was an Angel-Minister and this his office must make him the guide and superiour to the Rest even all the whole Church since he was charged with all 3. By the Angel is meant a singular person for the reprehensions and the commendations respectively imply personal delinquency or suppose personal excellencies Add to this that the compellation is singular and of determinate number so that we may as well multiply Churches as persons for the seven Churches had but seven stars and these seven stars were the Angels of the seven Churches And if by seven stars they may mean 70 times seven stars for so they may if they begin to multiply then by one star they must mean many stars and so they may multiply Churches too for there were as many Churches as stars and no more Angels than Churches and it is as reasonable to multiply these seven Churches into 7000 as every star into a Constellation or every Angel into a Legion But besides the exigency of the thing it self these seven Angels are by Antiquity called the seven Governours or Bishops of the seven Churches and their names are commemorated Unto these seven Churches S. Iohn saith Arethas reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equal number of Angel-Governours and Oecumenius in his Scholia upon this place saith the very same words Septem igitur Angelos Rectores septem Ecclesiarum debemus intelligere eò quòd Angelus nuntius interpretatur saith S. Ambrose and again Angelos Episcopos dicit sicut docetur in Apocalypsi Iohannis Let the woman have a covering on her head because of the Angels that is in reverence and in subjection to the Bishop of the Church for Bishops are the Angels as is taught in the Revelation of S. Iohn Divinâ voce sub Angeli Nomine laudatur praepositus Ecclesiae so S. Austin By the voice of God the Bishop of the Church is commended under the title of an Angel Eusebius names some of these Angels who were then Presidents and actually Bishops of these Churches S. Polycarpe was one to be sure apud Smyrnam Episcopus Martyr saith Eusebius He was the Angel of the Church of Smyrna And he had good authority for it for he reports it out of Polycrates who a little after was himself an Angel of the Church of Ephesus and he also quotes S. Irenaeus for it and out of the Encyclical Epistle of the Church of Smyrna it self and besides these authorities it is attested by S. Ignatius and Tertullian S. Timothy was another Angel to wit of the Church of Ephesus to be sure had been and most likely was still surviving Antipas is reckoned by Name in the Revelation and he had been the Angel of Pergamus but before this book was written he was turned from an Angel to a Saint Melito in all probability was then the Angel of the Church of Sardis Melito quoque Sardensis Ecclesiae Antistes Apollinaris apud Hierapolim Ecclesiam regens celeberrimi inter caeteros habebantur saith Eusebius These men were actually living when S. Iohn writ his Revelation for Melito writ his book de Paschate when Sergius Paulus was Proconsul of Asia and writ after the Revelation for he writ a Treatise of it as saith Eusebius However at least some of these were then and all of these about that time were Bishops of these Churches and the Angels S. John speaks of were such who had jurisdiction over their whole Diocess therefore these or such as these were the Angels to whom the Spirit of God writ hortatory and commendatory letters such whom Christ held in his Right hand and fixed them in the Churches like lights set on a candlestick that they might give shine to the whole house The Summe of all is this that Christ did institute Apostles and Presbyters or 72 Disciples To the Apostles he gave a plenitude of power for the whole commission was given to them in as great and comprehensive clauses as were imaginable for by vertue of it they received a power of giving the Holy Ghost in confirmation and of giving his grace in the collation of holy Orders a power of jurisdiction and authority to govern the Church and this power was not temporary but successive and perpetual and was intended as any ordinary office in the Church so that the successors of the Apostles had the same right and institution that the Apostles themselves had and though the personal mission was not immediate as of the Apostles it was yet the commission and institution of the function was all one But to the 72 Christ gave no commission but of preaching which was a very limited commission There was all the immediate Divine institution of Presbyterate as a distinct order that can be fairly pretended But yet farther these 72 the Apostles did admit in partem solicitudinis and by new ordination or delegation Apostolical did give them power of administring Sacraments of Absolving sinners of governing the Church in conjunction and subordination to the Apostles of which they had a capacity by Christs calling them at first in sortem ministerii but the exercise and the actuating of this capacity they had from the Apostles So that not by Divine ordination or immediate commission from Christ but by derivation from the Apostles and therefore in minority and subordination to them the Presbyters did exercise acts of order and jurisdiction in the absence of the Apostles or Bishops or in conjunction consiliary and by way of advice or before the consecration of a Bishop to a particular Church And all this I doubt not but was done by the direction of the Holy Ghost as were all other acts of Apostolical ministration and particularly the institution of the other order viz. of Deacons This is all that can be proved out of Scripture concerning the commission given in the institution of Presbyters and this I shall afterwards confirm by the practice of the Catholick Church and so vindicate the practises of the present Church from the common prejudices that disturb us for by this account Episcopacy is not only a Divine institution but the only order that derives immediately from Christ. For the present only I summe up this with that saying of Theodoret speaking of the 72 Disciples Palmae sunt isti qui nutriuntur ac erudiuntur ab Apostolis Nam quanquam Christus hos etiam elegit erant tamen duodecim illis inferiores postea illorum Discipuli sectatores The Apostles are the twelve fountains and the LXXII are the palms that are nourished by the waters of those fountains For though Christ also ordained the LXXII yet they were inferior to the Apostles and afterwards were their followers and Disciples I know no objection to hinder a conclusion only two or three words out of Ignatius are pretended against the main question viz. to prove that he although a Bishop yet had no Apostolical authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not
command this as an Apostle for what am I and what is my Fathers house that I should compare my self with them but as your fellow souldier and a Monitor But this answers it self if we consider to whom he speaks it Not to his own Church of Antioch for there he might command as an Apostle but to the Philadelphians he might not they were no part of his Diocess he was not their Apostle and then because he did not equal the Apostles in their commission extraordinary in their personal priviledges and in their universal jurisdiction therefore he might not command the Philadelphians being another Bishops charge but admonish them with the freedom of a Christian Bishop to whom the souls of all faithful people were dear and precious So that still Episcopacy and Apostolate may be all one in ordinary office this hinders not and I know nothing else pretended and that antiquity is clearly on this side is the next business For hitherto the discourse hath been of the immediate Divine institution of Episcopacy by arguments derived from Scripture I shall only add two more from Antiquity and so pass on to tradition Apostolical SECT X. So that Bishops are successors in the office of Apostleship according to the general Tenent of Antiquity 1. THE belief of the Primitive Church is that Bishops are the ordinary successors of the Apostles and Presbyters of the LXXII and therefore did believe that Episcopacy is as truly of Divine institution as the Apostolate for the ordinary office both of one and the other is the same thing For this there is abundant testimony Some I shall select enough to give fair evidence of a Catholick tradition S. Irenaeus is very frequent and confident in this particular Habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis successores eorum usque ad nos Etenim si recondita mysteria scîssent Apostoli his vel maxime traderent ea quibus etiam ipsas Ecclesias committebant quos successores relinquebant suum ipsorum locum Magisterii tradentes We can name the men the Apostles made Bishops in their several Churches appointing them their successors and most certainly those mysterious secrets of Christianity which themselves knew they would deliver to them to whom they committed the Churches and left to be their successors in the same power and authority themselves had Tertullian reckons Corinth Philippi Thessalonica Ephesus and others to be Churches Apostolical apud quas ipsae adhuc Cathedrae Apostolorum suis locis praesident Apostolical they are from their foundation and by their succession for the Apostles did found them and Apostles or men of Apostolick authority still do govern them S. Cyprian Hoc enim vel maximè Frater laboramus laborare debemus ut Vnitatem à Domino per Apostolos Nobis Successoribus traditam quantùm possumus obtinere curemus We must preserve the Vnity commanded us by Christ and delivered by his Apostles to us their Successors To us Cyprian and Cornelius for they only were then in view the one Bishop of Rome the other of Carthage And in his Epistle ad Florentium Pupianum Nec haec jacto sed dolens profero cum te Judicem Dei constituas Christi Qui dicit ad Apostolos ac per hoc ad omnes praepositos qui Apostolis Vicariâ ordinatione succedunt qui vos audit me audit c. Christ said to his Apostles and in them to the Governours or Bishops of his Church who succeeded the Apostles as Vicars in their absence He that heareth you heareth me Famous is that saying of Clarus à Musculâ the Bishop spoken in the Council of Carthage and repeated by S. Austin Manifesta est sententia Domini nostri Jesu Christi Apostolos suos mittentis ipsis solis potestatem à patre sibi datam permittentis quibus nos successimus eâdem potestate Ecclesiam Domini gubernantes Nos successimus We succeed the Apostles governing the Church by the same power He spake it in full Council in an assembly of Bishops and himself was a Bishop The Council of Rome under S. Sylvester speaking of the honour due to Bishops expresses it thus Non oportere quemquam Domini Discipulis id est Apostolorum successoribus detrahere No man must detract from the Disciples of our Lord that is from the Apostles successors S. Hierome speaking against the Montanists for undervaluing their Bishops shews the difference of the Catholicks honouring and the Hereticks disadvantaging that sacred order Apud nos saith he Apostolorum locum Episcopi tenent apud eos Episcopus tertius est Bishops with us Catholicks have the place or authority of Apostles but with them Montanists Bishops are not the first but the third state of Men. And upon that of the Psalmist pro Patribus nati sunt tibi filii S. Hierome and divers others of the Fathers make this gloss Pro Patribus Apostolis filii Episcopi ut Episcopi Apostolis tanquam filii Patribus succedant The Apostles are Fathers instead of whom Bishops do succeed whom God hath appointed to be made Rulers in all lands So S. Hierome S. Austin and Euthymius upon the 44 Psalm alià s 45. But S. Austin for his own particular makes good use of his succeeding the Apostles which would do very well now also to be considered Si solis Apostolis dixit qui vos spernit me spernit spernite nos si autem sermo ejus pervenit ad nos vocavit nos in eorum loco constituit nos videte ne spernatis nos It was good counsel not to despise Bâ—shops for they being in the Apostles places and offices are concerned and protectâ—d by that saying He that despiseth you despiseth me I said it was good counsel especially if besides all these we will take also S. Chrysostomes testimony Potestas anathematizandi ab Apostâ—lis ad successores eorum nimirum Episcopos transit A power of anathematizing delinquents is derived from the Apostles to their successors even to Bishops S. Ambrose upon that of S. Paul Ephes. 4. Quosdam dedit Apostolos Apostoli Episcopi sunt He hath given Apostles that is he hath given some Bishops That 's downright and this came not by chance from him he doubles his assertion Caput itaque in Ecclesiâ Apostolis posuit qui legati Christi sunt sicut dicit idem Apostolus pro quo legatione fungimur Ipsi sunt Episcopi firmante istud Petro Apostolo dicente inter caetera de Judâ Episcopatum ejus accipiat alter And a third time Numquid omnes Apostoli verum est Quia in Ecclesiâ Vnus est Episcopus Bishop and Apostle was all one with S. Ambrose when he spake of their ordinary offices which puts me in mind of the fragment of Polycrates of the Martyrdom of Timothy in Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle Timothy was ordained Bishop in the Metropolis
of Ephesus by S. Paul and there enthron'd To this purpose are those compellations and titles of Bishopricks usually in antiquity S. Basil calls a Bishoprick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Theodoret. An Apostolical presidency The summe is the same which S. Peter himself taught the Church as S. Clement his scholar or some other Primitive man in his name reports of him Episcopos ergo vicem Apostolorum gerere Dominum docuisse dicebat reliquorum Discipulorum vicem tenere Presbyteros debere insinuabat He Peter said that our Lord taught that Bishops were to succeed in the place of the Apostles and Presbyters in the place of the Disciples Who desires to be farther satisfied concerning Catholick consent for Bishops succession to Apostles in their order and ordinary office he may see it in Pacianus the renowned Bishop of Barcinona in S. Gregory S. Iohn Damascen in S. Sextus the first his second decretal Epistle and most plentifully in S. Caelestine writing to the Ephesine Council in the Epistle of Anacletus de Patriarchis Primatibus c. In Isidore and in Venerable Bede His words are these Sicut duodecim Apostolos formam Episcoporum exhibere simul demonstrare nemo est qui dubitet sic 72 figuram Presbyterorum gessisse sciendum est tametsi primis Ecclesiae temporibus ut Apostolica Scriptura testis est utrique Presbyteri utrique vocabantur Episcopi quorum unum scientiae maturitatem aliud industriam curae Pastoralis significat Sunt ergo jure Divino Episcopi à Presbyteris praelatione distincti As no man doubts but Apostles were the order of Bishops so the 72 of Presbyters though at first they had names in common Therefore Bishops by Divine right are distinct from Presbyters and their Prelates or Superiours SECT XI And particularly of S. Peter TO the same issue drive all those testimonies of Antiquity that call all Bishops ex aequo successors of S. Peter So S. Cyprian Dominus noster cujus praecepta metuere observare debemus Episcopi honorem Ecclesiae suae rationem disponens in Evangelio loquitur dicit Petro ego tibi dico Quia tu es Petrus c. Inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur c. When our B. Saviour was ordering his Church and instituting Episcopal dignity he said to Peter thou art Peter and on this Rock will I build my Church Hence comes the order of Bishops and the constitution or being of the Church that the Church be founded upon Bishops c. The same also S. Jerome intimates Non est facile stare loco Pauli tenere gradum Petri It is not a small thing to stand in the place of Paul to obtain the degree of Peter so he while he disswades Heliodorus from taking on him the great burden of the Episcopal office Pasce oves meas said Christ to Peter and feed the flock of God which is amongst you said S. Peter to the Bishops of Pontus Galatia Cappadocia Asia and Bithynia Similia enim Successoribus suis Petrus scripsit praecepta saith Theodoret. S. Peter gave the same precepts to his successors which Christ gave to him And S. Ephrem speaking of S. Basil the Bishop of Caesarea Cappadocia Et sicut rursus Petrus Ananiam Saphiram fraudantes de precio agri enecavit ita Basilius locum Petri obtinens ejúsque pariter authoritatem libertatémque participans suam ipsius promissionem fraudantem Valentem redarguit ejúsque filium morte mulctavit As S. Peter did to Ananias and Saphira so Basil did to Valens and his Son for the same delinquency for he had the place liberty and authority of S. Peter Thus Gaudentius of Brixia calls S. Ambrose the Successor of S. Peter and Gildas sirnamed the wise saith that all evil Bishops whatsoever do with unhallowed and unclean feet usurp the seat of S. Peter But this thing is of Catholick belief and of this use If the order and office of the Apostolate be eternal and to be succeded in and this office Superior to Presbyters and not only of Divine institution but indeed the only order which can clearly show an immediate Divine commission for its power and authority as I have proved of the function Apostolical then those which do succeed the Apostles in the ordinary office of Apostolate have the same institution and authority the Apostles had as much as the successors of the Presbyters have with the first Presbyters and perhaps more For in the Apostolical ordinations they did not proceed as the Church since hath done Themselves had the whole Priesthood the whole commission of the Ecclesiastical power and all the offices Now they in their ordaining assistant Ministers did not in every Ordination give a distinct order as the Church hath done since the Apostles For they ordained some to distinct offices some to particular places some to one part some to another part of Clerical imployment as S. Paul who was an Apostle yet was ordained by imposition of hands to go to the Churches of the Uncircumcision so was Barnabas S. John and James and Cephas to the Circumcision and there was scarce any publick design or grand imployment but the Apostolick men had a new ordination to it a new imposition of hands as is evident in the Acts of the Apostles So that the Apostolical ordinations of the inferiour Clergy were only a giving of particular commissions to particular men to officiate such parts of the Apostolical calling as they would please to imploy them in Nay sometimes their ordinations were only a delivering of Jurisdiction when the persons ordained had the order before as it is evident in the case of Paul and Barnabas Of the same consideration is the institution of Deacons to spiritual offices and it is very pertinent to this Question For there is no Divine institution for these rising higher than Apostolical ordinance and so much there is for Presbyters as they are now authorized for such power the Apostles gave to Presbyters as they have now and sometimes more as to Judas and Silas and divers others who therefore were more than meer Presbyters as the word is now used * The result is this The office and order of a Presbyter is but part of the office and order of an Apostle so is a Deacon a lesser part so is an Evangelist so is a Prophet so is a Doctor so is a helper or a Surrogate in Government but these will not be called orders every one of them will not I am sure at least not made distinct orders by Christ for it was in the Apostles power to give any one or all these powers to any one man or to distinguish them into so many men as there are offices or to unite more or fewer of them All these I say
primitùs sunt constituti The Lord did at first ordain and the Apostles did so order it and so Bishops at first had their Original constitution These and all the former who affirm Bishops to be successors of the Apostles and by consequence to have the same institution drive all to the same issue and are sufficient to make faith that it was the doctrine Primitive and Catholick that Episcopacy is a Divine institution which Christ Planted in the first founding of Christendom which the Holy Ghost Watered in his first descent on Pentecost and to which we are confident that God will give an increase by a neve-failing succession unless where God removes the Candlestick or which is all one takes away the star the Angel of light from it that it may be invelop'd in darkness usque ad consummationem saeculi aperturam tenebrarum The conclusion of all I subjoyn in the words of Venerable Bede before quoted Sunt ergo jure Divino Episcopi à Presbyteris praelatione distincti Bishops are distinct from Presbyters and Superiour to them by the law of God The second Basis of Episcopacy is Apostolical tradition We have seen what Christ did now we shall see what was done by his Apostles And since they knew their Masters mind so well we can never better confide in any argument to prove Divine institution of a derivative authority than the practice Apostolical Apostoli enim Discipuli veritatis existentes extra omne mendacium sunt non enim communicat mendacium veritati sicut non communicant tenebrae luci sed praesentia alterius excludit alterum saith S. Irenaeus SECT XIII In pursuance of the Divine Institution the Apostles did ordain Bishops in several Churches FIRST then the Apostles did presently after the Ascension fix an Apostle or a Bishop in the chair of Jerusalem For they knew that Jerusalem was shortly to be destroyed they themselves foretold of miseries and desolations to ensue Petrus Paulus praedicunt cladem Hierosolymitanam saith Lactantius l. 4. inst famines and wars and not a stone left upon another was the fate of that Rebellious City by Christs own prediction which themselves recorded in Scripture And to say they understood not what they writ is to make them Enthusiasts and neither good Doctors nor wise seers But it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the holy Spirit which was promised to lead them into all truth would instruct them in so concerning an issue of publick affairs as was so Great desolation and therefore they began betimes to establish that Church and to fix it upon its perpetual base Secondly The Church of Jerusalem was to be the president and platform for other Churches The word of God went forth into all the world beginning first at Jerusalem and therefore also it was more necessary a Bishop should be there plac'd betimes that other Churches might see their government from whence they receiv'd their doctrine that they might see from what stars their continual flux of light must stream Thirdly the Apostles were actually dispers'd by persecution and this to be sure they look'd for and therefore so implying the necessity of a Bishop to govern in their absence or decession any ways they ordained S. James the first Bishop of Jerusalem there he fixt his chair there he lived Bishop for 30 years and finished his course with glorious Martyrdom If this be proved we are in a fair way for practice Apostolical First Let us see all that is said of S. James in Scripture that may concern this affair Acts 15. We find S. James in the Synod at Jerusalem not disputing but giving final determination to that Great Question about Circumcision And when there had been much disputing Peter rose up and said c. He first drave the question to an issue and told them what he believed concerning it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we trust it will go as well with us without circumcision as with our Forefathers who used it But S. James when he had summed up what had been said by S. Peter gave sentence and final determination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore I judge or give sentence So he The acts of Council which the Brethren or Presbyters did use were deliberative they disputed v. 7. S. Peter's act was declarative but S. James his was decisive which proves him clearly if by reasonableness of the thing and the successive practice of Christendom in imitation of this first Council Apostolical we may take our estimate that S. James was the President of this Synod which considering that he was none of the twelve as I proved formerly is unimaginable were it not for the advantage of the place it being held in Jerusalem where he was Hierosolymorum Episcopus as S. Clement calls him especially in the presence of S. Peter who was primus Apostolus and decked with many personal priviledges and prerogatives * Add to this that although the whole Council did consent to the sending of the Decretal Epistle and to send Judas and Silas yet because they were of the Presbytery and Colledge of Jerusalem S. James his Clergy they are said as by way of appropriation to come from S. James Gal. 2. v. 12. Upon which place S. Austin saith thus Cùm vidisset quosdam venisse à Jacobo i. e. à Judaeâ nam Ecclesiae Hierosolymitanae Jacobus praefuit To this purpose that of Ignatius is very pertinent calling S. Stephen the Deacon of S. James and in his Epistle to Hero saying that he did Minister to S. James and the Presbyters of Jerusalem which if we expound according to the known discipline of the Church in Ignatius's time who was Suppar Apostolorum only not a contemporary Bishop here is plainly the eminency of an Episcopal chair and Jerusalem the seat of S. James and the Clergy his own of a Colledge of which he was the praepositus Ordinarius he was their Ordinary * The second evidence of Scripture is Acts 21. And when we were come to Jerusalem the Brethren received us gladly and the day following Paul went in with us unto James and all the Elders were present Why unto James Why not rather unto the Presbytery or Colledge of Elders if James did not eminere were not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praepositus or Bishop of them all Now that these conjectures are not vain and impertinent see it testified by Antiquity to which in matter of fact and Church-story he that will not give faith upon current testimonies and uncontradicted by Antiquity is a mad-man and may as well disbelieve every thing that he hath not seen himself and can no way prove that himself was Christned and to be sure after 1600 years there is no possibility to disprove a matter of fact that was never questioned or doubted of before and therefore can never obtain the faith of any man to his contradictory it being impossible to prove it Eusebius reports out of S. Clement 〈◊〉 〈◊〉
authorem antecessorem hoc modo Ecclesiae Apostolicae census suos deferunt c. And when S. Irenaeus had reckoned twelve successions in the Church of Rome from the Apostles nunc duodecimo loco ab Apostolis Episcopatum habet Eleutherius Hâc ordinatione saith he successione ea quae est ab Apostolis in Ecclesiâ traditio veritatis praeconiatio pervenit usque ad nos est plenissima haec ostensio unam eandem vivatricem fidem esse quae in Ecclesiâ ab Apostolis usque nunc sit conservata tradita in veritate So that this succession of Bishops from the Apostles ordination must of it self be a very certain thing when the Church made it a main probation of their faith for the books of Scripture were not all gathered together and generally received as yet Now then since this was a main pillar of their Christianity viz. a constant reception of it from hand to hand as being delivered by the Bishops in every chair till we come to the very Apostles that did ordain them this I say being their proof although it could not be more certain than the thing to be proved which in that case was a Divine revelation yet to them it was more evident as being matter of fact and known almost by evidence of sense and as verily believed by all as it was by any one that himself was baptized both relying upon the report of others Radix Christianae societatis per sedes Apostolorum successiones Episcoporum certâ per orbem propagatione diffunditur saith S. Augustin The very root and foundation of Christian communion is spread all over the world by the successions of Apostles and Bishops And is it not now a madness to say there was no such thing no succession of Bishops in the Churches Apostolical no ordination of Bishops by the Apostles and so as S. Paul's phrase is overthrow the faith of some even of the Primitive Christians that used this argument as a great weapon of offence against the invasion of Hereticks and factious people It is enough for us that we can truly say with S. Irenaeus Habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis usque ad nos We can reckon those who from the Apostles until now were made Bishops in the Churches and of this we are sure enough if there be any faith in Christians SECT XIX So that Episcopacy is at least an Apostolical Ordinance Of the same Authority with many other points generally believed THE summe is this Although we had not proved the immediate Divine institution of Episcopal power over Presbyters and the whole flock yet Episcopacy is not less than an Apostolical ordinance and delivered to us by the same authority that the observation of the Lords day is For for that in the new Testament we have no precept and nothing but the example of the Primitive Disciples meeting in their Synaxes upon that day and so also they did on the saturday in the Jewish Synagogues but yet however that at Geneva they were once in meditation to have changed it into a Thursday meeting to have shown their Christian liberty we should think strangely of those men that called the Sunday Festival less than an Apostolical ordinance and necessary now to be kept holy with such observances as the Church hath appointed * Baptism of infants is most certainly a holy and charitable ordinance and of ordinary necessity to all that ever cried and yet the Church hath founded this rite upon the tradition of the Apostles and wise men do easily observe that the Anabaptist can by the same probability of Scripture inforce a necessity of communicating infants upon us as we do of baptizing infants upon them if we speak of immediate Divine institution or of practice Apostolical recorded in Scripture and therefore a great Master of Geneva in a book he writ against the Anabaptists was forced to flye to Apostolical traditive ordination and therefore the institution of Bishops must be served first as having fairer plea and clearer evidence in Scripture than the baptizing of infants and yet they that deny this are by the just anathema of the Catholick Church confidently condemned for Hereticks * Of the same consideration are divers other things in Christianity as the Presbyters consecrating the Eucharist for if the Apostles in the first institution did represent the whole Church Clergy and Laity when Christ said Hoc facite do this then why may not every Christian man there represented do that which the Apostles in the name of all were commanded to do If the Apostles did not represent the whole Church why then do all communicate Or what place or intimation of Christ's saying is there in all the four Gospels limiting Hoc facite id est benedicite to the Clergy and extending Hoc facite id est accipite manducate to the Laity This also rests upon the practice Apostolical and traditive interpretation of H. Church and yet cannot be denied that so it ought to be by any man that would not have his Christendom suspected * To these I add the communion of Women the distinction of books Apocryphal from Canonical that such books were written by such Evangelists and Apostles the whole tradition of Scripture it self the Apostles Creed the feast of Easter which amongst all them that cry up the Sunday-Festival for a divine institution must needs prevail as Caput institutionis it being that for which the Sunday is commemorated These and divers others of greater consequence which I dare not specifie for fear of being misunderstood relye but upon equal faith with this of Episcopacy though I should wave all the arguments for immediate Divine ordinance and therefore it is but reasonable it should be ranked amongst the Credenda of Christianity which the Church hath entertained upon the confidence of that which we call the faith of a Christian whose Master is truth it self SECT XX. And was an office of Power and great Authority WHAT their power and eminence was and the appropriates of their office so ordained by the Apostles appears also by the testimonies before alledged the expressions whereof run in these high terms Episcopatus administrandae Ecclesiae in Lino Linus his Bishoprick was the administration of the whole Church Ecclesiae praefuisse was said of him and Clemens they were both Prefects of the Church or Prelates that 's the Church-word Ordinandis apud Cretam Ecclesiis praeficitur so Titus he is set over all the affairs of the new-founded Churches in Crete In celsiori gradu collocatus placed in a higher order or degree so the Bishop of Alexandria chosen ex Presbyteris from amongst the Presbyters Supra omnia Episcopalis apicis so Philo of that Bishoprick The seat of Episcopal height above all things in Christianity These are its honours Its offices these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To set in order whatsoever he sees
most certainly they were inhabitants of places very considerably distant Now upon this ground I will raise these considerations 1. If there be a confusion of Names in Scripture particularly of Episcopus and Presbyter as it is contended for on one side and granted on all sides then where both the words are used what shall determine the signification For whether to instance in this place shall Presbyter limit Episcopus or Episcopus extend Presbyter Why may not Presbyter signifie one that is verily a Bishop as Episcopus signifie a meer Presbyter For it is but an ignorant conceit where-ever Presbyter is named to fancy it in the proper and limited sence and not to do so with Episcopus and when they are joyned together rather to believe it in the limited and present sence of Presbyter than in the proper and present sence of Episcopus So that as yet we are indifferent upon the terms These men sent for from Ephesus are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders or Presbyters of the Church but at Miletus Spiritus S. posuit vos Episcopos there they are called Bishops or overseers So that I may as well say here properly so called Bishops as another may say here were meer Presbyters * And lest it be objected in prejudice of my affirmative that they could not be Bishops because they were of Ephesus there never being but one Bishop in one Church I answer that in the Apostles times this was not true For at Jerusalem there were many at the same time that had Episcopal and Apostolical authority and so at Antioch as at Jerusalem where James and Judas and Silas and the Apostles and Paul and Barnabas at Antioch and at Rome at the same time Peter and Paul and Linus and Clemens but yet but one of them was fixt and properly the Bishop of that place But secondly All these were not of Ephesus but the Elders of all Asia but some from other Countries as appears ver 4. So that although they were all Bishops we might easily find distinct Diocesses for them without incumbring the Church of Ephesus with a multiplied incumbency Thus far then we are upon even terms the community of compellations used here can no more force us to believe them all to be meer Presbyters than Bishops in the proper sence 2. It is very certain that they were not all meer Presbyters at his farewell Sermon for S. Timothy was there and I proved him to be a Bishop by abundant testimony and many of those which are reckoned ver 4. were companions of the Apostle in his journey and imployed in mission Apostolical for the founding of Churches and particularly Sosipater was there and he was Bishop of Iconium and Tychicus of Chalcedon in Bythinia as Dorotheus and Eusebius witness and Trophimus of Arles in France for so it is witnessed by the suffragans of that province in their Epistle to S. Leo. But without all doubt here were Bishops present as well as Presbyters for besides the premisses we have a witness beyond exception the ancient S. Irenaeus In Mileto enim convocatis Episcopis Presbyteris qui erant ab Epheso à reliquis proximis civitatibus quoniam ipse festinavit Hierosolymis Pentecosten agere c. S. Paul making haste to keep his Pentecost at Jerusalem at Miletus did call together the Bishops and Presbyters from Ephesus and the neighbouring Cities * Now to all these in conjunction S. Paul spoke and to these indeed the Holy Ghost had concredited his Church to be fed and taught with Pastoral supravision but in the mean while here is no commission of power or jurisdiction to Presbyters distinctly nor supposition of any such praeexistent power 3. All that S. Paul said in this narration was spoken in the presence of them all but not to them all For that of verse 18. Ye know how I have been with you in Asia in all seasons that indeed was spoke to all the Presbyters that came from Ephesus and the voisâ—â—age viz. in a collective sence not in a distributive for each of them was not in all the circuit of his Asian travels but this was not spoken to Sopater the Berean or to Aristarchus the Thessalonian but to Tychicus and Trophimus who were Asians it might be addressed And for that of vers 25. Ye all among whom I have gone preaching shall see my face no more this was directed only to the Asians for he was never more to come thither but Timothy to be sure saw him afterwards for Saint Paul sent for him a little before his death to Rome and it will not be supposed he neglected to attend him So that if there were a conjunction of Bishops and Presbyters at his meeting as most certainly there was and of Evangelists and Apostolical men besides how shall it be known or indeed with any probability suspected that clause of vers 28. Spiritus S. posuit vos Episcopos pascere Ecclesiam Dei does belong to the Ephesine Presbyters and not particularly to Timothy who was now actually Bishop of Ephesus and to Gaius and to the other Apostolical men who had at least Episcopal authority that is power of founding and ordering Churches without a fixt and limited jurisdiction 4. Either in this place is no jurisdiction at all intimated de antiquo or concredited de novo or if there be it is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 28. Bishops and Feeders and then it belongs either to the Presbyters in conjunction with and subordination to the Bishops for to the meer Presbyters it cannot be proved to appertain by any intimation of that place 5. How and if these Presbyters which came from Ephesus and the other parts of Asia were made Bishops at Miletus Then also this way all difficulty will be removed And that so it was is more than probable for to be sure Timothy was now entring and fixing upon his See and it was consonant to the practice of the Apostles and the exigence of the thing it self when they were to leave a Church to fix a Bishop in it for why else was a Bishop fixt in Jerusalem so long before any other Churches but because the Apostles were to be scattered from thence and there the first bloody field of Martyrdom was to be fought And the case was equal here for Saint Paul was never to see the Churches of Asia any more and foresaw that ravening Wolves would enter into the Folds and he had actually placed a Bishop in Ephesus and it is unimaginable that he would not make equal provision for other Churches there being the same necessity from the same danger in them all and either Saint Paul did it now or never and that about this time the other six Asian Churches had Angels or Bishops set in their Candlesticks is plain for there had been a succession in the Church of Pergamus Antipas was dead and Saint Timothy had sat in Ephesus and
the matter of right and whether or no the Presbyters might de jure do any offices without Episcopal license but whether or no de facto it was permitted them in the Primitive Church This is sufficient to shew to what issue the reduction of Episcopacy to a primitive consistence will drive and if I mistake not it is at least a very probable determination of the question of right too For who will imagine that Bishops should at the first in the calenture of their infant-devotion in the new spring of Christianity in the times of persecution in all the publick disadvantages of state and fortune when they anchor'd only upon the shore of a Holy Conscience that then they should have thoughts ambitious incroaching of usurpation and advantages of purpose to devest their Brethren of an authority intrusted them by Christ and then too when all the advantage of their honour did only set them upon a hill to feel a stronger blast of persecution and was not as since it hath been attested with secular assistance and fair arguments of honour but was only in a meer spiritual estimate and ten thousand real disadvantages This will not be supposed either of wise or holy men But however Valeat quantum valere potest The question is now of matter of fact and if the Church of Martyrs and the Church of Saints and Doctors and Confessors now regnant in Heaven be fair precedents for practices of Christianity we build upon a rock though we had digg'd no deeper than this foundation of Catholick practice Upon the hopes of these advantages I proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any Presbyter disrespecting his own Bishop shall make conventions apart or erect an Altar viz. without the Bishops license let him be deposed clearly intimating that potestas faciendi concionem the power of making of Church-meetings and assemblies for preaching or other offices is derived from the Bishop and therefore the Canon adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a lover of Rule he is a Tyrant that is an usurper of that power and government which belongs to the Bishop The same thing is also decreed in the Council of Antioch and in the Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the most Reverend Bishops cried out this is a righteous law this is the Canon of the holy Fathers This viz. The Canon Apostolical now cited Tertullian is something more particular and instances in Baptism Dandi baptismum jus habet summus Sacerdos qui est Episcopus Dehinc Presbyteri Diaconi non tamen sine Episcopi authoritate propter honorem Ecclesiae quo salvo salva pax est alioquin etiam Laicis jus est The place is of great consideration and carries in it its own objection and its answer The Bishop hath the right of giving baptism Then after him Presbyters and Deacons but not without the authority of the Bishop So far the testimony is clear and this is for the honour of the Church * But does not this intimate it was only by positive constitution and neither by Divine nor Apostolical ordinance No indeed It does not For it might be so ordained by Christ or his Apostles propter honorem Ecclesiae and no harm done For it is honourable for the Church that her Ministrations should be most ordinate and so they are when they descend from the superiour to the subordinate But the next words do of themselves make answer Otherwise Lay-men have right to baptize That is without the consent of the Bishop Lay-men can do it as much as Presbyters and Deacons For indeed baptism conferred by Lay-men is valid and not to be repeated but yet they ought not to administer it so neither ought Presbyters without the Bishops license so says Tertullian let him answer it Only the difference is this Lay-men cannot jure ordinario receive a leave or commission to make it lawful in them to baptize any Presbyters and Deacons may for their order is a capacity or possibility ** But besides the Sacrament of Baptism Tertullian affirms the same of the venerable Eucharist Eucharistiae Sacramentum non de aliorum manu quà m Praesidentium sumimus The former place will expound this if there be any scruple in Praesidentium for clearly the Christians receive the Sacrament of the Eucharist from none but Bishops I suppose he means without Episcopal license Whatsoever his meaning is these are his words The Council of Gangra forbidding Conventicles expresses it with this intimation of Episcopal authority If any man shall make assemblies privately and out of the Church so despising the Church or shall do any Church-offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the presence of a Priest by the decree of a Bishop let him be anathema The Priest is not to be assistant at any meeting for private offices without the Bishops license If they will celebrate Synaxes privately it must be by a Priest and he must be there by leave of the Bishop and then the assembly is lawful And this thing was so known that the Fathers of the second Council of Carthage call it ignorance or hypocrisie in Priests to do their offices without a license from the Bishop Numidius Episcopus Massilytanus dixit In quibusdam locis sunt Presbyteri qui aut ignorantes simpliciter aut dissimulantes audacter praesente inconsulto Episcopo complurimis in domiciliis agunt agenda quod disciplinae incongruum cognoscit esse Sanctitas vestra In some places there are Priests that in private houses do offices houseling of people is the office meant communicating them at home without the consent or leave of the Bishop being either simply ignorant or boldly dissembling implying that they could not else but know their duties to be to procure Episcopal license for their ministrations Ab Vniversis Episcopis dictum est Quisquis Presbyter inconsulto Episcopo agenda in quolibet loco voluerit celebrare ipse honori suo contrarius existit All the Bishop said if any Priest without leave of his Bishop shall celebrate the mysteries be the place what it will be he is an enemy to the Bishops dignity After this in time but before in authority is the great Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Clergy according to the tradition of the Fathers remain under the power of the Bishops of the City So that they are for their offices in dependance of the authority of the Bishop The Canon instances particularly to Priests officiating in Monasteries and Hospitals but extends it self to an indefinite expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They must not dissent or differ from their Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All they that transgress this constitution in any way not submitting to their Bishop Let them be punished Canonically So that now these general expressions of obedience and subordination to the Bishop being to be understood according to the exigence of the matter to wit the Ministeries of the Clergy in their
〈◊〉 and yet there was no such Tradition but a mistake in Papias but I find it nowhere spoke against till Dionysius of Alexandria confuted Nepo's Book and converted Coracian the Egyptian from the opinion Now if a Tradition whose beginning of being called so began with a Scholar of the Apostles for so was Papias and then continued for some Ages upon the meer Authority of so famous a man did yet deceive the Church much more fallible is the pretence when two or three hundred years after it but commences and then by some learned man is first called a Tradition Apostolical And so it happened in the case of the Arrian heresie which the Nicene Fathers did confute by objecting a contrary Tradition Apostolical as Theodoret reports and yet if they had not had better Arguments from Scripture than from Tradition they would have fail'd much in so good a cause for this very pretence the Arrians themselves made and desired to be tryed by the Fathers of the first three hundred years which was a confutation sufficient to them who pretended a clear Tradition because it was unimaginable that the Tradition should leap so as not to come from the first to the last by the middle But that this trial was sometime declined by that excellent man S. Athanasius although at other times confidently and truly pretended it was an Argument the Tradition was not so clear but both sides might with some fairness pretend to it And therefore one of the prime Founders of their heresie the Heretick Arâ—emon having observed the advantage might be taken by any Sect that would pretend Tradition because the medium was plausible and consisting of so many particulars that it was hard to be redargued pretended a Tradition from the Apostles that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Tradition did descend by a constant succession in the Church of Rome to Pope Victors time inclusively and till Zephyrinus had interrupted the series and corrupted the Doctrine which pretence if it had not had some appearance of truth so as possibly to abuse the Church had not been worthy of confutation which yet was with care undertaken by an old Writer out of whom Eusebius transcribes a large passage to reprove the vanity of the pretender But I observe from hence that it was usual to pretend to Tradition and that it was easier pretended than confuted and I doubt not but oftener done than discovered A great Question arose in Africa concerning the Baptism of Hereticks whether it were valid or no. S. Cyprian and his party appealed to Scripture Stephen Bishop of Rome and his party would be judged by custome and Tradition Ecclesiastical See how much the nearer the Question was to a determination either that probation was not accounted by S. Syprian and the Bishops both of Asia and Africk to be a good Argument and sufficient to determine them or there was no certain Tradition against them for unless one of these two doe it nothing could excuse them from opposing a known truth unless peradventure S. Cyprian Firmilian the Bishops of Galatia Cappadocia and almost two parts of the World were ignorant of such a Tradition for they knew of none such and some of them expresly denied it And the sixth general Synod approves of the Canon made in the Council of Carthage under Cyprian upon this very ground because in praedictorum praesulum locis solum secundum traditam eis consuetudinem servatus est they had a particular Tradition for Rebaptization and therefore there could be no Tradition Universal against it or if there were they knew not of it but much for the contrary and then it would be remembred that a conceal'd Tradition was like a silent Thunder or a Law not promulgated it neither was known nor was obligatory And I shall observe this too that this very Tradition was so obscure and was so obscurely delivered silently proclaimed that S. Austin who disputed against the Donatists upon this very Question was not able to prove it but by a consequence which he thought probable and credible as appears in his discourse against the Donatists The Apostles saith S. Austin prescribed nothing in this particular But this custome which is contrary to Cyprian ought to be believed to have come from their Tradition as many other things which the Catholick Church observes That 's all the ground and all the reason nay the Church did waver concerning that Question and before the decision of a Council Cyprian and others might dissent without breach of charity It was plain then there was no clear Tradition in the Question possibly there might be a custome in some Churches postnate to the times of the Apostles but nothing that was obligatory no Tradition Apostolical But this was a suppletory device ready at hand when ever they needed it and S. Austin confuted the Pelagians in the Question of Original sin by the custome of exorcism and insufflation which S. Austin said came from the Apostles by Tradition which yet was then and is now so impossible to be proved that he that shall affirm it shall gain only the reputation of a bold man and a confident 4. Secondly I consider if the report of Traditions in the Primitive times so near the Ages Apostolical was so uncertain that they were fain to aym at them by conjectures and grope as in the dark the uncertainty is much increased since because there are many famous Writers whose works are lost which yet if they had continued they might have been good records to us as Clemens Romanus Egesippus Nepos Coracion Dionysius Areopagite of Alexandria of Corinth Firmilian and many more And since we see pretences have been made without reason in those Ages where they might better have been confuted than now they can it is greater prudence to suspect any later pretences since so many Sects have been so many wars so many corruptions in Authors so many Authors lost so much ignorance hath intervened and so many interests have been served that now the rule is to be altered and whereas it was of old time credible that that was Apostolical whose beginning they knew not now quite contrary we cannot safely believe them to be Apostolical unless we do know their beginning to have been from the Apostles For this consisting of probabilities and particulars which put together make up a moral demonstration the Argument which I now urge hath been growing these fifteen hundred years and if anciently there was so much as to evacuate the Authority of Tradition much more is there now absolutely to destroy it when all the particulars which time and infinite variety of humane accidents have been amassing together are now concentred and are united by way of constipation Because every Age and every great change and every heresie and every interest hath increased the difficulty of finding out true Traditions 5. Thirdly There are very many Traditions which are lost and
Diocess Saint James had priority of order before him vers 9. And when 1 James 2 Cephas and 3 John c. First James before Cephas and Saint Peter Saint James also was President of that Synod which the Apostles convocated at Jerusalem about the Question of Circumcision as is to be seen Acts 15. to him Saint Paul made his address Acts 21. to him the Brethren carried him where he was found sitting in his Colledge of Presbyters there he was alwayes resident and his seat fixt and that he lived Bishop of Jerusalem for many years together is clearly testified by all the faith of the Primitive Fathers and Historians But of this hereafter 3. Epaphroditus is called the Apostle of the Philippians I have sent unto you Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Compeer and your Apostle Gradum Apostolatûs recepit Epaphroditus saith Primasius and what that is we are told by Theodoret dictus Philippensium Apostolus à S. Paulo quid hoc aliud nisi Episcopus Because he also had received the Office of being an Apostle among them saith Saint Hierom upon the same place and it is very observable that those Apostles to whom our blessed Saviour gave immediate substitution are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles of Jesus Christ but those other men which were Bishops of Churches and called Apostles by Scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles of Churches or sometime Apostles alone but never are intitled of Jesus Christ. Other of the Apostles saw I none but James the Lord Brother Gal. 1. There S. James the Bishop of Jerusalem is called an Apostle indefinitely But S. Paul calls himself often the Apostle of Jesus Christ not of man neither by man but by Jesus Christ. So Peter an Apostle of Jesus Christ but S. James in his Epistle to the Jews of the dispersion writes not himself the Apostle of Jesus Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the Servant of God and of the Lord Jesus Christ. Further yet S. Paul although as having an immediate calling from Christ to the office of Apostolate at large calls himself the Apostle of Jesus Christ yet when he was sent to preach to the Gentiles by the particular direction indeed of the Holy Ghost but by Humane constitution and imposition of hands in relation to that part of his Office and his cure of the uncircumcision he limits his Apostolate to his Diocess and calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle of the Gentiles as Saint Peter for the same reason and in the same modification is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Apostle of those who were of the Circumcision And thus Epaphroditus is called the Apostle of the Philippians who clearly was their Bishop as I shall shew in the sequel that is he had an Apostolate limited to the Diocess of Philippi Paulatim verò tempore procedente alii ab his quos Dominus elegerat ordinati sunt Apostoli sicut ille ad Philippenses sermo declarat dicens necessarium autem existimo Epaphroditum c. So Saint Jerome In process of time others besides those whom the Lord had chosen were ordained Apostles and particularly he instances in Epaphroditus from the authority of this instance adding also that by the Apostles themselves Judas and Silas were called Apostles 4. Thus Titus and some other with him who came to Jerusalem with the Corinthian benevolence are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles of the Churches Apostles I say in the Episcopal sence They were none of the twelve they were not of immediate divine mission but of Apostolick ordination they were actually Bishops as I shall shew hereafter Titus was Bishop of Crete and Epaphroditus of Philippi and these were the Apostles for Titus came with the Corinthian Epaphroditus with the Collossian liberality Now these men were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Messengers in respect of these Churches sending them with their contributions 1. Because they are not called the Apostles of these Churches to wit whose alms they carried but simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Churches viz. of their own of which they were Bishops For if the title of Apostle had related to their mission from these Churches it is unimaginable that there should be no term of relation expressed 2. It is very clear that although they did indeed carry the benevolence of the several Churches yet Saint Paul not those Churches sent them And we have sent with them our Brother c. 3. They are called Apostles of the Churches not going from Corinth with the money but before they came thither from whence they were to be dispatch'd in legation to Jerusalem If any inquire of Titus or the Brethren they are the Apostles of the Church and the glory of Christ. So they were Apostles before they went to Corinth not for their being imployed in the transportation of their charity So that it is plain that their Apostolate being not relative to the Churches whose benevolence they carried and they having Churches of their own as Titus had Crete Epaphroditus had Philippi their Apostolate was a fixt residence and superintendency of their several Churches SECT V. And Office BUT in holy Scripture the identity of the ordinary office of Apostleship and Episcopacy is clearer yet For when the holy Spirit had sent seven Letters to the seven Asian Bishops the Angel of the Church of Ephesus is commended for trying them which say they are Apostles and are not and hath found them liars This Angel of the Church of Ephesus as Antiquity hath taught us was at that time Timothy or Gaius the first a Disciple the other had been an entertainer of the Apostles and either of them knew them well enough it could not be that any man should dissemble their persons and counterfeit himself Saint Paul or Saint Peter And if they had yet little trying was needful to discover their folly in such a case and whether it was Timothy or Gaius he could deserve but small commendations for the meer believing of his own eyes and memory Besides the Apostles except Saint John all were then dead and he known to live in Paâ—mos known by the publick attestation of the sentence of relegation ad insulam These men therefore dissembling themselves to be Apostles must dissemble an ordinary function not an extraordinary person And indeed by the concurse of story place and time Diotrephes was the Man Saint John chiefly pointed at For he seeing that at Ephesus there had been an Episcopal chair plac'd and Timothy a long while possess'd of it and perhaps Gaius after him if we may trust Dorotheus and the like in some other Churches and that Saint John had not constituted Bishops in all other Churches of the lesser Asia but kept the Jurisdiction to be ministred by himself would arrogantly take upon him to be a Bishop without Apostolical ordination obtruding himself upon the
one of the 72. as Eusebius Epiphanius and S. Jerom affirm and in Scripture is expressed to be of the number of them that went in and out with Jesus S. Clement succeeded S. Peter at Rome S. Simeon Cleophae succeeded S. James at Jerusalem S. Philip succeeded S. Paul at Caesarea and divers others of the 72. reckoned by Dorotheus Eusebius and others of the Fathers did govern the several Churches after the Apostles death which before they did not Now it is clear that he that receives no more power after the Apostles than he had under them can no way be said to succeed them in their Charge or Churches It follows then since as will more fully appear anon Presbyters did succeed the Apostles that under the Apostles they had not such jurisdiction as afterwards they had But the Apostles had the same to which the Presbyters succeeded to therefore greater than the Presbyters had before they did succeed When I say Presbyters succeeded the Apostles I mean not as Presbyters but by a new ordination to the dignity of Bishops so they succeeded and so they prove an evidence of fact for a superiority of Jurisdiction in the Apostolical Clergy *** Now that this superiority of Jurisdiction was not temporary but to be succeeded in appears from Reason and from ocular demonstration or of the thing done 1. If superiority of Jurisdiction was necessary in the ages Apostolical for the Regiment of the Church there is no imaginable reason why it should not be necessary in succession since upon the emergency of Schisms and Heresies which were foretold should multiply in descending ages government and superiority of jurisdiction unity of supremacy and coercion was more necessary than at first when extraordinary gifts might supply what now we expect to be performed by an ordinary Authority 2. Whatsoever was the Regiment of the Church in the Apostles times that must be perpetual not so as to have all that which was personal and temporary but so as to have no other for that and that only is of Divine institution which Christ committed to the Apostles and if the Church be not now governed as then We can shew no Divine authority for our government which we must contend to do and do it too or be call'd usurpers For either the Apostles did govern the Church as Christ commanded them or not If not then they failed in the founding of the Church and the Church is built upon a Rock If they did as most certainly they did then either the same disparity of jurisdiction must be retained or else we must be governed with an unlawful and unwarranted equality because not by that which only is of immediate Divine institution and then it must needs be a fine government where there is no authority and where no man is superiour 3. We see a disparity in the Regiment of Churches warranted by Christ himself and confirmed by the Holy Ghost in fairest intimation I mean the seven Angel-presidents of the seven Asian Churches If these seven Angels were seven Bishops that is Prelates or Governours of these seven Churches in which it is evident and confessed of all sides there were many Presbyters then it is certain that a Superiority of Jurisdiction was intended by Christ himself and given by him insomuch as he is the fountain of all power derived to the Church For Christ writes to these seven Churches and directs his Epistles to the seven Governours of these Churches calling them Angels which it will hardly be supposed he would have done if the function had not been a ray of the Sun of righteousness they had not else been Angels of light nor stars held in Christs own right hand This is certain that the function of these Angels whatsoever it be is a Divine institution Let us then see what is meant by these Stars and Angels The seven Stars are the Angels of the seven Churches and the seven Candlesticks are the seven Churches 1. Then it is evident that although the Epistles were sent with a final intention for the edification and confirmation of the whole Churches or people of the Diocess with an Attendite quid Spiritus dicit Ecclesiis yet the personal direction was not to the whole Church for the whole Church is called the Candlestick and the superscription of the Epistles is not to the seven Candlesticks but to the seven Stars which are the Angels of the seven Churches viz. The lights shining in the Candlesticks By the Angel therefore is not cannot be meant the whole Church 2. It is plain that by the Angel is meant the Governour of the Church First Because of the title of eminency The Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Messenger the Legate the Apostle of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words Angel or Apostle although they signifie Mission or Legation yet in Scripture they often relate to the persons to whom they are sent As in the examples before specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles of the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Church of Ephesus and divers others Their compellation therefore being a word of office in respect of him that sends them and of eminence in relation to them to whom they are sent shews that the Angel was the Ruler of each Church respectively 2. Because acts of jurisdiction are concredited to him as not to suffer false Apostles So to the Angel of the Church of Ephesus which is clearly a power of cognizance and coercion in causis Clericorum to be watchful and strengthen the things that remain as to the Angel of the Church in Sardis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is the office of Rulers for they watch for your Souls And the second of Apostles and Apostolick men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas and Silas confirmed the Brethren for these men although they were but of the LXXII at first yet by this time were made Apostles and chief men among the Brethren S. Paul also was joyned in this work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Went up and down confirming the Churches And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul To confirm the Churches and to make supply of what is deficient in discipline and government these were offices of power and jurisdiction no less than Episcopal or Apostolical and besides the Angel here spoken of had a propriety in the people of the Diocess Thou hast a few names even in Sardis they were the Bishops people the Angel had a right to them And good reason that the people should be his for their faults are attributed to him as to the Angel of Pergamus and divers others and therefore they are deposited in his custody He is to be their Ruler and Pastor and this is called His Ministery To the Angel of the Church of Thyatira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have known thy Ministery His office therefore was clerical it
clearly make not distinct orders and why are not all of them of the same consideration I would be answered from grounds of Scripture For there we fix as yet * Indeed the Apostles did ordain such men and scattered their power at first for there was so much imployment in any one of them as to require one man for one office but a while after they united all the lesser parts of power into two sorts of men whom the Church hath since distinguished by the Names of Presbyters and Deacons and called them two distinct orders But yet if we speak properly and according to the Exigence of Divine institution there is Vnum Sacerdotium one Priesthood appointed by Christ and that was the commission given by Christ to his Apostles and to their successors precisely and those other offices of Presbyter and Deacon are but members of the Great Priesthood and although the power of it is all of Divine institution as the power to Baptize to Preach to Consecrate to Absolve to Minister yet that so much of it should be given to one sort of men so much less to another that is only of Apostolical ordinance For the Apostles might have given to some only a power to Absolve to some only to Consecrate to some only to Baptize We see that to Deacons they did so They had only a power to Baptize and Preach whether all Evangelists had so much or no Scripture doth not tell us * But if to some men they had only given a power to use the Keys or made them officers spiritual to restore such as are overtaken in a fault and not to consecrate the Eucharist for we see these powers are distinct and not relative and of necessarie conjunction no more than Baptizing and Consecrating whether or no had those men who have only a power of Absolving or Consecrating respectively whether I say have they the order of a Presbyter If yea then now every Priest hath two orders besides the order of Deacon for by the power of Consecration he hath the power of a Presbyter and what is he then by his other power But if such a man ordained with but one of these powers have not the order of a Presbyter then let any man shew me where it is ordained by Christ or indeed by the Apostles that an order of Clerks should be constituted with both these powers and that these were called Presbyters I only leave this to be considered * But all the Apostolical power we find instituted by Christ and we also find a necessitie that all that power should be succeeded in and that all that power should be united in one order for he that hath the highest viz. a power of Ordination must needs have all the other else he cannot give them to any else but a power of Ordination I have proved to be necessary and perpetual So that we have clear evidence of the Divine institution of the perpetual order of Apostleship mary for the Presbyterate I have not so much either reason or confidence for it as now it is in the Church but for the Apostolate it is beyond exception And to this Bishops do succeed For that it is so I have proved from Scripture and because no Scripture is of private interpretation I have attested it with the Catholick testimony of the Primitive Fathers calling Episcopacie the Apostolate and Bishops successors of S. Peter in particular and of all the Apostles in general in their ordinarie offices in which they were Superiour to the LXXII the Antecessors of the Presbyterate One objection I must clear For sometimes Presbyters are also called Apostles and Successors of the Apostles as in Ignatius in Irenaeus in S. Hierome I answer 1. They are not called Successores Apostolorum by any dogmatical resolution or interpretation of Scripture as the Bishops are in the examples above alledged but by allusion and participation at the most For true it is that they succeed the Apostles in the offices of Baptizing Consecrating and Absolving in privato foro but this is but part of the Apostolical power and no part of their office as Apostles were superiour to Presbyters 2. It is observable that Presbyters are never affirmed to succeed in the power and regiment of the Church but in subordination and derivation from the Bishop and therefore they are never said to succeed In Cathedris Apostolorum in the Apostolick Sees 3. The places which I have specified and they are all I could ever meet with are of peculiar answer For as for Ignatius in his Epistle to the Church of Trallis he calls the Presbytery or company of Priests the Colledge or combination of Apostles But here S. Ignatius as he lifts up the Presbyters to a comparison with Apostles so he also raises the Bishop to the similitude and resemblance with God Episcopus typum Dei Patris omnium gerit Presbyteri verò sunt conjunctus Apostolorum coetus So that although Presbyters grow high yet they do not overtake the Bishops or Apostles who also in the same proportion grow higher than their first station This then will do no hurt As for S. Irenaeus he indeed does say that Presbyters succeed the Apostles but what Presbyters he means he tells us even such Presbyters as were also Bishops such as S. Peter and S. John were who call themselves Presbyters his words are these Proptereà eis qui in Ecclesiâ sunt Presbyteris obaudire oportet his qui successionem habent ab Apostolis qui cum Episcopatûs successione charisma veritatis certum secundum placitum Patris acceperunt And a little after Tales Presbyteros nutrit Ecclesia de quibus Propheta ait Et dabo Principes tuos in pace Episcopos tuos in Justitiâ So that he gives testimony for us not against us As for S. Hierome the third man he in the succession to the honour of the Apostolate joyns Presbyters with Bishops and that 's right enough for if the Bishop alone does succeed in plenitudinem potestatis Apostolicae ordinariae as I have proved he does then also it is as true of the Bishop together with his consessus Presbyterorum Episcopi Presbyteri habeant in exemplum Apostolos Apostolicos viros quorum honorem possidentes habere nitantur meritum those are his words and enforce not so much as may be safely granted for reddendo singula singulis Bishops succeed Apostles and Presbyters Apostolick men and such were many that had not at first any power Apostolical and that 's all that can be inferred from this place of S. Hierome I know nothing else to stay me or to hinder our assent to those authorities of Scripture I have alledged and the full voice of traditive interpretation SECT XII And the Institution of Episcopacy as well as the Apostolate expressed to be Divine by Primitive Authority THE second argument from Antiquity is the direct testimony of the Fathers for a Divine Institution In this S. Cyprian
concurrence of Jurisdiction this must be considered distinctly 1. Then In the first founding of Churches the Apostles did appoint Presbyters and inferiour Ministers with a power of baptizing preaching consecrating and reconciling in privato foro but did not in every Church at the first founding it constitute a Bishop This is evident in Crete in Ephesus in Corinth at Rome at Antioch 2. Where no Bishops were constituted there the Apostles kept the jurisdiction in their own hands There comes upon me saith S. Paul daily the care or supravision of all the Churches Not all absolutely for not all of the Circumcision but all of his charge with which he was once charged and of which he had not exonerated himself by constituting Bishops there for of these there is the same reason And again If any man obey not our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie him to me by an Epistle so he charges the Thessalonians and therefore of this Church S. Paul as yet clearly kept the power in his own hands So that the Church was ever in all the parts of it governed by Episcopal or Apostolical authority 3. For ought appears in Scripture the Apostles never gave any external or coercitive jurisdiction in publick and criminal causes nor yet power to ordain Rites or Ceremonies or to inflict censures to a Colledge of meer Presbyters * The contrary may be greedily swallowed and I know not with how great confidence and prescribing prejudice but there is not in all Scripture any commission from Christ any ordinance or warrant from the Apostles to any Presbyter or Colledge of Presbyters without a Bishop or express delegation of Apostolical authority tanquam vicario suo as to his substitute in absence of the Bishop or Apostle to inflict any censures or take cognizance of persons and causes criminal Presbyters might be surrogati in locum Episcopi absentis but never had any ordinary jurisdiction given them by vertue of their ordination or any commission from Christ or his Apostles This we may best consider by induction of particulars 1. There was a Presbytery at Jerusalem but they had a Bishop always and the Colledge of the Apostles sometimes therefore whatsoever act they did it was in conjunction with and subordination to the Bishop and Apostles Now it cannot be denied both that the Apostles were superiour to all the Presbyters in Jerusalem and also had power alone to govern the Church I say they had power to govern alone for they had the government of the Church alone before they ordain'd the first Presbyters that is before there were any of capacity to joyn with them they must do it themselves and then also they must retain the same power for they could not lose it by giving Orders Now if they had a power of sole jurisdiction then the Presbyters being in some publick acts in conjunction with the Apostles cannot challenge a right of governing as affixed to their Order they only assisting in subordination and by dependency This only by the way In Jerusalem the Presbyters were something more than ordinary and were not meer Presbyters in the present and limited sence of the word For Barnabas and Judas and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luke calls them were of that Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were Rulers and Prophets Chief men amongst the Brethren and yet called Elders or Presbyters though of Apostolical power and authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecumenius For truth is that divers of them were ordained Apostles with an Vnlimited jurisdiction not fixed upon any See that they also might together with the twelve exire in totum mundum * So that in this Presbytery either they were more than meer Presbyters as Barnabas and Judas and Silas men of Apostolical power and they might well be in conjunction with the twelve and with the Bishop they were of equal power not by vertue of their Presbyterate but by their Apostolate or if they were but meer Presbyters yet because it is certain and proved and confessed that the Apostles had power to govern the Church alone this their taking meer Presbyteros in partem regiminis was a voluntary act and from this example was derived to other Churches and then it is most true that Presbyteros in communi Ecclesiam regere was rather consuetudine Ecclesiae dominicae dispositionis veritate to use S. Hierom's own expression for this is more evident than that Bishops do eminere caeteris by custom rather than Divine institution For if the Apostles might rule the Church alone then that the Presbyters were taken into the Number was a voluntary act of the Apostles and although fitting to be retained where the same reasons do remain and circumstances concur yet not necessary because not affixed to their Order not Dominicae dispositionis veritate and not laudable when those reasons cease and there is an emergency of contrary causes 2. The next Presbytery we read of is at Antioch but there we find no acts either of concurrent or single jurisdiction but of ordination indeed we do and that performed by such men as S. Paul was and Barnabas for they were two of the Prophets reckoned in the Church of Antioch but I do not remember them to be called Presbyters in that place to be sure they were not meer Presbyters as we now Understand the word as I proved formerly 3. But in the Church of Ephesus there was a Colledge of Presbyters and they were by the Spirit of God called Bishops and were appointed by him to be Pastors of the Church of God This must do it or nothing In quo spiritus S. posuit vos Episcopos In whom the holy Ghost hath made you Bishops There must lye the exigence of the argument and if we can find who is meant by vos we shall I hope gain the truth * S. Paul sent for the Presbyters or Elders to come from Ephesus to Miletus and to them he spoke ** It 's true but that 's not all the vos For there were present at that Sermon Sopater and Aristarchus and Secundus and Gaius and Timothy and Tychicus and Trophimus And although he sent to Ephesus as to the Metropolis and there many Elders were either accidentally or by ordinary residence yet those were not all Elders of that Church but of all Asia in the Scripture sence the lesser Asia For so in the Preface of his Sermon S. Paul intimates Ye know that from the first day I came into Asia after what manner I have been with you at all seasons His whole conversation in Asia was not confined to Ephesus and yet those Elders who were present were witnesses of it all and therefore were of dispersed habitation and so it is more clearly inferred from verse 25. And now behold I know that ye all among whom I have gone preaching the Kingdom of God c. It was a travel to preach to all that were present and therefore
the nature of the thing and never any act of ordination by a Non-Bishop approved by any Council decretal or single suffrage of any famous man in Christendom if that ordinations of Bishops were always made and they ever done by Bishops and no pretence of Priests joyning with them in their consecrations and after all this it was declared heresie to communicate the power of giving orders to Presbyters either alone or in conjunction with Bishops as it was in the case of Aerius if all this that is if whatsoever can be imagined be sufficient to make faith in this particular then it is evident that the power and order of Bishops is greater than the power and order of Presbyters to wit in this Great particular of ordination and that by this loud voice and united vote of Christendom SECT XXXIII And Confirmation * BUT this was but the first part of the power which Catholick antiquity affixed to the order of Episcopacy The next is of Confirmation of baptized people And here the rule was this which was thus expressed by Damascen Apostolorum Successorum eorum est per manus impositionem donum Spiritûs sancti tradere It belongs to the Apostles and their successors to give the Holy Ghost by imposition of hands But see this in particular instance The Council of Eliberis giving permission to faithful people of the Laity to baptize Catechumens in the cases of necessity and exigence of journey Ita tamen ut si supervixerit baptizatus ad Episcopum eum perducat ut per manûs impositionem proficere possit Let him be carried to the Bishop to be improved by imposition of the Bishops hands This was Law It was also a custom saith S. Cyprian Quod nunc quoque apud nos geritur ut qui in Ecclesiâ baptizantur per Praepositos Ecclesiae offerantur per nostram orationem manûs impositionem Spiritum sanctum consequantur signaculo Dominico consummentur And this custom was Catholick too and the Law was of Vniversal concernment Omnes Fideles per manuum impositionem Episcoporum Spiritum Sanctum post baptismum accipere debent ut pleni Christiani accipere debent So S. Vrbane in his decretal Epistle And Omnibus festinandum est sine mora renasci demùm Consignari ab Episcopo septiformem Spiritûs sancti gratiam recipere so saith the old Author of the fourth Epistle under the name of S. Clement All faithful baptized people must go to the Bishop to be consigned and so by imposition of the Bishops hands to obtain the sevenfold gifts of the Holy Ghost Meltiades in his Epistle to the Bishops of Spain affirms Confirmation in this to have a special excellency besides baptism Quòd solùm à summis Sacerdotibus confertur because Bishops only can give Confirmation And the same is said and proved by S. Eusebius in his third Epistle enjoyning great veneration to this holy mystery Quòd ab aliis perfici non potest nisi à summis Sacerdotibus It cannot it may not be performed by any but by the Bishops Thus S. Chrysostom speaking of S. Philip converting the Samaritans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip baptizing the men of Samaria gave not the Holy Ghost to them whom he had baptized For he had not power For this gift was only of the twelve Apostles And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was peculiar to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it comes to pass that the principal and chief of the Church do it and none else And George Pachymeres the Paraphrast of S. Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is required that a Bishop should consign faithful people baptized For this was the Ancient practice I shall not need to instance in too many particulars for that the Ministry of Confirmation was by Catholick custom appropriate to Bishops in all ages of the Primitive Church is to be seen by the concurrent testimony of Councils and Fathers particularly of S. Clemens Alexandrinus in Eusebius Tertullian S. Innocentius the first Damasus S. Leo in John the third in S. Gregory Amphilochius in the life of S. Basil telling the story of Bishop Maximinus confirming Basilius and Eubulus the Council of Orleans and of Melda and lastly of Sevill which affirms Non licere Presbyteris per impositionem manûs fidelibus baptizandis paracletum spiritum tradere It is not lawful for Presbyters to give confirmation for it is properly an act of Episcopal power Chrismate spiritus S. super infunditur Vtraque verò ista manu ore Antistitis impetramus These are enough for authority and dogmatical resolution from antiquity For truth is the first that ever did communicate the power of confirming to Presbyters was Photius the first Author of that unhappy and long lasting schism between the Latin and Greek Churches and it was upon this occasion too For when the Bulgarians were first converted the Greeks sent Presbyters to baptize and to confirm them But the Latins sent again to have them re-confirmed both because as they pretended the Greeks had no jurisdiction in Bulgaria nor the Presbyters a capacity of order to give confirmation The matters of fact and acts Episcopal of Confirmation are innumerable but most famous are those Confirmations made by S. Rembert Bishop of Brema and of S. Malchus attested by S. Bernard because they were ratified by miracle saith the Ancient story I end this with the saying of S. Hierome Exigis ubi scriptum sit In actibus Apostolorum Sed etiamsi Scripturae authoritas non subesset totius orbis in hanc partem consensus instar praecepti obtineret If you ask where it is written viz. that Bishops alone should Confirm It is written in the Acts of the Apostles meaning by precedent though not express precept but if there were no authority of Scripture for it yet the consent of all the world upon this particular is instead of a command *** It was fortunate that S. Hierome hath expressed himself so confidently in this affair for by this we are armed against an objection from his own words for in the same dialogue speaking of some acts of Episcopal priviledge and peculiar ministration particularly of Confirmation he says it was ad honorem potius Sacerdotii quà m ad legis necessitatem For the honour of the Priesthood rather than for the necessity of a law To this the answer is evident from his own words That Bishops should give the Holy Ghost in Confirmation is written in the Acts of the Apostles and now that this is reserved rather for the honour of Episcopacy than a simple necessity in the nature of the thing makes no matter For the question here that is only of concernment is not to what end this power is reserved to the Bishop but by whom it was reserved Now S. Hierome says it was done apud
for the other also without any sensible error It is not the word it is the ambitious seeking of a temporal principality as the issue of Christianity and an affix of the Apostolate that Christ interdicted his Apostles * And if we mark it our Blessed Saviour points it out himself The Princes of the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise authority over them and are called Benefactors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall not be so with you Not so how Not as the Princes of the Gentiles for theirs is a temporal Regiment your Apostolate must be Spiritual They rule as Kings you as fellow servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will be first amongst you let him be your Minister or Servant It seems then among Christs Disciples there may be a Superiority when there is a Minister or servant But it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this greatness doth consist it must be in doing the greatest service and ministration that the superiority consists in But more particularly it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must not be as the Princes of the Gentiles but it must be as the son of man so Christ sayes expresly And how was that why he came to Minister and to serve and yet in the lowest act of his humility the washing his Disciples feet he told them ye call me Lord and Master and ye say well for so I am It may be so with you Nay it must be as the son of Man But then the being called Rabbi or Lord nay the being Lord in spirituali Magisterio regimine in a spiritual superintendency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may stand with the humility of the Gospel and office of Ministration So that now I shall not need to take advantage of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to rule with more than a political Regiment even with an absolute and despotick and is so used in holy Scripture viz. in sequiorem partem God gave authority to man over the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word in the Septuagint and we know the power that man hath over beasts is to kill and to keep alive And thus to our blessed Saviour the power that God gave him over his enemies is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this we know how it must be exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a rod of iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall break them in pieces like a potters vessel That 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it shall not be so with you But let this be as true as it will The answer needs no way to rely upon a Criticism It is clear that the form of Regiment only is distinguished not all Regiment and authority taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as the Kings of the Gentiles but as the son of man so must your Regiment be for sicut misit me Pater c. As my Father hath sent me even so send I you It must be a government not for your Impery but for the service of the Church So that it is not for your advancement but the publick Ministery that you are put to rule over the Houshold * And thus the Fathers express the authority and regiment of Bishops Qui vocatur ad Episcopatum non ad Principatum vocatur sed ad servitutem totius Ecclesiae saith Origen And Saint Hierom Episcopi Sacerdotes se esse noverint non Dominos And yet Saint Hierom himself writing to Saint Austin calls him Domine verè sancte suscipiende Papa Forma Apostolica haec est Dominatio interdicitur indicitur Ministratio It is no Principality that the Apostles have but it is a Ministery a Ministery in chief the Officers of which Ministration must govern and we must obey They must govern not in a temporal Regiment by vertue of their Episcopacy but in a Spiritual not for honour to the Rulers so much as for benefit and service to the subject So Saint Austin Nomen est operis non honoris ut intelligat se non esse Episcopum qui praeesse dilexerit non prodesse And in the fourteenth Chapter of the same Book Qui imperant serviunt iis rebus quibus videntur Imperare Non enim dominandi cupidine imperant sed officio consulendi nec principandi superbiâ sed providendi misericordiâ And all this is intimated in the prophetical visions where the Regiment of Christ is design'd by the face of a man and the Empire of the world by Beasts The first is the Regiment of a Father the second of a King The first spiritual the other secular And of the fatherly authority it is that the Prophet sayes Instead of Fathers thou shalt have Children whom thou mayest make Princes in all lands This say the Fathers is spoken of the Apostles and their Successors the Bishops who may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes or Rulers of Churches not Princes of Kingdoms by vertue or challenge of their Apostolate But if this Ecclesiastical rule or chiefty be interdicted I wonder how the Presidents of the Presbyters the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Reformed Churches will acquit themselves How will their Superiority be reconciled to the place though it be but temporary For is it a sin if it continues and no sin if it lasts but for a week Or is it lawful to sin and domineer and Lord it over their Brethren for a week together * But suppose it were what will they say that are perpetual Dictators Calvin was perpetual President and Beza till Danaeus came to Geneva even for many years together * But beyond all this how can the Presbytery which is a fixt lasting body rule and govern in causes Spiritual and Consistorial and that over all Princes and Ministers and people and that for ever For is it a sin in Episcopacy to do so and not in the Presbytery If it be lawful here then Christ did not interdict it to the Apostles for who will think that a Presbytery shall have leave to domineer and as they call it now adayes to Lord it over their Brethren when a Colledge of Apostles shall not be suffered to govern But if the Apostles may govern then we are brought to a right understanding of our Saviours saying to the sons of Zebedee and then also their successors the Bishops may do the same If I had any further need of answer or escape it were easie to pretend that this being a particular directory to the Apostles was to expire with their persons So S. Cyprian intimates Apostoli pari fuêre consortio praediti honoris dignitatis and indeed this may be concluding against the Supremacy of S. Peter's Successors but will be no wayes pertinent to impugn Episcopal authority For inter se they might be equal and yet superiour to the Presbyters and the people Lastly It shall not be so with you so
which Pope John the Eighth severely reprov'd them and commanded them to do so no more but being better inform'd he wrote a letter to their Prince Sfentoputero in which he affirms that it is not contrary to faith and found doctrine to say Mass and other prayers in the Slavonian tongue and adds this reason because he that Hebrew Greek and Latin hath made the others also for his glory and this also he confirms with the authority of S. Paul's first Epistle to the Corinthians and some other Scriptures only he commanded for the decorum of the business the Gospel should first be said in Latin and then in the Slavonian tongue But just two hundred years after this the Tables were turned and though formerly these things were permitted yet so were many things in the Primitive Church but upon better examination they have been corrected And therefore P. Gregory the seventh wrote to Vratislaus of Bohemia that he could not permit the celebration of the divine offices in the Slavonian tongue and he commanded the Prince to oppose the people herein with all his forces Here the world was strangely altered and yet S. Paul's Epistle was not condemned of heresie and no Council had decreed that all vulgar languages were prophane and no reason can yet be imagined why the change was made unless it were to separate the Priest from the people by a wall of Latin and to nurse stupendious ignorance in them by not permitting to them learning enough to understand their publick prayers in which every man was greatly concerned Neither may this be called a slight matter for besides that Gregory the seventh thought it so considerable that it was a just cause of a war or persecution for he commanded the Prince of Bohemia to oppose the people in it with all his forces besides this I say to pray to God with the understanding is much better than praying with the tongue that alone can be a good prayer this alone can never and then the loss of all those advantages which are in prayers truly understood the excellency of devotion the passion of desires the ascent of the mind to God the adherence to and acts of confidence in him the intellectual conversation with God most agreeable to a rational being the melting affections the pulses of the heart to and from God to and from our selves the promoting and exercising of our hopes all these and very many more which can never be intire but in the prayers and devotions of the heart and can never be in any degree but in the same in which the prayers are acts of love and wisdom of the will and the understanding will be lost to the greatest part of the Catholick Church if the mouth be set open and the soul be gag'd so that it shall be the word of the mouth but not the word of the mind All these things being added to what was said in this article by the Disswasive will more than make it clear that in this article the consequents of which are very great the Church of Rome hath causelesly troubled Christendom and innovated against the Primitive Church and against her own ancient doctrines and practices and even against the Apostle But they care for none of these things Some of their own Bigots profess the thing in the very worst of all these expressions for so Reynolds and Gifford in their Calvino Turcismus complain that such horrid and stupendious evils have followed the translation of Scriptures into vulgar languages that they are of force enough ad istas translationes penitus supprimendas etiamsi Divina vel Apostolica authoritate niterentur Although they did rely upon the authority Apostolical or Divine yet they ought to be taken away So that it is to no purpose to urge Scripture or any argument in the world against the Roman Church in this article for if God himself command it to be translated yet it is not sufficient and therefore these men must be left to their own way of understanding for beyond the law of God we have no argument I will only remind them that it is a curse which God threatens to his rebellious people I will speak to this people with men of another tongue and by strange lips and they shall not understand This is the curse which the Church of Rome contends earnestly for in behalf of their people SECT VI. Of the Worship of Images THAT society of Christians will not easily be reformed that think themselves oblig'd to dispute for the worship of Images the prohibition of which was so great a part of the Mosaick Religion and is so infinitely against the nature and spirituality of the Christian a thing which every understanding can see condemned in the Decalogue and no man can excuse but witty persons that can be bound by no words which they can interpret to a sence contradictory to the design of the common a thing for the hating of and abstaining from which the Jews were so remark'd by all the world and by which as by a distinctive cognizance they were separated from all other Nations and which with perfect resolution they keep to this very day and for the not observing of which they are intolerably scandaliz'd at those societies of Christians who without any necessity in the thing without any pretence of any Law of God for no good and for no wise end and not without infinite danger at least of idolatry retain a worship and veneration to some stocks and stones Such men as these are too hard for all laws and for all arguments so certain it is that faith is an obedience of the will in a conviction of the understanding that if in the will and interests of men there be a perverseness and a non-compliance and that it is not bent by prudent and wise â—lexures and obedience to God and the plain words of God in Scripture nothing can ever prevail neither David nor his Sling nor all the worthies of his army In this question I have said enough in the Disswasive and also in the Ductor Dubitantium but to the arguments and fulness of the perswasion they neither have nor can they say any thing that is material but according to their usual method like flies they search up and down and light upon any place which they suppose to be sore or would make their proselytes believe so I shall therefore first vindicate those few quotations which the Epistles of his brethren except against for there are many and those most pregnant which they take no notice of as bearing in them too clear a conviction 2. I shall answer such testimonies which some of them steal out of Bellarmine and which they esteem as absolutely their best And 3. I shall add something in confirmation of that truth of God which I here have undertaken to defend First for the questioned quotations against the worship of Images S. Cyril was nam'd in the Disswasive as denying that the Christians
saying of Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer of a good conscience towards God For of the recitation and profession of this Creed in Baptism it is that Tertullian de resur carnis says Anima non lotione sed responsione sancitur And of this was the prayer of Hilary lib. 12. de Trinit Conserva hanc conscientiae meae vocem ut quod in regenerationis meae Symbolo baptizatus in Patre Filio Spir. S. professus sum semper obtineam And according to the rule and reason of this Discourse that it may appear that the Creed hath in it all Articles primò per se primely and universally necessary the Creed is just such an explication of that Faith which the Apostles preached viz. the Creed which St. Paul recites as contains in it all those things which entitle Christ to us in the capacities of our Law-giver and our Saviour such as enable him to the great work of redemption according to the predictions concerning him and such as engage and encourage our services For taking out the Article of Christs descent into Hell which was not in the old Creed as appears in some of the Copies I before referred to in Tertullian Ruffinus and Irenaeus and indeed was omitted in all the Confessions of the Eastern Churches in the Church of Rome and in the Nicene Creed which by adoption came to be the Creed of the Catholick Church all other Articles are such as directly constitute the parts and work of our redemption such as clearly derive the honour to Christ and enable him with the capacities of our Saviour and Lord. The rest engage our services by proposition of such Articles which are rather promises than propositions and the whole Creed take it in any of the old Forms is but an Analysis of that which St. Paul calls the word of salvation whereby we shall be saved viz. that we confess Jesus to be Lord and that God raised him from the dead by the first whereof he became our Law-giver and our Guardian by the second he was our Saviour the other things are but parts and main actions of those two Now what reason there is in the world that can inwrap any thing else within the foundation that is in the whole body of Articles simply and inseparably necessary or in the prime original necessity of Faith I cannot possibly imagine These do the work and therefore nothing can upon the true grounds of reason enlarge the necessity to the inclosure of other Articles 9. Now if more were necessary than the Articles of the Creed I demand why was it made the Characteristick note of a Christian from a Heretick or a Jew or an Infidel or to what purpose was it composed Or if this was intended as sufficient did the Apostles or those Churches which they founded know any thing else to be necessary If they did not then either nothing more is necessary I speak of matters of meer belief or they did not know all the will of the Lord and so were unfit Dispensers of the mysteries of the Kingdom or if they did know more was necessary and yet would not insert it they did an act of publick notice and consign'd it to all Ages of the Church to no purpose unless to beguile credulous people by making them believe their faith was sufficient having tried it by that touch-stone Apostolical when there was no such matter 10. But if this was sufficient to bring men to heaven then why not now If the Apostles admitted all to their Communion that believed this Creed why shall we exclude any that preserve the same intire Why is not our faith of these Articles of as much efficacy for bringing us to heaven as it was in the Churches Apostolical Who had guides more infallible that might without errour have taught them superstructures enough if they had been necessary and so they did But that they did not insert them into the Creed when they might have done it with as much certainty as these Articles makes it clear to my understanding that other things were not necessary but these were that whatever profit and advantages might come from other Articles yet these were sufficient and however certain persons might accidentally be obliged to believe much more yet this was the one and only foundation of Faith upon which all persons were to build their hopes of Heaven this was therefore necessary to be taught to all because of necessity to be believed by all So that although other persons might commit a delinquency in genere morum if they did not know or did not believe much more because they were obliged to further disquisitions in order to other ends yet none of these who held the Creed intire could perish for want of necessary faith though possibly he might for supine negligence or affected ignorance or some other fault which had influence upon his opinions and his understanding he having a new supervening obligation ex accidente to know and believe more 11. Neither are we oblig'd to make these Articles more particular and minute than the Creed For since the Apostles and indeed our blessed Lord himself promised heaven to them who believed him to be the Christ that was to come into the World and that he who believes in him should be partaker of the resurrection and life eternal he will be as good as his word yet because this Article was very general and a complexion rather than a single proposition the Apostles and others our Fathers in Christ did make it more explicite though they have said no more than what lay entire and ready form'd in the bosom of the great Article yet they made their extracts to great purpose and absolute sufficiency and therefore there needs no more deductions or remoter consequences from the first great Article than the Creed of the Apostles For although whatsoever is certainly deduced from any of these Articles made already so explicite is as certainly true and as much to be believed as the Article it self because ex veris possunt nil nisi vera sequi yet because it is not certain that our deductions from them are certain and what one calls evident is so obscure to another that he believes it is false it is the best and only safe course to rest in that explication the Apostles have made because if any of these Apostolical deductions were not demonstrable evidently to follow from that great Article to which salvation is promised yet the authority of them who compil'd the Symbol the plain description of the Articles from the words of Scriptures the evidence of reason demonstrating these to be the whole foundation are sufficient upon great grounds of reason to ascertain us but if we go farther besides the easiness of being deceived we relying upon our own discourses which though they may be true and then bind us to follow them but yet no more than when they only seem truest yet they cannot make
practicâ or directly destructive of the Faith or the body of Christianity such of which Saint Peter speaks bringing in damnable heresies even denying the Lord that bought them these are the false Prophets who out of covetousness make merchandise of you through cozening words Such as these are truly heresies and such as these are certainly damnable But because there are no degrees either of truth or falshood every true proposition being alike true that an errour is more or less damnable is not told us in Scripture but is determined by the man and his manners by circumstances and accidents and therefore the censure in the Preface and end are Arguments of his zeal and strength of his perswasion but they are extrinsecal and accidental to the Articles and might as well have been spared And indeed to me it seems very hard to put uncharitableness into the Creed and so to make it become as an Article of Faith though perhaps this very thing was no Faith of Athanasius who if we may believe Aquinas made this manifestation of Faith non per modum Symboli sed per modum doctrinae that is if I understand him right not with a purpose to impose it upon others but with confidence to declare his own belief and that it was prescribed to others as a Creed was the act of the Bishops of Rome so he said nay possibly it was none of his So said the Patriarch of C. P. Meletius about one hundred and thirty years since in his Epistle to John Douza Athanasio falsò adscriptum Symbolum cum Pontificum Rom. appendice illâ adulteratum luce lucidiùs contestamur And it is more than probable that he said true because this Creed was written originally in Latine which in all reason Athanasius did not and it was translated into Greek it being apparent that the Latine Copy is but one but the Greek is various there being three Editions or Translations rather expressed by Genebrard lib. 3. de Trinit But in this particular who list may better satisfie himself in a disputation de Symbolo Athanasii printed at Wertzburg 1590. supposed to be written by Serrarius or Clencherus 37. And yet I must observe that this Symbol of Athanasius and that other of Nice offer not at any new Articles they only pretend to a further Explication of the Articles Apostolical which is a certain confirmation that they did not believe more Articles to be of belief necessary to salvation If they intended these further Explanations to be as necessary as the dogmatical Articles of the Apostles Creed I know not how to answer all that may be objected against that but the advantage that I shall gather from their not proceeding to new matters is laid out ready for me in the words of Athanasius saying of this Creed This is the Catholick Faith and if his authority be good or his saying true or he the Author then no man can say of any other Article that it is a part of the Catholick Faith or that the Catholick Faith can be enlarged beyond the contents of that Symbol and therefore it is a strange boldness in the Church of Rome first to add twelve new Articles and then to add the Appendix of Athanasius to the end of them This is the Catholick Faith without which no man can be saved 38. But so great an Example of so excellent a man hath been either mistaken or followed with too much greediness all the World in factions all damning one another each party damn'd by all the rest and there is no disagreeing in opinion from any man that is in love with his own opinion but damnation presently to all that disagree A Ceremony and a Rite hath caused several Churches to Excommunicate each other as in the matter of the Saturday Fast and keeping Easter But what the spirits of men are when they are exasperated in a Question and difference of Religion as they call it though the thing it self may be most inconsiderable is very evident in that request of Pope Innocent the Third desiring of the Greeks but reasonably a man would think that they would not so much hate the Roman manner of consecrating in unleavened bread as to wash and scrape and pare the Altars after a Roman Priest had consecrated Nothing more furious than a mistaken zeal and the actions of a scrupulous and abused conscience When men think every thing to be their Faith and their Religion commonly they are so busie in trifles and such impertinencies in which the scene of their mistake lies that they neglect the greater things of the Law charity and compliances and the gentleness of Christian Communion for this is the great principle of mischief and yet is not more pernicious than unreasonable 39. For I demand Can any man say and justifie that the Apostles did deny Communion to any man that believed the Apostles Creed and lived a good life And dare any man tax that proceeding of remissness and indifferency in Religion And since our blessed Saviour promised salvation to him that believeth and the Apostles when they gave this word the greatest extent enlarged it not beyond the borders of the Creed how can any man warrant the condemning of any man to the flames of Hell that is ready to die in attestation of this Faith so expounded and made explicite by the Apostles and lives accordingly And to this purpose it was excellently said by a wise and a pious Prelate St. Hilary Non per difficiles nos Deus ad beatam vitam quaestiones vocat c. In absoluio nobis facili est aeternitas Jesum suscitatum à mortuis per Deum credere ipsum esse Dominum confiteri c. These are the Articles which we must believe which are the sufficient and adequate object of the Faith which is required of us in order to Salvation And therefore it was that when the Bishops of Istria deserted the Communion of Pope Pelagius in causâ trium Capitulorum He gives them an account of his Faith by recitation of the Creed and by attesting the four General Councils and is confident upon this that de fidei firmitate nulla poterit esse quaestio vel suspicio generari let the Apostles Creed especially so explicated be but secured and all Faith is secured and yet that explication too was less necessary than the Articles themselves for the Explication was but accidental but the Articles even before the Explication were accounted a sufficient inlet to the Kingdome of Heaven 40. And that there was security enough in the simple believing the first Articles is very certain amongst them and by their Principles who allow of an implicite faith to serve most persons to the greatest purposes for if the Creed did contain in it the whole Faith and that other Articles were in it implicitely for such is the doctrine of the School and particularly of Aquinas then he that explicitely believes all the Creed
yet they are concerning matters of as great consequence as most of those Questions for the determination whereof Traditions are pretended It is more than probable that as in Baptism and the Eucharist the very forms of ministration are transmitted to us so also in confirmation and ordination and that there were special directions for visitation of the sick and explicite interpretations of those difficult places of S. Paul which S. Peter affirmed to be so difficult that the ignorant do wrest them to their own damnation and yet no Church hath conserved these or those many more which S. Basil affirms to be so many that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day would fail him in the very simple enumeration of all Traditions Ecclesiastical And if the Church hath failed in keeping the great variety of Traditions it will hardly be thought a fault in a private person to neglect Tradition which either the whole Church hath very much neglected inculpably or else the whole Church is very much to blame And who can ascertain us that she hath not entertained some which are no Traditions as well as lost thousands that are That she did entertain some false Traditions I have already proved but it is also as probable that some of those which these Ages did propound for Traditions are not so as it is certain that some which the first Ages called Traditions were nothing less 6. Fourthly There are some opinions which when they began to be publickly received began to be accounted prime Traditions and so became such not by a native title but by adoption and nothing is more usual than for the Fathers to colour their popular opinion with so great an appellative S. Austin called the communicating of Infants an Apostolical Tradition and yet we do not practise it because we disbelieve the Allegation And that every custome which at first introduction was but a private fancy or singular practice grew afterwards into a publick rite and went for a Tradition after a while continuance appears by Tertullian who seems to justifie it Non enim existimas tu licitum esse cuicunque fideli constituere quod Deo placere illi visum fuerit ad disciplinam salutem And again A quocunque traditore censetur nec authorem respicias sed authoritatem And S. Hierome most plainly Praecepta majorum Apostolicas Traditiones quisque existimat And when Irenaeus had observed that great variety in the keeping of Lent which yet to be a fourty days Fast is pretended to descend from Tradition Apostolical some fasting but one day before Easter some two some fourty and this even long before Irenaeus's time he gives this reason Varietas illa jejunii coepit apud Majores nostros qui non accuratè consuetudinem eorum qui vel simplicitate quâdam vel privatâ authoritate in posterum aliquid statuissent observârant ex translatione Christophorsoni And there are yet some points of good concernment which if any man should question in a high manner they would prove indeterminable by Scripture or sufficient reason and yet I doubt not their confident Defenders would say they are opinions of the Church and quickly pretend a Tradition from the very Apostles and believe themselves so secure that they could not be discovered because the Question never having been disputed gives them occasion to say that which had no beginning known was certainly from the Apostles For why should not Divines doe in the Question of reconfirmation as in that of rebaptization Are not the grounds equal from an indeleble character in one as in the other and if it happen such a Question as this after contestation should be determined not by any positive decree but by the cession of one part and the authority and reputation of the other does not the next Age stand fair to be abused with a pretence of Tradition in the matter of reconfirmation which never yet came to a serious Question For so it was in the Question of rebaptization for which there was then no more evident Tradition than there is now in the question of reconfirmation as I proved formerly but yet it was carried upon that Title 7. Fifthly There is great variety in the probation of Tradition so that what ever is proved to be Tradition is not equally and alike credible for nothing but universal Tradition is of it self credible other Traditions in their just proportion as they partake of the degrees of universality Now that a Tradition be universal or which is all one that it be a credible Testimony S. Irenaeus requires that Tradition should derive from all the Churches Apostolical And therefore according to this rule there was no sufficient medium to determine the Question about Easter because the Eastern and Western Churches had several Traditions respectively and both pretended from the Apostles Clemens Alexandrinus sayes it was a secret Tradition from the Apostles that Christ preached but one year But Irenaeus says it did derive from Hereticks and says that he by Tradition first from S. John and then from his Disciples received another Tradition that Christ was almost fifty years old when he died and so by consequence preached almost twenty years both of them were deceived and so had all that had believed the report of either pretending Tradition Apostolical Thus the custome in the Latine Church of fasting on Saturday was against that Tradition which the Greeks had from the Apostles and therefore by this division and want of consent which was the true Tradition was so absolutely indeterminable that both must needs lose much of their reputation But how then when not only particular Churches but single persons are all the proof we have for a Tradition And this often happened I think S. Austin is the chief Argument and Authority we have for the Assumption of the Virgin Mary The Baptism of Infants is called a Tradition by Origen alone at first and from him by others The procession of the holy Ghost from the Son which is an Article the Greek Church disavowes derives from the Tradition Apostolical as it is pretended and yet before S. Austin we hear nothing of it very clearly or certainly for as much as that whole mysterie concerning the blessed Spirit was so little explicated in Scripture and so little derived to them by Tradition that till the Council of Nice you shall hardly find any form of worship or personal address of devotion to the holy Spirit as Erasmus observes and I think the contrary will very hardly be verified And for this particular in which I instance whatsoever is in Scripture concerning it is against that which the Church of Rome calls Tradition which makes the Greeks so confident as they are of the point and is an Argument of the vanity of some things which for no greater reason are called Traditions but because one man hath said so and that they can be proved by no better Argument to be true Now in this case wherein
Ecclesiae magisterio abrogatis Now it were good that they which take a liberty to themselves should also allow the same to others So that for one thing or other all Traditions excepting those very few that are absolutely universal will lose all their obligation and become no competent medium to confine mens practices or limit their faiths or determine their perswasions Either for the difficulty of their being proved the incompetency of the testimony that transmits them or the indifferency of the thing transmitted all Traditions both ritual and doctrinal are disabled from determining our consciences either to a necessary believing or obeying 9. Sixthly To which I adde by way of confirmation that there are some things called Traditions and are offered to be proved to us by a Testimony which is either false or not extant Clemens of Alexandria pretended it a Tradition that the Apostles preached to them that died in infidelity even after their death and then raised them to life but he proved it only by the Testimony of the Book of Hermes he affirmed it to be a Tradition Apostolical that the Greeks were saved by their Philosophie but he had no other Authority for it but the Apocryphal Books of Peter and Paul Tertullian and S. Basil pretended it an Apostolical Tradition to sign in the aire with the sign of the Cross but this was only consigned to them in the Gospel of Nicodemus But to instance once for all in the Epistle of Marcellus to the Bishop of Antioch where he affirmes that it is the Canon of the Apostles praeter sententiam Romani Pontificis non posse Concilia celebrari And yet there is no such Canon extant nor ever was for ought appears in any Record we have and yet the Collection of the Canons is so intire that though it hath something more than what was Apostolical yet it hath nothing less And now that I am casually fallen upon an instance from the Canons of the Apostles I consider that there cannot in the world a greater instance be given how easie it is to be abused in the believing of Traditions For 1. to the first 50 which many did admit for Apostolical 35 more were added which most men now count spurious all men call dubious and some of them univerally condemned by peremptory sentence even by them who are greatest admirers of that Collection as 65.67 and 8â…˜ Canons For the first 50 it is evident that there are some things so mixt with them and no mark of difference left that the credit of all is much impaired insomuch that Isidor of Sevil says they were Apocryphal made by Hereticks and published under the title Apostolical but neither the Fathers nor the Church of Rome did give assent to them And yet they have prevailed so far amongst some that Damascen is of opinion they should be received equally with the Canonical writings of the Apostles One thing only I observe and we shall find it true in most writings whose Authority is urged in Questions of Theologie that the Authority of the Tradition is not it which moves the assent but the nature of the thing and because such a Canon is delivered they do not therefore believe the sanction or proposition so delivered but disbelieve the Tradition if they do not like the matter and so do not judge of the matter by the Tradition but of the Tradition by the matter And thus the Church of Rome rejects the 84. or 85. Canon of the Apostles not because it is delivered with less Authority than the last 35 are but because it reckons the Canon of Scripture otherwise than it is at Rome Thus also the fifth Canon amongst the first 50 because it approves the marriage of Priests and Deacons does not perswade them to approve of it too but it self becomes suspected for approving it So that either they accuse themselves of palpable contempt of the Apostolical Authority or else that the reputation of such Traditions is kept up to serve their own ends and therefore when they encounter them they are no more to be upheld which what else is it but to teach all the world to contemn such pretences and undervalue Traditions and to supply to others a reason why they should doe that which to them that give the occasion is most unreasonable 10. Seventhly The Testimony of the Ancient Church being the only means of proving Tradition and sometimes their dictates and doctrine being the Tradition pretended of necessity to be imitated it is considerable that men in their estimate of it take their rise from several Ages and differing Testimonies and are not agreed about the competency of their Testimony and the reasons that on each side make them differ are such as make the authority it self the less authentick and more repudiable Some will allow only of the three first Ages as being most pure most persecuted and therefore most holy least interested serving fewer designes having fewest factions and therefore more likely to speak the truth for Gods sake and its own as best complying with their great end of acquiring Heaven in recompence of losing their lives Others say that those Ages being persecuted minded the present Doctrines proportionable to their purposes and constitution of the Ages and make little or nothing of those Questions which at this day vex Christendome And both speak true The first Ages speak greatest truth but least pertinently The next Ages the Ages of the four general Councils spake something not much more pertinently to the present Questions but were not so likely to speak true by reason of their dispositions contrary to the capacity and circumstance of the first Ages and if they speak wisely as Doctors yet not certainly as witnesses of such propositions which the first Ages noted not and yet unless they had noted could not possibly be Traditions And therefore either of them will be less useless as to our present affairs For indeed the Questions which now are the publick trouble were not considered or thought upon for many hundred years and therefore prime Tradition there is none as to our purpose and it will be an insufficient medium to be used or pretended in the determination and to dispute concerning the truth or necessity of Traditions in the Questions of our times is as if Historians disputing about a Question in the English Story should fall on wrangling whether Livie or Plutarch were the best Writers And the earnest disputes about Traditions are to no better purpose For no Church at this day admits the one half of those things which certainly by the Fathers were called Traditions Apostolical and no Testimony of ancient Writers does consign the one half of the present Questions to be or not to be traditions So that they who admit only the doctrine and testimony of the first Ages cannot be determined in most of their doubts which now trouble us because their writings are of matters wholly differing from the present disputes and they which
not also serve their own ends in giving their Princes such untoward counsel but we find the Laws made severally to several purposes in divers cases and with different severity Constantine the Emperour made a Sanction Vt parem cum fidelibus ii qui errant pacis quietis fruitionem gaudentes accipiant The Emperour Gratian decreed Vt quam quisque vellet religionem sequeretur conventus Ecclesiasticos semoto metu omnes agerent But he excepted the Manichees the Photinians and Eunomians Theodosius the elder made a law of death against the Anabaptists of his time and banished Eunomius and against other erring persons appointed a pecuniary mulct but he did no executions so severe as his sanctions to shew they were made in terrorem onely So were the Laws of Valentinian and Martian decreeing contra omnes qui prava docere tentant that they should be put to death so did Michael the Emperour but Justinian onely decreed banishment 13. But whatever whispers some Politicks might make to their Princes as the wisest and holiest did not think it lawfull for Churchmen alone to doe executions so neither did they transmit such persons to the Secular judicature And therefore when the Edict of Macedonius the President was so ambiguous that it seemed to threaten death to Hereticks unless they recanted S. Austin admonished him carefully to provide that no Heretick should be put to death alledging it not onely to be unchristian but illegal also and not warranted by Imperial constitutions for before his time no Laws were made for their being put to death but however he prevailed that Macedonius published another Edict more explicite and lesse seemingly severe But in his Epistle to Donatus the African Proconsul he is more confident and determinate Necessitate nobis impactâ indictâ ut potiùs occîdi ab eis eligamus quà m eos occidendos vestris judiciis ingeramus 14. But afterwards many got a trick of giving them over to the Secular power which at the best is no better then Hypocrisie removing envy from themselves and laying it upon others a refusing to doe that in externall act which they doe in counsel and approbation which is a transmitting the act to another and retaining a proportion of guilt unto themselves even their own and the others too I end this with the saying of Chrysostome Dogmata impia quae ab haereticis profecta sunt arguere anathematizare oportet hominibus autem parcendum pro salute eorum orandum SECT XV. How far the Church or Governours may act to the restraining false or differing Opinions BUT although Hereticall persons are not to be destroyed yet Heresie being a work of the flesh and all Hereticks criminal persons whose acts and Doctrine have influence upon Communities of men whether Ecclesiasticall or civil the Governours of the Republick or Church respectively are to doe their duties in restraining those mischiefs which may happen to their several charges for whose indemnity they are answerable And therefore according to the effect or malice of the Doctrine or the person so the cognizance of them belongs to several Judicatures If it be false Doctrine in any capacity and doth mischief in any sense or teaches ill life in any instance or encourages evil in any particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these men must be silenced they must be convinced by sound Doctrine and put to silence by spiritual evidence and restrained by Authority Ecclesiasticall that is by spiritual Censures according as it seems necessary to him who is most concern'd in the regiment of the Church For all this we have precept and precedent Apostolicall and much reason For by thus doing the Governour of the Church uses all that Authority that is competent and all the means that is reasonable and that proceeding which is regular that he may discharge his cure and secure his flock And that he possibly may be deceived in judging a Doctrine to be hereticall and by consequence the person excommunicate suffers injury is no argument against the reasonableness of the proceeding For all the injury that is is visible and in appearance and so is his crime Judges must judge according to their best reason guided by Law of God as their Rule and by evidence and appearance as their best instrument and they can judge no better If the Judges be good and prudent the errour of proceeding will not be great nor ordinary and there can be no better establishment of humane judicature then is a fallible proceeding upon an infallible ground And if the judgement of Heresie be made by estimate and proportion of the Opinion to a good or a bad life respectively supposing an errour in the deduction there will be no malice in the conclusion and that he endeavours to secure piety according to the best of his understanding and yet did mistake in his proceeding is onely an argument that he did his duty after the manner of men possibly with the piety of a Saint though not with the understanding of an Angel And the little inconvenience that happens to the person injuriously judged is abundantly made up in the excellency of the Discipline the goodnesse of the example the care of the publick and all those great influences into the manners of men which derive from such an act so publickly consign'd But such publick judgement in matters of Opinion must be seldome and curious and never but to secure piety and a holy life for in matters speculative as all determinations are fallible so scarce any of them are to purpose nor ever able to make compensation of either side either for the publick fraction or the particular injustice if it should so happen in the censure 2. But then as the Church may proceed thus far yet no Christian man or Community of men may proceed farther For if they be deceived in their judgement and censure and yet have passed onely spiritual censures they are totally ineffectual and come to nothing there is no effect remaining upon the Soul and such censures are not to meddle with the body so much as indirectly But if any other judgement passe upon persons erring such judgements whose effects remain if the person be unjustly censured nothing will answer and make compensation for such injuries If a person be excommunicate unjustly it will doe him no hurt but if he be killed or dismembred unjustly that censure and infliction is not made ineffectual by his innocence he is certainly killed and dismembred So that as the Churche's Authority in such cases so restrained and made prudent cautelous and orderly is just and competent so the proceeding is reasonable it is provident for the publick and the inconveniences that may fall upon particulars so little as that the publick benefit makes ample compensation so long as the proceeding is but spiritual 3. This discourse is in the case of such Opinions which by the former rules are formal Heresies and upon practicall inconveniences But
diligence and labour to what sufferings or journeyings he is oblig'd for the procuring of this ministery there must be debita sollicitudo a real providential zealous care to be where it is to be had is the duty of every Christian according to his own circumstances but they who will not receive it unless it be brought to their doors may live in such places and in such times where they shall be sure to miss it and pay the price of their neglect of so great a ministery of Salvation Turpissima est jactura quae per negligentiam sit He is a Fool that loses his good by carelesness But no man is zealous for his Soul but he who not only omits no opportunity of doing it advantage when it is ready for him but makes and seeks and contrives opportunities Si non necessitate sed incuriâ voluntate remanserit as S. Clement's expression is If a man wants it by necessity it may by the overflowings of the Divine Grace be supplied but not so if negligence or choice causes the omission 3. Our way being made plain we may proceed to other places of Scripture to prove the Divine Original of Confirmation It was a Plant of our Heavenly Father's planting it was a Branch of the Vine and how it springs from the Root Christ Jesus we have seen it is yet more visible as it was dressed and cultivated by the Apostles Now as soon as the Apostles had received the Holy Spirit they preached and baptized and the inferior Ministers did the same and S. Philip particularly did so at Samaria the Converts of which place received all the Fruits of Baptism but Christians though they were they wanted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something to make them perfect The other part of the Narrative I shall set down in the words of S. Luke Now when the Apostles which were at Jerusalem heard that Samaria had received the Word of God they sent unto them Peter and John Who when they were come down prayed for them that they might receive the Holy Ghost For as yet he was fallen upon none of them only they were Baptized in the Name of the Lord Jesus Then laid they their hands on them and they received the Holy Ghost If it had not been necessary to have added a new solemnity and ministration it is not to be supposed the Apostles Peter and John would have gone from Jerusalem to impose hands on the Baptized at Samaria Id quod deerat à Petro Joanne factum est ut Oratione pro eis habitâ manu impositâ invocaretur infunderetur super eos Spiritus Sanctus said S. Cyprian It was not necessary that they should be Baptized again only that which was wanting was performed by Peter and John that by prayer and imposition of hands the Holy Ghost should be invocated and poured upon them The same also is from this place affirmed by P. Innocentius the First S. Hierom and many others and in the Acts of the Apostles we find another instance of the celebration of this Ritual and Mystery for it is signally expressed of the Baptized Christians at Ephesus that S. Paul first Baptized them and then laid his hands on them and they received the Holy Ghost And these Testimonies are the great warranty for this Holy Rite Quod nunc in confirmandis Neophytis manûs Impositio tribuit singulis hoc tunc Spiritûs Sancti descensio in credentium populo donavit universis said Eucherius Lugdunensis in his Homily of Pentecost The same thing that is done now in Imposition of hands on single persons is no other than that which was done upon all Believers in the descent of the Holy Ghost it is the same Ministery and all deriving from the same Authority Confirmation or Imposition of hands for the collation of the Holy Spirit we see was actually practised by the Apostles and that even before and after they preached the Gospel to the Gentiles and therefore Amalarius who entred not much into the secret of it reckons this Ritual as derived from the Apostles per consuetudinem by Catholick custom which although it is not perfectly spoken as to the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority of it yet he places it in the Apostles and is a witness of the Catholick succeeding custom and practice of the Church of God Which thing also Zanchius observing though he followed the sentiment of Amalarius and seemed to understand no more of it yet says well Interim says he exempla Apostolorum veteris Ecclesiae vellem pluris aestimari I wish that the Example of the Apostles and the Primitive Church were of more value amongst Christians It were very well indeed they were so but there is more in it than mere Example These examples of such solemnities productive of such spiritual effects are as S. Cyprian calls them Apostolica Magisteria the Apostles are our Masters in them and have given Rules and Precedents for the Church to follow This is a Christian Law and written as all Scriptures are for our instruction But this I shall expresly prove in the next Paragraph 4. We have seen the Original from Christ the Practice and exercise of it in the Apostles and the first Converts in Christianity that which I shall now remark is that this is established and passed into a Christian Doctrine The warranty for what I say is the words of S. Paul where the Holy Rite of Confirmation so called from the effect of this ministration and expressed by the Ritual part of it Imposition of Hands is reckoned a Fundamental point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not laying again the foundation of Repentance from dead works and of Faith towards God of the Doctrine of Baptisms and of laying on of Hands of Resurrection from the Dead and Eternal Judgment Here are six Fundamental points of S. Paul's Catechism which he laid as the Foundation or the beginning of the institution of the Christian Church and amongst these Imposition of hands is reckoned as a part of the Foundation and therefore they who deny it dig up Foundations Now that this Imposition of hands is that which the Apostles used in confirming the Baptized and invocating the Holy Ghost upon them remains to be proved For it is true that Imposition of hands signifies all Christian Rites except Baptism and the Lord's Supper not the Sacraments but all the Sacramentals of the Church it signifies Confirmation Ordination Absolution Visitation of the Sick Blessing single persons as Christ did the Children brought to him and blessing Marriages all these were usually ministred by Imposition of hands Now the three last are not pretended to be any part of this Foundation neither Reason Authority nor the Nature of the thing suffer any such pretension The Question then is between the first three First Absolution of Penitents cannot be meant here not only because we never read that the Apostles did use that Ceremony in their Absolutions
the hands of the Bishop he was not Confirmed Quo non impetrato quomodo Spiritum Sanctum obtinuisse putandus est Which having not obtain'd how can he be suppos'd to have receiv'd the Holy Spirit The same also something more fully related by Nicephorus but wholly to the same purpose Melchiades in his Epistle to the Bishops of Spain argues excellently about the necessity and usefulness of the Holy Rite of Confirmation What does the mystery of Confirmation profit me after the mystery of Baptism Certainly we did not receive all in our Baptism if after that Lavatory we want something of another kind Let your charity attend As the Military order requires that when the General enters a Souldier into his list he does not only mark him but furnishes him with Arms for the Battel so in him that is Baptiz'd this Blessing is his Ammunition You have given Christ a Souldier give him also Weapons And what will it profit him if a Father gives a great Estate to his Son if he does not take care to provide a Tutor for him Therefore the Holy Spirit is the Guardian of our Regeneration in Christ he is the Comforter and he is the Defender I have already alledged the plain Testimonies of Optatus and S. Cyril in the first Section I add to them the words of S. Gregory Nazianzen speaking of Confirmation or the Christian signature Hoc viventi tibi maximum est tutamentum Ovis enim quae sigillo insignita est non facilè patet insidiis quae verò signata non est facilè à furibus capitur This Signature is your greatest guard while you live For a Sheep when it is mark'd with the Master's sign is not so soon stollen by Thieves but easily if she be not The same manner of speaking is also us'd by S. Basil who was himself together with Eubulus confirm'd by Bishop Maximinus Quomodo curam geret tanquam ad se pertinentis Angelus quomodo eripiat ex hostibus si non agnoverit signaculum How shall the Angel know what sheep belong unto his charge how shall he snatch them from the Enemy if he does not see their mark and signature Theodoret also and Theophylact speak the like words and so far as I can perceive these and the like sayings are most made use of by the School-men to be their warranty for an indeleble Character imprinted in Confirmation I do not interest my self in the question but only recite the Doctrine of these Fathers in behalf of the Practice and Usefulness of Confirmation I shall not need to transcribe hither those clear testimonies which are cited from the Epistles of S. Clement Vrban the First Fabianus and Cornelius the summ of them is in those plainest words of Vrban the First Omnes fideles per manûs impositionem Episcoporum Spiritum Sanctum post Baptismum accipere debent All faithful people ought to receive the Holy Spirit by Imposition of the Bishops hands after Baptism Much more to the same purpose is to be read collected by Gratian de Consecrat dist 4. Presbyt de Consecrat dist 5. Omnes fideles ibid. Spiritus Sanctus S. Hierom brings in a Luciferian asking Why he that is Baptiz'd in the Church does not receive the Holy Ghost but by Imposition of the Bishop's hands The answer is Hanc observâ—tionem ex Scripturae authoritate ad Sacerdotii honorem descendere This observation for the honour of the Priesthood did descend from the authority of the Scriptures adding withall it was for the prevention of Schisms and that the Safety of the Church did depend upon it Exigis ubi scriptum est If you ask where it is written it is answered in Actibus Apostolorum It is written in the Acts of the Apostles But if there were no authority of Scripture for it totius orbis in hanc partem consensus instar praecepti obtineret the Consent of the whole Christian World in this Article ought to prevail as a Commandment But here is a twofold Chord Scripture and Universal Tradition or rather Scripture expounded by an Universal traditive interpretation The same observation is made from Scripture by S. Chrysostom The words are very like those now recited from S. Hierom's Dialogue and therefore need not be repeated S. Ambrose calls Confirmation Spiritale signaculum quod post fontem superest ut perfectio fiat A spiritual Seal remaining after Baptism that Perfection be had Oecumenius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection Lavacro peccata purgantur Chrismate Spiritus Sanctus superfunditur utraque verò ista manu ore Antistitis impetramus said Pacianus Bishop of Barcinona In Baptism our sins are cleans'd in Confirmation the Holy Spirit is pour'd upon us and both these we obtain by the hands and mouth of the Bishop And again vestrae plebi unde Spiritus quam non consignat unctus Sacerdos The same with that of Cornelius in the case of Novatus before cited I shall add no more lest I overset the Article and make it suspicious by too laborious a defence only after these numerous testimonies of the Fathers I think it may be useful to represent that this Holy Rite of Confirmation hath been decreed by many Councils The Council of Eliberis celebrated in the time of P. Sylvester the First decreed that whosoever is Baptiz'd in his sickness if he recover ad Episcopum eum perducat ut per manûs impositionem perfici possit Let him be brought to the Bishop that he may be perfected by the Imposition of hands To the same purpose is the 77. Can. Episcopus eos per benedictionem perficere debebit The Bishop must perfect those whom the Minister Baptiz'd by his Benediction The Council of Laodicea decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that are Baptized must be anointed with the celestial Unction and so be partakers of the Kingdom of Christ. All that are so that is are Confirm'd for this celestial Unction is done by holy Prayers and the invocation of the Holy Spirit so Zonaras upon this Canon All such who have this Unction shall reign with Christ unless by their wickedness they preclude their own possessions This Canon was put into the Code of the Catholick Church and makes the 152. Canon The Council of Orleans affirms expresly that he who is Baptiz'd cannot be a Christian meaning according to the usual style of the Church a full and perfect Christan nisi confirmatione Episcopali suerit Chrismatus unless he have the Unction of Episcopal Confirmation But when the Church had long disputed concerning the re-baptizing of Hereticks and made Canons for and against it according as the Heresies were and all agreed that if the first Baptism had been once good it could never be repeated yet they thought it fit that such persons should be Confirm'd by the Bishop all supposing Confirmation to be the perfection and consummation of the less-perfect Baptism Thus the
Scripture both for the confirmation of good things and also for the reproof of the evil S. Cyril of Jerusalem Catech. 12. Illuminat saith Attend not to my inventions for you may possibly be deceiv'd but trust no word unless thou dost learn it from the Divine Scriptures and in Catech. 4. Illum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For it behoves us not to deliver so much as the least thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Divine and holy mysteries of Faith without the Divine Scriptures nor to be moved with probable discourses Neither give credit to me speaking unless what is spoken be demonstrated by the Holy Scriptures For that is the security of our Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived not from witty inventions but from the demonstration of Divine Scriptures Omne quod loquimur debemus affirmare de Scripturis Sanctis so S. Hierom in Psal. 89. And again Hoc quia de Scripturis authoritatem non habet eâdem facilitate contemnitur quâ probatur in Matth. 23. Si quid dicitur absque Scripturâ auditorum cogitatio claudicat So S. Chrysostom in Psal. 95. Homil. Theodoret Dial. 1. cap. 6. brings in the Orthodox Christian saying to Eranistes Bring not to me your Logismes and Syllogismes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rely only upon Scriptures I could reckon very very many more both elder and later and if there be any Universal Tradition consigned to us by the Universal Testimony of Antiquity it is this that the Scriptures are a perfect repository of all the Will of God of all the Faith of Christ and this I will engage my self to make very apparent to you and certain against any opposer Upon the supposition of which it follows that whatever the Church of Rome obtrudes as necessary to Salvation and an Article of Faith that is not in Scripture is an Innovation in matter of Faith and a Tyranny over Consciences which whosoever submits to prevaricates the rule of the Apostle commanding us that we stand fast in the liberty with which Christ hath set us free To the other Question Whether an Ecclesiastical Tradition be of equal authority with Divine I answer Negatively And I believe I shall have no adversary in it except peradventure some of the Jesuited Bigots An Ecclesiastical Tradition viz. a positive constitution of the Church delivered from hand to hand is in the power of the Church to alter but a Divine is not Ecclesiastical Traditions in matters of Faith there are none but what are also Divine as for Rituals Ecclesiastical descending by Tradition they are confessedly alterable but till they be altered by abrogation or desuetude or contrary custom or a contrary reason or the like they do oblige by vertue of that Authority whatsoever it is that hath power over you I know not what Mr. G. did say but I am confident they who reported it of him were mistaken He could not say or mean what is charged upon him I have but two things more to speak to One is you desire me to recite what else might impede your compliance with the Roman Church I answer Truth and Piety hinder you For you must profess the belief of many false propositions and certainly believe many Uncertain things and be uncharitable to all the world but your own party and make Christianity a faction and you must yield your reason a servant to man and you must plainly prevaricate an institution of Christ and you must make an apparent departure from the Church in which you received your Baptism and the Spirit of God if you go over to Rome But Sir I refer you to the two Letters I have lately published at the end of my Discourse of Friendship and I desire you to read my Treatise of the Real Presence and if you can believe the doctrine of Transubstantiation you can put off your reason and your sense and your religion and all the instruments of Credibility when you please and these are not little things In these you may perish an error in these things is practical but our way is safe as being upon the defence and intirely resting upon Scripture and the Apostolical Churches The other thing I am to speak to is the report you have heard of my inclinations to go over to Rome Sir that party which needs such lying stories for the support of their Cause proclaim their Cause to be very weak or themselves to be very evil Advocates Sir be confident they dare not tempt me to do so and it is not the first time they have endeavoured to serve their ends by saying such things of me But I bless God for it it is perfectly a Slander and it shall I hope for ever prove so Sir if I may speak with you I shall say very many things more for your confirmation Pray to God to guide you and make no change suddenly For if their way be true to day it will be so to morrow and you need not make haste to undo your self Sir I wish you a setled mind and a holy Conscience and that I could serve you in the capacity of Your very Loving Friend and Servant in our Blessed Lord JER TAYLOR Munday Jan. 11. 1657. THE SECOND LETTER SIR I Perceive that you are very much troubled and I see also that you are in great danger but that also troubles me because I see they are little things and very weak and fallacious that move you You propound many things in your Letter in the same disorder as they are in your Conscience to all which I can best give answers when I speak with you to which because you desire I invite you and promise you a hearty endeavour to give you satisfaction in all your material inquiries Sir I desire you to make no haste to change in case you be so miserable as to have it in your thoughts for to go over to the Church of Rome is like death there is no recovery from thence without a Miracle because Unwary souls such are they who change from us to them are with all the arts of wit and violence strangely entangled and ensur'd when they once get the prey Sir I thank you for the Paper you inclosed The men are at a loss they would fain say something against that Book but know not what Sir I will endeavour if you come to me to restore you to peace and quiet and if I cannot effect it yet I will pray for it and I am sure God can To his Mercy I commend you and rest Your very affectionate Friend in our Blessed Lord JER TAYLOR Febr. 1. 1657 8. THE THIRD LETTER SIR THE first Letter which you mention in this latter of the 10 th of March I received not I had not else failed to give you an answer I was so wholly unknowing of it that I did not understand your Servant's meaning when he came to require an answer But to your Question which you now propound I answer
n. 22. His testimony for Infant-baptism 760 n. 21 22. Church Neither it alone nor the Presbyters in it had power to excommunicate before they had a Bishop set over them 82 § 21. Mere Presbyters had not in the Church any jurisdiction in causes criminal otherwise then by substitution ibid. No Church-presidency ever given to the Laiety 114 § 36. Whether secular power can give prohibitions against the power of the Church 122. § 36. A Church in the opinion of Antiquity could not subsist without Bishops 148 § 45. The Church did always forbid Clergy-men to seek after secular imployments 157 § 49. and to intermeddle with them for base ends 158 § 49. The Church prohibiting secular imployment to Clergy-men does it gradu impedimenti 159 § 49. The Canons of the Church do as much forbid houshold-cares as secular imployment 160 § 49. Lay-Elders never had authority in the Church 165 § 51. What the Church signifieth 382 383. Wicked men are not true members of it 383. In what sense Saint Paul calls the Church the pillar and ground of truth 386 387. What truth that is of which the Church is the pillar 387. Whether the representative Church be infallible 389. The word Church is never used in Scripture for the Clergy alone 389. Of the meaning of that of our Lord Tell the Church 389. Of the notes of the Church 402. Scripture is more credible then the Church 407. Some rites which the Apostles injoyned the Christian Church does not now practise 430. The Primitive Church affirmed but few things to be necessary to salvation 436. The Roman is not the Mother of all Churches 449. The authority of the Church of Rome they teach is greater then that of the Scripture 450. When in the question between the Church and the Scripture they distinguish between authority quoad nos in se it salves not the difficulty 451. Eckius's pitiful Argument to prove the authority of the Church to be above the Scripture 451. The Church is such a Judge of Controversies that they must all be decided before you can find him 1012. Success and worldly prosperity no note of the true Church 1018. Clemens Alexandrinus His authority against Transubstantiation 258 § 12. In Vossius his opinion he understood not original sin 759 n. 20. Clergy The word Church never used in Scripture for the Clergy alone 389. Clinicks Objections against the repentance of Clinicks 678 n. 57. and 677 n. 56. and 679 n. 64. Heathens newly baptized if they die immediately need no other repentance ibid. The objection concerning the Thief on the Cross answered 681 n. 65. Testimonies of the Ancients against the repentance of Clinicks 682 n. 66. The way of treating sinners who repent not till their death-bed 695 n. 25. Considerations to be opposed against the despair of Clinicks 696 n. 29. What hopes penitent Clinicks have according to the opinion of the Fathers of the Church 696 697 n. 30. The manner how the ancient Church treated penitent Clinicks 699 n. 5. The particular acts and parts of repentance that are fittest for a dying man 700 n. 32. The practice of the Primitive Fathers about penitent Clinicks 804. The repentance of Clinicks 853 n. 96. Colossians Chap. 2.18 explained 781 n. 31. Commandment Of the difference between S. Augustine and S. Hierome in the proposition about the possibility of keeping God's Commandments 579 n. 30. Communicate To doe it in act or desire are not terms opposite but subordinate 190 § 3. Commutations When they were first set up 292. Amends may be made for some sins by a commutation of duties 648 68. Comparative Instances in Texts of Scripture wherein comparative and restrained negatives are set down in an absolute form 229 § 10. Concupiscence It is not a mortal sin till it proceeds farther 776 n. 20. It is an evil but not a sin 734 n. 84. It is not wholly an effect of Adam's sin 752 n. 11. Natural inclinations are but sins of infirmity 789 n. 50. Where it is not consented to it is no sin 752 n. 11. and 765 n. 30. and 767 n. 39. and 898 907 909 911 912 876. The natural inclination to evil that is in every man is not sin 766 n. 32. It is not original sin 911. The inconstancy of S. Augustine about it 913. Confession According to the Roman doctrine Confession does not restrain sin and quiets not the Conscience 315 § 2. c. 2. A right confesfession according to the Roman Doctrine is not possible 316 § 3. The seal of Confession they will not suffer to be broken if it be to save the life of the Prince or the whole State 343 c. 3. § 2. The Roman doctrine about the seal of Confession is one instance of their teaching for doctrines the commandments of men 473. Nectarius abolished the custome of having sins published in the Church 474 488 492. That the seal of confession is broken among them upon divers great occasions 475. Whether to confess all our great sins to a Priest be necessary to salvation 477. Of the harmony of Confession made by the Reformed 899. Nothing of auricular confession to a Priest in Scripture 479. There is no Ecclesiastical Tradition for auricular confession 491. Auricular confession made an instrument to carry on unlawful plots 488 489. Father Arnold Confessor to Lewis XIII of France did cause the King in private confession to take such an oath as did in a manner depose him 489. Auricular confession leaves behind it an eternal scruple upon the Conscience 489. Auricular confession is an instance of the Romanists teaching for doctrines the commandments of men 477. Confession is a necessary act of repentance 830 n. 34. It is due to God 831. Why we are to confess sins to God who knoweth them before 832 n. 37. What properly is meant by it ibid. Auricular confession whence it descended 833 41. Confession to a Priest is no part of contrition ibid. The benefit of confessing to a Priest 834. Rules concerning the practice of confession 854 n. 100. Shame should not hinder confession 855 n. 104. A rule to be observed by the Minister that receiveth confession 856 n. 105. Of confessing to a Priest or Minister 857 n. 109. Confession in preparation to the Sacrament 857 n. 110. Confirmation It was not to expire with the age of the Apostles 53 § 8. Photius was the first that gave the power of Confirmation to Presbyters 109 § 33. The words Signator consignat in those Texts of the Fathers that are usually alledged against Confirmation by Bishops alone signifie Baptismal unction 110 § 33. The great benefit and need of the rite of Confirmation in the Church Ep. ded to that Treatise pag. 2. The Latine Church would have sold the title of Confirmation to the Greek but they would not buy it Ep. ded pag. 5. The Papists hold Confirmation to be a Sacrament and yet not necessary 3. b. That it is a Divine Ordinance 3 4. b. Of the necessity of
than they had a mind should be sav'd harmless Men would be safe alone or not at all supposing that their truth and good cause was warranty enough to preserve it self and they thought true it was indeed warranty enough against persecution if men had believed it to be truth but because we were fallen under the power of our worst enemies for Brethren turn'd enemies are ever the most implacable they looked upon us as men in misperswasion and error and therefore I was to defend our persons that whether our cause were right or wrong for it would be supposed wrong yet we might be permitted in liberty and impunity but then the Consequent would be this that if we when we were supposed to be in error were yet to be indemnified then others also whom we thought as ill of were to rejoyce in the same freedom because this equality is the great instrument of justice and if we would not do to others as we desir'd should be done to us we were no more to pretend Religion because we destroy the Law and the Prophets Of this some men were impatient and they would have all the world spare them and yet they would spare no body But because this is too unreasonable I need no excuse for my speaking to other purposes Others complain'd that it would have evil effects and all Heresies would enter at the gate of toleration and because I knew that they would croud and throng in as far as they could I placed such guards and restraints there as might keep out all unreasonable pretenders allowing none to enter here that speak against the Apostles Creed or weakened the hands of Government or were enemies to good life But the most complain'd that in my ways to perswade a toleration I helped some men too far and that I arm'd the Anabaptists with swords instead of shields with a power to offend us besides the proper defensatives of their own To this I shall need no reply but this I was to say what I could to make their persons safe by shewing how probably they were deceived and they who thought it too much had either too little confidence or too little knowledge of the goodness of their own cause and yet if any one made ill use of it it was more than I allowed or intended to him but so all kindness may be abused But if a Criminal be allowed Counsel he would be scorned if he should avow his Advocate as a real Patron of his crime when he only says what he can to alleviate the Sentence But wise men understand the thing and are satisfied but because all men are not of equal strength I did not only in a Discourse on purpose demonstrate the true doctrine in that question but I have now in this Edition of that Book answered all their pretensions not only fearing lest some be hurt with their offensive arms but lest others like Tarpeia the Roman Lady be oppressed with shields and be brought to think well of their Cause by my pleading for their persons And now My Lord I have done all that I can do or can be desired only I cannot repent me of speaking truth or doing charity but when the loyns of the Presbytery did lie heavy upon us and were like to crush us into flatness and death I ought not to have been reproached for standing under the ruine and endeavouring to defend my Brethren and if I had strain'd his arm whom I was lifting up from drowning he should have deplor'd his own necessity and not have reproved my charity if I say I had been too zealous to preserve them whom I ought to love so zealously But I have been told that my Discourse of Episcopacy relying so much upon the Authority of Fathers and Councils whose authority I so much diminish in my Liberty of Prophesying I seem to pull down with one hand what I build with the other To these men I am used to answer that they ought not to wonder to see a man pull down his Out-houses to save his Father and his Children from the flames and therefore if I had wholly destroyed the Topick of Ecclesiastical Antiquity which is but an outward Guard to Episcopacy to preserve the whole Ecclesiastical order I might have been too zealous but in no other account culpable But my Lord I have done nothing of this as they mistake For Episcopacy relies not upon the Authority of Fathers and Councils but upon Scripture upon the institution of Christ or the institution of the Apostles upon an universal Tradition and an universal practice not upon the words and opinions of the Doctors It hath as great a testimony as Scripture it self hath and it is such a government as although every thing in Antiquity does minister to it and illustrate or confirm it yet since it was before the Fathers and Councils and was in full power before they had a being and they were made up of Bishops for the most part they can give no authority to themselves as a body does not beget it self or give strength to that from whence themselves had warranty integrity and constitution We bring the sayings of the Fathers in behalf of Episcopacy because the reputation they have justly purchased from posterity prevails with some and their reason with others and their practice with very many and the pretensions of the adversaries are too weak to withstand that strength But that Episcopacy derives from a higher Fountain appears by the Justifications of it against them who value not what the Fathers say But now he that says that Episcopacy besides all its own proper grounds hath also the witness of Antiquity to have descended from Christ and his Apostles and he that says that in Questions of Religion the Sayings of the Fathers alone is no demonstration of Faith does not speak things contradictory He that says that we may dissent from the Fathers when we have a reason greater than that authority does no way oppose him that says you ought not to dissent from what they say when you have no reason great enough to out-weigh it He that says the words of the Fathers are not sufficient to determine a nice Question stands not against him who says they are excellent Corroboratives in a Question already determined and practised accordingly He that says the Sayings of Fathers are no demonstration in a Question may say true and yet he that says it is a degree of probability may say true too He that says they are not our Masters speaks consonantly to the words of Christ but he that denies them to be good Instructors does not speak agreeably to reason or to the sence of the Church Sometimes they are excellent Arbitrators but not always good Judges In matters of Fact they are excellent Witnesses In matters of Right or Question they are rare Doctors and because they bring good Arguments are to be valued accordingly and he that considers these things will find that Ecclesiastical Antiquity can
give very great assistances to Episcopal Government and yet be no warranty for Tyrannical and although even the Sayings of the Fathers is greater warranty for Episcopacy and weighs more than all that can be said against it Yet from thence nothing can be drawn to warrant to any man an Empire over Consciences and therefore as the probability of it can be used to one effect so the fallibility of it is also of use to another but yet even of this no man is to make any use in general but when he hath a necessity and a greater reason in the particular and I therefore have joyn'd these two Books in one Volume because they differ not at all in the design nor in the real purposes to which by their variety they minister I will not pretend to any special reason of the inserting any of the other Books into this Volume it is the design of my Bookseller to bring all that he can into a like Volume excepting only some Books of devotion which in a lesser Volume are more fit for use As for the Doctrine and Practice of Repentance which because I suppose it may so much contribute to the interest of a good life and is of so great and so necessary consideration to every person that desires to be instructed in the way of godliness and would assure his salvation by all means I was willing to publish it first in the lesser Volume that men might not by the encreasing price of a larger be hindred from doing themselves the greatest good to which I can minister which I humbly suppose to be done I am sure I intended to have done in that Book And now my Lord I humbly desire that although the presenting this Volume to your Lordship can neither promote that honour which is and ought to be the greatest and is by the advantages of your worthiness already made publick nor obtain to it self any security or defence from any injury to which without remedy it must be exposed yet if you please to expound it as a testimony of that great value I have for you though this signification is too little for it yet I shall be at ease a while till I can converse with your Lordship by something more proportionable to those greatest regards which you have merited of mankind but more especially of My Lord Your Lordships most affectionate Servant JER TAYLOR THE CONTENTS and ORDER of the whole Volume The Apologie for Liturgie THE Authors PREFACE to the Apology for Authorized and Set Forms of Liturgy Quest. 1. Whether all Set Forms are unlawful Page 2 2. Whether are better in publick Set Forms injoyned by Authority or Set Forms composed by private Preachers Sect. 51. pag. 13 Episcopacy Asserted Sect. 1. CHrist did institute a government in his Church pag. 45 2. This Government was first committed to the Apostles by Christ. 46 3. With a power of joyning others and appointing Successors 47 4. This Succession is made by Bishops 48 § For the Apostle and Bishop are all one in Name and Person ibid. 5. and Office 49 6. Which Christ himself hath made distinct from Presbyters 50 7. Giving to Apostles a power to do some offices perpetually necessary which to others he gave not 51 § as of Ordination ibid. 8. and Confirmation 52 9. and Superiority of Jurisdiction 55 10. So that Bishops are Successors in the office of Apostleship according to Antiquity 11. and particularly of S. Peter 61 12. And the institution of Episcopacy expressed to be jure divino by Primitive Authority 63 13. In pursuance of the Divine Institution the Apostles did ordain Bishops in several Churches as S. James and S. Simeon at Jerusalem 65 14. S. Timothy at Ephesus 67 15. S. Titus at Crete 70 16. S. Mark at Alexandria 73 17. S. Linus and S. Clement at Rome 74 18. S. Polycarp at Smyrna and divers others 75 19. So that Episcopacy is at least an Apostolical ordinance of the same authority with many other points generally believed 76 20. And was an office of Power and great Authority 77 21. Not lessened by the counsel and assistance of Presbyters ibid. 22. And all this hath been the Faith and practice of Christendom 84 23. Who first distinguished names used before in common 85 24. Appropriating the word Episcopus to the supreme Church-officer 89 25. Calling the Bishop and him only the Pastor of the Church 91 26. and Doctor 92 27. and Pontifex ibid. 28. And these were a distinct order from the rest 94 29. To which the Presbyterate was but a degree 96 30. There being a peculiar manner of Ordination to a Bishoprick 31. To which Presbyters never did assist by imposing hands 97 32. For a Bishop had a power distinct and superior to that of Presbyters As of Ordination 101 33. and Confirmation 108 34. and Jurisdiction Which they expressed in attributes of authority and great power 111 35. Requiring universal obedience to be given to Bishops by Clergie and Laity 113 36. Appointing them to be Judges of the Clergie and Laity in spiritual causes 115 37. Forbidding Presbyters to officiate without Episcopal license 125 38. Reserving Church Goods to Episcopal dispensation 129 39. Forbidding Presbyters to leave their own Dioecese or to travel without leave of the Bishop 129 40. And the Bishop had power to prefer which of his Clerks he pleased 130 41. Bishops only did vote in Council and neither Presbyters nor People 133 42. The Bishops had a propriety in the persons of their Clerks 138 43. Their Jurisdiction was over many Congregations or Parishes 139 44. And was aided by Presbyters but not impaired 144 45. So that the Government of the Church by Bishops was believed necessary 148 46. For they are Schismaticks that separate from their Bishop 149 47. And Hereticks 150 48. And Bishops were always in the Church men of great honour 152 49. And trusted with affairs of Secular interest 157 50. And therefore were forced to delegate their power and put others in substitution 163 51. But they were ever Clergie-men for there never was any Lay-Elders in any Church-office heard of in the Church 164 A Discourse of the Real Presence Sect. 1. THE state of the Question 181 2. Transubstantiation not warrantable by Scripture 186 3. Of the Sixth Chapter of S. John's Gospel 188 4. Of the words of Institution 198 5. Of the Particle Hoc in the words of Institution 201 6. Of these words Hoc est corpus meum 208 7. Considerations of the manner circumstances and annexes of the Institution 213 8. Of the Arguments of the Romanists from Scripture 217 9. Arguments from other Texts of Scripture proving Christ's Real Presence in the Sacrament to be only Spiritual not Natural 219 10. The doctrine of Transubstantiation is against Sense 223 11. The doctrine of Transubstantiation is wholly without and against reason 230 12. Transubstantiation was not the doctrine of the Primitive Church 249 13. Of Adoration of the Sacrament 267 The
Disswasive from Popery The First Part. THE Introduction 285 Chap. I. The doctrine of the Roman Church in the controverted Articles is neither Catholick Apostolick nor Primitive 286 Sect. 1. That our Religion is but that their Religion is not such is proved in general first from their challenging power of making new Articles and secondly from the practice of their Indices Expurgatory with some instances of their Innovating 286 2. They Innovate in pretending power to make new Articles 290 3. They did Innovate in their doctrine of Indulgences 291 4. In their doctrine and practice about Purgatory 294 5. In their doctrine of Transubstantiation 297 6. They Innovate in their doctrine of the Half-Communion 30◠7. In that they suffer not their publick Prayers to be in a language vulgarly understood 303 8. In requiring the adoration of Images 305 9. In picturing God the Father and the Bl. Trinity 307 10. In arrogating to the Pope an universal Bishoprick 308 11. A Miscellany of many other doctrines and practices wherein that Church has Innovated Chap. II. They maintain Doctrines and Practices in opposition to us that are direct impieties and certainly destroy good life 312 Sect. 1. Such is their doctrine of Repentance 312 2. And Confession 315 3. Of Penances and Satisfactions 316 4 5. Their doctrine about Pardon and Indulgences Contrition and Satisfaction 318 6. Satisfaction and habitual sins distinction of Mortal and Venial sins by which they contract their Repentance and their Sins and mistake in cases of Conscience 322 7. Their teaching now of late that a probable opinion for which the authority of one Doctor is sufficient may in practice be safely followed 324 8. That Prayers are accepted by God ex opere operato 327 9. Such is their practice of Invocating dead Saints as Deliverers 329 10. And of Exorcising possessed persons 333 11. Sacramentals such as Holy-water Paschal-wax Agnus Dei c. 336 12. The worship of Images is Idolatry and to worship the Host. 337 13. The Summ and Conclusion of the whole Chapter 337 Chap. III. Their Docrines are such as destroy Christian Society in general and Monarchy in particular 340 Sect. 1. As equivocation mental reservation taught and defended by them c. 340 Their teaching that faith is not to be kept with Hereticks dispensing with Oaths Dissolving the bonds of duty 341 They teach the Pope has power to dispense with all the Laws of God and to dissolve contracts 2. Their Exemption of the Clergie from the secular authority as to their Estates and Persons even in matters of Theft Murder and Treason c. and the divine right of the seal of Confession 343 3. By subjecting all Christian Kings to the Pope who can as they teach depose and excommunicate Kings and that Subjects are bound to expel Heretical Kings The Second Part of the Disswasive THe Introduction containing an answer to the Fourth Appendix of J. S. his Sure-footing 351 Lib. I. Sect. 1. Of the Church that the Church of Rome relies upon no certain foundation for their Faith Of Councils and their authority the Canon Law and the great contrariety in it Of the Pope of the notes of the Church 381 2. Of the sufficiency of H. Scripture to Salvation which is the foundation and ground of the Protestant Religion The sufficiency of Scripture proved by Tradition 405 3. Of Traditions and those doctrines and practices that most need the help of that Topick as of the Trinity Paedo-Baptism Baptism by Hereticks and the Lords day 420 4. There is nothing of necessity to be believed which the Apostolical Churches did not believe 436 5. That the Church of Rome pretends to a power of introducing into the Confession of the Church new Articles of Faith and endeavours to alter and suppress the old Catholick doctrine 446 First They do it and pretend to a power of doing it Secondly That it agrees with their interest so to do 452 6. They use indirect ways to bring their new Articles into credit e. g. the device of Indices Expurgatorii 454 First That the King of Spain gave a Commission to the Inquisitors to purge Catholick Authors Secondly That they purged the very Indices of the Father's works Thirdly They did purge the Writings of the Fathers too 7. While they enlarge the Faith they destroy Charity 459 8. The insecurity of the Roman Religion 466 9. That the Church of Rome does teach for doctrines the commandments of men 471 10. Of the Seal of Confession the First Instance 473 11. The Second Instance is the imposing Auricular Confession upon Consciences as a Commandment of God 477 First For which there is no ground in holy Scripture 479 Secondly Nor in Ecclesiastical Tradition either of the Latin or Greek Church 491 Lib. II. Sect. 1. Of Indulgences and Pilgrimages 495 2. Of Purgatory The testimonies of Roffensis Polyd. Virgil c. Alphonsus à Castro are vindicated 500 It is proved that Purgatory is not a consequent to the doctrine of Prayer for the dead 501 The Fathers made Prayers for those whom they believed not to be in Purgatory 502 And such Prayers are in the Roman Missal 505. The Greek and Latin Fathers teach that no Soul enters Heaven till the day of Judgment The doctrine of Purgatory was no Article in S. Austin's time 506. It was not owned by the Greek Fathers 510. It is directly contrary to the ancient Fathers of the Latin Church 512 3. Of Transubstantiation wherein the authorities out of Scotus Odo Cameracensis Roffensis Biel Alph. à Castro Pet. Lombard Durandus Justine Martyr Eusebius S. Augustine are justified from the exceptions of the Adversaries And it is proved that the Council of Laterane did not determine the Article of Transubstantiation but brake up abruptly without making any Canons at all 516 4. Of the Half-Communion 528 Of the Decree of the Council of Constance 528. The authority of S. Ambrose 530. and S. Cyprian 531 5. Of the Scriptures and Service in an unknown tongue 532 S. Basils authority S. Chrysostom S. Ambrose S. Austin Aquinas Lyra. 6. Of the Worship of Images 535 1o. The Quotations vindicated 536. of S. Cyril Chrysostom Epiphanius Austin Council of Eliberis Nicene II. Francfort First The Council of Francfort condemned the Nicene II. 540 Secondly They commanded that it should not be called a General Council ibid. Thirdly The acts of it are in the Capitular of the Emperor written in the time of the Synod 541 Of Tertullian 541. Clemens Alexandrinus 542. Origen 543. 2o. The Quotations alledged by them answered as of S. Basil S. Athanasius 544. S. Chrysostom 545. 3o. The truth confirmed 545 First Image-worship came from Simon Magus ibid. Secondly Heathens spake against it 546 Thirdly Christians did abominate it ibid. Fourthly The Heathens never charged the Christians with it ibid. Fifthly The Primitive Fathers never taught those distinctions that the Papists use to discern lawful Idolatry from Heathen Idolatry 547 Sixthly The Second Commandment is against it ibid.
man did what was right in his own eyes but few did what was pleasing in the eyes of the Lord and the event was this God put on his fierce anger against them and stirr'd up and arm'd the Enemies of their Country and Religion and they prevail'd very far against the expectation and confidence of them who thought the goodness of their cause would have born out the iniquity of their persons and that the impiety of their adversaries would have disabled them even from being made Gods scourges and instruments of punishing his own people The sadness of the event proved the vanity of their hopes for that which was the instrument of their worship the determination of their religious addresses the place where God did meet his people from which the Priests spake to God and God gave his Oracles that they dishonourably and miserably lost The Ark of the Lord was taken the impious Priests who made the Sacrifice of the Lord to become an abomination to the people were slain with the sword of the Philistines old Eli lost his life and the wife of Phinehas died with sorrow and the miscarriages of childbirth crying out That the Glory was departed from Israel because the Ark of God was taken 2. In these things we also have been but too like the sons of Israel for when we sinned as greatly we also have groaned under as great and sad a calamity For we have not only felt the evils of an intestine War but God hath smitten us in our spirit and laid the scene of his judgments especially in Religion he hath snuffed our lamp so near that it is almost extinguished and the sacred fire was put into a hole of the Earth even then when we were forced to light those Tapers that stood upon our Altars that by this sad truth better than by the old ceremony we might prove our succession to those holy men who were constrained to sing Hymns to Christ in dark places and retirements 3. But I delight not to observe the correspondencies of such sad accidents which as they may happen upon diverse causes or may be forc'd violently by the strength of fancy or driven on by jealousie and the too fond opâ—nings of troubled hearts and afflicted spirits so they do but help to vex the offending part and relieve the afflicted but with a phantastick and groundless comfort I will therefore deny leave to my own affections to ease themselves by complaining of others I shall only crave leave that I may remember Jerusalem and call to mind the pleasures of the Temple the order of her Services the beauty of her Buildings the sweetness of her Songs the decency of her Ministrations the assiduity and Oeconomy of her Priests and Levites the daily Sacrifice and that eternal fire of Devotion that went not out by day nor by night these were the pleasures of our peace and there is a remanent felicity in the very memory of those spiritual delights which we then enjoyed as antepasts of Heaven and consignations to an immortality of joys And it may be so again when it shall please God who hath the hearts of all Princes in his hand and turneth them as the rivers of waters and when men will consider the invaluable loss that is consequent and the danger of sin that is appendant to the destroying such forms of discipline and devotion in which God was purely worshipped and the Church was edified and the people instructed to great degrees of piety knowledge and devotion 4. And such is the Liturgy of the Church of England I shall not need to enumerate the advantages of Liturgy in general though it be certain that some Liturgie or other is most necessary in publick addresses that so we may imitate the perpetual practice of all setled Churches since Christianity or ever since Moses's Law or the Jewish Church came to have a setled foot and any rest in the land of Canaan 2. That we may follow the example and obey the precept of our blessed Saviour who appointed a set form of devotion and certainly they that profess enmity against all Liturgy can in no sence obey the precept given by him who gave command When ye pray say Our Father 3. That all that come may know the condition of publick Communion their Religion and manner of address to God Almighty 4. That the truth of the proposition the piety of the desires and the honesty of the petitions the simplicity of our purposes and the justice of our designs may be secured before-hand because Whatsoever is not of Faith is sin and it is impossible that we should pray to God in the extempore prayers of the Priest by any Faith but unreasonable unwarranted insecure and implicit 5. That there may be union of hearts and spirits and tongues 6. That there may be a publick symbol of Communion in our prayers which are the best instruments of endearing us to God and to one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private prayer not assisted with the concord and unity of a publick spirit is weaker and less effectual saith S. Basil. 7. That the Ministers less learned may have provisions of devotions made for them 8. That the more learned may have no occasion of ostentation ministred to them lest their best actions their prayers be turned into sin 9. That extravagant levities and secret impieties be prevented 10. That the offices Ecclesiastical may the better secure the Articles of Religion 11. That they may edifie the people by being repositories of holy and necessary truths ready form'd out of their needs and described in their Books of daily use for that was one of the advices of the Apostle t eaching and admonishing one another in Psalms and Hymns and Spiritual Songs 12. That men by the intervening of authority may be engaged to certain devotions 13. That not only the duty but the very form of its ministration may be honoured by the countenance of authority and not be exposed to contempt by reason of the insufficiency of its external warrant 14. That the assignation of such offices and appropriating them to the ministery of certain persons may be a cancel to secure the inclosures of the Clerical orders from the usurpings and invasions of pretending and unhallowed spirits 15. That indetermination of the office may not introduce indifferency nor indifferency lead in a freer liberty or liberty degenerate into licentiousness or licentiousness into folly and vanity and these come sometime attended with secular designs lest these be cursed with the immission of a peevish spirit upon our Priests and that spirit be a teacher of lies and these lies become the basis of impious theoremes which are certainly attended with ungodly lives and then either Atheism or Antichristianism may come according as shall happen in the conjunction of time and other circumstances for this would be a sad climax a ladder upon which are no Angels ascending or descending because the degrees lead to darkness and
misery 5. But that which is of special concernment is this that the Liturgy of the Church of England hath advantages so many and so considerable as not only to raise it self above the devotions of other Churches but to endear the affections of good people to be in love with Liturgy in general 6. For to the Churches of the Roman Communion we can say that ours is reformed to the reformed Churches we can say that ours is orderly and decent for we were freed from the impositions and lasting errors of a tyrannical spirit and yet from the extravagancies of a popular spirit too our reformation was done without tumult and yet we saw it necessary to reform we were zealous to cast away the old errors but our zeal was balanced with consideration and the results of authority Not like women or children when they are affrighted with fire in their clothes we shak'd off the coal indeed but not our garments lest we should have exposed our Churches to that nakedness which the excellent men of our sister Churches complained to be among themselves 7. And indeed it is no small advantage to our Liturgy that it was the off-spring of all that authority which was to prescribe in matters of Religion The King and the Priest which are the Antistites Religionis and the preservers of both the Tables joyn'd in this work and the people as it was represented in Parliament were advised withal in authorizing the form after much deliberation for the Rule Quod spectat ad omnes ab omnibus tractari debet was here observed with strictness and then as it had the advantages of discourse so also of authorities its reason from one and its sanction from the other that it might be both reasonable and sacred and free not only from the indiscretions but which is very considerable from the scandal of popularity 8. And in this I cannot but observe the great wisdom and mercy of God in directing the contrivers of the Liturgy with the spirit of zeal and prudence to allay the furies and heats of the first affrightment For when men are in danger of burning so they leap from the flames they consider not whither but whence and the first reflexions of a crooked tree are not to straightness but to a contrary incurvation yet it pleased the Spirit of God so to temper and direct their spirits that in the first Liturgy of King Edward they did rather retain something that needed further consideration than reject any thing that was certainly pious and holy and in the second Liturgy that they might also throughly reform they did rather cast out something that might with good profit have remained than not satisfie the world of their zeal to reform of their charity in declining every thing that was offensive and the clearness of their light in discerning every semblance of error or suspicion in the Roman Church 9. The truth is although they fram'd the Liturgy with the greatest consideration that could be by all the united wisdom of this Church and State yet as if Prophetically to avoid their being charg'd in after ages with a crepusculum of Religion a dark twilight imperfect Reformation they joyn'd to their own Star all the shining tapers of the other reformed Churches calling for the advice of the most eminently learned and zealous Reformers in other Kingdoms that the light of all together might shew them a clear path to walk in And this their care produced some change for upon the consultation the first form of King Edwards Service-book was approved with the exception of a very few clauses which upon that occasion were review'd and expung'd till it came to that second form and modest beauty it was in the Edition of MDLII and which Gilbertus a German approved of as a transcript of the ancient and primitive forms 10. It was necessary for them to stay some-where Christendom was not only reformed but divided too and every division would to all ages have called for some alteration or else have disliked it publickly and since all that cast off the Roman yoke thought they had title enough to be called Reformed it was hard to have pleased all the private interests and peevishness of men that called themselves friends and therefore that only in which the Church of Rome had prevaricated against the word of God or innovated against Apostolical tradition all that was par'd away But at last she fix'd and strove no further to please the people who never could be satisfied 11. The Painter that exposed his work to the censure of the common passengers resolving to mend it as long as any man could find fault at last had brought the eyes to the ears and the ears to the neck and for his excuse subscrib'd Hanc populus fecit But his Hanc ego that which he made by the rules of art and the advice of men skill'd in the same mystery was the better piece The Church of England should have par'd away all the Canon of the Communion if she had mended her piece at the prescription of the Zuinglians and all her office of Baptism if she had mended by the rules of the Anabaptists and kept up Altars still by the example of the Lutherans and not have retain'd decency by the good will of the Calvinists and now another new light is sprung up she should have no Liturgy at all but the worship of God be left to the managing of chance and indeliberation and a petulant fancy 12. It began early to discover its inconvenience for when certain zealous persons fled to Frankford to avoid the funeral piles kindled by the Roman Bishops in Queen Maries time as if they had not enemies enough abroad they fell soul with one another and the quarrel was about the Common-Prayer-Book and some of them made their appeal to the judgment of Mr. Calvin whom they prepossessed with strange representments and troubled phantasms concerning it and yet the worst he said upon the provocation of those prejudices was that even its vanities were tolerable Tolerabiles ineptias was the unhandsome Epithete he gave to some things which he was forc'd to dislike by his over-earnest complying with the Brethren of Frankford 13. Well! upon this the wisdom of this Church and State saw it necessary to fix where with advice she had begun and with counsel she had once mended And to have altered in things inconsiderable upon a new design or sullen mislike had been extreme levity and apt to have made the men contemptible their authority slighted and the thing ridiculous especially before adversaries that watch'd all opportunity and appearances to have disgraced the Reformation Here therefore it became a Law was established by an Act of Parliament was made solemn by an appendant penalty against all that on either hand did prevaricate a sanction of so long and so prudent consideration 14. But the Common-Prayer-Book had the fate of S. Paul for when it had scap'd the storms of
the Roman Sea yet a viper sprung out of Queen Maries sires which at Frankford first leap'd upon the hand of the Church but since that time it hath gnawn the bowels of its own Mother and given it self life by the death of its Parent and Nurse 15. For as for the Adversaries from the Roman party they were so convinc'd by the piety and innocence of the Common-Prayer-Book that they could accuse it of no deformity but of imperfection of a want of some things which they judged convenient because the error had a wrinkle on it and the face of antiquity And therefore for ten or eleven years they came to our Churches joyn'd in our devotions and communicated without scruple till a temporal interest of the Church of Rome rent the Schism wider and made it gape like the jaws of the grave And let me say it adds no small degree to my confidence and opinion of the English Common-Prayer-Book that amongst the numerous Armies sent from the Roman Seminaries who were curious enough to enquire able enough to find out and wanted no anger to have made them charge home any error in our Liturgy if the matter had not been unblameable and the composition excellent there was never any impiety or Heresie charg'd upon the Liturgy of the Church for I reckon not the calumnies of Harding for they were only in general calling it Darkness c. from which aspersion it was worthily vindicated by M. Deering The truth of it is the Compilers took that course which was sufficient to have secur'd it against the malice of a Spanish Inquisitor or the scrutiny of a more inquisitive Presbytery for they put nothing of controversie into their prayers nothing that was then matter of question only because they could not prophesie they put in some things which since then have been called to question by persons whose interest was highly concerned to find fault with something But that also hath been the fate of the Penmen of holy Scripture some of which could prophesie and yet could not prevent this But I do not remember that any man was ever put to it to justifie the Common-Prayer against any positive publick and professed charge by a Roman Adversary Nay it is transmitted to us by the testimony of persons greater than all exceptions that Paulus Quartus in his private entercourses and Letters to Queen Elizabeth did offer to confirm the English Common-Prayer-Book if she would acknowledge his Primacy and authority and the Reformation derivative from him And this lenity was pursued by his Successor Pius Quartus with an omnia de nobis tibi polliceare he assured her she should have any thing from him not only things pertaining to her soul but what might conduce to the establishment and confirmation of her Royal Dignity amongst which that the Liturgy new established by her authority should not be rescinded by the Popes power was not the least considerable 16. And possibly this hath cast a cloud upon it in the eyes of such persons who never will keep charity or so much as civility but with those with whom they have made a league offensive and defensive against all the world This hath made it to be suspected of too much compliance with that Church and her Offices of devotion and that it is a very Cento composed out of the Mass-Book Pontifical Breviaries Manuals and Portuises of the Roman Church 17. I cannot say but many of our Prayers are also in the Roman Offices But so they are also in the Scripture so also is the Lords Prayer and if they were not yet the allegation is very inartificial and the charge peevish and unreasonable unless there were nothing good in the Roman Books or that it were unlawful to pray a good prayer which they had once stain'd with red letters The Objection hath not sence enough to procure an answer upon its own stock but by reflection from a direct truth which uses to be like light manifesting it self and discovering darkness 18. It was first perfected in King Edward the Sixths time but it was by and by impugned through the obstinate and dissembling malice of many They are the words of M. Fox in his Book of Martyrs Then it was reviewed and published with so much approbation that it was accounted the work of God but yet not long after there were some persons qui divisionis occasionem arripiebant saith Alesius vocabula pene syllabas expendendo they tried it by points and syllables and weighed every word and sought occasions to quarrel which being observed by Archbishop Cranmer he caused it to be translated into Latin and sent it to Bucer requiring his judgment of it who returned this answer That although there are in it some things quae rapi possunt ab inquietis ad materiam contentionis which by peevish men may be cavill'd at yet there was nothing in it but what was taken out of the Scriptures or agreeable to it if rightly understood that is if handled and read by wise and good men The zeal which Archbishop Grindal Bishop Ridly Dr. Taylor and other the holy Martyrs and Confessors in Queen Maries time expressed for this excellent Liturgy before and at the time of their death defending it by their disputations adorning it by their practice and sealing it with their bloods are arguments which ought to recommend it to all the sons of the Church of England for ever infinitely to be valued beyond all the little whispers and murmurs of argument pretended against it and when it came out of the flame and was purified in the Martyrs sires it became a vessel of honour and used in the house of God in all the days of that long peace which was the effect of Gods blessing and the reward as we humbly hope of an holy Religion and when it was laid aside in the days of Queen Mary it was to the great decay of the due honour of God and discomfort to the Professors of the truth of Christs Religion they are the words of Queen Elizabeth and her grave and wise Parliament 19. Archbishop Cranmer in his purgation A. D. 1553. made an offer if the Queen would give him leave to prove All that is contained in the Common-Prayer-Book to be conformable to that order which our blessed Saviour Christ did both observe and command to be observed And a little after he offers to joyn issue upon this point That the Order of the Church of England set out by authority of the innocent and godly Prince Edward the Sixth in his high Court of Parliament is the same that was used in the Church fifteen hundred years past 20. And I shall go near to make his words good For very much of our Liturgy is the very words of Scriptures The Psalms and Lessons and all the Hymns save one are nothing else but Scripture and owe nothing to the Roman Breviaries for their production or authority So that the matter of them is out
omnium In obsequio scil quotidiano perpetuoque divinae religionis ritu Atque id noverunt fideles quomodo diebus singulis mane vespere orationes fundantur ad Dominum quomodo pro omni mundo Regibus omnibus qui in sublimitate positi sunt obsecrationes in Ecclesia fiant Sed forte quis dixerit pro omnibus quod ait tantum fideles intelligi voluisse At id verum non esse quae sequuntur ostendunt Denique ait pro Regibus neque enim tunc Reges Deum colebant It is evident by this that the custom of the Church was not only in the celebration of the holy Communion but in all her other Offices to say this Prayer not only for Christs Catholick Church but for all the world 25. And that the charity of the Church might not be misconstrued he produces his warrant S. Paul not only expresly commands us to pray for all men but adds by way of instance for Kings who then were unchristian and heathen in all the world But this form of Prayer is almost word for word in S. Ambrose Haec regula Ecclesiastica est tradita à Magistro gentium qua utuntur Sacerdotes nostri ut pro omnibus supplicent deprecantes pro Regibus orantes pro iis quibus sublimis potestas credita est ut in justitia veritate gubernent postulantes pro iis qui in necessitate varia sunt ut eruti liberati Deum collaudent incolumitatis Authorem So far goes our form of Prayer But S. Ambrose adds Referentes quoque gratiarum actiones And so it was with us in the first Service-books of King Edward and the Preface to the Prayer engages us to a thanksgiving but I know not how it was stoln out the Preface still remaining to chide their unwariness that took down that part of the building and yet left the gate standing But if the Reader please to be satisfied concerning this Prayer which indeed is the longest in our Service-book and of greatest consideration he may see it taken up from the universal custom of the Church and almost in all the words of the old Liturgies if he will observe the Liturgies themselves of S. Basil S Chrysostome and the concurrent testimonies of Tertullian S. Austin Celestine Gennadius Prosper and Theophylact. 26. I shall not need to make any excuses for the Churches reading those portions of Scripture which we call Epistles and Gospels before the Communion They are Scriptures of the choicest and most profitable transaction And let me observe this thing That they are not only declarations of all the mysteries of our redemption and rules of good life but this choice is of the greatest compliance with the necessities of the Christian Church that can be imagined For if we deny to the people a liberty of reading Scriptures may they not complain as Isaac did against the inhabitants of the land that the Philistines had spoiled his well and the fountains of living water If a free use to all of them and of all Scriptures were permitted should not the Church her self have more cause to complain of the infinite licentiousness and looseness of interpretations and of the commencement of ten thousand errors which would certainly be consequent to such permission Reason and Religion will chide us in the first reason and experience in the latter And can the wit of man conceive a better temper and expedient than that such Scriptures only or principally should be laid before them all in daily Offices which contain in them all the mysteries of our redemption and all the rules of good life which two things are done by the Gospels and Epistles respectively the first being a Record of the life and death of our blessed Saviour the latter instructions for the edification of the Church in pious and Christian conversation and all this was done with so much choice that as obscure places are avoided by design as much as could be so the very assignation of them to certain festivals the appropriation of them to solemn and particular days does entertain the understandings of the people with notions proper to the mystery and distinct from impertinent and vexatious questions And were this design made something more minute and applicable to the various necessities of times and such choice Scriptures permitted indifferently which might be matter of necessity and great edification the people of the Church would have no reason to complain that the fountains of our Saviour were stopp'd from them nor the Rulers of the Church that the mysteriousness of Scripture were abused by the petulancy of the people to consequents harsh impious and unreasonable in despight of government in exauctoration of the power of superiours or for the commencement of Schisms and Heresies The Church with great wisdom hath first held this torch out and though for great reasons intervening and hindering it cannot be reduced to practice yet the Church hath shewn her desire to avoid the evil that is on both hands and she hath shewn the way also if it could have been insisted in But however this choice of the more remarkable portions of Scripture is so reasonable and proportionable to the nature of the thing that because the Gospels and Epistles bear their several shares of the design the Gospel representing the foundation and prime necessities of Christianity and the mysterious parts of our Redemption the summ the faith and the hopes of Christianity therefore it is attested by a ceremony of standing up it being a part of the confession of faith but the Epistles containing superstructures upon that foundation are read with religious care but not made formal or solemn by any other circumstance The matter contains in it sufficient of reason and of proportion but nothing of necessity except it be by accident and as authority does intervene by way of sanction 27. But that this reading of Epistles and Gospels before the Communion was one of the earliest customs of the Church I find it affirmed by Rabanus Maurus Sed enim initio mos iste cantandi non erat qui nunc in Ecclesia ante sacrificium celebratur Sed tamen epistolae Pauli recitabantur sanctum Evangelium The custom of reading S. Paul's Epistles and the holy Gospel before the Sacrament was from the beginning Some other portions of Scripture were read upon emergent occasions instead of the Epistle which still retain the name of Epistle but it is so seldom that it happens upon two Sundays only in the year upon Trinity Sunday and the 25. Sunday after upon Saints days it happens oftner because the story requires a particular rememoration and therefore is very often taken out of the Acts of the Apostles but being in substitution only of the ordinary portion of the Epistle of S. Paul or other the Apostles it keeps the name of the first design though the change be upon good reason and much propriety 28. There remains
4 deprecations and 5 prayers and 6 intercessions and 7 giving of thanks will warrant and commend as so many parts of duty all the portions of the English Liturgy 34. If it were worth the pains it were very easie to enumerate the Authors and especially the occasions and time when the most minute passages such I mean as are known by distinct appellatives came into the Church that so it may appear our Liturgy is as ancient and primitive in every part as it is pious and unblameable and long before the Church got such a beam in one of her eyes which was endeavoured to be cast out at the Reformation But it will not be amiss to observe that very many of them were inserted as Antidotes and deleteries to the worst of Heresies as I have discours'd already and such was that clause through Jesus Christ our Lord who liveth and reigneth with thee in the unity of the holy Spirit ever one God and some other phrases parallel were put in in defiance of the Macedonians and all the species of the Antitrinitarians and used by S. Ambrose in Millain S. Austin in Africa and Idacius Clarus in Spain and in imitation of so pious precedents the Church of England hath inserted divers clauses into her Offices 35. There was a great instance in the administration of the blessed Sacrament For upon the change of certain clauses in the Liturgy upon the instance of Martin Bucer instead of the bloud of our Lord Jesus Christ which was given for you preserve your body and soul unto everlasting life was substituted this take and eat this in remembrance c. and it was done lest the people accustomed to the opinion of Transubstantiation and the appendant practices should retain the same doctrine upon intimation of the first clause But in the beginning of Queen Elizabeths reign when certain persons of the Zuinglian opinion would have abused the Church with Sacramentary doctrine and pretended the Church of England had declared for it in the second clause of 1552 the wisdom of the Church thought it expedient to joyn both the clauses the first lest the Church should be suspected to be of the Sacramentary opinion the latter lest she should be mistaken as a Patroness of Transubstantiation And both these with so much temper and sweetness that by her care she rather prevented all mistakes than by any positive declaration in her prayers engaged her self upon either side that she might pray to God without strife and contention with her brethren For the Church of England had never known how to follow the names of men but to call Christ only her Lord and Master 36. But from the inserting of these and the like clauses which hath been done in all ages according to several opportunities and necessities I shall observe this advantage which is in many but is also very signally in the English Liturgy we are thereby enabled and advantaged in the meditation of those mysteries de quibus festivatur in sacris as the Casuists love to speak which upon solemn days we are bound to meditate and make to be the matter and occasion of our address to God for the offices are so ordered that the most indifferent and careless cannot but be reminded of the mystery in every Anniversary which if they be summ'd up will make an excellent Creed and then let any man consider what a rare advantage it will be to the belief of such propositions when the very design of the Holy-day teaches the hard handed Artizan the name and meaning of an Article and yet the most forward and religious cannot be abused with any semblances of superstition The life and death of the Saints which is very precious in the eyes of God is so remembred by his humble and afflicted handmaid the Church of England that by giving him thanks and praise God may be honoured the Church instructed by the proposition of their example and we give testimony of the honour and love we owe and pay unto Religion by the pious veneration and esteem of those holy and beatified persons 37. Certain it is that there is no part of Religion as it is a distinct vertue and is to be exercised by interiour acts and forms of worship but is in the offices of the Church of England For if the Soul desires to be humbled she hath provided forms of Confession to God before his Church if she will rejoyce and give God thanks for particular blessings there are forms of thanksgiving described and added by the Kings authority upon the Conference at Hampton-Court which are all the publick solemn and foreseen occasions for which by Law and order provision could be made if she will commend to God the publick and private necessities of the Church and single persons the whole body of Collects and devotions supplies that abundantly if her devotion be high and pregnant and prepared to fervency and importunity of congress with God the Litanies are an admirable pattern of devotion full of circumstances proportionable for a quick and an earnest spirit when the revolution of the Anniversary calls on us to perform our duty of special meditation and thankfulness to God for the glorious benefits of Christs Incarnation Nativity Passion Resurrection and Ascension blessings which do as well deserve a day of thanksgiving as any other temporal advantage though it be the pleasure of a victory then we have the offices of Christmass the Annunciation Easter and Ascension if we delight to remember those holy persons whose bodies rest in the bed of peace and whose souls are deposited in the hands of Christ till the day of restitution of all things we may by the Collects and days of Anniversary festivity not only remember but also imitate them too in our lives if we will make that use of the proportions of Scripture allotted for the festival which the Church intends to which if we add the advantages of the whole Psalter which is an intire body of devotion by it self and hath in it forms to exercise all graces by way of internal act and spiritual intention there is not any ghostly advantage which the most religious can either need or fancy but the English Liturgy in its entire constitution will furnish us withal And certainly it was a very great wisdom and a very prudent and religious Constitution so to order that part of the Liturgy which the ancients called the Lectionarium that the Psalter should be read over twelve times in the year the Old Testament once and the New Testament thrice beside the Epistles and Gospels which renew with a more frequent repetition such choice places as represent the entire body of faith and good life There is a defalcation of some few Chapters from the entire body in the order but that also was part of the wisdom of the Church not to expose to publick ears and common judgments some of the secret rites of Moses's Law or the more mysterious prophecies of the New
great remedy for the great necessity And it was ever much valued in the Church insomuch that Nectarius would by no means take investiture of his Patriarchal Sea until he had obtained the benediction of Diodorus the Bishop of Cilicia Eudoxia the Empress brought her son Theodosius to S. Chrysostome for his blessing and S. Austin and all his company received it of Innocentius Bishop of Carthage It was so solemn in all marriages that the marrying of persons was called Benediction So it was in the fourth Council of Carthage Sponsus sponsa cum benedicendi sunt à Sacerdote c. benedicendi for married And in all Church Offices it was so solemn that by a Decree of the Council of Agatho A. D. 380. it was decreed ante benedictionem Sacerdotis populus egredi non praesumat By the way only here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for two parts of the English Liturgy For the benediction in the Office of marriage by the authority of the Council of Carthage and for concluding the Office of Communion with the Priests or Bishops benediction by warrant of the Council of Agatho which Decrees having been derived into the practice of the universal Church for very many ages is in no hand to be undervalued lest we become like Esau and we miss it when we most need it For my own particular I shall still press on to receive the benediction of holy Church till at last I shall hear a Venite benedicti and that I be reckoned amongst those blessed Souls who come to God by the ministeries of his own appointment and will not venture upon that neglect against which the piety and wisdom of all Religions in the world infinitely do prescribe 44. Now the advantages of confidence which I have upon the forms of benedicton in the Common-Prayer-Book are therefore considerable because God himself prescribed a set form of blessing the people appointing it to be done not in the Priests extempore but in an established form of words and because as the authority of a prescript form is from God so that this form may be also highly warranted the solemn blessing at the end of the Communion is in the very words of S. Paul 45. For the forms of Absolution in the Liturgy though I shall not enter into consideration of the Question concerning the quality of the Priests power which is certainly a very great ministery yet I shall observe the rare temper and proportion which the Church of England uses in commensurating the forms of Absolution to the degrees of preparation and necessity At the beginning of the Morning and Evening Prayer after a general Confession usually recited before the devotion is high and pregnant whose parts like fire enkindle one another there is a form of Absolution in general declarative and by way of proposition In the Office of the Communion because there are more acts of piety and repentance previous and presupposed there the Churches form of Absolution is optative and by way of intercession But in the Visitation of the sick when it is supposed and enjoyned that the penitent shall disburthen himself of all the clamorous loads upon his conscience the Church prescribes a medicinal form by way of delegate authority that the parts of justification may answer to the parts of good life For as the penitent proceeds so does the Church pardon and repentance being terms of relation they grow up together till they be complete this the Church with greatest wisdom supposes to be at the end of our life grace by that time having all its growth that it will have here and therefore then also the pardon of sins is of another nature than it ever was before it being now more actual and complete whereas before it was in fieri in the beginnings and smaller increases and upon more accidents apt to be made imperfect and revocable So that the Church of England in these manners of dispensing the power of the Keys does cut off all disputings and impertinent wranglings whether the Priests power were Judicial or declarative for possibly it is both and it is optative too and something else yet for it is an emanation from all the parts of his Ministery and he never absolves but he preaches or prays or administers a Sacrament for this power of remission is a transcendent passing through all the parts of the Priestly Offices For the Keys of the Kingdom of Heaven are the promises and the threatnings of the Scripture and the prayers of the Church and the Word and the Sacraments and all these are to be dispensed by the Priest and these keys are committed to his Ministery and by the operation of them all he opens and shuts Heaven gates ministerially and therefore S. Paul calls it verbum reconciliationis and says it is dispensed by Ministers as by Embassadors or Delegates and therefore it is an excellent temper of the Church so to prescribe her forms of Absolution as to shew them to be results of the whole Priestly Office of Preaching of dispensing Sacraments of spiritual Cure and authoritative Deprecation And the benefit which pious and well disposed persons receive by these publick Ministeries as it lies ready formed in our blessed Saviours promise erit solutum in coelis so men will then truly understand when they are taught to value every instrument of grace or comfort by the exigence of a present need as in a sadness of spirit in an unquiet conscience in the arrest of death 46. I shall not need to procure advantages to the reputation of the Common-Prayer by considering the imperfections of whatsoever hath been offered in its stead but yet a 1 form of worship composed to the dishonour of the Reformation accusing it of darkness and intolerable inconvenience 2 a direction without a rule 3 a rule without restraint 4 a prescription leaving an indifferency to a possibility of licentiousness 5 an office without any injunction of external acts of worship not prescribing so much as kneeling 6 an office that only once names reverence but forbids it in the ordinary instance and enjoyns it in no particular 7 an office that leaves the form of ministration of Sacraments so indifferently that if there be any form of words essential the Sacrament is in much danger to become invalid for want of provision of due forms of Ministration 8 an office that complies with no precedent of Scripture nor of any ancient Church 9 that must of necessity either want authority or it must prefer novelty before antiquity 10 that accuses all the Primitive Church of indiscretion at the least 11 that may be abused by the indiscretion or ignorance or malice of any man that uses it 12 into which Heresie or blasphemy may creep without possibility of prevention 13 that hath no external forms to entertain the fancy of the more common spirits 14 nor any allurement to perswade and entice its adversaries 15 nor any means of adunation and uniformity amongst its
do in their Verses and sing it to a new tune with perfect and true musick and all this ex tempore For all this the Holy Ghost can do if he pleases But if it be said that the Corinthian Christians composed their Songs and Hymns according to art and rules of Musick by study and industry and that to this they were assisted by the Spirit and that this together with the devotion of their spirit was singing with the Spirit then say I so composing set forms of Liturgie by skill and prudence and humane industry may be as much praying with the Spirit as the other is singing with the Spirit plainly enough In all the sences of praying with the Spirit and in all its acceptations in Scripture to pray or sing with the Spirit neither of them of necessity implies ex tempore Sect. 47. THE sum or Collecta of the premises is this Praying with the Spirit is either First when the Spirit stirs up our desires to pray per motionem actualis auxilii or secondly when the Spirit teaches us what or how to pray telling us the matter and manner of our prayers Thirdly or lastly dictating the very words of our prayers There is no other way in the world to pray with the Spirit or in the Holy Ghost that is pertinent to this Question And of this last manner the Scripture determines nothing nor speaks any thing expresly of it and yet suppose it had we are certain the Holy Ghost hath supplied us with all these and yet in set forms of Prayer best of all I mean there where a difference can be For 1 as for the desires and actual motions or incitements to pray they are indifferent to one or the other to set forms or to ex tempore Sect. 48. SECONDLY But as to the matter or manner of prayer it is clearly contained in the expresses and set forms of Scriptures and there it is supplied to us by the Spirit for he is the great Dictatour of it Sect. 49. 3. NOW then for the very words No man can assure me that the words of his ex tempore prayer are the words of the holy Spirit it is neither reason nor modesty to expect such immediate assistances to so little purpose he having supplied us with abilities more than enough to express our desires aliundè otherwise than by immediate dictate But if we will take David's Psalter or the other Hymns of holy Scripture or any of the Prayers which are respersed over the Bible we are sure enough that they are the words of Gods Spirit mediately or immediately by way of infusion or extasie by vision or at least by ordinary assistance And now then what greater confidence can any man have for the excellency of his prayers and the probability of their being accepted than when he prayes his Psalter or the Lords Prayer or any other office which he finds consigned in Scripture When Gods Spirit stirs us up to an actual devotion and then we use the matter he hath described and taught and the very words which Christ and Christs Spirit and the Apostles and other persons full of the Holy Ghost did use If in the world there be any praying with the Spirit I mean in vocal prayer this is it Sect. 50. AND thus I have examined the intire and full scope of this first Question and rifled their Objection which was the only colour to hide the appearance of its natural deformity at the first sight The result is this Scribendum ergo quoties licebit Si id non dabitur cogitandum ab utroque exclusi debent tamen adniti ut neque deprehensus orator neque destitutus esse videatur In making our Orations and publick Advocations we must write what we mean to speak as often as we can when we cannot yet we must deliberate and study and when the suddenness of the accident prevents both these we must use all the powers of art and care that we have a present mind and call in all our first provisions that we be not destitute of matter and words apt for the imployment This was Quintilian's rule for the matter of prudence and in secular occasions but when the instance is in Religion and especially in our prayers it will concern us nearer to be curious and deliberate what we speak in the audience of the eternal God when our lives and our souls and the honour of God and the reputation of Religion are concern'd and whatsoever is greatest in it self or dearest to us Sect. 51. THE second Question hath in it something more of difficulty for the Men that own it will give leave that set forms may be used so you give question 2 leave to them to make them but if authority shall interpose and prescribe a Liturgie every word shall breed a quarrel and if the matter be innocent yet the very injunction is tyranny a restraining of the gifts of the Holy Ghost it leaves the spirit of a Man sterile and unprofitable it is not for edification of the Church and is as destitute of comfort as it is of profit For God hath not restrained his Spirit to those few that rule the Church in prelation above others but if he hath given to them the spirit of Government he hath given to others the spirit of Prayer and the spirit of Prophecy Now the manifestation of the Spirit is given to every man to profit withall for to one is given by the Spirit the word of Wisdom to another the word of knowledge by the same Spirit And these and many other gifts are given to several members that they may supply one another and all joyn to the edification of the body And therefore that must needs be an imprudent sanction that so determines the offices of the Church that she cannot be edified by that variety of gifts which the holy Spirit hath given to several men to that purpose just as if there should be a Canon that but one Sermon should be preached in all Churches for ever Besides it must needs be that the devotion of the Suppliants must be much retarded by the perpetuity and unalterable reiteration of the same form For since our affections will certainly vary and suffer great alteration of degrees and inclinations it is easier to frame words apt to comply with our affections than to conform our affections in all varieties to the same words When the forms are daily changed it is more probable that every man shall find something proportionable to his fancy which is the great instrument of Devotion than to suppose that any one form should be like Manna fitted to every taste and therefore in prayers as the affections must be natural sweet and proper so also should the words expressing the affections issue forth by way of natural emanation Sed extemporalis audaciae atque ipsius temeritatis vel praecipua jucunditas est Nam in ingenio sicut in agro quanquam alia diu serantur atque
set form of Prayer Now it is considerable that no man ever had the fulness of the Spirit but only the Holy Jesus and therefore it is also certain that no man had the Spirit of prayer like to him and then if we pray this prayer devoutly and with pious and actual intention do we not pray in the Spirit of Christ as much as if we prayed any other form of words pretended to be taught us by the Spirit We are sure that Christ and Christs Spirit taught us this Prayer they only gather by conjectures and opinions that in their ex tempore or conceived forms the Spirit of Christ teacheth them So much then as Certainties are better than uncertainties and God's Word better than Man's so much is this set Form besides the infinite advantages in the matter better than their ex tempore and conceived Forms in the form it self And if ever any Prayer was or could be a part of that Doctrine of Faith by which we received the Spirit it must needs be this Prayer which was the only form our blessed Master taught the Christian Church immediately was a part of his great and glorious Sermon in the Mount in which all the needs of the world are sealed up as in a treasure house and intimated by several petitions as diseases are by their proper and proportioned remedies and which Christ published as the first emanation of his Spirit the first perfume of that heavenly anointing which descended on his sacred Head when he went down into the waters of Baptism Sect. 79. THIS we are certain of that there is nothing wanting nothing superfluous and impertinent nothing carnal or imperfect in this Prayer but as it supplies all needs so it serves all persons is fitted for all estates it meets with all accidents and no necessity can surprize any man but if God hears him praying that Prayer he is provided for in that necessity and yet if any single person paraphrases it it is not certain but the whole sence of a petition may be altered by the intervention of one improper word and there can be no security given against this but qualified and limited and just in such a proportion as we can be assured of the wisdom and honesty of the person and the actual assistance of the holy Spirit Sect. 80. NOW then I demand whether the Prayer of Manasses be so good a Prayer as the Lords Prayer or is the Prayer of Judith or of Tobias or of Judas Macchabeus or of the Son of Sirach is any of these so good Certainly no man will say they are and the reason is because we are not sure they are inspired by the Holy Spirit of God prudent and pious and conformable to Religion they may be but not penn'd by so excellent a spirit as this Prayer And what assurance can be given that any Ministers prayer is better than the prayers of the Son of Sirach who was a very wise and a very good man as all the world acknowledges I know not any one of them that has so large a testimony or is of so great reputation But suppose they can make as good prayers yet surely they are Apocryphal at least and for the same reason that the Apocryphal prayers are not so excellent as the Lords prayer by the same reason must the best they can be imagin'd to compose fall short of this excellent pattern by how much they partake of a smaller portion of the Spirit as a drop of water is less than all the waters under or above the Firmament Sect. 81. SECONDLY I would also willingly know whether if any man uses the form which Christ taught supposing he did not tie us to the very prescript words can there be any hurt in it Is it imaginable that any Commandment should be broken or any affront done to the honour of God or any act of imprudence or irreligion in it or any negligence of any insinuation of the Divine pleasure I cannot yet think of any thing to frame for answer so much as by way of an Antinomy or Objection But then supposing Christ did tie us to use this Prayer pro loco tempore according to the nature and obligation of all affirmative precepts as it is certain he did in the preceptive words recorded by St. Luke When ye pray say Our Father then it is to be considered that a Divine Commandment is broken by its rejection and therefore if there were any doubt remaining whether it be a Command or no yet since on one side there is danger of a negligence and a contempt and that on the other side the observation and conformity cannot be criminal or imprudent it will follow that the retaining of this Prayer in practice and suffering it to do all its intentions and particularly becoming the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority for set Forms of prayer is the safest most prudent most Christian understanding of those words of Christ propounding the Lords Prayer to the Christian Church And because it is impossible that all particulars should be expressed in any form of prayer because particulars are not only casual and accidental but also infinite Christ according to that wisdom he had without measure fram'd a Prayer which by a general comprehension should include all particulars eminently and virtually so that there should be no defect in it and yet so short that the most imperfect memories might retain and use it Sect. 82. AND it is not amiss to observe that our blessed Saviour first taught this Prayer to be as a remedy and a reproof of the vain repetition of the Pharisees and besides that it was so à priori we also in the event see the excellent spirit and wisdom in the Constitution for those persons who have laid aside the Lords Prayer have been noted by common observation to be very long in their forms and troublesome and vain enough in their repetitions they have laid aside the medicine and the old wound bleeds afresh the Pharisees did so of old Sect. 83. AND after all this it is strange imployment that any man should be put to justifie the wisdom and prudence of any of Christs institutions as if any of his servants who are wise upon his Stock instructed by his Wisdom made knowing by his Revelations and whose all that is good is but a weak ray of the glorious light of the Sun of Righteousness should dare to think that the Derivative should be before the Primitive the Current above the Fountain and that we should derive all our excellency from him and yet have some beyond him that is some which he never had or which he was not pleased to manifest or that we should have a spirit of Prayer able to make productions beyond his Prayer who received the Spirit without measure But this is not the first time man hath disputed against God Sect. 84. AND now let us consider with sobriety not only of this excellent Prayer but of
may please to see one observ'd to have been made in Heaven for a set form of Worship and address to God was recorded by St. John and sung in Heaven and it was composed out of the Songs of Moses Exod. 15. of David Psal. 145 and of Jeremy Chap. 10.6 7. which certainly is a very good precedent for us to imitate although but revealed by St. John by way of vision and extasie that we may see if we would speak with the tongue of Men and Angels we could not praise God in better Forms than what are recorded in holy Scripture Sect. 90. BUT besides the metrical part the Apostle hath described other parts of Liturgy in Scripture whose composition though it be in determined forms of words yet not so bound up with numbers as Hymns and these Saint Paul calls supplications prayers intercessions and giving of thanks which are several manners of address distinguished by their subject matter by their form and manner of address As appears plainly by intercessions and giving of thanks the other are also by all men distinguished though in the particular assignment they differ but the distinction of the Words implies the distinction of Offices which together with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lectionarium of the Church the Books of the Apostles and Prophets spoken of by Justin Martyr and said to be used in the Christian congregations are the constituent parts of Liturgy and the exposition of the words we best learn from the practice of the Church who in all Ages of whose publick offices any record is left to us took their pattern from these places of Scripture the one for Prose the other for Verse and if we take Liturgy into its several parts or members we cannot want something to appply to every one of the words of St. Paul in these present allegations Sect. 91. FOR the offices of prose we find but small mention of them in the very first time save only in general terms and that such there were and that St. James St. Mark St. Peter and others of the Apostles and Apostolical men made Liturgies and if these which we have at this day were not theirs yet they make probation that these Apostles left others or else they were impudent people that prefixed their names so early and the Churches were very incurious to swallow such a bole if no pretension could have been reasonably made for their justification But concerning Church Hymns we have clearer testimony in particular both because they were many of them and because they were dispersed more soon got by heart passed also among the people and were pious arts of the Spirit whereby holy things were instilled into their souls by the help of fancy and a more easie memory The first civilizing of people used to be by Poetry and their Divinity was conveyed by Songs and Verses and the Apostle exhorted the Christians to exhort one another in Psalms and Hymns for he knew the excellent advantages were likely to accrue to religion by such an insinuation of the mysteries Thus St. Hilary and St. Ambrose composed Hymns for the use of the Church and St. Austin made a Hymn against the Schism of Donatus which Hymns when they were publickly allowed of were used in publick Offices not till then For Paulus Samosatenus had brought Women into the Church to sing vain and trifling songs and some Bishops took to themselves too great and incurious a license and brought Hymns into the Church whose gravity and piety was not very remarkable upon occasion of which the Fathers of the Councel of Laodicea ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Psalms of private composition must be brought into the Church so Gentian Harvet renders it Isidore Translates it Psalmos ab idiotis compositos Psalms made by common persons Psalms usually sung abroad so Dionysius Exiguus calls them Psalmos Plebeios but I suppose by the following words is meant That none but Scripture Psalms shall be read there for so the Canon addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing to be read in the Church but Books of the Old and New Testament And this interpretation agrees well enough with the occasion of the Canon which I now mentioned Sect. 92. THIS only by the way the reddition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Isidore to be Psalms made by common persons whom the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorant or unlearned is agreeable enough with that of Saint Paul who intimates that prayers and forms of Liturgies are to be composed for them not by them they were never thought of to be persons competent to make Forms of Prayers themselves For S. Paul speaks of such an one as of a person coming into the Church to hear the Prophets pray and sing and interpret and prophesie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is reproved of all and judged of all and therefore the most unfit person in the world to bring any thing that requires great ability and great authority to obtrude it upon the Church his Rulers and his Judges And this was not unhandsomely intimated by the word sometimes used by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greek Church calling the publick Liturgie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Prayers made for the use of the Idiotae or private persons as the word is contradistinguished from the Rulers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies contum and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live in the condition of a private person and in the vulgar Greek sayes Arcudius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a little man of a low stature from which two significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well enough design a short form of Prayer made for the use of private persons And this was reasonable and part of the Religion even of the Heathen as well as Christians the presidents of their Religion were to find prayers for the people and teach them forms of address to their Gods Castis cum pueris ignara puella mariti Disceret unde preces vatem ni Musa dedisset Poscit opem chorus praesentia numina sentit Coelestes implorat equas docta prece blandus Carmine dii superi placantur carmine Manes But this by the way Sect. 93. BUT because I am casually fallen upon mention of the Laodicean Council and that it was very ancient before the Nicene and of very great reputation both in the East and in the West it will not be a contemptible addition to the reputation of set forms of Liturgy that we find them so early in the Church reduced to a very regular and composed manner The XVth Canon suffers none to sing in the Church but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sing by book and go up into the Pulpit they were the same persons and the manner of doing their office was their appellative which shews plainly that the known
custom of the Church was for them who were in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Pulpit to read their offices and devotions They read them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the word in the Canon Those things which signifie the greatest or first Antiquity are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was spoken proverbially to signifie ancient things And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that if these Fathers chose these words as Grammarians the singers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such as sung ancient Hymns of Primitive antiquity which also is the more credible because the persons were noted and distinguished by their imployment as a thing known by so long an use till it came to be their appellative * The 17th and 18th Canons command that Lessons and Psalms should be said interchangeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same Liturgy that 's the word or office of prayers to be said always at Nones and Vespers This shews the manner of executing their office of Psalmists and Readers they did not sing or say ex tempore but they read Prayers and Psalms and sung them out of a Book neither were they brought in fresh and new at every meeting but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still the same form of prayers without variation Sect. 94. BUT then if we remember how ancient this office was in the Church and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Readers and Singers were Clerical offices deputed for publick ministry about prayers and devotions in the Church for so we are told by Simeon Thessalonicensis in particular concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he does dictate the hymns to the singers and then of the singers there is no question and that these two offices were so ancient in the Church that they were mentioned by St. Ignatius who was contemporary with the latter times of the Apostles We may well believe that set and described forms of Liturgy were as early as the days of the Apostles and continued in the continuation of those and the like offices in all descending ages Of the same design and intimation were those known offices in the Greek Church of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Socrates speaks of as of an office in the Church of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Their office was the same with the Reader they did ex praescripto praeire ad verbum referre the same which ab Alexandro notes to have been done in the religious rites of Heathen Greece The first read out of a Book the appointed prayers and the others rehearsed them after Now it is unimaginable that constant officers should be appointed to say an office and no publick office be described Sect. 95. I SHALL add but this one thing more and pass on ad alia And that is that I never yet saw any instance example or pretence of precedent of any Bishop Priest or Lay person that ever prayed ex tempore in the Church and although in some places single Bishops or peradventure other persons of less Authority did oftentimes bring prayers of their own into the Church yet ever they were compositions and premeditations and were brought thither there to be repeated often and added to the Liturgy and although the Liturgies while they were less full than since they have been were apt to receive the additions of pious and excellent Persons yet the inconvenience grew so great by permitting any forms but what were approved by a publick Spirit that the Church as She always had forms of publick Prescription so She resolved to permit no mixture of any thing but what was warranted by an equal power that the Spirits of the Prophets might be subject to the Prophets and such Spirits when they are once tried whether they be of God or no tryed by a lawful superiour and a competent Judge may then venture into the open air And it were a strange imprudence choosingly to entertain those inconveniences which our wiser Fore-fathers felt and declar'd and remedied For why should we be in love with that evil against which they so carefully arm'd their Churches by the provision and defence of Laws For this produc'd that Canon of the Councel of Mileuis in Africa Placuit ut preces quae probatae fuerint in Concilio ab omnibus celebrentur nec aliae omnino dicantur in Ecclesiâ nisi quae à prudentioribus factae fuerint in Synodo That 's the restraint and prohibition publick Prayers must be such as are publickly appointed and prescribed by our superiors and no private forms of our conceiving must be used in the Church The reason follows Ne fortè aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum lest through ignorance or want of deliberation any thing be spoken in our prayers against faith and good manners Their reason is good and they are witnesses of it who hear the variety of Prayers before and after Sermons there where the Directory is practised where to speak most modestly not only their private opinions but also humane interests and their own personal concernments and wild fancies born perhaps not two daies before are made the objects of the peoples hopes of their desires and their prayers and all in the mean time pretend to the holy Spirit Sect. 96. THUS far we are gone The Church hath 1 power and authority and 2 command 3 and ability or promise of assistances to make publick forms of Liturgy and 4 the Church always did so in all descents from Moses to Christ from Christ to the Apostles from them all to all descending Ages for I have instanced till St. Austin's time and since there is no Question the people were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Balsamon sayes of those of the Greek Communion they used unalterable forms of Prayers described out of the Books of publick Liturgy it remains only that I consider upon what reason and grounds of prudence and religion the Church did so and whether she did well or no In order to which I consider Sect. 97. FIRST Every man hath personal needs of his own and he that understands his own condition and hath studied the state of his Soul in order to eternity his temporal estate in order to justice and charity and the constitution and necessities of his body in order to health and his health in order to the service of God as every wise and good man does will find that no man can make such provision for his necessities as he can do for his own caeteris paribus no man knows the things of a man but the spirit of the man and therefore if he have proportionable abilities it is allowed to him and it is necessary for him to represent his own conditions to God and he can best express his own sence or at least best sigh forth his own meaning and if he be a good
defiance of a new-sprung Heresie The Fathers of Nice fram'd the Gloria Patri against the Arians Saint Austin compos'd a Hymn against the Donatists Saint Hierome added the sicut erat in principio against the Macedonians Saint Ambrose fram'd the Te Deum upon occasion of St. Austins Baptism but took care to make the Hymn to be of most solemn adoration and yet of prudent institution and publick Confession that according to the advice of St. Paul we might sing with grace in our hearts to the Lord and at the same time teach and admonish one another too Now this cannot be done but in set forms of prayer for in new devotions and uncertain forms we may also have an ambulatory faith and new Articles may be offered before every Sermon and at every convention the Church can have no security to the contrary nor the Article any stable foundation or advantageous insinuation either into judgment or memory of the persons to be informed or perswaded but like Abrahams sacrifice as soon as his back is turn'd the birds shall eat it up Quid quod haec oratio quae sanandis mentibus adhibetur descendere in nos debet Remedia non prosunt nisi immorentur A cursory Prayer shall have a transient effect when the hand is off the impression also is gone Sect. 109. EIGHTHLY Without the description of publick forms of prayer there can be no security given in the matter of our prayers but we may burn assa foetida for incense and the Marrow of a mans bones instead of the fat of Rams and of all things in the world we should be most curious that our prayers be not turned into sin and yet if they be not prescribed and pre-considered nothing can secure them antecedently the people shall go to Church but without confidence that they shall return with a blessing for they know not whether God shall have a present made of a holy oblation or else whether the minister will stand in the gap or make the gap wider But this I touch'd upon before Sect. 110. NINTHLY They preserve the authority and sacredness of Government and possibly they are therefore decried that the reputation of authority may decline together For as God hath made it the great Cancel between the Clergy and the People that they are deputed to speak to God for them so is it the great distinction of the persons in that order that the Rulers shall judge between the Ministers and the People in relation to God with what addresses they shall come before God and intercede for the people for so St. Paul enjoyns that the spirits of the Prophets should be submitted to the Prophets viz. to be discern'd and judg'd by them which thing is not practicable in permissions of every Minister to pray what forms he pleases every day Sect. 111. TENTHLY Publick forms of Liturgy are also the great securities and basis to the religion and piety of the people for circumstances govern them most and the very determination of a publick office and the appointment of that office at certain times engages their spirits the first to an habitual the latter to an actual devotion It is all that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many men know of their Religion and they cannot any way know it better than by those Forms of prayer which publish their faith and their devotion to God and all the world and which by an admirable expedient reduces their faith into practice and places their Religion in their understanding and affections And therefore St. Paul when he was to give an account of his Religion he did it not by a mere recitation of the Articles but by giving account of his Liturgy and the manner of his worship After that way which they call haeresie so worship I the God of my Fathers And the best worship is the best religion and therefore I am not to trust any man to make my manner of worshipping unless I durst trust him to be the Dictator of my Religion and a Form of Prayer made by a private man is also my Religion made by a private man So that we must say after the manner that G. the Minister of B. shall conceive and speak so worship I the God of my Fathers and if that be reasonable or pious let all the world judge Sect. 112. ELEVENTHLY But when authority shall consider and determine upon a form of Liturgy and this be used and practised in a Church there is an admirable conjunction in the Religion and great co-operation towards the glory of God The authority of the injunction adds great reputation to the devotion and takes off the contempt which from the no-no-authority of single and private persons must be consequent to their conceived prayers and the publick practice of it and union of spirits in the devotion satisfies the world in the nature of it and the Religion of the Church Sect. 113. TWELFTHLY But nothing can answer for the great scandal which all wise persons and all good persons in the world must needs receive when there is no publick testimony consigned that such a whole Nation or a Church hath any thing that can be called Religion and those little umbrages that are are casual as chance it self alterable as time and shall be good when those infinite numbers of men that are trusted with it shall please to be honest or shall have the good luck not to be mistaken Sect. 114. THIRTEENTHLY I will not now instance in the vain-glory that is appendent to these new made every-days forms of prayer and that some have been so vain like the Orators Quintilian speaks of ut verbum petant quo incipiant that they have published their ex tempore faculty upon experiment and scenical bravery you shall name the instance and they shall compose the form Amongst whom also the gift of the man is more than the devotion of the man nor will I consider that then this gift is esteemed best when his prayer is longest and if he takes a complacency in his gift as who is not apt to do it he will be sure to extend his prayer till a suspicious and scrupulous man would be apt to say his Prayer pressed hard upon that which our blessed Saviour reprehended in the Pharisees who thought to be heard for their much babling I know it was observed by a very wise man that the vanity of spirit and popular opinion that grows great and talks loudly of his abilities that can speak ex tempore may not only be the incentive but a helper of the faculty and make a man not only to love it but to be the more able to do it Addit ad dicendum etiam pudor stimulos addit dicendorum expectata laus mirumque videri potest quod cum stylus secreto gaudeat atque omnes arbitros reformidet extemporalis actio auditorum frequentiâ ut miles congestu signorum excitatur Namque difficiliorem concitationem exprimit
expolit dicendi necessitas secundos impetus auget placendi cupido Adeò praemium omnia spectant ut eloquentia quoque quanquam plurimum habeat in se voluptatis maximè tamen praesenti fructu laudis opinionisque ducatur It may so happen that the opinion of the people as it is apt to actuate the faculty so also may encourage the practice and spoil the devotion But these things are accidental to the nature of the thing and therefore though they are too certainly consequent to the person yet I will not be too severe but preserve my self on the surer side of a charitable construction which truly I desire to keep not only to their persons whom I much reverence but also to their actions But yet I durst not do the same thing even for these last reasons though I had no other Sect. 115. IN the next place we must consider the next great objection that is with much clamor pretended viz. that in set Forms of Prayer we restrain and confine the blessed Spirit and in conceived Forms when every man is left to his liberty then the Spirit is free unlimited and unconstrained Sect. 116. I ANSWER Either their conceived forms I use their own words though indeed the expression is very inartificial are premeditate and described or they are ex tempore If they be premeditate and described then the Spirit is as much limited in their conceived forms as in the Churches conceived Forms For as to this particular it is all one who describes and limits the Form whether the Church or a single man does it still the Spirit is in constraint and limit So that in this case they are not angry at set Forms of Prayer but that they do not make them And if it be replyed that if a single person composes a set Form he may alter it if he please and so his Spirit is at liberty I answer so may the Church if She see cause for it and unless there be cause the single person will not alter it unless he do things unreasonable and without cause So that it will be an unequal challenge and a peevish quarrel to allow of set Forms of Prayer made by private Persons and not of set Forms made by the publick spirit of the Church It is evident that the Spirit is limited in both alike Sect. 117. BUT if by conceived Forms in this Objection they mean ex tempore Prayers for so they would be thought most generally to practise it and that in the use of these the liberty of the spirit is best preserved To this I answer that the being ex tempore or premediate will be wholly impertinent to this Question of limiting the spirit For there may be great liberty in set forms even when there is much variety and there may be great restraint in ex tempore Prayers even then when it shall be called unlawful to use set forms That the spirit is restrained or that it is free in either is accidental to them both for it may be either free or not free in both as it may happen Sect. 118. BUT the restraint is this that every one is not left to his liberty to pray how he list with premeditation or without it makes not much matter but that he is prescribed unto by the spirit of another But if it be a fault thus to restrain the Spirit I would fain know is not the Spirit restrained when the whole Congregation shall be confined to the form of this one mans composing Or shall it be unlawful or at least a disgrace and disparagement to use any set Forms especially of the Churches composition More plainly thus Sect. 119. SECONDLY Doth not the Minister confine and restrain the spirit of the Lords People when they are tied to his Form It would sound of more liberty to their spirits that every one might make a prayer of his own and all pray together and not be forced or confined to the Ministers single dictate and private spirit It is true it would breed confusions and therefore they might pray silently till the Sermon began and not for the avoiding one inconvenience run into a greater and to avoid the disorder of a popular noise restrain the blessed Spirit for even in this case as well as in the other where the Spirit of God is there must be liberty Sect. 120. THIRDLY If the spirit must be at liberty who shall assure us this liberty must be in Forms of Prayer And if so whether also it must be in publick Prayer and will it not suffice that it be in private and if in publick Prayers is not the liberty of the spirit sufficiently preserved that the publick Spirit is free That is the Church hath power upon occasion to alter and increase her Litanies By what argument shall any man make it so much as probable that the Holy Ghost is injured if every private Ministers private spirit shall be guided and therefore by necessary consequence limited by the authority of the Churches publick Spirit Sect. 121. FOURTHLY Does not the Directory that thing which is here called restraining of the Spirit Does it not appoint every thing but the words And after this is it not a goodly Palladium that is contended for and a princely liberty they leave unto the Spirit to be free only in the supplying the place of a Vocabulary and a Copia verborum For as for the matter it is all there described and appointed and to those determined sences the Spirit must assist or not at all only for the words he shall take his choice Now I desire it may be considered sadly and seriously Is it not as much injury to the Spirit to restrain his matter as to appoint his words Which is the more considerable of the two Sence or Language Matter or Words I mean when they are taken singly and separately For so they may very well be for as if men prescribe the matter only the Spirit may cover it with several words and expressions so if the Spirit prescribe the words I may still abound in variety of sence and preserve the liberty of my meaning we see that true in the various interpretations of the same words of Scripture So that in the greater of the two the Spirit is restrained when his matter is appointed and to make him amends for not trusting him with the matter without our directions and limitations we trust him to say what he pleases so it be to our sence to our purposes A goodly compensation surely Sect. 122. FIFTHLY Did not Christ restrain the spirit of his Apostles when he taught them to pray the Lords Prayer whether his precept to his Disciples concerning it was Pray this or Pray thus Pray these words or Pray after this manner Or though it had been less than either and been only a Directory for the matter still it is a thing which our brethren in all other cases of the same nature are resolved perpetually to call a
all the benefits which before were the consequents of Conformity and Unity will be lost and if they be not valuable I leave it to all them to consider who know the inconveniences of Publick disunion and the Publick disunion that is certainly consequent to them who do not communicate in any common forms of Worship and to think that the Directory will bring Conformity is as if one should say that all who are under the same Hemisphere are joyned in communi patriâ and will love like Country-men For under the Directory there will be as different religions and as different desires and as differing forms as there are several varieties of Men and manners under the one half of Heaven who yet breath under the same half of the Globe Sect. 139. BUT ask again what benefit can the publick receive by this form or this no form For I know not whether to call it Shall the matter of Prayers be better in all Churches shall God be better served shall the Word of God and the best Patterns of Prayers be always exactly followed It is well if it be But there is no security given us by the Directory for the particulars and special instances of the matter are left at every Mans dispose for all that and we must depend upon the honesty of every particular for it and if any man proves an Heretick or a Knave then he may introduce what impiety he please into the publick forms of Gods Worship and there is no law made to prevent it and it must be cured afterward if it can but before-hand it is not prevented at all by the Directory which trusts every man Sect. 140. BUT I observe that all the benefit which is pretended is that it will make an able Ministry Maximus verò studiorum fructus est praemium quoddam amplissimum longi laboris ex tempore dicendi facultas said an excellent person And it is very true to be able to speak excellent things without long considering is an effect of a long industry and greatest learning but certainly the greatest enemy in the world to its production Much learning and long use of speaking may enable a man to speak upon sudden occasions but speaking without consideration will never make much learning Nec quisquam tantum fidit ingenio ut sibi speret incipienti statim posse contingere sed sicut in cogitatione praecipimus ita facilitatem quoque extemporalâ—m à parvis initiis paulatim perducemus ad summam And to offer that as a means of getting learning which cannot be done at all as it ought but after learning is already gotten in a very great degree is highest mistaking I confess I am very much from believing the allegation and so will every man be that considers what kind of men they are that have been most zealous for that way of conceived Prayer I am sure that very few of the learnedst very many ignorants most those who have made least abode in the Schools of the Prophets And that I may disgrace no mans person we see Trades-men of the most illiberal arts and women pretend to it and do it with as many words and that 's the main thing with as much confidence and speciousness of spirit as the best amongst them Sed nec tumultuarii nec fortuiti sermonis contextum mirabor unquam quem jurgantibus etiam mulierculis superfluere video said Quintilian And it is but a small portion of learning that will serve a man to make conceived Forms of Prayer which they may have easily upon the stock of other men or upon their own fancy or upon any thing in which no learning is required He that knows not this knows nothing of the craft that may be in the Preachers trade But what Is God better served I would fain see any authority or any reason or any probability for that I am sure ignorant men offer him none of the best sacrifices ex tempore and learned men will be sure to deliberate and know God is then better served when he is served by a publick than when by a private Spirit I cannot imagine what accruements will hence come to the Publick it may be some advantages may be to the private interests of men For there are a sort of men whom our Blessed Saviour noted Who do devour Widows houses and for a pretence make long Prayers They make Prayers and they make them long by this means they receive double advantages for they get reputation to their ability and to their piety And although the Common-Prayer-Book in the Preface to the Directory be charged with unnecessary length yet we see that most of these men they that are most eminent or would be thought so make their Prayers longer and will not lose the benefits which their credit gets and they by their credit for making their Prayers Sect. 141. ADDE this that there is no promise in Scripture that he who prays ex tempore shall be heard the better or that he shall be assisted at all to such purposes and therefore to innovate in so high a matter without a warrant to command us or a promise to warrant us is no better than vanity in the thing and presumption in the person He therefore that considers that this way of Prayer is without all manner of precedent in the Primitive Church against the example of all famous Churches in all Christendom in the whole descent of XV Ages without all command or warrant of Scripture that it is unreasonable in the nature of the thing against prudence and the best wisdom of humanity because it is without Deliberation that it is innovation in a high degree without that authority which is truly and by inherent and Ancient right to command and prescribe to us in external Forms of Worship that it is much to the disgrace of the first Reformers of our Religion that it gives encouragement to the Church of Rome to quarrel with some reason and more pretence against our Reformation as being by the Directory confessed to have been done in much blindness and therefore might erre in the excess as well as in the defect throwing out too much as casting off too little which is the more likely because they wanted no zeal to carry them far enough He that considers the universal deformity of publick Worship and the no means of Union no Symbol of publick Communion being publickly consigned that all Heresies may with the same authority be brought into our Prayers and offered to God in the behalf of the people with the same authority that any truth may all the particular matter of our Prayers being left to the choice of all men of all perswasions and then observes that actually there are in many places Heresie and Blasphemy and Impertinency and illiterate Rudenesses put into the Devotion of the most solemn Days and the most publick Meetings and then lastly that there are divers parts of Liturgie for which no
ought not in sacris in holy persons and places and offices it is too probable that this is the preparatory for the Antichrist and grand Apostasie For if Antichrist shall exalt himself above all that is called God and in Scripture none but Kings and Priests are such Dii vocati Dii facti I think we have great reason to be suspicious that he that devests both of their power and they are if the King be Christian in very near conjunction does the work of Antichrist for him especially if the men whom it most concerns will but call to mind that the discipline or Government which Christ hath instituted is that Kingdom by which he governs all Christendom so themselves have taught us so that in case it be proved that Episcopacy is that government then they to use their own expressions throw Christ out of his Kingdom and then either they leave the Church without a head or else put Antichrist in substitution We all wish that our fears in this and all things else may be vain that what we fear may not come upon us but yet that the abolition of Episcopacy is the fore-runner and preparatory to the great Apostasie I have these reasons to shew at least the probability First Because here is a concurse of times for now after that these times have been called the last times for 1600 years together our expectation of the Great revelation is very near accomplishing and what a Grand innovation of Ecclesiastical government contrary to the faith and practice of Christendom may portend now in these times when we all expect Antichrist to be revealed is worthy of a jealous mans inquiry Secondly Episcopacy if we consider the final cause was instituted as an obstructive to the diffusion of Schism and Heresie So S. Hierome In toto orbe decretum est ut unus de Presbyteris Electus superponeretur caeteris VT SCHISMATVM SEMINA TOLLERENTVR And therefore if unity and division be destructive of each other then Episcopacy is the best deletery in the world for Schism and so much the rather because they are in eâdem materiâ for Schism is a division for things either personal or accidental which are matters most properly the subject of government and there to be tried there to receive their first and last breath except where they are starv'd to death by a desuetude and Episcopacy is an Unity of person-governing and ordering persons and things accidental and substantial and therefore a direct confronting of Schism not only in the intention of the author of it but in the nature of the institution Now then although Schisms always will be and this by divine prediction which clearly shews the necessity of perpetual Episcopacy and the intention of its perpetuity either by Christ himself ordaining it who made the prophecy or by the Apostles and Apostolick men at least who knew the prophecy yet to be sure these divisions and dangers shall be greater about and at the time of the Great Apostasie for then were not the hours turned into minutes an universal ruine should seize all Christendom No flesh should be saved if those days were not shortened Is it not next to an evidence of fact that this multiplication of Schisms must be removendo prohibens and therefore that must be by invalidating Episcopacy ordained as the remedy and obex of Schism either tying their hands behind them by taking away their coercion or by putting out their eyes by denying them cognizance of causes spiritual or by cutting off their heads and so destroying their order How far these will lead us I leave to be considered This only Percute pastores atque oves dispergentur and I believe it will be verified at the coming of that wicked one I saw all Israel scattered upon the Mountains as sheep having no shepherd I am not new in this conception I learn'd it of S. Cyprian Christi adversarius Ecclesiae ejus inimicus ad hoc ECCLESIAE PRAEPOSITVM suâ infestatione persequitur ut Gubernatore sublato atrocius atque violentius circa Ecclesiae naufragia grassetur The adversary of Christ and enemy of his Spouse therefore persecutes the Bishop that having taken him away he may without check pride himself in the ruines of the Church and a little after speaking of them that are enemies to Bishops he says that Antichristi jam propinquantis adventum imitantur their deportment is just after the guise of Antichrist who is shortly to be revealed But be this conjecture vain or not the thing of it self is of deep consideration and the Catholick practice of Christendom for 1500 years is so insupportable a prejudice against the enemies of Episcopacy that they must bring admirable evidence of Scripture or a clear revelation proved by Miracles or a contrary undoubted tradition Apostolical for themselves or else hope for no belief against the prescribed possession of so many ages But before I begin methinks in this contestation ubi potior est conditio possidentis it is a considerable Question what will the adversaries stake against it For if Episcopacy cannot make its title good they lose the benefit of their prescribed possession If it can I fear they will scarce gain so much as the obedience of the adverse party by it which yet already is their due It is very unequal but so it is ever when Authority is the matter of the Question Authority never gains by it for although the cause go on its side yet it loses costs and dammages for it must either by fair condescension to gain the adversaries lose something of it self or if it asserts it self to the utmost it is but that seldom or never happens for the very questioning of any authority hoc ipso makes a great intrenchment even to the very skirts of its cloathing But huc deventum est Now we are in we must go over SECT I. Christ did institute a Government in his Church FIRST then that we may build upon a Rock Christ did institute a government to order and rule his Church by his Authority according to his Laws and by the assistance of the blessed Spirit 1. If this were not true how shall the Church be governed For I hope the adversaries of Episcopacy that are so punctual to pitch all upon Scripture ground will be sure to produce clear Scripture for so main a part of Christianity as is the Form of the Government of Christs Church And if for our private actions and duties Oeconomical they will pretend a text I suppose it will not be thought possible Scripture should make default in assignation of the publick Government insomuch as all Laws intend the publick and the general directly the private and the particular by consequence only and comprehension within the general 2. If Christ himself did not take order for a Government then we must derive it from humane prudence and emergency of conveniences and concurse of new circumstances and then the Government must often
be changed or else time must stand still and things be ever in the same state and possibility Both the Consequents are extremely full of inconvenience For if it be left to humane prudence then either the government of the Church is not in immediate order to the good and benison of souls or if it be that such an institution in such immediate order to eternity should be dependant upon humane prudence it were to trust such a rich commodity in a cock-boat that no wise Pilot will be supposed to do But if there be often changes in government Ecclesiastical which was the other consequent in the publick frame I mean and constitution of it either the certain infinity of Schisms will arise or the dangerous issues of publick inconsistence and innovation which in matters of Religion is good for nothing but to make men distrust all and come the best that can come there will be so many Church-Governments as there are humane Prudences For so if I be not mis-informed it is abroad in some Towns that have discharged Episcopacy As Saint Galles in Switzerland there the Ministers and Lay-men rule in Common but a Lay-man is President But the Consistories of Zurick and Basil are wholly consistent of Lay-men and Ministers are joyned as Assistants only and Counsellors but at Schaff-hausen the Ministers are not admitted to so much but in the Huguenot Churches of France the Ministers do all 3. In such cases where there is no power of the sword for a compulsory and confessedly of all sides there can be none in Causes and Courts Ecclesiastical if there be no opinion of Religion no derivation from a Divine authority there will be sure to be no obedience and indeed nothing but a certain publick calamitous irregularity For why should they obey Not for Conscience for there is no derivation from Divine authority Not for fear for they have not the power of the sword 4. If there be such a thing as the power of the Keys by Christ concredited to his Church for the binding and losing Delinquents and Penitents respectively on earth then there is clearly a Court erected by Christ in his Church for here is the delegation of Judges Tu Petrus vos Apostoli whatsoever ye shall bind Here is a compulsory ligaveritis Here are the causes of which they take cognizance quodcunque viz. in materiâ scandali For so it is limited Matth. 18. but it is indefinite Matth. 16. and Universal John 20. which yet is to be understood secundùm materiam subjectam in causes which are emergent from Christianity ut sic that secular jurisdictions may not be intrenched upon But of this hereafter That Christ did in this place erect a Jurisdiction and establish a government besides the evidence of fact is generally asserted by primitive exposition of the Fathers affirming that to Saint Peter the Keys were given that to the Church of all ages a power of binding and loosing might be communicated Has igitur claves dedit Ecclesiae ut quae solveret in terrâ soluta essent in coelo scil ut quisquis in Ecclesia ejus dimitti sibi peccata crederet seque ab iis correctus averteret in ejusdem Ecclesiae gremio constitutus eâdem fide atque correctione sanaretur So S. Austin And again Omnibus igitur sanctis ad Christi corpus inseparabiliter pertinentibus propter hujus vitae procellosissima gubernaculum ad liganda solvenda peccata claves regni coelorum primus Apostolorum Petrus accepit Quoniam nec ille solus sed universa Ecclesia ligat solvitque peccata Saint Peter first received the government in the power of binding and loosing But not he alone but all the Church to wit all succession and ages of the Church Vniversa Ecclesia viz. in Pastoribus solis as Saint Chrysostom In Episcopis Presbyteris as S. Hierome The whole Church as it is represented in the Bishops and Presbyters The same is affirmed by Tertullian S. Cyprian S. Chrysostom S. Hilary Primasius and generally by the Fathers of the elder and Divines of the middle ages 5. When our blessed Saviour had spoken a parable of the sudden coming of the Son of Man and commanded them therefore with diligence to stand upon their watch the Disciples asked him Speakest thou this parable to us or even to all And the Lord said Who then is that faithful and wise steward whom his Lord shall make ruler over his houshold to give them their portion of meat in due season As if he had said I speak to You for to whom else should I speak and give caution for the looking to the house in the Masters absence You are by office and designation my stewards to feed my servants to govern my house 6. In Scripture and other Writers to Feed and to Govern is all one when the office is either Political or Oeconomical or Ecclesiastical So he Fed them with a faithful and true heart and Ruled them prudently with all his power And Saint Peter joyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So does Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers or Overseers in a Flock Pastors It is ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripides calls the Governours and Guides of Chariots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our blessed Saviour himself is called the Great Shepherd of our souls and that we may know the intentum of that compellation it is in conjunction also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is therefore our Shepherd for he is our Bishop our Ruler and Overseer Since then Christ hath left Pastors or Feeders in his Church it is also as certain he hath left Rulers they being both one in name in person in office But this is of a known truth to all that understand either Laws or Languages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo they that feed have the power of Princes and Rulers the thing is an undoubted truth to most men but because all are not of a mind something was necessary for confirmation of it SECT II. This Government was first committed to the Apostles by Christ. THIS Government was by immediate substitution delegated to the Apostles by Christ himself in traditione clavium in spiratione Spiritûs in missione in Pentecoste When Christ promised them the Keys he promised them power to bind and loose when he breathed on them the Holy Ghost he gave them that actually to which by the former promise they were intitled and in the Octaves of the Passion he gave them the same authority which he had received from his Father and they were the faithful and wise stewards whom the Lord made Rulers over his Houshold But I shall not labour much upon this Their founding all the Churches from East to West and so by being Fathers derived their authority from the nature of the
destination for divine service and in a word by his authority to establish such Discipline and Rituals as himself did judge to be most for edification and ornament of the Church of God For he that was appointed by S. Paul to rectifie and set things in order was most certainly by him supposed to be the Judge of all the obliquities which he was to rectifie 2. The next work is Episcopal too and it is the ordaining Presbyters in every City Not Presbyters collectively in every City but distributively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 City by City that is Elders in several Cities one in one City many in many For by these Elders are certainly meant Bishops Of the identity of Names I shall afterwards give an account but here it is plain S. Paul expounds himself to mean Bishops 1. In terms and express words To ordain Elders in every City If any be the husband of one wife c. For a Bishop must be blameless That is the Elders that you are to ordain in several cities must be blameless for else they must not be Bishops 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot hinder this exposition for S. Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. John Presbyter electae Dominae and Presbyter delectissimo Gaio Such Presbyters as these were Apostolical and that 's as much as Episcopal to be sure 3. S. Paul adds farther a Bishop must be blameless as the steward of God Who then is that faithful and wise steward whom his Lord shall make ruler S. Paul's Bishop is Gods steward and Gods steward is the ruler of his houshold says our blessed Saviour himself and therefore not a meer Presbyter amongst whom indeed there is a parity but no superintendency of Gods making 4. S. Paul does in the sequel still qualifie his Elders or Bishops with more proprieties of rulers A Bishop must be no striker not given to wine They are exactly the requisites which our blessed Saviour exacts in his Stewards or Rulers accounts If the Steward of the house will drink and be drunk and beat his fellow servants then the Lord of that servant shall come and divide him his portion with unbelievers The steward of the houshold this Ruler must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more must a Bishop he must not be given to wine no striker Neque enim pugilem describit sermo Apostolicus sed Pontificem instituit quid facere non debeat saith S. Hierome still then these are the Rulers of the Church which S. Titus was to ordain and therefore it is required should Rule well his own house for how else shall he take charge of the Church of God implying that this his charge is to rule the house of God 5. The reason why S. Paul appointed him to ordain these Bishops in cities is in order to coercive jurisdiction because many unruly and vain talkers were crept in verse 10. and they were to be silenced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their mouths must be stopped Therefore they must be such Elders as had superiority of jurisdiction over these impertinent Preachers which to a single Presbyter either by Divine or Apostolical institution no man will grant and to a Colledge of Presbyters S. Paul does not intend it for himself had given it singly to S. Titus For I consider Titus alone had coercive Jurisdiction before he ordained these Elders be they Bishops be they Presbyters The Presbyters which were at Crete before his coming had not Episcopal power or coercive Jurisdiction for why then was Titus sent As for the Presbyters which Titus ordained before his ordaining them to be sure they had no power at all they were not Presbyters If they had a coercive Jurisdiction afterwards to wit by their ordination then Titus had it before in his own person for they that were there before his coming had not as I shewed and therefore he must also have it still for he could not lose it by ordaining others or if he had it not before how could he give it unto them whom he ordained For plus juris in alium tranferre nemo potest quam ipse habet Howsoever it be then to be sure Titus had it in his own person and then it follows undeniably that either this coercive Jurisdiction was not necessary for the Church which would be either to suppose men impeccable or the Church to be exposed to all the inconveniences of Schism and tumultuary factions without possibility of relief or if it was necessary then because it was in Titus not as a personal prerogative but a power to be succeeded to he might ordain others he had authority to do it with the same power he had himself and therefore since he alone had this coercion in his own person so should his successors and then because a single Presbyter could not have it over his brethren by the confession of all sides nor the Colledge of Presbyters which were there before his coming had it not for why then was Titus sent with a new commission nor those which he was to ordain if they were but meer Presbyters could not have it no more than the Presbyters that were there before his coming it follows that those Elders which S. Paul sent Titus to ordain being such as were to be constituted in opposition and power over the false Doctors and prating Preachers and with authority to silence them as is evident in the first Chapter of that Epistle these Elders I say are verily and indeed such as himself calls Bishops in the proper sence and acceptation of the word 6. The Cretan Presbyters who were there before S. Titus's coming had not power to ordain others that is had not that power that Titus had For Titus was sent thither for that purpose therefore to supply the want of that power And now because to ordain others was necessary for the conservation and succession of the Church that is because new generations are necessary for the continuing the world and meer Presbyters could not do it and yet this must be done not only by Titus himself but after him it follows undeniably that S. Paul sent Titus to ordain men with the same power that himself had that is with more than his first Cretan Presbyters that is Bishops and he means them in the proper sence 7. That by Elders in several Cities he means Bishops is also plain from the place where they were to be ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In populous Cities not in village Towns For no Bishops were ever suffered to be in village Towns as is to be seen in the Councils of Sardis of Chalcedon and S. Leo the Cities therefore do at least highly intimate that the persons to be ordained were not meer Presbyters The issue of this discourse is That since Titus was sent to Crete to ordain Bishops himself was a Bishop to be
wanting or amiss to silence vain prating Preachers that will not submit to their superiors to ordain elders to rebuke delinquents to reject Hereticks viz. from the communion of the faithful for else why was the Angel of the Church of Pergamus reproved for tolerating the Nicolaitan hereticks but that it was in his power to eject them And the same is the case of the Angel of Thyatira in permitting the woman to teach and seduce the people but to the Bishop was committed the cognizance of causes criminal and particular of Presbyters so to Timothy in the instance formerly alledged nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all authority so in the case of Titus and officium regendae Ecclesiae the office of ruling the Church so to them all whom the Apostles left in the several Churches respectively which they had new founded So Eusebius For the Bishop was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over all Clergy and Laity saith S. Clement This was given to Bishops by the Apostles themselves and this was not given to Presbyters as I have already proved and for the present it will sufficiently appear in this that Bishops had power over Presbyters which cannot be supposed they had over themselves unless they could be their own superiours SECT XXI Not lessened by the assistance and Counsel of Presbyters BUT a Council or Colledge of Presbyters might have jurisdiction over any one and such Colledges there were in the Apostles times and they did in communi Ecclesiam regere govern the Church in common with the Bishop as saith S. Hierom viz. where there was a Bishop and where there was none they ruled without him This indeed will call us to a new account and it relies upon the testimony of S. Hierom which I will set down here that we may leave the Sun without a cloud S. Jerome's words are these Idem est enim Presbyter quod Episcopus antequam Diaboli instinctu studia in religione fierent diceretur in populis ego sum Pauli ego Apollo ego autem Cephae communi Presbyterorum concilio Ecclesiae gubernabantur Postquam verò unusquisque eos quos baptizabat suos putabat esse non Christi in toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ut Schismatum semina tollerentur Then he brings some arguments to confirm his saying and summes them up thus Haec diximus ut ostenderemus apud vereres eosdem fuisse Presbyteros quos Episcopos ut Episcopi noverint se magis consuetudine quà m Dominicae dispositionis veritate Presbyteris esse majores in communi debere Ecclesiam regere c. The thing S. Hierome aims to prove is the identity of Bishop Presbyter and their government of the Church in common * For their identity It is clear that S. Hierome does not mean it in respect of order as if a Bishop and a Presbyter had both one office per omnia one power for else he contradicts himself most apertly for in his Epistle ad Evagrium Quâ—d facit saith he Episcopus exceptâ ordinatione quod Presbyter non faciat A Presbyter may not ordain a Bishop does which is a clear difference of power and by S. Hierome is not expressed in matter of fact but of right quod Presbyter non faciat not non facit that a Priest may not must not do that a Bishop does viz. he gives holy orders * And for matter of fact S. Hierome knew that in his time a Presbyter did not govern in common but because he conceived it was fit he should be joyned in the common regiment and care of the Diocess therefore he asserted it as much as he could And therefore if S. Hierome had thought that this difference of the power of ordination had been only customary and by actual indulgence or incroachment or positive constitution and no matter of primitive and original right S. Hierome was not so diffident but out it should come what would have come And suppose S. Hierome in this distinct power of ordination had intended it only to be a difference in fact not in right for so some of late have muttered then S. Hierome had not said true according to his own Principles for Quid facit Episcopus exceptâ ordinatione quòd Presbyter non faciat had been quickly answered if the Question had only been de facto for the Bishop governed the Church alone and so in Jurisdiction was greater than Presbyters and this was by custom and in fact at least S. Hierome says it and the Bishop took so much power to himself that de facto Presbyters were not suffered to do any thing sine literis Episcopalibus without leave of the Bishop and this S. Hierome complained of so that de facto the power of ordination was not the only difference That then if Saint Hierome says true being the only difference between Presbyter and Bishop must be meant de jure in matter of right not humane positive for that is coincident with the other power of jurisdiction which de facto and at least by a humane right the Bishop had over Presbyters but Divine and then this identity of Bishop and Presbyter by S. Hierom's own confession cannot be meant in respect of order but that Episcopacy is by Divine right a Superiour order to the Presbyterate * Add to this that the arguments which S. Hierome uses in this discourse are to prove that Bishops are sometimes called Presbyters To this purpose he urges Acts 20. and Philippians 1. and the Epistles to Timothy and Titus and some others but all driving to the same issue To what Not to prove that Presbyters are sometimes called Presbyters For who doubts that But that Bishops are so may be of some consideration and needs a proof and this he undertook Now that they are so called must needs infer an identity and a disparity in several respects An identity at least of Names for else it had been wholly impertinent A disparity or else his arguments were to prove idem affirmari de eodem which were a business next to telling pins Now then this disparity must be either in order or jurisdiction By the former probation it is sure that he means the orders to be disparate If jurisdiction too I am content but the former is most certain if he stand to his own principles This identity then which S. Jerome expresses of Episcopus and Presbyter must be either in Name or in Jurisdiction I know not certainly which he means for his arguments conclude only for the identity of Names but his conclusion is for identity of Jurisdiction Et in communi debere Ecclesiam regere is the intent of his discourse If he means the first viz. that of Names it is well enough there is no harm done it is in confesso apud omnes but concludes nothing as I shall shew hereafter but because he intends so far as may be guessed by his words a parity and
Saint Polycarpe at Smyrna many years before Saint John writ his Revelation 6. Lastly That no jurisdiction was in the Ephesine Presbyters except a delegate and subordinate appears beyond all exception by Saint Paul's first Epistle to Timothy establishing in the person of Timothy power of coercitive jurisdiction over Presbyters and ordination in him alone without the conjunction of any in commission with him for ought appears either there or elsewhere * 4. The same also in the case of the Cretan Presbyters is clear For what power had they of Jurisdiction For that is it we now speak of If they had none before Saint Titus came we are well enough at Crete If they had why did Saint Paul take it from them to invest Titus with it Or if he did not to what purpose did he send Titus with all those powers before mentioned For either the Presbyters of Crete had jurisdiction in causes criminal equal to Titus after his coming or they had not If they had not then either they had no jurisdiction at all or whatsoever it was in subordination to him they were his inferiours and he their ordinary Judge and Governour 5. One thing more before this be left must be considered concerning the Church of Corinth for there was power of excommunication in the Presbytery when they had no Bishop for they had none of diverse years after the founding of the Church and yet Saint Paul reproves them for not ejecting the incestuous person out of the Church * This is it that I said before that the Apostles kept the jurisdiction in their hands where they had founded a Church and placed no Bishop for in this case of the Corinthian incest the Apostle did make himself the sole Judge For I verily as absent in body but present in spirit have judged already and then secondly Saint Paul gives the Church of Corinth commission and substitution to proceed in this cause in the name of our Lord Jesus Christ when ye are gathered together and my Spirit that is My power My authority for so he explains himself my Spirit with the power of our Lord Jesus Christ to deliver him over to Satan And 3. As all this power is delegate so it is but declarative in the Corinthians for Saint Paul had given sentence before and they of Corinth were to publish it 4. This was a Commission given to the whole Assembly and no more concerns the Presbyters than the people and so some have contended but so it is but will serve neither of their turns neither for an independent Presbytery nor a conjunctive popularity As for Saint Paul's reproving them for not inflicting censures on the peccant I have often heard it confidently averred but never could see ground for it The suspicion of it is ver 2. And ye are puffed up and have not rather mourned that he that hath done this deed might be taken away from among you Taken away But by whom That 's the Question Not by them to be sure For taken away from you implies that it is by the power of another not by their act for no man can take away any thing from himself He may put it away not take it the expression had been very imperfect if this had been his meaning * Well then In all these instances viz. of Jerusalem Antioch Ephesus Crete and Corinth and these are all I can find in Scripture of any consideration in the present Question all the jurisdiction was originally in the Apostles while there was no Bishop or in the Bishop when there was any And yet that the Presbyters were joyned in the ordering Church affairs I will not deny to wit by voluntary assuming them in partem sollicitudinis and by delegation of power Apostolical or Episcopal and by way of assistance in acts deliberative and consiliary though I find this no where specified but in the Church of Jerusalem where I proved that the Elders were men of more power than meer Presbyters men of Apostolical authority But here lies the issue and strain of the Question Presbyters had no jurisdiction in causes criminal and pertaining to the publick Regiment of the Church by vertue of their order or without particular substitution and delegation For there is not in all Scripture any Commission given by Christ to meer Presbyters no Divine institution of any power of Regiment in the Presbytery no constitution Apostolical that meer Presbyters should either alone or in conjunction with the Bishop govern the Church no example in all Scripture of any censure inflicted by any mere Presbyters either upon Clergy or Laity no specification of any power that they had so to do but to Churches where Colledges of Presbyters were resident Bishops were sent by Apostolical ordination not only with power of imposition of hands but of excommunication of taking cognisance even of causes and actions of Presbyters themselves as to Titus and Timothy the Angel of the Church of Ephesus and there is also example of delegation of power of censures from the Apostle to a Church where many Presbyters were fixt as in the case of the Corinthian Delinquent before specified which delegation was needless if coercitive jurisdiction by censures had been by divine right in a Presbyter or a whole Colledge of them Now then return we to the consideration of S. Hierom's saying The Church was governed saith he communi Presbyterorum consilio by the common Councel of Presbyters But 1. Quo jure was this That the Bishops are Superiour to those which were then called Presbyters by custom rather than Divine disposition Saint Hierome affirms but that Presbyters were joyned with the Apostles and Bishops at first by what right was that Was not that also by custom and condescension rather than by Divine disposition Saint Hierom does not say but it was For he speaks only of matter of fact not of right It might have been otherwise though de facto it was so in some places * 2. Communi Presbyterorum consilio is true in the Church of Jerusalem where the Elders were Apostolical men and had Episcopal authority and something superadded as Barnabas and Judas and Silas for they had the authority and power of Bishops and an unlimited Diocess besides though afterwards Silas was fixt upon the See of Corinth But yet even at Jerusalem they actually had a Bishop who was in that place superiour to them in Jurisdiction and therefore does clearly evince that the common Councel of Presbyters is no argument against the superiority of a Bishop over them * 3. Communi Presbyterorum consilio is also true because the Apostles call'd themselves Presbyters as Saint Paul and Saint John in their Epistles Now at the first many Prophets many Elders for the words are sometimes used in common were for a while resident in particular Churches and did govern in common As at Antioch were Barnabas and Simeon and Lucius and Manaen and Paul Communi horum Presbyterorum consilio the Church of
yet even in Scripture names are so distinguished that meer Presbyters are never called Bishops unless it be in conjunction with Bishops and then in the General address which in all fair deportments is made to the more eminent sometimes Presbyters are or may be comprehended This observation if it prove true will clearly show that the confusion of names of Episcopus and Presbyter such as it is in Scripture is of no pretence by any intimation of Scripture for the indistinction of Offices for even the names in Scripture it self are so distinguished that a mere Presbyter alone is never called a Bishop but a Bishop and Apostle is often called a Presbyter as in the instances above But we will consider those places of Scripture which use to be pretended in those impertinent arguings from the identity of Name to confusion of things and shew that they neither enterfere upon the main Question nor this observation * Paul and Timotheus to all the Saints which are in Christ Jesus which are at Philippi with the Bishops and Deacons I am willinger to chuse this instance because the place is of much consideration in the whole Question and I shall take this occasion to clear it from prejudice and disadvantage * By Bishops are here meant Presbyters because * many Bishops in a Church could * not be and yet Saint Paul speaks plurally of the Bishops of the Church of Philippi * and therefore must mean mere * Presbyters so it is pretended 1. Then By Bishops are or may be meant the whole superiour Order of the Clergy Bishops and Priests and that he speaks plurally he may besides the Bishops in the Church comprehend under their name the Presbyters too for why may not the name be comprehended as well as the office and order the inferiour under the superiour the lesser within the greater for since the order of Presbyters is involved in the Bishops order and is not only inclusively in it but derivative from it the same name may comprehend both persons because it does comprehend the distinct offices and orders of them both And in this sence it is if it be at all that Presbyters are sometimes in Scripture called Bishops * 2. Why may not Bishops be understood properly For there is no necessity of admitting that there were any mere Presbyters at all at the first founding of this Church It can neither be proved from Scripture nor Antiquity if it were denyed For indeed a Bishop or a company of Episcopal men as there were at Antioch might do all that Presbyters could and much more And considering that there are some necessities of a Church which a Presbyter cannot supply and a Bishop can it is more imaginable that there was no Presbyter than that there was no Bishop And certainly it is most unlikely that what is not expressed to wit Presbyters should be only meant and that which is expressed should not be at all intended * 3. With the Bishops may be understood in the proper sence and yet no more Bishops in one Diocess than one of a fixt residence for in that sence is Saint Chrysostom and the Fathers to be understood in their Commentaries on this place affirming that one Church could have but one Bishop but then take this along that it was not then unusual in such great Churches to have many men who were temporary Residentiaries but of an Apostolical and Episcopal authority as in the Churches of Jerusalem Rome Antioch there was as I have proved in the premises Nay in Philippi it self if I mistake not as instance may be given full and home to this purpose Salutant te Episcopi Onesimus Titus Demas Polybius omnes qui sunt Philippis in Christo unde haec vobis scripsi saith Ignatius in his Epistle to Hero his Deacon So that many Bishops we see might be at Philippi and many were actually there long after Saint Paul's dictate of the Epistle * 4. Why may not Bishops be meant in the proper sence Because there could not be more Bishops than one in a Diocess No By what Law If by a constitution of the Church after the Apostles times that hinders not but it might be otherwise in the Apostles times If by a Law in the Apostles times then we have obtained the main Question by the shift and the Apostles did ordain that there should be one and but one Bishop in a Church although it is evident they appointed many Presbyters And then let this Objection be admitted how it will and do its worst we are safe enough * 5. With the Bishops may be taken distributively for Philippi was a Metropolis and had divers Bishopricks under it and Saint Paul writing to the Church of Philippi wrote also to all the daughter Churches within its circuit and therefore might well salute many Bishops though writing to one Metropolis and this is the more probable if the reading of this place be accepted according to Oecumenius for he reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coepiscopis Diaconis Paul and Timothy to the Saints at Philippi and to our fellow Bishops * 6. S. Ambrose refers this clause of Cum Episcopis Diaconis to Saint Paul and Saint Timothy intimating that the benediction and salutation was sent to the Saints at Philippi from Saint Paul and Saint Timothy with â—he Bishops and Deacons so that the reading must be thus Paul and Timothy with the Bishops and Deacons to all the Saints at Philippi c. Cum Episcopis Diaconis hoc est cum Paulo Timotheo qui utique Episcopi erant simul significavit Diaconos qui ministrabant ei Ad plebem enim scribit Nam si Episcopis scriberet Diaconis ad personas eorum scriberet loci ipsius Episcopo scribendum erat non duobus vel tribus sicut ad Titum Timotheum * 7. The like expression to this is in the Epistle of Saint Clement to the Corinthians which may give another light to this speaking of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They delivered their first fruits to the Bishops and Deacons Bishops here indeed may be taken distributively and so will not infer that many Bishops were collectively in any one Church but yet this gives intimation for another exposition of this clause to the Philippians For here either Presbyters are meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers or else Presbyters are not taken care of in the Ecclesiastical provision which no man imagines of what interest soever he be it follows then that Bishops and Deacons are no more but Mâ—jores and Minores Sacerdotes in both places for as Presbyter and Episcopus were confounded so also Presbyter and Diaconus And I think it will easily be shewn in Scripture that the word Diaconus is given oftner to Apostles and Bishops and Presbyters than to those Ministers whiâ—h now by way of appropriation we call Deacons But of this anon Now again to
Christened first in Antioch for they had their baptism some years before they had their Name It had been no wonder then if per omnia it had so happened in the compellation of all the Offices and Orders of the Church SECT XXIV Appropriating the word Episcopus or Bishop to the Supreme Church-officer BUT immediately after the Apostles and still more in descending ages Episcopus signified only the Superintendent of the Church the Bishop in the present and vulgar conception Some few examples I shall give instead of Myriads In the Canons of the Apostles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop is used thirty six times in appropriation to him that is the Ordinary Ruler and President of the Church above the Clergy and the Laity being twenty four times expresly distinguished from Presbyter and in the other fourteen having particular care for government jurisdiction censures and ordinations committed to him as I shall shew hereafter and all this is within the verge of the first fifty which are received as Authentick by the Councel of Nice of Antioch 25. Canons whereof are taken out of the Canons of the Apostles the Councel of Gangra calling them Canones Ecclesiasticos and Apostolicas traditiones by the Epistle of the first Councel of Constantinople to Damasus which Theodoret hath inserted into his story by the Councel of Ephesus by Tertullian by Constantine the Great and are sometimes by way of eminency called the Canons sometimes the Ecclesiastical Canons sometimes the ancient and received Canons of our Fathers sometimes the Apostolical Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the Fathers of the Councel in Trullo and Damascen puts them in order next to the Canon of Holy Scripture so in effect does Isidore in his Preface to the work of the Councels for he sets these Canons in front because Sancti Patres eorum sententias authoritate Synodali roborarunt inter Canonicas posuerunt Constitutiones The H. Fathers have established these Canos by the authority of Councels and have put them amongst the Canonical Constitutions And great reason for in Pope Stephen's time they were translated into Latine by one Dionysius at the intreaty of Laurentius because then the old Latine copies were rude and barbarous Now then this second translation of them being made in Pope Stephen's time who was contemporary with S. Irenaeus and S. Cyprian the old copy elder than this and yet after the Original to be sure shews them to be of prime antiquity and they are mentioned by S. Stephen in an Epistle of his to Bishop Hilarius where he is severe in censure of them who do prevaricate these Canons * But for farther satisfaction I refer the Reader to the Epistle of Gregory Holloander to the Moderators of the City of Norimberg I deny not but they are called Apocryphal by Gratian and some others viz. in the sence of the Church just as the Wisdom of Solomon or Ecclesiasticus but yet by most believed to be written by S. Clement from the dictate of the Apostles and without all question are so far Canonical as to be of undoubted Ecclesiastical authority and of the first Antiquity Ignatius his testimony is next in time and in authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop bears the image and representment of the Father of all And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What is the Bishop but he that hath all authority and rule What is the Presbytery but a sacred Colledge Counsellors and helpers or assessors to the Bishop what are Deacons c. So that here is the real and exact distinction of Dignity the appropriation of Name and intimation of Office The Bishop is above all the Presbyters his helpers the Deacons his Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imitators of the Angels who are Ministring Spirits But this is of so known so evident a truth that it were but impertinent to insist longer upon it Himself in three of his Epistles uses it nine times in distinct enumeration viz. to the Trallians to the Philadelphians to the Philippians * And now I shall insert these considerations 1. Although it was so that Episcopus and Presbyter were distinct in the beginning after the Apostles death yet sometimes the names are used promiscuously which is an evidence that confusion of names is no intimation much less an argument for the parity of Offices since themselves who sometimes though indeed very seldom confound the names yet distinguish the Offices frequently and dogmatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the Presbyters of the Church of Antioch so indeed some say and though there be no necessity of admitting this meaning because by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he may mean the suffragan Bishops of Syria yet the other may be fairly admitted for himself their Bishop was absent from his Church and had delegated to the Presbytery Episcopal jurisdiction to rule the Church till he being dead another Bishop should be chosen so that they were Episcopi Vicarii and by representment of the person of the Bishop and execution of the Bishops power by delegation were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this was done lest the Church should not be only without a Father but without a Guardian too and yet what a Bishop was and of what authority no man more confident and frequent than Ignatius * Another example of this is in Eusebius speaking of the Youth whom S. John had converted and commended to a Bishop Clemens whose story this was proceeding in the relation sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the Presbyter unless by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here S. Clement means not the Order but Age of the Man as it is like enough he did for a little after he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old man Tum verò Presbyter in domum suam suscipit adolescentem Redde depositum O Episcope saith S. John to him Tunc graviter suspirans Senior c. So S. Clement * But this as it is very unusual so it is just as in Scripture viz. in descent and comprehension for this Bishop also was a Presbyter as well as Bishop or else in the delegation of Episcopal power for so it is in the allegation of Ignatius 2. That this name Episcopus or Bishop was chosen to be appropriate to the supream order of the Clergy was done with fair reason and design For this is no fastuous or pompous title the word is of no dignity and implies none but what is consequent to the just and fair execution of its Offices But Presbyter is a name of dignity and veneration Rise up to the grey head and it transplants the honour and reverence of Age to the office of the Presbyterate And yet this the Bishops left and took that which signifies a meer supra-vision and overlooking of his charge so that if we take estimate from the names Presbyter is a name of
been honoured as a holy Catholick by all posterity certainly these testimonies must needs be of great pressure being Sententiae repetiti dogmatis not casually slipt from him and by incogitancy but resolutely and frequently But this is attested by the general expressions of after ages Fungaris circa eum Potestate honoris tui saith S. Cyprian to Bishop Rogatianus Execute the Power of thy dignity upon the refractory Deacon And Vigor Episcopalis and Authoritas Cathedrae are the words expressive of that power whatsoever it be which S. Cyprian calls upon him to assert in the same Epistle This is high enough So is that which he presently subjoyns calling the Bishops power Ecclesiae gubernandae sublimem ac divinam potestatem A high and a divine power and authority in regiment of the Church * Locus Magisterii traditus ab Apostolis so S. Irenaeus calls Episcopacy A place of mastership or authority delivered by the Apostles to the Bishops their successors Eusebius speaking of Dionysius who succeeded Heraclas he received saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishoprick of the Precedency over the Churches of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Council of Sardis to the top or height of Episcopacy Apices Principes omnium so Optatus calls Bishops the Chief and Head of all and S. Denys of Alexandria Scribit ad Fabianum Vrbis Romae Episcopum ad alios quam plurimos Ecclesiarum Principes de fide Catholicâ suâ saith Eusebius And Origen calls the Bishop eum qui totius Ecclesiae arcem obtinet He that hath obtained the Tower or height of the Church The Fathers of the Council of Constantinople in Trullo ordained that the Bishops dispossessed of their Churches by incroachments of Barbarous people upon the Churches pale so as the Bishop had in effect no Diocess yet they should enjoy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the authority of their Presidency according to their proper state their appropriate presidency And the same Council calls the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prelate or Prefect of the Church I know not how to expound it better But it is something more full in the Greeks Council of Carthage commanding that the convert Donatists should be received according to the will and pleasure of the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Governs the Church in that place * And in the Council of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop hath Power over the affairs of the Church Hoc quidem tempore Romanae Ecclesiae Sylvester retinacula gubernabat Saint Sylvester the Bishop held the Reines or the stern of the Roman Church saith Theodoret But the instances of this kind are infinite two may be as good as twenty and these they are The first is of S. Ambrose Honor Sublimitas Episcopalis nullis poterit comparationibus adaequari The honour and sublimity of Episcopal Order is beyond all comparison great And their commission he specifies to be in Pasce oves meas Vnde regendae Sacerdotibus contraduntur meritò rectoribus suis subdi dicuntur c. The sheep are delivered to Bishops as to Rulers and are made their Subjects and in the next Chapter Haec verò cuncta Fratres ideò nos praemisisse cognoscere debetis ut ostenderemus nihil esse in hoc saeculo excellentius Sacerdotibus nihil sublimius Episcopis reperiri ut cum dignitatem Episcopatûs Episcoporum oraculis demonstramus dignè noscamus quid sumus actione potius quà m Nomine demonstremus These things I have said that you may know nothing is higher nothing more excellent than the dignity and Eminence of a Bishop c. * The other is of S. Hierom Cura totius Ecclesiae ad Episcopum pertinet The care of the whole Church appertains to the Bishop But more confidently spoken is that in his dialogue adversus Luciferianos Ecclesiae salus in summi Sacerdotis Dignitate pendet cui si non exors quaedam ab omnibus Eminens detur potestas tot in Ecclesiis efficientur schismata quot Sacerdotes The safety of the Church consists in the dignity of a Bishop to whom unless an Eminent and Vnparallel'd power be given by all there will be as many Schisms as Priests Here is dignity and authority and power enough expressed and if words be expressive of things and there is no other use of them then the Bishop is Superiour in a Peerless and Incomparable Authority and all the whole Diocess are his subjects viz. in regimine Spirituali SECT XXXV Requiring Vniversal Obedience to be given to Bishops by Clergie and Laity BUT from words let us pass to things For the Faith and practice of Christendom require obedience Universal obedience to be given to Bishops I will begin again with Ignatius that these men who call for reduction of Episcopacy to Primitive consistence may see what they gain by it for the more Primitive the testimonies are the greater exaction of obedience to Bishops for it happened in this as in all other things at first Christians were more devout more pursuing of their duties more zealous in attestation of every particle of their faith and that Episcopacy is now come to so low an ebbe it is nothing but that it being a great part of Christianity to honour and obey them it hath the fate of all other parts of our Religion and particularly of Charity come to so low a declension as it can scarce stand alone and faith which shall scarce be found upon earth at the coming of the Son of Man But to our business S. Ignatius in his Epistle to the Church of Trallis Necesse itaque est saith he quicquid facitis ut sine Episcopo nihil Tentetis So the Latin of Vedelius which I the rather chuse because I am willing to give all the advantage I can It is necessary saith the good Martyr that whatsoever ye do you should attempt nothing without your Bishop And to the Magnesians Decet itaque vos obedire Episcopo in nullo illi refragari It is fitting that ye should obey your Bishop and in nothing to be refractory to him Here is both a Decet and a Necesse est already It is very fitting it is necessary But if it be possible we have a fuller expression yet in the same Epistle Quemadmodum enim Dominus sine Patre nihil facit nec enim possumfacere à me ipso quicquam sic vos sine Episcopo nec Diaconus nec Laiconus nec Laicus Nec quicquam videatur vobis Consentaneum quod sit praeter illius Judicium quod enim tale est Deo inimicum Here is obedience universal both in respect of things and persons and all this no less than absolutely necessary For as Christ obeyed his Father in all things saying of my self I can do nothing so nor you without your Bishop whoever you be whether Priest or Deacon or Layman Let nothing please you which the Bishop
same words with the former Canons Hosius the President said If any Deacon or Priest or of the inferiour Clergy being excommunicated shall go to another Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing him to be excommunicated by his own Bishop that other Bishop must by no means receive him into his communion Thus far we have matter of publick right and authority declaring the Bishop to be the Ordinary Judge of the causes and persons of Clergy-men and have power of inflicting censures both upon the Clergy and the Laity And if there be any weight in the concurrent testimony of the Apostolical Canons of the General Councils of Nice and of Chalcedon of the Councils of Antioch of Sardis of Carthage then it is evident that the Bishop is the Ordinary Judge in all matters of Spiritual cognizance and hath power of censures and therefore a Superiority of jurisdiction This thing only by the way in all these Canons there is no mention made of any Presbyters assistant with the Bishop in his Courts For though I doubt not but the Presbyters were in some Churches and in some times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Ignatius calls them Counsellors and Assessors with the Bishop yet the power and the right of inflicting censures is only expressed to be in the Bishop and no concurrent jurisdiction mentioned in the Presbytery but of this hereafter more particularly * Now we may see these Canons attested by practice and dogmatical resolution S. Cyprian is the man whom I would chuse in all the world to depose in this cause because he if any man hath given all dues to the Colledge of Presbyters and yet if he reserves the Superiority of jurisdiction to the Bishop and that absolutely and independently of conjunction with the Presbytery we are all well enough and without suspicion Diù patientiam meam tenui Fratres Charissimi saith he writing to the Presbyters and Deacons of his Church He was angry with them for admitting the lapsi without his consent and though he was as willing as any man to comply both with the Clergy and people of his Diocess yet he also must assert his own priviledges and peculiar Quod enim non periculum metuere debemus de offensâ Domini quando aliqui de Presbyteris nec Evangelii nec loci sui memores sed neque futurum Domini judicium neque nunc praepositum sibi Episcopum cogitantes quod nunquam omnino sub antecessoribus factum est ut cum contumcliâ contemptu Praepositi totum sibi vendicent The matter was that certain Presbyters had reconciled them that fell in persecution without the performance of penance according to the severity of the Canon and this was done without the Bishops leave by the Presbyters Forgetting their own place and the Gospel and their Bishop set over them a thing that was never heard of till that time Totum sibi vendicabant They that might do nothing without the Bishops leave yet did this whole affair of their own heads Well! Upon this S. Cyprian himself by his own authority alone suspends them till his return and so shews that his authority was independent theirs was not and then promises they shall have a fair hearing before him in the presence of the Confessors and all the people Vtar eâ admonitione quâ me uti Dominus jubet ut interim prohibeantur offerre acturi apud nos apud Confessores ipsos apud plebem Vniversam causam suam * Here it is plain that S. Cyprian suspended these Presbyters by his own authority in absence from his Church and reserved the further hearing of the cause till it should please God to restore him to his See But this fault of the Presbyters S. Cyprian in the two next Epistles does still more exaggerate saying they ought to have asked the Bishops leave Sicut in praeteritum semper sub antecessoribus factum est for so was the Catholick custom ever that nothing should be done without the Bishops leave but now by doing otherwise they did prevaricate the divine commandment and dishonour the Bishop Yea but the Confessors interceded for the lapsi and they seldom were discountenanc'd in their requests What should the Presbyters do in this case S. Cyprian tells them writing to the Confessors Petitiones itaque desideria vestra Episcopo servent Let them keep your petitions for the Bishop to consider of But they did not therefore he suspended them because they did not reservare Episcopo honorem Sacerdotii sui cathedrae Preserve the honour of the Bishops chair and the Episcopal authority in presuming to reconcile the penitents without the Bishops leave The same S. Cyprian in his Epistle to Rogatianus resolves this affair for when a contemptuous bold Deacon had abused his Bishop he complained to S. Cyprian who was an Arch-Bishop and indeed S. Cyprian tells him he did honour him in the business that he would complain to him Cum pro Episcopatus vigore Cathedrae Authoritate haberes potestatem quâ posses de illo statim vindicari When as he had power Episcopal and sufficient authority himself to have punished the Deacon for his petulancy The whole Epistle is very pertinent to this Question and is clear evidence for the great authority of Episcopal jurisdiction the summe whereof is in this incouragement given to Rogatianus by S. Cyprian Fungaris circa eum Potestate Honoris tui ut eum vel deponas vel abstineas Exercise the power of your honour upon him and either suspend him or depose him And therefore he commends Cornelius the Bishop of Rome for driving Felicissimus the Schismatick from the Church vigore pleno quo Episcopum agere oportet with full authority as becomes a Bishop Socrates telling of the promotion and qualities of S. John Chrysostom says That in reforming the lives of the Clergy he was too fastuous and severe Mox igitur in ipso initio quum Clericis asper videretur Ecclesiae erat plurimis exosus veluti furio sum universi declinabant He was so rigid in animadversions against the Clergie that he was hated by them which clearly shows that the Bishop had jurisdiction and authority over them for tyranny is the excess of power and authority is the subject matter of rigour and austerity But this power was intimated in that bold speech of his Deacon Serapio Nunquam poteris ô Episcope hos corrigere nisi uno baculo percusseris Vniversos Thou canst not amend the Clergie unless thou strikest them all with thy pastoral rod. S. John Chrysostom did not indeed do so but non multum pòst temporis plurimos clericorum pro diversis exemit causis He deprived and suspended most of the Clergie-men for divers causes and for this his severity he wanted no slanders against him for the delinquent Ministers set the people on work against him * But here we see that the power of censures was
to go forth of the Cancelli in his Church at Milaine shews that then the powers were so distinct that they made no intrenchment upon each other * It was no greater power but a more considerable act and higher exercise the forbidding the communion to Theodosius till he had by repentance washed out the blood that stuck upon him ever since the Massacre at Thessalonica It was a wonderful concurrence of piety in the Emperor and resolution and authority in the Bishop But he was not the first that did it For Philip the Emperor was also guided by the Pastoral rod and the severity of the Bishop De hoc traditum est nobis quòd Christianus fuerit in die Paschae i. e. in ipsis vigiliis cùm interesse voluerit communicare mysteriis ab Episcopo loci non priùs esse permissum nisi confiteretur peccata inter poenitentes staret nec ullo modo sibi copiam mysteriorum futuram nisi priùs per poenitentiam culpas quae de eo ferebantur plurimae deluisset The Bishop of the place would not let him communicate till he had wash'd away his sins by repentance And the Emperor did so Ferunt igitur libenter eum quod à Sacerdote imperatum fuerat suscepisse He did it willingly undertaking the impositions laid upon him by the Bishop I doubt not but all the world believes the dispensation of the Sacraments intirely to belong to Ecclesiastical Ministery It was S. Chrysostomes command to his Presbyters to reject all wicked persons from the holy Communion If he be a Captain a Consul or a Crowned King that cometh unworthily forbid him and keep him off thy power is greater than his If thou darest not remove him tell it me I will not suffer it c. And had there never been more error in the managing Church-censures than in the foregoing instances the Church might have exercised censures and all the parts of power that Christ gave her without either scandal or danger to her self or her penitents But when in the very censure of excommunication there is a new ingredient put a great proportion of secular inconveniences and humane interest when excommunications as in the Apostles times they were deliverings over to Satan so now shall be deliverings over to a foreign enemy or the peoples rage as then to be buffeted so now to be deposed or disinteress'd in the allegiance of subjects in these cases excommunication being nothing like that which Christ authorized and no way cooperating toward the end of its institution but to an end of private designs and rebellious interest Bishops have no power of such censures nor is it lawful to inflict them things remaining in that consistence and capacity And thus is that famous saying to be understood reported by S. Thomas to be S. Austin's but is indeed found in the Ordinary Gloss upon Matth. 13. Princeps multitudo non est excommunicanda A Prince or a Commonwealth are not to be excommunicate Thus I have given a short account of the Persons and causes of which Bishops according to Catholick practice did and might take cognizance This use only I make of it Although Christ hath given great authority to his Church in order to the regiment of souls such a power Quae nullis poterit comparationibus adaequari yet it hath its limits and a proper cognizance viz. things spiritual and the emergencies and consequents from those things which Christianity hath introduced de novo and superadded as things totally disparate from the precise interest of the Commonwealth And this I the rather noted to shew how those men would mend themselves that cry down the tyranny as they list to call it of Episcopacy and yet call for the Presbytery *** For the Presbytery does challenge cognizance of all causes whatsoever which are either sins directly or by reduction All crimes which by the Law of God deserve death There they bring in Murders Treasons Witchcrafts Felonies Then the Minor faults they bring in under the title of Scandalous and offensive Nay Quodvis peccatum saith Snecanus to which if we add this consideration that they believe every action of any man to have in it the malignity of a damnable sin there is nothing in the world good or bad vitious or suspicious scandalous or criminal true or imaginary real actions or personal in all which and in all contestations and complaints one party is delinquent either by false accusation or real injury but they comprehend in their vast gripe and then they have power to nullifie all Courts and judicatories besides their own and being for this their cognizance they pretend Divine institution there shall be no causes imperfect in their Consistory no appeal from them but they shall hear and determine with final resolution and it will be sin and therefore punishable to complain of injustice and illegality * If this be confronted but with the pretences of Episcopacy and the modesty of their several demands and the reasonableness and divinity of each vindication examined I suppose were there nothing but Prudential motives to be put into the balance to weigh down this Question the cause would soon be determined and the little finger of Presbytery not only in its exemplary and tried practices but in its dogmatical pretensions is heavier than the loyns nay than the whole body of Episcopacy but it seldom happens otherwise but that they who usurp a power prove tyrants in the execution whereas the issues of a lawful power are fair and moderate SECT XXXVII Forbidding Presbyters to officiate without Episcopal license BUT I must proceed to the more particular instances of Episcopal Jurisdiction The whole power of Ministration both of the Word and Sacraments was in the Bishop by prime authority and in the Presbyters by commission and delegation insomuch that they might not exercise any ordinary ministration without license from the Bishop They had power and capacity by their order to Preach to Minister to Offer to Reconcile and to Baptize They were indeed acts of order but that they might not by the law of the Church exercise any of these acts without license from the Bishop that is an act or issue of jurisdiction and shews the superiority of the Bishop over his Presbyters by the practice of Christendom S. Ignatius hath done very good offices in all the parts of this Question and here also he brings in succour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawful without the Bishop viz. without his leave either to baptize or to offer Sacrifice or to make oblation or to keep feasts of charity and a little before speaking of the B. Eucharist and its ministration and having premised a general interdict for doing any thing without the Bishops consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let that Eucharist saith he be held valid which is celebrated under the Bishop or under him to whom the Bishop shall permit *** * I do not here dispute
several offices the Canon extends its prohibition to all ministrations without the Bishops authority But it was more clearly and evidently law and practice in the Roman Church we have good witness for it S. Leo the Bishop of that Church is my Author Sed neque coram Episcopo licet Presbyteris in baptisterium introire nec praesente Antistite infantem tingere aut signare nec poenitentem sine praeceptione Episcopi sui reconciliare nec eo praesente nisi illo jubente Sacramentum corporis Sanguinis Christi conficere nec eo corà m posito populum docere vel benedicere c. It is not lawful for the Presbyters to enter into the baptistery nor to baptize any Catechumens nor to consecrate the Sacrament of Christs body and blood in the presence of the Bishop without his command From this place of S. Leo if it be set in conjunction with the precedent we have fair evidence of this whole particular It is not lawful to do any offices without the Bishops leave So S. Ignatius so the Canons of the Apostles so Tertullian so the Councils of Antioch and Chalcedon It is not lawful to do any offices in the Bishops presence without leave so S. Leo. The Council of Carthage joyns them both together neither in his presence nor without his leave in any place Now against this practice of the Church if any man should discourse as S. Hierome is pretended to do by Gratian Qui non vult Presbyteros facere quae jubentur à Deo dicat quis major est Christo. He that will not let Presbyters do what they are commanded to do by God let him tell us if any man be greater than Christ viz. whose command it is that Presbyters should preach Why then did the Church require the Bishop's leave might not Presbyters do their duty without a license This is it which the practice of the Church is abundantly sufficient to answer * For to the Bishop is committed the care of the whole Diocess he it is that must give the highest account for the whole charge he it is who is appointed by peculiar designation to feed the flock so the Canon of the 1 Apostles so 2 Ignatius to the Council of 3 Antioch so every where The Presbyters are admitted in partem solicitudinis but still the jurisdiction of the whole Diocess is in the Bishop and without the Bishops admission to a part of it per traditionem subditorum although the Presbyter by his ordination have a capacity of preaching and administring Sacraments yet he cannot exercise this without designation of a particular charge either temporary or fixt And therefore it is that a Presbyter may not do these acts without the Bishops leave because they are actions of relation and suppose a congregation to whom they must be administred or some particular person for a Priest must not preach to the stones as some say Venerable Bede did nor communicate alone the word is destructive of the thing nor baptize unless he have a Chrysome Child or a Catechumen So that all of the Diocess being the Bishops charge the Bishop must either authorize the Priest or the Priest must not meddle lest he be what S. Peter blamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop in anothers Diocess Not that the Bishop did license the acts precisely of baptizing of consecrating c. For these he had by his ordination but that in giving license he did give him a subject to whom he might apply these relative actions and did quoad hoc take him in partem solicitudinis and concredit some part of his Diocess to his administration cum cura animarum But then on the other side because the whole cure of the Diocess is in the Bishop he cannot exonerate himself of it for it is a burden of Christs imposing or it is not imposed at all therefore this taking of Presbyters into part of the regiment and care does not divest him of his own power or any part of it nor yet ease him of his care but that as he must still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visit and see to his Diocess so he hath authority still in all parts of his Diocess and this appears in these places now quoted insomuch as when the Bishop came to any place there the Vicaria of the Presbyters did cease In praesentiâ Majoris cessat potestas minoris And though because the Bishop could not do all the Minor and daily offices of the Priesthood in every congregation of his Diocess therefore he appointed Priests severally to officiate himself looking to the Metropolis and the daughter Churches by a general supravision yet when the Bishop came into any place of his Diocess there he being present might do any office because it was in his own charge which he might concredit to another but not exonerate himself of it And therefore praesente Episcopo saith the Council of Carthage and S. Leo if the Bishop be present the Presbyter without leave might not officiate For he had no subjects of his own but by trust and delegation and this delegation was given him to supply the Bishops absence who could not simul omnibus interesse but then where he was present the cause of delegation ceasing the jurisdiction also ceased or was at least absorpt in the greater and so without leave might not be exercised like the stars which in the noon-day have their own natural light as much as in the night but appear not shine not in the presence of the Sun This perhaps will seem uncouth in those Presbyters who as the Council of Carthage's expression is are contrarii honori Episcopali but yet if we keep our selves in our own form where God hath placed us and where we were in the Primitive Church we shall find all this to be sooth and full of order For Consider The elder the prohibition was the more absolute and indefinite it runs Without the Bishop it is not lawful to baptize to consecrate c. So Ignatius The prohibition is without limit But in descent of the Church it runs praesente Episcopo the Bishop being present they must not without leave The thing is all one and a derivation from the same original to wit the Vniversality of the Bishops Jurisdiction but the reason of the difference of expression is this At first Presbyters were in Cities with the Bishop and no parishes at all concredited to them The Bishops lived in Cities the Presbyters preached and offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house according as the Bishop directed them Here they had no ordinary charge and therefore the first prohibitions run indefinitely they must not do any Clerical offices sine Episcopo unless the Bishop sends them But then afterwards when the Parishes were distinct and the Presbyters fixt upon ordinary charges then it was only praesente Episcopo if the Bishop was present they might not officiate without leave For in his absence they might do
obedient yet both the right of electing and solemnity of ordaining was in the Bishops the peoples interest did not arrive to one half of this 6. There are in Antiquity divers precedents of Bishops who chose their own successors it will not be imagined the people will chuse a Bishop over his head and proclaim that they were weary of him In those days they had more piety * Agelius did so he chose Sisinnius and that it may appear it was without the people they came about him and intreated him to chuse Marcian to whom they had been beholding in the time of Valens the Emperor he complied with them and appointed Marcian to be his successor and Sisinnius whom he had first chosen to succeed Marcian Thus did Valerius chuse his successor S. Austin for though the people named him for their Priest and carried him to Valerius to take Orders yet Valerius chose him Bishop And this was usual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius expresses this case it was ordinary to do so in many Churches 7. The manner of election in many Churches was various for although indeed the Church had commanded it and given power to the Bishops to make the election yet in some times and in some Churches the Presbyters or the Chapter chose one out of themselves S. Hierome says they always did so in Alexandria from S. Mark 's time to Heraclas and Dionysius S. Ambrose says that at the first the Bishop was not by a formal new election promoted but recedente uno sequens ei succedebat As one died so the next senior did succeed him In both these cases no mixture of the peoples votes 8. In the Church of England the people were never admitted to the choice of a Bishop from its first becoming Christian to this very day and therefore to take it from the Clergy in whom it always was by permission of Princes and to interest the people in it is to recede à traditionibus Majorum from the religion of our forefathers and to Innovate in a high proportion 9. In those Churches where the peoples suffrage by way of testimony I mean and approbation did concur with the Synod of Bishops in the choice of a Bishop the people at last according to their usual guise grew hot angry and tumultuous and then were ingaged by divisions in religion to name a Bishop of their own sect and to disgrace one another by publick scandal and contestation and often grew up to Sedition and Murder and therefore although they were never admitted unless where themselves usurped farther than I have declared yet even this was taken from them especially since in tumultuary assemblies they were apt to carry all before them they knew not how to distinguish between power and right they had not well learned to take denial but began to obtrude whom they listed to swell higher like a torrent when they were checked and the soleship of election which by the Ancient Canons was in the Bishops they would have asserted wholly to themselves both in right and execution * I end this with the annotation of Zonaras upon the twelfth Canon of the Laodicean Council Populi suffragiis olim Episcopi eligebantur understand him in the sences above explicated sed cùm multae inde seditiones existerent hinc factum est ut Episcoporum Vniuscujusque provinciae authoritate eligi Episcopum quemque oportere decreverint Patres Of old time Bishops were chosen not without the suffrage of the people for they concurred by way of testimony and acclamation but when this occasioned many seditions and tumults the Fathers decreed that a Bishop should be chosen by the authority of the Bishops of the Province And he adds that in the election of Damasus 137 men were slain and that six hundred examples more of that nature were producible Truth is the Nomination of Bishops in Scripture was in the Apostles alone and though the Kindred of our blessed Saviour were admitted to the choice of Simeon Cleophae the successor of S. James to the Bishoprick of Jerusalem as Eusebius witnesses it was propter singularem honorem an honorary and extraordinary priviledge indulged to them for their vicinity and relation to our blessed Lord the fountain of all benison to us and for that very reason Simeon himself was chosen Bishop too Yet this was praeter regulam Apostolicam The rule of the Apostles and their precedents were for the sole right of the Bishops to chuse their Colleagues in that Sacred order * And then in descent even before the Nicene Council the people were forbidden to meddle in election for they had no authority by Scripture to chuse by the necessity of times and for the reasons before asserted they were admitted to such a share of the choice as is now folded up in a piece of paper even to a testimonial and yet I deny not but they did often take more as in the case of Nilammon quem cives elegerunt saith the story out of Sozomen they chose him alone though God took away his life before himself would accept of their choice and then they behav'd themselves often times with so much insolency partiality faction sedition cruelty and Pagan baseness that they were quite interdicted it above 1200 years agone So that they had their little in possession but a little while and never had any due and therefore now their request for it is no petition of right but a popular ambition and a snatching at a sword to hew the Church in pieces But I think I need not have troubled my self half so far for they that strive to introduce a popular election would as fain have Episcopacy out as popularity of election let in So that all this of popular election of Bishops may seem superfluous For I consider that if the peoples power of chusing Bishops be founded upon God's law as some men pretend from S. Cyprian not proving the thing from Gods law but Gods law from S. Cyprian then Bishops themselves must be by Gods law For surely God never gave them power to chuse any man into that office which himself hath no way instituted And therefore I suppose these men will desist from their pretence of Divine right of popular election if the Church will recede from her Divine right of Episcopacy But for all their plundering and confounding their bold pretences have made this discourse necessary SECT XLI Bishops only did Vote in Councils and neither Presbyters nor People IF we add to all these foregoing particulars the power of making laws to be in Bishops nothing else can be required to the making up of a spiritual Principality Now as I have shewen that the Bishop of every Diocess did give laws to his own Church for particulars so it is evident that the laws of Provinces and of the Catholick Church were made by conventions of Bishops without the intervening or concurrence of Presbyters or any else for sentence and decision
security and revenge 2dly As yet there had been scarce any Synods to determine cases of publick difficulty and what they could not receive from publick decision it was fitting they should supply by the maturity of a Conciliary assistance and deliberation For although by the Canons of the Apostles Bishops were bound twice a year to celebrate Synods yet persecution intervening they were rather twice a year a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dispersion than a Synod 3. Although Synods had been as frequently conven'd as was intended by the Apostles yet it must be length of time and a successive experience that must give opportunity and ability to give general rules for the emergency of all particulars and therefore till the Church grew of some considerable age a fixt standing Colledge of Presbyters was more requisite than since it hath been when the frequency of general Councils and provincial Synods and the peace of the Church and the innumerable volumes of the Fathers and Decretals of Bishops and a digest of Ecclesiastical Constitutions hath made the personal assistance of Presbyters unnecessary 4. When necessity required not their presence and counsel their own necessity required that they should attend their several cures For let it be considered they that would now have a Colledge of Presbyters assist the Bishop whether they think of what follows For either they must have Presbyters ordained without a title which I am sure they have complained of these threescore years or else they must be forced to Non-residence For how else can they assist the Bishop in the ordinary and daily occurrencies of the Church unless either they have no cure of their own or else neglect it And as for the extraordinary either the Bishop is to consult his Metropolitan or he may be assisted by a Synod if the Canons already constituted do not aid him but in all these cases the Presbyter is impertinent 5. As this assistance of Presbyters was at first for necessity and after by custome it grew a Law so now retrò first the necessity failed and then the desuetude abrogated the Law which before custome had established quod quâ negligentiâ obsoleverit nescio saith S. Ambrose he knew not how it came to be obsolete but so it was it had expired before his time Not but that Presbyters were still in Mother-Churches I mean in Great ones In Ecclesiâ enim habemus Senatum nostrum actum Presbyterorum we have still saith S. Hierome in the Church our Senate a Colledge or Chapter of Presbyters he was then at Rome or Jerusalem but they were not consulted in Church affairs and matter of jurisdiction that was it that S. Ambrose wondred how it came to pass And thus it is to this day In our Mother-Churches we have a Chapter too but the Bishop consults them not in matters of ordinary jurisdiction just so it was in S. Ambrose his time and therefore our Bishops have altered no custome in this particular the alteration was pregnant even before the end of the four general Councils and therefore is no violation of a divine right for then most certainly a contrary provision would have been made in those conventions wherein so much sanctity and authority and Catholicism and severe discipline were conjunct and then besides it is no innovation in practice which pretends so fair antiquity but however it was never otherwise than voluntary in the Bishops and positive discipline in the Church and conveniency in the thing for that present and counsel in the Presbyters and a trouble to the Presbyters persons and a disturbance of their duties when they came to be fixt upon a particular charge * One thing more before I leave I find a Canon of the Council of Hispalis objected Episcopus Presbyteris solus honorem dare potest solus autem auferre non potest A Bishop may alone ordain a Priest a Bishop may not alone depose a Priest Therefore in censures there was in the Primitive Church a necessity of conjunction of Presbyters with the Bishop in imposition of censures * To this I answer first it is evident that he that can give an honour can also take it away if any body can for there is in the nature of the thing no greater difficulty in pulling down than in raising up It was wont always to be accounted easier therefore this Canon requiring a conjunct power in deposing Presbyters is a positive constitution of the Church founded indeed upon good institution but built upon no deeper foundation neither of nature or higher institution than its own present authority But that 's enough for we are not now in question of divine right but of Catholick and Primitive practice To it therefore I answer that the conjunct hand required to pull down a Presbyter was not the Chapter or Colledge of Presbyters but a company of Bishops a Synodal sentence and determination for so the Canon runs qui profecto nec ab uno damnari nec uno judicante poterunt honoris sui privilegiis exui sed praesentati Synodali Judicio quod canon de illis praeceperit definiri And the same thing was determined in the Greeks Council of Carthage If a Presbyter or a Deacon be accused their own Bishop shall judge them not alone but with the assistance of six Bishops more in the case of a Presbyter three of a Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the causes of the other Clergy the Bishop of the place must Alone hear and determine them So that by this Canon in some things the Bishop might not be alone but then his assistants were Bishops not Presbyters in other things he alone was judge without either and yet his sentences must not be clancular but in open Court in the full Chapter for his Presbyters must be present and so it is determined for Africa in the fourth Council of Carthage Vt Episcopus nullius causam audiat absque praesentiâ Clericorum suorum alioquin irrita erit sententia Episcopi nisi praesentiâ Clericorum confirmetur Here is indeed a necessity of the presence of the Clergy of his Church where his Consistory was kept lest the sentence should be clandestine and so illegal but it is nothing but praesentia Clericorum for it is sententia Episcopi The Bishops sentence and the Clerks presence only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops Alone might give sentence in the causes of the inferiour Clergy even by this Canon it self which is used for objection against the Bishops sole jurisdiction *** I know nothing now to hinder our process for the Bishops jurisdiction is clearly left in his own hand and the Presbyters had no share in it but by delegation and voluntary assumption Now I proceed in the main question SECT XLV So that the government of the Church by Bishops was believed necessary WE have seen what Episcopacy is in it self now from the same principles let us see what it is to
titles of honour be either unfit in themselves to be given to Bishops or what the guise of Christendome hath been in her spiritual heraldry 1. S. Ignatius in his Epistle to the Church of Smyrna gives them this command Honora Episcopum ut Principem Sacerdotum imaginem Dei referentem Honour the Bishop as the image of God as the Prince of Priests Now since honour and excellency are terms of mutual relation and all excellency that is in men and things is but a ray of divine excellency so far as they participate of God so far they are honourable Since then the Bishop carries the impress of God upon his forehead and bears Gods image certainly this participation of such perfection makes him very honourable And since honor est in honorante it is not enough that the Bishop is honourable in himself but it tells us our duty we must honour him we must do him honour and of all the honours in the world that of words is the cheapest and the least S. Paul speaking of the honour due to the Prelates of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them be accounted worthy of double honour And one of the honours that he there means is a costly one an honour of Maintenance the other must certainly be an honour of estimate and that 's cheapest The Council of Sardis speaking of the several steps and capacities of promotion to the height of Episcopacy uses this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that shall be found worthy of so Divine a Priesthood let him be advanced to the highest honour Ego procidens ad pedes ejus rogabam excusans me declinans honorem cathedrae potestatem saith S. Clement when S. Peter would have advanced him to the Honour and power of the Bishops chair But in the third epistle speaking of the dignity of Aaron the High-Priest and then by analogy of the Bishop who although he be a Minister in the Order of Melchisedech yet he hath also the Honour of Aaron Omnis enim Pontisex sacro crismate perunctus in civitate constitutus in Scripturis sacris conditus charus preciosus hominibus oppidò esse debet Every High-Priest ordained in the City viz. a Bishop ought forthwith to be dear and precious in the eyes of men Quem quasi Christi locum tenentem honorare omnes debent eique servire obedientes ad salutem suam fideliter existere scientes quòd sive honor sive injuria quae ei defertur in Christum redundat à Christo in Deum The Bishop is Christs Vicegerent and therefore he is to be obeyed knowing that whether it be honour or injury that is done to the Bishop it is done to Christ and so to God * And indeed what is the saying of our blessed Saviour himself He that despiseth you despiseth me If Bishops be Gods Ministers and in higher order than the rest then although all discountenance and disgrace done to the Clergy reflect upon Christ yet what is done to the Bishop is far more and then there is the same reason of the honour And if so then the Question will prove but an odd one even this Whether Christ be to be honoured or no or depressed to the common estimate of Vulgar people for if the Bishops be then he is This is the condition of the Question 2. Consider we that all Religions and particularly all Christianity did give Titles of honour to their High-Priests and Bishops respectively * I shall not need to instance in the great honour of the Priestly tribe among the Jews and how highly honourable Aaron was in proportion Prophets were called Lords in holy Scripture Art not thou my Lord Elijah said Obadiah to the Prophet Knowest thou not that God will take thy Lord from thy head this day said the children in the Prophets Schools So it was then And in the new Testament we find a Prophet Honoured every where but in his own Country And to the Apostles and Presidents of Churches greater titles of honour given than was ever given to man by secular complacence and insinuation Angels and Governours and Fathers of our Faith and Stars Lights of the World the Crown of the Church Apostles of Jesus Christ nay Gods viz. to whom the Word of God came and of the compellation of Apostles particularly Saint Hierom saith that when Saint Paul called himself the Apostle of Jesus Christ it was as Magnifically spoken as if he had said Praefectus praetorio Augusts Caesaris Magister exercitus Tiberii Imperatoris And yet Bishops are Apostles and so called in Scripture I have proved that already Indeed our blessed Saviour in the case of the two sons of Zebedee forbad them to expect by vertue of their Apostolate any Princely titles in order to a Kingdom and an earthly Principality For that was it which the ambitious woman sought for her sons viz. fair honour and dignity in an earthly Kingdom for such a Kingdom they expected with their Messias To this their expectation our Saviours answer is a direct antithesis And that made the Apostles to be angry at the two Petitioners as if they had meant to supplant the rest and get the best preferment from them to wit in a temporal Kingdom No saith our blessed Saviour ye are all deceived The Kings of the Nations indeed do exercise authority and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors so the word signifies Gracious Lords so we read it But it shall not be so with you What shall not be so with them shall not they exercise authority Who then is that faithful and wise Steward whom his Lord made Ruler over his Houshould Surely the Apostles or no body Had Christ authority Most certainly Then so had the Apostles for Christ gave them his with a sicut misit me pater c. Well! the Apostles might and we know they did exercise authority What then shall not be so with them Shall not they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed if Saint Mark had taken that title upon him in Alexandria the Ptolomies whose Honorary appellative that was would have questioned him highly for it But if we go to the sence of the word the Apostles might be Benefactors and therefore might be called so But what then Might they not be called Gratious Lords The word would have done no hurt if it had not been an Ensign of a secular Principality For as for the word Lord I know no more prohibition for that than for being called Rabbi or Master or Doctor or Father What shall we think now May we not be called Doctors God hath constituted in his Church Pastors and Doctors saith Saint Paul Therefore we may be called so But what of the other the prohibition runs alike for all as is evident in the several places of the Gospels and may no man be called Master or Father Let an answer be thought on for these and the same will serve
when they were reeking in their malice hot as the fire of Hell he did it to teach us a duty Docuit enim Sacerdotes veros Legitime plene honorari dum circa falsos Sacerdotes ipse talis extitit It is the argument he uses to procure a full honour to the Bishop * To these I add If sitting in a Throne even above the seat of Elders be a title of a great dignity then we have it confirmed by the voice of all Antiquity calling the Bishops Chair a Throne and the investiture of a Bishop in his Church an Inthronization Quando Inthronizantur propter communem utilitatem Episcopi c. saith Pope Anterus in his decretal Epistle to the Bishops of Boetica and Toledo Inthroning is the Primitive word for the consecration of a Bishop Sedes in Episcoporum Ecclesiis excelsae constitutae praeparatae ut Thronus speculationem potestatem judicandi à Domino sibi datam materiam docent saith Vrban And S. Ignatius to his Deacon Hero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I trust that the Father of our Lord Jesus Christ will show to me Hero sitting upon my Throne ** The sum of all is this Bishops if they must be at all most certainly must be beloved it is our duties and their work deserves it Saint Paul was as dear to the Galatians as their eyes and it is true eternally Formosi pedes Evangelizantium the feet of the Preachers of the Gospel are beauteous and then much more of the chief Ideo ista praetulimus charissimi ut intelligatis potestatem Episcoporum vestrorum in eisque Deum veneremini eos ut animas vestras diligatis ut quibus illi non communicant non communicetis c. Now love to our Superiours is ever honourable for it is more than amicitia that 's amongst Peers but love to our Betters is Reverence Obedience and high Estimate And if we have the one the dispute about the other would be a meer impertinence I end this with the saying of Saint Ignatius Et vos decâ—t non contemnere aetatem Episcopi sed juxta Dei Patris arbitrium omnem illi impertiri Reverentiam It is the will of God the Father that we should give all Reverence Honour or veneration to our Bishops SECT XLIX And trusted with Affairs of Secular interest WELL However things are now it was otherwise in the old Religion for no honour was thought too great for them whom God had honoured with so great degrees of approximation to himself in power and authority But then also they went further For they thought whom God had intrusted with their souls they might with an equal confidence trust with their personal actions and imployments of greatest trust For it was great consideration that they who were Antistites religionis the Doctors and great Dictators of faith and conscience should be the composers of those affairs in whose determination a Divine wisdom and interests of Conscience and the authority of Religion were the best ingredients But it is worth observing how the Church and the Commonwealth did actions contrary to each other in pursuance of their several interests The Common-wealth still enabled Bishops to take cognisance of causes and the confidence of their own people would be sure to carry them thither where they hop'd for fair issue upon such good grounds as they might fairly expect from the Bishops Abilities Authority and Religion But on the other side the Church did as much decline them as she could and made Sanctions against it so far as she might without taking from themselves all opportunities both of doing good to their people and ingaging the secular arm to their own assistance But this we shall see by consideration of particulars 1. It was not in Naturâ rei unlawful for Bishops to receive an office of secular imployment Saint Paul's tent-making was as much against the calling of an Apostle as sitting in a secular Tribunal is against the office of a Bishop And it is hard if we will not allow that to the conveniences of a Republick which must be indulged to a private personal necessity But we have not Saint Paul's example only but his rule too according to Primitive exposition Dare any of you having a matter before another go to Law before the unjust and not before the Saints If then ye have judgment of things pertaining to this life set them to judge who are least esteemed in the Church Who are they The Clergy I am sure now adayes But Saint Ambrose also thought that to be his meaning seriously Let the Ministers of the Church be the Judges For by least esteemed he could not mean the most ignorant of the Laity they would most certainly have done very strange justice especially in such causes which they understand not No but set them to judge who by their office are Servants and Ministers of all and those are the Clergy who as Saint Paul's expression is Preach not themselves but Jesus to be the Lord and themselves your servants for Jesus sake Meliùs dicit apud Dei ministros agere causam Yea but Saint Paul's expression seems to exclude the Governours of the Church from intermedling Is there not one wise man among you that is able to judge between his Brethren Why Brethren if Bishops and Priests were to be the Judges they are Fathers The objection is not worth the noting but only for Saint Ambrose his answer to it Ideò autem fratrem Judicem eligendum dicit qui adhuc Rector Ecclesiae illorum non erat ordinatus Saint Paul us'd the word Brethren for as yet a Bishop was not ordained amongst them of that Church intimating that the Bishop was to be the man though till then in subsidium a prudent Christian man might be imployed 2. The Church did alwayes forbid to Clergy-men a voluntary Assumption of ingagements in Rebus Saeculi So the sixth Canon of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop and a Priest and a Deacon must not assume or take on himself worldly cares If he does let him be depos'd Here the Prohibition is general No worldly cares Not domestick But how if they come on him by Divine imposition or accident That 's nothing if he does not assume them that is by his voluntary act acquire his own trouble So that if his secular imployment be an act of obedience indeed it is trouble to him but no sin But if he seeks it for it self it is ambition In this sence also must the following Canon be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Clerk must not be a Tutor or Guardian viz of secular trust that is must not seek a diversion from his imployment by voluntary Tutorship 3. The Church also forbad all secular negotiation for base ends not precisely the imployment it self but the illness of the intention and this indeed she expresly forbids in her Canons Pervenit ad Sanctam
Synodum quòd quidam qui in Clero sunt allecti Propter Lucra Turpia conductores alienarum possessionum fiant saecularia negotia sub curâ suâ suscipiant Dei quidem Ministerium parvipendentes Saecularium verò discurrentes domos Propter Avaritiam patrimoniorum sollicitudinem sumentes Clergy-men were farmers of lands and did take upon them secular imployment for covetous designs and with neglect of the Church These are the things the Councel complain'd of and therefore according to this exigence the following Sanction is to be understood Decrevit itaque hoc Sanctum magnumque Concilium nullum deinceps non Episcopum non Clericum vel Monachum aut possessiones conducere aut negotiis secularibus se immiscere No Bishop no Clergy-man no Monk must farm grounds nor ingage himself in secular business What in none No none Praeter pupillorum si forte leges imponant inexcusabilem curam aut civitatis Episcopus Ecclesiasticarum rerum sollicitudinem habere praecipiat aut Orphanorum viduarum carum quae sine ullâ defensione sunt ac personarum quae maximè Ecclesiastico indigent adjutorio propter timorem Domini causa deposcat This Canon will do right to the Question All secular affairs and bargains either for covetousness or with considerable disturbance of Church-Offices are to be avoided For a Clergy man must not be covetous much less for covetise must he neglect his cure To this purpose is that of the second Councel of Arles Clericus turpis lucri gratiâ aliquod genus negotiationis non exerceat But not here nor at Chalcedon is the prohibition absolute nor declaratory of an inconsistence and incapacity for for all this the Bishop or Clerk may do any office that is in piâ curiâ He may undertake the supra-vision of Widows and Orphans And although he be forbid by the Canon of the Apostles to be a Guardian of Pupils yet it is expounded here by this Canon of Chalcedon for a voluntary seeking it is forbidden by the Apostles but here it is permitted only with si fortè leges imponant if the Law or Authority commands him then he may undertake it That is if either the Emperor commands him or if the Bishop permits him then it is lawful But without such command or licence it was against the Canon of the Apostles And therefore Saint Cyprian did himself severely punish Geminius Faustinus one of the Priests of Carthage for undertaking the executorship of the Testament of Geminius Victor he had no leave of his Bishop so to do and for him of his own head to undertake that which would be an avocation of him from his Office did in Saint Cyprian's Consistory deserve a censure 3. By this Canon of Chalcedon any Clerk may be the Oeconomus or Steward of a Church and dispence her Revenue if the Bishop command him 4. He may undertake the patronage or assistance of any distressed person that needs the Churches aid * From hence it is evident that all secular imployment did not hoc ipso avocate a Clergy-man from his necessary office and duty for some secular imployments are permitted him All causes of piety of charity all occurrences concerning the Revenues of the Church and nothing for covetousness but any thing in obedience any thing I mean of the forenamed instances Nay the affairs of Church Revenues and dispensation of Ecclesiastical Patrimony was imposed on the Bishop by the Canons Apostolical and then considering how many possessions were deposited first at the Apostles feet and afterwards in the Bishops hands we may quickly perceive that a case may occur in which something else may be done by the Bishop and his Clergy besides prayer and preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius to Saint Polycarpe of Smyrna Let not the Widows be neglected after God do thou take care of them Qui locupletes sunt volunt pro arbitrio quisque suo quod libitum est contribuit quod collectum est apud Praesidem deponitur atque is inde opitulatur Orphanis viduis iisque qui vel morbo vel aliâ de causà egent tum iis qui vincti sunt peregrè advenientibus hospitibus ut uno verbo dicam omnium indigentium Curator est All the Collects and Offerings of faithful people are deposited with the Bishop and thence he dispenses for the relief of the Widows and Orphans thence he provides for travellers and in one word he takes care of all indigent and necessitous people So it was in Justin Martyr's time and all this a man would think requir'd a considerable portion of his time besides his studies and prayer and preaching This was also done even in the Apostles times for first they had the provision of all the goods and persons of the coenobium of the Church at Jerusalem This they themselves administred till a complaint arose which might have prov'd a scandal then they chose seven men men full of the Holy Ghost men that were Priests for they were of the seventy Disciples saith Epiphanius and such men as Preached and Baptized so Saint Stephen and Saint Philip therefore to be sure they were Clergy-men and yet they left their preaching for a time at least abated of the height of the imployment for therefore the Apostles appointed them that themselves might not leave the Word of God and serve Tables plainly implying that such men who were to serve these Tables must leave the Ministery of the Word in some sence or degree and yet they chose Presbyters and no harm neither and for a while themselves had the imployment I say there was no harm done by this temporary Office to their Priestly function and imployment For to me it is considerable If the calling of a Presbyter does not take up the whole man then what inconvenience though his imployment be mixt with secular allay But if it does take up the whole man then it is not safe for any Presbyter ever to become a Bishop which is a dignity of a far greater burden and requires more than a Man 's all if all was requir'd to the function of a Presbyter But I proceed 4. The Church prohibiting secular imployment to Bishops and Clerks do prohibit it only in gradu impedimenti officii Clericalis and therefore when the Offices are supplyed by any of the Order it is never prohibited but that the personal abilities of any man may be imployed for the fairest advantages either of Church or Commonwealth And therefore it is observable that the Canons provide that the Church be not destitute not that such a particular Clerk should there officiate Thus the Councel of Arles decreed Vt Presbyteri sicut hactenus factum est indiscretè per diversa non mittantur loca ne fortè propter eorum absentiam animarum pericula Ecclesiarum in quibus constituti sunt negligantur officia So that here we see 1. That it had been usual to send Priests
odious for their Christianity and then no wonder if the Church forbad secular imployment in meaner offices the attendance on which could by no means make recompence for the least avocation of them from their Church-imployment So that it was not only the avocation but the sordidness of the imployment that was prohibited the Clergy in the Constitutions of holy Church But as soon as ever their imployment might be such as to make compensation for a temporary secession neither Church nor State did then prohibit it And that was as soon as ever the Princes were Christian for then immediately the Bishops were imployed in honorary negotiations It was evident in the case of Saint Ambrose For the Church of Millaine had him for their Bishop and the Emperour had him one of his Prefects and the people their judge in causes of secular cognizance For when he was chosen Bishop the Emperour who was present at the election cried out Gratias tibi ago Domine quoniam huic viro ego quidem commisi corpora tu autem animas meam electionem ostendisti tuae justitiae convenire So that he was Bishop and Governour of Millaine at the same time And therefore by reason of both these Offices Saint Austin was forced to attend a good while before he could find him at leisure Non enim quaerere ab eo poteram quod volebat sicut volebam secludentibus me ab ejus aure atque ore catervis negotiosorum hominum quorum infirmitatibus serviebat And it was his own condition too when he came to sit in the chair of Hippo Non permittor ad quod volo vacare ante meridiem post meridiem occupationibus hominum teneor And again Et homines quidam causas suas saeculares apud nos finire cupientes quando eis necessarii suerimus sic nos Sanctos Dei servos appellant ut negotia terrae suae peragant Aliquando agamus negotium salutis nostrae salutis ipsorum non de auro non de argento non de fundis pecoribus pro quibus rebus quotidiè submisso capite salutamur ut dissensiones hominum terminemus It was almost the business of every day to him to judge causes concerning Gold and Silver Cattel and Glebe and all appurtenances of this life This S. Austin would not have done if it had not been lawful so we are to suppose in charity but yet this we are sure of Saint Austin thought it not only lawful but a part of his duty quibus nos molestiis idem affixit Apostolus and that by the authority not of himself but of him that spake within him even the Holy Ghost so he Thus also it was usual for Princes in the Primitive Church to send Bishops their Embassadours Constans the Emperour sent two Bishops chosen out of the Councel of Sardis together with Salianus the Great Master of his Army to Constantius Saint Chrysostom was sent Embassadour to Gainas Maruthus the Bishop of Mesopotamia was sent Embassadour from the Emperour to Isdigerdes the King of Persia. Saint Ambrose from Valentinian the younger to the Tyrant Maximus * Dorotheus was a Bishop and a Chamberlain to the Emperour Many more examples there are of the concurrence of the Episcopal office and a secular dignity or imployment Now then consider * The Church did not might not challenge any secular honour or imployment by vertue of her Ecclesiastical dignity precisely 2. The Church might not be ambitious or indagative of such imployment 3. The Churches interest abstractly considered was not promoted by such imployment but where there was no greater way of compensation was interrupted and depressed 4. The Church though in some cases she was allowed to make secession yet might not relinquish her own charge to intervene in anothers aid 5. The Church did by no means suffer her Clerks to undertake any low secular imployment much more did she forbid all sordid ends and covetous designs 6. The Bishop or his Clerks might ever do any action of piety though of secular burden Clerks were never forbidden to read Grammar or Philosophy to youth to be Masters of Schools of Hospitals they might reconcile their Neighbours that were fallen out about a personal trespass or real action and yet since now adayes a Clergy-mans imploment and capacity is bounded within his Pulpit or Reading-desk or his Study of Divinity at most these that I have reckoned are as verily secular as any thing and yet no Law of Christendom ever prohibited any of these or any of the like nature to the Clergy nor any thing that is ingenuous that is fit for a Scholar that requires either fineness of parts or great learning or over-ruling authority or exemplary piety 7. Clergy-men might do any thing that was imposed on them by their Superiours 8. The Bishops and Priests were men of great ability and surest confidence for determinations of Justice in which Religion was ever the strongest binder And therefore the Princes and People sometimes forced the Bishops from their own interest to serve the Commonwealth and in it they served themselves directly and by consequence too the Church had not only a sustentation from the secular Arm but an addition of honour and secular advantages and all this warranted by precedent of Scripture and the practice of the Primitive Church and particularly of men whom all succeeding Ages have put into the Calender of Saints * So that it would be considered that all this while it is the Kings interest and the Peoples that is pleaded when we assert a capacity to the Bishops to undertake charges of publick trust It is no addition to the calling of Bishops It serves the King it assists the Republick and in such a plethory and almost a surfet of Clergy-men as this Age is supplied with it can be no disservice to the Church whose daily Offices may be plentifully supplied by Vicars and for the temporary avocation of some few abundant recompence is made to the Church which is not at all injured by becoming an occasion of indearing the Church to those whose aid she is There is an admirable Epistle written by Petrus Blesensis in the name of the Arch-bishop of Canterbury to Pope Alexander the third in the defence of the Bishop of Ely Winchester and Norwich that attended the Court upon service of the King Non est novum saith he quòd Regum Consiliis intersint Episcopi Sicum enim honestate sapientiâ caeteros antecedunt sic expeditiores efficaciores in reip administratione censentur Quia sicut Scriptum est minùs salubriter disponitur regnum quod non regitur consilio sapientum In quo notatur eos consiliis Regum debere assistere qui sciant velint possint patientibus compati paci terrae ac populi saluti prospicere erudire ad justitiam Reges imminentibus occursare periculis vitaeque maturioris exemplis informare subditos quâdam authoritate potestativâ
Bishop and were his Emissaries for the gaining souls in City or Suburbs But when the Bishops divided Parishes and fixt the Presbyters upon a cure so many Parishes as they distinguished so many delegations they made And these we all believe to be good both in Law and Conscience For the Bishop per omnes divinos ordines propriae hierarchiae exercet mysteria saith Saint Denis he does not do the offices of his Order by himself only but by others also for all the inferiour Orders do so operate as by them he does his proper offices * But besides this grand act of the Bishops first and then of all Christendom in consent we have fair precedent in Saint Paul for he made delegation of a power to the Church of Corinth to excommunicate the incestuous person It was a plain delegation for he commanded them to do it and gave them his own spirit that is his own authority and indeed without it I scarce find how the Delinquent should have been delivered over to Satan in the sence of the Apostolick Church that is to be buffetted for that was a miraculous appendix of power Apostolick * When Saint Paul sent for Timothy from Ephesus he sent Tychicus to be his Vicar Do thy diligence to come unto me shortly for Demas hath forsaken me c. And Tychicus have I sent to Ephesus Here was an express delegation of the power of jurisdiction to Tychicus who for the time was Curate to Saint Timothy Epaphroditus for a while attended on Saint Paul although he was then Bishop of Philippi and either Saint Paul or Epaphroditus appointed one in substitution or the Church was relinquished for he was most certainly non-resident * Thus also we find that Saint Ignatius did delegate his power to the Presbyters in his voyage to his Martyrdom Presbyteri pascite gregem qui inter vos est donec Deus designaverit eum qui principatum in vobis habiturus est Ye Presbyters do you feed the Flock till God shall design you a Bishop Till then Therefore it was but a delegate power it could not else have expired in the presence of a Superiour To this purpose is that of the Laodicean Council Non oportet Presbyteros ante ingressum Episcopi ingredi sedere in tribunalibus nisi fortè aut aegrotet Episcopus aut in peregrinis eum esse constiterit Presbyters must not sit in Consistory without the Bishop unless the Bishop be sick or absent So that it seems what the Bishop does when he is in his Church that may be committed to others in his absence And to this purpose Saint Cyprian sent a plain Commission to his Presbyters Fretus ergo dilectione religione vostrâ his literis hortor mando ut vos Vice mea fungamini circa gerenda ea quae adiministratio religiosa deposcit I intreat and command you that you do my office in the administration of the affairs of the Church and another time he put Herculanus and Caldonius two of his Suffragans together with Rogatianus and Numidicus two Priests in substitution for the excommunicating Foelicissimus and four more Cùm ego vos pro me Vicarios miserim So it was just in the case of Hierocles Bishop of Alexandria and Melitius his Surrogate in Epiphanius Videbatur autem Melitius praemenire c. ut qui secundum locum habebat post Petrum in Archiepiscopatu velut adjuvandi ejus gratiâ sub ipso existens sub ipso Ecclesiastica curans He did Church offices under and for Hierocles And I could never find any Canon or personal declamatory clause in any Council or Primitive Father against a Bishops giving more or less of his jurisdiction by way of delegation * Hitherto also may be referr'd that when the goods of all the Church which then were of a perplex and busie dispensation were all in the Bishops hand as part of the Episcopal function yet that part of the Bishops office the Bishop by order of the Council of Chalcedon might delegate to a Steward provided he were a Clergy-man and upon this intimation and decree of Chalcedon the Fathers in the Council of Sevill forbad any Lay-men to be Stewards for the Church Elegimus ut unusquisque nostrûm secundùm Chalcedonensium Patrum decreta ex proprio Clero Oeconomum sibi constituat But the reason extends the Canon further Indecorum est enim laicum Vicarium esse Episcopi Saeculares in Ecclesiâ judicare Vicars of Bishops the Canon allows only forbids Lay-men to be Vicars In uno enim eodemque officio non decet dispar professio quod etiam in divinâ lege prohibetur c. In one and the same office the Law of God forbids to joyn men of disparate capacities Then this would be considered For the Canon pretends Scripture Precepts of Fathers and Tradition of Antiquity for its Sanction SECT LI. But they were ever Clergy-men for there never was any Lay-Elders in any Church-office heard of in the Church FOR although Antiquity approves of Episcopal delegations of their power to their Vicars yet these Vicars and Delegates must be Priests at least Melitius was a Biship and yet the Chancellor of Hierocles Patriarch of Alexandria so were Herculanus and Caldonius to Saint Cyprian But they never delegated to any Lay-man any part of their Episcopal power precisely Of their lay-power or the cognisance of secular causes of the people I find one delegation made to some Gentlemen of the Laity by Sylvanus Bishop of Troas when his Clerks grew covetous he cur'd their itch of Gold by trusting men of another profession so to shame them into justice and contempt of money Si quis autem Episcopus posthâc Ecclesiasticam rem aut Laicali procuratione administrandam elegerit non solùm à Christo de rebus Pauperum judicatur reus sed etiam Concilio manebit obnoxius If any Bishop shall hereafter concredit any Church affairs to Lay-Administration he shall be responsive to Christ and in danger of the Council But the Thing was of more ancient constitution For in that Epistle which goes under the Name of Saint Clement which is most certainly very ancient whoever was the Author of it it is decreed Si qui ex Fratribus negotia habent inter se apud cognitores saeculi non judicentur sed apud Presbyteros Ecclesiae quicquid illud est dirimatur If Christian people have causes of difference and judicial contestation let it be ended before the Priests For so Saint Clement expounds Presbyteros in the same Epistle reckoning it as a part of the sacred Hierarchy To this or some parallel constitution Saint Hierom relates saying that Priests from the beginning were appointed Judges of causes He expounds his meaning to be of such Priests as were also Bishops and they were Judges ab initio from the beginning saith S. Hierom So that the saying of the Father may no way prejudge
is granted But did the Church ever interpret Scripture to signifie Transubstantiation and say that by the force of the words of Scripture it was to be believed If she did not then to say she is a betrer Interpreter is to no purpose for though the Church be a better Interpreter than they yet they did not contradict each other and their sence might be the sence of the Church But if the Church before their time had expounded it against their sence and they not submit to it how do you reckon them Catholicks and not me For it is certain if the Church expounding Scripture did declare it to signifie Transubstantiation they did not submit themselves and their writings to the Church But if the Church had not in their times done it and hath done it since that is another consideration and we are left to remember that till Cajetans time that is till Luthers time the Church had not declared that Scripture did prove Transubstantiation and since that time we know who hath but not the Church Catholick 5. And indeed it had been strange if the Cardinals of Cambray de Sanctovio and of Rochester that Scotus and Biel should never have heard that the Church had declared that the words of Scripture did infer Transubstantiation And it is observable that all these lived long after the Article it self was said to be decreed in the Lateran where if the Article it self was declared yet it was not declared as from Scripture or if it was they did not believe it But it is an usual device amongst their writers to stifle their reason or to secure themselves with a submitting to the authority of their Church even against their argument and if any one speaks a bold truth he cannot escape the Inquisition unless he complement the Church and with a civility tell her that she knows better which in plain English is no otherwise than the fellow that did penance for saying the Priest lay with his wife he was forced to say Tongue thou liest though he was sure his eyes did not lie And this is that which Scotus said Transubstantiation without the determination of the Church is not evidently inferred from Scripture This I say is a complement and was only to secure the Frier from the Inquisitors or else was a direct stifling of his reason for it contains in it a great error or a worse danger For if the Article be not contained so in Scripture as that we are bound to believe it by his being there then the Church must make a new Article or it must remain as it was that is obscure and we uncompell'd and still at liberty For she cannot declare unless it be so she declares what is or what is not If what is not she declares a lie if what is then it is in Scripture before and then we are compelled that is we ought to have believed it If it be said it was there but in it self obscurely I answer then so it is still for if it was obscurely there and not only quoad nos or by defect on our part she cannot say it is plain there neither can she alter it for if she sees it plain then it was plain if it be obscure then she sees it obscurely for she sees it as it is or else she sees it not at all and therefore must declare it to be so that is probably obscurely peradventure but not evidently compellingly necessarily 6. So that if according to the Casuists especially of the Jesuits order it be lawful to follow the opinion of any one probable Doctor here we have five good men and true besides Ocham Bassolis and Melchior Canus to acquit us from our search after this question in Scripture But because this although it satisfies me will not satisfie them that follow the decree of Trent we will try whether this doctrine be to be found in Scripture Pede pes SECT III. Of the sixth Chapter of Saint Johns Gospel 1. IN this Chapter it is earnestly pretended that our blessed Saviour taught the mystery of Transubstantiation but with some different opinions for in this question they are divided all the way some reckon the whole Sermon as the proof of it from verse 33 to 58 though how to make them friends with Bellarmine I understand not who says Constat it is known that the Eucharist is not handled in the whole Chapter for Christ there discourses of Natural bread the miracle of the loaves of Faith and of the Incarnation is a great part of the Chapter Solùm igitur quaestio est de illis verbis Panis quem ego dabo caro mea est pro mundi vitâ de sequentibus fere ad finem capitis The question only is concerning those words verse 51. The bread which I will give is my flesh which I will give for the life of the world and so forward almost until the end of the Chapter The reason which is pretended for it is because Christ speaks in the future and therefore probably relates to the institution which was to be next year but this is a trifle for the same thing in effect is before spoken in the future tense and by way of promise Labour not for the meat that perisheth but for that meat that endureth to everlasting life which the Son of man shall give unto you The same also is affirmed by Christ under the expression of water S. John 4.14 He that drinketh the water which I shall give him shall never thirst but the water which I shall give him shall be a fountain of water springing up to life eternal The places are exactly parallel and yet as this is not meant of Baptism so neither is the other of the Eucharist but both of them of spiritual sumption of Christ. And both of them being promises to them that shall come to Christ and be united to him it were strange if they were not expressed in the future for although they always did signifie in present and in sensu currenti yet because they are of never failing truth to express them in the future is most proper that the expectation of them may appertain to all Ad natos natorum qui nascentur ab illis But then because Christ said The bread which I will give is my flesh which I will give for the life of the World to suppose this must be meant of a corporal manducation of his flesh in the holy Sacrament is as frivolous as if it were said that nothing that is spoken in the future can be figurative and if so then let it be considered what is meant by these To him that overcomes I will give to eat of the tree of life and To him that overcomes I will give to eat of the hidden Manna These promises are future but certainly figurative and therefore why it may not be so here and be understood of eating Christ spiritually or by faith I am certain there is no cause
corpus meum viz. spiritualiter than to say hoc est that is sub his speciebus est corpus meum And this was the sence of Ocham the Father of the Nominalists it may be held that under the species of bread there remains also the substance because this is neither against reason nor any authority of the Bible and of all the manners this is most reasonable and more easie to maintain and from thence follow fewer inconveniences than from any other Yet because of the determination of the Church viz. of Rome all the Doctors commonly hold the contrary By the way observe that their Church hath determined against that against which neither the Scripture nor reason hath determined 2. The case is clearer in the other kind as in transition I noted above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic calix I demand to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic This does refer What it demonstrates and points at The text sets the substantive down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this cup that is the wine in this cup of this it is that he affirmed it to be the blood of the New Testament or the New Testament in his blood that is this is the sanction of the everlasting Testament I make it in my blood this is the Symbol what I do now in sign I will do to morrow in substance and you shall for ever after remember and represent it thus in Sacrament I cannot devise what to say plainer than that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 points at the chalice Hoc potate merum So Juvencus a Priest of Spain in the reign of Constantine Drink this wine But by the way this troubled some body and therefore an order was taken to corrupt the words by changing them into Hunc potate meum but that the cheat was too apparent And if it be so of one kind it is so in both that is beyond all question Against this Bellarmine brings argumentum robustissimum a most robustious argument By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cup cannot be meant the wine in the cup because it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Cup is the New Testament in my blood which was shed for you referring to the cup for the word can agree with nothing but the cup therefore by the cup is meant not wine but blood for that was poured out To this I oppose these things 1. Though it does not agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it must refer to it and is an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of case called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is not unusual in the best masters of Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Demosthenes so also Goclenius in his Grammatical problemes observes another out of Cicero Benè autem dicere quod est peritè loqui non habet definitam aliquam regionem cujus terminis septa teneatur Many more he cites out of Plato Homer and Virgil and me thinks these men should least of all object this since in their Latin Bible Sixtus Senensis confesses and all the world knows there are innumerable barbarisms and improprieties hyperbata and Antipâ—oses But in the present case it is easily supplyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequently understood and implyed in the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in my bloud which is shed for you 2. If it were referred to cup then the figure were more strong and violent and the expression less litteral and therefore it makes much against them who are undone if you admit figurative expressions in the institution of this Sacrament 3. To what can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup and let what sence soever be affixed to it afterwards if it do not suppose a figure then there is no such thing as figures or words or truth or things 4. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears by S. Matthew and S. Mark where the word is directly applyed to bloud S. Paul uses not the word and Bellarmine himself gives the rule verba Domini rectiùs exposita à Marco c. When one Evangelist is plain by him we are to expound another that is not plain and S. Basil in his reading of the words either following some ancienter Greek copy or else mending it out of the other Evangelists changes the case into perfect Grammar and good Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Thirdly symbols of the blessed Sacrament are called bread and the cup after Consecration that is in the whole use of them This is twice affirmed by S. Paul The Cup of blessing which we bless is it not the communication so it should be read of the bloud of Christ the bread which we break is it not the communication of the body of Christ as if he had said This bread is Christs body though there be also this mystery in it This bread is the communication of Christs body that is the exhibition and donation of it not Christs body formally but virtually and effectively it makes us communicate with Christs body in all the effects and benefits A like expression we have in Valerius Maximus where Scipio in the feast of Jupiter is said Graccho Communicasse concordiam that is consignasse he communicated concord he consigned it with the sacrifice giving him peace and friendship the benefit of that communication and so is the cup of benediction that is when the cup is blessed it communicates Christs blood and so does the blessed bread for to eat the bread in the New Testament is the sacrifice of Christians they are the words of S. Austin Omnes de uno pane participamus so S. Paul we all partake of this one bread Hence the argument is plain That which is broken is the communication of Christs body But that which is broken is bread therefore bread is the communication of Christs body The bread which we break those are the words 7. Fourthly The other place of S. Paul is plainer yet Let a man examine himself and so let him eat of that bread and drink of that cup. And so often as ye eat this bread and drink this cup ye declare the Lords death till he come and the same also vers 27. three times in this chapter he calls the Eucharist Bread It is bread sacramental bread when the communicant eats it But he that in the Church of Rome should call to the Priest to give him a piece of bread would quickly find that instead of bread he should have a stone or something as bad But S. Paul had a little of the Macedonian simplicity calling things by their own plain names 8. Fifthly against this some little things are pretended in answer by the Roman Doctors 1. That the holy Eucharist or the sacred body is called bread because it is made of bread as Eve is
and flesh hath been pull'd out of the mouths of the communicants and Plegilus the Priest saw an Angel shewing Christ to him in form of a child upon the Altar whom first he took in his arms and kissed but did eat him up presently in his other shape in the shape of a Wafer Speciosa certè pax Nebulonis ut qui oris praebuerat basium dentium inferret exitium said Berengarius It was but a Judas kiss to kiss with the lip and bite with the teeth But if such stuffe as this may go for argument we may be cloyed with them in those unanswerable Authors Simeon Metaphrastes for the Greeks and Jacobus de Voragine for the Latin who make it a trade to lye for God and for the interest of the Catholick cause But however I shall tell a piece of a true story In the time of Soter Pope of Rome there was an Impostor called Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was his appellative and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretending to make the Chalice of wine and water Eucharistical saying long prayers over it made it look red or purple that it might be thought that grace which is above all things does drop the blood into the Chalice by invocation Such as these have been often done by humane artifice or by operation of the Devil said Alexander of Ales. If such things as these were done regularly it were pretence enough to say it is flesh and blood that is in the Eucharist but when nothing of this is done by God but Hereticks and Knaves Juglers and Impostors hoping to change the Sacrament into a charm by abusing the spiritual sence into a gross and carnal against the authority of Scripture and the Church reason or religion have made pretences of those things and still the Holy Sacrament in all the times of ministration hath the form and all the perceptibilities of bread and wine as we may believe those Impostors did more rely upon the pretences of sense than of other arguments and distrusting them did flye to these as the greater probation so we rely upon that way of probation which they would have counterfeited but which indeed Christ in his institution hath still left in the nature of the symbols viz. that it is that which it seems to be and that the other superinduc'd predicate of the body of Christ is to be understood only in that sence which may still consist with that substance whose proper and natural accidents remain and are perceived by the mouth and hands and eyes of all men To which this may be added that by the doctrine of the late Roman Schools all those pretences of real appearances of Christs body or blood must be necessarily concluded to be Impostures or aery phantasmes and illusions because themselves teach that Christs body is so in the Sacrament that Christs own eyes cannot see his own body in the Sacrament and in that manner by which it is there it cannot be made visible no not by the absolute power of God Nay it can be neither seen nor touched nor tasted nor felt nor imagined It is the doctrine of Suarez in 3. Tho. disp 53. Sect. 3. and disp 52. Sect. 1. and of Vasquez in 3. t. 3. disp 191. n. 22. which besides that it reproves the whole Article by making it incredible and impossible it doth also infinitely convince all these apparitions if ever there were any of deceit and fond illusion I had no more to say in this particular but that the Roman Doctors pretend certain words out of S. Cyrils fourth mystagogique Catechism against the doctrine of this Paragraph Pro certissimo habeas c. Be sure of this that this bread which is seen of us is not bread although the taste perceives it to be bread but the body of Christ For under the species of bread the body is given to thee under the species of wine the blood is given to thee Here if we will trust S. Cyrils words at least in Bellarmine's and Brerely's sence and understand of them before you will believe your own eyes you may For S. Cyril bids you not believe your sense For taste and sight tells you it is bread but it is not But here is no harm done 2. For himself plainly explains his meaning in his next Catechism Think not that you taste bread and wine saith he No what then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the antitypes of the body and blood and in this very place he calls bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it is very ill rendred by the Roman Priests by Species which signifies accidental forms for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no such thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not S. Cyrils word 3. He says it is not bread though the taste feel it so that is it is not meer bread which is an usual expression among the Fathers Non est panis communis says Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Justin Martyr just as S. Chrysostome says of Baptismal water it is not common water and as S. Cyril himself says of the sacramental bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meer bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Lords body For if it were not that in some sence or other it were still meer bread but that it is not But this manner of speaking is not unusual in the holy Scriptures that restrained and modificated negatives be propounded in simple and absolute forms I have given them statutes which are not good Ezek. 20.25 I will have mercy and not sacrifice Hos. 6.6 They have not rejected thee but me 1 Sam. 8.7 It is not you that speak but the Spirit of my Father I came not to send peace but a sword S. Mat. 10.20 34. He that believeth on me believeth not on me but on him that sent me And If I bear witness of my self my witness is not true S. John 5.31 which is expresly confronted by S. John 8.14 Though I bear record of my self yet my record is true which shews manifestly that the simple and absolute negative in the former place must in his signification be restrained So S. Paul speaks usually Henceforth I know no man according to the flesh 2 Cor. 5.16 We have no strife against flesh and blood Ephes. 6.12 And in the ancient Doctors nothing more ordinary than to express limited sences by unlimited words which is so known that I should lose my time and abuse the Readers patience if I should heap up instances So Irenaeus He that hath received the Spirit is no more flesh and blood but Spirit And Epiphanius affirms the same of the flesh of a temperate man It is not flesh but is changed into Spirit so we say of a drunken man and a furious person He is not a man but a beast And they speak thus particularly in the matter of the holy Sacrament as appears in the instances above
to have been the established resolved doctrine of the Primitive Church this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not necessary Because although no argument can prove it Catholick but a consent yet if some as learned as holy as orthodox do dissent it is enough to prove it not to be Catholick As a proposition is not universal if there be one or three or ten exceptions but to make it universal it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must take in all 2. Secondly None of the Fathers speak words exclusive of our way because our way contains a Spiritual sence which to be true our adversaries deny not but say it is not sufficient but there ought to be more But their words do often exclude the way of the Church of Rome and are not so capable of an answer for them 3. Thirdly When the saying of a Father is brought out of which his sence is to be drawn by argument and discourse by two or three remote uneasie consequences I do not think it fit to take notice of those words either for or against us because then his meaning is as obscure as the article it self and therefore he is not fit to be brought in interpretation of it And the same also is the case when the words are brought by both sides for then it is a shrewd sign the Doctor is not well to be understood or that he is not fit in those words to be an umpire and of this Cardinal Perron is a great example who spends a volume in folio to prove S. Austin to be of their side in this article or rather not to be against them 4. Fourthly All those testimonies of Fathers which are as general indefinite and unexpounded as the words of Scripture which are in question must in this question pass for nothing and therefore when the Fathers say that in the sacrament is the body and blood of Christ that there is the body of our Lord that before consecration it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meer bread but after consecration it is verily the body of Christ truly his flesh truly his blood these and the like sayings are no more than the words of Christ This is my body and are only true in the same sence of which I have all this while been giving an account that is by a change of condition of sanctification and usage We believe that after consecration and blessing it is really Christs body which is verily and indeed taken of the faithful in the Lords Supper And upon this account we shall find that many very many of the authorities of the Fathers commonly alledged by the Roman Doctors in this question will come to nothing For we speak their sence and in their own words the Church of England expressing this mystery frequently in the same forms of words and we are so certain that to eat Christs body Spiritually is to eat him really that there is no other way for him to be eaten really than by Spiritual manducation 5. Fifthly when the Fathers in this question speak of the change of the Symbols in the holy Sacrament they sometimes use the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Church conversion mutation transition migration transfiguration and the like in the Latin but they by these do understand accidental and Sacramental conversions not proper natural and substantial Concerning which although I might refer the Reader to see it highly verified in David Blondels familiar elucidations of the Eucharistical controversie yet a shorter course I can take to warrant it without my trouble or his and that is by the confession of a Jesuit and of no mean same or learning amongst them The words of Suarez whom I mean are these Licet antiqui Pp. c. Although the ancient Fathers have used divers names yet all they are either general as the names of conversion mutation transition or else they are more accommodated to an accidental change as the name of Transfiguration and the like only the name of Transelementation which Theophylact did use seems to approach nearer to signify the propriety of this mystery because it signifies a change even of the first elements yet that word is harder and not sufficiently accommodate For it may signify the resolution of one element into another or the resolution of a mixt body into the elements He might have added another sence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transelementation For Theophylact uses the same word to express the change of our bodies to the state of incorruption and the change that is made in the faithful when they are united unto Christ. But Suarez proceeds But Transubstantiation does most properly and appositely signifie the passage and conversion of the whole substance into the whole substance So that by this discourse we are quitted and made free from the pressure of all those authorities of the Fathers which speak of the mutation conversion transition or passage or transelementation transfiguration and the like of the bread into the body of Christ these do or may only signifie an accidental change and come not home to their purpose of Transubstantiation and it is as if Suarez had said the words which the Fathers use in this question make not for us and therefore we have made a new word for our selves and obtruded it upon all the world But against it I shall only object an observation of Bellarmine that is not ill The liberty of new words is dangerous in the Church because out of new words by little and little new things arise while it is lawful to coyn new words in divine affairs 6. Sixthly To which I add this that if all the Fathers had more unitedly affirmed the conversion of the bread into Christs body than they have done and had not explicated their meaning as they have done indeed yet this word would so little have help'd the Roman cause that it would directly have overthrown it For in their Transubstantiation there is no conversion of one thing into another but a local succession of Christs body into the place of bread A change of the Vbi was not used to be called a substantial conversion But they understood nothing of our present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not used to such curious nothings and intricate falshoods and artificial nonsence with which the Roman Doctors troubled the world in this question But they spake wholly another thing and either they did affirm a substantial change or they did not If they did not then it makes nothing for them or against us But if they did mean a proper substantial change then for so much as it comes to it makes against us but not for them for they must mean a change of one substance into another by conversion or a change of substances by substitution of one in the place of another If they meant the latter then it was no conversion of one into another and then they expressed not what they meant
the Fathers were not against them what need these Arts Why should they use them thus Their own expurgatory indices are infinite testimony against them both that they do so and that they need it But besides these things we have thought it fit to represent in one aspect some of their chief Doctrines of difference from the Church of England and make it evident that they are indeed new and brought into the Church first by way of opinion and afterwards by power and at last by their own authority decreed into Laws and Articles SECT II. FIRST We alledge that that this very power of making new Articles is a Novelty and expresly against the Doctrine of the Primitive Church and we prove it first by the words of the Apostle saying If we or an Angel from Heaven shall preach unto you any other Gospel viz. in whole or in part for there is the same reason of them both than that which we have preached let him be Anathema and secondly by the sentence of the Fathers in the third General Council that at Ephesus That it should not be lawful for any Man to publish or compose another Faith or Creed than that which was defin'd by the Nicene Council and that whosoever shall dare to compose or offer any such to any Persons willing to be converted from Paganism Judaism or Heresie if they were Bishops or Clerks they should be depos'd if Lay-men they should be accursed And yet in the Church of Rome Faith and Christianity increase like the Moon Bromyard complain'd of it long since and the mischief increases daily They have now a new Article of Faith ready for the stamp which may very shortly become necessary to salvation we mean that of the immaculate conception of the Blessed Virgin Mary Whether the Pope be above a Council or no we are not sure whether it be an Article of Faith amongst them or not It is very near one if it be not Bellarmine would fain have us believe that the Council of Constance approving the Bull of Pope Martin the fifth declar'd for the Popes Supremacy But John Gerson who was at the Council sayes that the Council did abate those heights to which flattery had advanc'd the Pope and that before that Council they spoke such great things of the Pope which afterwards moderate Men durst not speak but yet some others spake them so confidently before it that he that should then have spoken to the contrary would hardly have escap'd the note of Heresie and that these Men continued the same pretensions even after the Council But the Council of Basil decreed for the Council against the Pope and the Council of Lateran under Leo the tenth decreed for the Pope against the Council So that it is cross and pile and whether for a penny when it can be done it is now a known case it shall become an Article of Faith But for the present it is a probationary Article and according to Bellarmine's expression is serè de fide it is almost an Article of Faith they want a little age and then they may go alone But the Council of Trent hath produc'd a strange new Article but it is sine controversiâ credendum it must be believ'd and must not be controverted that although the ancient Fathers did give the Communion to Infants yet they did not believe it necessary to salvation Now this being a matter of fact whether they did or did not believe it every man that reads their writings can be able to inform himself and besides that it is strange that this should be determin'd by a Council and determin'd against evident truth it being notorious that divers of the Fathers did say it is necessary to salvation the decree it self is beyond all bounds of modesty and a strange pretension of Empire over the Christian belief But we proceed to other Instances SECT III. THE Roman Doctrine of Indulgences was the first occasion of the great change and Reformation of the Western Churches begun by the Preachings of Martyn Luther and others and besides that it grew to that intolerable abuse that it became a shame to it self and a reproach to Christendom it was also so very an Innovation that their great Antoninus confesses that concerning them we have nothing expresly either in the Scriptures or in the sayings of the ancient Doctors And the same is affirmed by Sylvester Prierias Bishop Fisher of Rochester sayes that in the beginning of the Church there was no use of Indulgences and that they began after the people were a while affrighted with the torments of Purgatory and many of the School-men confess that the use of Indulgences began in the time of Pope Alexander the third towards the end of the twelfth Century but Agrippa imputes the beginning of them to Boniface the eighth who liv'd in the Reign of King Edward the first of England 1300. years after Christ. But that in his time the first Jubilee was kept we are assur'd by Crantzius This Pope lived and died with great infamy and therefore was not likely from himself to transfer much honour and reputation to the new institution But that about this time Indulgences began is more than probable much before it is certain they were not For in the whole Canon Law written by Gratian and in the sentences of Peter Lombard there is nothing spoken of Indulgences Now because they liv'd in the time of Pope Alexander the third if he had introduc'd them and much rather if they had been as ancient as Saint Gregory as some vainly and weakly pretend from no greater authority than their own Legends it is probable that these great Men writing Bodies of Divinity and Law would have made mention of so considerable a Point and so great a part of the Roman Religion as things are now order'd If they had been Doctrines of the Church then as they are now it is certain they must have come under their cognisance and discourses Now lest the Roman Emissaries should deceive any of the good Sons of the Church we think it fit to acquaint them that in the Primitive Church when the Bishops impos'd severe penances and that they were almost quite perform'd and a great cause of pity intervened or danger of death or an excellent repentance or that the Martyrs interceded the Bishop did sometimes indulge the penitent and relax some of the remaining parts of his penance and according to the example of Saint Paul in the case of the incestuous Corinthian gave them ease lest they should be swallowed up with too much sorrow But the Roman Doctrine of Indulgences is wholly another thing nothing of it but the abused name remains For in the Church of Rome they now pretend that there is an infinite of degrees of Christ's merits and satisfaction beyond what is necessary for the salvation of his servants and for fear Christ should not have enough the Saints have a surplusage of
merits or at least of satisfactions more than they can spend or themselves do need and out of these the Church hath made her a treasure a kind of poor-mans box and out of this a power to take as much as they list to apply to the poor souls in Purgatory who because they did not satisfie for their venial sins or perform all their penances which were imposed or which might have been imposed and which were due to be paâ—d to God for the temporal pains reserved upon them after he had forgiven them the guilt of their deadly sins are forc'd sadly to roar in pains not inferiour to the pains of Hell excepting only that that they are not eternal That this is the true state of their Article of Indulgences we appeal to Bellarmine Now concerning their new foundation of Indulgences the first stone of it was laid by Pope Clement the sixth in his extravagant Vnigenitus de poenitentiis remissionibus A. D. 1350. This Constitution was published fifty years after the first Jubilee and was a new device to bring in Customers to Rome at the second Jubilee which was kept in Rome in this Popes time What ends of profit and interest it serv'd we are not much concern'd to enquire but this we know that it had not yet passed into a Catholick Doctrine for it was disputed against by Franciscus de Mayronis and Durandus not long before this extravagant and that it was not rightly form'd to their purposes till the stirs in Germany rais'd upon the occasion of Indulgences made Leo the tenth set his Clerks on work to study the point and make something of it But as to the thing it self it is so wholly new so meerly devis'd and forged by themselves so newly created out of nothing from great mistakes of Scripture and dreams of shadows from Antiquity that we are to admonish our charges that they cannot reasonably expect many sayings of the Primitive Doctors against them any more than against the new fancies of the Quakers which were born but yesterday That which is not cannot be numbred and that which was not could not be confuted But the perfect silence of Antiquity in this whole matter is an abundant demonstration that this new nothing was made in the later Laboratories of Rome For as Durandus said the Holy Fathers Ambrose Hillary Hierom Augustine speak nothing of Indulgences And whereas it is said that Saint Gregory six hundred years after Christ gave Indulgences at Rome in the stations Magister Angularis who lived about two hundred years since sayes he never read of any such any where and it is certain there is no such thing in the Writings of Saint Gregory nor in any History of that Age or any other that is authentick and we could never see any History pretended for it by the Roman Writers but a Legend of Ledgerus brought to us the other day by Surius which is so ridiculous and weak that even their own parties dare not avow it as true story and therefore they are fain to make use of Thomas Aquinas upon the Sentences and Altisiodorensis for story and record And it were strange that if this power of giving Indulgences to take off the punishment reservâ—d by God after the sin is pardoned were given by Christ to his Church that no one of the ancient Doctors should tell any thing of it insomuch that there is no one Writer of authority and credit not the more ancient Doctors we have named nor those who were much later Rupertus Tuitiensis Anselm or Saint Bernard ever took notice of it but it was a Doctrine wholly unknown to the Church for about one thousand two hundred years after Christ and Cardinal Cajetan told Pope Adrian the sixth that to him that readeth the Decretals it plainly appears that an Indulgence is nothing else but an absolution from that penance which the Confessor hath imposed and therefore can be nothing of that which is now adayes pretended True it is that the Canonical penances were about the time of Burchard lessen'd and alter'd by commutations and the ancient Discipline of the Church in imposing penances was made so loose that the Indulgence was more than the Imposition and began not to be an act of mercy but remisness and absolution without amends It became a Trumpet and a Leavy for the Holy War in Pope Vrban the Seconds time for he gave a plenary Indulgence and remission of all sins to them that should go and fight against the Sarazens and yet no man could tell how much they were the better for these Indulgences for concerning the value of Indulgences the complaint is both old and doubtful said Pope Adrian and he cites a famous gloss which tells of four Opinions all Catholick and yet vastly differing in this particular but the Summa Angelica reckons seven Opinions concerning what that penalty is which is taken off by Indulgences No man could then tell and the Point was but in the infancy and since that they have made it what they please but it is at last turn'd into a Doctrine and they have devised new Propositions as well as they can to make sence of it and yet it is a very strange thing a solution not an absolution it is the distinction of Bellarmine that is the sinner is let to go free without punishment in this World or in the world to come and in the end it grew to be that which Christendom could not suffer a heap of Doctrines without Grounds of Scripture or Catholick Tradition and not only so but they have introduc'd a way of remitting sins that Christ and his Apostles taught not a way destructive to the repentance and remission of sins which was preached in the Name of Jesus it brought into the Church false and fantastick hopes a hope that will make men asham'd a hope that does not glorifie the merits and perfect satisfaction of Christ a doctrine expresly dishonourable to the full and free pardon given us by God through Jesus Christ a practice that supposes a new bunch of Keyes given to the Church besides that which the Apostles receiv'd to open and shut the Kingdom of Heaven a Doctrine that introduces pride among the Saints and advances the opinion of their works beyond the measures of Christ who taught us That when we have done all that is commanded we are unprofitable servants and therefore certainly cannot supererogate or do more than what is infinitely recompenc'd by the Kingdom of Glory to which all our doings and all our sufferings are not worthy to be compar'd especially since the greatest Saint cannot but say with David Enter not into judgment with thy servant for in thy sight no flesh living can be justified It is a practice that hath turn'd Penances into a Fair and the Court of Conscience into a Lombard and the labours of Love into the labours of Pilgrimages superstitious and useless wandrings from place to
but the confession and acknowledgment of the greatest Doctors of the Church of Rome Scotus sayes that before the Lateran Council Transubstantiation was not an Article of Faith as Bellarmine confesses and and Henriquez affirms that Scotus sayes it was not ancient insomuch that Bellarmine accuses him of ignorance saying he talk'd at that rate because he had not read the Roman Council under Pope Gregory the Seventh nor that consent of Fathers which to so little purpose he had heap'd together Rem transubstantiationis Patres ne attigisse quidem said some of the English Jesuits in Prison The Fathers have not so much as touch'd or medled with the matter of Transubstantiation and in Peter Lombard's time it was so far from being an Article of Faith or a Catholick Doctrine that they did not know whether it were true or no And after he had collected the Sentences of the Fathers in that Article he confess'd He could not tell whether there was any substantial change or no. His words are these If it be inquir'd what kind of conversion it is whether it be formal or substantial or of another kind I am not able to define it Only I know that it is not formal because the same accidents remain the same colour and taste To some it seems to be substantial saying that so the substance is chang'd into the substance that it is done essentially To which the former Authorities seem to consent But to this sentence others oppose these things If the substance of Bread and Wine be substantially converted into the Body and Blood of Christ then every day some substance is made the Body or Blood of Christ which before was not the body and to day something is Christ's Body which yesterday was not and every day Christ's Body is increased and is made of such matter of which it was not made in the Conception These are his words which we have remark'd not only for the Arguments sake though it be unanswerable but to give a plain demonstration that in his time this Doctrine was new not the Doctrine of the Church And this was written but about fifty years before it was said to be decreed in the Lateran Council and therefore it made haste in so short time to pass from a disputable Opinion to an Article of Faith But even after the Council Durandus as good a Catholick and as famous a Doctor as any was in the Church of Rome publickly maintain'd that even after consecration the very matter of bread remain'd And although he sayes that by reason of the Authority of the Church it is not to be held yet it is not only possible it should be so but it implies no contradiction that it should be Christ's Body and yet the matter of bread remain and if this might be admitted it would salve many difficulties which arise from saying that the substance of bread does not remain But here his reason was overcome by authority and he durst not affirm that of which alone he was able to give as he thought a reasonable account But by this it appears that the Opinion was but then in the forge and by all their understanding they could never accord it but still the Questions were uncertain according to that old Distich Corpore de Christi lis est de sanguine lis est Déque modo lis est non habitura modum And the Opinion was not determin'd in the Lateran as it is now held at Rome but it is also plain that it is a stranger to Antiquity De Transubstantiatione panis in corpus Christi rara est in Antiquis scriptoribus mentio said Alphonsus à Castro There is seldom mention made in the ancient Writers of transubstantiating the bread into Christ's Body We know the modesty and interest of the man he would not have said it had been seldom if he could have found it in any reasonable degree warranted he might have said and justified it There was no mention at all of this Article in the Primitive Church And that it was a meer stranger to Antiquity will not be deny'd by any sober person who considers That it was with so much uneasiness entertained even in the corruptest and most degenerous times and argued and unsetled almost 1300. years after Christ. And that it was so will but too evidently appear by that stating and resolution of this Question which we find in the Canon Law For Berengarius was by Pope Nicolaus commanded to recant his error in these words and to affirm Verum corpus sanguinem Domini nostri Jesu Christi sensualiter non solùm in sacramento sed in veritate manibus sacerdotum tractari frangi fidelium dentibus atteri That the true Body and Blood of our Lord Jesus Christ sensually not only in Sacrament but in truth is handled by the Priests hands and broken and grinded by the teeth of the faithful Now although this was publickly read at Rome before an hundred and fourteen Bishops and by the Pope sent up and down the Churches of Italy France and Germany yet at this day it is renounc'd by the Church of Rome and unless it be well expounded sayes the Gloss will lead into a heresie greater than what Berengarius was commanded to renounce and no interpretation can make it tolerable but such an one as is in another place of the Canon Law Statuimus i. e. abrogamus nothing but a plain denying it in the sence of Pope Nicolas But however this may be it is plain they understood it not as it is now decreed But as it happened to the Pelagians in the beginning of their Heresie they spake rudely ignorantly and easily to be reprov'd but being asham'd and disputed into a more sober understanding of their hypothesis spake more warily but yet differently from what they said at first so it was and is in this Question at first they understood it not it was too unreasonable in any tolerable sence to make any thing of it but experience and necessity hath brought it to what it is But that this Doctrine was not the Doctrine of the first and best Ages of the Church these following testimonies do make evident The words of Tertullian are these The bread being taken and distributed to his Disciples Christ made it his Body saying This is my Body that is the figure of my Body SECT II. Of PVRGATORY THAT the doctrine of Purgatory as it is taught in the Roman Church is a Novelty and a part of their New Religion is sufficiently attested by the words of the Cardinal of Rochester and Alphonsus à Castro whose words I now add that he who pleases may see how these new men would fain impose their new fancies upon the Church under pretence and title of Ancient and Catholick verities The words of Roffensis in his eighteenth article against Luther are these Legat qui velit Graecorum veterum commentarios nullum quantum
and before the day of Judgment any souls are translated into a state of bliss out of a state of pain that is that from Purgatory they go to heaven before the day of Judgment He that can shew this will teach me what I have not yet learned but he that cannot shew it must not pretend that the Roman Doctrine of Purgatory was ever known to the Ancient Fathers of the Church SECT III. Of Transubstantiation THE purpose of the Dissuasive was to prove the doctrine of Transubstantiation to be new neither Catholick nor Apostolick In order to which I thought nothing more likely to perswade or dissuade than the testimonies of the parties against themselves And although I have many other inducements as will appear in the sequel yet by so earnestly contending to invalidate the truth of the quotations the Adversaries do confess by implication if these sayings be as is pretended then I have evinc'd my main point viz. that the Roman doctrines as differing from us are novelties and no parts of the Catholick faith Thus therefore the Author of the letter begins He quotes Scotus as declaring the doctrine of Transubstantiation is not expressed in the Canon of the Bible which he saith not To the same purpose he quotes Ocham but I can find no such thing in him To the same purpose he quotes Roffensis but he hath no such thing But in order to the verification of what I said I desire it be first observ'd what I did say for I did not deliver it so crudely as this Gentleman sets it down For 1. These words the doctrine of Transubstantiation is not expressed in the Canon of the Bible are not the words of all them before nam'd they are the sence of them all but the words but of one or two of them 2. When I say that some of the Roman Writers say that Transubstantiation is not express'd in the Scripture I mean and so I said plainly as without the Churches declaration to compel us to admit of it Now then for the quotations themselves I hope I shall give a fair account 1. The words quoted are the words of Biel when he had first affirmed that Christs body is contained truly under the bread and that it is taken by the faithful all which we believe and teach in the Church of England he adds Tamen quomodo ibi sit Christi corpus an per conversionem alicujus in ipsum that is the way of Transubstantiation an sine conversione incipiat esse Corpus Christi 〈◊〉 pane manentibus substantia accidentibus panis non invenitur expressum in Canâ—ne Biblii and that 's the way of Consubstantiation so that here is expresly taught what I affirm'd was taught that the Scriptures did not express the Doctrine of Transubstantiation and he adds that concerning this there were Anciently divers opinions Thus far the quotation is right But of this man there is no notice taken But what of Scotus He saith no such thing well suppose that yet I hope this Gentleman will excuse me for Bellarmines sake who says the same thing of Scotus as I do and he might have found it in the Margent against the quotation of Scotus if he had pleas'd His words are these Secondly he saith viz. Scotus that there is not extant any place of Scripture so express without the declaration of the Church that it can compel us to admit of Transubstantiation And this is not altogether improbable For though the Scriptures which we brought above seem so clear to us that it may compel a man that is not wilful yet whether it be so or no it may worthily be doubted since most learned and acute men such as Scotus eminently was believe the contrary Well! But the Gentleman can find no such thing in Ocham I hope he did not look far for Ocham is not the man I mean however the Printer might have mistaken but it is easily pardonable because from O. Cam. meaning Odo Cameracensis it was easie for the Printer or transcriber to write Ocam as being of more publick name But the Bishop of Cambray is the man that followed Scotus in this opinion and is acknowledged by Bellarmine to have said the same that Scotus did he being one of his docti acutissimi viri there mentioned Now if Roffensis have the same thing too this Author of the Letter will have cause enough to be a little ashamed And for this I shall bring his words speaking of the whole institution of the Blessed Sacrament by our blessed Saviour he says Neque ullum hic verbum positum est quo probetur in nostra Missa veram fierâ— carnis sanguinis Christi praesentiam I suppose I need to say no more to verifie these citations but yet I have another very good witness to prove that I have said true and that is Salmeron who says that Scotus out of Innocentius reckons three opinions not of hereticks but of such men who all agreed in that which is the main but he adds Some men and writers believe that this article cannot be proved against a heretick by Scripture alone or reasons alone And so Cajetan is affirm'd by Suarez and Alanus to have said and Melchior Canus perpetuam Mariae virginitatem conversionem panis vini in corpus sanguinem Christi non ita expressa in libris Canonicis invenies sed adeo tamen certa in â—ide sunt ut contrariorum dogmatum authores Ecclesia haereticos judicarit So that the Scripture is given up for no sure friend in this Q. the Article wholly relies upon the authority of the Church viz. of Rome who makes faith and makes heresies as she please But to the same purpose is that also which Chedzy said in his disputation at Oxford In what manner Christ is there whether with the bread Transelemented or Transubstantiation the Scripture in open words tells not But I am not likely so to escape for E. W. talks of a famous or rather infamous quotation out of Peter Lombard and adds foul and uncivil words which I pass by but the thing is this that I said Petrus Lombardus could not tell whether there was a substantial change or no. I did say so and I brought the very words of Lombard to prove it and these very words E. W. himself acknowledges Si autem quaeritur qualis sit ista conversio an formalis an substantialis vel alterius generis definire non sufficio I am not able to define or determine whether that change be formal or substantial So far E. W. quotes him but leaves out one thing very material viz. whether besides formal or substantial it be of another kind Now E. W. not being able to deny that Lombard said this takes a great deal of useless pains not one word of all that he says being to the purpose or able to make it probable that Peter Lombard did not say so or that he did not think so
Article of Transubstantiation All those words are true in a very good sence and they are in that sence believ'd in the Church of England but that the bread is no more bread in the Natural sence and that it is naturally nothing but the natural body of Christ that the substance of one is passed into the substance of the other this is not affirmed by the Fathers neither can it be inferred from the former propositions if they had been truly alledged and therefore all that is for nothing and must be intended only to cosen and amuse the Reader that understands not all the windings of this labyrinth In the next place I am to give an account of what passed in the Lateran Council upon this Article For says E. W. the doctrine of Transubstantiation was ever believed in the Church though more fully and explicitely declared in the Lateran Council But in the Dissuasive it was said that it was but pretended to be determined in that Council where many things indeed came then in consultation yet nothing could be openly decreed Nothing says Platina that is says my Adversary nothing concerning the holy land and the aids to be raised for it but for all this there might be a decree concerning Transubstantiation To this I reply that it is as true that nothing was done in this question as that nothing was done in the matter of the Holy War for one was as much decreed as the other For if we admit the acts of the Council that of giving aid to the Holy Land was decreed in the 69. â—anon alias 71. So that this answer is not true But the truth is neither the one nor the other was decreed in that Council For that I may inform this Gentleman in a thing which possibly he never heard of this Council of Lateran was never published nor any acts of it till Cochlaeus published them A. D. 1538. For three years before this John Martin published the Councils and then there was no such thing as the acts of the Lateran Council to be found But you will say how came Cochlaeus by them To this the answer is easie There were read in the Council sixty Chapters which to some did seem easie to others burthensome but these were never approved but the Council ended in scorn and mockery and nothing was concluded neither of faith nor manners nor war nor aid for the Holy Land but only the Pope got mony of the Prelates to give them leave to depart But afterwards Pope Gregory IX put these Chapters or some of them into the Decretals but doth not intitle any of these to the Council of Lateran but only to Pope Innocent in the Council which Cardinal Perron ignorantly or wilfully mistaking affirms the contrary But so it is that Platina affirms of the Pope plurima decreta retulit improbavit Joachimi libellum damnavit errores Almerici The Pope recited 60. heads of decrees in the Council but no man says the Council decreed those heads Now these heads Cochlaeus says he found in an old book in Germany And it is no ways probable that if the Council had decreed those heads that Gregory IX who published his Uncles decretal Epistles which make up so great a part of the Canon Law should omit to publish the decrees of this Council or that there should be no acts of this great Council in the Vatican and that there should be no publication of them till about 300. years after the Council and that out of a blind corner and an old unknown Manuscript But the Book shews its original it was taken from the Decretals for it contains just so many heads viz. LXXII and is not any thing of the Council in which only were recited LX. heads and they have the same beginnings and endings and the same notes and observations in the middle of the Chapters which shews plainly they were a meer force of the Decretals The consequent of all which is plainly this that there was no decree made in the Council but every thing was left unfinished and the Council was affrighted by the warlike preparations of them of Genoa and Pisa and all retir'd Concerning which affair the Reader that desires it may receive further satisfaction if he read the Antiquitates Britannicae in the life of Stephen Lancton out of the lesser History of Matthew Paris as also Sabellicus and Godfride the Monk But since it is become a question what was or was not determined in this Lateran Council I am content to tell them that the same authority whether of Pope or Council which made Transubstantiation an article of faith made Rebellion and Treason to be a duty of Subjects for in the same collection of Canons they are both decreed and warranted under the same signature the one being the first Canon and the other the third The use I shall make of all is this Scotus was observed above to say that in Scripture there is nothing so express as to compel us to believe Transubstantiation meaning that without the decree and authority of the Church the Scripture was of it self insufficient And some others as Salmeron notes affirm that Scripture and Reason are both insufficient to convince a heretick in this article this is to be prov'd ex Conciliorum definitione Patrum traditione c. by the definition of Councils and tradition of the Fathers for it were easie to answer the places of Scripture which are cited and the reasons Now then since Scripture alone is not thought sufficient nor reasons alone if the definitions of Councils also shall fail them they will be strangely to seek for their new article Now for this their only Castle of defence is the Lateran Council Indeed Bellarmine produces the Roman Council under Pope Nicholas the second in which Berengarius was forc'd to recant his error about the Sacrament but he recanted it into a worse error and such which the Church of Rome disavows at this day And therefore ought not to pretend it as a patron of that doctrine which she approves not And for the little Council under Greg. 7. it is just so a general Council as the Church of Rome is the Catholick Church or a particular is an Universal But suppose it so for this once yet this Council medled not with the modus viz. Transubstantiation or the ceasing of its being bread but of the Real Presence of Christ under the Elements which is no part of our question Berengarius denied it but we do not when it is rightly understood Pope Nicholaus himself did not understand the new article for it was not fitted for publication until the time of the Lateran Council and how nothing of this was in that Council determin'd I have already made appear and therefore as Scotus said the Scripture alone could not evict this article so he also said in his argument made for the Doctors that held the first opinion mentioned before out of
Innocentius Nec invenitur ubi Ecclesia istam veritatem determinet solenniter Neither is it found where the Church hath solemnly determin'd it And for his own particular though he was carried into captivity by the symbol of Pope Innocent 3. for which by that time was pretended the Lateran Council yet he himself said that before that Council it was no article of faith and for this thing Bellarmine reproves him and imputes ignorance to him saying that it was because he had not read the Roman Council under Greg. 7. nor the consent of the Fathers And to this purpose I quoted Henriquez saying that Scotus saith the doctrine of Transubstantiation is not ancient the Author of the Letter denies that he saith any such thing of Scotus But I desire him to look once more and my Margent will better direct him What the opinion of Durandus was in this Question if these Gentlemen will not believe me let them believe their own friends But first let it be consider'd what I said viz. that he maintain'd viz. in disputation that even after consecration the very matter of bread remain'd 2. That by reason of the Authority of the Church it is not to be held 3. That nevertheless it is possible it should be so 4. That it is no contradiction that the matter of bread should remain and yet it be Christs body too 5. That this were the easier way of solving the difficulties That all this is true I have no better argument than his own words which are in his first question of the eleventh distinction in quartum num 11. n. 15. For indeed the case was very hard with these learned men who being pressed by authority did bite the file and submitted their doctrine but kept their reason to themselves and what some in the Council of Trent observed of Scotus was true also of Durandus and divers other Schoolmen with whom it was usual to deny things with a kind of courtesie And therefore Durandus in the places cited though he disputes well for his opinion yet he says the contrary is modus tenendus de facto But besides that his words are as I understand them plain and clear to manifest his own hearty perswasion yet I shall not desire to be believed upon my own account for fear I be mistaken but that I had reason to say it Henriquez shall be my warrant Durandus dist qu. 3. ait esse probabile sed absque assertione c. He saith it is probable but without assertion that in the Eucharist the same matter of bread remains without quantity And a little after he adds out of Cajetan Paludanus and Soto that this opinion of Durandus is erroneous but after the Council of Trent it seems to be heretical And yet he says it was held by Aegidius and Euthymius who had the good luck it seems to live and die before the Council of Trent otherwise they had been in danger of the inquisition for heretical pravity But I shall not trouble my self further in this particular I am fully vindicated by Bellarmine himself who spends a whole Chapter in the confutation of this error of Durandus viz. that the matter of bread remains he endeavours to answer his arguments and gives this censure of him Itaque sententia Durandi hâ—retica est Therefore the sentence of Durandus is heretical although he be not to be called a heretick because he was ready to acquiesce in the judgment of the Church So Bellarmine who if he say true that Durandus was ready to submit to the judgment of the Church then he does not say true when he says the Church before his time had determined against him but however that I said true of him when I imputed this opinion to him Bellarmine is my witness Thus you see I had reason for what I said and by these instances it appears how hardly and how long the doctrine of Transubstantiation was before it could be swallowed But I remember that Salmeron tells of divers who distrusting of Scripture and reason had rather in this point rely upon the tradition of the Fathers and therefore I descended to take from them this armour in which they trusted And first to ease a more curious inquiry which in a short dissuasive was not convenient I us'd the abbreviature of an adversaries confession For Alphonsus à Castro confess'd that in Ancient writers there is seldome any mention made of Transubstantiation one of my adversaries says this is not spoken of the thing but of the name of Transubstantiation but if à Castro meant this only of the word he spake weakly when he said that the name or word was seldom mention'd by the Ancients 1. Because it is false that it was seldom mention'd by the Ancients for the word was by the Ancient Fathers never mention'd 2. Because there was not any question of the word where the thing was agreed and therefore as this saying so understood had been false so also if it had been true it would have been impertinent 3. It is but a trifling artifice to confess the name to be unknown and by that means to insinuate that the thing was then under other names It is a secret cosenage of an unwary Reader to bribe him into peace and contentedness for the main part of the Question by pleasing him in that part which it may be makes the biggest noise though it be less material 4. If the thing had been mentioned by the Ancients they need not would not ought not to have troubled themselves and others by a new word to have still retained the old proposition under the old words would have been less suspicious more prudent and ingenious but to bring in a new name is but the cover for a new doctrine and therefore S. Paul left an excellent precept to the Church to avoid prophanas vocum novitates the prophane newness of words that is it is fit that the mysteries revealed in Scripture should be preached and taught in the words of the Scripture and with that simplicity openness easiness and candor and not with new and unhallowed words such as is that of Transubstantiation 5. A Castro did not speak of the name alone but of the thing also de transubstantiatione panis in Corpus Christi of the Transubstantiation of bread into Christs body of this manner of conversion that is of this doctrine now doctrines consist not in words but things however his last words are faint and weak and guilty for being convinc'd of the weakness of his defence of the thing he left to himself a subterfuge of words But let it be how it will with à Castro whom I can very well spare if he will not be allowed to speak sober sence and as a wise man should we have better and fuller testimonies in this affair That the Fathers did not so much as touch the matter or thing of Transubstantiation said the Jesuits in prison as is
if he had foreseen he should have been written against by so learned an adversary But to let them agree as well as they can the words of Eusebius out of his last chapter I translated as well as I could the Greek words I have set in the Margent that every one that understands may see I did him right and indeed to do my Adversary right when he goes about to change not to mend the translation he only changes the order of the words but in nothing does he mend his own matter by it for he acknowledges the main Question viz. that the memory of Christs sacrifice is to be celebrated in certain signs on the Table but then that l may do my self right and the question too whosoever translated these words for this Gentleman hath abused him and made him to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be governed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so far off it and hath no relation to it and not to be governed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which it is joyn'd and hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be governed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it hath a substantive of its own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he repeats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once more than it is in the words of Eusebius only because he would not have the Reader suppose that Eusebius call'd the consecrated Elements the symbols of the body and blood But this fraud was too much studied to be excusable upon the stock of humane infirmity or an innocent perswasion But that I may satisfie the Reader in this Question so far as the testimony and doctrine of Eusebius can extend he hath these words fully to our purpose First our Lord and Saviour and then after him his Priests of all Nations celebrating the spiritual sacrifice according to the Ecclesiastick Laws by the bread and the wine signifie the mysteries of his body and healing blood And again By the wine which is the symbol of his blood he purges the old sins of them who were baptized into his death and believe in his blood Again he gave to his Disciples the symbols of the divine Oeconomy commanding them to make the image figure or representation of his own body And Again He received not the sacrifices of blood nor the slaying of divers beasts instituted in the Law of Moses but ordained we should use bread the symbol of his own body So far I thought fit to set down the words of Eusebius to convince my Adversary that Eusebius is none of theirs but he is wholly ours in the doctrine of the Sacrament S. Macarius is cited in the Disswasive in these words In the Church is offered bread and wine the Antitype of his flesh and blood and they that partake of the bread that appears do spiritually eat the flesh of Christ. A. L. saith Macarius saith not so but rather the contrary viz. bread and wine exhibiting the Exemplar or an antitype his flesh and blood Now although I do not suppose many learned or good men will concern themselves with what this little man says yet I cannot but note that they who gave him this answer may be asham'd for here is a double satisfaction in this little answer First he puts in the word exhibiting of his own head there being no such word in S. Macarius in the words quoted 2. He makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of apposition expresly against the mind of S. Macarius and against the very Grammar of his words And after all he studies to abuse his Author and yet gets no good by it himself for if it were in the words as he hath invented it or some body else for him yet it makes against him as much saying bread and wine exhibite Christs body which is indeed true though not here said by the Saint but is directly against the Roman article because it confesses that to be bread and wine by which Christs body is exhibited to us but much more is the whole testimony of S. Macarius which in the Disswasive are translated exactly as the Reader may see by the Greek words cited in the Margent There now only remains the authority of S. Austin which this Gentleman would fain snatch from the Church of England and assert to his own party I cited five places out of S. Austin to the last of which but one he gives this answer that S. Austin hath no such words in that book that is in the Tenth book against Faustus the Manichee Concerning which I am to inform the Gentleman a little better These words that which by all men is called a sacrifice is the sign of the true sacrifice are in the tenth book of S. Austin de C. D. cap. 5. and make a distinct quotation and ought by the Printer to have been divided by a colume as the other But the following words in which the flesh of Christ after his assumption is celebrated by the Sacrament of remembrance are in the 20. book cap. 21. against Faustus the Manichee All these words and divers others of S. Austin I knit together in a close order like a continued discourse but all of them are S. Austins words as appears in the places set down in the Margent But this Gentleman car'd not for what was said by S. Austin he was as well pleased that a figure was false Printed but to the words he hath nothing to say To the first of the other four only he makes this crude answer that S. Austin denied not the real eating of Christs body in the Eucharist but only the eating it in that gross carnal and sensible manner as the Capharnaites conceiv'd To which I reply that it is true that upon occasion of this error S. Austin did speak those words and although the Roman error be not so gross and dull as that of the Capharnaites yet it was as false as unreasonable and as impossible And be the occasion of the words what they are or can be yet upon this occasion S. Austin spake words which as well confute the Roman error as the Capharnaitical For it is not only false which the men of Capernaum dreamt of but the antithesis to this is that which S. Austin urges and which comes home to our question I have commended to you a Sacrament which being spiritually understood shall quicken you But because S. Austin was the most diligent expounder of this mystery among all the Fathers I will gratifie my Adversary or rather indeed my Unprejudicate Readers by giving some other very clear and unanswerable evidences of the doctrine of S. Austin agreeing perfectly with that of our Church At this time after manifest token of our liberty hath shin'd in the resurrection of our Lord Jesus Christ we are not burdened with the heavy operation of signs
not cannot profit himself how can he that stands by who understands no more be profited by that which does him that speaks no good For God understands though he does not and yet he that so prays reaps no benefit to himself and therefore neither can any man that understands no more The affirmation is plain and the reason cogent To the same purpose are the words of S. Chrysostom which A. L. himself quotes out of him If one speaks in only the Persian tongue or some other strange tongue but knows not what he saith certainly he will be a barbarian even to himself and not to another only because he knows not the force of the words This is no more than what S. Paul said before him but they all say that he who hears and understands not whether it be the speaker or the scholar is but a Barbarian Thus also S. Ambrose in his Commentary upon the words of S. Paul The Apostle says It is better to speak a few words that are open or understood that all may understand than to have a long oration in obscurity That 's his sence for reading and preaching Now for prayer he adds The unskilful man hearing what he understands not knows not when the prayer ends and answers not Amen that is so be it or it is true that the blessing may be established and a little after If ye meet together to edifie the Church those things ought to be said which the hearers may understand For what profit is it to speak with a tongue when he that hears is not profited Therefore he ought to hold his peace in the Church that they who can profit the hearers may speak S. Austin compares singing in the Church without understanding to the chattering of Parrots and Magpies Crows and Jackdaws But to sing with understanding is by the will of God given to man And we who sing the Divine praises in the Church must remember that it is written Blessed is the people that understands singing of praises Therefore most beloved what with a joyn'd voice we have sung we must understand and discern with a serene heart To the same purpose are the words of Lyra and Aquinas which I shall not trouble the Reader withall here but have set them down in the Margent that the strange confidence of these Romanists out-facing notorious and evident words may be made if possible yet more conspicuous In pursuance of this doctrine of S. Paul and the Fathers the Primitive Christians in their several Ages and Countries were careful that the Bible should be translated into all languages where Christianity was planted That the Bibles were in Greek is notorious and that they were us'd among the people S. Chrysostom homil 1. in Joh. 8. is witness that it was so or that it ought to be so For he exhorts Vacemus ergo scripturis dilectissimi c. Let us set time apart to be conversant in the Scripture at least in the Gospels let us frequently handle them to imprint them in our minds which because the Jews neglected they were commanded to have their books in their hands but let us not have them in our hands but in our houses and in our hearts by which words we may easily understand that all the Churches of the Greek communion had the Bible in their vulgar tongue and were called upon to use them as Christians ought to do that is to imprint them in their hearts and speaking of S. John and his Gospel he says that the Syrians Indians Persians and Ethiopians and infinite other nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they grew wise by translating his S. Johns doctrines into their several languages But it is more that S. Austin says The divine Scripture by which help is supplied to so great diseases proceeded from one language which opportunely might be carried over the whole world that being by the various tongues of interpreters scattered far and wide it might be made known to the Nations for their salvation And Theodoret speaks yet more plainly We have manifestly shown to you the inexhausted strength of the Apostolick and prophetick doctrine for the Vniversal face of the Earth whatsoever is under the Sun is now full of those words For the Hebrew books are not only translated into the Greek idiom but into the Roman tongue the Egyptian Persian Indian Armenian Scythian Sauromatick languages and that I may speak once for all into all tongues which at this day the Nations use By these authorities of these Fathers we may plainly see how different the Roman doctrine and practice is from the sentiment and usages of the Primitive Church and with what false confidence the Roman adversaries deny so evident truth having no other way to make their doctrine seem tolerable but by out-facing the known sayings of so many excellent persons and especially of S. Paul who could not speak his mind in apt and intelligible words if he did not in his Epistle to the Corinthians exhort the Church to pray and prophesie so as to be understood by the Catechumens and by all the people that is to do otherwise than they do in the Roman Church Christianity is a simple wise intelligible and easie Religion and yet if a man will resolve against any proposition he may wrangle himself into a puzle and make himself not to understand it so though it be never so plain what is plainer than the testimony of their own Cajetan That it were more for the edification of the Church that the prayers were in the vulgar tongue He says no more than S. Paul says and he could not speak it plainer And indeed no man of sence can deny it unless he affirms at the same time that it is better to speak what we understand not than what we do or that it were better to serve God without that noble faculty than with it that is that the way of a Parrot and a Jackdaw were better than the way of a man and that in the service of God the Priests and the people are to differ as a man and a bird But besides all this was not Latin it self when it was first us'd in Divine service the common tongue and generally understood by many Nations and very many Colonies and if it was then the use of the Church to pray with the understanding why shall it not be so now however that it was so then and is not so now demonstrates that the Church of Rome hath in this material point greatly innovated Let but the Roman Pontifical be consulted and there will be yet found a form of ordination of Readers in which it is said that they must study to read distinctly and plainly that the people may understand But now it seems that labour is sav'd And when a notorious change was made in this affair we can tell by calling to mind the following story The Moravians did say Mass in the Slavonian tongue for
his disciples should not wear rings or engrave them with the images of their Gods as Moses many ages before made an express law that no man should make any graven cast or painted image and of this he gives two reasons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may not attend to sensible things but pass on to the things discernible by the understanding 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The custome of seeing so readily causes that the Majesty of God becomes vile and contemptible and by matter to worship that which is perceiv'd intellectually is to disesteem him by sensation Now the Reader may perceive that S. Clemens speaks against the making of any images not only of Jupiter and the Heathen Gods but of the true God of whatsoever intelligible being we ought to worship and that upon such reasons which will greatly condemn the Roman practices But hence also it is plain how careless and trifling this objector is minding no truth but the number of objections See yet further out of S. Clement Nobis enim est aperte vetitum fallacem artem exercere Non facies enim inquit Propheta cujusvis rei similitudinem we are forbidden to exercise that cosening art viz. of making pictures or images for says the prophet meaning Moses thou shalt not make the likeness of any thing E. W. it seems could not find these words of S. Clement in his Paraenetick He should have said his Protreptick for I know of no Paraenetick that he hath written But E. W. followed the Printers error in the Margent of the Dissuasive and very carefully turned over a book that was not and compared it in bigness with a book that was But I will not suppose this to be ignorance in him but only want of diligence however the words are to be found in the 41. page of this Protreptick or his admonition to the Gentiles and now they are quoted and the very page named only I desire E. W. to observe that in this place S. Clement uses not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simulachrum but cujusvis rei similitudinem In the place which was quoted out of Origen in his fourth book against Celsus speaking of the Jews he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All makers of Images were turned from their common-wealth for not a painter or a statuary was admitted their laws wholly forbidding them lest any occasion should be given to dull men or that their mind should be turned from the worship of God to earthly things by these temptations Then he quotes the law of God against making images and adds by which law this was intended that being content with the truth of things they should beware of lying figments There it is plain that Origen affirms the law of God to have forbidden the making images any similitude of things in Heaven Earth or Waters which law also he in another place affirms to be of a moral and eternal obligation that is not to be spoken to them only who came out of the terrestrial Egypt and therefore is of Christian duty And of the same mind are S. Irenaeus Tertullian S. Cyprian and S. Austin affirming the whole decalogue except the law of the Sabbath to be an unalterable or natural law But for the further verification of the testimony from Origen against the worship of images in the Primitive Church I thought fit to add the concurrent words of the prudent and learned Cassander Quantum autem veteres initio Ecclesiae ab omni veneratione imaginum abhorruerunt declarat unus Origenes adversus Celsum but of this I shall have occasion to speak yet once more And so at last all the quotations are found to be exact and this Gentleman to be greatly mistaken From the premisses I infer if in the Primitive Church it was accounted unlawful to make images certainly it is unimaginable they should worship them and the argument is the stronger if we understand their opinion rightly for neither the second Commandment nor yet the Ancient Fathers in their Commentaries on them did absolutely prohibit all making of Images but all that was made for religious worship and in order to Adoration according as it is expressed in him who among the Jews collected the negative precepts which Arias Montanus translated in Latin the second of which is signum cultus causa ne facito the third simulachrum Divinum nullo pacto conflato the fourth signa religiosa nulla ex materia facito The authorities of these Fathers being rescued from slander and prov'd very pungent and material I am concerned in the next place to take notice of some authorities which my adversaries urge from antiquity to prove that in the Primitive Church they did worship images Concerning their general Council viz. the second Nicene I have already made account in the preceeding periods The great S. Basil is with great solemnity brought into the Circus and made to speak for images as apertly plainly and confidently as Bellarmine or the Council of Trent it self His words are these I admit the holy Apostles and Prophets and Martyrs and in my prayer made to God call upon them that by their intercession God may be propitious unto me Whereupon I honour and adore the characters of their images and especially those things being delivered from the holy Apostles and not prohibited but are manifested or seen in all our Churches Now I confess these words are home enough and do their business at the first sight and if they prove right S. Basil is on their side and therefore E. W. with great noise and preface insults and calls them Unanswerable The words he says are found in S. Basils 205. Epistle ad Julianum I presently consulted S. Basils works such as I had with me in the Countrey of the Paris Edition by Guillard 1547. and there I found that S. Basil had not 205. Epistles in all the number of all written by him and to him being but 180. of which that to Julianus is one viz. Epistle 166. and in that there is not one word to any such purpose as is here pretended I was then put to a melius inquirendum Bellarmine though both he and Lindan and Harding cry up this authority as irrefragable quotes this authority not upon his own credit but as taking it from the report of a book published 1596 called Synodus Parisiensis which Bellarmine calls Vnworthy to see the light From hence arises this great noise and the fountain being confessedly corrupt what wholsome thing can be expected thence But in all the first and voluminous disputations of Bellarmine upon this Question he made no use of this authority he never saw any such thing in S. Basils works or it is not to be imagined that he would have omitted it But the words are in no ancient Edition of S. Basil nor in any Manuscript that is known in
not the injur'd person and therefore cannot have the power of giving pardon properly and sufficiently and effectively and confession is not an amends to him and the duty it self of Confession is not an enumeration of particulars but a condemnation of the sin which is an humiliation before the offended party yet confession to a Priest the minister of pardon and reconciliation the Curate of souls and the Guide of Consciences is of so great use and benefit to all that are heavy laden with their sins that they who carelesly and causlesly neglect it are neither lovers of the peace of consciences nor are careful for the advantages of their souls 43. For the publication of our sins to the minister of holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Basil Is just like the manifestation of the diseases of our body to the Physician for God hath appointed them as spiritual Physicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal sinners by the antidote of repentance said the Fathers in the first Roman Council under Simplicius Their office is to comfort the comfortless to instruct the ignorant to reduce the wanderers to restore them that are overtaken in a fault to reconcile the penitent to strengthen the weak and to incourage their labours to advise remedies against sins and to separate the vile from the precious to drive scandals far from the Church and as much as may be to secure the innocent lambs from the pollutions of the infected Now in all these regards the penitent may have advantages from the Ecclesiastical ministrations There are many cases of conscience which the penitent cannot determine many necessities which he does not perceive many duties which he omits many abatements of duty which he ignorantly or presumptuously does make much partiality in the determination of his own interests and to build up a soul requires so much wisdom so much severity so many arts such caution and observance such variety of notices great learning great prudence great piety that as all Ministers are not worthy of that charge and secret imployment and conduct of others in the more mysterious and difficult parts of Religion so it is certain there are not many of the people that can worthily and sufficiently do it themselves and therefore although we are not to tell a lie for a good end and that it cannot be said that God hath by an express law required it or that it is necessary in the nature of things yet to some persons it hath put on so many degrees of charity and prudence and is so apt to minister to their superinduc'd needs that although to do it is not a necessary obedience yet it is a necessary charity it is not necessary in respect of a positive express Commandment yet it is in order to certain ends which cannot be so well provided for by any other instrument it hath not in it an absolute but it may have a relative and a superinduc'd necessity Coelestique viro quis te deceperit error Dicito pro culpâ ne scelus esse putet Now here a particular enumeration is the confession that is proper to this ministery because the minister must be instructed first in the particulars which also points out to us the manner of his assistances and of our obligation it is that we may receive helps by his office and abilities which can be better applied by how much more minute and particular the enumeration or confession is and of this circumstance there can be no other consideration excepting that the enumeration of shames and follies before a holy man is a very great restraint to the gayeties of a confident or of a tempted person For though a man dares sin in the presence of God yet he dares not let his friend or his enemy see him do a foul act Tam facile pronum est superos contemnere testes Si mortalis idem nemo sciat And therefore that a reverend man shall see his shame and with a severe and a broad eye look and stare upon his dishonour must needs be a great part of Gods restraining grace and of great use to the mortification and prevention of sin 44. One thing more there is which is highly considerable in this part or ministery of repentance It is a great part of that preparation which is necessary for him who needs and for him who desires absolution Ecclesiastical Some do need and some do desire it and it is of advantage to both They that need it and are bound to seek it are such who being publickly noted by the Church are bound by her Censures and Discipline that is such who because they have given evil example to all and encouragement in evil to some to them that are easie and apt to take are tied by the publication of their repentance their open return and publick amends to restore the Church so far as they can to that state of good things from whence their sin did or was apt to draw her This indeed is necessary and can in no regard be excused if particular persons do not submit themselves to it unless the Church her self will not demand it or advise it and then if there be an error or a possibility to have it otherwise the Governours of the Church are only answerable And in this sence are those decretory sayings and earnest advices of the ancient Doctors to be understood Laicus si peccet ipse suum non potest auferre peccatum sed indiget Sacerdote ut possit remissionem peccatorum accipere said Origen If any of the people sin himself cannot take away his own sin but must shew himself to the Priest that he may obtain pardon For they who are spotted with sins unless they be cured with the Priestly authority cannot be in the bosome of the Church said Fabianus Martyr And as express are those words of S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoveth every one that is under authority to keep â—o motion of their hearts secret but to lay the secrets of their heart naked before them who are intrusted to take care of them that are weak or sick That is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick penitents who are placed in the station of the mourners must not do their business imperfectly but make a perfect narrative of their whole case to the penitentiary Minister and such persons who are under discipline or under notorious sins must make their Exomologesis that is do Ecclesiastical repentance before them who are the Trustees and Stewards of the mysteries of God Quâ sine nullus remissione potietur said a Father to S. John de Gradibus without which Exomologesis or publick Ecclesiastical confession or amends no man shall obtain pardon meaning the peace of the Church For to this sence we are to understand the doctrine of the holy Fathers and we learn it from S. Austin Rectè constituuntur ab iis qui Ecclesiae
most eminent writers of the Primitive Christ I need not trouble my self with citations of many of them since Calvin lib. 3. Instit. c. 3. Sect. 10. confesses that S. Austin hath collected their testimonies and is of their opinion that Concupiscence is not a sin but an infirmity only But I will here set down the words of S. Chrysostome Homil. 13. in Epist. Rom. because they are very clear Ipsae passiones in se peccatum non sunt Effraenata verò ipsarum immoderantia peccatum operata est Concupiscentia quidem peccatum non est quando verò egressa modum foras eruperit tunc demum adulterium fit non à concupiscentia sed à nimio illicito illius luxu By the way I cannot but wonder why men are pleased where-ever they find the word Concupiscence in the New Testament presently to dream of Original Sin and make that to be the summ total of it whereas Concupiscence if it were the product of Adam's fall is but one small part of it Et ut exempli gratia unam illarum tractem said S. Chrysostome in the forecited place Concupiscence is but one of the passions and in the utmost extension of the word it can be taken but for one half of the passion for not only all the passions of the Concupiscible faculty can be a principle of sin but the Irascible does more hurt in the world that is more sensual this is more devillish The reason why I note this is because upon this account it will seem that concupiscence is no more to be called a sin than anger is and as S. Paul said Be angry but sin not so he might have said Desire or lust but sin not For there are some lustings and desires without sin as well as some Anger 's and that which is indifferent to vertue and vice cannot of it self be a vice To which I add that if Concupiscence taken for all desires be a sin then so are all the passions of the Irascible faculty Why one more than the other is not to be told but that Anger in the first motions is not a sin appears because it is not always sinful in the second a man may be actually angry and yet really innocent and so he may be lustful and full of desire and yet he may be not only that which is good or he may overcome his desires to that which is bad I have now considered what your Lordship received from others and gave me in Charge your self concerning Concupiscence Your next Charge is concerning Antiquity intimating that although the first antiquity is not clearly against me yet the second is For thus your Lordship is pleased to write their objection I confess I find not the Fathers so fully and plainly speaking of Original Sin till Pelagius had pudled the stream but after this you may find S. Jerome c. That the Fathers of the first Four Hundred years did speak plainly and fully of it is so evident as nothing more and I appeal to their testimonies as they are set down in the Papers annexed in their proper place and therefore that must needs be one of the little arts by which some men use to escape from the pressure of that authority by which because they would have other men concluded sometimes upon strict inquiry they find themselves entangled Original Sin as it is at this day commonly explicated was not the Doctrine of the Primitive Church but when Pelagius had pudled the stream S. Austin was so angry that he stampt and disturb'd it more And truly my Lord I do not think that the Gentlemen that urg'd against me S. Austin's opinion do well consider that I profess my self to follow those Fathers who were before him and whom S. Austin did forsake as I do him in the question They may as well press me with his authority in the Article of the damnation of Infants dying unbaptized or of absolute predestination In which Article S. Austin's words are equally urged by the Jansenists and Molinists by the Remonstrants and Contra-remonstrants and they can serve both and therefore cannot determine me But then my Lord let it be remembred that they are as much against S. Chrysostome as I am against S. Austin with this only difference that S. Chrysostome speaks constantly in the argument which S. Austin did not and particularly in that part of it which concerns Concupiscence For in the inquiry whether it be a sin or no he speaks so variously that though Calvin complains of him that he calls it only an infirmity yet he also brings testimonies from him to prove it to be a sin and let any man try if he can tie these words together De peccator mer. remission l. 1. c. 3. Concupiscentia carnis peccatum est quia inest illi inobedientia contra dominatum mentis Which are the words your Lordship quotes Concupiscence is a sin because it is a disobedience to the Empire of the spirit But yet in another place lib. 1. de civit Dei cap. 25. Illa Concupiscentialis inobedientia quanto magis absque culpa est in corpore non consentientis si absque culpa est in corpore dormientis It is a sin and it is no sin it is criminal but is without fault it is culpable because it is a disobedience and yet this disobedience without actual consent is not culpable If I do believe S. Austin I must disbelieve him and which part soever I take I shall be reproved by the same authority But when the Fathers are divided from each other or themselves it is indifferent to follow either but when any of them are divided from Reason and Scripture then it is not indifferent for us to follow them and neglect these and yet if these who object S. Austin's authority to my Doctrine will be content to subject to all that he says I am content they shall follow him in this too provided that they will give me my liberty because I will not not be tied to him that speaks contrary things to himself and contrary to them that went before him and though he was a rare person yet he was as fallible as any of my brethren at this day He was followed by many ignorant ages and all the world knows by what accidental advantages he acquired a great reputation but he who made no scruple of deserting all his predecessors must give us leave upon the strength of his own reasons to quit his authority All that I shall observe is this that the Doctrine of Original Sin as it is explicated by S. Austin had two parents one was the Doctrine of the Encratites and some other Hereticks who forbad Marriage and supposing it to be evil thought they were warranted to say it was the bed of sin and children the spawn of vipers and sinners And S. Austin himself and especially S. Hierome whom your Lordship cites speaks some things of marriage which if they were true then marriage were highly
observable that no Heresies are noted signanter in Scripture but such as are great errours practical in materiâ pietatis such whose doctrines taught impiety or such who denyed the coming of Christ directly or by consequence not remote or withdrawn but prime and immediate And therefore in the Code de S. Trinitate fide Catholica Heresy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked Opinion and an ungodly doctrine 3. The first false doctrine we find condemned by the Apostles was the opinion of Simon Magus who thought the Holy Ghost was to be bought with money he thought very dishonourably to the blessed Spirit but yet his followers are rather noted of a vice neither resting in the understanding nor derived from it but wholly practical 'T is simony not heresy though in Simon it was a false opinion proceeding from a low account of God and promoted by his own ends of pride and covetousness The great heresy that troubled them was the doctrine of the necessity of keeping the Law of Moses the necessity of Circumcision against which doctrine they were therefore zealous because it was a direct overthrow to the very end and excellency of Christs coming And this was an opinion most pertinaciously and obstinately maintained by the Jews and had made a Sect among the Galathians and this was indeed wholly in opinion and against it the Apostles opposed two Articles of the Creed which served at several times according as the Jews changed their opinion and left some degrees of their errour I believe in Jesus Christ and I believe the holy Catholick Church For they therefore pressed the necessity of Moses Law because they were unwilling to forgo the glorious appellative of being Gods own peculiar people and that salvation was of the Jews and that the rest of the World were capable of that grace no otherwise but by adoption into their Religion and becoming proselytes But this was so ill a Doctrine as that it overthrew the great benefits of Christ's coming for if they were circumcised Christ profited them nothing meaning this that Christ will not be a Saviour to them who do not acknowledge him for their Law-giver and they neither confess him their Law-giver nor their Saviour that look to be justified by the Law of Moses and observation of legal rites so that this doctrine was a direct enemy to the foundation and therefore the Apostles were so zealous against it Now then that other opinion which the Apostles met at Jerusalem to resolve was but a piece of that opinion for the Jews and Proselytes were drawn off from their lees and sediment by degrees step by step At first they would not endure any should be saved but themselves and their Proselytes Being wrought off from this height by Miracles and preaching of the Apostles they admitted the Gentiles to a possibility of salvation but yet so as to hope for it by Moses Law From which foolery when they were with much ado perswaded and told that salvation was by Faith in Christ not by works of the Law yet they resolved to plow with an Oxe and an Ass still and joyn Moses with Christ not as shadow and substance but in an equal confederation Christ should save the Gentiles if he was helpt by Moses but alone Christianity could not do it Against this the Apostles assembled at Jerusalem and made a decision of the Question tying some of the Gentiles such only who were blended by the Jews in communi patria to observation of such Rites which the Jews had derived by tradition from Noah intending by this to satisfie the Jews as far as might be with a reasonable compliance and condescension the other Gentiles who were unmixt in the mean while remaining free as appears in the liberty S. Paul gave the Church of Corinth of eating Idol Sacrifices expresly against the Decree at Jerusalem so it were without scandal And yet for all this care and curious discretion a little of the leaven still remained All this they thought did so concern the Gentiles that it was totally impertinent to the Jews still they had a distinction to satisfie the letter of the Apostles Decree and yet to persist in their old opinion and this so continued that fifteen Christian Bishops in succession were circumcised even until the destruction of Jerusalem under Adrian as Eusebius reports 4. First By the way let me observe that never any matter of Question in the Christian Church was determined with greater solemnity or more full authority of the Church than this Question concerning Circumcision No less than the whole Colledge of the Apostles and Elders at Jerusalem and that with a Decree of the highest sanction Visum est spiritui sancto nobis Secondly Either the case of the Hebrews in particular was omitted and no determination concerning them whether it were necessary or lawful for them to be circumcised or else it was involv'd in the Decree and intended to oblige the Jews If it was omitted since the Question was de re necessaria for dico vobis I Paul say unto you If ye be circumcised Christ shall profit you nothing it is very remarkable how the Apostles to gain the Jews and to comply with their violent prejudice in behalf of Moses Law did for a time Tolerate their dissent etiam in re alioquin necessariâ which I doubt not but was intended as a precedent for the Church to imitate for ever after But if it was not omitted either all the multitude of the Jews which S. James then their Bishop expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou seest how many myriads of Jews that believe and yet are zelots for the Law and Eusebius speaking of Justus saies he was one ex infinitâ multitudine eorum qui ex circumcisione in Jesum credebant I say all these did perish and their believing in Christ served them to no other ends but in the infinity of their torments to upbraid them with hypocrisie and heresie or if they were saved it is apparent how merciful God was and pitiful to humane infirmities that in a point of so great concernment did pity their weakness and pardon their errors and love their good mind since their prejudice was little less than insuperable and had fair probabilities at least it was such as might abuse a wise and good man and so it did many they did bono animo errare And if I mistake not this consideration S. Paul urged as a reason why God forgave him who was a Persecutor of the Saints because he did it ignorantly in unbelief that is he was not convinced in his understanding of the truth of the way which he persecuted he in the mean while remaining in that incredulity not out of malice or ill ends but the mistakes of humanity and a pious zeal therefore God had mercy on him And so it was in this great Question of circumcision here only was the difference the invincibility of S. Paul's error and
tres hypostases dicere si jubetis and again Obtestor beatitudinem tuam per Crucifixum mundi salutem per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitatem ut mihi Epistolis tuis sive tacendarum sive dicendarum hypostaseôn detur authoritas 30. But without all Question the Fathers determined the Question with much truth though I cannot say the Arguments upon which they built their Decrees were so good as the conclusion it self was certain But that which in this case is considerable is whether or no they did well in putting a curse to the foot of their Decree and the Decree it self into the Symbol as if it had been of the same necessity For the curse Eusebius Pamphilus could hardly find in his heart to subscribe at last he did but with this clause that he subscribed it because the former curse did only forbid men to acquaint themselves with forraign speeches and unwritten languages whereby confusion and discord is brought into the Church So that it was not so much a magisterial high assertion of the Article as an endeavour to secure the peace of the Church And to the same purpose for ought I know the Fathers composed a form of Confession not as a prescript Rule of Faith to build the hopes of our salvation on but as a tessera of that Communion which by publick Authority was therefore established upon those Articles because the Articles were true though not of prime necessity and because that unity of confession was judged as things then stood the best preserver of the unity of minds 31. But I shall observe this that although the Nicene Fathers in that case at that time and in that conjuncture of circumstances did well and yet their approbation is made by after Ages ex post facto yet if this precedent had been followed by all Councils and certainly they had equal power if they had thought it equally reasonable and that they had put all their Decrees into the Creed as some have done since to what a volume had the Creed by this time swelled and all the house had run into foundation nothing left for super-structures But that they did not it appears 1. That since they thought all their Decrees true yet they did not think them all necessary at least not in that degree and that they published such Decrees they did it Declarando not imperando as Doctors in their Chairs not masters of other mens faith and consciences 2. And yet there is some more modesty or wariness or necessity what shall I call it than this comes too for why are not all controversies determined but even when General assemblies of Prelates have been some controversies that have been very vexatious have been pretermitted and others of less consequence have been determined Why did never any General Council condemn in express sentence the Pelagian heresie that great pest that subtle infection of Christendome and yet divers General Councils did assemble while the heresie was in the World Both these cases in several degrees leave men in their liberty of believing and prophesying The latter proclaims that all controversies cannot de determined to sufficient purposes and the first declares that those that are are not all of them matters of Faith and themselves are not so secure but they may be deceived and therefore possibly it were better it were let alone for if the latter leaves them divided in their opinions yet their Communions and therefore probably their charities are not divided but the former divides their Communions and hinders their interest and yet for ought is certain the accused person is the better Catholick And yet after all this it is not safety enough to say let the Council or Prelates determine Articles warily seldom with great caution and with much sweetness and modesty For though this be better than to do it rashly frequently and furiously yet if we once transgress the bounds set us by the Apostles in their Creed and not only preach other truths but determine them pro tribunali as well as pro cathedra although there be no errour in the subject matter as in Nice there was none yet if the next Ages say they will determine another Article with as much care and caution and pretend as great a necessity there is no hindring them but by giving reasons against it and so like enough they might have done against the decreeing the Article at Nice yet that this is not sufficient for since the Authority of the Nicene Council hath grown to the height of a mountainous prejudice against him that should say it was ill done the same reason and the same necessity may be pretended by any Age and in any Council and they think themselves warranted by the great precedent at Nice to proceed as peremptorily as they did but then if any other Assembly of learned men may possibly be deceived were it not better they should spare the labour than that they should with so great pomp and solemnities engage mens perswasions and determine an Article which after Ages must rescind for therefore most certainly in their own Age the point with safety of faith and salvation might have been disputed and disbelieved And that many mens faiths have been tyed up by Acts and Decrees of Councils for those Articles in which the next age did see a liberty had better been preserved because an errour was determined we shall afterward receive a more certain account 32. And therefore the Council of Nice did well and Constantinople did well so did Ephesus and Chalcedon but it is because the Articles were truly determined for that is part of my belief but who is sure it should be so before-hand and whether the points there determined were necessary or no to be believed or to be determined if peace had been concerned in it through the faction and division of the parties I suppose the judgment of Constantine the Emperour and the famous Hosius of Corduba is sufficient to instruct us whose authority I rather urge than reasons because it is a prejudice and not a reason I am to contend against it 33. So that such determinations and publishing of Confessions with Authority of Prince and Bishop are sometimes of very good use for the peace of the Church and they are good also to determine the judgment of indifferent persons whose reasons of either side are not too great to weigh down the probability of that Authority But for persons of confident and imperious understandings they on whose side the determination is are armed with a prejudice against the other and with a weapon to affront them but with no more to convince them and they against whom the decision is do the more readily betake themselves to the defensive and are engaged upon contestation and publick enmities for such Articles which either might safely have been unknown or with much charity disputed Therefore the Nicene Council although it have the advantage of an acquired and prescribing Authority yet it must
does implicitely believe all the Articles contained in it and then it is better the implication should still continue than that by any explication which is simply unnecessary the Church should be troubled with questions and uncertain determinations and factions enkindled and animosities set on foot and mens souls endangered who before were secured by the explicite belief of all that the Apostles required as necessary which belief also did secure them from all the rest because it implyed the belief of whatsoever was virtually in the first Articles if such belief should by chance be necessary 41. The summe of this Discourse is this if we take an estimate of the nature of Faith from the dictates and Promises Evangelical and from the Practice Apostolical the nature of Faith and its integrity consists in such propositions which make the foundation of hope and charity that which is sufficient to make us to doe honour to Christ and to obey him and to encourage us in both and this is compleated in the Apostles Creed And since contraries are of the same extent heresy is to be judged by its proportion and analogie to Faith and that is heresy only which is against Faith Now because Faith is not only a precept of Doctrines but of manners and holy life whatsoever is either opposite to an Article of Creed or teaches ill life that 's heresy but all those propositions which are extrinsecal to these two considerations be they true or be they false make not heresy nor the man an Heretick and therefore however he may be an erring person yet he is to be used accordingly pittied and instructed not condemned or Excommunicated And this is the result of the first ground the consideration of the nature of Faith and heresy SECT III. Of the difficulty and uncertainty of Arguments from Scripture in Questions not simply necessary not literally determined 1. GOD who disposes of all things sweetly and according to the nature and capacity of things and persons had made those only necessary which he had taken care should be sufficiently propounded to all persons of whom he required the explicite belief And therefore all the Articles of Faith are clearly and plainly set down in Scripture and the Gospel is not hid nisi pereuntibus saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascen and that so manifestly that no man can be ignorant of the foundation of Faith without his own apparent fault And this is acknowledged by all wise and good men and is evident besides the reasonableness of the thing in the testimonies of Saints Austin Hierom Chrysostome Fulgentius Hugo de Sancto Victore Thedoret Lactantius Theophilus Antiochenus Aquinas and the later School-men And God hath done more for many things which are only profitable are also set down so plainly that as S. Austin says nemo inde haurire non possit si modò ad hauriendum devotè ac piè accedat ubi supra de util cred c. 6. but of such things there is no Question commenced in Christendome and if there were it cannot but be a crime and humane interest that are the Authors of such disputes and therefore these cannot be simple errours but always heresies because the principle of them is a personal sin 2. But besides these things which are so plainly set down some for doctrine as Saint Paul says that is for Articles and foundation of Faith some for instruction some for reproof some for comfort that is in matters practical and speculative of several tempers and constitutions there are innumerable places containing in them great mysteries but yet either so enwrapped with a cloud or so darkned with umbrages or heightened with expressions or so covered with allegories and garments of Rhetorick so profound in the matter or so altered or made intricate in the manner in the cloathing and in the dressing that God may seem to have left them as tryals of our industry and Arguments of our imperfections and incentives to the longings after Heaven and the clearest revelations of eternity and as occasions and opportunities of our mutual charity and toleration to each other and humility in our selves rather than the repositories of Faith and furniture of Creeds and Articles of belief 3. For wherever the word of God is kept whether in Scripture alone or also in Tradition he that considers that the meaning of the one and the truth or certainty of the other are things of great Question will see a necessity in these things which are the subject matter of most of the Questions of Christendome that men should hope to be excused by an implicite faith in God Almighty For when there are in the Explications of Scripture so many Commentaries so many sences and Interpretations so many Volumes in all Ages and all like mens faces exactly none like another either this difference and inconvenience is absolutely no fault at all or if it be it is excusable by a mind prepared to consent in that truth which God intended And this I call an implicite Faith in God which is certainly of as great excellency as an implicite Faith in any man or company of men Because they who do require an implicite Faith in the Church for Articles less necessary and excuse the want of explicite Faith by the implicite do require an implicite Faith in the Church because they believe that God hath required of them to have a mind prepared to believe whatever the Church says which because it is a proposition of no absolute certainty whosoever does in readiness of mind believe all that God spake does also believe that sufficiently if it be fitting to be believed that is if it be true and if God hath said so for he hath the same obedience of understanding in this as in the other But because it is not so certain God hath tied him in all things to believe that which is called the Church and that it is certain we must believe God in all things and yet neither know all that either God hath revealed or the Church taught it is better to take the certain than the uncertain to believe God rather than men especially since if God hath bound us to believe men our absolute submission to God does involve that and there is no inconvenience in the world this way but that we implicitely believe one Article more viz. the Churches Authority or infallibility which may well be pardoned because it secures our belief of all the rest and we are sure if we believe all that God said explicitely or implicitely we also believe the Church implicitely in case we are bound to it but we are not certain that if we believe any company of men whom we call the Church that we therefore obey God and believe what he hath said But however if this will not help us there is no help for us but good fortune or absolute predestination for by choice and industry no man can
neither expressed nor involved I understand not But then if you extend the analogie of Faith further than that which is proper to the rule or Symbol of Faith then every man expounds Scripture according to the analogie of Faith but what His own Faith which Faith if it be questioned I am no more bound to expound according to the analogie of another mans Faith than he to expound according to the analogie of mine And this is it that is complained on of all sides that overvalue their own opinions Scripture seems so clearly to speak what they believe that they wonder all the world does not see it as clear as they do but they satisfie themselves with saying that it is because they come with prejudice whereas if they had the true belief that is theirs they would easily see what they see And this is very true For if they did believe as others believe they would expound Scriptures to their sence but if this be expounding according to the analogie of Faith it signifies no more than this Be you of my mind and then my arguments will seem concluding and my Authorities and Allegations pressing and pertinent And this will serve on all sides and therefore will doe but little service to the determination of Questions or prescribing to other mens consciences on any side 5. Lastly Consulting the Originals is thought a great matter to Interpretation of Scriptures But this is to small purpose For indeed it will expound the Hebrew and the Greek and rectifie Translations But I know no man that says that the Scriptures in Hebrew and Greek are easie and certain to be understood and that they are hard in Latine and English The difficulty is in the thing however it be expressed the least is in the language If the Original Languages were our mother tongue Scripture is not much the easier to us and a natural Greek or a Jew can with no more reason or authority obtrude his Interpretations upon other mens consciences than a man of another Nation Add to this that the inspection of the Original is no more certain way of Interpretation of Scripture now than it was to the Fathers and Primitive Ages of the Church and yet he that observes what infinite variety of Translations of the Bible were in the first Ages of the Church as S. Hierom observes and never a one like another will think that we shall differ as much in our Interpretations as they did and that the medium is as uncertain to us as it was to them and so it is witness the great number of late Translations and the infinite number of Commentaries which are too pregnant an Argument that we neither agree in the understanding of the words nor of the sence 6. The truth is all these ways of Interpreting of Scripture which of themselves are good helps are made either by design or by our infirmities ways of intricating and involving Scriptures in greater difficulty because men do not learn their doctrines from Scripture but come to the understanding of Scripture with preconceptions and idea's of doctrines of their own and then no wonder that Scriptures look like Pictures wherein every man in the room believes they look on him only and that wheresoever he stands or how often soever he changes his station So that now what was intended for a remedy becomes the promoter of our disease and our meat becomes the matter of sickness And the mischief is the wit of man cannot find a remedy for it for there is no rule no limit no certain principle by which all men may be guided to a certain and so infallible an Interpretation that he can with any equity prescribe to others to believe his Interpretations in places of controversie or ambiguity A man would think that the memorable Prophecy of Jacob that the Scepter should not depart from Judah till Shiloh come should have been so clear a determination of the time of the Messias that a Jew should never have doubted it to have been verified in Jesus of Nazareth and yet for this so clear vaticination they have no less than twenty six Answers S. Paul and S. James seem to speak a little diversly concerning Justification by Faith and Works and yet to my understanding it is very easie to reconcile them but all men are not of my mind for Osiander in his confutation of the book which Melancthon wrote against him observes that there are twenty several opinions concerning Justification all drawn from the Scriptures by the men only of the Augustan Confession There are sixteen several opinions concerning original sin and as many definitions of the Sacraments as there are Sects of men that disagree about them 7. And now what help is there for us in the midst of these uncertainties If we follow any one Translation or any one mans Commentary what rule shall we have to chuse the right by or is there any one man that hath translated perfectly or expounded infallibly No Translation challenges such a prerogative to be authentick but the Vulgar Latine and yet see with what good success For when it was declared authentick by the Council of Trent Sixtus put forth a Copie much mended of what it was and tied all men to follow that but that did not satisfie for Pope Clement revives and corrects it in many places and still the Decree remains in a changed subject And secondly that Translation will be very unapt to satisfie in which one of their own men Isidore Clarius a Monk of Brescia found and mended eight thousand faults besides innumerable others which he says he pretermitted And then thirdly to shew how little themselves were satisfied with it divers learned men among them did new translate the Bible and thought they did God and the Church good service in it So that if you take this for your precedent you are sure to be mistaken infinitely If you take any other the Authors themselves do not promise you any security If you resolve to follow any one as far only as you see cause then you only do wrong or right by chance for you have certainty just proportionable to your own skill to your own infallibility If you resolve to follow any one whithersoever he leads we shall oftentimes come thither where we shall see our selves become ridiculous as it happened in the case of Spiridion Bishop of Cyprus who so resolved to follow his old book that when an eloquent Bishop who was desired to Preach read his Text Tu autem tolle cubile tuum ambula Spiridion was very angry with him because in his book it was tolle lectum tuum and thought it arrogance in the preacher to speak better Latine than his Translator had done And if it be thus in Translations it is far worse in Expositions Quia scil Scripturam sacram pro ipsa sui altitudine non uno eodemque sensu omnes accipium ut penè quot homines tot illic sententiae erui posse
videantur said Vincent Lirinensis in which every man knows what innumerable ways there are of being mistaken God having in things not simply necessary left such a difficulty upon those parts of Scripture which are the subject matters of controversie ad edomandam labore superbiam intellectum à fastidio revocandum as S. Austin gives a reason that all that err honestly are therefore to be pitied and tolerated because it is or may be the condition of every man at one time or other 8. The sum is this Since holy Scripture is the repository of divine truths and the great rule of Faith to which all Sects of Christians do appeal for probation of their several opinions and since all agree in the Articles of the Creed as things clearly and plainly set down and as containing all that which is of simple and prime necessity and since on the other side there are in Scripture many other mysteries and matters of Question upon which there is a vail since there are so many Copies with infinite varieties of reading since a various Interpunction a parenthesis a letter an accent may much alter the sence since some places have divers literal sences many have spiritual mystical and Allegorical meanings since there are so many tropes metonymies ironies hyperboles proprieties and improprieties of language whose understanding depends upon such circumstances that it is almost impossible to know its proper interpretation now that the knowledge of such circumstances and particular stories is irrevocably lost since there are some mysteries which at the best advantage of expression are not easie to be apprehended and whose explication by reason of our imperfections must needs be dark sometimes weak sometimes unintelligible and lastly since those ordinary means of expounding Scripture as searching the Originals conference of places parity of reason and analogie of Faith are all dubious uncertain and very fallible he that is the wisest and by consequence the likeliest to expound truest in all probability of reason will be very far from confidence because every one of these and many more are like so many degrees of improbability and incertainty all depressing our certainty of finding out truth in such mysteries and amidst so many difficulties And therefore a wise man that considers this would not willingly be prescribed to by others and therefore if he also be a just man he will not impose upon others for it is best every man should be left in that liberty from which no man can justly take him unless he could secure him from errour So that here also there is a necessity to conserve the liberty of Prophesying and Interpreting Scripture a necessity derived from the consideration of the difficulty of Scripture in Questions controverted and the uncertainty of any internal medium of Interpretation SECT V. Of the insufficiency and uncertainty of Tradition to Expound Scripture or determine Questions 1. IN the next place we must consider those extrinsecal means of Interpreting Scripture and determining Questions which they most of all confide in that restrain Prophesying with the greatest Tyranny The first and principal is Tradition which is pretended not only to expound Scripture Necesse enim est propter tantos tam varii erroris anfractus ut Propheticae Apostolicae interpretationis linea secundum Ecclesiastici Catholici sensus normam dirigatur But also to propound Articles upon a distinct stock such Articles whereof there is no mention and proposition in Scripture And in this topick not only the distinct Articles are clear and plain like as the fundamentals of Faith expressed in Scripture but also it pretends to expound Scripture and to determine Questions with so much clarity and certainty as there shall neither be errour nor doubt remaining and therefore no disagreeing is here to be endured And indeed it is most true if Tradition can perform these pretensions and teach us plainly and assure us infallibly of all truths which they require us to believe we can in this case have no reason to disbelieve them and therefore are certainly Hereticks if we doe because without a crime without some humane interest or collaterall design we cannot disbelieve traditive Doctrine or traditive Interpretation if it be infallibly proved to us that tradition is an infallible guide 2. But here I first consider that tradition is no repository of Articles of faith and therefore the not following it is no Argument of heresie for besides that I have shewed Scripture in its plain expresses to be an abundant rule of Faith and manners Tradition is a topick as fallible as any other so fallible that it cannot be sufficient evidence to any man in a matter of Faith or Question of heresie 3. For first I find that the Fathers were infinitely deceived in their account and enumeration of Traditions sometimes they did call some Traditions such not which they knew to be so but by Arguments and presumptions they concluded them so Such as was that of S. Austin ea quae universalis tenet Ecclesia nec à Conciliis instituta reperiuntur credibile est ab Apostolorum traditione descendisse Now suppose this rule probable that 's the most yet it is not certain It might come by custome whose Original was not known but yet could not derive from an Apostolical principle Now when they conclude of particular Traditions by a general rule and that general rule not certain but at the most probable in any thing and certainly false in some things it is wonder if the productions that is their judgments and pretence fail so often And if I should but instance in all the particulars in which Tradition was pretended falsely or uncertainly in the first Ages I should multiply them to a troublesome variety for it was then accounted so glorious a thing to have spoken with the persons of the Apostles that if any man could with any colour pretend to it he might abuse the whole Church and obtrude what he listed under the specious title of Apostolical Tradition and it is very notorious to every man that will but read and observe the Recognitions or stromata of Clemens Alexandrinus where there is enough of such false wares shewed in every book and pretended to be no less than from the Apostles In the first Age after the Apostles Papias pretended he received a Tradition from the Apostles that Christ before the day of Judgment should reign a thousand years upon Earth and his Saints with him in temporal felicities and this thing proceeding from so great an Authority as the testimony of Papias drew after it all or most of the Christians in the first three hundred years For besides that the Millenary opinion is expresly taught by Papias Justin Martyr Irenaeus Origen Lactantius Severus Victorinus Apollinaris Nepos and divers others famous in their time Justin Martyr in his Dialogue against Tryphon says it was the belief of all Christians exactly Orthodox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the faults and failings of humanity It is a famous saying of St. Gregory That he had the four first Councils in esteem and veneration next to the four Evangelists I suppose it was because he did believe them to have proceeded according to rule and to have judged righteous judgment but why had not he the same opinion of other Councils too which were celebrated before his death for he lived after the fifth General not because they had not the same Authority for that which is warrant for one is warrant for all but because he was not so confident that they did their duty nor proceeded so without interest as the first four had done and the following Councils did never get that reputation which all the Catholick Church acknowledged due to the first four And in the next Order were the three following Generals for the Greeks and Latines did never jointly acknowledge but seven Generals to have been authentick in any sence because they were in no sence agreed that any more than seven had proceeded regularly and done their duty So that now the Question is not whether General Councils have a promise that the holy Ghost will assist them For every private man hath that promise that if he does his duty he shall be assisted sufficiently in order to that end to which he needs assistance and therefore much more shall General Councils in order to that end for which they convene and to which they need assistance that is in order to the conservation of the Faith for the doctrinal rules of good life and all that concerns the essential duty of a Christian but not in deciding Questions to satisfie contentions or curious or presumptuous spirits But now can the Bishops so convened be factious can they be abused with prejudice or transported with interests can they resist the holy Ghost can they extinguish the Spirit can they stop their ears and serve themselves upon the holy Spirit and the pretence of his assistances and cease to serve him upon themselves by captivating their understandings to his dictates and their wills to his precepts Is it necessary they should perform any condition is there any one duty for them to perform in these Assemblies a duty which they have power to do or not to do If so then they may fail of it and not do their duty And if the assistance of the holy Spirit be conditional then we have no more assurance that they are assisted than that they do their duty and do not sin 2. Now let us suppose what this duty is Certainly if the Gospel be hid it is hid to them that are lost and all that come to the knowledge of the truth must come to it by such means which are spiritual and holy dispositions in order to a holy and spiritual end They must be shod with the preparation of the Gospel of peace that is they must have peaceable and docible dispositions nothing with them that is violent and resolute to encounter those gentle and sweet assistances and the Rule they are to follow is the Rule which the holy Spirit hath consigned to the Catholick Church that is the holy Scripture either intirely or at least for the greater part of the Rule So that now if the Bishops be factious and prepossessed with perswasions depending upon interest it is certain they may judge amiss and if they recede from the Rule it is certain they do judge amiss And this I say upon their grounds who most advance the Authority of General Councils For if a General Council may err if a Pope confirm it not then most certainly if in any thing it recede from Scripture it does also err because that they are to expect the Popes confirmation they offer to prove from Scripture now if the Popes confirmation be required by authority of Scripture and that therefore the defailance of it does evacuate the Authority of the Council then also are the Councils Decrees invalid if they recede from any other part of Scripture So that Scripture is the Rule they are to follow and a man would have thought it had been needless to have proved it but that we are fallen into Ages in which no truth is certain no reason concluding nor is there any thing that can convince some men For Stapleton with extream boldness against the piety of Christendom against the publick sence of the ancient Church and the practice of all pious Assemblies of Bishops affirms the Decrees of a Council to be binding etiamsi non confirmetur ne probabilì testimonio Scripturarum nay though it be quite extra Scripturam but all wise and good men have ever said that sence which Saint Hilary expressed in these words Quae extra Evangelium sunt non defendam This was it which the good Emperour Constantine propounded to the Fathers met at Nice Libri Evangelici oracula Apostolorum veterum Prophetarum clarè nos instruunt quid sentiendum in Divinis And this is confessed by a sober man of the Roman Church it self the Cardinal of Cusa Oportet quòd omnia talia quae legere debent contineantur in Authoritatibus sacrarum Scripturarum Now then all the advantage I shall take from hence is this That if the Apostles commended them who examined their Sermons by their conformity to the Law and the Prophets and the men of Berea were accounted noble for searching the Scriptures whether those things which they taught were so or no I suppose it will not be denied but the Councils Decrees may also be tryed whether they be conform to Scripture yea or no and although no man can take cognisance and judge the Decrees of a Council pro Authoritate publicâ yet pro informatione privatâ they may the Authority of a Council is not greater than the Authority of the Apostles nor their dictates more sacred or authentick Now then put case a Council should recede from Scripture whether or no were we bound to believe its Decrees I only ask the Question For it were hard to be bound to believe what to our understanding seems contrary to that which we know to be the Word of God But if we may lawfully recede from the Councils Decrees in case they be contrariant to Scripture it is all that I require in this Question For if they be tyed to a Rule then they are to be examined and understood according to the Rule and then we are to give our selves that liberty of judgment which is requisite to distinguish us from beasts and to put us into a capacity of reasonable people following reasonable guides But however if it be certain that the Councils are to follow Scripture then if it be notorious that they do recede from Scripture we are sure we must obey God rather than men and then we are well enough For unless we are bound to shut our eyes and not to look upon the Sun if we may give our selves liberty to believe what seems most
when he was in the Persian War when as it is known before that time he had returned to Rome and triumphed for his Persian Conquest as Eusebius in his Chronicle reports and this is so plain that Binius and Baronius pretend the Text to be corrupted and to go to mend it by such an emendation as is a plain contradiction to the sense and that so un-clerk-like viz. by putting in two words and leaving out one which whether it may be allowed them by any licence less then Poetical let Criticks judge S. Gregory saith that the Constantinopolitans had corrupted the Synod of Chalcedon and that he suspected the same concerning the Ephesine Council And in the fifth Synod there was a notorious prevarication for there were false Epistles of Pope Vigilius and Menna the Patriarch of Constantinople inserted and so they passed for authentick till they were discovered in the sixth General Synod Actions the 12. and 14. And not onely false Decrees and Actions may creep into the Codes of Councils but sometimes the authority of a learned man may abuse the Church with pretended Decrees of which there is no Copy or shadow in the Code itself And thus Thomas Aquinas says that the Epistle to the Hebrews was reckoned in the Canon by the Nicene Council no shadow of which appears in those Copies we now have of it and this pretence and the reputation of the man prevailed so far with Melchior Canus the learned Bishop of the Canaries that he believed it upon this ground Vir sanctus rem adeò gravem non astrueret nisi compertum habuisset and there are many things which have prevailed upon less reason and a more slight Authority And that very Council of Nice hath not onely been pretended by Aquinas but very much abused by others and its Authority and great reputation hath made it more liable to the fraud and pretences of idle people For whereas the Nicene Fathers made but twenty Canons for so many and no more were received by Cecilian of Carthage that was at Nice in the Council by Saint Austin and 200 African Bishops with him by Saint Cyril of Alexandria by Atticus of Constantinople by Ruffinus Isidore and Theodoret as Baronius witnesses yet there are fourscore lately found out in an Arabian MS. and published in Latine by Turrian and Alfonsus of Pisa Jesuites surely and like to be masters of the mint And not onely the Canons but the very Acts of the Nicene Council are false and spurious and are so confessed by Baronius though how he and Lindanus will be reconciled upon the point I neither know well nor much care Now if one Council be corrupted we see by the instance of S. Gregory that another may be suspected and so all because he found the Council of Chalcedon corrupted he suspected also the Ephesine and another might have suspected more for the Nicene was tampered foully with and so three of the four Generals were sullied and made suspicious and therefore we could not be secure of any If false Acts be inserted in one Council who can trust the actions of any unless he had the keeping the Records himself or durst swear for the Register And if a very learned man as Thomas Aquinas was did either wilfully deceive us or was himself ignorantly abused in Allegation of a Canon which was not it is but a very fallible Topick at the best and the most holy man that is may be abused himself and the wisest may deceive others 10. Sixthly and lastly To all this and to the former instances by way of Corollary I adde some more particulars in which it is notorious that Councils General and National that is such as were either General by Original or by adoption into the Canon of the Catholick Church did erre and were actually deceived The first Council of Toledo admits to the Communion him that hath a Concubine so he have no wife besides and this Council is approved by Pope Leo in the 92. Epistle to Rusticus Bishop of Narbona Gratian saies that the Council means by a Concubine a wise married sine dote solennitate but this is dawbing with untempered morter For though it was a custome amongst the Jews to distinguish Wives from their Concubines by Dowry and legal Solennities yet the Christian distinguished them no otherwise then as lawfull and unlawfull then as Chastity and Fornication And besides if by a Concubine is meant a lawfull wife without a Dowry to what purpose should the Council make a Law that such a one might be admitted to the Communion for I suppose it was never thought to be a Law of Christianity that a man should have a Portion with his Wife nor he that married a poor Virgin should deserve to be Excommunicate So that Gratian and his Followers are prest so with this Canon that to avoid the impiety of it they expound it to a signification without sense or purpose But the business then was that Adultery was so publick and notorious a practice that the Council did chuse rather to endure simple Fornication that by such permission of a less they might slacken the publick custome of a greater just as at Rome they permit Stews to prevent unnatural sins But that by a publick sanction Fornicators habitually and notoriously such should be admitted to the holy Communion was an act of Priests so unfit for Priests that no excuse can make it white or clean The Council of Wormes does authorize a superstitious custom at that time too much used of discovering stolen goods by the holy Sacrament which Aquinas justly condemns for Superstition The sixth Synod separates persons lawfully married upon an accusation and crime of heresie The Roman Council under Pope Nicolas II. defin'd that not onely the Sacrament of Christ's body but the very body itself of our blessed Saviour is handled and broke by the hands of the Priest and chewed by the teeth of the Communicants which is a manifest errour derogatory from the truth of Christ's beatificall Resurrection and glorification in the Heavens and disavowed by the Church of Rome it self But Bellarmine that answers all the Arguments in the world whether it be possible or not possible would fain make the matter fair and the Decree tolerable for says he the Decree means that the body is broken not in it self but in the sign and yet the Decree sayes that not onely the Sacrament which if any thing be is certainly the sign but the very body it self is broken and champed with hands and teeth respectively which indeed was nothing but a plain over-acting the Article in contradiction to Berengarius And the answer of Bellarmine is not sense for he denies that the body it self is broken in it self that was the errour we charged upon the Roman Synod and the sign abstracting from the body is not broken for that was the opinion that Council condemn'd in Berengarius but
says Bellarmine the body in the sign What 's that for neither the sign nor the body nor both together are broken For if either of them distinctly they either rush upon the errour which the Roman Synod condemn'd in Berengarius or upon that which they would fain excuse in Pope Nicolas but if both are broken then 't is true to affirm it of either and then the Council is blasphemous in saying that Christ's glorified body is passible and frangible by natural manducation So that it is and it is not it is not this way and yet it is no way else but it is some way and they know not how and the Council spake blasphemy but it must be made innocent and therefore it was requisite a cloud of a distinction should be raised that the unwary Reader might be amused and the Decree scape untoucht but the truth is they that undertake to justifie all that other men say must be more subtle then they that said it and must use such distinctions which possibly the first Authours did not understand But I will multiply no more instances for what instance soever I shall bring some or other will be answering it which thing is so far from satisfying me in the particulars that it encreases the difficulty in the general and satisfies me in my first belief For if no Decrees of Councils can make against them though they seem never so plain against them then let others be allowed the same liberty and there is all the reason in the world they should and no Decree shall conclude against any Doctrine that they have already entertained and by this means the Church is no fitter instrument to decree Controversies then the Scripture it self there being as much obscurity and disputing in the sense and the manner and the degree and the competency and the obligation of the Decree of a Council as of a place of Scripture And what are we the nearer for a Decree if any Sophister shall think his elusion enough to contest against the Authority of a Council yet this they do that pretend highest for their Authority which consideration or some like it might possibly make Gratian prefer S. Hierom's single Testimony before a whole Council because he had Scripture on his side which says that the Authority of Councils is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Councils may possibly recede from their Rule from Scripture and in that which indeed was the case a single person proceeding according to Rule is a better Argument so saith Panormitan In concernentibus fidem etiam dictum unius privati esset dicto Papae aut totius Concilii praeferendum si ille moveretur melioribus Argumentis 11. I end this Discourse with representing the words of Gregory Nazianzen in his Epistle to Procopius Ego si vera scribere oportet ità animo assect us sum ut omnia Episcoporum Concilia fugiam quoniam nullius Concilii sinem laetum faustúmque vidi nec quod depulsionem malorum potiùs quà m accessionem incrementum habuerit But I will not be so severe and dogmaticall against them â—or I believe many Councils to have been call'd with sufficient Authoritie to have been managed with singular piety and prudence and to have been finished with admirable successe and truth And where we find such Councils he that will not with all veneration believe their Decrees and receive their Sanctions understands not that great duty he owes to them who have the care of our souls whose faith we are bound to follow saith Saint Paul that is so long as they follow Christ and certainly many Councils have done so But this was then when the publick interest of Christendome was better conserv'd in determining a true Article then in finding a discreet temper or a wise expedient to satisfie disagreeing persons As the Fathers at Trent did and the Lutherans and Calvinists did at Sendomir in Polonia and the Sublapsarians and Supralapsarians did at Dort It was in Ages when the summe of Religion did not consist in maintaining the Grandezza of the Papacy where there was no order of men with a fourth Vow upon them to advance Saint Peter's Chair when there was no man nor any company of men that esteem'd themselves infallible and therefore they searched for truth as if they meant to find it and would believe it if they could see it proved not resolved to prove it because they had upon chance or interest believed it then they had rather have spoken a truth then upheld their reputation but onely in order to truth This was done sometimes and when it was done God's Spirit never fail'd them but gave them such assistances as were sufficient to that good end for which they were assembled and did implore his aid And therefore it is that the four General Councils so called by way of eminency have gained so great a reputation above all others not because they had a better promise or more special assistances but because they proceeded better according to the Rule with less faction without ambition and temporal ends 12. And yet those very Assemblies of Bishops had no Authority by their Decrees to make a Divine Faith or to constitute new objects of necessary Credence they made nothing true that was not so before and therefore they are to be apprehended in the nature of excellent Guides and whose Decrees are most certainly to determine all those who have no Argument to the contrary of greater force and efficacy then the Authoritie or reasons of the Council And there is a duty owing to every Parish Priest and to every Diocesan Bishop these are appointed over us and to answer for our souls and are therefore morally to guide us as reasonable Creatures are to be guided that is by reason and discourse For in things of judgement and understanding they are but in form next above Beasts that are to be ruled by the imperiousness and absoluteness of Authority unless the Authority be divine that is infallible Now then in a juster height but still in its true proportion Assemblies of Bishops are to guide us with a higher Authority because in reason it is supposed they will do it better with more Argument and certainty and with Decrees which have the advantage by being the results of many discourses of very wise and good men But that the Authority of General Councils was never esteemed absolute infallible and unlimited appears in this that before they were obliging it was necessary that each particular Church respectively should accept them Concurrente universali totius Ecclesiae consensu c. in declaratione veritatum quae credenda sunt c. That 's the way of making the Decrees of Councils become authentick and be turn'd into a Law as Gerson observes and till they did their Decrees were but a dead letter and therefore it is that these later Popes have so laboured that the Council of Trent should be received
in France and Carolus Molineus a great Lawyer and of the Roman Communion disputed against the reception And this is a known condition in the Canon Law but it proves plainly that the Decrees of Councils have their Authority from the voluntary submission of the particular Churches not from the prime sanction and constitution of the Council And there is great Reason it should for as the representative body of the Church derives all power from the diffusive body which is represented so it resolves into it and though it may have all the legal power yet it hath not all the natural for more able men may be unsent then sent and they who are sent may be wrought upon by stratagem which cannot happen to the whole diffusive Church It is therefore most fit that since the legal power that is the externall was passed over to the body representative yet the efficacy of it and the internall should so still remain in the diffusive as to have power to consider whether their representatives did their duty yea or no and so to proceed accordingly For unless it be in matters of justice in which the interest of a third person is concern'd no man will or can be supposed to pass away all power from himself of doing himself right in matters personall proper and of so high concernment It is most unnatural and unreasonable But besides that they are excellent instruments of peace the best humane Judicatories in the world rare Sermons for the determining a point in Controversie and the greatest probability from humane Authority besides these advantages I say I know nothing greater that general Councils can pretend to with reason and Argument sufficient to satisfie any wise man And as there was never any Council so general but it might have been more general for in respect of the whole Church even Nice it self was but a small Assembly so there is no Decree so well constituted but it may be prov'd by an Argument higher then the Authority of the Council And therefore general Councils and National and Provinciall and Diocesan in their severall degrees are excellent Guides for the Prophets and directions and instructions for their Prophesyings but not of weight and Authority to restrain their Liberty so wholly but that they may dissent when they see a reason strong enough so to persuade them as to be willing upon the confidence of that reason and their own sincerity to answer to God for such their modesty and peaceable but as they believe their necessary disagreeing SECT VII Of the Fallibility of the Pope and the uncertainty of his Expounding Scripture and resolving Questions 1. BUT since the Question between the Council and the Pope grew high there have not wanted abettors so confident on the Pope's behalf as to believe General Councils to be nothing but Pomps and Solemnities of the Catholick Church and that all the Authority of determining Controversies is formally and effectually in the Pope And therefore to appeal from the Pope to a future Council is a heresie yea and Treason too said Pope Pius II. and therefore it concerns us now to be wise and wary But before I proceed I must needs remember that Pope Pius II. while he was the wise and learned Aeneas Sylvius was very confident for the preeminence of a Council and gave a merry reason why more Clerks were for the Popes then the Council though the truth was on the other side even because the Pope gives Bishopricks and Abbeys but Councils give none and yet as soon as he was made Pope as if he had been inspired his eyes were open to see the great priviledges of S. Peter's Chair which before he could not see being amused with the truth or else with the reputation of a General Council But however there are many that hope to make it good that the Pope is the Universal and the Infallible Doctor that he breaths Decrees as Oracles that to dissent from any of his Cathedral determinations is absolute heresie the Rule of Faith being nothing else but conformity to the Chair of Peter So that here we have met a restraint of Prophecy indeed but yet to make amends I hope we shall have an infallible Guide and when a man is in Heaven he will never complain that his choice is taken from him and that he is confin'd to love and to admire since his love and his admiration is fixt upon that which makes him happy even upon God himself And in the Church of Rome there is in a lower degree but in a true proportion as little cause to be troubled that we are confin'd to believe just so and no choice left us for our understandings to discover or our wills to chuse because though we be limited yet we are pointed out where we ought to rest we are confin'd to our Center and there where our understandings will be satisfied and therefore will be quiet and where after all our strivings studies and endeavours we desire to come that is to truth for there we are secur'd to finde it because we have a Guide that is infallible If this prove true we are well enough But if it be false or uncertain it were better we had still kept our liberty then be couzened out of it with gay pretences This then we must consider 2. And here we shall be oppressed with a cloud of Witnesses For what more plain then the Commission given to Peter Thou art Peter and upon this Rock will I build my Church And to thee will I give the Keys And again For thee have I prayed that thy faith fail not but thou when thou art converted confirm thy brethren And again If thou lovest me feed my sheep Now nothing of this being spoken to any of the other Apostles by one of these places S. Peter must needs be appointed Foundation or Head of the Church and by consequence he is to rule and govern all By some other of these places he is made the supreme Pastor and he is to teach and determine all and enabled with an infallible power so to do And in a right understanding of these Authorities the Fathers speak great things of the Chair of Peter for we are as much bound to believe that all this was spoken to Peter's successors as to his Person that must by all means be supposed and so did the old Doctors who had as much certainty of it as we have and no more but yet let 's hear what they have said To this Church by reason of its more powerfull principality it is necessary all Churches round about should Convene In this Tradition Apostolical always was observed and therefore to communicate with this Bishop with this Church was to be in Communion with the Church Catholick To this Church errour or perfidiousness cannot have access Against this See the gates of Hell cannot prevail For we know this Church to be built upon a Rock And whoever
the Bishops of Pontus Galatia Cappadocia Asia and Bithynia that they should feed the flock of God and the great Bishop and Shepheard should give them an immarcescible Crown plainly implying that from whence they derived their Authority from him they were sure of a reward in pursuance of which S. Cyprian laid his Argument upon this basis Nam cùm statutum sit omnibus nobis c. singulis pastoribus portio gregis c. Did not S. Paul call to the Bishops of Ephesus to feed the flock of God of which the holy Ghost hath made them Bishops or Over-seers And that this very Commission was spoken to Saint Peter not in a personal but a publick capacity and in him spoke to all the Apostles we see attested by S. Austin and S. Ambrose and generally by all Antiquity and it so concern'd even every Priest that Damasus was willing enough to have S. Hierom explicate many questions for him And Liberius writes an Epistle to Athanasius with much modesty requiring his advice in a Question of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I also may be perswaded without all doubting of those things which you shall be pleased to command me Now Liberius needed not to have troubled himself to have writ into the East to Athanasius for if he had but seated himself in his Chair and made the dictate the result of his pen and ink would certainly have taught him and all the Church but that the good Pope was ignorant that either pasce oves was his own Charter and Prerogative or that any other words of Scripture had made him to be infallible or if he was not ignorant of it he did very ill to complement himself out of it So did all those Bishops of Rome that in that troublesome and unprofitable Question of Easter being unsatisfied in the supputation of the Egyptians and the definitions of the Mathematical Bishops of Alexandria did yet require and intreat S. Ambrose to tell them his opinion as he himself witnesses If pasce oves belongs onely to the Pope by primary title in these cases the sheep came to feed the Shepheard which though it was well enough in the thing is very ill for the pretensions of the Roman Bishops And if we consider how little many of the Popes have done toward feeding the sheep of Christ we shall hardly determine which is the greater prevarication that the Pope should claim the whole Commission to be granted to him or that the execution of the Commission should be wholly passed over to others And it may be there is a mystery in it that since S. Peter sent a Bishop with his staffe to raise up a Disciple of his from the dead who was afterward Bishop of Triers the Popes of Rome never wear a Pastoral staff except it be in that Diocese says Aquinas for great reason that he who does not doe the office should not bear the Symbol But a man would think that the Pope's Master of the Ceremonies was ill advised not to assigne a Pastoral staffe to him who pretends the Commission of pasce oves to belong to him by prime right and origination But this is not a business to be merry in 6. But the great support is expected from Tu es Petrus super hanc Petram aedificabo Ecclesiam c. Now there being so great difference in the exposition of these words by persons dis-interessed who if any might be allowed to judge in this Question it is certain that neither one sense nor other can be obtruded for an Article of Faith much less as a Catholicon in stead of all by constituting an Authority which should guide us in all Faith and determine us in all Questions For if the Church was not built upon the person of Peter then his Successors can challenge nothing from this instance now that it was the confession of Peter upon which the Church was to rely for ever we have witnesses very credible S. Ignatius S. Basil S. Hilary S. Gregory Nyssen S. Gregory the Great S. Austin S. Cyril of Alexandria Isidore Pelusiot and very many more And although all these witnesses concurring cannot make a proposition to be true yet they are sufficient witnesses that it was not the Universal belief of Christendom that the Church was built upon S. Peter's person Cardinal Peron hath a fine fancy to elude this variety of Exposition and the consequents of it For saith he these Expositions are not contrary or exclusive of each other but inclusive and consequent to each other For the Church is founded casually upon the confession of S. Peter formally upon the ministry of his person and this was a reward or a consequent of the former So that these Expositions are both true but they are conjoyn'd as mediate and immediate direct and collateral literal and moral original and perpetuall accessory and temporal the one consign'd at the beginning the other introduced upon occasion For before the spring of the Arrian heresy the Fathers expounded these words of the person of Peter but after the Arrians troubled them the Fathers finding great Authority and Energy in this confession of Peter for the establishment of the natural filiation of the Son of God to advance the reputation of these words and the force of the Argument gave themselves licence to expound these words to the present advantage and to make the confession of Peter to be the foundation of the Church that if the Arrians should encounter this Authority they might with more prejudice to their persons declaim against their cause by saying they overthrew the foundation of the Church Besides that this answer does much dishonour the reputation of the Fathers integrity and makes their interpretations less credible as being made not of knowledge or reason but of necessity and to serve a present turn it is also false for Ignatius expounds it in a spiritual sense which also the Liturgy attributed to S. James calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Origen expounds it mystically to a third purpose but exclusively to this And all these were before the Arrian Controversy But if it be lawfull to make such unproved observations it would have been to better purpose and more reason to have observed it thus The Fathers so long as the Bishop of Rome kept himself to the limits prescribed him by Christ and indulged to him by the Constitution or concession of the Church were unwary and apt to expound this place of the person of Peter but when the Church began to enlarge her phylacteries by the favour of Princes and the sunshine of a prosperous fortune and the Pope by the advantage of the Imperial Seat and other accidents began to invade upon the other Bishops and Patriarchs then that he might have no colour from Scripture for such new pretensions they did most generally turn the stream of their expositions
from the person to the confession of Peter and declared that to be the foundation of the Church And thus I have requited fancy with fancy but for the main point that these two Expositions are inclusive of each other I find no warrant For though they may consist together well enough if Christ had so intended them yet unless it could be shewn by some circumstance of the Text or some other extrinsecall Argument that they must be so and that both senses were actually intended it is but gratìs dictum and a begging of the Question to say that they are so and the fancy so new that when S. Austin had expounded this place of the person of Peter he reviews it again and in his Retractions leaves every man to his liberty which to take as having nothing certain in this Article which had been altogether needless if he had believed them to be inclusively in each other neither of them had need to have been retracted both were alike true both of them might have been believed But I said the fancy was new and I had reason for it was so unknown till yesterday that even the late Writers of his own side expound the words of the confession of S. Peter exclusively to his person or any thing else as is to be seen in Marsilius Petrus de Aliaco and the gloss upon Dist. 19. can ità Dominus § ut suprá Which also was the Interpetation of Phavorinus Camers their own Bishop from whom they learnt the resemblance of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which they have made so many gay discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Fifthly But upon condition I may have leave at another time to recede from so great and numerous Testimony of Fathers I am willing to believe that it was not the confession of S. Peter but his person upon which Christ said he would build his Church or that these Expositions are consistent with and consequent to each other that this confession was the objective foundation of Faith and Christ and his Apostles the subjective Christ principally and S. Peter instrumentally and yet I understand not any advantage will hence accrue to the See of Rome For upon S. Peter it was built but not alone for it was upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone and when S. Paul reckoned the Oeconomy of Hierarchy he reckons not Peter first and then the Apostles but first Apostles secondarily Prophets c. And whatsoever is first either is before all things else or at least nothing is before it So that at least S. Peter is not before all the rest of the Apostles which also S. Paul expresly averrs I am in nothing inferiour to the very chiefest of the Apostles no not in the very being a Rock and a Foundation and it was of the Church of Ephesus that S. Paul said in particular it was columna firmamentum veritatis that Church was not excluding others for they also were as much as she for so we keep close and be united to the corner-stone although some be master-builders yet all may build and we have known whole Nations converted by Lay-men and women who have been builders so far as to bring them to the corner-stone 8. Sixthly But suppose all these things concern S. Peter in all the capacities can be with any colour pretended yet what have the Bishops of Rome to doe with this For how will it appear that these promises and Commissions did relate to him as a particular Bishop and not as a publick Apostle since this latter is so much the more likely because the great pretence of all seems in reason more proportionable to the founding of a Church then its continuance And yet if they did relate to him as a particular Bishop which yet is a farther degree of improbability removed farther from certainty yet why shall S. Clement or Linus rather succeed in this great office of Headship then S. John or any of the Apostles that survived Peter It is no way likely a private person should skip over the head of an Apostle Or why shall his Successors at Rome more enjoy the benefit of it then his Successors at Antioch since that he was at Antioch and preached there we have a Divine Authority but that he did so at Rome at most we have but a humane And if it be replied that because he died at Rome it was Argument enough that there his Successors were to inherit his privilege this besides that at most it is but one little degree of probability and so not of strength sufficient to support an Article of faith it makes that the great Divine Right of Rome and the Apostolical presidency was so contingent and fallible as to depend upon the decree of Nero and if he had sent him to Antioch there to have suffered Martyrdome the Bishops of that Town had been heads of the Catholick Church And this thing presses the harder because it is held by no mean persons in the Church of Rome that the Bishoprick of Rome and the Papacy are things separable and the Pope may quit that See and sit in another which to my understanding is an Argument that he that succeeded Peter at Antioch is as much supreme by Divine Right as he that sits at Rome both alike that is neither by Divine Ordinance For if the Roman Bishops by Christ's intention were to be Head of the Church then by the same intention the Succession must be continued in that See and then let the Pope go whither he will the Bishop of Rome must be the Head which they themselves deny and the Pope himself did not believe when in a schism he sat at Avignon And that it was to be continued in the See of Rome it is but offered to us upon conjecture upon an act of providence as they fansy it so ordering it by vision and this proved by an Author which themselves call fabulous and Apocryphal under the name of Linus in Biblioth PP de passione Petri Pauli A goodly building which relies upon an event that was accidental whose purpose was but insinuated the meaning of it but conjectured at and this conjecture so uncertain that it was an imperfect aim at the purpose of an event which whether it was true or no was so uncertain that it is ten to one there was no such matter And yet again another degree of uncertainty is to whom the Bishops of Rome do succeed For S. Paul was as much Bishop of Rome as S. Peter was there he presided there he preached and he it was that was the Doctor of the Uncircumcision and of the Gentiles S. Peter of the Circumcision and of the Jews onely and therefore the converted Jews at Rome might with better reason claim the privilege of S. Peter then the Romans and the Churches in her Communion who do not derive from Jewish
no such thing as is pretended or if they did it is but little considerable because they did not believe themselves their practice was the greatest evidence in the world against the pretence of their words But I am much eased of a long disquisition in this particular for I love not to prove a Question by Arguments whose Authority is in itself as fallible and by circumstances made as uncertain as the Question by the saying of Aeneas Sylvius that before the Nicene Council every man lived to himself and small respect was had to the Church of Rome which practice could not well consist with the Doctrine of their Bishops Infallibility and by consequence supreme judgment and last resolution in matters of Faith but especially by the insinuation and consequent acknowledgment of Bellarmine that for 1000 years together the Fathers knew not of the Doctrine of the Pope's Infallibility for Nilus Gerson Almain the Divines of Paris Alphonsus de Castro and Pope Adrian VI. persons who lived 1400 years after Christ affirm that Infallibility is not seated in the Pope's person that he may erre and sometimes actually hath which is a clear demonstration that the Church knew no such Doctrine as this there had been no Decree nor Tradition nor general opinion of the Fathers or of any Age before them and therefore this Opinion which Bellarmine would fain blast if he could yet in his Conclusion he says it is not propriè haeretica A device and an expression of his own without sense or precedent But if the Fathers had spoken of it and believed it why may not a disagreeing person as well reject their Authority when it is in behalf of Rome as they of Rome without scruple cast them off when they speak against it For Bellarmine being pressed with the Authority of Nilus Bishop of Thessalonica and other Fathers says that the Pope acknowledges no Fathers but they are all his children and therefore they cannot depose against him and if that be true why shall we take their Testimonies for him for if Sons depose in their Father's behalf it is twenty to one but the adverse party will be cast and therefore at the best it is but suspectum Testimonium But indeed this discourse signifies nothing but a perpetuall uncertainty in such Topicks and that where a violent prejudice or a concerning interest is engaged men by not regarding what any man says proclaim to all the world that nothing is certain but Divine Authority 13. But I will not take advantage of what Bellarmine says nor what Stapleton or any one of them all say for that will be but to press upon personal perswasions or to urge a general Question with a particular defaillance and the Question is never the nearer to an end for if Bellarmine says any thing that is not to another man's purpose or perswasion that man will be tried by his own Argument not by another's And so would every man doe that loves his liberty as all wise men do and therefore retain it by open violence or private evasions But to return 14. An Authority from Irenaeus in this Question and on behalf of the Pope's Infallibility or the Authority of the See of Rome or of the necessity of communicating with them is very fallible for besides that there are almost a dozen answers to the words of the Allegation as is to be seen in those that trouble themselves in this Question with the Allegation and answering such Authorities yet if they should make for the affirmative of this Question it is protestatio contra factum For Irenaeus had no such great opinion of Pope Victor's Infallibility that he believed things in the same degree of necessity that the Pope did for therefore he chides him for Excommunicating the Asian Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at a blow in the Question concerning Easter-day and in a Question of Faith he expresly disagreed from the doctrine of Rome for Irenaeus was of the Millenary opinion and believed it to be a Tradition Apostolicall Now if the Church of Rome was of that opinion then why is she not now where is the succession of her Doctrine But if she was not of that opinion then and Irenaeus was where was his belief of that Churche's Infallibility The same I urge concerning S. Cyprian who was the head of a Sect in opposition to the Church of Rome in the Question of Rebaptization and he and the abettors Firmilian and the other Bishops of Cappadocia and the voicinage spoke harsh words of Steven and such as become them not to speak to an infallible Doctor and the supreme Head of the Church I will urge none of them to the disadvantage of that See but onely note the Satyrs of Firmilian against him because it is of good use to shew that it is possible for them in their ill carriage to blast the reputation and efficacy of a great Authority For he says that that Church did pretend the Authority of the Apostles cùm in multis Sacramentis Divinae rei à principio discrepet ab Ecclesia Hierosolymitana defamet Petrum Paulum tanquam authores And a little after Justè dedignor says he apertam manifestam stultitiam Stephani per quam veritas Christianae petrae aboletur Which words say plainly that for all the goodly pretence of Apostolicall Authority the Church of Rome did then in many things of Religion disagree from Divine Institution and from the Church of Jerusalem which they had as great esteem of for Religion sake as of Rome for its Principality and that still in pretending to S. Peter and S. Paul they dishonoured those blessed Apostles and destroyed the honour of their pretence by their untoward prevarication Which words I confess pass my skill to reconcile them to an opinion of Infallibility and although they were spoken by an angry person yet they declare that in Africa they were not then perswaded as now they are at Rome Nam nec Petrus quem primum Dominus elegit vendicavit sibi aliquid insolenter aut arroganter assumpsit ut diceret se primatum tenere That was their belief then and how the contrary hath grown up to that height where now it is all the world is witness And now I shall not need to note concerning S. Hierome that he gave a complement to Damasus that he would not have given to Liberius Qui tecum non colligit spargit For it might be true enough of Damasus who was a good Bishop and a right believer but if Liberius's name had been put in stead of Damasus the case had been altered with the name for S. Hierome did believe and write it so that Liberius had subscribed to Arianism And if either he or any of the rest had believ'd the Pope could not be a Heretick nor his Faith fail but be so good and of so competent Authority as to be a Rule to Christendom why did they not appeal to
that he hath been in great esteem with posterity And if that be all why the opinion of the following Ages shall be of more force then the opinion of the first Ages against whom Saint Austin in many things clearly did oppose himself I see no reason Or whether the first Ages were against him or no yet that he is approved by the following Ages is no better Argument for it makes his Authority not be innate but derived from the opinion of others and so to be precaria and to depend upon others who if they should change their opinions and such examples there have been many then there were nothing left to urge our consent to him which when it was at the best was onely this because he had the good fortune to be believed by them that came after he must be so still and because it was no Argument for the old Doctors before him this will not be very good in his behalf The same I say of any company of them I say not so of all of them it is to no purpose to say it for there is no Question this day in contestation in the explication of which all the old Writers did consent In the assignation of the Canon of Scripture they never did consent for six hundred years together and then by that time the Bishops had agreed indifferently well and but indifferently upon that they fell out in twenty more and except it be in the Apostles Creed and Articles of such nature there is nothing which may with any colour be called a consent much less Tradition Universal 4. But I will rather chuse to shew the uncertainty of this Topick by such an Argument which was not in the Fathers power to help such as makes no invasion upon their great reputation which I desire should be preserved as sacred as it ought For other things let who please reade M. Daillé du vray usage des Peres But I shall onely consider that the Writings of the Fathers have been so corrupted by the intermixture of Hereticks so many false books put forth in their names so many of their Writings lost which would more clearly have explicated their sense and at last an open profession made and a trade of making the Fathers speak not what themselves thought but what other men pleased that it is a great instance of God's providence and care of his Church that we have so much good preserved in the Writings which we receive from the Fathers and that all truth is not as clear gone as is the certainty of their great Authority and reputation 5. The publishing books with the inscription of great names began in Saint Paul's time for some had troubled the Church of Thessalonica with a false Epistle in Saint Paul's name against the inconvenience of which he arms them in 2 Thess. 2.1 And this encreased daily in the Church The Arians wrote an Epistle to Constantine under the name of Athanasius and the Eutychians wrote against Cyril of Alexandria under the name of Theodoret and of the Age in which the seventh Synod was kept Erasmus reports Libris falso celebrium virorum titulo commendatis scatere omnia It was then a publick business and a trick not more base then publick But it was more ancient then so and it is memorable in the books atributed to Saint Basil containing thirty Chapters De Spiritu Sancto whereof fifteen were plainly by another hand under the covert of Saint Basil as appears in the difference of the style in the impertinent digressions against the custome of that excellent man by some passages contradictory to others of Saint Basil by citing Meletius as dead before him who yet lived three years after him and by the very frame and manner of the discourse and yet it was so handsomly carried and so well served the purposes of men that it was indifferently quoted under the title of Saint Basil by many but without naming the number of Chapters and by Saint John Damascen in these words Basilius in opere triginta capitum de Spiritu Sancto ad Amphilochium and to the same purpose and in the number of 27 and 29 Chapters he is cited by Photius by Euthymius by Burchard by Zonaras Balsamon and Nicephorus But for this see more in Erasmus his Preface upon this book of Saint Basil. There is an Epistle goes still under the name of Saint Hierom ad Demetriadem virginem and is of great use in the Question of Predestination with its appendices and yet a very learned man 800 years agone did believe it to be written by a Pelagian and undertakes to confute divers parts of it as being high and confident Pelagianism and written by Julianus Episc. Eclanensis but Gregorius Ariminensis from Saint Austin affirms it to have been written by Pelagius himself I might instance in too many There is not any one of the Fathers who is esteemed Authour of any considerable number of books that hath escaped untouched But the abuse in this kind hath been so evident that now if any interessed person of any side be pressed with an Authority very pregnant against him he thinks to escape by accusing the Edition or the Authour or the hands it passed through or at last he therefore suspects it because it makes against him both sides being resolved that they are in the right the Authorities that they admit they will believe not to be against them and they which are too plainly against them shall be no Authorities And indeed the whole world hath been so much abused that every man thinks he hath reason to suspect whatsoever is against him that is what he pleaseth which proceeding onely produces this truth that there neither is nor can be any certainty nor very much probability in such Allegations 6. But there is a worse mischief then this besides those very many which are not yet discovered which like the pestilence destroys in the dark and grows into inconvenience more insensibly and more irremediably and that is corruption of particular places by inserting words and altering them to contrary senses a thing which the Fathers of the sixth General Synod complain'd of concerning the Constitutions of Saint Clement quibus jam olim ab iis qui à fide aliena sentiunt adulterina quaedam etiam à pietate aliena introducta sunt quae divinorum nobis Decretorum elegantem venustam speciem obscurârunt And so also have his Recognitions so have his Epistles been used if at least they were his at all particularly the fifth Decretall Epistle that goes under the name of Saint Clement in which community of Wives is taught upon the Authority of Saint Luke saying the first Christians had all things common if all things then Wives also says the Epistle a forgery like to have been done by some Nicolaitan or other impure person There is an Epistle of Cyril extant to Successus Bishop of Diocaesarea in which he relates
that he was asked by Budus Bishop of Emessa whether he did approve of the Epistle of Athanasius to Epictetus Bishop of Corinth and that his answer was Si haec apud vos scripta non sint adultera Nam plura ex his ab hostibus Ecclesiae deprehenduntur esse depravata And this was done even while the Authours themselves were alive for so Dionysius of Corinth complain'd that his writings were corrupted by Hereticks and Pope Leo that his Epistle to Flavianus was perverted by the Greeks And in the Synod of Constantinople before quoted the sixth Synod Macarius and his Disciples were convicted quòd Sanctorum testimonia aut truncârint aut depravârint Thus the third Chapter of Saint Cyprian's book De unitate Ecclesiae in the Edition of Pamelius suffered great alteration these words Primatus Petro datur wholly inserted and these super Cathedram Petri fundata est Ecclesia and whereas it was before super unum aedificat Ecclesiam Christus that not being enough they have made it super illum unum Now these Additions are against the faith of all old Copies before Minutius and Pamelius and against Gratian even after himself had been chastised by the Roman Correctors the Commissaries of Gregory XIII as is to be seen where these words are alledged Decret c. 24. q. 1. can Loquitur Dominus ad Petrum So that we may say of Cyprian's works as Pamelius himself said concerning his writings and the writings of other of the Fathers Vnde colligimus saith he Cypriani scripta ut aliorum Veterum à librariis variè fuisse interpolata But Gratian himself could doe as fine a feat when he listed or else some-body did it for him and it was in this very Question their beloved Article of the Pope's Supremacy for De poenit dist 1. c. Potest fieri he quotes these words out of Saint Ambrose Non habent Petri haereditatem qui non habent Petri sedem fidem not sedem it is in Saint Ambrose but this errour was made authentick by being inserted into the Code of the Law of the Catholick Church And considering how little notice the Clergy had of antiquity but what was transmitted to them by Gratian it will be no great wonder that all this part of the world swallowed such a bole and the opinion that was wrapped in it But I need not instance in Gratian any farther but refer any one that desires to be satisfied concerning this Collection of his to Augustinus Archbishop of Tarracon in emendatione Gratiani where he shall find fopperies and corruptions good store noted by that learned man But that the Indices expurgatorii commanded by Authority and practised with publick licence professe to alter and correct the sayings of the Fathers and to reconcile them to the Catholick sense by putting in and leaving out is so great an Imposture so unchristian a proceeding that it hath made the faith of all books and all Authours justly to be suspected For considering their infinite diligence and great opportunity as having had most of the Copies in their own hands together with an unsatisfiable desire of prevailing in their right or in their wrong they have made an absolute destruction of this Topick and when the Fathers speak Latine or breathe in a Roman Diocese although the providence of God does infinitely over-rule them and that it is next to a miracle that in the Monuments of Antiquity there is no more found that can pretend for their advantage then there is which indeed is infinitely inconsiderable yet our Questions and uncertainties are infinitely multiplied in stead of a probable and reasonable determination For since the Latines alwaies complain'd of the Greeks for privately corrupting the ancient Records both of Councils and Fathers and now the Latines make open profession not of corrupting but of correcting their writings that 's the word and at the most it was but a humane Authority and that of persons not alwaies learned and very often deceived the whole matter is so unreasonable that it is not worth a farther disquisition But if any one desires to enquire farther he may be satisfied in Erasmus in Henry and Robert Stephens in their Prefaces before the Editions of the Fathers and their Observations upon them in Bellarm. de scrip Eccl. in D. Reynolds de lib. Apoc. in Scaliger and Robert Coke of Leeds in Yorkshire in his Book De censura Patrum SECT IX Of the incompetency of the Church in its diffusive capacity to be Judge of Controversies and the impertinency of that pretence of the Spirit 1. AND now after all these considerations of the several Topicks Tradition Councils Popes and ancient Doctors of the Church I suppose it will not be necessary to consider the Authority of the Church apart For the Church either speaks by Tradition or by a representative body in a Council by Popes or by the Fathers for the Church is not a Chimaera not a shadow but a company of men believing in Jesus Christ which men either speak by themselves immediately or by their Rulers or by their proxies and representatives Now I have considered it in all senses but in its diffusive capacity in which capacity she cannot be supposed to be a Judge of Controversies both because in that capacity she cannot teach us as also because if by a Judge we mean all the Church diffused in all its parts and members so there can be no controversie for if all men be of that opinion then there is no Question contested if they be not all of a mind how can the whole diffusive Catholick Church be pretended in defiance of any one Article where the diffusive Church being divided part goes this way and part another But if it be said The greatest part must carry it Besides that it is impossible for us to know which way the greatest part goes in many Questions it is not always true that the greater part is the best sometimes the contrary is most certain and it is often very probable but it is always possible And when paucity of followers was objected to Liberius he gave this in answer There was a time when but three Children of the Captivity resisted the King's Decree And Athanasius wrote on purpose against those that did judge of truth by multitudes and indeed it concerned him so to doe when he alone stood in the gap against the numerous armies of the Arians 2. But if there could in this case be any distinct consideration of the Church yet to know which is the true Church is so hard to be found out that the greatest Questions of Christendom are judged before you can get to your Judge and then there is no need of him For those Questions which are concerning the Judge of Questions must be determined before you can submit to his judgement and if you can yourselves determine those great Questions which consist much in universalities then also you may determine the
particulars as being of less difficulty And he that considers how many notes there are given to know the true Church by no less then 15 by Bellarmine and concerning every one of them almost whether it be a certain note or no there are very many questions and uncertainties and when it is resolved which are the notes there is more dispute about the application of these notes then of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will quickly be satisfied that he had better sit still then to go round about a difficult and troublesome passage and at last get no farther but return to the place from whence he first set out And there is one note amongst the rest Holiness of Doctrine that is so as to have nothing false either in Doctrina fidei or morum for so Bellarmine explicates it which supposes all your Controversies judged before they can be tried by the Authority of the Church and when we have found out all true Doctrine for that is necessary to judge of the Church by that as Saint Austin's counsel is Ecclesiam in verbis Christi investigemus then we are bound to follow because we judge it true not because the Church hath said it and this is to judge of the Church by her Doctrine not of the Doctrine by the Church And indeed it is the best and onely way But then how to judge of that Doctrine will be afterwards enquired into In the mean time the Church that is the Governours of the Churches are to judge for themselves and for all those who cannot judge for themselves For others they must know that their Governours judge for them too so as to keep them in peace and obedience though not for the determination of their private perswasions For the Oeconomy of the Church requires that her Authority be received by all her children Now this Authority is Divine in its original for it derives immediately from Christ but it is humane in its ministration We are to be led like men not like beasts A Rule is prescribed for the Guides themselves to follow as we are to follow the Guides and although in matters indeterminable or ambiguous the presumption lies on behalf of the Governours for we doe nothing for Authority if we suffer it not to weigh that part down of an indifferency and a question which she chuses yet if there be error manifestus as it often happens or if the Church-Governours themselves be rent into innumerable Sects as it is this day in Christendom then we are to be as wise as we can in chusing our Guides and then to follow so long as that reason remains for which we first chose them And even in that Government which was an immediate Sanction of God I mean the Ecclesiasticall Government of the Synagogue where God had consign'd the High-Priest's Authority with a menace of death to them that should disobey that all the world might know the meaning and extent of such precepts and that there is a limit beyond which they cannot command and we ought not to obey it came once to that pass that if the Priest had been obeyed in his Conciliary Decrees the whole Nation had been bound to believe the condemnation of our Blessed Saviour to have been just and at another time the Apostles must no more have preached in the name of JESUS But here was manifest errour And the case is the same to every man that invincibly and therefore innocently believes it so Deo potiùs quà m hominibus is our rule in such cases For although every man is bound to follow his Guide unless he believes his Guide to mislead him yet when he sees reason against his Guide it is best to follow his reason for though in this he may fall into errour yet he will escape the sin he may doe violence to Truth but never to his own Conscience and an honest errour is better then an hypocriticall profession of truth or a violent luxation of the understanding since if he retains his honesty and simplicity he cannot erre in a matter of Faith or absolute necessity God's goodness hath secured all honest and carefull persons from that for other things he must follow the best guides he can and he cannot be obliged to follow better then God hath given him 3. And there is yet another way pretended of infallible Expositions of Scripture and that is by the Spirit But of this I shall say no more but that it is impertinent as to this Question For put case the Spirit is given to some men enabling them to expound infallibly yet because this is but a private assistance and cannot be proved to others this infallible assistance may determine my own assent but shall not inable me to prescribe to others because it were unreasonable I should unless I could prove to him that I have the Spirit and so can secure him from being deceived if he relies upon me In this case I may say as S. Paul in the case of praying with the Spirit He verily giveth thanks well but the other is not edified So that let this pretence be as true as it will it is sufficient that it cannot be of consideration in this Question 4. The result of all is this Since it is not reasonable to limit and prescribe to all mens understandings by any external Rule in the interpretation of difficult places of Scripture which is our Rule since no man nor company of men is secure from errour or can secure us that they are free from malice interest and design and since all the ways by which we usually are taught as Tradition Councils Decretalls c. are very uncertain in the matter in their authority in their being legitimate and natural and many of them certainly false and nothing certain but the Divine Authority of Scripture in which all that is necessary is plain and much of that that is not necessary is very obscure intricate and involv'd either we must set up our rest onely upon Articles of Faith and plain places and be incurious of other obscurer revelations which is a duty for persons of private understandings and of no publick function or if we will search farther to which in some measure the Guides of others are obliged it remains we enquire how men may determine themselves so as to doe their duty to God and not to disserve the Church that every such man may doe what he is bound to in his personal capacity and as he relates to the publick as a publick minister SECT X. Of the authority of Reason and that it proceeding upon best grounds is the best Judge 1. HEre then I consider that although no man may be trusted to judge for all others unless this person were infallible and authorized so to doe which no man nor no company of men is yet every man may be trusted to judge for himself I say every man that can judge at all as for others they are to be saved as it pleaseth
God but others that can judge at all must either chuse their Guides who shall judge for them and then they oftentimes doe the wisest and always save themselves a labour but then they chuse too or if they be persons of greater understanding then they are to chuse for themselves in particular what the others doe in general and by chusing their Guide and for this any man may be better trusted for himself then any man can be for another For in this case his own interest is most concerned and ability is not so necessary as honesty which certainly every man will best preserve in his own case and to himself and if he does not it is he that must smart for 't and it is not required of us not to be in errour but that we endeavour to avoid it 2. He that follows his Guide so far as his Reason goes along with him or which is all one he that follows his own Reason not guided onely by natural arguments but by Divine revelation and all other good means hath great advantages over him that gives himself wholly to follow any humane Guide whatsoever because he follows all their reasons and his own too he follows them till Reason leaves them or till it seems so to him which is all one to his particular for by the confession of all sides an erroneous Conscience binds him when a right Guide does not bind him But he that gives himself up wholly to a Guide is oftentimes I mean if he be a discerning person forced to doe violence to his own understanding and to lose all the benefit of his own discretion that he may reconcile his Reason to his Guide And of this we see infinite inconveniences in the Church of Rome for we find persons of great understanding oftentimes so amused with the Authority of their Church that it is pity to see them sweat in answering some objections which they know not how to doe but yet believe they must because the Church hath said it So that if they reade study pray search records and use all the means of art and industry in the pursuit of truth it is not with a resolution to follow that which shall seem truth to them but to confirm what before they did believe and if any Argument shall seem unanswerable against any Article of their Church they are to take it for a temptation not for an illumination and they are to use it accordingly which makes them make the Devil to be the Author of that which God's Spirit hath assisted them to find in the use of lawful means and the search of truth And when the Devil of falshood is like to be cast out by God's Spirit they say that it is through Beelzebub which was one of the worst things that ever the Pharisees said or did And was it not a plain stifling of the just and reasonable demands made by the Emperour by the Kings of France and Spain and by the ablest Divines among them which was used in the Council of Trent when they demanded the restitution of Priests to their liberty of Marriage the use of the Chalice the service in the Vulgar tongue and these things not onely in pursuance of Truth but for other great and good ends even to take away an infinite scandal and a great Schism And yet when they themselves did profess it and all the world knew these reasonable demands were denied merely upon a politick consideration yet that these things should be framed into Articles and Decrees of Faith and they for ever after bound not onely not to desire the same things but to think the contrary to be Divine truths never was Reason made more a slave or more useless Must not all the world say either they must be great hypocrites or doe great violence to their understanding when they not onely cease from their claim but must also believe it to be unjust If the use of their Reason had not been restrained by the tyranny and imperiousness of their Guide what the Emperour and the Kings and their Theologues would have done they can best judge who consider the reasonableness of the demand and the unreasonableness of the deniall But we see many wise men who with their Optandum esset ut Ecclesia licentiam daret c. proclaim to all the world that in some things they consent and do not consent and do not heartily believe what they are bound publickly to profess and they themselves would clearly see a difference if a contrary Decree should be framed by the Church they would with an infinite greater confidence rest themselves in other propositions then what they must believe as the case now stands and they would find that the Authority of a Church is a prejudice as often as a free and modest use of Reason is a temptation 3. God will have no man pressed with another's inconveniences in matters spiritual and intellectual no man's Salvation to depend upon another and every tooth that eats sour grapes shall be set on edge for itself and for none else and this is remarkable in that saying of God by the Prophet If the Prophet ceases to tell my people of their sins and leads them into errour the people shall die in their sins and the bloud of them I will require at the hands of that Prophet meaning that God hath so set the Prophets to guide us that we also are to follow them by a voluntary assent by an act of choice and election For although accidentally and occasionally the sheep may perish by the shepherd's fault yet that which hath the chiefest influence upon their final condition is their own act and election and therefore God hath so appointed Guides to us that if we perish it may be accounted upon both our scores upon our own and the Guides too which says plainly that although we are intrusted to our Guides yet we are intrusted to ourselves too Our Guides must direct us and yet if they fail God hath not so left us to them but he hath given us enough to ourselves to discover their failings and our own duties in all things necessary And for other things we must doe as well as we can But it is best to follow our Guides if we know nothing better but if we do it is better to follow the pillar of fire then a pillar of cloud though both possibly may lead to Canaan But then also it is possible that it may be otherwise But I am sure if I doe my own best then if it be best to follow a Guide and if it be also necessary I shall be sure by God's grace and my own endeavour to get to it But if I without the particular ingagement of my own understanding follow a Guide possibly I may be guilty of extreme negligence or I may extinguish God's Spirit or doe violence to my own Reason And whether intrusting myself wholly with another be not a laying up my talent in
made the argument too hard for them And the whole seventh Chapter of S. John's Gospel is a perpetuall instance of the efficacy of such trifling prejudices and the vanity and weakness of popular understandings Some whole Ages have been abused by a Definition which being once received as most commonly they are upon slight grounds they are taken for certainties in any Science respectively and for Principles and upon their reputation men use to frame Conclusions which must be false or uncertain according as the Definitions are And he that hath observed any thing of the weaknesses of men and the successions of groundless Doctrines from Age to Age and how seldome Definitions which are put into Systems or that derive from the Fathers or are approved among School-men are examined by persons of the same interests will bear me witness how many and great inconveniences press hard upon the perswasions of men who are abused and yet never consider who hurt them Others and they very many are led by authority or examples of Princes and great personages Numquis credit ex Principibus Some by the reputation of one learned man are carried into any perswasion whatsoever And in the middle and latter Ages of the Church this was the more considerable because the infinite ignorance of the Clerks and the men of the Long robe gave them over to be led by those few Guides which were marked to them by an eminency much more then their Ordinary which also did the more amuse them because most commonly they were fit for nothing but to admire what they understood not Their learning then was some skill in the Master of the Sentences in Aquinas or Scotus whom they admired next to the most intelligent order of Angels hence came Opinions that made Sects and division of names Thomists Scotists Albertists Nominals Reals and I know not what monsters of Names and whole families of the same Opinion the whole institute of an Order being engaged to believe according to the Opinion of some leading man of the same Order as if such an Opinion were imposed upon them in virtute sanctae obedientiae But this inconvenience is greater when the principle of the mistake runs higher when the Opinion is derived from a Primitive man and a Saint for then it often happens that what at first was but a plain innocent seduction comes to be made sacred by the veneration which is consequent to the person for having lived long agone and then because the person is also since canonized the errour is almost made eternall and the cure desperate These and the like prejudices which are as various as the miseries of humanity or the variety of humane understandings are not absolute excuses unless to some persons but truly if they be to any they are exemptions to all from being pressed with too peremptory a sentence against them especially if we consider what leave is given to all men by the Church of Rome to follow any one probable Doctor in an Opinion which is contested against by many more And as for the Doctors of the other side they being destitute of any pretences to an infallible medium to determine Questions must of necessity allow the same liberty to the people to be as prudent as they can in the choice of a fallible Guide and when they have chosen if they do follow him into errour the matter is not so inexpiable for being deceived in using the best Guides we had which Guides because themselves were abused did also against their wills deceive me So that this prejudice may the easier abuse us because it is almost like a duty to follow the dictates of a probable Doctor or if it be overacted or accidentally pass into an inconvenience it is therefore to be excused because the Principle was not ill unless we judge by our event not by the antecedent probability Of such men as these it was said by Saint Austin Caeteram turbam non intelligendi vivacitas sed credendi simplicitas tutissimam facit And Gregory Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common sort of people are safe in their not enquiring by their own industry and in the simplicity of their understanding relying upon the best Guides they can get 8. But this is of such a nature in which as we may inculpably be deceived so we may turn it into a vice or a design and then the consequent errours will alter the property and become Heresies There are some men that have mens persons in admiration because of advantage and some that have itching ears and heap up Teachers to themselves In these and the like cases the authority of a person and the prejudices of a great reputation is not the excuse but the fault and a Sin is so far from excusing an Errour that Errour becomes a Sin by reason of its relation to that Sin as to its parent and principle SECT XII Of the Innocency of Errour in Opinion in a pious person 1. AND therefore as there are so many innocent causes of Errour as there are weaknesses within and harmless and unavoidable prejudices from without so if ever errour be procured by a vice it hath no excuse but becomes such a crime of so much malignity as to have influence upon the effect and consequent and by communication makes it become criminal The Apostles noted two such causes Covetousness and Ambition the former in them of the Circumcision and the latter in Diotrephes and Simon Magus and there were some that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were of the Long robe too but they were the she-Disciples upon whose Consciences some false Apostles had influence by advantage of their wantonness and thus the three principles of all sin become also the principles of Heresie the lust of the flesh the lust of the eye and the pride of life And in pursuance of these arts the Devil hath not wanted fuell to set a-work Incendiaries in all Ages of the Church The Bishops were always honourable and most commonly had great Revenues and a Bishoprick would satisfie the two designs of Covetousness and Ambition and this hath been the golden apple very often contended for and very often the cause of great fires in the Church Thebulis quia rejectus ab Episcopatu Hierosolymitano turbare coepit Ecclesiam said Egesippus in Eusebius Tertullian turned Montanist in discontent for missing the Bishoprick of Carthage after Agrippinus and so did Montanus himself for the same discontent saith Nicephorus Novatus would have been Bishop of Rome Donatus of Carthage Arius of Alexandria Aërius of Sebastia but they all missed and therefore all of them vexed Christendom And this was so common a thing that oftentimes the threatning the Church with a Schism or a Heresie was a design to get a Bishoprick And Socrates reports of Asterius that he did frequent the Conventicles of the Arians Nam Episcopatum aliquem ambiebat And setting aside the infirmities of men and their innocent
Hereticks to death till they grew wanton with prosperity But when the reputation of the Governours was concerned when the interests of men were endangered when they had something to lose when they had built their estimation upon the credit of disputable Questions when they began to be jealous of other men when they over-valued themselves and their own Opinions when some persons invaded Bishopricks upon pretence of new Opinions then they as they thrived in the favour of Emperours and in the successe of their Disputes solicited the temporal power to banish to fine to imprison and to kill their adversaries 5. So that the case stands thus In the best times amongst the best men when there were fewer temporal ends to be served when Religion and the pure and simple designs of Christianity were onely to be promoted in those times and amongst such men no persecution was actual nor perswaded nor allowed towards disagreeing persons But as men had ends of their own and not of Christ as they receded from their duty and Religion from its purity as Christianity began to be compounded with interests and blended with temporal designs so men were persecuted for their Opinions This is most apparent if we consider when Persecution first came in and if we observe how it was checked by the holiest and the wisest persons 6. The first great instance I shall note was in Priscillian and his followers who were condemned to death by the Tyrant Maximus Which instance although Saint Hierom observes as a punishment and judgement for the crime of Heresie yet is of no use in the present Question because Maximus put some Christians of all sorts to death promiscuously Catholick and Heretick without choice and therefore the Priscillianists might as well have called it a judgement upon the Catholicks as the Catholicks upon them 7. But when Vrsatus and Stacius two Bishops procured the Priscillianists death by the power they had at Court Saint Martin was so angry at them for their cruelty that he excommunicated them both And Saint Ambrose upon the same stock denied his communion to the Itaciani And the account that Sulpitius gives of the story is this Hoc modo says he homines luce indignissimi pessimo exemplo necati sunt The example was worse then the men If the men were hereticall the execution of them however was unchristian 8. But it was of more Authority that the Nicene Fathers supplicated the Emperour and prevailed for the banishment of Arius Of this we can give no other account but that by the history of the time we see baseness enough and personal misdemeanour and factiousnesse of spirit in Arius to have deserved worse then banishment though the obliquity of his Opinion were not put into the balance which we have reason to believe was not so much as considered because Constantine gave toleration to differing Opinions and Arius himself was restored upon such conditions to his Countrey and Office which would not stand with the ends of the Catholicks if they had been severe exactors of concurrence and union of perswasions 9. I am still within the scene of Ecclesiasticall persons and am considering what the opinion of the learnedst and the holiest Prelates was concerning this great Question If we will believe Saint Austin who was a credible person no good man did allow it Nullis tamen bonis in Catholica hoc placet si usque ad mortem in quenquam licèt haereticum saeviatur This was Saint Austin's final opinion For he had first been of the mind that it was not honest to doe any violence to mis-perswaded persons and when upon an accident happening in Hippo he had altered and retracted that part of the opinion yet then also he excepted Death and would by no means have any mere Opinion made capital But for ought appears Saint Austin had greater reason to have retracted that retractation then his first opinion for his saying of nullis bonis placet was as true as the thing was reasonable it should be so Witnesse those known Testimonies of Tertullian Cyprian Lactantius S. Hierom Severus Sulpitius Minutius Hilary Damascen Chrysostome Theophylact and Bernard and divers others whom the Reader may find quoted by the Archbishop of Spalato Lib. 8. de Rep. Eccl. c. 8. 10. Against this concurrent testimony my reading can furnish me with no adversary nor contrary instances but in Atticus of CP Theodosius of Synada in Stacius and Vrsatus before reckoned Onely indeed some of the later Popes of Rome began to be busie and unmercifull but it was then when themselves were secure and their interests great and their temporal concernments highly considerable 11. For it is most true and not amisse to observe it that no man who was under the Ferula did ever think it lawfull to have Opinions forced or Hereticks put to death and yet many men who themselves have escaped the danger of a pile and a faggot have changed their opinion just as the case was altered that is as themselves were unconcerned in the suffering Petilian Parmenian and Gaudentius by no means would allow it lawfull for themselves were in danger and were upon that side that is ill thought of and discountenanced but Gregory and †Leo Popes of Rome upon whose side the authority and advantages were thought it lawfull they should be punished and persecuted for themselves were unconcerned in the danger of suffering And therefore Saint Gregory commends the Exarch of Ravenna for forcing them who dissented from those men who called themselves the Church And there were some Divines in the lower Germany who upon great reasons spake against the tyranny of the Inquisition and restraining Prophesying who yet when they had shaken off the Spanish yoke began to persecute their brethren It was unjust in them in all men unreasonable and uncharitable and often increases the errour but never lessens the danger 12. But yet although the Church I mean in her distinct and Clerical capacity was against destroying or punishing difference in Opinion till the Popes of Rome did superseminate and perswade the contrary yet the Bishops did perswade the Emperours to make Laws against Hereticks and to punish disobedient persons with Fines with Imprisonment with Death and Banishment respectively This indeed calls us to a new account For the Churchmen might not proceed to bloud nor corporal inflictions but might they not deliver over to the Secular arm and perswade Temporal Princes to doe it For this I am to say that since it is notorious that the doctrine of the Clergy was against punishing Hereticks the Laws which were made by the Emperours against them might be for restraint of differing Religion in order to the preservation of the publick Peace which is too frequently violated by the division of Opinions But I am not certain whether that was alwaies the reason or whether or no some Bishops of the Court did
of that temper and expedient but either he must lose the formality of a law and neither have power coercitive nor obligatory but ad arbitrium inferiorum or else it cannot antecedently to the particular case give leave to any sort of men to disagree or disobey 5. Secondly Suppose that a Law be made with great reason so as to satisfie divers persons pious and prudent that it complies with the necessity of Government and promotes the interest of God's service and publick order it may easily be imagined that these persons which are obedient sons of the Church may be as zealous for the publick Order and Discipline of the Church as others for their opinion against it and may be as much scandalized if disobedience be tolerated as others are if the Law be exacted and what shall be done in this case Both sorts of men cannot be complied withall because as these pretend to be offended at the Law and by consequence if they understand the consequents of their own Opinion at them that obey the Law so the others are justly offended at them that unjustly disobey it If therefore there be any on the right side as confident and zealous as they who are on the wrong side then the disagreeing persons are not to be complied with to avoid giving offence for if they be offence is given to better persons and so the mischief which such complying seeks to prevent is made greater and more unjust obedience is discouraged and disobedience is legally canonized for the result of a holy and a tender Conscience 6. Thirdly Such complying with the disagreeings of a sort of men is the total overthrow of all Discipline and it is better to make no Laws of publick Worship then to rescind them in the very constitution and there can be no end in making the Sanction but to make the Law ridiculous and the Authority contemptible For to say that complying with weak Consciences in the very framing of a Law of Discipline is the way to preserve unity were all one as to say to take away all Laws is the best way to prevent disobedience In such matters of indifferency the best way of cementing the fraction is to unite the parts in the Authority for then the question is but one viz. Whether the authority must be obeyed or not But if a permission be given of disputing the particulars the Questions become next to infinite A Mirrour when it is broken represents the object mutiplied and divided but if it be entire and through one centre transmits the species to the eye the Vision is one and natural Laws are the Mirrour in which men are to dress and compose their actions and therefore must not be broken with such clauses of exception which may without remedy be abused to the prejudice of Authority and peace and all humane Sanctions And I have known in some Churches that this pretence hath been nothing but a design to discredit the Law to dismantle the Authority that made it to raise their own credit and a trophee of their zeal to make it a characteristick note of a Sect and the cognizance of holy persons and yet the men that claimed exemption from the Laws upon pretence of having weak Consciences if in hearty expression you had told them so to their heads they would have spit in your face and were so far from confessing themselves weak that they thought themselves able to give Laws to Christendome to instruct the greatest Clerks and to catechize the Church herself And which is the worst of all they who were perpetually clamourous that the severity of the Laws should slacken as to their particular and in matter adiaphorous in which if the Church hath any Authority she hath power to make Laws to indulge a leave to them to doe as they list yet were the most imperious amongst men most decretory in their sentences and most impatient of any disagreeing from them though in the least minute and particular whereas by all the justice of the world they who perswade such a compliance in matters of fact and of so little question should not deny to tolerate persons that differ in Questions of great difficulty and contestation 7. Fourthly But yet since all things almost in the world have been made matters of dispute and the will of some men and the malice of others and the infinite industry and pertinacy of contesting and resolution to conquer hath abused some persons innocently into a perswasion that even the Laws themselves though never so prudently constituted are superstitious or impious such persons who are otherwise pious humble and religious are not to be destroyed for such matters which in themselves are not of concernment to Salvation and neither are so accidentally to such men and in such cases where they are innocently abused and they erre without purpose and design And therefore if there be a publick disposition in some persons to dislike Laws of a certain quality if it be fore-seen it is to be considered in lege dicenda and whatever inconvenience or particular offence is fore-seen is either to be directly avoided in the Law or else a compensation in the excellency of the Law and certain advantages made to out-weigh their pretensions But in lege jam dicta because there may be a necessiy some persons should have a liberty indulged them it is necessary that the Governours of the Church should be intrusted with a power to consider the particular case and indulge a liberty to the person and grant personal dispensations This I say is to be done at several times upon particular instance upon singular consideration and new emergencies But that a whole kinde of men such a kinde to which all men without possibility of being confuted may pretend should at once in the very frame of the Law be permitted to disobey is to nullifie the Law to destroy Discipline and to hallow disobedience it takes away the obliging part of the Law and makes that the thing enacted shall not be enjoyn'd but tolerated onely it destroys unity and uniformity which to preserve was the very end of such laws of Discipline it bends the Rule to the thing which is to be ruled so that the Law obeys the subject not the subject the Law it is to make a Law for particulars not upon general reason and congruity against the prudence and design of all Laws in the world and absolutely without the example of any Church in Christendome it prevents no scandal for some will be scandalized at the Authority itself some at the complying and remisness of Discipline and several men at matters and upon ends contradictory All which cannot some ought not to be complied withall 8. Sixthly The summe is this The end of the Laws of Discipline are in an immediate order to the conservation and ornament of the publick and therefore the Laws must not so tolerate as by conserving persons to destroy themselves and the publick benefit but if
betray it yet the same severity you 'l find among us For though we will not tell a lie to help a sinner and say that is necessary which is only appointed to make men do themselves good yet we advise and commend it and do all the work of Souls to all those people that will be saved by all means to devout persons that make Religion the business of their lives and they that do not so in the Churches of the Roman Communion as they find but little advantage by periodical confessions so they feel but little awfulness and severity by the injunction You must confess to God all your secret actions you must advise with a holy man in all the affairs of your Soul you will be but an ill friend to your self if you conceal from him the state of your spiritual affairs We desire not to hear the circumstance of every sin but when matter of justice is concerned or the nature of the sin is changed that is when it ought to be made a Question and you will find that though the Church of England gives you much liberty from the bondage of innumerable Ceremonies and humane devices yet in the matter of holiness you will be tied to very great service but such a service as is perfect freedom that is the service of God and the love of the holy Jesus and a very strict religious life For we do not promise Heaven but upon the same terms it is promised us that is Repentance towards God and Faith in our Lord Jesus and as in Faith we make no more to be necessary than what is made so in holy Scripture so in the matter of Repentance we give you no easie devices and suffer no lessening definitions of it but oblige you to that strictness which is the condition of being saved and so expressed to be by the infallible Word of God but such as in the Church of Rome they do not so much stand upon Madam I am weary of my Journey and although I did purpose to have spoken many things more yet I desire that my not doing it may be laid upon the account of my weariness all that I shall add to the main business is this 4. Read the Scripture diligently and with an humble spirit and in it observe what is plain and believe and live accordingly Trouble not your self with what is difficult for in that your duty is not described 5. Pray frequently and effectually I had rather your prayers should be often than long It was well said of Petrarch Magno verborum fraeno uti decet cum superiore colloquentem When you speak to your Superior you ought to have a bridle upon your tongue much more when you speak to God I speak of what is decent in respect of our selves and our infinite distances from God But if love makes you speak speak on so shall your prayers be full of charity and devotion Nullus est amore superior ille te coget ad veniam qui me ad multiloquium Love makes God to be our friend and our approaches more united and acceptable and therefore you may say to God The same love which made me speak will also move thee to hear and pardon Love and devotion may enlarge your Litanies but nothing else can unless Authority does interpose 6. Be curious not to communicate but with the true Sons of the Church of England lest if you follow them that were amongst us but are gone out from us because they were not of us you be offended and tempted to impute their follies to the Church of England 7. Trouble your self with no controversies willingly but how you may best please God by a strict and severe conversation 8. If any Protestant live loosely remember that he dishonours an excellent Religion and that it may be no more laid upon the charge of our Church than the ill lives of most Christians may upon the whole Religion 9. Let no man or woman affright you with declamations and scaring words of Heretick and Damnation and Changeable for these words may be spoken against them that return to light as well as to those that go to darkness and that which men of all sides can say it can be of effect to no side upon its own strength or pretension THE END THREE LETTERS WRITTEN TO A GENTLEMAN That was tempted to the Communion of the ROMISH CHURCH The First Letter SIR YOU needed not to make the Preface of an excuse for writing so friendly and so necessary a Letter of Inquiry It was your kindness to my person which directed your addresses hither and your duty which ingag'd you to inquire some-where I do not doubt but you and very many other ingenious and conscientious persons do every day meet with the Tempters of the Roman Church who like the Pharisees compass Sea and Land to get a Proselyte at this I wonder not for as Demetrius said by this craft they get their living but I wonder that any ingenious person and such as I perceive you to be can be shaken by their weak assaults for their batteries are made up with impossible propositions and weak and violent prejudices respectively and when they talk of their own infallibility they prove it with false Mediums say we with fallible Mediums as themselves confess and when they argue us of an Uncertain Faith because we pretend to no infallibility they are themselves much more Uncertain because they build their pretence of infallibility upon that which not only can but will deceive them and since they can pretend no higher for their infallibility than prudential motives they break in pieces the staff upon which they lean and with which they strike us But Sir you are pleased to ask two Questions 1. Whether the Apostles of our Blessed Lord did not Orally deliver many things necessary to Salvation which were not committed to writing To which you add this assumentum in which because you desire to be answered I suppose you meant it for another Question viz. whether in those things which the Church of Rome retains and we take no notice of She be an Innovator or a conserver of Tradition and whether any thing which she so retains was or was not esteemed necessary The answer to the first part will conclude the second I therefore answer that whatsoever the Apostles did deliver as necessary to Salvation all that was written in the Scriptures and that to them who believe the Scriptures to be the word of God there needs no other Magazine of Divine truths but the Scripture And this the Fathers of the first and divers succeeding Ages do Unanimously affirm I will set down two or three so plain that either you must conclude them to be deceivers or that you will need no more but their testimony The words of S. Basil are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every word and every thing ought to be made credible or believ'd by the testimony of the Divinely-inspired
his posterity 870 874. That mankind by the fall of Adam did not lose the liberty of will 874. The sin of Adam is not in us properly and formally a sin 876. His sin to his posterity is not damnable 877. Of the Covenant God made with Adam 914. The Law of works onely imposed on him 587 n. 1. What evil we really had from Adam's fall 748 n. 14. The following of Adam cannot be original sin 764 n. 28. The fall of Adam lost us not heaven 748 n. 3 4. Whether if Adam had not sinned Christ had been incarnate 748 n. 4. Adam was made mortal 779 n. 4. Those evils that were the effects of Adam's fall are not in us sins properly inherent 750 n. 8. His sin made us not heirs of damnation 714 n. 22. nor makes us necessarily vicious 717 n. 39. Adam's sin did not corrupt our nature by a physical efficiency 717 n. 40. nor because we were in his loins 717 n. 41. nor because of the decree of God 717 n. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it signifieth 617 n. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning and use of the word 635 n. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What latitude of signification it hath 809 n. 39. Aelfrick Who lived in England about A. D. 996. determines against Transubstantiation 266 n. 12. Aerius How he could be an heretick being his errour was not against any fundamental article 150 ss 48. He was never condemned by any general Council 150 ss 48. The heresie of the Acephali what it was 151 ss 48. Aggravate No circumstance aggravates sin so much as that of the injured person 614 n. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of that word in the Scripture 639 n. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning and use of the word 638 n. 14. Alms. Are a part of repentance 848 n. 81. How they operate in order to pardon ibid. It is one of the best penances 860 n. 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the word signifieth 617 n. 21. and 619 n. 26. S. Ambrose He was both Bishop and Prefect of Milane at one time 160 ss 49. His testimony against transubstantiation 259 260 261 § 12. and 300. His authority for confirmation by Presbyters considered 19 b. 20 b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The notion of the word 809 n. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The importance of the word 617 n. 122. Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.10 explained 58. § 9. Of worshipping them 467. Antiquity The reverence that is due to it 882. Apostle Whence that name was taken 48 § 4. Bishops were successours of the Apostles ibid. In what sense they were so 47 § 3. Saint James called an Apostle because he was a Bishop 48 § 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ep. to Philip. 2.25 does not signifie Messenger but Apostle 49 § 4. That Bishops were successours in their office to the Apostles was the judgement of antiquity 59 § 10. St. James Bishop of Jerusalem was not one of the twelve Apostles 48 § 4. Apostles in Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85 § 23. That the Canons of the Apostles so called are authentick 89 § 24. Of the Canons that go under their names 981 n. 9. The Apostles were by Christ invested with an equal authority 308. S. Peter did not act as having any superiority over the other Apostles 310 § 10. c. l. 1. Arius His preaching his errours was the cause why in Africk Presbyters were not by Law permitted to preach 128 § 37. How the Orthodox complied with the Arians about the Council of Ariminum 441. How his heresie began 958 n. 26. The opinion of Constantine the Great concerning the heresie of Arius 959 n. 26. How the opposition against his heresie was managed 958 959 960 n. 26 ad 36. Art How much it changes nature 652 n. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The signification of the word 665 n. 18. and 637 n. 8. Athanasius The questions and answers to Antiochus under his name are spurious 544. He intended not his Creed to be imposed on others 963. Concerning his Creed ibid. n. 36. His Creed was first written in Latine then translated into Greek 963 n. 36. Attrition What it is 842 n. 63. and 828 n. 25. The difference between it and contrition ibid. Attrition joyned with absolution by the Priest that it is not sufficient demonstrated by many arguments 830 n. 33. Attrition joyned with confession to a Priest and his absolution is not equal to contrition 842 n. 62 64. S. Augustine He was employed in secular affairs at Hippo as well as Ecclesiastical 161 § 49. His authority against Transubstantiation 261 262 § 12. Of his rule to try traditions Apostolical 432. Gratian quotes that out of him that certainly never was in his writings 451. He prayed for his dead mother when he believed her to be in heaven 501 502. The doctrine of the Roman Purgatory was no article of faith in his time 506. The Purgatory that Augustine sometimes mentions is not the Roman Purgatory 507 508. His authority in the matter of Transubstantiation 525 His zeal against the Pelagians was the occasion of his mistake in interpreting Rom. VII 15 775 n. 18. His inconstancy in the question whether concupiscence be a sin 913. Austerity Of the acts of austerity in Religion of what use they are 955 n. 18. Authority That is most effectual which is seated in the Conscience 160 § 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Apostle means by it Tit. III. 11 780 n. 30. and 951 n. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it signifieth 689 n. 5. B. Baptism THE doctrine of Infant-Baptism relieth not upon tradition onely but Scripture too 425 426. S. Ambrose S. Hierome and S. Augustine though born of Christian parents were not baptized till they were at full age 425. The reason why the Church baptizeth Infants 426. An answer to that saying of Perron's That there is no place of Scripture whereby we can certainly convince the Anabaptists 426. The validity of the baptism of hereticks is not to be proved by tradition without Scripture 426 427. Of the salvation of unbaptized Infants that are born of Christian parents 471. Of the Scripture Liturgy in an unknown tongue 471. The promise of quorum remiseritis is by some understood of Baptism 486. Of the pardon of sins after baptism 802 n. 7. Saint Cyprian and S. Chrysostome's testimony for Infant-baptism 760 n. 21 22. The principle on which the necessity of Infants baptism is grounded 426 and 718 n. 42. Sins committed after it may be pardoned by repentance 802 n. 8 9. It admits us into the Covenant of repentance 803 n. 10. If we labour not under the guilt of original sin why in our infancy are we baptized That objection answered 884. The state of unbaptized Infants 897. The difference between this Chrism and that of Confirmation 20 b. The difference between Baptism and Confirmation as to the use 26 b. Of the change
made in us by it 28 b. With Baptism Confirmation was usually administred 29 b. Berengarius The Pope forced him to recant his errour about Transubstantiation in the Capernaitical sense 191 § 3. and 299. Bind What it means in the promise of Christ 736 45 46 47. and 486. Bishop The benefits that England has received in several ages from the Bishops Order Ep. dedic to Episcop asserted They were the Apostles successors 48 § 4. In what sense they were so 47 § 3. Saint James called an Apostle because he was a Bishop 48 § 4. The Angel mentioned in the Epistles to the Seven Churches in the Apocalypse means the Bishop 57 § 9. That Bishops were successors in their office to the Apostles was the sense of Antiquity 59 § 10. The office of a Bishop was not inconsistent with that of an Evangelist 69 § 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.5 signifies Bishop and not mere Presbyter 71 § 15. The authority and text of S. Hierom against the Prelacy of Bishops considered 77 § 21. Those Presbyters mentioned Act. 20.28 in those words in quos Spir. Sanctus vos posuit Episcopos were Bishops and not mere Presbyters 80 § 21. Concerning the testimony of S. Hierome taken out of his Commentary in Ep. ad Tit. usually urged against the sole authority of Bishops 77 § 21. per tot and § 44. and pag. 144. In what sense it is true that Bishops were not greater then Presbyters 83 § 21. Bishops in Scripture are styled Presbyters 85 § 23. Mere Presbyters in Scripture are never styled Bishops 86 § 23. A Presbyter did once assist at the ordaining of a Bishop 98 § 31. Pope Pelagius not lawfully ordained Bishop according to the Canon 98 § 31. Why a Bishop cannot be made per saltum 101 § 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the Ordination of a Bishop but not the Jurisdiction 102 § 32. Novatus was ordained by a Bishop without the assistance of other Clergy 104 § 32. A Bishop may ordain without the concurrence of a Presbyter in the Ceremony 105 § 32. Concerning Ordination in the Reformed Churches performed without Bishops 105 § 32. He could suspend or depose alone without the presence of a Presbyter 116 117 § 36. The latitude or extent of the Bishop's power 120 § 36. It encroaches not upon the royal power ibid. What persons are under the Bishop's jurisdiction 123 § 36. In the Primitive Church Presbyters might not officiate without the licence of the Bishop 127 § 37. The Bishop for his acts of judicature was responsible to none but God 145 146 § 44. The Presbyters assistence to the Bishop was never necessary and when practised was voluntary on the Bishop's behalf 147 § 44. In all Churches where a Bishop's seat was there was not always a College of Presbyters onely in the greater Churches 146 § 44. One Bishop alone without the concurrence of more Bishops could not depose a Presbyter 147 § 44. A Church in the opinion of Antiquity could not subsist without Bishops 148 § 45. The African Christians of Byzac chose to suffer martyrdome rather then hazard the succession of Bishops 149 § 45. In the first Council of Constantinople he is declared an heretick though he believe aright that separates from his Bishop 151 § 48. The great honour that belongs to Bishops 153 § 48. It was not unlawful for Bishops to take secular employments 157 § 49. Christian Emperours allowed appeals in secular affairs from secular tribunals to that of the Bishop 160 § 49. They used in the Primitive Church to be Embassadours for their Princes 161 § 49. The Bishop might do any office of piety though of secular burthen 161 § 49. By the Law of God one Bishop is not superiour to another and they all derive their power equally from Christ 309. When Bellarmine was to answer the authority of Fathers brought against the Pope's universal Episcopacy he allows not the Fathers to have a vote against the Pope 310 c. 1. § 10. Saint Cyprian affirms that Pope Stephen had not a superiority of power over Bishops that were of forrein Dioceses 310. Saint Gregory Bishop of Rome reproveth the Patriarch of Constantinople for calling himself universal Bishop 310. If a secular Prince give a safe conduct the Romanists teach it binds not the Bishop who is under him 341. Socrates his censure of their judicial proceedings in the Primitive Church 994 n. 17. Body Berengarius maintained in Rome That by the power of God one body could not be in two places at one time 222 § 9. How a body is in place 226 § 11. What a body is 236. One body cannot at the same time be in two places 236 § 11. and 241. A glorified body is subject to the conditions of locality as others are in S. Augustine's opinion 237 § 11. Aquinas affirmeth that the body of Christ is in the Elements not after the manner of a body but a substance This notion considered 238 § 11. That consequence That if two bodies may be in one place then one body may be in two places considered 243 § 11. When our Lord entred into an assembly of the Apostles the doors being shut it does not infer that there were two bodies in one place 245 § 11. Two bodies cannot be in one place 245 § 11. The Romanists absurdities in explicating the nature of the conversion of the Elements into the Body of Christ 247 § 11. C. Canons THat the Canons of the Apostles so called are authentick 89 § 24. Carnality What it is in Scripture 724 n. 53. Of the use of the word Carnal in Scripture 774 n. 16. Catechizing The excellent use of Catechizing Children 30. b. Exorcism in the Primitive Church signified nothing but Catechizing 30. b. Certainty It may be where is no evidence 686 n. 72. Charity The great Charity of the Protestant Church in England 460. The uncharitableness of that of Rome ibid. Charity gives being to all vertues 650 n. 56. Children How God punisheth the fathers upon the Children 725. God never imputes the father's sin to the child so as to inflict eternal punishment but temporal onely 725 n. 56. This he does onely in very great crimes 725 n. 59. and not often 726 n. 60. and before the Gospel was published not since 726 n. 62. Rules of deportment for those Children who fear a curse descending upon them from their sinful parents 738 n. 93. The state of the unbaptized 897. Chorepiscopi They had Episcopal Ordination but not Jurisdiction 102 § 32. The institution of them what ends it served 142 § 43. Christ. The Romanists teach that Christ being our Judge is not fit to be our Advocate 329 c. 2. § 9. The Article of Christ's descent into hell omitted in some Creeds 440. We are by him redeemed from the state of spiritual infirmity 779 n. 27. Christian. The sum of Christian Religion 445. Upon what motives most men imbrace that Religion 460. Chrysostome His notion of a sinner 760
Confirmation 8. b. That the Apostle in the Epistle to the Hebrews speaking of laying on of hands meaneth Confirmation and not Absolution nor Ordination 10 11. b. It was to continue down to all ages of the Church 13 14. b. Confirmation proved by the Testimony of the Fathers and the practice of the Primitive Church 15. b. Of the authority of S. Ambrose and Pope Sylvester alledged to prove that Confirmation may be administred by Presbyters 19 20 ss 4. b. The difference between the Chrism of Confirmation and Baptism 20. b. Friers Regulars and Jesuites did in England challenge by Commission from the Pope a power of administring Confirmation though they were but Presbyters 21. b. The difference as to the use between Confirmation and Baptism 26. b. The blessings and graces usually conveyed by Episcopal Confirmation 25 26. b. The Ceremonies of it 24 25. b. Of the change made in us by it 28. b. Confirmation was usually administred at the same time with Baptism 29. b. The reason was because few were then baptized but adult persons ibid. The Apostles were not confirmed till after they had received the Sacrament of our Lord's Supper 30. b. Whether Confirmation be administred more opportunely in infancy or in our riper years 29 30. b. Whether it can be administred more then once 32. b. On what account the Primitive Christians did confirm hereticks reduced and reconciled 32. b. Conscience That authority is most effectual which is seated there 160 § 49. The Church of Rome arrogates to her self an Empire over Consciences 461. The niceties that every Ideot must trouble his Conscience with that worships Images in the way of the Romanists 548. How the religious man's Conscience is intangled by some modern errours that are allowed Pref. to Discourse of Repentance The contention between the flesh and conscience no sign of Regeneration 781 n. 31. How to know which prevails in this contention ibid. Consequent The manner of the Scripture is to include the consequent in the antecedent 679 n. 62. Consignare Of the sense of that word in the ancient Church 20. b. Contrition A description of Contrition 829 n. 28 29. The efficacy of it in repentance 670 n. 61. What it is 821 n. 5. The difference between it and Attrition 828. It must not be mistaken for a single act 829 n. 31. 1 Corinth Chap. 11. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 58 § 9. and 11.29 Eateth and drinketh unworthily explained 218 § 8. and 898. and 6.12 expl 619 n. 23. and 10.23 ibid. and 2.14 expl 723 n. 53. and 785 n. 44. and 11.27 expl 814 n. 59. 2 Corinth Chap. 15.21 expl 712 n. 15. and 12.21 expl 803 n. 12. and 1.21 22. Now he which confirmeth us and hath anointed and sealed expl 28. b. Corporal Austerities Or penances 858 n. 111. They are not simply necessary ibid. Corporal Afflictions are not of repentance 846 n. 75. How they are to be used 846 847 n. 76 77. The Primitive Christians did not believe them simply necessary 847 n. 78 79. Covenant Reasons why with a Covenant of works God began this intercourse with man 575. The opposition between the new and old Covenant is not in respect of faith and works 588 n. 7. Councils Presbyters had not the power of voting in them 136 § 41. That of Basil was the first in which Presbyters in their own right were admitted to vote 136 § 41. Presbyters as such did not vote in that first Oecumenical Council Act. 15. p. 137 § 41. The people had de facto no vote in that Council ibid. The sixth Canon of the Council of Sevil objected and explained 147 § 44. Aërius was never condemned by any general Council 150 § 48. In the first council of Constantinople he is declared an heretick that believes right but separates from his Bishop 151 § 48. The Ephesine Council did decree against enlarging Creeds 290 c. 1. § 2. The Council of Trent decreed a Proposition in matter of fact that was past 290. c. 1. § 2. The Council of Trent binds all its subjects to give to the Sacrament of the Altar the same worship which they give to God himself 267 § 13. The Council of Constance decreed the half Communion with a non obstante to our Lord's institution 302 c. 1. § 6. The authority of a general Council against publick prayers in an unknown tongue 304. The Council of Eliberis and the Synod of Francford were against the worship of Images 306. The Council of Chalcedon did by decree give to the Bishop of Constantinople equal privileges with Rome 310. A Pope accused in the Lateran Council for not being in Orders 325 c. 2. § 7. Even among the Romanists the authority of general Councils is but precarious 391. Hard to tell which are General Councils 392 393. The last Lateran Council is at Rome esteemed a general Council but in France and Germany none at all 392. General Councils not infallible 392. Instances of General Councils that have been condemned by the succeeding 393. How to know which are General Councils 393. It cannot be known who have voices in Councils who not 394. The Laiety were sometime admitted to vote in Councils 394 395. What if two parties call each their Council 395. How shall the decision be in a Council if the Bishops be divided in their opinions 395. Who hath power to call a general Council 395. Of a general Council confirmed by the Pope 395. A general Council in many cases cannot have the Pope's confirmation 396. Whether the Pope be above a Council 396. The Divinity of the H. Ghost was not decreed in the Council of Nice 424. The questions that arose in the Council of Nice were not determined by Tradition but Scripture 425. How many of the Orthodox did begin to comply with the Arians about the Council of Ariminum 441. The definitions of general Councils were not so binding in the Primitive Church 441. The Councils of Nice and Chalcedon did decree against enlarging Creeds ibid. Lindwood in the Council of Basil made an appeal in the behalf of the King of England against the Pope 511. What passed in the Lateran Council concerning Transubstantiation 519. Neither Transubstantiation nor any thing else was in the Lateran Council decreed 519. The same Council that decreed Transubstantiation made Rebellion the duty of subjects 520. Of the second Council of Nice and that of Francford and the Capitular of Charles the Great 540 541. Of the testimony of the Eliberitane Council against Images 538. Of the Council of the Apostles held at Jerusalem mentioned Act. 15. p. 948 n. 3. Of Councils Ecclesiastical 948 § 6. per tot Concilium Sinuessanum a forged one 991 n. 9. Reasons why decrees of Councils in defining controversies lay no obligation 986 987 988 989 ad fin sect Saint Augustine teacheth that the decrees of general Councils are as much subject to amendment as the letters of private Bishops 991 n. 8. The Roman Council under
Pope Nicholas II. defined the Capernaitical sense of Transubstantiation 992 n. 10. Gregory Nazianzen's opinion concerning Episcopal Councils in his time 993. Creed The Ephesine Council did decree against enlarging Creeds 290 c. 1. § 2. The Apostles Creed was necessary to be believed not necessitate praecepti but medii 438. No new Articles as necessarily to be believed ought to be added to the Apostles Creed 438 446. The Article of Christ's descent into Hell omitted in some Creeds 440. What stir it made in the Primitive Church to add but one word to the Creed though it were done onely by way of Explication 440. The Fathers complained of the dismal troubles in the Church upon enlarging Creeds 441. The addition to the Creed at Nice produced above thirty explicative Creeds soon after 441. The Councils of Nice and Chalcedon did decree against enlarging Creeds 441. They did not forbid onely things contrary but even explicative additions 441 442. The imperial Edict of Gratian Valentinian and Theodosius considered and the argument from it answered 443. The sense of that Article in the Creed I believe the holy Catholick Church 448. The Romanists have corrupted the Creed by restraining that Article to the Roman Church 448. The end of making Creeds 942 n. 7. and 960 n. 30. They are the standard by which Heresie is tried 957 n. 22. The article of Christ's descent into Hell was not in the ancient copies of the Creed 943 n. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How this word is sometimes used in Scripture 885 887 888 889 902. Saint Cyprian His authorities alledged in behalf of the Presbyters and people's interest in governing the Church answered 145 146 § 44. He did ordain and perform acts of jurisdiction without his Presbyters ibid. A Text of Saint Cyprian contrary to the Supremacy of Saint Peter's successors 155 § 48. His authority against Transubstantiation 258 § 12. The Sermons de coena Domini usually imputed to him are not his but seem to be the works of Arnoldus de Bona villa 680 n. 64. and 259 § 1◠He affirms that Pope Steven had not superiority of power over Bishops of forrein Dioceses 310. When Pope Stephen decreed against Saint Cyprian in the point of rebaptizing hereticks Saint Cyprian regarded it not nor changed his opinion 399. Saint Cyprian against Purgatory 513 514. His testimony for Infant-baptism 760 n. 21 22. He for his errour about rebaptization was no heretick but his Scholars were 957 958 n. 22. When Pope Stephen excommunicated him Saint Cyprian was thought the better Catholick 957 n. 22. Cyril His testimony alledged that the bread in the Eucharist is not bread answered fully 229 § 10. His testimony against the worship of Images 306. D. Damnation HOW this word and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes used in Scripture 885 898 902. Deacon He might in the ancient Church give absolution 484. Death How to treat a dying man being in despair 677 n. 56. In Spain they execute not a condemned criminal till his Confessour give him a bene discessit 678 n. 56. Deathbed-repentance How secure and easie some make it 567. Delegation Saint Paul made delegation of his power 163 § 50. Other examples of like delegation 164 § 50. Demonstration Silhon thinks a moral Demonstration to be the best way of proving the immortality of the soul 357. Demonstration is not needful but where there is an aequilibrium of probabilities 362. Probability is as good as demonstration where there is no shew of reason against it 362. Of moral demonstration what it is 368 369. Despair A caution to be observed by them that minister comfort to those that are nigh to despair 852 n. 95. and 677. Considerations to be opposed against the despair of penitent Clinicks 696 n. 29. Devil The manner of casting him out by exorcism 334 c. 2. § 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of the word 635 n. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the use and signification of those words 903. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning thereof 639 n. 15. Diocese Episcopal Dioceses in the primitive notion of them had no subordination and distinction of Parishes 140 § 43. Which was first a particular Congregation or a Diocese 141 § 43. Dionysius Areopagita His authority against Transubstantiation 266 § 12. His testimony against Purgatory 513 514. Disputing Two brothers the one a Protestant the other a Papist disputed to convert one another and in the event each of them converted the other 460. Division Of the Divisions in the Church of Rome 403. Doctrine Oral tradition was not usefull to convey Doctrines 354 355 358. What is meant by that reproof our Lord gave the Pharisees of teaching for doctrines the commandments of men 471 472. The Romanists doctrine about the seal of Confession is one instance of their teaching for doctrines the commandments of men 473. Durandus His opinion in the question of Transubstantiation 520. E. Ecclesiastes Chap. 5.2 And let not thy heart be hasty to utter any thing before God explained 2. n. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it signifies 637 n. 10. Education The force of it in the choice of Religion 1018 1019. Elections Against popular elections in the Church 131 § 40. How it came to pass that in the Acts of the Apostles the people seem to exercise the power of electing the Seven Deacons 131 § 40. The people's approbation in the choice of the superiour Clergy was sometimes taken how and upon what reason 132 § 40. England The difference between the Church of England and Rome in the use of publick prayers 328 c. 2. § 8. The character of the Church of England 346. The great charity of the Protestant Church in England 460. Upon what ground we put Roman Priests to death 464. Lindwood in the Council of Basil made an appeal in behalf of the King of England against the Pope 511. When Image-worship first came in hither 550. Ephesians Chap. 2. v. 3. by nature children of wrath explained 722 n. 50. Chap. 2.5 dead in sins explained 909. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the signification of it 900. Ephrem Syrus His authority against Transubstantiation 259 260 261 § 12. and 300. Epiphanius His testimony against Transubstantiation 259 260 261 § 12. and 300. His authority against the worship of Images 306. The testimony against Images out of his Epistle 536. He mistook and misreported the Heresie of Montanus 955 n. 18. Equivocation The Romanists defend Equivocation and mental reservation 340 c. 3. § 1. Evangelist What that office was 69 § 14. That office was not inconsistent with the office of a Bishop ibid. Eucharist The real presence of Christ is not to be searched into too curiously as to the manner of it 182 § 1. The Pope forced Berengarius to recant in the Capernaitical sense 191 § 3. and 299. The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 199 § 4. That Sacrament does imitate the words used at the Passeover as
well as the institution it self 201 § 5. Scotus affirmed that the truth of the Eucharist may be saved without Transubstantiation 234 § 11. Some have been poisoned by receiving the Sacrament of the Eucharist 249 ss 11. The wine will inebriate after consecration therefore it is not bloud 249 § 11. The Marcossians Valentinians and Marcionites though they denied Christ's having a body yet used the Eucharistical Elements 256 § 12. The Council of Trent binds all its subjects to give to the Sacrament of the Altar the same worship which they give to the true God 267 § 13. To worship the Host is Idolatry 268 § 13. They that worship the Host are many times according to their own doctrine in danger of Idolatry 268 269 § 13. Lewis IX pawned the Host to the Sultan of Egypt upon which they bear it to this day in their Escutcheons 270 § 13. The Primitive Church did excommunicate those that did not receive the Eucharist in both kinds Pref. to Diss. pag. 5. The Council of Constance decreed the half Communion with a non obstante to our Lord's institution 302 c. 1. § 6. Authorities to shew that the half Communion was not in use in the Primitive times 303 c. 1. § 6. Of their worshipping the Host 467. Of Communion in one kind onely 469 470. The word Celebrate when spoken of the Eucharist means the action of the people as well as the Priest 530. The Church of God gave the Chalice to the people for above a thousand years 531. The Roman Churche's consecrating a Wafer is a mere innovation 531 532. The Priest's pardon anciently was nothing but to admit the penitent to the Eucharist 839 n. 54. Of the change that is made in us by it 28. b. The Apostles were confirmed after 30. b. Eusebius His testimony against Transubstantiation 259 260 261 § 12. and 300. and 524. Excommunication Neither the Church nor the Presbyters in it had power to excommunicate before they had a Bishop set over them 82 § 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it was put to signifie Ecclesiastical repentance 830 n. 34. Exorcisms Their exorcisms have been so bad that the Inquisitors have been fain to put them down 333 § 10. The manner of their casting out Devils by exorcism 334 c. 2. § 10. They give Exorcists distinct ordination 336. Exorcism in the Primitive Church signified nothing but Catechizing 30. b. Ezekiel Chap. 18. v. 3. explained 726 n. 61. F. Faith THE folly of that assertion Credo quia impossibile est when applied to Transubstantiation 231 § 11. To make new Articles of faith that are not in Scripture as the Papists do is condemned by the suffrage of the Fathers Pref. to Diss. pag. 4 5. The Church of Rome adopts uncertain and trifling propositions into their faith 462. The doctrine of the Roman Purgatory was no arricle of faith in Saint Augustine's time 506. What faith is and wherein it consists 941 n. 1. New Articles cannot by the Church be decreed 945 n. 12. Faith is not an act of the understanding onely 949 n. 9. By what circumstances faith becomes moral 950 n. 9. The Romanists keep not faith with hereticks 341. Instances of doctrines that are held by some Romanists to be de fide by others to be not de fide 398. What makes a point to be de fide 399. What it is to be an Article of faith 437. Some things are necessary to be believed that are not articles of faith 437. The Apostles Creed was necessary to be believed not necessitate praecepti but medii 438. No new articles as necessary to be believed ought to be added to the Apostles Creed 438 446. The Pope hath not power to make Articles of faith 446 447. Upon what motives most men imbrace the faith 460. The faith of unlearned men in the Roman Church 461. Fasting It is one of the best Penances 860 n. 114. Father How God punisheth the Father's sin upon the Children 725. God never imputes the Father's sin to the Children so as to inflict eternal punishment but onely temporal 725 n. 56. This God doth onely in punishments of the greatest crimes 725 n. 59. and not often 726 n. 60. but before the Gospel was published 726 n. 62. Fathers When Bellarmine was to answer the authority of some Fathers brought against the Pope's universal Episcopacy he allows not the Fathers to have a vote against the Pope 310 c. 1. § 10. No man but J. S. affirms that the Fathers are infallible 372 373 374. The Fathers stile some hereticks that are not 376. Of what authority the opinion of the Fathers is with some Romanists 376 377. They complained of the dismal troubles in the Church that arose upon enlarging Creeds 441. They reproved pilgrimages 293 496. The Primitive Fathers that practised prayer for the dead thought not of Purgatory 501. They made prayer for those who by the confession of all sides were not then in Purgatory 502 503. The Roman doctrine of Purgatory is directly contrary to the doctrine of the Fathers 512. A Reply to that Answer of the Romanists That the writings of the Fathers do forbid nothing else but picturing the Divine Essence 550 554. In what sense the ancient Fathers taught the doctrine of original sin 761 n. 22. How the Fathers were divided in the question of the beatifick vision of souls before the day of Judgement 1007. The practice of Rome now is against the doctrine of S. Augustine and 217 Bishops and all their Successours for a whole age together in the question of Appeals to Rome 1008. One Father for them the Papists value more then twenty against them in that case how much they despise them 1008. Gross mistakes taught by several Fathers ibid. The writings of the Fathers adulterated of old and by modern practices 1010. particularly by the Indices Expurgatorii 1011. Fear To leave a sin out of fear is not sinful but may be accepted 785 n. 37. Figure Ambiguous and figurative words may be allowed in a Testament humane or Divine 210 § 6. A certain Athenian's enigmatical Testament ibid. The Lamb is said to be the Passeover of which deliverance it was onely the commemorative sign 211 § 6. How many figurative terms there are in the words of institution 211 212 § 6. When the figurative sense is to be chosen in Scripture 213 § 6. Flesh. The law of the flesh in man 781 n. 31. The contention between it and the Conscience no sign of Regeneration 782 n. 32. How to know which prevails in the contention 782 n. 5. Forgiving Forgiving injuries considered as a part or fruit of Repentance 849 n. 83. Free-will How the necessity of Grace is consistent with this doctrine 754 n. 15. That mankind by the fall of Adam did not lose it 874. The folly of that assertion We are free to sin but not to good 874. Liberty of action in natural things is better but in moral things it is a weakness 874. G. Galatians CHap. 5.15
received 1004. Alexander III. in a Council condemned Pet. Lombard of Heresy from which sentence without repentance or leaving his opinion after 36 years he was absolved by Innocent III. 1005. Infallible The Romanists hold the Scripture for no infallible rule 381. No man affirms but J.S. that the Fathers are infallible 373 374 375. Whether the representative Church be infallible 389. General Councils not infallible 392. Bellarmine confesseth that for 1500 years the Pope's judgement was not held infallible 453. Infants What punishment Adam's sin can bring upon Infants that die 714 n. 29. It was the general opinion of the Fathers before Saint Augustine that Infants unbaptized were not condemned to the pains of Hell 755 756 n. 16 17. The reason on which the Baptism of Infants is grounded 718 n. 42. Infirmity What is the state of Infirmity 771 n. 3. It excuses no man ibid. That state which some men call a state of Infirmity is a state of sin and death 777 n. 26. What are sins of infirmity 789 n. 47. Sins of infirmity consist more in the imperfection of obedience then in the commission of any evil 790 n. 51. A sin of infirmity cannot be but in a small matter 791 n. 54. What are not sins of infirmity 792 n. 55. Violence of passion excuseth none under the title of sins of infirmity 792 n. 56. Sins of infirmity not accounted in the same manner to young men as to others 793 n. 59. The greatness of the temptation doth not make sin excusable upon the account of sins of infirmity 793 n. 60. The smallest instance if observed ceases to be a sin of infirmity 794 n. 61. A man's will hath no infirmity 794 n. 62. Nothing is a sin of infirmity but what is in some sense involuntary 794 n. 63. Sins of inculpable ignorance are sins of infirmity 794 n. 64. There is no pardonable state of infirmity 797 n. 98. Job Chap. 31. v. 18. explained 721. Gospel of Saint John Chap. 3. v. 5. Vnless a man be born of water and of the holy Spirit explained 5 6 b. Chap. 6. v. 53. Vnless ye eat the flesh of the Son of God and drink his bloud 8 b. Chap. 8. 47. He that is of God heareth God's word 679 n. 62. Chap. 9.34 Thou wast altogether born in sin and dost thou teach us 721 n. 49. Chap. 14.17 The world cannot receive him explained 785 n. 37. Chap. 20.23 Whosoever's sins ye remit explained 816 n. 66. 1. Epistle of Saint John Chap. 5. v. 17. There is a sin not unto death explained 643 n. 31. and 809 810. Chap. 3.9 He that is born of God sinneth not nor can he explained 810. Chap. 1.9 If we confess our sins God is faithful to forgive our sins explained 830 n. 34. Chap. 5.7 The Father the Word and the Spirit and these three are one explained 967 n. 4. Irenaeus He mentions an impostor that essayed to counterfeit Transubstantiation long before the Roman Church decreed it 228 § 10. Isaiah Chap. 53. v. 10. explained 712 n. 15. Judgment That of man and God proceed in several methods and relie upon different grounds 614 615 n. 15. Jurisdiction Mere Presbyters had not in the Church any Jurisdiction in causes criminal otherwise then by delegation 82 § 21. What persons are under that of Bishops 123 § 36. Justice God's Justice and Mercy reconciled about his exacting the Law 580. Justification Of our Justification by imputation of Christ's righteousness 901 902. Guilt cannot properly and really be traduced from one person to another 902 915. Of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 903. K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WHat it signifieth 636 n. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that word and its use 638 n. 12. Keys Wherein that kind of power consisteth 841 n. 58. Kings The Episcopal power encroacheth not upon the Regal 120 § 36. The seal of Confession the Romanists will not suffer to be broken to save the life of a Prince or the whole State 343 c. 3. § 2. An excommunicate King the Romans teach may be deposed or killed 344 c. 3. § 3. The Pope takes upon him to depose Kings that are not heretical 345. The Roman Religion no friend to Kings 345. Their opinions so injurious to Kings are not the doctrines of private men onely 345. Father Arnald Confessor to Lewis XIII of France did cause that King in private confession to take such an oath as did in a manner depose him 489. L. Laiety NO Ecclesiastical presidency ever given to the Laiety 114 § 36. The Oeconomus of the Church might not be a Lay-man 164 § 50. The Laiety sometime admitted to vote in Councils 394 395. Lay-Elders never had authority in the Church 165 § 51. Latin Photius was the first authour of the Schism between the Greek and Latin Church 109 § 33. Law The Papists corrupted the Imperial Law of Justinian in the matter of Prayers in an unknown Language 304 c. 1. § 7. The difference between the Law and Gospel 574. Of the possibility of keeping the Law 576. Arguments to prove that perfect obedience to God's Law is impossible 576 577 n. 15. ad 19. In what sense it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 574. It s severity made the Gospel better received ibid. Difference between it and the Gospel 673 n. 46. and 574 575. and 580 581. Of the difference between Saint Augustine and Saint Hierome concerning the possibility of keeping the Law of God 579 n. 30 31. In what measures God exacteth it 580 581. His mercy and justice reconciled about that thing 580 581. To keep the Law naturally possible but morally impossible 580 n. 34. No man can keep the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585 n. 50. The Law of works imposed on Adam onely 587 n. 1. The state of men under the Law 778. A threefold Law in man flesh or members the mind or conscience the spirit 781 n. 29. The contention between the Law of the flesh and conscience is no sign of Regeneration but the contention between the Law of the flesh and spirit is 782 n. 31. The Law of Moses and of the Gospel were not impossible of themselves but in respect of our circumstances 580 n 33. All that which was insupportable in Moses's Law was nothing but the want of Repentance ibid. Laws indirectly occasion sin 771 n. 6. Lawful Every thing that is lawful or the utmost of what is lawful not always 〈◊〉 to be done 856 857. Life The necessity of good life 799 n. 25. The natural evils of man's life 734 n. 82. Loose What in the promise of Christ is signified by binding and loosing 836 n. 45 46 47. Saint Luke Chap. 22.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 153 § 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text what it meaneth ibid. 154. Chap. 15.7 explained 801 n. 5. Chap. 11.41 explained 848. Chap. 13.14 explained 786 40. Lukewarmness How it comes to be a
sin 673 n. 47. M. Malefactors BEing condemned by the customs of Spain they are allowed respite till their Confessor supposeth them competently prepared 678 n 56. Man The weakness and frailty of humane nature 734 n. 82. in his body soul and spirit 735 n. 83. and 486. Mark Chap. 12.34 explained 780 n. 26. Chap. 12.32 explained 809. Justin Martyr His testimony against Transubstantiation 258 § 12. and 522 523. His testimony against Purgatory 513 514. Mass. A Cardinal in his last Will took order to have fifty thousand Masses said for his soul 320. Indulgences make not the multitude of Masses less necessary 320 c. 2. § 4. Pope John VIII gave leave to the Moravians to have Mass in the Sclavonian tongue 534. Saint Matthew Chap. 26.11 Me ye have not always explained 222 § 9. Chap. 28.20 I am with you always to the end of the world explained ibid. Chap. 18.17 Dic Ecclesiae explained 389. Chap. 15.9 teaching for doctrines the commandments of men 471 472 477. Chap. 5.19 one of the least of these Commandments 615 616 n. 18. Chap. 5.19 explained ibid n. 18. Chap. 5. v. 22. explained 622 n. 34. Chap. 12.32 explained 810. Chap. 15.48 explained 582 n. 40 43. Chap. 5.22 shall be guilty of judgement 621 n. 34. Mercy God's Mercy and Justice reconciled about his exacting the Law 580. Merit Pope Adrian taught that one out of the state of Grace may merit for another in the state of Grace 320 321. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The difference between them 596 n. 1. Millenaries Their opinion how much it spread and prevailed in the ancient Church 976 n. 3. Miracles The miraculous Apparitions that are brought to prove Transubstantiation proved to be false by their own doctrine 229 § 10. Of those now-adays wrought by the Romanists 452. The Dominicans and Franciscans brought Miracles on both sides in proof both for and against the immaculate Conception 1019. Of false Miracles and Legends 1020. Miracles not a sufficient argument to prove a doctrine ibid. Canus his opinion of the Legenda Lombardica ibid. The Pope in the Lateran Council made a decree against false Miracles 1020. Montanus His Heresie mistaken by Epiphanius 955 n. 18. Moral The difference between the Moral Regenerate and Prophane man in committing sin 782 n. 33. and 820 n. 1. Mortal Sin Between the least mortal sin and greatest venial sin no man can distinguish 610 n. 2. Mortification It is a precept not a counsel 672 n. 44. The method of mortifying vicious habits 691 n. 10 11. The benefits of it 690. n. 6. Mysterie The real presence of Christ in the Eucharist like other mysteries is not to be searched into as to the manner of it too curiously 182 § 1. N. Nature OF the use of that word in the controversie of Transubstantiation 251 § 12. By the strength of it alone men cannot get to heaven 885. The state of nature 770 n. 1 2. c. 8. § 1. What the phrase by nature means 723 n. 48. By it alone we cannot be saved 737 n. 86. The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 767 n. 35. Necessity Of that distinction Necessitas praecepti and medii 8. b. There is in us no natural necessity of sinning 754 n. 15. Nicolaitans The authour of that Heresie vindicated from false imputations 953 n. 17. Novatians Their doctrine opposed 802 n. 8. A great objection of theirs proposed 806 n. 24. and answered 807 n. 26. O. Obedience ARguments to prove that perfect obedience to God's Law is impossible 576 577 n. 15. ad 19. Obstinacy Two kinds of it the one sinful the other not so 951 n. 10. Opinion A man is not to be charged with the odious consequents of his opinion 1024. Sometimes on both sides of the Opinion it is pretended that the Proposition promotes the honour of God ibid. How hard it is not to be deceived in weighing some Opinions of Religion 1026. Ordination Pope Pelagius not lawfully ordained Bishop according to the Canon 98 § 31. A Presbyter did once assist at the ordaining a Bishop ibid. Ordo and gradus were at first used promiscuously 98 § 31. How strangely some of the Church of Rome do define Orders 99 § 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had Episcopal Ordinaâ—ion but not Jurisdiction 102 § 32. Presbyters could not ordain 102 § 32. The Council of Sardis would not own them as Presbyters who were ordained by none but Presbyters 103 § 32. Novatus was ordained by a Bishop without the assistance of other Clergy 104 § 32. A Bishop may ordain without the concurrence of a Presbyter in the Ceremony 105 § 32. Concerning Ordination in the Reformed Churches without Bishops 105 § 32. Saint Cyprian did ordain and perform acts of jurisdiction without his Presbyters 145 146 § 44. A Pope accused in the Lateran Council for not being in Orders 325 c. 2. § 7. The Romanists give distinct Ordination to their Exorcists 336. Origen His authority against Transubstantiation 258 § 12. Original sin In what sense it is damnable 570. How that doctrine is contrary to the Pelagian 571. Some Romanists in this doctrine have receded as much from the definitions of their Church as this Authour from the English and without offence 571. Original sin is manifest in the many effects of it 869. The true doctrine of Original sin 869 870 896. The errours in that Article 871. There are sixteen several and famous opinions in the Article of Original sin 877. Against that Proposition Original sin makes us liable to damnation yet none are damned for it 878 n. 5. 879 n. 6 7. The ill consequence of the mistakes in this doctrine 883 884. If Infants are not under the guilt of original sin why are they baptized That objection answered 884. The difficulties that Saint Augustine and others found in explicating the traduction of original sin 896. The Authour's doctrine about Original sin It is proved that it contradicts not the Ninth Article of the Church of England 898 899. Concupiscence is not it 911. Whether we derive from Adam original and natural ignorance 713 n. 22. Adam's sin made us not heirs of damnation ibid. nor makes us necessarily vicious 717 n. 37. Adam's sin did not corrupt our nature by a natural efficiency 717 n. 39. nor because we were in the loins of Adam 717 n. 40. nor because of the will and decree of God 717 n. 41. Objections out of Scripture against this doctrine answered 720 n. 46. Vid. Sin The Authour affirmeth not that there is no such thing as original sin 747 748 n. 1. He is not singular in his doctrine 762 n. 24 26. The want of original righteousness is no sin 752 n. 10. In what sense the ancient Fathers taught the doctrine of Original sin 761 n. 22. With what variety the doctrine of Original sin was anciently taught 761 n. 23. How much they are divided amongst themselves who say that Original sin is in us formally a sin 762 n. 25. Original sin
damneth not 756 n. 16. The sum of the doctrine of Original sin 757 n. 5. Clemens Alexandrinus in the opinion of Vossius understood not Original sin 759 n. 20. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WHat it signifieth 617 n. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie 809 n. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The signification of it 617 n. 21. Pardons Of Pardons 316 318 c. 2. § 3 4. What is the use of so many hundred thousand years of pardon 317. The many follies about Pardons and the difficulties 319. Wherein the pardon of sin doth consist 484 485. At the day of Judgement a different pardon is given from what we obtain in this world 501. Several degrees of pardon of sin 839 n. 54. As our repentance is so is our pardon 839. Mistakes about Pardon and Salvation 789 n. 45. Some sins called unpardonable in a limited sense 806 n. 22. What is our state of pardon in this life 814 n. 57. and 816. In what manner and to what purpose the Church pardoneth Penitents by the hand of a Priest 838 839 n. 54. The usefulness of pardon by a Priest 841 n. 59. Parishes When the first division of them was 139 § 43. Episcopal Dioceses in the Primitive notion of them had no subordination nor distinction of Parishes 140 § 43. Which was first a particular Congregation or a Diocese 141 § 43. Passions What they are 870. How the Will and Passions do differ and where they are seated ibid. They do not rule the will 871. Their violence excuseth not under the title of sins of infirmity 792 n. 56. Make it the great business of thy life to subdue thy Passions 795 n. 67. A state of passion is a state of spiritual death 793 n. 58. A Passion in the soul is nothing but a peculiar way of being affected with an object 825 n. 19. The Passions are not immediately subject to commandment 826 n. 19. From what cause each Passion flows ibid. Passeover The Eucharist does imitate the words used at the Passeover as the institution is a Copy of that 201 § 5. The Lamb is said to be the Passeover of which deliverance it was onely the commemorative sign 211 § 6. Peace Truth and Peace compared in their value 883. All truth is not to be preferred before it 882 962. Pelagian How the doctrine of Original sin as here explicated is contrary to the Pelagian 571. Saint Augustine's zeal against the Pelagians made him mistake Rom. 7.15 19. pag. 775 n. 18. Of that Heresie 761 n. 23 24. How it is mistaken 761 762 n. 23. Pelagius's Heresie not condemned by any General Council 961 n. 31. Penances Of corporal austerities 858 n. 111. A rule for the measure of them 860 n. 114 115. Which are best and rather to be chosen 860 n. 114. Fasting Prayer and Alms are the best penances 860 n. 115. They are not to be accounted simply necessary or a direct service of God 860 n. 116. People Against popular Elections in the Church 131 § 40. How it came to pass that in the Acts of the Apostles the people seem to exercise the power of electing the Seven Deacons 131 § 40. The people's approbation in the choice of the superiour Clergy was sometimes taken how and upon what reason 132 § 40. The people had de facto no vote in the first Oecumenical Council 137 § 41. Perfection How Christian perfection and supererogation differ 590 591 n. 16. Perfection of degrees and of state 582 n. 41. ad 48. How perfection is consistent with repentance 582 n. 47. § 3. per tot Wherein perfection of state consisteth 583 n. 47. Perfection in genere actûs 584. what it is 584. The perfection of a Christian is not the supreme degree of action or intention 585 n. 47. It cannot be less then an entire Piety perfect in its parts 585 n. 48. The perfection of a Christian requires increase 589 n. 13. and 583 n. 44. Philippians Chap. 1. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Text discussed 87 § 23. Chap. 2. 12 13. Work out your salvation with fear explained 676 n. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What these words in Saint Paul's style do import 767 n. 38. and 781. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of that word 723 and 767 n. 35. Picture Divers Hereticks did worship the Picture of our Lord and were reproved for it 545. A reply to that answer of the Romanists That the writings of the Fathers do forbid nothing else but picturing the Divine Essence 550 554. Against the distinction of picturing the Essence and the Shape 550 554. Pope John caused those to be burned for Hereticks that made Pictures of the Trinity 555. Pilgrimages They are reproved by the ancient Fathers 293 496. Place Picus Mirandula maintained at Rome that one body by the power of God could not be in two places at one time 222 § 9. How a spirit is in place 236 § 11. How a body is in place ibid. One body cannot at the same time be in two places 236 § 11. and 241. A glorified body is subject to the conditions of locality as others are according to Saint Augustine's opinion 237 § 11. Ubiquity is an incommunicable attribute of God's 237 § 11. and 241. The device of potential and actual Ubiquity helps not 237 § 11. Three natural ways of being in a place 237 § 11 Of being in a place Sacramentaliter 239 § 11. Bellarmine holds that one body may be in two places at once which Aquinas denieth 239 § 11. That one body cannot be at once in two distant places 236 and 241 § 11. That consequence If two bodies may be in one place then one body may be in two places denied 243 § 11. Against Aristotle's definition of place 244 § 11. When our Lord entred into an assembly of the Apostles the doors being shut it does not infer that there were two bodies in one place 245 § 11. Two bodies cannot be in one place 245 § 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The true notion of it 636 n. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 724 n. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of it 636 n. 5. Pope A Text of Saint Cyprian's contrary to their Supremacy over the Bishops that succeed other Apostles 155 § 48. The authority of a Pope against publick Prayers in an unknown tongue 304. The Apostles were from Christ invested with an equal authority 308. By the Law of Christ one Bishop is not superiour to another and they all derive their power equally from Christ 309. When Bellarmine was to answer the authority of Fathers brought against the Pope's universal Episcopacy he allows not the Fathers to have a vote against the Pope 310 c. 1. § 10. Saint Cyprian affirms that Pope Stephen had not a superiority of power over Bishops that were of forrein Dioceses 310. Saint Gregory Bishop of Rome reproved the Patriarch of Constantinople for
calling himself Universal Bishop 310. Saint Peter did not act as having any superiority over the Apostles 310 c. 1. § 10. There is nothing in Scripture to prove that the Bishop of Rome succeeds Saint Peter in that power he had more then any other 310. Pope Victor and Pope Stephen were opposed by other Bishops 310. The Council of Chalcedon did by decree give to the Bishop of Constantinople equal priviledges with Rome 310. A Pope accused in the Lateran Council for not being in Orders 325 c. 2. § 7. It is held ominous for a Pope to canonize a Saint 333 c. 2. § 9. The Romanists teach the Pope hath power to dispense with all the Laws of God 342. He hath power as the Romanists teach to dispose of the temporal things of all Christians 344. He is to be obeyed according to their doctrine though he command Sin or forbid Vertue 345. He takes upon him to depose Princes that are not heretical 345. The greatness of the Pope's power 345. Sixtus Quintus did in an Oration in the Conclave solemnly commend the Monk that kill'd Henry III. of France 346 c. 3. § 3. Of the Pope's confirming a General Council 395. A General Council in many cases cannot have the Pope's Confirmation 396. Whether the Pope be above a Council 396. When Pope Stephen decreed against Saint Cyprian in the point of rebaptizing Hereticks Saint Cyprian regarded it not nor changed his opinion 399. Sixtus V. and some other Popes were Simoniacal 401. A Simoniacal Pope is no Pope ibid. An Heretical Pope is no Pope ibid. What Popes have been heretical 401 402. What Popes have been guilty of those crimes that disannul their authority 400 401 402. The Pope hath not power to make Articles of Faith 446 447. Of his Infallibility 995 § 7. per tot He the Romanists teach can make new Articles of Faith and new Scripture 450. The Roman Writers reckon the Decretal Epistles of Popes among the Holy Scriptures 451. Bellarmine confesseth that for 1500 years the Pope's judgment was not esteemed infallible 453. A strange unintelligible Indulgence given by two Popes about the beginning of the Council of Trent 498. An instance of a Pope's skill in the Bible 505. Lindwood in the Council of Basil made an appeal in behalf of the King of England against the Pope 511. The same Pope that decreed Transubstantiation made Rebellion lawful 520. When the Pope excommunicated Saint Cyprian all Catholicks absolved him 957 n. 22. Some Papists hold that the Popedome is separable from the Bishoprick of Rome how then can he get any thing by the title of Succession 999. Divers ancient Bishops lived separate from the Communion of the Roman Pope 1002. The Bishops of Liguria and Istria renounced subjection to the Patriarchate of Rome and set up one of their own at Aquileia ibid. Divers Popes were Hereticks 1003. Possible Two senses of it 580 n. 34. Prayer The practice of the Heathens in their prayers and hymns to their gods 3 n. 11. Against them that deny all Set forms of Prayer 2 n. 6. seq Against those that allow any Set forms of prayer but those that are enjoyned by Authority 13 n. 51. Prescribed forms in publick are more for the edification of the Church then the other kind 14 n. 56. ad 65. The Lord's Prayer was given to be a Directory not onely for the matter of prayer but the manner or form too 19 n. 75. The Church hath the gift of Prayer and can exercise it in none but prescribed Forms 18 n. 69 70. Our Lord gave his Prayer to be not onely a Copy but a prescribed Form 19 n. 78. The practice of the Primitive Church in this matter 21 n. 86. Whether the Primitive Church did well in using publick prescribed Forms of Prayer and upon what grounds 25 n. 97. An answer to that Objection That Set forms limit the Spirit 30 n. 116. That Objection that Ministers may be allowed a liberty in their Prayers as well as their Sermons answered 32 n. 129. What in the sense of Scripture is praying with the Spirit 9 n. 37. and 47. The Romanists teach that neither attention nor devotion are required in our prayers 327 c. 2. § 8. Of the Scripture and Liturgy in an unknown tongue 471. A Pope gave leave to the Moravians to have Mass in the Sclavonian tongue 534. Of Prayer as a fruit or act of Repentance 848 n. 80. It is one of the best penances 860 n. 114. Those testimonies of the Fathers that prove Prayer for the dead do not prove Purgatory 295. The opinion and practice of the ancient Church in the language of publick Prayers 303 304. The Papists corrupted the Imperial law of Justinian in the matter of Prayers in an unknown tongue 304 c. 1. § 7. The authority of a Pope and General Council against publick Prayers in an unknown tongue 304. The difference between the Church of England and Rome in the use of publick Prayer 328 c. 2. § 8. Prayer for the dead The Primitive Fathers that practised it did not think of Purgatory 501. Saint Augustine prayed for his dead Mother when he believed her to be a Saint in Heaven 501 502. The Fathers made prayers for those who by the confession of all sides were not then in Purgatory 502 503. Communicantes offerentes pro sanctis proved to mean prayer and not thanksgiving onely 502. Instances out of the Latin Missal where prayers are made for those that were dead and yet not in Purgatory 505. The Roman doctrine of Purgatory is directly contrary to the doctrine of the ancient Fathers 512. Preach Presbyters in Africk by Law were not allowed to preach upon occasion of Arius preaching his errours 128 § 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Tit. 1.15 it signifies Bishop and not mere Presbyter 71 § 15. Presbyters in Jerusalem were something more then Presbyters in other Churches 97 § 21. Those Presbyters mentioned Act. 20.28 in these words in quo Spir. Sanctus vos posuit Episcopos were Bishops and not mere Presbyters 80 § 21. Neither the Church nor the Presbyters in it had power to excommunicate before they had a Bishop set over them 82 § 21. Mere Presbyters had not in the Church any jurisdiction in causes criminal otherwise then by delegation 82 § 21. In what sense it is true that Bishops are not greater then Presbyters 83 § 21. Bishops in Scripture are styled Presbyters 85 § 23. Apostles in Scripture styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 85 § 23. Mere Presbyters in Scripture are never called Bishops 86 § 23. A Presbyter did once assist at the ordaining a Bishop 98 § 31. Presbyters could not ordain 102 § 32. The Council of Sardis would not own them as Presbyters who were ordained by none but Presbyters 103 § 32. A Bishop may ordain without the concurrence of a Presbyter 105 § 32. Photius was â—he first that gave the power of Confirmation to Presbyters 109 § 33. The Bishop alone could
suspend or depose without the presence of a Presbyter 116 117 § 36. In the Primitive Church they might not officiaâ—e without the licence of the Bishop 127 § 37. In Africk Presbyters were not by Law permitted to preach upon occasion of Arius preaching his errours 128 § 37. They had not the power of voting in Councils 136 § 41. The Council of Basil was the first in which they in their own right were admitted to vote 136 § 41. They as such did not vote in that first Oecumenical Council held Acts 15. pag. 137 § 41. Saint Cyprian's authority alledged in behalf of the Presbyters and people's interest in the government of the Church answered 145 146 § 44. Saint Cyprian did ordain and perform acts of jurisdiction without his Presbyters ibid. The Presbyter's assistence to the Bishop was never necessary and when practised was voluntary on the Bishop's part 147 § 44. In all Churches where a Bishop's seat was there was not always a College of Presbyters onely in the greater Churches 146 § 44. One Bishop alone without the concurrence of more Bishops could not depose 147 § 44. Presbyters at first had no distinct Cure 136 § 50. The signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165 § 51. There were some Presbyters of whom it was not required to preach 167 § 51. Priest What the Penitentiary Priest was and by whom taken away 473 474 492 493. That the Priest's power to absolve is not judicial but declarative onely 483. Whether to confess all our greater sins to a Priest be necessary to salvation 477. The Priest's act in cleansing the Leper was but declarative 483 486. Celebrate when spoken of the Eucharist means the action of the people as well as the Priest 530. Whether Confirmation may be administred by Presbyters 19 20 21. b. What is the power of Priests in order to pardoning sin 838. Of the forms of Absolution given by the Priest 838. Absolution of sins by the Priest can be no more then declarative 834 n. 41. and 841. Confession to a Priest is no part of Contrition 833 n. 41. The benefit of confessing to a Priest 834 n. 43. Auricular confession to a Priest whence it descended 833 n. 41. Of confessing to a Priest or Minister 857. Absolution by a Priest is not that which Christ intended by the power of remitting and retaining sins 841 n. 60. Attrition joyned with the Priest's Absolution is not sufficient for pardon 842 n. 62 64. Primitive Traditions now held that are contrary to the Primitive Traditions 453 454. Principle First Principles are not necessary in all Discourses 356. Probable That any probable opinion may safely be followed 324 c. 2. § 7. The ill consequents of that doctrine 325. What makes an opinion probable 324 c. 2. § 7. It is no excuse for them to say This is the opinion but of one Doctor 325 c. 2. § 7. Instances to shew that to follow the opinion of a probable Doctor will make the worst sins seem lawful 326. Demonstration is not needful but where there is an aequilibrium of probabilities 362. Probability is as good as Demonstration where is no shew of reason against it 362. Prohibitions Whether the Secular power can give them against the Ecclesiastical 122 § 36. Prophane The difference in committing sin between the prophane moral and regenerate man 782. Proverb A Proverb contrary to truth is a great prejudice to a man's understanding 798. Avoid all Proverbs by which evil life is encouraged ibid. Psalms The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Council of Laodicea 23 n. 91 92. Psalm 51.5 explained 721 n. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the word signifieth 724 n. 53. Punishment The guilt being taken away there can remain no obligation to punishment 294. God punisheth not one sin with another 859 n. 112. The least sin more evil then the greatest punishment 618 n. 24. We should by our choice make that temporal punishment penitential that God inflicts 859 n. 113. An instance of that practice out of Eusebius ibid. Purgatory An account of some false Propositions without which the doctrine of Purgatory cannot be maintained 294. The guilt being taken away there can remain no obligation to punishment 294. Simon Magus had the first notion of Purgatory 294. Those testimonies of the Fathers that prove Prayer for the dead do not prove Purgatory 295. The Fire of purgation that the Fathers speak of is not the Romanists Purgatory 295. Those silly Legends upon which they ground Purgatory 296 c. 1. § 4. The Greek Church disowns Purgatory 297. The authority of Fathers against it 297 c. 1. § 4. When the doctrine of Purgatory was first brought into the Church 495. Of Purgatory and the testimonies of Roffensis and Pol. Virgil against it justified 500. The Primitive Fathers that practised prayer for the dead thought not of Purgatory 501. The Fathers made prayers for those who by the confession of all sides were not then in Purgatory 502 503. Instances out of the Latine Missal where prayers were made for those that were dead and yet not in Purgatory 505. The doctrine of the Roman Purgatory was no Article of Faith in Saint Augustine's time 506. The testimony of Otho Frisingensis against Purgatory considered 509. The opinion of the Greek Church concerning Purgatory 510. The Roman doctrine of Purgatory is directly contrary to the faith of the ancient Fathers 512. The testimony of Saint Cyprian Saint Dionysius Saint Justin Martyr against Purgatory 513 514. Q. Questions IN those about the immaculate Conception Tradition is equally pretended on both sides 435. Those that arose in the Council of Nice were not determined by Tradition but Scripture 425. Sundry Questions as Whether the practice of the Primitive Fathers denying Ecclesiastical repentance to Idolaters and Murtherers and Adulterers and them onely be warrantable 805. Whether we derive from Adam original and natural ignorance 713 n. 22. Whether Attrition with Absolution pardoneth sin 842. Whether it be possible to keep the Law 579. Whether Perfection be consistent with Repentance 579 c. 1. ss 3. per tot Whether sinful Habits require a distinct manner of Repentance 652. Whether every single deliberate act of sin put the sinner out of God's favour c. 4. ss 2. per tot Whether disobedience that is voluntary in the cause but not in the effect is to be punished 719 n. 44. and 785. Whether if Adam had not sinned Christ had been incarnate 771. and 748 4. How we are to understand the Divine Justice in exacting an impossible Law 580 n. 32. Since God imposeth not an impossible Law how does it consist with his wisedom to impose what in justice he does not exact 581 n. 35. If so many acts of sin taken singly and alone do damn how can any man be saved 642 643 n. 28. Whether one is bound to repent of his sin as soon as he hath committed it 653. and 654 n. 7 8. sequ R. Real Presence THis like
other Mysteries is not to be searched into too curiously as to the manner of it 182 § 1. Reason The power of it in matters of Religion 230 231 § 11. It is the best Judge of Controversies 1014. Reason and authority are not things inconsistent 1015. The variety of mens understandings in apprehending the consequent of things as in the instances of Surge Petre macta comede and the trial between the two Missals of Saint Ambrose and Saint Gregory 1016. Reformed Concerning Ordination in the Reformed Churches performed without Bishops 105 § 32. Of the harmony of Confessions set out by the Reformed Churches 899. Regenerate The falseness of that proposition That natural corruption in the Regenerate still remains and is in them a sin 876. The state of unregenerate men 773. Between the regenerate and the wicked person there is a middle state 774 n. 29. An unregenerate man may be convinced of and clearly instructed in his duty and approve the Law 780. An unregenerate man may with his will delight in goodness and delight in it earnestly 781. The contention between the Flesh and the Conscience no sign of Regeneration but onely the contention between the Flesh and the Spirit 781. The difference between the Regenerate Profane and Moral man in their sinning 782 n. 33. Whence come so frequent sins in regenerate persons 783. How sin can be consistent with the regenerate estate 783 n. 35. Unwillingness to sin no sign of Regeneration 784 n. 36. An unregenerate person may not onely desire to doe things morally good but even spirituall also 784 n. 37. The difference between a regenerate and unregenerate man 786 787. An unregenerate man may leave many sins not onely for temporal interest but out of reverence of the Divine Law 785 n. 39. An unregenerate man may doe many good things for Heaven and yet never come there 786 n. 40. An unregenerate man may have received the Spirit of God and yet be in a state of distance from God 786 n. 41. It is not the propriety of the regenerate man to feel a contention within him concerning the doing good or evil 788 n. 43. The regenerate man hath not onely received the Spirit of God but is wholly led by him 788. n. 44. Arguments to prove that St. Paul Rom. 7. speaks not of the Regenerate man 773 n. 10. Religion If it be seated onely in the understanding not accepted to Salvation 780. The character and properties of perfect Religion 583 584 n. 44. ad 48. Remission of Sin What is the power of remitting and retaining sin 836 n. 47. Repentance The Roman doctrine about Repentance 312 c. 2. § 1. They teach that Repentance is not necessary till the article of death 312. Their Church enjoyns not the internal but the external ritual Repentance 313. What Contrition is 314. The Church of Rome makes Contrition unnecessary 314. According to the Roman doctrine Confession does not restrain sin and satisfies not the Conscience 315 c. 2. § 2. The Roman Doctors prevaricate in the whole Doctrine of Repentance 321. What the Penitentiary Priest was and by whom taken away 473 474 492 493. The Controversie between Monsieur Arnauld Petavius about Repentance 568. The Covenant of Repentance when it began 574 575. How Repentance and Perfection Evangelical are consistent Chap. 1. ss 3. per tot n. 47. That Proposition rejected That every sinner must in his Repentance pass under the terrours of the Law 587. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they differ 596 597. All that was insupportable in Moses's Law was onely the want of this 580 n. 33. Of the notion of Repentance when joyned with Faith 599 n. 1. It is a whole change of state and life 597. The parts of it 599 n. 9. and 820 n. 2. The difference between the Repentance preached to the Jews and the Gentiles 601 n. 5 6 7. It may be called Conversion 602 n. 10. Repentance onely makes sins venial 622 n. 34. What Repentance single acts of sin require 646 n. 43. A general Repentance when sufficient 647 n. 47. Some acts of sin require more then a moral revocation or opposing a contrary act of vertue in Repentance 648 n. 50. That Proposition proved That no man is bound to repent of his sin instantly after the committing it 654. The danger of deferring Repentance 654 655. Deferring Repentance differs but by accident from final impenitence ibid. How the severities of Repentance were retrenched in several Ages 804 n. 14 15 16. The severity of the Primitive Church in denying Absolution to greater Criminals upon their Repentance was not their Doctrine but their Discipline 805 n. 21. Repentance of sinful Habits to be performed in a distinct manner 669 n. 31. Seven Objections against that Proposition answered 675. Objections against the Repentance of Clinicks 678 n. 57. and 677 n. 56. and 679 n. 64. Heathens newly baptized if they die immediately need no other repentance ibid. The Objection concerning the Thief on the Cross answered 681 n. 65. Testimonies of the Ancients against death-bed repentance 682 n. 66. The manner of repentance in habitual sinners who begin Repentance betimes 687 n. 1. The manner of repentance by which habitual sins must be cured in them who return not till old age 691 n. 12. The way of treating sinners who repent not till their death-bed 695 n. 25. Considerations shewing how dangerous it is to delay Repentance 853 n. 98. and 695 n. 25. Considerations to be opposed against the despair of penitent Clinicks 696 n. 29. What hopes penitent Clinicks have taken out of the Writings of the Fathers of the Church 696 697 n. 30. The manner how the Ancient Church treated penitent Clinicks 699 n. 5. The particular acts and parts of Repentance that are fittest for a dying man 700 n. 32. The penitent in the opinion of the Jewish Doctors preferred above the just and innocent 801. The practice of the Primitive Fathers about penitent Clinicks 804. The practice of the ancient Fathers excluding from repentance murtherers adulterers and idolaters 804 805. Penitential sorrow is rather in the understanding then the affections 823 n. 12. Penitential sorrow is not to be estimated by the measures of sense 823 n. 15. and 824 n. 17. A double solemn imposition of hands in Repentance 840 n. 57. As our Repentance is so is our pardon 846. A man must not judge of his Repentance by his tears nor by any one manner of expression 850 n. 99. He that suspects his Repentance should use the suspicion as a means to improve his Repentance 850. Meditations that will dispose the heart to Repentance 851 n. 88. No man can be said truly to have grieved for sin which at any time after remembers it with pleasure 851 n. 92. The Repentance of Clinicks 853 n. 96. Sorrow for sin is but a sign or instrument of Repentance 853 n. 99. That Repentance preached to the Jews was in different methods from that preached to the
Gentiles 601 n. 6 7. Two kinds of Conversion one the same with Repentance the other different from it 602 n. 10. The synonymal terms by which Repentance is signified in Scripture 602 n. 11 12. Every relapse after Repentance makes the sin less pardonable 815 n. 11 61 64. Repentance is not true unless the sinner be brought to that pass that he seriously wishes he had never done the sin 827 n. 21. The method and progression of Repentance 827 n. 22. The method of Repentance in the Primitive Church 832 833. The usual acts of Repentance what they are 845 n. 74. Tertullian's description of Repentance 848 n. 80. The penitent must take care that his Repentance injure not his health 852 n. 94. and 858 n. 112. Restitution Considered as a part of Repentance 849 n. 84. No Repentance is entire without Restitution where it is required 648 n. 50. Book of the Revelation Chap. 19. v. 9. Blessed are they that are called to the marriage of the Lamb explained 679 n. 62. Righteousness What was the Righteousness of the Scribes and Pharisees 673 n. 45. The Righteousness of the Law and Gospel how they differ 673 n. 46. Romanists The arts by which they have managed the Article of Transubstantiation Ep. Ded. to Real pres 174. It is acknowledged by them that Transubstantiation cannot be proved out of Scripture 187 § 2. and 298. They and the Non-conformists have always in England encreased alternately as the State minded the reducing either Pref. to Diss. pag. 2 3. They make Propositions which are not in Scripture to be Articles of Faith which is condemned by the Fathers Pref. pag. 4 5. The Character of the Roman Catholick Religion as it is professed by the Irish Pref. to Diss. pag. 6 7 8. Where the Doctrine of the Roman Church is to be found 313 c. 2. § 1. How that Church abuseth Contrition 314. The Roman Doctors prevaricate in the whole Doctrine of Repentance 321. They teach the habit of the sin is not a distinct evil from the act of it 322. That one man may satisfie for the sins of another is their Doctrine 322 c. 2. § 6. They hold that habits of sin are no sins 322 c. 2. § 6. It is no excuse for them to say This is the opinion but of one Doctor 325 c. 2. § 7. They teach that neither Attention nor Devotion are required in our Prayers 327 c. 2. § 8. The difference between the Church of England and Rome in the use of publick Prayers 328 c. 2. § 8. They teach the Invocation of Saints 329 332. and that with the same style as they pray to God ibid. They teach that Christ being our Judge is not fit to be our Advocate 329 c. 2. § 9. They interpret the Blessed Virgin to be the Throne of Grace 329. Of their Exorcisms 333 § 10. They attribute the conveying of Grace to things of their own inventing 337 § 11. The Sacraments they teach do not onely convey Grace but supply the defect of it 337. They teach Lying and Equivocation 340. They teach that a man may steal or lie for a good end 341 c. 3. § 1. They keep no Faith with Hereticks 341. They teach the Pope hath power to dispense with all the Laws of God 342. The seal of Confession they will not suffer to be broken to save the life of a King or the whole State 343 c. 3. § 2. The Pope hath power as they teach to dispose of the temporal things of all Christians 344. An Excommunicate King they teach may be deposed or killed 344 c. 3. § 3. A Son or Wife they absolve from their duty to Husband or Father if the Husband or Father be heretical 345. Their Religion no friend to Kings 345. Their Opinions so injurious to Kings are not the Doctrines of private men onely 345. They have no Tradition to assure them the Epistle to the Hebrews is Canonical 361. Of what Authority the opinion of the Fathers is with some Romanists 376 377. They hold the Scripture for no infallible Rule 381 § 1. Even among them the Authority of General Councils is but precarious 391. The great uncertainties the Romanists do relie upon 397 400. Instances of some Doctrines that are held by some Romanists to be de fide by others not to be de fide 398. Of the Divisions in the Church of Rome 403. The Character of the Church of Rome 403. Neither the Church of Rome nor the Fathers nor School-men are agreed upon the definition of a Sacrament 404. The Romanists by their doctrine of Tradition gave great advantage to the Socinians 425. They impute greater virtue to their Sacramentals then to their Sacraments 429. The Romanists have corrupted the Creed in that Article of the Catholick Church by restraining it to the Roman 448. The Roman is not the Mother of all Churches 449. They teach that the Pope can make new Articles of Faith and new Scripture 450. The Authority of the Church of Rome they teach is greater then that of the Scripture 450. Their Writers reckon the Decretal Epistles of the Popes among the Holy Scriptures 451. Of the Miracles wrought now-a-days by the Romanists 452. The uncharitableness of that Church 460. That Church arrogates to her self an Empire over Consciences 461. The Church of Rome imposes Articles of her own devising as necessary to Salvation 461. The faith of unlearned men in the Roman Church ibid. The Church of Rome adopts uncertain and trifling Propositions into their Faith 462. Upon what ground we put Roman Priests to death 464. The dangers in which they are that live in the Roman Communion 466 467. Of their worshipping the Host 467. Their doctrine about the seal of Confession is one instance of their teaching for doctrines the Commandments of men 473 477. Divers other instances wherein they teach for doctrines the Commandments of men 494. The Roman Churche's consecrating a Wafer is a mere Innovation 531 532. That Church would have sold the Rite of Confirmation to the Greek but they would not buy it Ep. Ded. to the Treatise of Confirmation pag. 5. They teach that Confirmation is a Sacrament and yet hold it not necessary 3. b. Epistle to the Romans Chap. 5. v. 12. ad 19. explained 887 888 889 900 901 903. Chap. 5. v. 12. largely explained 885 887 888 889. Chap. 6.23 The wages of sin is death explained 621 n. 33. Chap. 6.13 20. explained 667 n. 27. Chap. 7.23 explained 723 n. 52. Chap. 7.14 explained 671 n. 40. Chap. 6.7 explained 672 n. 44. Chap. 7.7 explained 689 n. 5. Chap. 5.12 explained 709 710. Chap. 5.13 14. explained 710 n. 7 11. Chap. 7.23 explained 773 and 772. Chap. 7.15 19. explained 772 773. Saint Augustine restrained the words of this Apostle Rom. 7.15 to the matter of Desires and Concupiscence and excluded all evil actions from the meaning of that Text 775 n. 18. Reasons against that Interpretation given by that Father 776 n. 19. Chap. 7.9
explained 777 n. 26. Chap. 8.7 explained 781 n. 31. Chap. 7.22 23. explained 781 n. 31. Chap. 5.10 explained 818 n. 77. Rosary What it is 328. S. Sabbath THE observation of the Lord's day relieth not upon Tradition 428. The Jewish and Christian Sabbath were for many years in the Christian Church kept together 428. Sacraments The Sacraments as the Romanists teach do not onely convey Grace but supply the defect of it 337. The Romanists cannot agree about the definition of a Sacrament 404. They impute greater virtue to their Sacramentals then to the Sacraments themselves 429. The Church of God used of old to deny the Sacrament to no dying penitent that desired it 696. Of Confession to a Priest in preparation to the Sacrament 857. Saints The Romanists teach and practise the Invocation of Saints 329 332. and that with the same confidence and in the same style as they do to God ibid. They do not onely pray to Saints to pray for them but they relie upon their merits 330. They have a Saint for every malady 330. It is held ominous for a Pope to canonize a Saint 333 c. 2. § 9. Of the Invocation of Saints 467. Salvation The Primitive Church affirmed but few things to be necessary to Salvation 436. What Articles the Scripture proposeth as necessary to Salvation 436 437. The Church of Rome imposeth Articles of her own devising as necessary to Salvation 461. Of the Salvation of unbaptized Infants that are born of Christian parents 471. 1. Book of Samuel Chap. 2. v. 25. explained 812 813 n. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it meaneth in the style of the New Testament 724 n. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 767 781. Satisfaction One may according to the Roman doctrine satisfie for another man's sin 322 c. 2. § 6. The use of that word in Classical Authours 844 845 n. 72. It was the same with Confession 845 n. 72. What it signified in the sense of the Ancients 844 and 832 n. 34. The Ancients did not believe Satisfaction simply necessary to the procuring pardon from God 847. Schism Photius was the first Authour of the Schism between the Greek and Latin Church 109 § 33. What Schism is 149 § 46. The whole stress of Religion Schismaticks commonly place in their own distinguishing Article 459. Scripture To make new Articles of Faith that are not in Scripture as the Papists do is condemned by the suffrage of the Fathers Pref. to Diss. pag. 4 5. Christ and his Apostles made use of Scripture for arguments and not Tradition 353. An answer to that Objection Scripture proves not it self to be God's Word 353. An answer to that Objection Tradition is the best Argument to prove the Scripture to be the Word of God therefore it is a better Principle 354. The Romanists hold the Scripture for no Infallible Rule 381. Whether the Scripture be a sufficient Rule 405 406 407. In what case the Scripture can give testimony concerning it self 406. Scripture is more credible then the Church 407. To believe that the Scripture contains not all things necessary to Salvation is a fountain of most Errours and Heresies 409. The doctrine of the Scripture's sufficiency proved by Tradition 410. Some of the Fathers by Tradition mean Scripture 410 411 412. Things necessary to Salvation are in the Scripture easie and plain 418. Scripture is the best Interpreter of Scripture 419. Tradition is necessary because Scripture could not be conveyed to us without it 424. The Questions that arose in the Nicene Council were not determined by Tradition but Scripture 425. The Romanists by their doctrine of Tradition give great advantage to the Socinians 425. That the Doctrine of the Trinity relieth not upon Tradition but Scripture 425. That the Doctrine of Infant-baptism relieth not upon Tradition onely but Scripture 425 426. The validity of the Baptism of Hereticks is not to be proved by Tradition without Scripture 426 427. The procession of the Holy Ghost may be proved by Scripture without Tradition 427 428. What Articles the Scripture proposeth as necessary to Salvation 436 437. The Romanists teach that the Pope can make new Articles of Faith and a new Scripture 450. The Authority of the Church of Rome as they teach is greater then that of the Scripture 450. When in the Question between the Church and the Scripture they distinguish between Authority quoad nos and in se it salves not the difficulty 451. The Romanists reckon the Decretal Epistles of Popes among the Holy Scriptures 451. Eckius his pitiful Argument to prove the Authority of the Church to be above the Scriptures ibid. Variety of Readings in it 967. n. 4. As much difference in expounding it 967 n. 5. Of the several ways taken to expound it 971 972 973. Of expounding it by Analogy of Faith 973 974 n. 4. Saint Basil's testimony for Scripture against Tradition which Perron endeavours to elude vindicated 982 983. Nothing of Auricular Confession in Scripture 479. The manner of it is to include the Consequents in the Antecedent 679 n. 52. Secular Whether this Power can give Prohibitions against the Ecclesiastical 122 § 36. It was not unlawful for Bishops to take Secular Imployment 157 § 49. The Church did always forbid Clergy-men to seek after Secular imployments 157 § 49. and to intermeddle with them for base ends 158 § 49. The Church prohibiting secular imployment to Clergy-men does it in gradu impedimenti 159 § 49. The Canons of the Church do as much forbid houshold cares as secular imployment 160 § 49. Christian Emperours allowed Appeals in secular affairs from secular Tribunals to that of the Bishop 160 § 49. Saint Ambrose was Bishop and Prefect of Milain at the same time 161 § 49. Saint Austin's condition was somewhat like at Hippo 161. § 49. Bishops used in the Primitive Church to be Embassadours for their Princes 161 § 49. The Bishop or his Clerks might doe any office of Piety though of secular burthen 161 § 49. If a Secular Prince give a safe conduct the Romanists teach it binds not the Bishops that are under him 341. Sense If the doctrine of Transubstantiation be true then the truth of Christian Religion that relies upon evidence of sense is questionable 223 224 § 10. The Papists Answer to that Argument and our Reply 224 § 10. Bellarmine's Answer and our Reply upon it 226 § 10. If the testimony of our Senses be not in fit circumstances to be relied on the Catholicks could not have confuted the Valentinians and Marcionites 227 § 10. The Touch the most certain of the Senses ibid. Signat That word as also Consignat in those Texts of the Fathers that are usually alledged against Confirmation by Bishops alone signifies Baptismal Unction 110 § 33. Vid. 20. b. Sin Venial sins hinder the fruit of Indulgences 320. The Papists teach the habit of the sin is not a distinct evil from the act of it 322. Of the distinction of sins mortal and venial 329 c.
thing their appointing Rulers in every Church their Synodal Decrees de suffocato Sanguine and letters missive to the Churches of Syria and Cilicia their excommunications of Hymeneus and Alexander and the incestuous Corinthian their commanding and requiring obedience of their people in all things as Saint Paul did of his subjects of Corinth and the Hebrews by precept Apostolical their threatning the Pastoral rod their calling Synods and publick Assemblies their ordering Rites and Ceremonies composing a Symbol as the tessera of Christianity their publick reprehension of Delinquents and indeed the whole execution of their Apostolate is one continued argument of their superintendency and superiority of jurisdiction SECT III. With a power of joyning others and appointing Successors in the Apostolate THIS Power so delegated was not to expire with their Persons For when the Great Shepherd had reduced his wandring Sheep into a fold he would not leave them without guides to govern them so long as the Wolf might possibly prey upon them and that is till the last separation of the Sheep from the Goats And this Christ intimates in that promise Ero vobiscum Apostolis usque ad consummationem seculi Vobiscum not with your persons for they dyed long ago but vobiscum vestri similibus with Apostles to the end of the world And therefore that the Apostolate might be successive and perpetual Christ gave them a power of ordination that by imposing hands on others they might impart that power which they received from Christ. For in the Apostles there was something extraordinary something ordinary Whatsoever was extraordinary as immediate mission unlimited jurisdiction and miraculous operations that was not necessary to the perpetual Regiment of the Church for then the Church should fail when these priviledges extraordinary did cease It was not therefore in extraordinary powers and priviledges that Christ promised his perpetual assistance not in speaking of tongues not in doing miracles whether in materiâ censurae as delivering to Satan or in materiâ misericordiae as healing sick people or in re naturali as in resisting the venome of Vipers and quenching the violence of flames in these Christ did not promise perpetual assistance for then it had been done and still these signs should have followed them that believe But we see they do not It follows then that in all the ordinary parts of power and office Christ did promise to be with them to the end of the world and therefore there must remain a power of giving faculty and capacity to persons successively for the execution of that in which Christ promised perpetual assistance For since this perpetual assistance could not be meant of abiding with their persons who in few years were to forsake the world it must needs be understood of their function which either it must be succeeded to or else it was as temporary as their persons But in the extraordinary priviledges of the Apostles they had no successors therefore of necessity must be constituted in the ordinary office of Apostolate Now what is this ordinary Office Most certainly since the extraordinary as is evident was only a help for the founding and beginning the other are such as are necessary for the perpetuating of a Church Now in clear evidence of sence these offices and powers are Preaching Baptizing Consecrating Ordaining and Governing For these were necessary for the perpetuating of a Church unless men could be Christians that were never Christned nourished up to life without the Eucharist become Priests without calling of God and ordination have their sins pardoned without absolution be members and parts and sons of a Church whereof there is no coadunation no authority no Governour These the Apostles had without all question and whatsoever they had they had from Christ and these were eternally necessary these then were the offices of the Apostolate which Christ promised to assist for ever and this is that which we now call the Order and Office of Episcopacy SECT IV. This succession into the ordinary office of Apostolate is made by Bishops FOR although Deacons and Priests have part of these Offices and therefore though in a very limited sence they may be called successores Apostolorum to wit in the power of Baptizing consecrating the Eucharist and Preaching an excellent example whereof though we have none in Scripture yet if I mistake him not we have in Ignatius calling the Colledge of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Combination of Apostles yet the Apostolate and Episcopacy which did communicate in all the power and offices which are ordinary and perpetual are in Scripture clearly all one in ordinary ministration and their names are often used in common to signifie exactly the same ordinary function 1. The name was borrowed from the Prophet David in the prediction of the Apostasie of Judas and Surrogation of Saint Matthias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Bishoprick that is his Apostolate let another take The same word according to the translation of the seventy is used by the Prophet Isaiah in an Evangelical prediction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give thy Princes in peace and thy Bishops in righteousness Principes Ecclesiae vocat futuros Episcopos saith Saint Hierom herein admiring Gods Majesty in the destination of such Ministers whom himself calls Princes And to this issue it is cited by Saint Clement in his famous Epistle to the Corinthians But this is no way unusual in Scripture For 2. Saint James the Brother of our Lord is called an Apostle and yet he was not in the number of the twelve but he was Bishop of Jerusalem First That Saint James was called an Apostle appears by the testimony of Saint Paul But other Apostles saw I none save James the Lords Brother Secondly That he was none of the twelve appears also because among the twelve Apostles there were but two James's The son of Alpheus and James the son of Zebedee the brother of John But neither of these was the James whom Saint Paul calls the Lords Brother And this Saint Paul intimates in making a distinct enumeration of all the appearances which Christ made after the Resurrection First to Cephas then to the twelve then to the 500. Brethren then to James then to all the Apostles So that here Saint James is reckoned distinctly from the twelve and they from the whole Colledge of the Apostles for there were it seems more of that dignity than the twelve But this will also safely rely upon the concurrent testimony of Hegesippus Clement Eusebius Epiphanius S. Ambrose and S. Hierom. Thirdly That Saint James was Bishop of Jerusalem and therefore called an Apostle appears by the often commemoration of his presidency and singular eminency in holy Scripture Priority of order is mentioned Gal. 2. even before Saint Peter who yet was primus Apostolorum naturâ unus homo Gratiâ unus Christianus abundantiore gratiâ unus idémque primus Apostolus as S. Augustin yet in his own
the third Council of Toledo complains and makes remedy commanding Vt omnia secundum constitutionem antiquam ad Episcopi ordinationem potestatem pertineant The same is renewed in the fourth Council of Toledo Noverint autem conditores basilicarum in rebus quas eisdem Ecclesiis conserunt nullam se potestatem habere sed juxta Canonum instituta sicut Ecclesiam ita dotem ejus ad ordinationem Episcopi pertinere These Councils I produce not as Judges but as witnesses in the business for they give concurrent testimony that as the Church it self so the dowry of it too did belong to the Bishops disposition by the Ancient Canons For so the third Council of Toledo calls it antiquam Constitutionem and it self is almost 1100 years old so that still I am precisely within the bounds of the Primitive Church though it be taken in a narrow sence For so it was determined in the great Council of Chalcedon commanding that the goods of the Church should be dispensed by a Clergy steward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the pleasure or sentence of the Bishop SECT XXXIX Forbidding Presbyters to leave their own Diocess or to travel without leave of the Bishop ADDE to this that without the Bishop's dimissory letters Presbyters might not go to another Diocess So it is decreed in the fifteenth Canon of the Apostles under pain of suspension or deposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the censure and that especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he would not return when his Bishop calls him The same is renewed in the Council of Antioch cap. 3. and in the Council of Constantinople in Trullo cap. 17. the censure there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be deposed that shall without dimissory letters from his Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fix himself in the Diocess of another Bishop But with license of his Bishop he may Sacerdotes vel alii Clerici concessione suorum Episcoporum possunt ad alias Ecclesias transmigrare But this is frequently renewed in many other Synodal decrees these may suffice for this instance * But this not leaving the Diocess is not only meant of promotion in another Church but Clergy-men might not travel from City to City without the Bishops license which is not only an argument of his regiment in genere politico but extends it almost to a despotick But so strict was the Primitive Church in preserving the strict tye of duty and Clerical subordination to their Bishop The Council of Laodicea commands a Priest or Clergy-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to travel without Canonical or dimissory letters And who are to grant these letters is expressed in the next Canon which repeats the same prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest or a Clerk must not travel without the command of his Bishop and this prohibition is inserted into the body of the Law De consecrat dist 5. can non oportet which puts in the clause of Neque etiam Laicum but this was beyond the Council The same is in the Council of Agatho The Council of Venice adds a censure that those Clerks should be like persons excommunicate in all those places whither they went without letters of license from their Bishop The same penalty is inflicted by the Council of Epaunum Presbytero vel Diaecono sine Antistitis sui Epistolis ambulanti communionem nullus impendat The first Council of Tourayne in France and the third Council of Orleans attest the self-same power in the Bishop and duty in all his Clergy SECT XL. And the Bishop had power to prefer which of his Clerks he pleased BUT a Coercitive authority makes not a compleat jurisdiction unless it be also remunerative and the Princes of the Nations are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors for it is but half a tye to indear obedience when the Subject only fears quod prodesse non poterit that which cannot profit And therefore the Primitive Church to make the Episcopal Jurisdiction up intire gave power to the Bishop to present the Clerks of his Diocess to the higher Orders and nearer degrees of approximation to himself and the Clerks might not refuse to be so promoted Item placuit ut quicunque Clerici vel Diaconi pro necessitatibus Ecclesiarum non obtemperaverit Episcopis suis volentibus eos ad honorem ampliorem in sua Ecclesia promovere nec illic ministrent in gradu suo unde recedere noluerunt So it is decreed in the African Code They that will not by their Bishop be promoted to a greater honour in the Church must not enjoy what they have already But it is a question of great consideration and worth a strict inquiry in whom the right and power of electing Clerks was resident in the Primitive Church for the right and the power did not always go together and also several Orders had several manners of election Presbyters and inferior Clergy were chosen by the Bishop alone the Bishop by a Synod of Bishops or by their Chapter And lastly because of late strong outcries are made upon several pretensions amongst which the people make the biggest noise though of all their title to election of Clerks be most empty therefore let us consider it upon all its grounds 1. In the Acts of the Apostles which are most certainly the best precedents for all acts of holy Church we find that Paul and Barnabas ordained Elders in every Church and they passed through Lystra Iconium Antioch and Derbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointing them Elders * S. Paul chose Timothy Bishop of Ephesus and he says of himself and Titus For this cause I sent thee to Crete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thou shouldest appoint Presbyters or Bishops be they which they will in every City The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that the whole action was his For that he ordained them no man questions but he also appointed them and that was saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I commanded thee It was therefore an Apostolical ordinance that the Bishop should appoint Presbyters Let there be half so much shown for the people and I will also endeavour to promote their interest *** There is only one pretence of a popular election in Scripture It is of the seven that were set over the widows * But first this was no part of the hierarchy This was no cure of souls This was no divine institution It was in the dispensation of monies It was by command of the Apostles the election was made and they might recede from their own right It was to satisfie the multitude It was to avoid scandal which in the dispensation of monies might easily arise It was in a temporary office It was with such limitations and conditions as the Apostles prescribed them It was out of the number of the 70 that the election was made if we may believe S. Epiphanius so that they
were Presbyters before this choice And lastly It was only a nomination of seven Men the determination of the business and the authority of rejection was still in the Apostles and indeed the whole power Whom we may appoint over this business and after all this there can be no hurt done by the objection especially since clearly and indubiously the election of Bishops and Presbyters was in the Apostles own persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Ignatius of Evodias Evodias was first appointed to be your Governour or Bishop by the Apostles and themselves did commit it to others that were Bishops as in the instances before reckoned Thus the case stood in Scripture 2. In the practice of the Church it went according to the same law and practice Apostolical The People did not might not chuse the Ministers of holy Church So the Council of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people must not chuse those that are to be promoted to the Priesthood The prohibition extends to their Non-election of all the Superiour Clergy Bishops and Presbyters But who then must elect them The Council of Nice determines that for in 16 and 17 Canons the Council forbids any promotion of Clerks to be made but by the Bishop of that Church where they are first ordained which clearly reserves to the Bishop the power of retaining or promoting all his Clergy * 3. All Ordinations were made by Bishops alone as I have already proved Now let this be confronted with the practice of Primitive Christendom that no Presbyter might be ordained sine titulo without a particular charge which was always custom and at last grew to be a law in the Council of Chalcedon and we shall perceive that the ordainer was the only chuser for then to ordain a Presbyter was also to give him a charge and the Patronage of a Church was not a lay inheritance but part of the Bishops cure for he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of the Churches in all the Diocess as I have already shown And therefore when S. Jerome according to the custom of Christendom had specified some particular ordinations or election of Presbyters by Bishops as how himself was made Priest by Paulinus and Paulinus by Epiphanius of Cyprus Gaudeat Episcopus judicio suo cum tales Christo elegerit Sacerdotes Let the Bishop rejoyce in his own act having chosen such worthy Priests for the service of Christ. Thus S. Ambrose gives intimation that the dispensing all the offices in the Clergy was solely in the Bishop Haec spectet Sacerdos quod cuique congruat id officii deputet Let the Bishop observe these rules and appoint every one his office as is best answerable to his condition and capacity And Theodoret report of Leontius the Bishop of Antioch how being an Arian Adversarios recti dogmatis suscipiens licet turpem habentes vitam ad Presbyteratus tamen ordinem Diaconatus evexit Eos autem qui Vniversis virtutibus ornabantur Apostolica dogmata defendebant absque honore deseruit He advanced his own faction but would not promote any man that was catholick and pious So he did The power therefore of Clerical promotion was in his own hands This thing is evident and notorious and there is scarce any example in Antiquity of either Presbyters or people chusing any Priest but only in the case of S. Austin whom the Peoples haste snatch'd and carried him to their Bishop Valerius intreating him to ordain him Priest This indeed is true that the testimony of the people for the life of them that were to be ordained was by S. Cyprian ordinarily required In ordinandis Clericis Fratres Charissimi solemus vos ante consulere mores ac merita singulorum communi consilio ponderare It was his custom to advise with his people concerning the publick fame of Clerks to be ordained It was usual I say with him but not perpetual for it was otherwise in the case of Celerinus and divers others as I shewed elsewhere 4. In election of Bishops though not of Priests the Clergy and the people had a greater actual interest and did often intervene with their silent consenting suffrages or publick acclamations But first This was not necessary It was otherwise among the Apostles and in the case of Timothy of Titus of S. James of S. Mark and all the Successors whom they did constitute in the several charges 2. This was not by law or right but in fact only It was against the Canon of the Laodicean Council and the 31 Canon of the Apostles which under pain of deposition commands that a Bishop be not promoted to his Church by the intervening of any lay power Against this discourse S. Cyprian is strongly pretended Quando ipsa plebs maxime habeat potestatem vel eligendi dignos Sacerdotes vel indignos recusandi Quod ipsum videmus de divina authoritate descendere c. Thus he is usually cited the people have power to chuse or to refuse their Bishops and this comes to them from Divine authority No such matter The following words expound him better Quod ipsum videmus de divinâ authoritate descendere ut Sacerdos plebe Praesente sub omnium oculis deligatur dignus atque idoneus publico judicio ac testimonio comprobetur That the Bishop is chosen publickly in the presence of the people and he only be thought fit who is approved by publick judgment and testimony or as S. Pauls phrase is he must have a good report of all men that is indeed a divine institution and that to this purpose and for the publick attestation of the act of election and ordination the peoples presence was required appears clearly by S. Cyprians discourse in this Epistle For what is the Divine authority that he mentions It is only the example of Moses whom God commanded to take the Son of Eleazar and cloath him with his Fathers robes coram omni Synagoga before all the congregation The people chose not God chose Eleazar and Moses consecrated him and the people stood and looked on that 's all that this argument can supply * Just thus Bishops are and ever were ordained Non nisi sub populi assistentis conscientiâ In the sight of the people standing by but to what end Vt plebe praesente detegantur malorum crimina vel bonorum merita praedicentur All this while the election is not in the people nothing but the publick testimony and examination for so it follows Et sit ordinatio justa legitima quae omnium suffragio judicio fuerit examinata ** But S. Cyprian hath two more proofs whence we may learn either the sence or the truth of his assertion The one is of the Apostles ordaining the seven Deacons but this we have already examined the other of S. Peter chusing S. Matthias into the Apostolate it was indeed done in the presence of the people * But
and yet a Godly Bishop and Saint Austin his Presbyter preached for him The same case might occur in the Apostles times For then was a concurse of all Nations to the Christian Synaxes especially in all great Imperial Cities and Metropolitans as Rome Antioch Jerusalem Caesarea and the like Now all could not speak with tongues neither could all Prophesie they were particular gifts given severally to several men appointed to minister in Church-offices Some prophesied some interpreted and therefore it is an ignorant fancy to think that he must needs be a Laick whosoever in the ages Apostolical was not a Preacher 2. None of the Fathers ever expounded this place of Lay-Elders so that we have a traditive interpretation of it in prejudice to the pretence of our new Office 3. The word Presbyter is never used in the New-Testament for a Lay-man if a Church-officer be intended If it be said it is used so here that is the Question and must not be brought to prove it self 4. The Presbyter that is here spoken of must be maintained by Ecclesiastical Revenue for so Saint Paul expounds honour in the next verse Presbyters that rule well must be honoured c. For it is written thou shalt not muzzle the mouth of the Oxe that treadeth out the corn But now the Patrons of this new devise are not so greedy of their Lay-Bishops as to be at charges with them they will rather let them stand alone on their own rotten legs and so perish than fix him upon this place with their hands in their purses But it had been most fitting for them to have kept him being he is of their own begetting 5. This place speaks not of divers persons but divers parts of the Pastoral office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rule and to labour in the Word Just as if the expression had been in materiâ politicâ All good Councellors of State are worthy of double honour especially them that disregarding their own private aim at the publick good This implies not two sorts of Counsellors but two parts of a Counsellors worth and quality Judges that do righteousness are worthy of double honour especially if they right the cause of Orphans and Widows and yet there are no righteous Judges that refuse to do both 6. All Ministers of H. Church did not preach at least not frequently The seven that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over the Widows were Presbyters but yet they were forced to leave the constant ministration of the Word to attend that imployment as I shewed formerly and thus it was in descent too for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Socrates A Presbyter does not Preach in Alexandria the Bishop only did it And then the allegation is easily understood For labouring in the word does not signifie only making Homilies or Exhortations to the people but whether it be by word or writing or travelling from place to place still the greater the sedulity of the person is and difficulty of the labour the greater increment of honour is to be given him So that here is no Lay-Elders for all the Presbyters S. Paul speaks of are to be honoured but especially those who take extraordinary pains in propagating the Gospel For though all preach suppose that yet all do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take such great pains in it as is intimated in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to take bodily labour and travel usque ad lassitudinem so Budaeus renders it And so it is likely S. Paul here means Honour the good Presbyters but especially them that travel for disseminating the Gospel And the word is often so used in Scripture S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have travelled in the word more than they all Not that S. Paul preached more than all the Apostles for most certainly they made it their business as well as he But he travelled further and more than they all for the spreading it And thus it is said of the good Women that travelled with the Apostles for supply of the necessities of their diet and houshold offices they laboured much in the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word for them too So it is said of Persis of Mary of Tryphaena of Tryphosa And since those Women were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that travelled with the Apostolical men and Evangelists the men also travelled too and preached and therefore were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is travellers in the word We ought therefore to receive such saith S. John intimating a particular reception of them as being towards us of a peculiar merit So that the sence of S. Paul may be this also All the Rulers of the Church that is all Bishops Apostles and Apostolick men are to be honoured but especially them who besides the former ruling are also travellers in the word or Evangelists 7. We are furnished with answer enough to infatuate this pretence for Lay-Elders from the common draught of the new discipline For they have some that Preach only and some that Rule and Preach too and yet neither of them the Lay-Elder viz. their Pastors and Doctors 8. Since it is pretended by themselves in the Question of Episcopacy that Presbyter and Episcopus is all one and this very thing confidently obtruded in defiance of Episcopacy why may not Presbyteri in this place signifie Bishops And then either this must be Lay-Bishops as well as Lay-Presbyters or else this place is to none of their purposes 9. If both these Offices of Ruling and Preaching may be conjunct in one person then there is no necessity of distinguishing the Officers by the several imployments since one man may do both But if these Offices cannot be conjunct then no Bishops must preach nor no Preachers be of the Consistory take which government you list for if they be then the Officer being united in one person the inference of the dististinct Officer the Lay-Elder is impertinent For the meaning of Saint Paul would be nothing but this All Church-Rulers must be honoured especially for their preaching For if the Offices may be united in one person as it is evident they may then this may be comprehended within the other and only be a vital part and of peculiar excellency And indeed so it is according to the Exposition of Saint Chrysostom and Primasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They rule well that spare nothing for the care of the Flock So that this is the general charge and preaching is the particular For the work in general they are to receive double honour but this of preaching as then preaching was had a particular excellency and a plastick power to form men into Christianity especially it being then attested with miracles But the new Office of a Lay-Elder I confess I cannot comprehend in any reasonable proportion his person his quality his office his authority his subordination his commission hath made so many divisions and
new emergent Questions and they none of them all asserted either by Scripture or Antiquity that if I had a mind to leave the way of God and of the Catholick Church and run in pursuit of this meteor I might quickly be amuzed but should find nothing certain but a certainty of being misguided Therefore if not for conscience sake yet for prudence bonum est esse hîc it is good to remain in the Fold of Christ under the guard and supravision of those Shepherds Christ hath appointed and which his Sheep have alwayes followed For I consider this one thing to be enough to determine the Question My Sheep saith our blessed Saviour hear my voice if a stranger or a thief come him they will not hear Clearly thus That Christ's Sheep hear not the voice of a stranger nor will they follow him and therefore those Shepherds whom the Church hath followed in all Ages are no Strangers but Shepherds or Pastors of Christ's appointing or else Christ hath had no Sheep for if he hath then Bishops are the Shepherds for them they have ever followed I end with that golden Rule of Vincentius Lirinensis Magnoperè curandum est ut id teneamus quod ubique quod semper quod ab omnibus creditum est Hoc est enim verè proprieque Catholicum For certainly the Catholick belief of the Church against Arius Eunomius Macedonius Apollinaris and the worst of Hereticks the Cataphrygians was never more truly received of all and alwayes and every where than is the government of the Church by Bishops Annunciare ergo Christianis Catholicis praeter id quod acceperunt nunquam licuit nunquam licet nunquam licebit It never was is nor ever shall be lawful to teach Christian people any new thing than what they have received from a primitive fountain and is descended in the stream of Catholick uninterrupted succession * I only add that the Church hath insinuated it to be the duty of all good Catholick Christians to pray for Bishops and as the case now stands for Episcopacy it self for there was never any Church-Liturgy but said Letanies for their King and for their Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE REAL PRESENCE AND SPIRITUAL OF CHRIST IN THE Blessed Sacrament Proved against the DOCTRINE OF TRANSUBSTANTIATION By JER TAYLOR D. D. and Chaplain in Ordinary to King CHARLES the First Oportuit emim certè ut non solùm anima per Spiritum Sanctum in beatam vitam ascenderet verùm etiam ut rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur S. Cyril in Joh. l. 4. c. 14. Literam sequi signa pro rebus accipere servilis infirmitatis est S. Aug. l. 3. de doct Christ. LONDON Printed for R. Royston Bookseller to the King 's most Excellent MAJESTY MDCLXXIII To the Right Reverend D r. WARNER L. B. R. Right Reverend Father I Am against my Resolution and proper disposition by the over-ruling power of the Divine Providence which wisely disposes all things accidentally engaged in the Question of Transubstantiation which hath already so many times passed by the Fire and under the Saw of Contention that it might seem nothing could remain which had not been already considered and sifted to the bran I had been by chance ingaged in a conference with a person of another perswasion the man not unlearned nor unwary but much more confident than I perceived the strength of his argument could warrant and yet he had some few of the best which their Schools did furnish out and ordinarily minister to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Emissaries and Ministers of temptation to our people I then began to consider whether there were not much more in the secret of the Question which might not have perswaded him more fiercely than I could then see cause for or others at least from whom upon the strength of education he might have derived his confidence and searching into all the secrets of it I found infinite reason to reprove the boldness of those men who in the sum of affairs and upon examination will be found to think men damned if they will not speak non-sence and disbelieve their eyes and ears and defie their own reason and recede from Antiquity and believe them in whatsoever they dream or list to obtrude upon the world who hath been too long credulous or it could never have suffered such a proposition to be believed by so many men against all the demonstration in the world And certainly it is no small matter of wonder that those men of the Roman Church should pretend Learning and yet rest their new Articles of Faith upon propositions against all Learning that they should ingage their Scholars to read and believe Aristotle and yet destroy his Philosophy and reason by their Article that they should think all the world fools but themselves and yet talk and preach such things which if men had spoken before this new device arose they would have been thought mad But if these men had by chance or interest fallen upon the other Opinion which we maintain against them they would have filled the World with Declamations against the impossible Propositions and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their Adversaries They would have called us Dunces Idiots men without souls without Philosophy without Sense without Reason without Logick destroyers of the very first notions of mankind But now that they are ingaged upon the impossible side they proceed with a prodigious boldness and seem to wonder that mankind does not receive from them all their first principles and credit the wildness and new notions of their Cataphysicks for Metaphysicks it is not Their Affirmatives and Negatives are neither natural nor above nor besides nature but against it in those first principles which are primely credible For that I may use S. Austin's words Nemo enim huic evidentiae contradicet nisi quem plus defensare delectat quod sentit quà m quid sentiendum sit invenire But I see it is possible for a man to believe any thing that he hath a mind to and this to me seems to have been permitted to reprove the vanity of mans imagination and the confidence of opinion to make us humble apt to learn inquisitive and charitable for if it be possible for so great a company of men of all sorts and capacities to believe such impossible things and to wonder that others do not eandem insaniam insanire it will concern the wisest man alive to be inquisitive in the Articles of his first perswasion to be diligent in his search modest in his sentences to prejudge no man to reprove the Adversaries with meekness and a spirit conscious of humane weakness and aptness to be abused But if we remember that Pere Coton Confessor to Henry the fourth of France was wont to say that he could do any thing when he had his God in his hand and his King at
that those who are under our Charges should know the force of the Resurrection of Christ and the conduct of the Spirit and live according to the purity of God and the light of the Gospel To this let us cooperate with all wisdom and earnestness and knowledge and spiritual understanding And there is no better way in the world to do this than by ministring to persons singly in the conduct of their Repentance which as it is the work of every man so there are but few persons who need not the conduct of a spiritual guide in the beginnings and progressions of it To the assistance of this work I have now put my Symbol having by the sad experience of my own miseries and the calamities of others to whose restitution I have been called to minister been taught something of the secret of Souls and I have reason to think that the words of our dearest Lord to S. Peter were also spoken to me Tu autem conversus confirma fratres I hope I have received many of the mercies of a repenting sinner and I have felt the turnings and varieties of spiritual entercourses and I have often observed the advantages in ministring to others and am most confident that the greatest benefits of our office may with best effect be communicated to souls in personal and particular Ministrations In the following book I have given advices and have asserted many truths in order to all this I have endeavoured to break in pieces almost all those propositions upon the confidence of which men have been negligent of severe and strict living I have cancell'd some false grounds upon which many answers in Moral Theologie us'd to be made to inquiries in Cases of Conscience I have according to my weak ability described all the necessities and great inducement of a holy life and have endeavoured to do it so plainly that it may be useful to every man and so inoffensively that it may hurt no man I know but one Objection which I am likely to meet withall excepting those of my infirmity and disability which I cannot answer but by protesting the piety of my purposes but this only that in the Chapter of Original sin I speak otherwise than is spoken commonly in the Church of England whos 's ninth Article affirms that the natural propensity to evil and the perpetual lusting of the flesh against the spirit deserves the anger of God and damnation against which I so earnestly seem to dispute in the sixth Chapter of my Book To this I answer that it is one thing to say a thing in its own nature deserves damnation and another to say it is damnable to all those persons in whom it is subjected The thing it self that is our corrupted nature or our nature of corruption does leave us in the state of separation from God by being unable to bear us to Heaven imperfection of nature can never carry us to the perfections of glory and this I conceive to be all that our Church intends for that in the state of nature we can only fall short of Heaven and be condemn'd to a poena damni is the severest thing that any sober person owns and this I say that Nature alone cannot bring us to God without the regeneration of the Spirit and the grace of God we can never go to Heaven but because this Nature was not spoil'd by Infants but by persons of reason and we are all admitted to a new Covenant of Mercy and Grace made with Adam presently after his fall that is even before we were born as much as we were to a participation of sin before we were born no man can perish actually for that because he is reconcil'd by this He that says every sin is damnable and deserves the anger of God says true but yet some persons that sin of mere infirmity are accounted by God in the rank of innocent persons So it is in this Article Concupiscence remains in the regenerate and yet concupiscence hath the nature of sin but it brings not condemnation These words explain the 〈◊〉 Original imperfection is such a thing as is even in the regenerate and it is of the nature of sin that is it is the effect of one sin and the cause of many but yet it is not daâ—â—ing because as it is subjected in unconsenting persons it loses its own natural venome and relation to guiltiness that is it may of it self in its abstracted nature be a sin and deserve Gods anger viz. in some persons in all them that consent to it but that which will always be in persons that shall never be damned that is in infants and regenerate shall 〈◊〉 damn them And this is the main of what I affirm And since the Church of England intended that Article against the Doctrine of the Pelagians I suppose I shall not be thought to recede from the spirit and sence of the Article though I use differing manners of expression because my way of explicating this question does most of all destroy the Pelagian Heresie since although I am desirous to acquit the dispensation of God and his Justice from my imputation or suspicion of wrong and am loth to put our sins upon the account of another yet I impute all our evils to the imperfections of our nature and the malice of our choice which does most of all demonstrate not only the necessity of Grace but also of Infant Baptism and then to accuse this Doctrine of Pelagianism or any newer name of Heresie will seem like impotency and weakness of spirit but there will be nothing of truth or learning in it And although this Article was penn'd according to the style of the Schools as they then did loâ—e to speak yet the hardest word in it is capable of such a sence as complies with the intendment of that whole sixth Chapter For though the Church of England professes her self fallible and consequently that all her truths may be peaceably improved yet I do think that she is not actually deceiv'd and also that divers eminently learned do consent in my sence of that Article However I am so truly zealous for her honour and peace that I wholly submit all that I say there or any where else to her most prudent judgment And though I may most easily be deceived yet I have given my reasons for what I say and desire to be tried by them not by prejudice and numbers and zeal and if any man resolves to understand the Article in any other sence than what I have now explicated all that I shall say is that it may be I cannot reconcile my Doctrine to his explication it is enough that it is consistent with the Article it self in its best understanding and compliance with the truth it self and the justification of God However he that explicates the Article and thinks it means as he says does all the honour he can to the Authority whose words if he does not understand yet the sanction
he reveres And this liberty I now take is no other than hath been used by the severest Votaries in that Church where to dissent is death I mean in the Church of Rome I call to witness those disputations and contradictory assertions in the matter of some articles which are to be observed in Andreas Vega Dominicus à Soto Andradius the Lawyers about the Question of divorces and clan destine contracts the Divines about predetermination and about this very article of Original sin as relating to the Virgin Mary But blessed be God we are under the Discipline of a prudent charitable and indulgent Mother and if I may be allowed to suppose that the article means no more in short than the office of Baptism explicates at large I will abide by the trial there is not a word in the Rubricks or Prayers but may very perfectly consist with the Doctrine I deliver But though the Church of England is my Mother and I hope I shall ever live and at last die in her Communion and if God shall call me to it and enable me I will not refuse to die for her yet I conceive there is something most highly considerable in that saying Call no man Master upon earth that is no mans explication of her articles shall prejudice my affirmative if it agrees with Scripture and right reason and the doctrine of the Primitive Church for the first 300 years and if in any of this I am mistaken I will most thankfully be reproved and most readily make honourable amends But my proposition I hope is not built upon the sand and I am most sure it is so zealous for Gods honour and the reputation of his justice and wisdom and goodness that I hope all that are pious unless they labour under some prejudice and prepossession will upon that account be zealous for it or at least confess that what I intend hath in it more of piety than their negative can have of certainty That which is strain'd and held too hard will soonest break He that stoops to the authority yet twists the article with truth preserves both with modesty and Religion One thing more I fear will trouble some persons who will be apt to say to me as Avitus of Vienna did to Faustus of Rhegium Hic quantum ad frontem pertinent quasi abstinentissimam vitam professus non secretam crucem sed publicam vanitatem c. That upon pretence of great severity as if I were exact or could be I urge others to so great strictness which will rather produce despair than holiness Though I have in its proper place taken care concerning this and all the way intend to rescue men from the just causes and in-lets to despair that is not to make them do that against which by preaching a holy life I have prepar'd the best defensative yet this I shall say here particularly That I think this objection is but a mere excuse which some men would make lest they should believe it necessary to live well For to speak truth men are not very apt to despair they have ten thousand ways to flatter themselves and they will hope in despight of all arguments to the contrary In all the Scripture there is but one example of a despairing man and that was Judas who did so not upon the stock of any fierce propositions preach'd to him but upon the load of his foul sin and the pusillanimity of his spirit But they are not to be numbred who live in sin and yet sibi suaviter benedicunt think themselves in a good condition and all them that rely upon those false principles which I have reckoned in this Preface and confuted in the Book are examples of it But it were well if 〈◊〉 would distinguish the sin of despair from the misery of despair Where God hath 〈◊〉 us no warrant to hope there to despair is no sin it may be a punishment and to hope 〈◊〉 may be presumption I shall end with the most charitable advice I can give to any of my erring Brethren 〈◊〉 no man be so vain as to use all the wit and arts all the shifts and devices of the world 〈…〉 may behold to enjoy the pleasure of his sin since it may bring him into that condition that it 〈◊〉 be disputed whether he shall despair or no. Our duty is to make our calling and electioâ—â— sure which certainly cannot be done but by a timely and effective repentance But they that will be confident in their health are sometimes pusillanimous in their sickness presumptious in sin and despairing in the day of their calamity Cognitio de incorrupto Dei judicio in multis dormit sed excitari solet circa mortem said Plato For though 〈◊〉 give false sentences of the Divine judgments when their temptations are high and their 〈◊〉 pleasant yet about the time of their death their understanding and notices are awakened 〈◊〉 they see what they would not see before and what they cannot now avoid Thus I have given account of the design of this Book to you Most Reverend Fatâ—â—â— and Religious Brethren of this Church and to your judgment I submit what I have here discoursed of as knowing that the chiefest part of the Ecclesiastical office is conversant about Repentance and the whole Government of the Primitive Church was almost wholly imployed in ministring to the orders and restitution and reconciliation of penitents and therefore you are not only by your ability but by your imployment and experiences the most competent Judges and the aptest promoters of those truths by which Repentance is made most perfect and unreprovable By your Prayers and your Authority and your Wisdom I hope it will be more and more effected that the strictnesses of a holy life be thought necessary and that Repentance may be no more that trifling little piece of duty to which the errors of the late Schools of learning and the desires of men to be deceiv'd in this article have reduc'd it I have done thus much of my part toward it and I humbly desire it may be accepted by God by you and by all good men JER TAYLOR VNVM NECESSARIVM OR The DOCTRINE and PRACTICE OF REPENTANCE CHAP. I. The Foundation and Necessity of Repentance SECT I. Of the indispensable Necessity of Repentance in remedy to the unavoidable transgressing the Covenant of Works IN the first entercourse with Man God made such a Covenant as he might justly make out of his absolute dominion and such as was agreeable with those powers which he gave us and the instances in which obedience was demanded For 1. Man was made perfect in his kind and God demanded of him perfect obedience 2. The first Covenant was the Covenant of Works that is there was nothing in it but Man was to obey or die but God laid but one command upon him that we find the Covenant was instanced but in one precept In that he fail'd and therefore he was lost