth and sinful pleasure riches or honour therein from things Spiritual to things Carnal For God hath prepared unconceivable glory for them that Love him The Kingdom of God consisteth not in meats and drinks but in righteousness peace and joy in the holy Ghost And he that in these things serveth Christ doth please God and is acceptable to good men Rom. 14. 17 18. § 6. 2. I think no errour is effectively damning which a man doth sincerely desire to be delivered from at any rate and when he that hath it doth faithfully endeavour to come to the knowledge of the truth in the use of such means as God vouchsafeth him He that searcheth the Scripture with a Love to truth and sincerely prayeth for Gods illumination and sincerely practiceth what he already knoweth and is willing to hear what any man can say to his Further information God will hide nothing necessary to his salvation from such a man For this is a work of such dispositive Grace as shall not be received in vain § 7. Obj. But may not one that believeth not in God or Christ or the Life to come say all this that he desireth and endeavoureth to know the truth Ans. 1. These things are so Great so Evident and so Necessary that they cannot be unknown to one that hath the Gospel who hath the foresaid sincere desires and endeavours And as for them that have not the Gospel I have spoken to their case before 2. God that giveth so much grace doth thereby signifie his willingness to give more § 8. Obj. This intimateh that Grace is given according to Merits Ans. 1. Not the first Grace But to him that hath and improveth it shall be given and from him that hath not such improvement shall be taken away even that which he hath 2. No Grace or Glory is given according to Merits in point of Commutative Justice as quid pro quo as if it did profit God But to him that asketh it shall be given We must have a Beggers Merit Begging and thankful accepting And yet that also is of antecedent Grace § 9. On the contrary 1. All errour is damning which excludeth the life of faith hope love and sincere obedience For these are of necessity to salvation without holiness none shall see God Heb. 12. 14. The wisdom from above is first pure and then peaceable and must be shewn out of a good conversation by works with meekness of wisdom Iam. 3. 13 17. He that Loveth not God Heaven and Holiness with a predominant Love ' doth damnably erre § 10. Secondly Therefore all errour of judgment which effectively excludeth the belief of any of the Essentials of Godliness or of Christianity where the Gospel is is damning errour Because a Mans Will and Life can be no better than his belief or judgment is No man can love that God that he believeth not to be amiable nor obey him whom he believeth not to be his Governour nor seeks for a happiness which he believeth not And it is in the face of Christ a Redeemer and Saviour of lost Sinners that Gods amiableness suitably appeareth unto man And it is by his Word and holy Spirit that Christ reneweth Souls § 11. And an ungodly carnal worldly man though he be a learned Preacher of the Truth is damnably erroneous and hath really the sum of manifold Heresies 1. He erreth about the greatest and most necessary things He taketh God to be less amiable than the Creature and Heaven than Earth and Holiness than the Pleasure of
assert One Nature of God incarnate after the Union and yet called Orthodox and those that said as he and much less were damned Hereticks Some that confessed two Natures yet denying two Wills after the Resurrection supposing the Humane Will called Natural had been laid by were here damned with the rest § 36. CCXVI An. 681. King Ervigius held another Council at Toletum for the Royal Power and reforming the Clergy The Pope had so little to do and the Kings so much in all these Spanish Councils that it 's strange Spain is now become so servile to the Pope Binnius is forced to confess here To. 3. p. 110. that The study and labor of chusing fit men to be made Bishops was in the power or hands of the Gothish Kings which by the indulgence of the Roman Popes is in the Spanish Kings even to our times which he proveth O indulgent Popes who let go what they cannot keep An. 682. Some Synods in France did we know not what § 37. Leo 2d is made Pope by the Emperor and because he confirmed the Acts of this Council which damns Honorius as an Heretick the Papists know not which way to turn themselves Baronius would have Leo's Epistle forged Binnius will have either the Acts corrupted by Theodore Const. before they were sent to Leo or that necessity compelled him to this hard condition by the iniquity of the times and that Heresie else would have revived c. so that by their reckoning they that relie all on Tradition and Fathers leave not Fathers Councils or Traditions certain for one Age. § 38. CCXVII An. 683. K. Ervigius had another Synod of 48 Bishops at Toletum for restoring some guilty of Treasons securing the King c. § 39. Constantine Pogon restored to Rome the power of making Popes without the Emperor which the Gothish Kings and other Emperors had long denied them § 40. Benedict 2d is made Pope A new Controversie in his time is raised The Spanish Bishops write an Epistle in which they assert Three Substances in Christ his Divinity his Soul and his Body and say withall that a Will begat a Will that is the Divine Will begat the Humane The numbers of One Two and Three had so confounded Men in those times that the words frightned the Pope and he expostulated and warned them to take heed in what sense they used them which hath made it a question whether this Pope were not erroneous himself § 41. CCXVIII Another Council at Toletum against the Monothelites § 42. Pope Iohn 5th was the first Consecrated without the Emperor since the liberty granted Theodoric King of France called a Council An. 685. in which he deposed several Bishops § 43. Constantine Pog. dying Iustinian 2d his Son is Emperor Binnius saith he was not sound in the Faith a hard thing then And that he repented of the liberty granted in chusing Popes and so ordered that the Exarch of Ravenna approve them by which Bribery was used with the Exarchs And while the Soldiers and Clergy could not agree they were fain to consent to a third Conon to be Pope § 44. Conon being dead Theodore and Paschal strove for the Popedom and got their Parties to stand it out for them Paschal promised the Exarch a great Sum of Gold to make him Pope When they could not agree Sergius a third was chosen The Exarch forced him to pay the Gold and so he got the Soldiers love and the Popedom § 45. CCXIX. An. 688. Another Toletan Council writ a defence of their assertion that Christ had three Substances and that Voluntas genuit Voluntatem § 46. CCXX A Council at Caesar-Augusta made five Canons the last was that when the Kings dyed the Queens should lay by their civil Habits and be put into a Monastery and profess Chastity § 47. CCXXI An. 692. Was the famous great Council called the Quini-Sextum at Constantinople by Iustinian 2d's Order why it should not be called a 7th General Council I know not It was called by the persuasion of Callinicus Constant. to make a full Body of Canons for Practice because the 5th and 6th Councils made none Binnius saith It could not be a General Council because the Pope was not there by himself or his Legates and yet confesseth that neither was he or his Legates at the first Constantine Council and yet it was universal And why doth not another Bishops absence E. G. Alexand. Ierusal c. null a General Council as well as the Popes The Papists rail at this Council as a Convention of Malignants Bin. p. 154. and against Balsamon that defendeth it as a wicked Greek Impostor the word wicked in these Mens writings is a term of art and interest and no moral term They recited abundance of old Canons many of great use One would wonder whence the anger against them ariseth It was per summam nequitiam saith Binnius that they called themselves a General Council And the Holy Ghost was not with them because the Pope was not with them p. 154 155. and they ordained many things contrary to Apostolical Constitutions and the Canons of General Councils Reader you see here 1. How little trust Papists lay on that part of Tradition which dependeth on Councils 2. That it is the Pope one Man that is the certainty of Tradition and Iudgment without whom Councils are nothing 3. That if the Pope be absent all the other Bishops assembled in Councils by the command of Emperors may be called Knaves and wicked Malignants Alas how few Bishops adhered to the Pope when Italy was not yet cured of Separation from him in comparison of those that met in these Eastern Councils which they revile 4. You see here how far they are from truth that say the Universal Church still cleaved to the Pope when most by far of the Bishops in the world forsook him you see Luther was not the first § 48. Note that Tharasius Bishop of Constantinople An. 692. in the 2d Council of Nice tells them that it was the same Bishops that met in the 6th General Council at Constantinople who met again here under Iustinian And were not the Bishops of the place so near the time competent Judges of the matters of so notorious Fact And were the same Bishops an infallible General Council at the 6th Council and yet all wicked Schismaticks or Knaves and wicked Men when they meet again but to make Church-Canons for Reformation If this do not tell you how truly Binnius saith in their own judgment that Councils have just so much authority as the Pope giveth them what can tell it you § 49. Yea Binnius makes this Council to be Monothelites And were the same Men Orthodox in the 5th or 6th Council ten years before and Hereticks in this Is this the constancy of the Church and Bishops Faith § 50. The 13th Canon is one that displeaseth them in which the practice of the Church of Rome in separating Priests from
them what good they had done the City For when they came thither they found three or four bawdy houses but at their departure they left but one But this one reached from the East Gate of the City to the West gate § 194. The Pope returneth into Italy and seeketh to get men to ruine Conrade the late Emperor Fridericks Son The King of Englands brother Richard is first invited but deniâ—d due help and refuseth King Henry the third himself at last is drawn in and furnisheth the Pope with a great deal of money and the Croisado Soldiours are turned against Conrade from the relief of Palestine Bitter accusations against him are published by the Pope which Conrade answereth He and Robert Grosthead the famous Learned holy Bishop of Lincoln dying near together the Pope biddeth all that belong to the Church of Rome to rejoyce with him because these two their greatest enemies are gone And if such wise and holy men as this Bishop were numbered with the enemies of the Pope we may conjecture what he was and did and whether all the Christian World were then his Subjects and whether Rome then needed reformation § 195. But though the King of England had so far served him it was not enough Nothing less than all would serve as Matth. Paris tells us when the King would yet be King and did not fully obey the Pope which he manifested in his rant against this rare and excellent Bishop of Lincoln the occasion of which I think well worthy of our recital as it is in Matth. Paris Anno 1453. pag. 87â— 872. A credible Monk though oft reviled by Baron and Bin for telling truth This Bishop was one of the famousest men in the whole world for knowledge piety and justice The Pope had sent him an order as saith Matth. Paris he often did to him and other English Bishops to do somewhat which the Bishop judged to be unjust It was not so bad as an interdict to silence Christs Ministers but whether it was the promoting of bad Ministers or hindering or excommunicating good men some such thing it was as you may see by what followeth The Bishop writeth a Letter to the Pope and Cardinals in which he tells them That he would obey the Apostolical precepts but that was not Apostolical which was contrary to the doctrine of the Apostles Christ saying he that is not with us is against us And that cannot be Apostolical that is against Christ as the Tenour of the Popes Letters were His non obstante so often repeated shewed his inconstancy and his blotting the purity of the Christian Religion and perturbing the peace and quiet of Societies a torrent of audaciousness procacity immodesty lying deceiving hardly believing or trusting any one on which innumerable vices follow And next after the sin of Lucifer which in the end of time will be that also of Antichrist the son of perdition whom the Lord will destroy with the Spirit of his mouth there neither is nor can be any other sort of sin so adverse and contrary to the doctrine of the Apostles and the Gospel and so hateful detestable and abominable as to kill and destroy souls by defrauding men of the care of the Pastoral office and Ministry which sin those men are known by the most evident testimonies of the sacred Scripture to commit who being placed in power of pastoral care do get the salary of the pastoral office and ministry out of the milk and the fleece of the sheep of Christ who are to be quickened and saved but administer not to them their dues For the very not administring of the Pastoral ministeries is by the testimony of Scripture the killing and destroying of the sheep And that these two sorts of sins though unexpectedly are the very worst and beyond all comparison exceed all other sort of sin is manifest by this that they are in the two existent foreâ—aid things though with disparity and dissimilitudes directly contrary to the best things And that is the worst which is contrary to the best And as for these sins as much as in them lieth one of them is the destruction of the Godhead it self which is superessentially and supernaturally best and the other is the destruction of that conformity and deiâ—ication of souls by the gracious participation of the Divine beams which is the best thing essentially and naturally And as in good things the cause of good is better than the effect so in evils the cause of evil is worse than the effect is manifest that the introducers in the Church of God of such most mischievous destroyers of holy formation and deification in the sheep of Christ are worse than the destroyers or murderers themselves the nearer to Lucifer and Antichrist and in the greater degree of mischief or priority by how much the more superexcelling and by the greater and diviner power given by God for edification and not for destruction they were the more bound to exclude and extirpate such most mischievous murderers or destroyers from the Church of God It cannot be therefore that a holy Apostolick Seat to which all power is given by our Lord Iesus Christ the holy of holies for Edification and not for destruction as the Apostle testified should command or require any thing that bordereth on or tendeth towards so hateful detestable aud abominable a thing to Iesus Christ and so utterly pernitious to mankind or by any way endeavour any thing that tendeth thereunto For this were either a defection or a corruption or an abuse of Christs own power which is evidently most holy and most full or it were an absolute elongation from the Throne of the Glory of our Lord Iesus Christ and the next sitting together of the two foresaid Princes of darkness and of hellish punishments in the chair of pestilence Nor can any one with unspotted and sincere obedience who is a subject and faithful to that same Seat and not by schism cut off from Christ and that holy Seat obey the said mandates and precepts or any endeavours whatever and whensoever they come yea though it were from the highest order of Angels but must necessarily contradict them and rebel with all his strength or power And therefore Reverend Lords from the duty of obedience and fidelity in which I am bound to both the parents of the holy Apostolick Seat and from the Love which I have to Vnion in the body of Christ with it I do only filially and obediently disobey contradict and rebel to the things which in the foresaid Letter are contained and specially because as is before touched they do most evidently tend to that sin which is most abominable to our Lord Iesus Christ and most pernitious to mankind and which are altogether adverse to the Sanctity of the holy Apostolick Seat and are contrary to the Catholick Faith Nor can you discretion for this hint conclude or decree any hard thing against me because all my
still souls are born and bred in darkness and how shall they be saved without believing or believe without hearing or hear without preaching or we preach without sending Rom. 10. 13. 14 15. There is a clearer word in the Gospel for the Ministry then the Magistracy though enough for both Our own call I shall spâ—ak of anon 2. These Malignants set themselves against the Principal members of the body of Christ that are in it as the eyes and hands to the natural body 1 Cor. 12. 16 19 27 29. Ephes. 4. 11 15. The Ministers of Christ and Stewards of the Mysteries of God 1 Cor. 4. 1. The Over-seers of the flock that is purchased with Christs blood Acts. 20. 28. They are the chief members 1. in office 2. ordinarily in gifts for edification of the body 3. and in grace Now a wound in the stomack or liver is more mortal to the body then in the hand and the loss of an eye or hand is worse then the loss of an ear 3. These Malignants are therefore principally enemies to the Church it self They take on them to be only against the Ministers but it will prove most against the people and whole Church If they smite the Shepherds the sheep will be scattered How can they more surely ruine Christs family then by casting out the Stewards that must rule and give the children their meat in due season even milk to the babes and stronger meat to them of full age Heb. 5. 12 13 14. Luke 12. 42. Mat. 24. 45. What readyer way to ruine the Schools of Christ then by casting out the Teachers that he hath appointed under him Or to ruine his Kingdome then to reject his officers Or to wrong the body then to cut off the hand and pull out the eyes or to destroy the principal parts Was it not Ministers that planted the Churches and converted the world and have ever born off the assaults of enemies Where was there ever Church on earth that continued without a Ministry The great Kingdom of Nubiâ— fell from Christianity for want of Preachers The Nations that have the weakest and fewest Ministers have the least of Christianity and those that have the most and ablest Ministers have the most flourishing state of Religion All over the world the Church doth rise or fall with the Ministry Cut down the Pillers and the building falls He is blind that sees not what would become of the Church were it not for the Ministry Who should teach the ignorant or rebuke the obstinate explain the word of truth and stop the mouths of proud gain sayers What work would heresies and division and prophaneness make if these banks were cut down when all that can be done is still too little It must needs therefore be meer enmity against the Church that makes men malignant against the Ministry 4. The design of the maligners of the Ministry is plainly against the Gospel and Christianity it self They take the readyest way in the world to bring in Heathenism Infidelity and Atheism which Christianity hath so far banished For it is the Ministry that Christ useth to bring in light and drive and keep out this damnable darkness Acts 26 17 18. I send thee to open their eyes and turn them from darkness to light c. Why are so many Nations Infidels Mahometans and Idolaters bâ—t for want of Ministers to preach the Gospel to them These Malignants therefore would take down the Sun and banish Christianity out of the world 5. And they hinder the Conversion of particular souls and so are the cruellest wretches on earth Though an Angel must be sent to Cornelius it is not to be instead of a Preacher but to send him to a Preacher Acts 10. Though Christ would wonderfully appear to Saul it is to send him to Ananias for instruction Acts 9. Though the Jaylor must feel an Earth-quake and see Miracles it is but to prepare him for the Ministers words Acts 16. Philip must be carried by an Angel to expound to an Eunuch the Word that must convert him The Ministry is Gods instituted settled way by which he will convert and save the world as truly as the light is the natural way by which he will corporally enlighten them Acts 2. 18. 1 Tim. 4. 16. Mat. 5. 14. Rom. 10. 14. Do you think so many souls would be converted if the Ministry were down Do you not see that the very contempt of them that the scorns of the ungodly and opposition of Malignant Apostates have occasioned doth hinder most of the ignorant and prophane from receiving the saving benefit of the Gospel How many millions of souls would these wretches sweep away to Hell if they had their will While thousands are in damnation for want of the light they would take it from you that you might go there also Do you not understand the meaning of these words against Christs Ministers Why the meaning is this They make a motion to the people of the Land to go to Hell with one consent and to hate those that are appointed to keep them out of it They would take the bread of life from your mouthes They are attempting an hundred times more cruelty on you than Herod on the Jews when he killed the Children or the Irish that murdered the Protestants by thousands as the soul is of greater worth then the body 6. These Malignants against the Ministry are the flat enemies of Christ himself and so he will take them and use them He that would root out the inferiour Magistrates is an enemy to the Soveraign and he that is against the officers of the Army is an enemy to the General Christ never intended to stay visibly on earth and to Teach and Rule the world immediately in person but he that is the King will Rule by his Officers and he that is Prophet will Teach us by his Officers and therefore he hath plainly told us He that heareth you heareth me and he that dispiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. O fearful case of miserable Malignants Durst thou despise the Lord thy Maker and Redeemer if he appeared to thee in his glory to whom the Sun it self is as darkness and all the world as dust and nothing Remember when thou next speakest against his Officers or hearest others speak against them that their words are spoken against the face of Christ and of the Father I would not be sound in the case of one of these Malignants when Christ shall come to judge his enemies for a thousand worlds He that hath said Touch not mine annointed and do my Prophets no harm and hath rebuked Kings for their sakes Psal. 105. 15. will deride all those that would break his bands and will break them as with a rod of iron and dash them in pieces as a potters vessel Psal. 2. 3 4 9. And as he hath told them plainly Who so despiseth the Word shall be destroyed
and govern the Churches of Christ according to his Laws and to go before the people in the worship of God The Prophets and Apostles did both these both reveal the Doctrine which they received from Christ and teach and guide the Church by it when they had done but the latter sort of Ministers do but the latter sort of the work The Papists and Seekers cheat men by jumbling all together as if there were no Ministers of Gods appointment but those of the former sort and therefore they call for Miracles to prove our Ministry Here therefore I shall first prove that the second sort of Ministers are of Gods Institution 2. That such need not prove their Calling by Miracles though yet God may work Miracles by them if he please 3. That we are true Ministers of Christ of this sort 1. Christ found such Ministers under the Law that were to teach and rule by the Law before received and not to receive new Laws or Massages I mean the ordinary Priests and Levites as distinguished from Prophets These Priests were to keep the Law and teach it the people and the people were to seek it at their mouth and by it they were to judge mens Causes and also they were to stand between the people and God in publick worship as is exprest Deut 31. 26. Iosh. 23. 6. Neh. 8. 1 2 3 8 18. 9. 3. Levit. 1. 2. 4. 5. 7. 13. 14. throughout Num. 5. 6. Deut. 17. 12. Mal. 2. 7. Ier. 18 18. The Prophet had Visions but the Priest had the Law Ezek 7. 26. Isa. 8. 16 20. Hag. 2. 11 12. Num. 1. 50 1 Chron. 9. 26. 16. 4. 2 Chron 19. 11. 20. 19. 30. 17 22. He was called A Teaching Priest 2 Chron. 15. 3. Lev. 10. 10 11. Deut. 24. 8. 2 Chron 17. 7 9. Ezek. 44. 23. 2 Chron. 35. 3. And Christ himself sends the cleansed to the Priest and commandeth them to hear the Pharises that sat in Moses Chair though they were no Prophets so that besides the Prophets that had their message immediately from God there were Priests that were called the Ministers of the Lord Joel 1. 9. 2. 17. and Levites that were not to bring new Revelations but to teach and rule and worship him according to the old For Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day Acts 15. 21. The Iews rejected Christ because they knew him not nor the voice of the Prophets which are read every Sabbath day Acts 13. 27. And even unto this day when Moses is read the Vail is on their heart 2 Cor. 3. 15. And they that would not believe Moses and the Prophets thus read and preached neither will they be perswaded though one rose from the dead Luke 16. 29 31. 2. And as Priests and Levites were distinct from Prophets before Christ so Christ appointed besides the Apostles and Prophetical Revealers of his Gospel a standing sort of Ministers to 1. Teach 2. Rule 3. And worship according to the Gospel which the former had revealed and attested and proved to the world These were called Overseers or Bishops Presbyters or Elders Pastors and Teachers and also the Deacons were joyned to assist them Acts 14 23. They ordained them Elders not Prophets or Apostles in every Church Tit. 1. 5 Titus was to ordain Elders in every City Timothy hath full direction for the ordaining of Bishops or Elders and Deacons 1 Tim 3. That their work was not to bring new Doctrine but to teach rule and worship according to that received I now prove 2 Tim. 2. 2. The things that thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also Mark that its the same and not a new Doctrine and that as heard from Paul among many witnesses and not as received immediately from God and others were thus to receive it down from Timothy And v. 15. Study to shew thy self approved unto God a workman that needeth not be ashamed rightly dividing the word of truth It is not to bring new Truths but rightly to divide the old And 2 Tim. 1. 13. Hold fast the form of words which thou hast heard of me not which thou hadst immediately from God in faith and love which is in Christ Iesus that good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us The Holy Ghost is to help us in keeping that which is committed to us and not to reveal more 2 Tim 6. 13 14. I give thee charge in the sight of God that thou keep this Commandment without spot unrebukable till the appearing of our Lord Iesus Christ. There was a form of Doctrine delivered to the Church of Rome Rom. 6. 17. And 1 Tim. 5. 17. The Elders that rule well are worthy of double honour especially they that labour in the Word and Doctrine You see their work was to rule and labour in the Word and Doctrine 1 Tim. 4. 13 14 15 16. Till I come give attendance to Reading to Exhortation to Doctrine meditate upon these things give thy self wholly to them that thy profiting may appear to all Take heed unto thy self and unto the Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee 1 Tim. 5. 6. If thou put the brethren in remembrance of these things thou shalt be a good Minister of Iesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Mark here the description of a good Minister of Christ one that 's nourished up in the words of faith and good doctrine which is the use of Schools and Universities and having attained it makes it his work to teach it and put others in remembrance of it Tit. 1. 7 9 10 11. For a Bishop must be blameless as the Steward of God holding fâ—ast the faithful word as he hath been taught mark that that he may be able by sound doctrine both to exhort and convince the gainsayers For there are many unruly and vain talkers and deceivers whose mouths must be stopped who subvert whole houses teaching things which they ought not c. So 1 Tim. 3. 1 5. The Office of a Bishop is to rule and take care of the Church of God To take heed to themselves and to all the Flock and feed the Church of God and to watch hereunto according to the word of Gods grace which is fully and wholly delivered by his Apostles and is able to build us up and give us an inheritance among the sanctified as Act. 20. 28 20 27 35 32. 1 Thes. 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you this is their Office and to esteem them very highly in love for their works sake and not revile them as the