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
the nature of the imployment for I love not to be as S. Paul calls it one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disputers of this world For I suppose skill in Controversies as they are now us'd to be the worst part of learning and time is the worst spent in them and men the least benefited by them that is when the Questions are curious and impertinent intricate and unexplicable not to make men better but to make a Sect. But when the Propositions disputed are of the foundation of Faith or lead to good life or naturally do good to single persons or publick Societies then they are part of the depositum of Christianity of the Analogy of faith and for this we are by the Apostle commanded to contend earnestly and therefore Controversies may become necessary but because they are not often so but oftentimes useless and always troublesome and as an ill diet makes an ill habit of body so does the frequent use of controversies baffle the understanding and makes it crafty to deceive others it self remaining instructed in nothing but useless notions and words of contingent signification and distinctions without difference which minister to pride and contention and teach men to be pertinacious troublesome and uncharitable therefore I love them not But because by the Apostolical Rule I am tyed to do all things without murmurings as well as without disputings I consider'd it over again and found my self reliev'd by the subject matter and the grand consequent of the present Questions For in the present affair the case is not so as in the others here the Questions are such that the Church of Rome declares them to reach a◠far as eternity and damn all that are not of their opinions and the Protestants have much more reason to fear concerning the Papists such who are not excus'd by ignorance that their condition is very sad and deplorable and that it is charity to snatch them as a brand from the fire and indeed the Church of Rome maintains Propositions which if the Ancient Doctors of the Church may be believ'd are apt to separate from God I instance in their superaddition of Articles and Propositions derived only from a pretended tradition and not contain'd in Scripture Now the doing of this is a great sin and a great danger Adoro Scripturae plenitudinem Si non est scriptum timeat vae illud adjicientibus detrahentibus destinatum said Tertullian I adore the fulness of Scripture and if it be not written let Hermogenus fear the woe that is destin'd to them that detract from or add to it S. Basil says Without doubt it is a most manifest argument of infidelity and a most certain sign of pride to introduce any thing that is not written in the Scriptures our blessed Saviour having said My sheep hear my voice and the voice of strangers they will not hear and to detract from Scriptures or add any thing to the Faith that is not there is most vehemently forbidden by the Apostle saying If it be but a mans Testament nemo superordinat no man adds to it And says also This was the Will of the Testator And Theophilus Alexandrinus says plainly It is the part of a Devillish spirit to think any thing to be Divine that is not in the authority of the holy Scriptures and therefore S. Athanasius affirms that the Catholicks will neither speak nor endure to hear any thing in Religion that is a stranger to Scripture it being immodestiae vaecordia an evil heart of immodesty to speak those things which are not written Now let any man judge whether it be not our duty and a necessary work of charity and the proper office of our Ministery to perswade our charges from the immodesty of an evil heart from having a Devillish spirit from doing that which is vehemently forbidden by the Apostle from infidelity and pride and lastly from that eternal Woe which is denounc'd against them that add other words and doctrines than what is contain'd in the Scriptures and say Dominus dixit The Lord hath said it and he hath not said it If we had put these severe censures upon the Popish doctrine of Tradition we should have been thought uncharitable but because the holy Fathers do so we ought to be charitable and snatch our Charges from the ambient flame And thus it is in the question of Images Dubium non est quin Religio nulla sit ubicunque simulacrum est said Lactantius Without all peradventure where ever an Image is meaning for worship there is no Religion and that we ought rather to die than pollute our Faith with such impieties said Origen It is against the Law of Nature it being expresly forbidden by the second Commandment as Irenaeus affirms Tertullian Cyprian and S. Augustine and therefore is it not great reason we should contend for that Faith which forbids all worship of Images and oppose the superstition of such Guides who do teach their people to give them veneration to prevaricate the Moral Law and the very Law of Nature and do that which whosoever does has no Religion We know Idolatry is a damnable sin and we also know that the Roman Church with all the artifices she could use never can justifie her self or acquit the common practices from Idolatry and yet if it were but suspicious that it is Idolatry it were enough to awaken us for God is a jealous God and will not endure any such causes of suspicion and motives of jealousie I instance but once more The Primitive Church did excommunicate them that did not receive the holy Sacrament in both kinds and S. Ambrose says that he who receives the Mystery other ways than Christ appointed that is but in one kind when he hath appointed it in two is unworthy of the Lord and he cannot have Devotion Now this thing we ought not to suffer that our people by so doing should remain unworthy of the Lord and for ever be indevout or cozen'd with a false shew of devotion or fall by following evil Guides into the sentence of Excommunication These matters are not trifling and when we see these errors frequently taught and own'd as the only true Religion and yet are such evils which the Fathers say are the way of damnation we have reason to hope that all wise and good men lovers of souls will confess that we are within the circles of our duty when we teach our people to decline the crooked ways and to walk in the ways of Scripture and Christianity But we have observed amongst the generality of the Irish such a declension of Christianity so great credulity to believe every superstitious story such confidence in vanity such groundless pertinacy such vicious lives so little sense of true Religion and the fear of God so much care to obey the Priests and so little to obey God such intolerable ignorance such fond Oaths and manners of swearing thinking
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
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
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
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
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
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
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
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
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
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
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
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
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
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.
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
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
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
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
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 〈◊〉 〈◊〉
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
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
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
dignity and Episcopus of office and burden * He that desires the office of a Bishop desires a good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostom Nec dicit si quis Episcopatum desiderat bonum desiderat gradum sed bonum opus desiderat quod in majore ordine constitutus possit si velit occasionem habere exercendarum virtutum so S. Hierom. It is not an honourable Title but a good Office and a great opportunity of the exercise of excellent Vertues But for this we need no better testimony than of S. Isidore Episcopatus autem vocabulum inde dictum quòd ille qui superefficitur superintendat curam scil gerens subditorum But Presbyter Graecè Latinè senior interpretatur non pro aetate vel decrepitâ senectute sed propter honorem dignitatem quam acceperunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Julius â—ollux 3. Supposing that Episcopus and Presbyter had been often confounded in Scripture and Antiquity and that both in ascension and descension yet as Priests may be called Angels and yet the Bishop be the Angel of the Church the Angel for his excellency of the Church for his appropriate preheminence and singularity so though Presbyters had been called Bishops in Scripture of which there is not one example but in the sences above explicated to wit in conjunction and comprehension yet the Bishop is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminence the Bishop and in descent of time it came to pass that the compellation which was alwayes his by way of eminence was made his by appropriation And a fair precedent of it we have from the compellation given to our blessed Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Shepherd and Bishop of our Souls The name Bishop was made sacred by being the appellative of his person and by fair intimation it does more immediately descend upon them who had from Christ more immediate mission and more ample power and therefore Episcopus and Pastor by way of eminence are the most fit appellatives for them who in the Church hath the greatest power office and dignity as participating of the fulness of that power and authority for which Christ was called the Bishop of our Souls * And besides this so fair a Copy besides the using of the word in the prophecy of the Apostolate of Matthias and in the Prophet Isaiah and often in Scripture as I have shewn before any one whereof is abundantly enough for the fixing an appellative upon a Church Officer this name may also be intimated as a distinctive compellation of a Bishop over a Priest because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed often used for the office of Bishops as in the instances above but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for the office of the inferiours for Saint Paul writing to the Romans who then had no Bishop fixed in the Chair of Rome does command them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this for the Bishop that for the subordinate Clergy So then the word Episcopus is fixt at first and that by derivation and example of Scripture and fair congruity of reason SECT XXV Calling the Bishop and him only the Pastor of the Church BUT the Church used other appellatives for Bishops which it is very requisite to specifie that we may understand diverse authorities of the Fathers using those words in appropriation to Bishops which of late have been given to Presbyters ever since they have begun to set Presbyters in the room of Bishops And first Bishops were called Pastors in antiquity in imitation of their being called so in Scripture Eusebius writing the story of S. Ignatius Denique cum Smyrnam venisset ubi Polycarpus erat scribit inde unam epistolam ad Ephesios eorumque Pastorem that is Onesimus for so follows in quâ meminit Onesimi Now that Onesimus was their Bishop himself witnesses in the Epistle here mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Onesimus was their Bishop and therefore their Pastor and in his Epistle ad Antiochenos himself makes mention of Evodius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your most blessed and worthy Pastor * When Paulus Samosatenus first broached his heresie against the Divinity of our blessed Saviour presently a Councel was called where S. Denis Bishop of Alexandria could not be present Caeteri vero Ecclesiarum Pastores diversis è locis urbibus convenerunt Antiochiam In quibus insignes caeteris praecellentes erant Firmilianus à Caesarea Cappadociae Gregorius Athenodorus Fratres Helenus Sardensis Ecclesiae Episcopus Sed Maximus Bostrensis Episcopus dignus eorum consortio cohaerebat These Bishops Firmilianus and Helenus and Maximus were the Pastors and not only so but Presbyters were not called Pastors for he proceeds sed Presbyteri quamplurimi Diaconi ad supradictam Vrbem convenerunt So that these were not under the general appellative of Pastors And the Councel of Sardis making provision for the manner of election of a Bishop to a Widow-Church when the people is urgent for the speedy institution of a Bishop if any of the Comprovincials be wanting he must be certified by the Primate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the multitude require a Pastor to be given unto them * The same expression is also in the Epistle of Julius Bishop of Rome to the Presbyters Deacons and people of Alexandria in behalf of their Bishop Athanasius Suscipite itaque Fratres charissimi cum omni divinâ gratiâ Pastorem vestrum ac praesulem tanquam vere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after gaudere fruentes orationibus qui Pastorem vestrum esuritis sititis c. The same is often used in S. Hilary and S. Gregory Nazianzen where Bishops are called Pastores magni Great Shepherds or Pastors * When Eusebius the Bishop of Samosata was banished Vniversi lachrymis prosecuti sunt ereptionem Pastoris sui saith Theodoret They wept for the loss of their Pastor And Eulogius a Presbyter of Edessa when he was arguing with the Prefect in behalf of Christianity Et Pastorem inquit habemus nutus illius sequimur we have a Pastor a Bishop certainly for himself was a Priest and his commands we follow But I need not specifie any more particular instances I touch'd upon it before He that shall consider that to Bishops the Regiment of the whole Church was concredited at the first and the Presbyters were but his Assistants in Cities and Villages and were admitted in partem soll citudinis first casually and cursorily and then by station and fixt residency when Parishes were divided and endowed will easily see that this word Pastor must needs be appropriated to Bishops to whom according to the conjunctive expression of S. Peter and the practice of infant Christendom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was intrusted first solely then in communication with others but alwayes principally * But now of late especially
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
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
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
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
Ep. 7. Si manifestissimae certaeque rationi velut Scripturarum Sanctarum objicitur authoritas non intelligit qui hoc facit non Scripturarum illarum sensum ad quem penetrare non potuit sed suum potiùs objicit veritati nec quod in eis sed quod in seipso velut pro eis invenit opponit He that opposes the authority of the holy Scriptures against manifest and certain reason does neither understand himself nor the Scripture Indeed when God hath plainly declared the particular the more it seems against my reasons the greater is my obedience in submitting but that is because my reasons are but Sophismes since truth it self hath declared plainly against them but if God hath not plainly declared against that which I call reason my reason must not be contested by a pretence of Faith but upon some other account Ratio cum ratione concertet 3. Secondly But this is such a fine device that it can if it be admitted warrant any literal interpretation against all the pretences of the world For when Christ said If thy right eye offend thee pluck it out Here are the plain words of Christ And Some make themselves Eunuches for the kingdom of Heaven Nothing plainer in the Grammatical sence and why do we not do it because it is an unnatural thing to mangle our body for a Spiritual cause which may be supplied by other more gentle instruments Yea but reason is not to be heard against the plain words of Christ and the greater our reason is against it the greater excellency in our obedience that as Abraham against hope believed in hope so we against reason may believe in the greatest reason the Divine revelation and what can be spoken against this 4. Thirdly Stapleton confuting Luthers opinion of Consubstantiation pretends against it many absurdities drawn from reason and yet it would have been ill taken if it should have been answered that the doctrine ought the rather to be believed because it is so unreasonable which answer is something like our new Preachers who pretend that therefore they are Spiritual men because they have no learning they are to confound the wise because they are the weak things of the world and that they are to be heard the rather because there is the less reason they should so crying stinking fish that men may buy it the more greedily But I will proceed to the particulars of reason in this Article being contented with this that if the adverse party shall refuse this way of arguing they may be reproved by saying they refuse to hear reason and it will not be easie for them in despite of reason to pretend faith for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable men and they that have not faith are equivalent in S. Pauls expression 5. First I shall lay this prejudice in the Article as relating to the discourses of reason that in the words of institution there is nothing that can be pretended to prove the conversion of the substance of bread into the body of Christ but the same will infer the conversion of the whole into the whole and therefore of the accidents of the bread into the accidents of the body And in those little pretences of Philosophy which these men sometimes make to cousen fools into a belief of the possibility they pretend to no instance but to such conversions in which if the substance is changed so also are the accidents sometimes the accident is chang'd in the same remaining substance but if the substance be changed the accidents never remain the same individually or in kind unless they be symbolical that is are common to both as in the change of elements of air into fire of water into earth Thus when Christ changed water into wine the substances being chang'd the accidents also were alter'd and the wine did not retain the colour and taste of water for then though it had been the stranger miracle that wine should be wine and yet look and taste like water yet it would have obtained but little advantage to his doctrine and person if he should have offer'd to prove his mission by such a miracle For if Christ had said to the guests To prove that I am come from God I will change this water into wine well might this prove his mission but if while the guests were wondring at this he should proceed and say wonder ye not at this for I will do a stranger thing than it for this water shall be changed into wine and yet I will so order it that it shall look like water and taste like it so that you shall not know one from the other Certainly this would have made the whole matter very ridiculous and indeed it is a strange device of these men to suppose God to work so many prodigious miracles as must be in Transubstantiation if it were at all and yet that none of these should be seen for to what purpose is a miracle that cannot be perceived It can prove nothing nor do any thing when it self is not known whether it be or no. When bread is turned into flesh and wine into blood in the nourishment of our bodies which I have seen urg'd for the credibility of Transubstantiation The bread as it changes his nature changes his accidents too and is flesh in colour and shape and dimensions and weight and operation as well as it is in substance Now let them rub their foreheads hard and tell us it is so in the holy Sacrament For if it be not so then no instance of the change of Natural substances from one form to another can be pertinent For 1. Though it be no more than is done in every operation of a body yet it is always with change of their proper accidents and then 2. It can with no force of the words of the institution be pretended that one ought to be or can be without the other For he that says this is the body of a man says that it hath the substance of a humane body and all his consequents that is the accidents and he that says this is the body of Alexander says besides the substance that it hath all the individuating conditions which are the particular accidents and therefore Christ affirming this to be his body did as much affirm the change of accidents as the change of substance because that change is naturally and essentially consequent to this Now if they say they therefore do not believe the accidents of bread to be changed because they see them remain I might reply Why will they believe their sense against faith since there may be evidence but here is certainty and it cannot be deceived though our eyes can and it is certain that Christ affirmed it without distinction of one part from another of substance from his usual accidents This is my body Hoc Hîc Nunc and Sic. Now if they think their eyes may be credited for
thanks for them or praying to them but a direct praying for them even for holy Bishops Confessors Martyrs that God meaning in much mercy would remember them that is make them to rest in the bosom of Abraham in the Region of the living as Saint James expresses it And in the Liturgies of the Churches of Egypt attributed to Saint Basil Gregory Nazianzen and Saint Cyril the Churches pray Be mindful O Lord of thy Saints vouchsafe to receive all thy Saints which have pleas'd thee from the beginning our Holy Fathers the Patriarchs Prophets Apostles Martyrs Confessors Preachers Evangelists and all the Souls of the Just which have died in the faith but chiefly of the holy glorious and perpetual Virgin Mary the Mother of God of Saint John Baptist the Forerunner and Martyr Saint Stephen the first Deacon and first Martyr Saint Mark Apostle Evangelist and Martyr Of the same spirit were all the Ancient Liturgies or Missals and particularly that under the name of Saint Chrysostom is most full to this purpose Let us pray to the Lord for all that before time have laboured and performed the holy Offices of Priesthood For the memory and remission of sins of them that built this holy House and of all them that have slept in hope of the resurrection and eternal life in thy society of the Orthodox Fathers and our Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou lover of men pardon them And again Moreover we offer unto thee this reasonable service for all that rest in Faith our Ancestors Fathers Patriarchs Prophets and Apostles Preachers Evangelists Martyrs c. especially the most holy and unspotted Virgin Mary and after concludes with this prayer Remember them all who have slept in hope of Resurrection to Eternal life and make them to rest where the light of thy countenance looks over them Add to these if you please the Greek Mass of Saint Peter To them O Lord and to all that rest in Christ we pray that thou indulge a place of refreshing light and peace So that nothing is clearer than that in the Greek Canon they prayed for the souls of the best of all the Saints whom yet because no man believes they ever were in Purgatory it follows that prayer for the dead us'd by the Ancients does not prove the Roman Purgatory To these add the Doctrine and Practice of the Greek Fathers Dionysius speaking of a person deceased whom the Ministers of the Church had publickly pronounced to be a happy man and verily admitted into the society of the Saints that have been from the beginning of the world yet the Bishop prayed for him That God would forgive him all the sins which he had committed through humane infirmity and bring him into the light and region of the living into the bosoms of Abraham Isaac and Jacob where pain and sorrow and sighing have no place To the same purpose is that of Saint Gregory Nazianzen in his Funeral Oration upon his Brother Caesarius of whom he had expresly declar'd his belief that he was rewarded with those honours which did befit a new created soul yet he presently prayes for his soul Now O Lord receive Caesarius I hope I have said enough concerning the Greek Church their Doctrine and practice in this particular and I desire it may be observed that there is no greater testimony of the Doctrine of a Church than their Liturgy Their Doctors may have private Opinions which are not against the Doctrine of the Church but what is put into their publick devotions and consign'd in their Liturgies no man scruples it but it is the Confession and Religion of the Church But now that I may make my Reader some amends for his trouble in reading the trifling Objections of these Roman Adversaries and my Defences I shall also for the greater conviction of my Adversaries shew that they would not have oppos'd my Affirmation in this particular if they had understood their own Mass-book for it was not only thus from the beginning until now in the Greek Church but it is so to this very day in the Latin Church In the old Latin Missal we have this prayer Suscipe sancta Trinitas hanc oblationem quam tibi offerimus pro omnibus in tui nominis confessione defunctis ut te dextram auxilii tui porrigente vitae perennis requiem habeant à poenis impiorum segregati semper in tuae laudis laetitia perseverent And in the very Canon of the Mass which these Gentlemen I suppose if they be Priests cannot be ignorant in any part of they pray Memento Domine famulorum famularumque tuarum qui nos praecesserunt cum signo fidei dormiunt in somno pacis Ipsis Domine omnibus in Christo quiescentibus locum refrigerii lucis pacis ut indulgeas deprecamur Unless all that are at rest in Christ go to Purgatory it is plain that the Church of Rome prayes for Saints who by the confession of all sides never were in Purgatory I could bring many more testimonies if they were needful but I summ up this particular with the words of Saint Austin Non sunt praetermittendae supplicationes pro spiritibus mortuorum quas faciendas pro omnibus in Christiana Catholica societate defunctis etiam tacitis nominibus quorumque sub generali commemoratione suscepit Ecclesia The Church prayes for all persons that died in the Christian and Catholick Faith And therefore I wonder how it should drop from Saint Austin's Pen Injuriam facit Martyri qui orat pro Martyre But I suppose he meant it only in case the prayer was made for them as if they were in an uncertain state and so it is probable enough but else his words were not only against himself in other places but against the whole practice of the Ancient Catholick Church I remember that when it was ask'd of Pope Innocent by the Archbishop of Lyons why the Prayer that was in the old Missal for the soul of Pope Leo Annue nobis Domine animae famuli tui Leonis haec prosit oblatio it came to be chang'd into Annue nobis Domine ut intercessione famuli tui Leonis haec prosit oblatio Pope Innocent answered him that who chang'd it or when he knew not but he knew how that is he knew the reason of it because the Authority of the Holy Scripture said he does injury to a Martyr that prayes for a Martyr the same thing is to be done for the like reason concerning all other Saints The good man had heard the saying somewhere but being little us'd to the Bible he thought it might be there because it was a pretty saying However though this change was made in the Mass-books and prayer for the soul of Saint Leo was chang'd into a prayer to Saint Leo and the Doctors went about to defend it as well as they could yet because they did it so pitifully they had reason to
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
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
stations and injunctions of the penitents and this took off the edge of publick and Ecclesiastical repentance and to this succeeded private repentance where none but God and the Priest were witnesses and because this was a recession from the old discipline and of it self an abuse or but the reliques of discipline at the best and therefore not necessary because it was but an imperfect supply of something that was better this also is in some places â—aid aside in others too much abus'd But of that in its place 20. But now that I may give an account concerning the first severity Concerning their not admitting those three sorts of Criminals to repentance but denying it to none else I consider 1. That there is no place of Scripture that was pretended to exclude those three Capital sins from hopes of pardon For one of them there was of which I shall give account in the following periods but for murder and adultery there were very many authorities of Scripture to prove them pardonable but none to prove them unpardonable 2. What can be pretended why idolatry murder and adultery should be less pardonable if repented of than Incest Treason Heresie Sodomy or Sacriledge These were not denied and yet some of them are greater Criminals than some that were but the value is set upon crimes as men please 3. That even in these three cases the Church did allow Repentance in the very beginning appears beyond exception in Irenaeus who writes concerning the women seduced by the Heretick Marck and so guilty of both Adulteries carnal and spiritual that they were admitted to repentance 4. S. Clemens of Alexandria affirms indefinitely concerning all persons lapsed after Baptism that they may be restored and pardon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that fall into sins after Baptism must be chastened For those things which were committed before Baptism are pardoned but they which are committed afterwards are to be purged For it is certain that God did not shut up the fountain which he opened in Baptism Then he smote the Rock and the stream flowed out and it became a river and ran in dry places 5. It is more than probable that in Egypt it was very ordinary to admit lapsed persons and even Idolaters â—o repentance because of the strange levity of the Nation and that even the Bishops did at the coming of Hadrianus the Emperor devote themselves to Serapis Illi qui Serapim colunt Christiani sunt devoti sunt Serapi qui se Christi Episcopos dicunt So the Emperor testifies in his letters to Servianus For it is not to be suppos'd that it was part of their perswasion that they might lawfully do it or that it was solemn and usual so to do but that to avoid persecution they did chuse rather to seem unconstant and changeable than to be kill'd especially in that Nation which was tota levis pendula ad omnia famae momenta volans as these letters say light and inconstant tossed about with every noise of fame and variety These Bishops after the departure of Caesar without peradventure did many of them return to their charges and they and their Priests pardon'd each other just as the Libellatici and the Thurificati did in Carthage and all Africa as S. Cyprian relates 6. In Ephrem Syrus there is a form of Confession and of Prayer for the pardon of foul sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have mercy on my sins my injustices my covetousness which some render unnatural lusts my adulteries and fornications my idle and filthy speakings If these after Baptism are pardonable Quid non speremus the former severity must be understood not to be their Doctrine but their Discipline 21. And the same is to be said concerning their giving Repentance but to those whom they did admit after Baptism we find it expresly affirm'd by the next ages that the purpose of their Fathers was only for Discipline and caution So S. Austin The Church did cautiously and healthfully provide that penitents should but once be admitted lest a frequent remedy should become contemptible yet who dares say Why do ye again spare this man who after his first repentance is again intangled in the snares of sin 22. So that whereas some of them use to say of certain sins that after Baptism or after the first relapse they are unpardonable we must know that in the style of the Church Vnpardonable signified such to which by the Discipline and Customs of the Church pardon was not ministred They were called Vnpardonable not because God would not pardon them but because he alone could this we learn from those words of Tertullian Salvâ illâ poenitentiae specie post fidem quae aut levioribus delictiâ— veniam ab Episcopo consequi poterit aut majoribus irremissibilibus à Deo solo The lighter or lesser sins might obtain pardon from the Ministery of the Bishop Hoc satis est ipsi caetera mando Deo The greatest and the Vnpardonable could obtain it of God alone So that when they did deny to absolve some certain Criminals after Baptism or after a relapse they did not affirm the sins to be unpardonable as we understand the word Novatus himself did not for as Socrates reports he wrote to all the Churches every where that they should not admit them that had sacrificed to the Mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to exhort them to repentance and yet to leave their pardon and absolution to him who is able and hath authority to forgive sins And the same also was the doctrine of Acesius his great Disciple for which Constantine in Eusebius reprov'd him Some single men have despair'd but there was never any Sect of men that seal'd up the Divine Mercy by the locks and bars of Despair much less did any good Christians ever do it 23. And this we find expresly verified by the French Bishops in a Synod there held about the time of Pope Zephyrinus Poenitentia ab his qui daemonibus sanctificant agenda ad diem mortis non sine spetamen remissionis quam ab eo planè sperare debebunt qui ejus largitatem solus obtinet tam dives misericordiae est ut nemo desperet Although the Criminal must do penance to his dying day that is the Church will not absolve or admit him to her communion yet he must not be without hope of pardon which yet is not to be hop'd for from the Church but from him who is so rich in mercy that no man may despair and not long after this S. Cyprian said Though we leave them in their separation from us yet we have and do exhort them to repent if by any means they can receive indulgence from him who can perform it 24. Now if it be enquired what real effect this had upon the persons or souls of the offending relapsing persons the consideration is weighty and material For to say the Church
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
doctrine of the Church of Rome which they learnt from St. Augustin and others also do from hence baptize Infants though with a less opinion of its absolute necessity And yet the same manner of precept in the same form of words in the same manner of threatning by an exclusive negative shall not enjoyn us to communicate Infants though damnation at least in form of words be exactly and per omnia alike appendant to the neglect of holy Baptism and the venerable Eucharist If nisi quis renatus shall conclude against the Anabaptist for necessity of baptizing Infants as sure enough we say it does why shall not an equal nisi comederitis bring Infants to the holy Communion The Primitive Church for some two whole ages did follow their own principles where ever they led them and seeing that upon the same ground equal results must follow they did Communicate Infants as soon as they had baptized them And why the Church of Rome should not do so too being she expounds nisi comederitis of Oral manducation I cannot yet learn a reason And for others that expound it of a spiritual manducation why they shall not allow the disagreeing part the same liberty of expounding nisi quis renatus too I by no means can understand And in these cases no external determiner can be pretended in answer For whatsoever is extrinsecal to the words as Councils Traditions Church Authority and Fathers either have said nothing at all or have concluded by their practice contrary to the present opinion as is plain by their communicating Infants by virtue of nisi comederitis 8. Fifthly I shall not need to urge the mysteriousness of some points in Scripture which ex natura rei are hard to be understood though very plainly represented For there are some secreta Theologiae which are only to be understood by persons very holy and spiritual which are rather to be felt than discoursed of and therefore if peradventure they be offered to publick consideration they will therefore be opposed because they run the same fortune with many other Questions that is not to be understood and so much the rather because their understanding that is the feeling such secrets of the Kingdom are not the results of Logick and Philosophy nor yet of publick revelation but of the publick spirit privately working and in no man is a duty but in all that have it is a reward and is not necessary for all but given to some producing its operations not regularly but upon occasions personal necessities and new emergencies Of this nature are the spirit of obsignation belief of particular salvation special influences and comforts coming from a sense of the spirit of adoption actual fervours and great complacencies in devotion spiritual joyes which are little drawings aside of the curtains of peace and eternity and antepasts of immortality But the not understanding the perfect constitution and temper of these mysteries and it is hard for any man so to understand as to make others do so too that feel them not is cause that in â—any Questions of secret Theology by being very apt and easie to be mistaken there is a necessity in forbearing one another and this consideration would have been of good use in the Question between Soto and Catharinus both for the preservation of their charity and explication of the mystery 9. Sixthly But here it will not be unseasonable to consider that all systems and principles of science are expressed so that either by reason of the Universality of the terms and subject matter or the infinite variety of humane understandings and these peradventure swayed by interest or determined by things accidental and extrinsecal they seem to divers men nay to the same men upon divers occasions to speak things extreamly disparate and sometimes contrary but very often of great variety And this very thing happens also in Scripture that if it were not in re sacrâ seriâ it were excellent sport to observe how the same place of Scripture serves several turns upon occasion and they at that time believe the words sound nothing else whereas in the liberty of their judgment and abstracting from that occasion their Commentaries understand them wholly to a differing sence It is a wonder of what excellent use to the Church of Rome is tibi dabo claves It was spoken to Peter and none else sometimes and therefore it concerns him and his Successours only the rest are to derive from him And yet if you question them for their Sacrament of Penance and Priestly Absolution then tibi dabo claves comes in and that was spoken to S. Peter and in him to the whole College of the Apostles and in them to the whole Hierarchy If you question why the Pope pretends to free souls from Purgatory tibi dabo claves is his warrant but if you tell him the Keys are only for binding and loosing on Earth directly and in Heaven consequently and that Purgatory is a part of Hell or rather neither Earth nor Heaven nor Hell and so the Keys seem to have nothing to do with it then his Commission is to be enlarged by a suppletory of reason and consequences and his Keys shall unlock this difficulty for it is clavis scientiae as well as authoritatis And these Keys shall enable him to expound Scriptures infallibly to determine Questions to preside in Councils to dictate to all the World Magisterially to rule the Church to dispence with Oaths to abrogate Laws And if his Key of knowledge will not the Key of Authority shall and tibi dabo claves shall answer for all We have an instance in the single fancy of one man what rare variety of matter is afforded from those plain words of Oravi pro te Petre Luke 22. for that place says Bellarmine is otherwise to be understood of Peter otherwise of the Popes and otherwise of the Church of Rome And pro te signifies that Christ prayed that Peter might neither err personally nor judicially and that Peters Successors if they did err personally might not err judicially and that the Roman Church might not err personally All this variety of sence is pretended by the fancy of one man to be in a few words which are as plain and simple as are any words in Scripture And what then in those thousands that are intricate So is done with pasce oves which a man would think were a Commission as innocent and guiltless of designs as the sheep in the folds are But if it be asked why the Bishop of Rome calls himself Universal Bishop Pasces oves is his warrant Why he pretends to a power of deposing Princes Pasce oves said Christ to Peter the second time If it be demanded why also he pretends to a power of authorizing his subjects to kill him Pasce agnos said Christ the third time And pasce is doce and pasce is Impera and pasce is occide Now if others should take the same
unreasonableness I will not say but the same liberty in expounding Scripture or if it be not licence taken but that the Scripture it self is so full and redundant in sences quite contrary what man soever or what company of men soever shall use this principle will certainly find such rare productions from several places that either the unreasonableness of the thing will discover the errour of the proceeding or else there will be a necessity of permitting a great liberty of judgment where is so infinite variety without limit or mark of necessary determination If the first then because an errour is so obvious and ready to our selves it will be great imprudence or tyranny to be hasty in judging others but if the latter it is it that I contend for for it is most unreasonable when either the thing it self ministers variety or that we take licence to our selves in variety of interpretations or proclaim to all the world our great weakness by our actually being deceived that we should either prescribe to others magisterially when we are in errour or limit their understandings when the thing it self affords liberty and variety SECT IV. Of the difficulty of expounding Scripture 1. THese considerations are taken from the nature of Scripture it self but then if we consider that we have no certain ways of determining places of difficulty and question infallibly and certainly but that we must hope to be saved in the belief of things plain necessary and fundamental and our pious endeavour to find out Gods meaning in such places which he hath left under a cloud for other great ends reserved to his own knowledge we shall see a very great necessity in allowing a liberty in Prophesying without prescribing authoritatively to other mens consciences and becoming Lords and Masters of their Faith Now the means of expounding Scripture are either external or internal For the external as Church Authority Tradition Fathers Councils and Decrees of Bishops they are of a distinct consideration and follow after in their order But here we will first consider the invalidity and uncertainty of all those means of expounding Scripture which are more proper and internal to the nature of the thing The great Masters of Commentaries some whereof have undertaken to know all mysteries have propounded many ways to expound Scripture which indeed are excellent helps but not infallible assistances both because themselves are but moral instruments which force not truth ex abscondito as also because they are not infallibly used and applyed 1. Sometime the sence is drawn forth by the context and connexion of parts It is well when it can be so But when there is two or three antecedents and subjects spoken of what man or what rule shall ascertain me that I make my reference true by drawing the relation to such an antecedent to which I have a mind to apply it another hath not For in a contexture where one part does not always depend upon another where things of differing natures intervene and interrupt the first intentions there it is not always very probable to expound Scripture and take its meaning by its proportion to the neighbouring words But who desires satisfaction in this may read the observation verified in S. Gregory's Morals upon Job lib. 5. c. 22. and the instances he there brings are excellent proof that this way of Interpretation does not warrant any man to impose his Expositions upon the belief and understanding of other men too confidently and magisterially 2. Secondly Another great pretence or medium is the conference of places which Illyricus calls ingens remedium foelicissimam expositionem sanctae scripturae and indeed so it is if well and temperately used but then we are beholding to them that do so for there is no rule that can constrain them to it for comparing of places is of so indefinite capacity that if there be ambiguity of words variety of sence alteration of circumstances or difference of stile amongst Divine Writers then there is nothing that may be more abused by wilful people or may more easily deceive the unwary or that may more amuse the most intelligent Observer The Anabaptists take advantage enough in this proceeding and indeed so may any one that list and when we pretend against them the necessity of baptizing all by authority of nisi quis renatus fuerit ex aquâ spiritu they have a parallel for it and tell us that Christ will baptize us with the holy Ghost and with fire and that one place expounds the other and because by fire is not meant an Element or any thing that is natural but an Allegory and figurative expression of the same thing so also by water may be meant the figure signifying the effect or manner of operation of the holy Spirit Fire in one place and water in the other do but represent to us that Christs baptism is nothing else but the cleansing and purifying us by the holy Ghost But that which I here note as of greatest concernment and which in all reason ought to be an utter overthrow to this topick 〈◊〉 an universal abuse of it among those that use it most and when two places seem to have the same expression or if a word have a double signification because in this place it may have such a sence therefore it must because in one of the places the sence is to their purpose they conclude that therefore it must be so in the other too An instance I give in the great Question between the Socinians and the Catholicks If any place be urged in which our blessed Saviour is called God they shew you two or three where the word â—od is taken in a depressed sence for a quasi Deus as when God said to Moses Constitui te Deum Pharaonis and hence they argue because I can shew the word is used for a Deus factus therefore no argument is sufficient to prove Christ to be Deus verus from the appellative of Deus And might not another argue to the exact contrary and as well urge that Moses is Deus verus because in some places the word Deus is used pro Deo aeterno Both ways the Argument concludes impiously and unreasonably It is a fallacy à posse ad esse affirmativè because breaking of bread is sometimes used for an Eucharistical manducation in Scripture therefore I shall not from any testimony of Scripture affirming the first Christians to have broken bread together conclude that they lived hospitably and in common society Because it may possibly be eluded therefore it does not signifie any thing And this is the great way of answering all the Arguments that can be brought against any thing that any man hath a mind to defend and any man that reads any controversies of any side shall find as many instances of this vanity almost as he finds arguments from Scripture this fault was of old noted by S. Austin for then they had got the trick and
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 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
would bring in after Ages to the Authority of a competent judge or witness say the same thing for they plainly confess that the first Ages spake little or nothing to the present Question or at least nothing to their sence of them for therefore they call in aid from the following Ages and make them suppletory and auxiliary to their designs and therefore there are no Traditions to our purposes And they who would willingly have it otherwise yet have taken no course it should be otherwise for they when they had opportunity in the Councils of the last Ages to determine what they had a mind to yet they never named the number nor expressed the particular Traditions which they would fain have the world believe to be Apostolical But they have kept the bridle in their own hands and made a reserve of their own power that if need be they may make new pretensions or not be put to it to justifie the old by the engagement of a conciliary declaration 11. Lastly We are acquitted by the testimony of the Primitive Fathers from any other necessity of believing than of such Articles as are recorded in Scripture And this is done by them whose Authority is pretended the greatest Argument for Tradition as appears largely in Irenaeus who disputes professedly for the sufficiency of Scripture against certain Hereticks who affirm some necessary truths not to be written It was an excellent saying of S. Basil and will never be wip'd out with all the eloquence of Perron in his Serm. de fide Manifestus est fidei lapsus liquidum superbiae viâ—ium vel respuere aliquid eorum quae Scriptura habet vel inducere quicquam quod scriptum non est And it is but a poor device to say that every particular Tradition is consigned in Scripture by those places which give Authority to Tradition and so the introducing of Tradition is not a super-inducing any thing over or besides Scripture because Tradition is like a Messenger and the Scripture is like his Letters of Credence and therefore Authorizes whatsoever Tradition speaketh For supposing Scripture does consign the Authority of Tradition which it might do before all the whole Instrument of Scripture it self was consigned and then afterwards there might be no need of Tradition yet supposing it it will follow that all those Traditions which are truly prime and Apostolical are to be entertained according to the intention of the Deliverers which indeed is so reasonable of it self that we need not Scripture to perswade us to it it self is authentick as Scripture is if it derives from the same fountain and a word is never the more the Word of God for being written nor the less for not being written but it will not follow that whatsoever is pretended to be Tradition is so neither is the credit of the particular instances consigned in Scripture dolosus versatur in generalibus but that this craft is too palpable And if a general and indefinite consignation of Tradition be sufficient to warrant every particular that pretends to be Tradition then S. Basil had spoken to no purpose by saying it is Pride and Apostasie from the Faith to bring in what is not written For if either any man brings in what is written or what he says is delivered then the first being express Scripture and the second being consigned in Scripture no man can be charged with superinducing what is not written he hath his answer ready And then these are zealous words absolutely to no purpose but if such general consignation does not warrant every thing that pretends to Tradition but only such as are truly proved to be Apostolical then Scripture is useless as to this particular for such Tradition gives testimony to Scripture and therefore is of it self first and more credible for it is credible of it self and therefore unless Saint Basil thought that all the will of God in matters of Faith and Doctrine were written I see not what end nor what sence he could have in these words For no man in the World except Enthusiasts and mad-men ever obtruded a Doctrine upon the Church but he pretended Scripture for it or Tradition and therefore no man could be pressed by these words no man confuted no man instructed no not Enthusiasts or Montanists For suppose either of them should say that since in Scripture the holy Ghost is promised to abide with the Church for ever to teach whatever they pretend the Spirit in any Age hath taught them is not to super-induce any thing beyond what is written because the truth of the Spirit his veracity and his perpetual teaching being promised and attested in Scripture Scripture hath just so consigned all such Revelations as Perron saith it hath all such Traditions But I will trouble my self no more with Arguments from any humane Authorities but he that is surprized with the belief of such Authorities and will but consider the very many testimonies of Antiquity to this purpose as of Constantine St. Hierom St. Austin St. Athanasius St. Hilary St. Epiphanius and divers others all speaking words to the same sence with that saying of St. Paul Nemo sentiat super quod scriptum est will see that there is reason that since no man is materially a Heretick but he that errs in a point of Faith and all Faith is sufficiently recorded in Scripture the judgment of Faith and Heresie is to be derived from thence and no man is to be condemned for dissenting in an Article for whose probation Tradition only is pretended only according to the degree of its evidence let every one determine himself but of this evidence we must not judge for others for unless it be in things of Faith and absolute certainties evidence is a word of relation and so supposes two terms the object and the faculty and it is an imperfect speech to say a thing is evident in it self unless we speak of first principles or clearest revelations for that may be evident to one that is not so to another by reason of the pregnancy of some apprehensions and the immaturity of others This discourse hath its intention in Traditions Doctrinal and Ritual that is such Traditions which propose Articles new in materiâ but now if Scripture be the repository of all Divine Truths sufficient for us Tradition must be considered as its instrument to convey its great mysteriousness to our understandings it is said there are traditive Interpretations as well as traditive propositions but these have not much distinct consideration in them both because their uncertainty is as great as the other upon the former considerations as also because in very deed there are no such things as traditive Interpretations universal For as for particulars they signifie no more but that they are not sufficient determinations of Questions Theological therefore because they are particular contingent and of infinite variety and they are no more Argument than the
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
plain and unless the Authority of a Council be so great a prejudice as to make us to do violence to our understanding so as not to disbelieve the Decree because it seems contrary to Scripture but to believe it agrees with Scripture though we know not how therefore because the Council hath decreed it unless I say we be bound in duty to be so obediently blind and sottish we are sure that there are some Councils which are pretended General that have retired from the publick notorious words and sence of Scripture For what wit of man can reconcile the Decree of the thirteenth Session of the Council of Constance with Scripture in which Session the half Communion was decreed in defiance of Scripture and with a non obstante to Christs institution For in the Preface of the Decree Christs institution and the practice of the Primitive Church is expressed and then with a non obstante Communion in one kind is established Now then suppose the non obstante in the form of words relates to the Primitive practice yet since Christs institution was taken notice of in the first words of the Decree and the Decree made quite contrary to it let the non obstante relate whither it will the Decree not to call it a defiance is a plain recession from the institution of Christ and therefore the non obstante will refer to that without any sensible errour and indeed for all the excuses to the contrary the Decree was not so discreetly framed but that in the very form of words the defiance and the non obstante is too plainly relative to the first words For what sence can there be in the first licet else licet Christus in utraque specie and licet Ecclesia Primitiva c. tamen hoc non obstante c. the first licet being a relative term as well as the second licet must be bounded with some correspondent But it matters not much let them whom it concerns enjoy the benefit of all excuses they can imagine it is certain Christs institution and the Councils sanction are as contrary as light and darkness Is it possible for any man to contrive a way to make the Decree of the Council of Trent commanding the publick Offices of the Church to be in Latine friends with the fourteenth Chapter of the Corinthians It is not amiss to observe how the Hyperaspists of that Council sweat to answer the Allegations of St. Paul and the wisest of them do it so extreamly poor that it proclaims to all the world that the strongest man that is cannot eat Iron or swallow a Rock Now then would it not be an unspeakable Tyranny to all wise persons who as much hate to have their souls enslaved as their bodies imprisoned to command them to believe that these Decrees are agreeable to the word of God Upon whose understanding soever these are imposed they may at the next Session reconcile them to a crime and make any sin sacred or perswade him to believe propositions contradictory to a Mathematical demonstration All the Arguments in the World that can be brought to prove the infallibility of Councils cannot make it so certain that they are infallible as these two instances do prove infallibly that these were deceived and if ever we may safely make use of our reason and consider whether Councils have erred or no we cannot by any reason be more assured that they have or have not than we have in these particulars so that either our reason is of no manner of use in the discussion of this Question and the thing it self is not at all to be disputed or if it be we are certain that these actually were deceived and we must never hope for a clearer evidence in any dispute And if these be others might have been if they did as these did that is depart from their Rule And it was wisely said of Cusanus Notandum est experimento rerum universale Concilium posse deficere The experience of it is notorious that Councils have erred And all the Arguments against experience are but plain sophistry 3. And therefore I make no scruple to slight the Decrees of such Councils wherein the proceedings were as prejudicate and unreasonable as in the Council wherein Abailardus was condemned where the presidents having pronounced Damnamus they at the lower end being awaked at the noise heard the latter part of it and concurred as far as Mnamus went and that was as good as Damnamus for if they had been awake at the pronouncing the whole word they would have given sentence accordingly But by this means Saint Bernard numbred the major part of voices against his Adversary Abailardus And as far as these men did do their duty the duty of Priests and Judges and wise men so we may presume them to be assisted But no further But I am content this because but a private Assembly shall pass for no instance But what shall we say of all the Arrian Councils celebrated with so great fancy and such numerous Assemblies we all say that they erred And it will not be sufficient to say they were not lawful Councils For they were conven'd by that Authority which all the World knows did at that time convocate Councils and by which as it is confessed and is notorious the first eight Generals did meet that is by the Authority of the Emperour all were called and as many and more did come to them than came to the most famous Council of Nice So that the Councils were lawful and if they did not proceed lawfully and therefore did err this is to say that Councils are then not deceived when they doe their duty when they judge impartially when they decline interest when they follow their Rule but this says also that it is not infallibly certain that they will doe so for these did not and therefore the others may be deceived as well as these were But another thing is in the wind for Councils not confirmed by the Pope have no warrant that they shall not err and they not being confirmed therefore fail'd But whether is the Popes confirmation after the Decree or before It cannot be supposed before for there is nothing to be confirmed till the Decree be made and the Article composed But if it be after then possibly the Popes Decree may be requisite in solemnity of Law and to make the Authority popular publick and humane but the Decree is true or false before the Popes confirmation and is not at all altered by the supervening Decree which being postnate to the Decree alters not what went before Nunquam enim crescit ex postfacto praeteriti aestimatio is the voice both of Law and reason So that it cannot make it divine and necessary to be heartily believed It may make it lawful not make it true that is it may possibly by such means become a Law but not a truth I speak now upon supposition the Popes
Council of Pisa is neque approbatum neque reprobatum which is the greatest folly of all and most prodigious vanity So that by something or other either they were not convened lawfully or they did not proceed Conciliariter or 't is not certain that the Council was General or no or whether the Council were approbatum or reprobatum or else it is partim confirmatum partim reprobatum or else it is neque approbatum neque reprobatum by one of these ways or a device like to these all Councils and all Decrees shall be made to signifie nothing and to have no Authority 7. Thirdly There is no General Council that hath determined that a General Council is infallible no Scripture hath recorded it no Tradition universal hath transmitted to us any such proposition So that we must receive the Authority at a lower rate and upon a less probability then the things consigned by that Authority And it is strange that the Decrees of Councils should be esteemed authentick and infallible and yet it is not infallibly certain that the Councils themselves are infallible because the belief of the Councils infallibility is not proved to us by any medium but such as may deceive us 8. Fourthly But the best instance that Councils are some and may all be deceived is the contradiction of one Council to another for in that case both cannot be true and which of them is true must belong to another judgment which is less then the solennity of a General Council and the determination of this matter can be of no greater certainty after it is concluded then when it was propounded as a Question being it is to be determined by the same Authority or by a less then it self But for this allegation we cannot want instances The Council of Trent allows picturing of God the Father The Council of Nice altogether disallows it The same Nicene Council which was the seventh General allows of picturing Christ in the form of a Lamb But the sixth Synod by no means will indure it as Caranza affirms The Council of Neocaesarea confirmed by Leo IV. dist 20. de libellis and approved by the first Nicene Council as it is said in the seventh Session of the Council of Florence forbids second Marriages and imposes Penances on them that are married the second time forbidding Priests to be present at such Marriage-Feasts Besides that this is expresly against the Doctrine of Saint Paul it is also against the Doctrine of the Council of Laodicea which took off such Penances and pronounced second Marriages to be free and lawfull Nothing is more discrepant then the third Council of Carthage and the Council of Laodicea about assignation of the Canon of Scripture and yet the sixth General Synod approves both And I would fain know if all General Councils are of the same mind with the Fathers of the Council of Carthage who reckon into the Canon five Books of Solomon I am sure Saint Austin reckoned but three and I think all Christendom beside are of the same opinion And if we look into the title of the Law de Conciliis called Concordantia discordantiarum we shall finde instances enough to confirm that the Decrees of some Councils are contradictory to others and that no wit can reconcile them And whether they did or no that they might disagree and former Councils be corrected by later was the belief of the Doctors in those Ages in which the best and most famous Councils were convened as appears in that famous saying of S. Austin speaking concerning the rebaptizing of Hereticks and how much the Africans were deceived in that Question he answers the Allegation of the Bishops Letters and chose National Councils which confirmed S. Cyprian's opinion by saying that they were no final determination For Episcoporum literae emendari possunt à Conciliis nationalibus Concilia nationalia à plenariis ipsáque plenaria priora à posterioribus emendari Not onely the occasion of the Question being a matter not of fact but of Faith as being instanced in the Question of rebaptization but also the very fabrick and oeconomy of the words put by all the answers of all those men who think themselves pressed with the Authority of S. Austin For as National Councils may correct the Bishops Letters and General Councils may correct National so the later General may correct the former that is have contrary and better Decrees of manners and better determinations in matters of faith And from hence hath risen a Question Whether is to be received the former or the later Councils in case they contradict each other The former are nearer the fountains Apostolicall the later are of greater consideration The first have more Authority the later more reason The first are more venerable the later more inquisitive and seeing And now what rule shall we have to determine our beliefs whether to Authority or Reason the Reason and the Authority both of them not being the highest in their kind both of them being repudiable and at most but probable And here it is that this great uncertainty is such as not to determine any body but fit to serve every body and it is sport to see that Bellarmine will by all means have the Council of Carthage preferred before the Council of Laodicea because it is later and yet he prefers the second Nicene Council before the Council of Frankfurt because it is elder S. Austin would have the former Generals to be mended by the later but Isidore in Gratian saies when Councils do differ standum esse antiquioribus the elder must carry it And indeed these probables are buskins to serve every foot and they are like magnum parvum they have nothing of their own all that they have is in comparison of others so these Topicks have nothing of resolute and dogmaticall truth but in relation to such ends as an interessed person hath a minde to serve upon them 9. Fifthly There are many Councils corrupted and many pretended and alledged when there were no such things both which make the Topick of the Authority of Councils to be little and inconsiderable There is a Council brought to light in the edition of Councils by Binius viz. Sinuessanum pretended to be kept in the year 303. but it was so private till then that we find no mention of it in any ancient Record Neither Eusebius nor Ruffinus S. Hierom nor Socrates Sozomen nor Theodoret nor Eutropius nor Bede knew any thing of it and the eldest allegation of it is by Pope Nicolas I. in the ninth Century And he that shall consider that 300 Bishops in the midst of horrid Persecutions for so then they were are pretended to have conven'd will need no greater Argument to suspect the imposture Besides he that was the framer of the engine did not lay his ends together handsomly for it is said that the deposition of Marcellinus by the Synod was told to Diocletian
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
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
Parents 9. Seventhly If the words were never so appropriate to Peter or also communicated to his Successors yet of what value will the consequent be what prerogative is entailed upon the Chair of Rome For that S. Peter was the Ministerial Head of the Church is the most that is desired to be proved by those and all other words brought for the same purposes and interests of that See Now let the Ministerial Head have what Dignity can be imagined let him be the first and in all Communities that are regular and orderly there must be something that is first upon certain occasions where an equal power cannot be exercised and made pompous or ceremonial But will this Ministerial Headship inferr an infallibility will it inferr more then the Headship of the Jewish Synagogue where clearly the High Priest was supreme in many senses yet in no sense infallible will it inferr more to us then it did amongst the Apostles amongst whom if for order's sake S. Peter was the first yet he had no compulsory power over the Apostles there was no such thing spoke of nor any such thing put in practice And that the other Apostles were by a personal privilege as infallible as himself is no reason to hinder the exercise of jurisdiction or any compulsory power over them for though in Faith they were infallible yet in manners and matter of fact as likely to erre as S. Peter himself was and certainly there might have something happened in the whole Colledge that might have been a Record of his Authority by transmitting an example of the exercise of some Judicial power over some one of them If he had but withstood any of them to their faces as S. Paul did him it had been more then yet is said in his behalf Will the Ministerial Headship inferr any more then that when the Church in a Community or a publick capacity should do any Act of Ministery Ecclesiasticall he shall be first in Order Suppose this to be a dignity to preside in Councils which yet was not always granted him suppose it to be a power of taking cognizance of the Major Causes of Bishops when Councils cannot be called suppose it a double voice or the last decisive or the negative in the causes exteriour suppose it to be what you will of dignity or externall regiment which when all Churches were united in Communion and neither the interest of States nor the engagement of opinions had made disunion might better have been acted then now it can yet this will fall infinitely short of a power to determine Controversies infallibly and to prescribe to all mens faith and consciences A Ministerial Headship or the prime Minister cannot in any capacity become the foundation of the Church to any such purpose And therefore men are causelesly amused with such premisses and are afraid of such Conclusions which will never follow from the admission of any sense of these words that can with any probability be pretended 10. Eighthly I consider that these Arguments from Scripture are too weak to support such an Authority which pretends to give Oracles and to answer infallibly in Questions of Faith because there is greater reason to believe the Popes of Rome have erred and greater certainty of demonstration then these places give that they are infallible as will appear by the instances and perpetual experiment of their being deceived of which there is no Question but of the sense of these places there is And indeed if I had as clear Scripture for their infallibility as I have against their half Communion against their Service in an unknown tongue worshipping of Images and divers other Articles I would make no scruple of believing but limit and conform my understanding to all their Dictates and believe it reasonable all Prophesying should be restrained But till then I have leave to discourse and to use my reason And to my reason it seems not likely that neither Christ nor any of his Apostles not S. Peter himself not S. Paul writing to the Church of Rome should speak the least word or tittle of the infallibility of their Bishops for it was certainly as convenient to tell us of a remedy as to foretell that certainly there must needs be heresies and need of a remedy And it had been a certain determination of the Question if when so rare an opportunity was ministred in the Question about Circumcision that they should have sent to Peter who for his infallibility in ordinary and his power of Headship would not onely with reason enough as being infallibly assisted but also for his Authority have best determined the Question if at least the first Christians had known so profitable and so excellent a secret And although we have but little Record that the first Council at Jerusalem did much observe the solennities of Law and the forms of Conciliary proceedings and the Ceremonials yet so much of it as is recorded is against them S. James and not S. Peter gave the final sentence and although S. Peter determined the Question pro libertate yet S. James made the Decree and the Assumentum too and gave sentence they should abstain from some things there mentioned which by way of temper he judged most expedient And so it passed And S. Peter shewed no sign of a Superiour Authority nothing of Superiour jurisdiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. So that if the Question be to be determined by Scripture it must either be ended by plain places or by obscure Plain places there are none and these that are with greatest fancy pretended are expounded by Antiquity to contrary purposes But if obscure places be all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by what means shall we infallibly find the sense of them The Pope's interpretation though in all other cases it might be pretended in this cannot for it is the thing in Question and therefore cannot determine for itself Either therefore we have also another infallible guide besides the Pope and so we have two Foundations and two Heads for this as well as the other upon the same reason or else which is indeed the truth there is no infallible way to be infallibly assured that the Pope is infallible Now it being against the common condition of men above the pretences of all other Governours Ecclesiasticall against the Analogie of Scripture and the deportment of the other Apostles against the Oeconomy of the Church and S. Peter's own entertainment the presumption lies against him and these places are to be left to their prime intentions and not put upon the rack to force them to confess what they never thought 12. But now for Antiquity if that be deposed in this Question there are so many circumstances to be considered to reconcile their words and their actions that the process is more troublesome then the Argument can be concluding or the matter considerable But I shall a little consider it so far at least as to shew either Antiquity said
any Synod General National or Provincial be receded from by the Church of the later Age as there have been very many then so many Fathers as were then assembled and united in opinion are esteemed no Authority to determine our perswasions Now suppose 200 Fathers assembled in such a Council if all they had writ Books and 200 Authorities had been alledged in confirmation of an opinion it would have made a mighty noise and loaded any man with an insupportable prejudice that should dissent And yet every opinion maintained against the Authority of any one Council though but Provincial is in its proportion such a violent recession and neglect of the Authority and Doctrine of so many Fathers as were then assembled who did as much declare their opinion in those Assemblies by their Suffrages as if they had writ it in so many books and their opinion is more considerable in the Assembly then in their writings because it was more deliberate assisted united and more dogmaticall In pursuance of this observation it is to be noted by way of instance that Saint Austin and two hundred and seventeen Bishops and all their Successors for a whole Age together did consent in denying Appeals to Rome and yet the Authority of so many Fathers all true Catholicks is of no force now at Rome in this Question but if it be in a matter they like one of these Fathers alone is sufficient The Doctrine of Saint Austin alone brought in the Festival and veneration of the Assumption of the blessed Virgin and the hard sentence passed at Rome upon unbaptized Infants and the Dominican opinion concerning Predetermination derived from him alone as from their Original So that if a Father speaks for them it is wonderfull to see what Tragedies are stirred up against them that dissent as is to be seen in that excellent nothing of Campian's Ten reasons But if the Fathers be against them then Patres in quibusdam non leviter lapsi sunt says Bellarmine and Constat quosdam ex praecipuis it is certain the chiefest of them have foully erred Nay Posa Salmeron and Wadding in the Question of the immaculate Conception make no scruple to dissent from Antiquity to prefer new Doctors before the old and to justifie themselves bring instances in which the Church of Rome had determined against the Fathers And it is not excuse enough to say that singly the Fathers may erre but if they concur they are certain Testimony For there is no question this day disputed by persons that are willing to be tried by the Fathers so generally attested on either side as some points are which both sides dislike severally or conjunctly And therefore 't is not honest for either side to press the Authority of the Fathers as a concluding Argument in matter of dispute unless themselves will be content to submit in all things to the Testimony of an equal number of them which I am certain neither side will do 3. If I should reckon all the particular reasons against the certainty of this Topick it would be more then needs as to this Question and therefore I will abstain from all disparagement of those worthy personages who were excellent lights to their several Dioceses and Cures And therefore I will not instance that Clemens Alexandrinus taught that Christ felt no hunger or thirst but eat onely to make demonstration of the verity of his Humane nature nor that Saint Hilary taught that Christ in his sufferings had no sorrow nor that Origen taught the pains of Hell not to have an eternall duration nor that S. Cyprian taught Rebaptization nor that Athenagoras condemned second Marriages nor that Saint John Damascen said Christ onely prayed in appearance not really and in truth I will let them all rest in peace and their memories in honour for if I should inquire into the particular probations of this Article I must doe to them as I should be forced to doe now if any man should say that the Writings of the School-men were excellent argument and Authority to determine mens perswasions I must consider their writings and observe their defaillances their contradictions the weakness of their Arguments the mis-allegations of Scripture their inconsequent deductions their false opinions and all the weaknesses of humanity and the failings of their persons which no good man is willing to doe unless he be compelled to it by a pretence that they are infallible or that they are followed by men even into errours or impiety And therefore since there is enough in the former instances to cure any such misperswasion and prejudice I will not instance in the innumerable particularities that might perswade us to keep our Liberty intire or to use it discreetly For it is not to be denied but that great advantages are to be made by theiâ— writings probabile est quod omnibus quod pluribus quod sapientibus videtur If one wise man says a thing it is an argument to me to believe it in its degree of probation that is proportionable to such an assent as the Authority of a wise man can produce and when there is nothing against it that is greater and so in proportion higher and higher as more wise men such as the old Doctors were do affirm it But that which I complain of is that we look upon wise men that lived long agoe with so much veneration and mistake that we reverence them not for having been wise men but that they lived long since But when the Question is concerning Authority there must be something to build it on a Divine Commandment humane Sanction excellency of spirit and greatness of understanding on which things all humane Authority is regularly built But now if we had lived in their times for so we must look upon them now as they did who without prejudice beheld them I suppose we should then have beheld them as we in England look on those Prelates who are of great reputation for learning and sanctity here onely is the difference when persons are living their Authority is depressed by their personal defaillances and the contrary interests of their contemporaries which disband when they are dead and leave their credit intire upon the reputation of those excellent books and monuments of learning and piety which are left behind But beyond this why the Bishop of Hippo shall have greater Authority then the Bishop of the Canaries caeteris paribus I understand not For did they that lived to instance in Saint Austin's time beâ—ieve all that he wrote If they did they were much to blame or else himself was to blame for retracting much of it a little before his death And if while he lived his affirmative was no more Authority then derives from the credit of one very wise man against whom also very wise men were opposed I know not why his Authority should prevail farther now for there is nothing added to the strength of his reason since that time but onely
for all that law of killing such false Prophets were permitted with impunity in the Synagogue as appears beyond exception in the great divisions and disputes between the Pharisees and the Sadducees I deny not but certain and known Idolatry or any other sort of practicall impiety with its principiant Doctrine may be punished corporally because it is no other but matter of fact but no matter of mere Opinion no errours that of themselves are not sins are to be persecuted or punished by death or corporal inflictions This is now to be proved 3. Secondly All the former Discourse is sufficient argument how easie it is for us in such matters to be deceived So long as Christian Religion was a simple profession of the Articles of Belief and a hearty prosecution of the rules of good life the fewness of the Articles and the clearness of the Rule was cause of the seldome prevarication But when Divinity is swelled up to so great a body when the several Questions which the peevishness and wantonness of sixteen Ages have commenced are concentred into one and from all these Questions something is drawn into the body of Theologie till it hath ascended up to the greatnesse of a mountain and the summe of Divinity collected by Aquinas makes a volume as great as was that of Livy mocked at in the Epigram Quem mea vix totum bibliotheca capit it is impossible for any industry to consider so many particulars in the infinite numbers of Questions as are necessary to be considered before we can with certainty determine any And after all the considerations which we can have in a whole Age we are not sure not to be deceived The obscurity of some Questions the nicity of some Articles the intricacy of some Revelations the variety of humane understandings the windings of Logick the tricks of adversaries the subtilty of Sophisters the ingagement of educations personal affections the portentous number of writers the infinity of Authorities the vastness of some arguments as consisting in enumeration of many particulars the uncertainty of others the several degrees of probability the difficulties of Scripture the invalidity of probation of Tradition the opposition of all exteriour arguments to each other and their open contestation the publick violence done to Authors and records the private arts and supplantings the falsifyings the indefatigable industry of some men to abuse all understandings and all perswasions into their own Opinions these and thousands more even all the difficulty of things and all the weaknesses of man and all the arts of the Devil have made it impossible for any man in so great variety of matter not to be deceived No man pretends to it but the Pope and no man is more deceived then he is in that very particular 4. Thirdly From hence proceeds a danger which is consequent to this proceeding for if we who are so apt to be deceived and so insecure in our resolution of Questions disputable should persecute a disagreeing person we are not sure we do not fight against God For if his Proposition be true and persecuted then because all Truth derives from God this proceeding is against God and therefore this is not to be done upon Gamaliel's ground lest peradventure we be found to fight against God of which because we can have no security at least in this case we have all the guilt of a doubtfull or an uncertain Conscience For if there be no security in the thing as I have largely proved the Conscience in such cases is as uncertain as the Question is and if it be not doubtfull where it is uncertain it is because the man is not wise but as confident as ignorant the first without reason and the second without excuse And it is very disproportionable for a man to persecute another certainly for a Proposition that if he were wise he would know is not certain at least the other person may innocently be uncertain of it If he be killed he is certainly killed but if he be called Heretick it is not so certain that he is an Heretick It were good therefore that proceedings were according to evidence and the rivers not swell over the banks nor a certain definitive sentence of Death passed upon such perswasions which cannot certainly be defined And this argument is of so much the more force because we see that the greatest persecutions that ever have been were against Truth even against Christianity itself and it was a prediction of our Blessed Saviour that persecution should be the lot of true believers And if we compute the experience of suffering Christendom and the prediction that Truth should suffer with those few instances of suffering Hereticks it is odds but persecution is on the wrong side and that it is errour and Heresie that is cruel and tyrannical especially since the Truth of Jesus Christ and of his Religion are so meek so charitable and so merciful And we may in this case exactly use the words of S. Paul But as then he that was born after the flesh persecuted him that was born after the spirit even so it is now and so it ever will be till Christ's second coming 5. Fourthly Whoever persecutes a disagreeing person arms all the world against himself and all pious people of his own perswasion when the scales of Authority return to his adversary and attest his contradictory and then what can he urge for mercy for himself or his party that sheweth none to others If he says that he is to be spared because he believes true but the other was justly persecuted because he was in errour he is ridiculous For he is as confidently believed to be an Heretick as he believes his adversary such and whetheâ— he be or no being the thing in question of this he is not to be his own judge but he that hath Authority on his side will be sure to judge against him So that what either side can indifferently make use of it is good that neither would because neither side can with reason sufficiently doe it in prejudice of the other If a man will say that every man must take his adventure and if it happens Authority to be with him he will persecute his adversaries and if it turns against him he will bear it as well as he can and hope for a reward of Martyrdom and innocent suffering besides that this is so equal to be said of all sides and besides that this is a way to make an eternall disunion of hearts and charities and that it will make Christendom nothing but a shambles and a perpetuall butchery and as fast as mens wits grow wanton or confident or proud or abused so often there will be new executions and massacres besides all this it is most unreasonable and unjust as being contrariant to those Laws of Justice and Charity whereby we are bound with greater zeal to spare and preserve an innocent then to condemn a guilty person and there
family for it is said of the Ruler at Capernaum that he believed and all his house Now you may also suppose that in his house were little babes that is likely enough and you may suppose that they did believe too before they could understand but that 's not so likely and then the argument from baptizing of Stephen's houshold may be allowed just as probable But this is unman-like to build upon such slight airy conjectures 25. But Tradition by all means must supply the place of Scripture and there is pretended a Tradition Apostolical that Infants were baptized But at this we are not much moved for we who rely upon the written Word of God as sufficient to establish all true Religion do not value the Allegation of Traditions And however the world goes none of the Reformed Churches can pretend this Argument against this Opinion because they who reject Tradition when 't is against them must not pretend it at all for them But if we should allow the Topick to be good yet how will it be verified For so far as it can yet appear it relies wholly upon the Testimony of Origen for from him Austin had it For as for the testimony pretended out of Justin Martyr it is to no purpose because the book from whence the words are cited is not Justin's who was before Origen and yet he cites Origen Irenaeus But who please may see it sufficiently condemned by Sixtus Senensis Biblioth Sanct. l. 4. verbo Justinus And as for the â—â—stimony of Origen we know nothing of it for every Heretick interessed person did interpolate all his Works so much that we cannot discern which are his which not Now a Tradition Apostolical if it be not consigned with a fuller testimony then of one person whom all after Ages have condemned of many errours will obtain so little reputation amongst those who know that things have upon greater Authority pretended to derive from the Apostles and yet falsely that it will be a great Argument that he is â—redulous weak that shall be determined by so weak probation in matters of so great concernment And the truth of the business is as there was no command of Scripture to oblige children to the susception of it so the necessity of Paedo-baptism was not determined in the Church till in the eighth Age after Christ but in the year 418. in the Milevitan Council a Provincial of Africa there was a Canon made for Paedo-baptism never till then I grant it was practised in Africa before that time they or some of them thought well of it though that be no Argument for us to think so yet none of them did ever before pretend it to be necessary none to have been a precept of the Gospel S. Austin was the first that ever preached it to be absolutely necessary and it was in his heat anger against Pelagius who had warmed chased him so in that question that it made him innovate in other Doctrines possibly of more concernment then this And although this was practised anciently in Africa yet that it was without an opinion of necessity and not often there nor at all in other places we have the testimony of the learned Paedo-baptist Ludovicus Vives who in his Annotations upon Saint Austin De Civit. Dei l. 1. c. 27. affirms neminem nisi adultum antiquitus solere baptizari 26. But besides that the Tradition cannot be proved to be Apostolical we have very good evidence from Antiquity that it was the opinion of the Primitive Church that Infants ought not to be baptized and this is clear in the sixth Canon of the Council of Nâ—ocaesarea The words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense is this A woman with child may be baptized when she please for her Baptism concerns not the child The reason of the connexion of the parts of that Canon is in the following words Because every one in that confession is to give a demonstration of his own choice and election Meaning plainly that if the Baptism of the mother did also pass upon the child it were not fit for a pregnant woman to receive Baptism because in that Sacrament there being a confession of Faith which confession supposes understanding and free choice it is not reasonable the child should be consigned with such a mysterie since it cannot doe any act of choice or understanding And to this purpose are the words of Balsamon speaking of this Decree and of Infants unborn not to be baptized he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unborn babe is not to be baptized because he neither is come to light nor can he make choice of the confession that is of the Articles to be confessed in Divine baptism To the same sense are the words of Zonaras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Embryo or unborn babe does then need Baptism when he can chuse The Canon speaks reason and it intimates a practice which was absolutely universal in the Church of interrogating the Catechumens concerning the Articles of Creed Which is one Argument that either they did not admit Infants to Baptism or that they did prevaricate egregiously in asking questions of them who themselves knew were not capable of giving answer But the former was the more probable according to the testimony of Walafridus Stabo Notandum deinde primis temporibus illis solummodo Baptismi gratiam dari solitam qui corporis mentisâ—integritate jam ad hoc pervenerunt ut scire intelligere possent quid emolumenti in Baptismo consequendum quid confitendum atque credendum quid postremò renatis in Christo esset servandum It is to be noted that in those first times the grace of Baptism was wont to be given to those onely who by their integrity of mind and body were arrived to this that they could know and understand what profit was to be had by Baptism what was to be confessed and believ'd in Baptism and what is the duty of them who are born again in Christ. 27. But to supply their incapacity by the answer of a Godfather is but the same unreasonableness acted with a worse circumstance and there is no sensible account can be given of it For that which some imperfectly murmure concerning stipulations civil performed by Tutors in the name of their Pupils is an absolute vanity For what if by positive constitution of the Romans such solennites of Law are required in all stipulations and by indulgence are permitted in the case of a notable benefit accruing to Minors must God be tied and Christian Religion transact her mysteries by proportion and compliance with the Law of the Romans I know God might if he would have appointed Godfathers to give answer in behalf of the Children and to be Fide jussors for them but we cannot find any Authority or ground that he hath and if he had then it is to be supposed he would have given them commission to
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
God the Father and the holy Trinity to the great dishonour of that Sacred mystery against the doctrine and practice of the Primitive Church against the express doctrine of Scripture against the honour of a Divine Attribute I mean the Immensity and Spirituality of the Divine Nature You are gone to a Church that pretends to be Infallible and yet is infinitely deceived in many particulars and yet endures no contradiction and is impatient her children should enquire into any thing her Priests obtrude You are gone from receiving the whole Sacrament to receive it but half from Christ's Institution to a humane invention from Scripture to uncertain Traditions and from ancient Traditions to new pretences from Prayers which ye understood to Prayers which ye understand not from confidence in God to rely upon creatures from intire dependence upon inward acts to a dangerous temptation of resting too much in outward ministeries in the external work of Sacraments and of Sacramentals You are gone from a Church whose worshipping is Simple Christian and Apostolical to a Church where mens consciences are loaden with a burden of Ceremonies greater than that in the days of the Jewish Religion for the Ceremonial of the Church of Rome is a great Book in Folio greater I say than all the Ceremonies of the Jews contained in Leviticus c. You are gone from a Church where you were exhorted to read the Word of God the holy Scriptures from whence you found instruction institution comfort reproof a treasure of all excellencies to a Church that seals up that Fountain from you and gives you drink by drops out of such Cisterns as they first make and then stain and then reach out And if it be told you that some men abuse Scripture it is true For if your Priests had not abused Scripture they could not thus have abused you But there is no necessity they should and you need not unless you list any more than you need to abuse the Sacraments or decrees of the Church or the messages of your friend or the Letters you receive or the Laws of the Land all which are liable to be abused by evil persons but not by good people and modest understandings It is now become a part of your Religion to be ignorant to walk in blindness to believe the man that hears your Confessions to hear none but him not to hear God speaking but by him and so you are liable to be abused by him as he please without remedy You are gone from us where you were only taught to worship God through Jesus Christ and now you are taught to worship Saints and Angels with a worship at least dangerous and in some things proper to God For your Church worships the Virgin Mary with burning Incense and Candles to her and you give her Presents which by the consent of all Nations used to be esteemed a Worship peculiar to God and it is the same thing which was condemned for Heresie in the Collyridians who offered a Cake to the Virgin Mary A Candle and a Cake make no difference in the worship and your joyning God and the Saints in your worship and devotions is like the device of them that fought for King and Parliament the latter destroys the former I will trouble you with no more particulars because if these move you not to consider better nothing can But yet I have two things more to add of another nature one of which at least may prevail upon you whom I suppose to have a tender and a religious Conscience The first is That all the points of difference between us and your Church are such as do evidently serve the ends of Covetousness and Ambition of Power and Riches and so stand vehemently suspected of design and art rather than truth of the Article and designs upon Heaven I instance in the Popes power over Princes and all the World His power of dispensation The exemption of the Clergy from jurisdiction of Princes The doctrine of Purgatory and Indulgences which was once made means to raise a portion for a Lady the Neece of Pope Leo the Tenth The Priests power advanced beyond authority of any warrant from Scripture a doctrine apt to bring absolute obedience to the Papacy But because this is possibly too nice for you to suspect or consider that which I am sure ought to move you is this That you are gone to a Religion in which though through God's grace prevailing over the follies of men there are I hope and charitably suppose many pious men that love God and live good lives yet there are very many doctrines taught by your men which are very ill friends to a good life I instance in your Indulgences and Pardons in which vicious men put a great confidence and rely greatly upon them The doctrine of Purgatory which gives countenance to a sort of Christians who live half to God and half to the world and for them this doctrine hath found out a way that they may go to Hell and to Heaven too The Doctrine that the Priests absolution can turn a trifling Repentance into a perfect and a good and that suddenly too and at any time even on our death-bed or the minute before our death is a dangerous heap of falshoods and gives licence to wicked people and teaches men to reconcile a wicked debauched life with the hopes of Heaven And then for Penances and temporal satisfaction which might seem to be as a plank after the shipwrack of the duty of Repentance to keep men in awe and to preserve them from sinking in an Ocean of Impiety it comes to just nothing by your doctrine for there are so many easie ways of Indulgences and getting Pardons so many Con-fraternities Stations priviledg'd Altars little Offices Agnus Dei's Amulets Hallowed devices Swords Roses Hats Church-yards and the fountain of these annexed Indulgences the Pope himself and his power of granting what and when and to whom he list that he is a very unfortunate man that needs to smart with penances and after all he may chuse to suffer any at all for he may pay them in Purgatory if he please and he may come out of Purgatory upon reasonable terms in case he should think it fit to go thither So that all the whole duty of Repentance seems to be destroyed with devices of men that seek power and gain and find error and folly insomuch that if I had a mind to live an evil Life and yet hope for Heaven at last I would be of your Religion above any in the world But I forget I am writing a Letter I shall therefore desire you to consider upon the Promises which is the safer way For surely it is lawful for a man to serve God without Images but that to worship Images is lawful is not so sure It is lawful to pray to God alone to confess him to be true and every man a lyar to call no man Master upon Earth but to rely upon God
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
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
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
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