in fair priviledges and honour and God hath blest and honour'd Episcopacy with the conjunction of a loyal people As if because in the law of Nature the Kingdom and Priesthood were joyned in one person it were natural and consonant to the first justice that Kings should defend the rites of the Church and the Church advance the honour of Kings And when I consider that the first Bishop that was exauctorated was a Prince too Prince and Bishop of Geneva methinks it was an ill Omen that the cause of the Prince and the Bishop should be in Conjunction ever after 2. A second return that Episcopacy makes to Royalty is that which is the Duty of all Christians the paying tributes and impositions And though all the Kings Liege people do it yet the issues of their duty and liberality are mightily disproportionate if we consider their unequal Number and Revenues And if Clergie-subsidies be estimated according to the smallness of their revenue and paucity of persons it will not be half so short of the number and weight of Crowns from Lay Dispensation as it does far exceed in the proportion of the Donative 3. But the assistance that the Kings of England had in their Councils and affairs of greatest difficulty from the great ability of Bishops and other the Ministers of the Church I desire to represent in the words of K. Alvred to Walfsigeus the Bishop in an Epistle where he deplores the misery of his own age by comparing it with the former times when the Bishops were learned and exercised in publick Councils Foelicia tum tempora fuerunt inter omnes Angliae populos Reges Deo scriptae ejus voluntati obsecundârunt in suâ pace bellicis expeditionibus atque regimine domestico domi se semper tutati fuerint atque etiam foris nobilitatem suam dilataverint The reason was as he insinuates before Sapientes extiterunt in Anglica gente de spirituali gradu c. The Bishops were able by their great learning and wisdom to give assistance to the Kings affairs And they have prosper'd in it for the most glorious issues of Divine Benison upon this Kingdom were conveyed to us by Bishops hands I mean the Vnion of the houses of York and Lancaster by the Counsels of Bishop Morton and of England and Scotland by the treaty of Bishop Fox to which if we add two other in Materia religionis I mean the conversion of the Kingdom from Paganism by St. Augustin Arch-bishop of Canterbury and the reformation begun and promoted by Bishops I think we cannot call to mind four blessings equal to these in any Age or Kingdom in all which God was pleased by the mediation of Bishops as he useth to do to bless the people And this may not only be expected in reason but in good Divinity for amongst the gifts of the spirit which God hath given to his Church are reckoned Doctors Teachers and helps in government To which may be added this advantage that the services of Church-men are rewardable upon the Churches stock no need to disimprove the Royal Banks to pay thanks to Bishops But Sir I grow troublesome Let this discourse have what ends it can the use I make of it is but to pretend reason for my boldness and to entitle You to my Book For I am confident you will own any thing that is but a friends friend to a cause of Loyalty I have nothing else to plead for your acceptance but the confidence of your Goodness and that I am a person capable of your pardon and of a fair interpretation of my address to you by being SIR Your most affectionate Servant JER TAYLOR The goodly CEDAR of Apostolick Catholick EPISCOPACY 〈…〉 d with the moderne Shoots Slips of divided NOVELTIES in the Church 16â—â— Place this Figure at Page 43. OF THE SACRED ORDER and OFFICES OF EPISCOPACY BY Divine Institution Apostolical Tradition and Catholick practice c. IN all those accursed machinations which the device and artifice of Hell hath invented for the supplanting of the Church Inimicus homo that old superseminator of heresies and crude mischiefs hath endeavoured to be curiously compendious and with Tarquins device putare summa papaverum And therefore in the three ages of Martyrs it was a rul'd case in that Burgundian forge Qui prior erat dignitate prior trahebatur ad Martyrium The Priests but to be sure the Bishops must pay for all Tolle impios Polycarpus requiratur Away with these pedling persecutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay the axe at the root of the tree Insomuch that in Rome from Saint Peter and Saint Paul to Saint Sylvester thirty three Bishops of Rome in immediate succession suffered an Honourable and glorious Martyrdom unless Meltiades be perhaps excepted whom Eusebius and Optatus report to have lived all the time of the third Consulship of Constantine and Lucinius Conteret caput ejus was the glorious promise Christ should break the Devils head and though the Devils active part of the Duel was far less yet he would venture at that too even to strike at the heads of the Church capita vicaria for the head of all was past his striking now And this I say he offered to do by Martyrdom but that in stead of breaking crowned them His next onset was by Julian and occidere Presbyterium that was his Province To shut up publick Schools to force Christians to ignorance to impoverish and disgrace the Clergie to make them vile and dishonourable these are his arts and he did the Devil more service in this fineness of undermining than all the open battery of the ten great Rams of persecution But this would not take For that which is without cannot defile a man So it is in the Church too Cedunt in bonum all violences ab extrá But therefore besides these he attempted by heresies to rent the Churches bowels all in pieces but the good Bishops gathered up the scattered pieces and reunited them at Nice at Constantinople at Ephesus at Chalcedon at Carthage at Rome and in every famous place of Christendom and by Gods goodness and the Bishops industry Catholick religion was conserved in Unity and integrity Well however it is Antichrist must come at last and the great Apostasie foretold must be and this not without means proportionable to the production of so great declensions of Christianity When ye hear of wars and rumors of wars be not afraid said our Blessed Saviour the end is not yet It is not War that will do this great work of destruction for then it might have been done long ere now What then will do it We shall know when we see it In the mean time when we shall find a new device of which indeed the platform was laid in Aerius and the Acephali brought to a good possibility of compleating a thing that whosoever shall hear his ears shall tingle an abomination of desolation standing where it
lawful or not but which were better To Confirm Infants or to stay to their Childhood or to their riper years Aquinas Bonaventure and some others say it is best that they be Confirmed in their Infancy quia dolus non est nec obicem ponunt they are then without craft and cannot hinder the descent of the Holy Ghost upon them And indeed it is most agreeable with the Primitive practice that if they were Baptized in Infancy they should then also be Confirmed according to that of the famous Epistle of Melchiades to the Bishops of Spain Ità conjuncta sunt haec duo Sacramenta ut ab invicem nisi morte praeveniente non possint separari unum altero ritè persici non potest Where although he expresly affirms the Rites to be two yet unless it be in cases of necessity they are not to be severed and one without the other is not perfect which in the sence formerly mentioned is true and so to be understood That to him who is Baptized and is not Confirmed something very considerable is wanting and therefore they ought to be joyned though not immediately yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to reasonable occasions and accidental causes But in this there must needs be a liberty in the Church not only for the former reasons but also because the Apostles themselves were not Confirmed till after they had received the Sacrament of the Lord's Supper Others therefore say That to Confirm them of Riper years is with more edification The confession of Faith is more voluntary the election is wiser the submission to Christ's discipline is more acceptable and they have more need and can make better use of their strengths than derived by the Holy Spirit of God upon them and to this purpose it is commanded in the Canon Law that they who are confirmed should be perfectae aetatis of full age upon which the Gloss says Perfectam vocat fortè duodecim annorum Twelve years old was a full age because at those years they might then be admitted to the lower services in the Church But the reason intimated and implied by the Canon is because of the Preparation to it They must come Fasting and they must make publick Confession of their Faith And indeed that they should do so is matter of great edification as also are the advantages of choice and other preparatory abilities and dispositions above-mentioned They are matter of edification I say when they are done but then the delaying of them so long before they be done and the wanting the aids of the Holy Ghost conveyed in that Ministery are very prejudicial and are not matter of edification But therefore there is a third way which the Church of England and Ireland follows and that is that after Infancy but yet before they understand too much of Sin and when they can competently understand the Fundamentals of Religion then it is good to bring them to be Confirmed that the Spirit of God may prevent their youthful sins and Christ by his Word and by his Spirit may enter and take possession at the same time And thus it was in the Church of England long since provided and commanded by the Laws of King Edgar cap. 15. Vt nullus ab Episcopo confirmari diu nimiùm detrectârit That none should too long put off his being Confirmed by the Bishop that is as is best expounded by the perpetual practice almost ever since as soon as ever by Catechism and competent instruction they were prepared it should not be deferred If it have been omitted as of late years it hath been too much as we do in Baptism so in this also it may be taken at any age even after they have received the Lord's Supper as I observed before in the Practice and Example of the Apostles themselves which in this is an abundant warrant But still the sooner the better I mean after that Reason begins to dawn but ever it must be taken care of that the Parents and God-fathers the Ministers and Masters see that the Children be catechised and well instructed in the Fundamentals of their Religion For this is the necessary preparation to the most advantageous reception of this Holy Ministery In Ecclesâ—is potissimùm Latinis non nisi adultiore aetate pueros admitti videmus vel hanc certè ob causam ut Parentibus Susceptoribus Ecclesiarum Praesectis occasio detur pueros de Fide quam in Baptismo professi sunt diligentiùs instituendi admonendi said the excellent Cassander In the Latin Churches they admit children of some ripeness of age that they may be more diligently taught and instructed in the Faith And to this sence agree S. Austin Walafridus Strabo Ruardus Lovaniensis and Mr. Calvin For this was ever the practice of the Primitive Church to be infinitely careful of Catechizing those who came and desired to be admitted to this holy Rite they used Exorcisms or Catechisms to prepare them to Baptism and Confirmation I said Exorcisms or Catechisms for they were the same thing if the notion be new yet I the more willingly declare it not only to free the Primitive Church from the suspicion of Superstition in using Charms or Exorcisms according to the modern sence of the word or casting of the Devil out of innocent Children but also to remonstrate the perpetual practice of Catechizing Children in the eldest and best times of the Church Thus the Greek Scholiast upon Harmenopulus renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Primitive Exorcist was the Catechist And Balsamon upon the 26. Canon of the Council of Laodicea says that to Exorcize is nothing but to Catechize the unbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some undertook to Exorcize that is says he to Catechize the unbelievers And S. Cyril in his Preface to his Catechisms speaking to the Illuminati Festinent says he pedes tui ad Catecheses audiendas Exorcismos studiosè suscipe c. Let your feet run hastily to hear the Catechisms studiously receive the Exorcisms although thou beest already inspired and exorcized that is although you have been already instructed in the Mysteries yet still proceed For without Exorcisms or Catechisms the Soul cannot go forward since they are Divine and gathered out of the Scriptures And the reason why these were called Exorcisms he adds Because when the Exorcists or Catechists by the Spirit of God produce fear in your hearts and do inkindle the Spirit as in a furnace the Devil flies away and Salvation and hope of Life Eternal does succeed according to that of the Evangelist concerning Christ They were astonished at his Doctrine for his word was with power and that of S. Luke concerning Paul and Barnabas The Deputy when he saw what was done was astonished at the Doctrine of the Lord. It is the Lord's Doctrine that hath the power to cast out Devils and work Miracles Catechisms are the best Exorcisms
Confessor are the great demonstration to all the world that Truth is as Dear to your MAJESTY as the Jewels of your Diadem and that your Conscience is tender as a pricked eye I shall pretend this only to alleviate the inconvenience of an unseasonable address that I present your MAJESTY with a humble persecuted truth of the same constitution with that condition whereby you are become most Dear to God as having upon you the characterism of the Sons of God bearing in your Sacred Person the marks of the Lord Jesus who is your Elder Brother the King of Sufferings and the Prince of the Catholick Church But I consider that Kings and their Great Councils and Rulers Ecclesiastical have a special obligation for the defence of Liturgies because they having the greatest Offices have the greatest needs of auxiliaries from Heaven which are best procured by the publick Spirit the Spirit of Government and Supplication And since the first the best and most solemn Liturgies and Set forms of Prayer were made by the best and greatest Princes by Moses by David and the Son of David Your MAJESTY may be pleased to observe such a proportion of circumstances in my laying this Apology for Liturgy at Your feet that possibly I may the easier obtain a pardon for my great boldness which if I shall hope for in all other contingencies I shall represent my self a person indifferent whether I live or die so I may by either serve God and Gods Church and Gods Vicegerent in the capacity of Great Sir Your Majesties most humble and most obedient Subject and Servant JER TAYLOR Hierocl in Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An APOLOGY for Authorized and Set Forms of LITVRGY I Have read over this Book which the Assembly of Divines is pleased to call The Directory for Prayer I confess I came to it with much expectation and was in some measure confident I should have found it an exact and unblameable model of Devotion free from all those Objections which men of their own perswasion had obtruded against the Publick Liturgie of the Church of England or at least it should have been composed with so much artifice and fineness that it might have been to all the world an argument of their learning and excellency of spirit if not of the goodness and integrity of their Religion and purposes I shall give no other character of the whole but that the publick disrelish which I find amongst Persons of great piety of all qualities not only of great but even of ordinary understandings is to me some argument that it lies so open to the objections even of common spirits that the Compilers of it did intend more to prevail by the success of their Armies than the strength of reason and the proper grounds of perswasion which yet most wise and good Men believe to be the more Christian way of the two But because the judgment I made of it from an argument so extrinsecal to the nature of the thing could not reasonably enable me to satisfie those many Persons who in their behalf desired me to consider it I resolv'd to look upon it nearer and to take its account from something that was ingredient to its Constitution that I might be able both to exhort and convince the Gainsayers who refuse to hold fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faithful word which they had been taught by their Mother the Church of England Sect. 2. I SHALL decline to speak of the efficient cause of this Directory and not quarrel at it that it was composed against the Laws both of England and all Christendom If the thing were good and pious and did not directly or accidentally invade the rights of a just Superiour I would learn to submit to the imposition and never quarrel at the incompetency of his authority that ingaged me to do pious and holy things And it may be when I am a little more used to it I shall not wonder at a Synod in which not one Bishop sits in the capacity of a Bishop though I am most certain this is the first example in England since it was first Christened But for the present it seems something hard to digest it because I know so well that all Assemblies of the Church have admitted Priests to consultation and dispute but never to authority and decision till the Pope enlarging the phylacteries of the Archimandrites and Abbots did sometime by way of priviledge and dispensation give to some of them decisive voices in publick Councils but this was one of the things in which he did innovate and invade against the publick resolutions of Christendom though he durst not do it often and yet when he did it it was in very small and inconsiderable numbers Sect. 3. I SAID I would not meddle with the Efficient and I cannot meddle with the Final cause nor guess at any other ends and purposes of theirs than at what they publickly profess which is the abolition and destruction of the Book of Common Prayer which great change because they are pleased to call Reformation I am content in charity to believe they think it so and that they have Zelum Dei but whether secundum scientiam according to knowledge or no must be judg'd by them who consider the matter and the form Sect. 4. BUT because the matter is of so great variety and minute Consideration every part whereof would require as much scrutiny as I purpose to bestow upon the whole I have for the present chosen to consider only the form of it concerning which I shall give my judgment without any sharpness or bitterness of spirit for I am resolved not to be angry with any men of another perswasion as knowing that I differ just as much from them as they do from me Sect. 5. THE Directory takes away that Form of Prayer which by the aâ—â—hority and consent of all the obliging power of the Kingdom hath been used and enjoyned ever since the Reformation But this was done by men of differing spirits and of disagreeing interests Some of them consented to it that they might take away all set forms of prayer and give way to every mans spirit the other that they might take away this Form and give way and countenance to their own The first is an enemy to all deliberation The Second to all authority They will have no man to deliberate These would have none but themselves The former are unwise and rash the latter are pleased with themselves and are full of opinion They must be considered apart for they have rent the Question in pieces and with the fragment in his hand every man hath run his own way question 1 Sect. 6. FIRST of them that deny all set forms though in the subject matter they were confessed innocent and blameless Sect. 7. AND here I consider that the true state of the Question is only this Whether it is better to pray to God with Consideration or without Whether is the wiser
them but Diocesan and therefore the lesser but conventus Capitularis or however not enough to give evidence of a subscription of Presbyters to so much as a Provincial Council For the guise of Christendom was always otherwise and therefore it was the best argument that the Bishops in the Arian hurry used to acquit themselves from the suspicion of heresie Neque nos sumus Arii sectatores Quî namque fieri potest ut cum simus Episcopi Ario Presbytero auscultemus Bishops never receive determination of any article from Priests but Priests do from Bishops Nam vestrum est eos instruere saith S. Clement speaking of the Bishops office and power over Priests and all the Clergy and all the Diocess eorum est vobis obedire ut Deo cujus legatione fungimini And a little after Audire ergo eum attentius oportet ab ipso suscipere doctrinam fidei monita autem vitae à Presbyteris inquirere Of the Priests we must inquire for rules of good life but of the Bishop receive positions and determinations of faith Against this if it be objected Quod omnes tangit ab omnibus tractari debet That which is of general concernment must also be of general Scrutiny I answer it is true unless where God himself hath intrusted the care of others in a body as he hath in the Bishops and will require the souls of his Diocess at his hand and commanded us to require the Law at their mouths and to follow their faith whom he hath set over us And therefore the determination of Councils pertains to all and is handled by all not in diffusion but in representation For Ecclesia est in Episcopo Episcopus in Ecclesiâ saith S. Cyprian the Church is in the Bishop viz. by representment and the Bishop is in the Church viz. as a Pilot in a ship or a Master in a family or rather as a steward and Guardian to rule in his Masters absence and for this reason the Synod of the Nicene Bishops is called in Eusebius conventus orbis terrarum and by S. Austin consensus totius Ecclesiae not that the whole Church was there present in their several persons but was there represented by the Catholick Bishops and if this representment be not sufficient for obligation to all I see no reason but the Ladies too may vote in Councils for I doubt not but they have souls too But however if this argument were concluding in it self yet it loses its force in England where the Clergy are bound by Laws of Parliament and yet in the capacity of Clergy-men are allowed to chuse neither Procurators to represent us as Clergy nor Knights of the Shire to represent us as Commons In conclusion of this I say to the Presbyters as S. Ambrose said of the Lay-Judges whom the Arians would have brought to judge in Council it was an old heretical trick Veniant planè si qui sunt ad Ecclesiam audiant cum populo non ut quisquam Judex resideat sed unusquisque de suo affectu habeat examen eligat quem sequatur So may Presbyters be present so they may judge not for others but for themselves And so may the people be present and anciently were so and therefore Councils were always kept in open Churches ubi populus judicat not for others but for themselves not by external sentence but internal conviction so S. Ambrose expounds himself in the forecited allegation There is no considerable objection against this discourse but that of the first Council of Jerusalem where the Apostles and Elders did meet together to determine of the question of circumcision For although in the story of celebration of it we find no man giving sentence but Peter and James yet in Acts 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees judged by the Apostles and Elders But first in this the difficulty is the less because Presbyter was a general word for all that were not of the number of the twelve Prophets Evangelists Pastors and Doctors And then secondly it is none at all because Paul and Barnabas are signally and by name reckoned as present in the Synod and one of them Prolocutor or else both So that such Presbyters may well define in such conventual assemblies 3. If yet there were any difficulty latent in the story yet the Catholick practice of Gods Church is certainly the best expositor of such places where there either is any difficulty or where any is pretended And of this I have already given account * I remember also that this place is pretended for the peoples power of voicing in Councils It is a pretty pageant only that it is against the Catholick practice of the Church against the exigence of Scripture which bids us require the law at the mouth of our spiritual Rulers against the gravity of such assemblies for it would force them to be tumultuous and at the best are the worst of Sanctions as being issues of popularity and to summe up all it is no way authorized by this first copy of Christian Councils The pretence is in the Synodal letter written in the name of the Apostles and Elders and Brethren that is says Geta The Apostles and Presbyters and People But why not Brethren that is all the Deacons and Evangelists and Helpers in Government and Ministers of the Churches There is nothing either in words or circumstances to contradict this If it be asked who then are meant by Elders if by Brethren S. Luke understands these Church-officers I answer that here is such variety that although I am not certain which officers he precisely comprehends under the distinct titles of Elders and Brethren yet here are enough to furnish both with variety and yet neither to admit meer Presbyters in the present acceptation of the word nor yet the Laity to a decision of the question nor authorising the decretal For besides the twelve Apostles there were Apostolical men which were Presbyters and something more as Paul and Barnabas and Silas and Evangelists and Pastors besides which might furnish out the last appellative sufficiently But however without any further trouble it is evident that this word Brethren does not distinguish the Laity from the Clergy Now when they heard this they were pricked in their hearts and said unto Peter and to the rest of the Apostles Men and brethren what shall we do Judas and Silas who were Apostolical men are called in Scripture chief men among the brethren But this is too known to need a contestation I only insert the saying of Basilius the Emperor in the Eighth Synod De vobis autem Laicis tam qui in dignitatibus quà m qui absolutè versamini quid amplius dicam non habeo quà m quòd nullo modo vobis licet de Ecclesiasticis causis sermonem movere neque penitùs resistere integritati Ecclesiae universali Synodo adversari Lay-men says the Emperor must by no means
indearments and an habitual worthiness An old friend is like old wine which when a man hath drunk he doth not desire new because he saith the old is better But every old friend was new once and if he be worthy keep the new one till he become old 10. After all this treat thy friend nobly love to be with him do to him all the worthinesses of love and fair endearment according to thy capacity and his Bear with his infirmities till they approach towards being criminal but never dissemble with him never despise him never leave him Give him gifts and upbraid him not and refuse not his kindnesses and be sure never to despise the smallness or the impropriety of them Confirmatur amor beneficio accepto A gift saith Solomon fasteneth friendships For as an eye that dwells long upon a Star must be refreshed with lesser beauties and strengthened with greens and Looking-glasses lest the sight become amazed with too great a splendor So must the love of friends sometimes be refreshed with material and low Caresses lest by striving to be too divine it become less humane It must be allowed its share of both It is humane in giving pardon and fair construction and openness and ingenuity and keeping secrets it hath something that is divine because it is beneficent but much because it is eternal POSTSCRIPT MADAM IF you shall think it fit that these Papers pass further than your own eye and Closet I desire they may be consign'd into the hands of my worthy friend Dr. Wedderburne For I do not only expose all my sickness to his cure but I submit my weaknesses to his censure being as confident to find of him charity for what is pardonable as remedy for what is curable But indeed Madam I look upon that worthy man as an Idea of Friendship and if I had no other notices of Friendship or conversation to instruct me than His it were sufficient For whatsoever I can say of Friendship I can say of His and as all that know Him reckon Him amongst the best Physicians so I know Him worthy to be reckoned amongst the best Friends TWO LETTERS TO PERSONS Changed in their RELIGION The First to a Gentlewoman Seduced to the Church of Rome The other to a Person Returning to the Church of England Volo Solidum Perenne THE FIRST LETTER M. B. I WAS desirous of an opportunity in London to have discoursed with you concerning something of nearest concernment to you but the multitude of my little affairs hindred me and have brought upon you this trouble to read a long Letter which yet I hope you will be more willing to do because it comes from one who hath a great respect to your person and a very great charity to your soul. I must confess I was on your behalf troubled when I heard you were fallen from the Communion of the Church of England and entred into a voluntary unnecessary Schism and departure from the Laws of the King and the Communion of those with whom you have always lived in charity going against those Laws in the defence and profession of which your Husband died going from the Religion in which you were Baptized in which for so many years you lived piously and hoped for Heaven and all this without any sufficient reason without necessity or just scandal ministred to you and to aggravate all this you did it in a time when the Church of England was persecuted when she was marked with the Characterisms of her Lord the marks of the Cross of Jesus that is when she suffered for a holy cause and a holy conscience when the Church of England was more glorious than at any time before Even when she could shew more Martyrs and Confessors than any Church this day in Christendom even then when a King died in the profession of her Religion and thousands of Priests learned and pious men suffered the spoiling of their goods rather than they would forsake one Article of so excellent a Religion So that seriously it is not easily to be imagined that any thing should move you unless it be that which troubled the perverse Jews and the Heathen Greek Scandalum crucis the scandal of the Cross. You stumbled at that Rock of offence You left us because we were afflicted lessened in outward circumstances and wrapped in a cloud But give me leave only to remind you of that sad saying of the Scripture that you may avoid the consequent of it They that fall on this stone shall be broken in pieces but they on whom it shall fall shall be grinded to powder And if we should consider things but prudently it is a great argument that the sons of our Church are very conscientious and just in their perswasions when it is evident that we have no temporal end to serve nothing but the great end of our souls all our hopes of preferment are gone all secular regards only we still have Truth on our sides and we are not willing with the loss of Truth to change from a persecuted to a prosperous Church from a Reformed to a Church that will not be reformed lest we give scandal to good people that suffer for a holy conscience and weaken the hands of the afflicted of which if you had been more careful you would have remained much more innocent But I pray give me leave to consider for you because you in your change considered so little for your self What fault what false doctrine what wicked and dangerous Proposition what defect what amiss did you find in the Doctrine and Liturgy and Discipline of the Church of England For its Doctrine It is certain it professes the belief of all that is written in the Old and New Testament all that which is in the three Creeds the Apostolical the Nicene and that of Athanasius and whatsoever was decreed in the four General Councils or in any other truly such and whatsoever was condemned in these our Church hath legally declared it to be Heresie And upon these accounts above four whole Ages of the Church went to Heaven they baptized all their Catechumens into this Faith their hopes of Heaven was upon this and a good life their Saints and Martyrs lived and died in this alone they denied Communion to none that professed this Faith This is the Catholick Faith so saith the Creed of Athanasius and unless a company of men have power to alter the Faith of God whosoever live and die in this Faith are intirely Catholick and Christian. So that the Church of England hath the same Faith without dispute that the Church had for 400 or 500 years and therefore there could be nothing wanting here to Saving Faith if we live according to our belief 2. For the Liturgy of the Church of England I shall not need to say much because the case will be every evident First Because the disputers of the Church of Rome have not been very forward to object any thing against it
ΣΥΜΒΟΛΟΠΘΕΟΛΟΓΙΚΟΠOR A COLLECTION OF Polemicall Discourses Wherein the CHURCH of ENGLAND IN ITS WORST As well as more Flourishing Condition is defended in many material Points against the Attempts of the PAPISTS on one hand and the FANATICKS on the other TOGETHER WITH Some Additional Pieces addressed to the Promotion of Practical Religion and Daily Devotion By JER TAYLOR Chaplain in Ordinary to King CHARLES the First and late Lord Bishop of Down and Connor The Third Edition Enlarged LONDON Printed by R. Norton for R. Royston Bookseller to the King 's most Excellent Majesty at the Angel in Amen-Corner M. DC LXXIV NON MAGNA LOQVIMVR SED VIVIMVS NIHIL OPINIONIS GRATIA OMNIA CONSCENTIAE FACIAM ECCLESIA ANGLICANA ΣΥΜΒΟΛΟΠΘΕΟΛΟΓΙΚΟΠDUX MEA IN TENEBRAS ET GAUDIUM IN MAEROREM VT PELLICANA IN DESERTO Proprio vos sanguine pasco PROTEGE PASCE Nunquam CHRISTO Charior quam sub Cruce gemen◠Ecclesia To the Right Honourable and truly Noble CHRISTOPHER Lord HATTON Baron HATTON of KIRBY Privy Councellor and Comptroller of the Houshold to his late Majesty and Knight of the Honourable Order of the Bath MY LORD WHEN we make Books and publish them and by Dedications implore the Patronage of some worthy person I find by experience that we cannot acquire that end which is pretended to by such addresses For neither friendship nor power interest or favour can give those defences to a Book which it needs Because the evil fortune of Books comes from causes discernible indeed but irremediable and the breath of the people is like the voice of an exterminating Angel not so killing but so secret but that 's not all it is also as contingent as the smiles of an Infant or the fall of a Die which is determined by every part of motion which can be in any part of the hand or arm For when I consider that the infinite variety of understandings is greater than that of faces not only because the lines that make our faces are finite but the things that integrate and actuate the Vnderstanding are not but also because every man hath a face but every man hath not Vnderstanding and men with their understandings or with their no understandings give their sentence upon Books not only before they understand all not only before they read all but before they read three Pages receiving their information from humour or interest from chance or mistake from him that reads in malice or from him that reads after dinner I find it necessary that he that writes should secure himself and his own reputation by all the ways of prudence and religion that God who takes care of fame as certainly as of lives may do that which is best in this instance for no other Patron can defend him that writes from him that reads and understands either too much or too little And therefore my Lord I could not chuse you to be the Patron of my Book upon hopes you can by greatness or interest secure it against the stings of insects and imperfect creatures nothing but Domitian's style can make them harmless but I can from your wisdom and your learning the great reputation you have abroad and the honour you have at home hope that for the relation-sake some will be civil to it at least until they read it and then I give them leave to do what they please for I am secure enough in all this because my writings are not intended as a stratagem for noises I intend to do not only what is good but what is best and therefore I am not troubled at any event so I may but justly hope that God is glorified in the ministration But he that seeks any thing but Gods service shall have such a reward as will do him no good But finding nothing reasonable in the expectation that the Dedication should defend the Book and that the gate should be a fortification to the house I have sometimes believed that most men intend it to other purposes than this and that because they design or hope to themselves at least at second hand an artificial immortality they would also adopt their Patron or their friend into a participation of it doing as the Caesars did who taking a partner to the Empire did not divide the honour or the power but the ministration But in this also I find that this address to your Lordship must be destitute of any material event not only because you have secur'd to your self a great name in all the registers of Honour by your skill and love to all things that are excellent but because of all men in the world I am the unfittest to speak those great things of your Lordship which your worthiness must challenge of all that know you For though I was wooed to love and honour you by the beauties of your vertue and the sweetness of your disposition by your worthy imployments at Court and your being so beloved in your Country by the value your friends put upon you and the regard that strangers paid to you by your zeal for the Church and your busie care in the promoting all worthy learnings by your Religion and your Nobleness yet when I once came into a conversation with these excellencies I found from your Lordship not only the example of so many vertues but the expressions of so many favours and kindnesses to my person that I became too much interested to look upon you with indifferency and too much convinced of your worthiness to speak of it temperately and therefore I resolve to keep where I am and to love and enjoy what I am so unfit to publish and express But My Lord give me leave to account to you concerning the present Collection and I shall no otherwise trouble your Lordship than I do almost every day when my good fortune allows me the comfort and advantages of your Conversation The former Impressions of these Books being spent and the world being willing enough to receive more of them it was thought fit to draw into one Volume all these lesser Books which at several times were made publick and which by some collateral improvements they were to receive now from me might do some more advantages to one another and better struggle with such prejudices with which any of them hath been at any time troubled For though I have great reason to adore the goodness of GOD in giving that success to my labours that I am also obliged to the kindness of men for their friendly acceptance of them yet when a persecution did arise against the Church of England and that I intended to make a defensative for my Brethren and my self by pleading for a liberty to our Consciences to persevere in that profession which was warranted by all the laws of GOD and our Superiours some men were angry and would not be safe that way because I had made the roof of the Sanctuary so wide that more might be sheltered under it
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
provision at all is made in the Directorie and the very administration of the Sacraments left so loosely that if there be any thing essential in the Forms of Sacraments the Sacrament may become ineffectual for want of due Words and due Administration I say he that considers all these things and many more he may consider will find that particular men are not fit to be intrusted to offer in Publick with their private Spirit to God for the people in such Solemnities in matters of so great concernment where the Honour of God the benefit of the People the interest of Kingdoms the being of a Church the unity of Minds the conformity of Practice the truth of Perswasion and the salvation of Souls are so much concerned as they are in the publick Prayers of a whole National Church An unlearned man is not to be trusted and a Wise man dare not trust himself he that is ignorant cannot he that is knowing will not THE END OF THE SACRED ORDER AND OFFICES OF EPISCOPACY BY Divine Institution Apostolical Tradition and Catholick Practice TOGETHER WITH Their Titles of Honour Secular Imployment Manner of Election Delegation of their Power and other Appendant Questions Asserted against the Aërians and Acephali New and Old By JER TAYLOR D. D. and Chaplain in Ordinary to King CHARLES the First Published by His MAJESTIES Command ROM 13.1 There is no Power but of God The Powers that be are ordained of God CONCIL CHALCED 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for R. Royston Bookseller to the King 's most Excellent MAJESTY M DC LXXIII TO THE Truly Worthy and Most Accomplisht Sir CHRISTOPHER HATTON Knight of the Honourable Order of the BATH SIR I AM ingag'd in the defence of a Great Truth and I would willingly find a shroud to cover my self from danger and calumny and although the cause both is and ought to be defended by Kings yet my person must not go thither to Sanctuary unless it be to pay my devotion and I have now no other left for my defence I am robb'd of that which once did bless me and indeed still does but in another manner and I hope will do more but those distillations of celestial dews are conveyed in Channels not pervious to an eye of sense and now adays we seldom look with other be the object never so beauteous or alluring You may then think Sir I am forc'd upon You may that beg my pardon and excuse but I should do an injury to Your Nobleness if I should only make You a refuge for my need pardon this truth you are also of the fairest choice not only for Your love of Learning for although that be eminent in You yet it is not your eminence but for your duty to H. Church for Your loyalty to his sacred Majesty These did prompt me with the greatest confidence to hope for Your fair incouragement and assistance in my pleadings for Episcopacy in which cause Religion and Majesty the King and the Church are interested as parties of mutual concernment There was an odde observation made long ago and registred in the Law to make it authentick Laici sunt infensi Clericis Now the Clergie pray but fight not and therefore if not specially protected by the King contra Ecclesiam Malignantium they are made obnoxious to all the contumelies and injuries which an envious multitude will inflict upon them It was observ'd enough in King Edgars time Quamvis decreta Pontificum verba Sacerdotum inconvulsis ligaminibus velut fundamenta montiurn fixa sunt tamen plerumque tempestatibus turbinibus saecularium rerum Religio S. Matris Ecclesiae maculis reproborum dissipatur ac rumpitur Idcirco Decrevimus Nos c. There was a sad example of it in K. John's time For when he threw the Clergie from his Protection it is incredible what injuries what affronts what robberies yea what murders were committed upon the Bishops and Priests of H. Church whom neither the Sacredness of their persons nor the Laws of God nor the terrors of Conscience nor fears of Hell nor Church-censures nor the laws of Hospitality could protect from Scorn from blows from slaughter Now there being so near a tye as the necessity of their own preservation in the midst of so apparent danger it will tye the Bishops hearts and hands to the King faster than all the tyes of Lay-Allegiance all the Political tyes I mean all that are not precisely religious and obligations in the Court of Conscience 2. But the interest of the Bishops is conjunct with the prosperity of the King besides the interest of their own security by the obligation of secular advantages For they who have their livelihood from the King and are in expectance of their fortune from him are more likely to pay a tribute of exacter duty than others whose fortunes are not in such immediate dependency on his Majesty Aeneas Sylvius once gave a merry reason why Clerks advanced the Pope above a Council viz. because the Pope gave spiritual promotions but the Councils gave none It is but the common expectation of gratitude that a Patron Paramount shall be more assisted by his Beneficiaries in cases of necessity than by those who receive nothing from him but the common influences of Government 3. But the Bishops duty to the King derives it self from a higher fountain For it is one of the main excellencies in Christianity that it advances the State and well-being of Monarchies and bodies Politick Now then the Fathers of Religion are the Reverend Bishops whose peculiar office it is to promote the interests of Christianity are by the nature and essential requisites of their office bound to promote the Honour and Dignity of Kings whom Christianity would have so much honour'd as to establish the just subordination of people to their Prince upon better principles than ever no less than their precise duty to God and the hopes of a blissful immortality Here then is utile honestum and necessarium to tye Bishops in duty to Kings and a threefold Cord is not easily broken In pursuance of these obligations Episcopacy pays three returns of tribute to Monarchy 1. The first is the Duty of their people For they being by God himself set over souls judges of the most secret recesses of our Consciences and the venerable Priests under them have more power to keep men in their dutious subordination to the Prince than there is in any secular power by how much more forcible the impressions of the Conscience are than all the external violence in the world And this power they have fairly put into act for there was never any Protestant Bishop yet in Rebellion unless he turned recreant to his Order and it is the honour of the Church of England that all her Children and obedient people are full of indignation against Rebels be they of any interest or party whatsoever For here and for it we thank God and good Princes Episcopacy hath been preserved
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those are the next words fulfil thy Deaconship And therefore he was no Bishop As well this as the other for if Deaconship do not exclude Episcopacy why shall his being an Evangelist exclude it Or why may not his being a Deacon exclude his being an Evangelist as well as his being an Evangelist exclude his being a Bishop Whether is higher a Bishoprick or the office of an Evangelist If a Bishops office be higher and therefore cannot consist with an Evangelist then a Bishop cannot be a Priest and a Priest cannot be a Deacon and an Evangelist can be neither for that also is thought to be higher than them both But if the office of an Evangelist be higher then as long as they are not disparate much less destructive of each other they may have leave to consist in subordination For as for the pretence that an Evangelist is an office of a moveable imployment and a Bishoprick of fixt residence that will be considered by and by 2. All the former discourse is upon supposition that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies the office of a Deacon and so it may as well as S. Paul's other phrase implies S. Timothy to be an Evangelist For if we mark it well it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do the work not the office of an Evangelist And what 's that We may see it in the verses immediately going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if this be the work of an Evangelist which S. Paul would have Timothy perform viz. to preach to be instant in season and out of season to reprove to rebuke to exhort there is no harm done a Bishop may nay he must do all this 3. Consider what an Evangelist is and thence take our estimate for the present 1. He that writes the story of the Gospel is an Evangelist so the Greek Scholiast calls him And in this sence indeed S. Timothy was not an Evangelist but yet if he had he might have been a Bishop because S. Mark was an Evangelist to be sure and perhaps as sure that he was a Bishop sure enough for they are both delivered to us by the Catholick testimony of the Primitive Church as we shall see hereafter so far as concerns our Question But then again an Apostle might be an Evangelist S. Matthew was S. John was and the Apostolical dignity is as much inconsistent with the office of an Evangelist as Episcopal preheminence for I have proved these two names Apostle and Bishop to signifie all one thing Secondly S. Ambrose gives another exposition of Evangelists Evangelistae Diaconi sunt sicut fuit Philippus S. Philip was one of the seven commonly called Deacons and he was also a Presbyter and yet an Evangelist and yet a Presbyter in its proportion is an office of as necessary residence as a Bishop or else why are Presbyters cri'd out against so bitterly in all cases for non-residence and yet nothing hinders but that S. Timothy as well as S. Philip might have been a Presbyter and an Evangelist together and then why not a Bishop too for why should a Deaconship or a Presbyterate consist with the office of an Evangelist more than a Bishoprick Thirdly Another acceptation of Evangelist is also in Eusebius Sed alii plurimi per idem tempus Apostolorum Discipuli superstites erant Nonnulli ex his ardentiores Divinae Philosophiae animas suas verbo Dei consecrabant ut si quibus fortè provinciis nomen fidei esset incognitum praedicarent primaque apud eos Evangelii fundamenta collocantes Evangelistarum fungebantur officio They that planted the Gospel first in any Country they were Evangelists S. Timothy might b◠such a one and yet be a Bishop afterwards And so were some of this sort of Evangelists For so Eusebius Primaque apud eos fundamenta Evangelii collocantes atque electis quibusque ex ipsis officium regendae Ecclesiae quam fundaverant committentes ipsi rursùm ad alias gentes properabant So that they first converted the Nation and then governed the Church first they were Evangelists and afterwards Bishops and so was Austin the Monk that converted England in the time of S. Gregory and Ethelbert he was first our Evangelist and afterwards Bishop of Dover Nay why may they not in this sence be both Evangelists and Bishops at the same time insomuch as many Bishops have first planted Christianity in divers Countries as S. Chrysostome in Scythia S. Trophimus S. Denis S. Mark and many more By the way only according to all these acceptations of the word Evangelist this office does not imply a perpetual motion Evangelists many of them did travel but they were never the more Evangelists for that but only their office was writing or preaching the Gospel and thence they had their name 4. The office of an Evangelist was but temporary and take it in either of the two sences of Eusebius or Oecumenius which are the only true and genuine was to expire when Christianity was planted every where and the office of Episcopacy if it was at all was to be succeeded in and therefore in no respect could these be inconsistent at least not always And how S. Paul should intend that Timothy should keep those rules he gave him to the coming of our Lord Jesus Christ if the office for the execution of which he gave him the rules was to expire long before is not so easily imagined For if S. Paul did direct him in a temporary and expiring office then in no sence neither in person nor in succession could those rules of S. Paul be kept till Christ's coming to wit to judgment But if he instructed him in the perpetual office of Episcopacy then it is easie to understand that S. Paul gave that caution to Timothy to intimate that those his directions were not personal but for his successors in that charge to which he had ordained him viz. in the sacred order and office of Episcopacy 5. Lastly After all this stir there are some of the Fathers that will by no means admit S. Timothy to have been an Evangelist So S. Chrysostom so Theophylact so the Greek Scholiast Now though we have no need to make any use of it yet if it be true it makes all this discourse needless we were safe enough without it if it be false then it self we see is needless for the allegation of S. Timothies being an Evangelist is absolutely impertinent though it had been true But now I proceed SECT XV. S. Titus at Crete TITVS was also made a Bishop by the Apostles S. Paul also was his ordainer First Reliqui te Cretae There S. Paul fixt his seat for him at Crete Secondly His work was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set in order things that are wanting viz. to constitute rites and forms of publick Liturgy to erect a Consistory for cognizance of causes criminal to dedicate houses for prayer by publick
themselves the Princes and chief of all proved traditors The diversity of order is here fairly intimated but dogmatically affirmed by him in his 2d book adv Parmen Quatuor genera capitum sunt in Ecclesiâ Episcoporum Presbyterorum Diaconorum fidelium There are four sorts of heads in the Church Bishops Presbyters Deacons and the faithful Laity And it was remarkable when the people of Hippo had as it were by violence carried S. Austin to be made Priest by their Bishop Valerius some seeing the good man weep in consideration of the great hazard and difficulty accruing to him in his ordination to such an office thought he had wept because he was not Bishop they pretending comfort told him quia locus Presbyterii licèt ipse majore dignus esset appropinquaret tamen Episcopatui The office of a Presbyter though indeed he deserved a greater yet was the next step in order to a Bishoprick So Possidonius tells the story It was the next step the next descent in subordination the next under it So the Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is sacriledge to bring down a Bishop to the degree and order of a Presbyter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Council permits in case of great delinquency to suspend him from the execution of his Episcopal order but still the character remains and the degree of it self is higher * Nos autem idcirco haec scribimus Fratres chariss quia novimus quà m Sacrosanctum debeat esse Episcopale Sacerdotium quod clero plebi debet esse exemplo said the Fathers of the Council of Antioch in Eusebius The office of a Bishop is sacred and exemplary both to the Clergy and the People Interdixit per omnia Magna Synodus non Episcopo non Presbytero non Diacono licere c. And it was a remarkable story that Arius troubled the Church for missing of a Prelation to the order and dignity of a Bishop Post Achillam enim Alexander .... ordinatur Episcopus Hoc autem tempore Arius in ordine Presbyterorum fuit Alexander was ordained a Bishop and Arius still left in the order of meer Presbyters * Of the same exigence are all those clauses of commemoration of a Bishop and Presbyters of the same Church Julius autem Romanus Episcopus propter senectutem defuit erántque pro eo praesentes Vitus Vicentius Presbyteri ejusdem Ecclesiae They were his Vicars and deputies for their Bishop in the Nicene Council saith Sozomen But most pertinent is that of the Indian persecution related by the same man Many of them were put to death Erant autem horum alii quidem Episcopi alii Presbyteri alii diversorum ordinum Clerici And this difference of Order is clear in the Epistle of the Bishops of Illyricum to the Bishops of the Levant De Episcopis autem constituendis vel comministris jam constitutis si permanserint usque ad â—inem sani bene .... Similiter Presbyteros atque Diaconos in sacerdotali ordine definivimus c. And of Sabbatius it is said Nolens in suo ordine nanere Presbyteratus desiderabat Epiâ—opatum he would not stay in the order of a Presbyter but desired a Bishoprick Ordo Episcoporun quadripartitus est in Patriarchis Archiepiscopis Metropolitanis Episcopis saith S. Isidore Omnes autem superius designati ordines uno eodémque vocabulo Episcopi Nominantur But it were infinite to reckon authorities and clauses of exclusion for the three orders of Bishops Priests and Deacons we cannot almost dip in any tome of the Councils but we shall find it recorded And all the Martyr Bishops of Rome did ever acknowledge and publish it that Episcopacy is a peculiar office and order in the Church of God as is to be seen in their decretal Epistles in the first tome of the Councils I only summ this up with the attestation of the Church of England in the preface to the Book of ordination It is evident to all men diligently reading holy Scripture and Ancient Authors that from the Apostles times there have been these Orders of Ministers in Christs Church Bishops Priests and Deacons The same thing exactly that was said in the second Council of Carthage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we shall see it better and by more real probation for that Bishops were a distinct order appears by this SECT XXIX To which the Presbyterate was but a degree 1. THE Presbyterate was but a step to Episcopacy as Deaconship to the Presbyterate and therefore the Council of Sardis decreed that no man should be ordained Bishop but he that was first a Reader and a Deacon and a Presbyter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by every degree he may pass to the sublimity of Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the degree of every order must have the permanence and trial of no small time Here there is clearly a distinction of orders and ordinations and assumptions to them respectively all of the same distance and consideration And Theodoret out of the Synodical Epistle of the same Council says that they complained that some from Arianism were reconciled and promoted from Deacons to be Presbyters from Presbyters to be Bishops calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greater degree or Order And S. Gregory Nazianz. in his Encomium of S. Athanasius speaking of his Canonical ordination and election to a Bishoprick says that he was chosen being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most worthy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming through all the inferior Orders The same commendation S. Cyprian gives of Cornelius Non iste ad Episcopatum subito pervenit sed per omnia Ecclesiastica officia promotus in divinis administrationibus Dominum saepè promeritus ad Sacerdotii sublime fastigium cunctis religionis gradibus ascendit ... factus est Episcopus à plurimis Collegis nostris qui tunc in Vrbe Româ aderant qui ad nos literas .... de ejus ordinatione miserunt Here is evident not only a promotion but a new Ordination of S. Cornelius to be Bishop of Rome so that now the chair is full saith S. Cyprian quisquis jam Episcopus fieri voluerit foris fiat necesse est Nec habeat Ecclesiasticam ordinationem c. No man else can receive ordination to the Bishoprick SECT XXX There being a peculiar manner of Ordination to a Bishoprick 2. THE ordination of a Bishop to his chair was done de Novo after his being a Presbyter and not only so but in another manner than he had when he was made priest This is evident in the first Ecclesiastical Canon that was made after Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Priest and Deacon must be ordained of one Bishop but a Bishop must be ordained by two or three at least And that we may see it yet more to be Apostolical S. Anacletus in his second Epistle reports Hierosolymitarum primus
Sozomen in the case of Elpidius Eustathius Basilius of Ancyra and Eleusius Thus also it was decreed in the second and sixth Chapters of the Council of Chalcedon and in the Imperial constitutions Since therefore we never find Presbyters joyned with Bishops in commission or practice or penalty all this while I may infer from the premisses the same thing which the Council of Hispalis expresses in direct and full sentence Episcopus Sacerdotibus ac Ministris solus honorem dare potest solus auferre non potest The Bishop alone may give the Priestly honour he alone is not suffered to take it away This Council was held in the year 657 and I set it down here for this purpose to show that the decree of the fourth Council of Carthage which was the first that licensed Priests to assist Bishops in ordinations yet was not obligatory in the West but for almost 300 years after ordinations were made by Bishops alone But till this Council no pretence of any such conjunction and after this Council sole ordination did not expire in the West for above 200 years together but for ought I know ever since then it hath obtained that although Presbyters joyn not in the consecration of a Bishop yet of a Presbyter they do but this is only by a positive subintroduced constitution first made in a Provincial of Africa and in other places received by insinuation and conformity of practice * I know not what can be said against it I only find a piece of an objection out of S. Cyprian who was a Man so complying with the Subjects of his Diocess that if any man he was like to furnish us with an Antinomy Hunc igitur Fratres Dilectissimi à me à Collegis qui praesentes aderant ordinatum sciatis Here either by his Colleagues he means Bishops or Presbyters If Bishops then many Bishops will be found in the ordination of one to an inferiour order which because it was as I observed before against the practice of Christendom will not easily be admitted to be the sence of S. Cyprian But if he means Presbyters by Collegae then sole ordination is invalidated by this example for Presbyters joyned with him in the ordination of Aurelius I answer that it matters not whether by his Colleagues he means one or the other for Aurelius the Confessor who was the man ordained was ordained but to be a Reader and that was no Order of Divine institution no gift of the Holy Ghost and therefore might be dispensed by one or more by Bishops or Presbyters and no way enters into the consideration of this question concerning the power of collating those orders which are gifts of the Holy Ghost and of Divine ordinance and therefore this although I have seen it once pretended yet hath no validity to impugne the constant practice of Primitive Antiquity But then are all ordinations invalid which are done by meer Presbyters without a Bishop What think we of the reformed Churches 1. For my part I know not what to think The question hath been so often asked with so much violence and prejudice and we are so bound by publick interest to approve all that they do that we have disabled our selves to justifie our own For we were glad at first of abettors against the Errors of the Roman Church we found these men zealous in it we thanked God for it as we had cause and we were willing to make them recompence by endeavouring to justifie their ordinations not thinking what would follow upon our selves But now it is come to that issue that our own Episcopacy is thought not necessary because we did not condemn the ordinations of their Presbytery 2. Why is not the question rather what we think of the Primitive Church than what we think of the reformed Churches Did the Primitive Councils and Fathers do well in condemning the ordinations made by meer Presbyters If they did well what was a vertue in them is no sin in us If they did ill from what principle shall we judge of the right of ordinations since there is no example in Scripture of any ordination made but by Apostles and Bishops and the Presbytery that imposed hands on Timothy is by all Antiquity expounded either of the office or of a Colledge of Presbyters and S. Paul expounds it to be an ordination made by his own hands as appears by comparing the two Epistles to S. Timothy together and may be so meant by the principles of all sides for if the names be confounded then Presbyter may signifie a Bishop and that they of this Presbytery were not Bishops they can never prove from Scripture where all men grant that the Names are confounded * So that whence will men take their estimate for the rites of ordinations From Scripture That gives it always to Apostles and Bishops as I have proved and that a Priest did ever impose hands for ordination can never be shown from thence From whence then From Antiquity That was so far from licensing ordinations made by Presbyters alone that Presbyters in the Primitive Church did never joyn with Bishops in Collating holy Orders of Presbyter and Deacon till the fouth Council of Carthage much less do it alone rightly and with effect So that as in Scripture there is nothing for Presbyters ordaining so in Antiquity there is much against it And either in this particular we must have strange thoughts of Scripture and Antiquity and not so fair interpretation of the ordinations of reformed Presbyteries But for my part I had rather speak a truth in sincerity than erre with a glorious correspondence But will not necessity excuse them who could not have orders from Orthodox Bishops shall we either sin against our consciences by subscribing to heretical and false resolutions in materiâ fidei or else lose the being of a Church for want of Episcopal ordinations * Indeed if the case were just thus it was very hard with good people of the transmarine Churches but I have here two things to consider 1. I am very willing to believe that they would not have done any thing either of error or suspicion but in cases of necessity But then I consider that M. Du Plessis a man of honour and great learning does attest that at the first reformation there were many arch-Arch-Bishops and Cardinals in Germany England France and Italy that joyned in the reformation whom they might but did not imploy in their ordinations And what necessity then can be pretended in this case I would fain learn that I might make their defence But which is of more and deeper consideration for this might have been done by inconsideration and irresolution as often happens in the beginning of great changes but it is their constant and resolved practice at least in France that if any returns to them they will reordain him by their Presbytery though he had before Episcopal ordination as both their friends and their enemies bear
witness 2. I consider that necessity may excuse a personal delinquency but I never heard that necessity did build a Church Indeed no man is forced for his own particular to commit a sin for if it be absolutely a case of necessity the action ceaseth to be a sin but indeed if God means to build a Church in any place he will do it by means proportionable to that end that is by putting them into a possibility of doing and acquiring those things which himself hath required of necessity to the constitution of a Church * So that supposing that ordination by a Bishop is necessary for the vocation of Priests and Deacons as I have proved it is and therefore for the founding or perpetuating of a Church either God hath given to all Churches opportunity and possibility of such Ordinations and then necessity of the contrary is but pretence and mockery or if he hath not given such possibility then there is no Church there to be either built or continued but the Candlestick is presently removed There are divers stories in Ruffinus to this purpose When Aedesius and Frumenâ—ius were surprized by the Barbarous Indians they preached Christianity and baptized many but themselves being but Lay-men could make no Ordinations and so not fix a Church What then was to be done in the case Frumentius Alexandriam pergit rem omnem ut gesta est narrat Episcopo ac monet ut provideat virum aliquem dignum quem congregatis jam plurimis Christianis in Barbarico solo Episcopum mittat Frumentius comes to Alexandria to get a Bishop Athanasius being then Patriarch ordained Frumentius their Bishop Et tradito ei Sacerdotio redire eum cum Domini Gratiâ unde venerat jubet ex quo saith Ruffinus in Indiae partibus populi Christianorum Ecclesiae factae sunt Sacerdotium coepit The same happened in the case of the Iberians converted by a Captive woman Posteà verò quà m Ecclesia magnificè constructa est populi fidem Dei majore ardore sâ—â—â—ebant captivae monitis ad Imperatorem Constantinum totius Gentis legatio mittitur Res gesta exponitur Sacerdotes mittere oratur qui coeptum erga se Dei munus implerent The work of Christianity could not be compleated nor a Church founded without the Ministery of Bishops * Thus the case is evident that the want of a Bishop will not excuse us from our endeavours of acquiring one and where God means to found a Church there he will supply them with those means and Ministeries which himself hath made of ordinary and absolute necessity And therefore if it happens that those Bishops which are of ordinary Ministration amongst us prove heretical still Gods Church is Catholick and though with trouble yet Orthodox Bishops may be acquir'd For just so it happened when Mauvia Queen of the Saracens was so earnest to have Moses the Hermite made the Bishop of her Nation and offered peace to the Catholicks upon that condition Lucius an Arian troubled the affair by his interposing and offering to ordain Moses The Hermite discovered his vileness Et ita majore dedecore deformatus compulsus est acquiescere Moses refus'd to be ordain'd by him that was an Arian So did the reform'd Churches refuse ordinations by the Bishops of the Roman Communion But what then might they have done Even the same that Moses did in that necessity Compulsus est ab Episcopis quos in exilium truserat Lucius sacerdotium sumere Those good people might have had order from the Bishops of England or the Lutheran Churches if at least they thought our Churches Catholick and Christian. If an ordinary necessity will not excuse this will not an extraordinary calling justifie it Yea most certainly could we but see an ordinary proof for an extraordinary calling viz. an evident prophesie demonstration of Miracles certainty of reason clarity of sence or any thing that might make faith of an extraordinary mission But shall we then condemn those few of the Reformed Churches whose ordinations always have been without Bishops No indeed That must not be They stand or fall to their own Master And though I cannot justifie their ordinations yet what degree their necessity is of what their desire of Episcopal ordinations may do for their personal excuse and how far a good life and a Catholick belief may lead a man in the way to Heaven although the forms of external communion be not observed I cannot determine * For ought I know their condition is the same with that of the Church of Pergamus I know thy works and where thou dwellest even where Sathans seat is and thou heldest fast my faith and hast not denied my Name Nihilominus habeo adversus te pauca Some few things I have against thee and yet of them the want of Canonical ordinations is a defect which I trust themselves desire to be remedied but if it cannot be done their sin indeed is the less but their misery the Greater * I am sure I have said sooth but whether or no it will be thought so I cannot tell and yet why it may not I cannot guess unless they only be impeccable which I suppose will not so easily be thought of them who themselves think that all the Church possibly may fail But this I would not have declared so freely had not the necessity of our own Churches required it and that the first pretence of the legality and validity of their ordinations been buoyed up to the height of an absolute necessity for else why shall it be called Tyranny in us to call on them to conform to us and to the practice of the Catholick Church and yet in them be called a good and a holy zeal to exact our conformity to them But I hope it will so happen to us that it will be verified here what was once said of the Catholicks under the fury of Justina Sed tantafuit perseverantia fidelium populorum ut animas prius amittere quà m Episcopum mallent If it were put to our choice rather to dye to wit the death of Martyrs not rebels than lose the sacred order and offices of Episcopacy without which no Priest no ordination no consecration of the Sacrament no absolution no rite or Sacrament legitimately can be performed in order to eternity The summe is this If the Canons and Sanctions Apostolical if the decrees of eight famous Councils in Christendom of Ancyra of Antioch of Sardis of Alexandria two of Constantinople the Arausican Council and that of Hispalis if the constant successive Acts of the famous Martyr-Bishops of Rome making ordinations if the testimony of the whole Pontifical book if the dogmatical resolution of so many Fathers S. Denis S. Cornelius S. Athanasius S. Hierom S. Chrysostom S. Epiphanius S. Austin and divers others all appropriating ordinations to the Bishops hand if the constant voice of Christendom declaring ordinations made by Presbyters to be null and void in
to go forth of the Cancelli in his Church at Milaine shews that then the powers were so distinct that they made no intrenchment upon each other * It was no greater power but a more considerable act and higher exercise the forbidding the communion to Theodosius till he had by repentance washed out the blood that stuck upon him ever since the Massacre at Thessalonica It was a wonderful concurrence of piety in the Emperor and resolution and authority in the Bishop But he was not the first that did it For Philip the Emperor was also guided by the Pastoral rod and the severity of the Bishop De hoc traditum est nobis quòd Christianus fuerit in die Paschae i. e. in ipsis vigiliis cùm interesse voluerit communicare mysteriis ab Episcopo loci non priùs esse permissum nisi confiteretur peccata inter poenitentes staret nec ullo modo sibi copiam mysteriorum futuram nisi priùs per poenitentiam culpas quae de eo ferebantur plurimae deluisset The Bishop of the place would not let him communicate till he had wash'd away his sins by repentance And the Emperor did so Ferunt igitur libenter eum quod à Sacerdote imperatum fuerat suscepisse He did it willingly undertaking the impositions laid upon him by the Bishop I doubt not but all the world believes the dispensation of the Sacraments intirely to belong to Ecclesiastical Ministery It was S. Chrysostomes command to his Presbyters to reject all wicked persons from the holy Communion If he be a Captain a Consul or a Crowned King that cometh unworthily forbid him and keep him off thy power is greater than his If thou darest not remove him tell it me I will not suffer it c. And had there never been more error in the managing Church-censures than in the foregoing instances the Church might have exercised censures and all the parts of power that Christ gave her without either scandal or danger to her self or her penitents But when in the very censure of excommunication there is a new ingredient put a great proportion of secular inconveniences and humane interest when excommunications as in the Apostles times they were deliverings over to Satan so now shall be deliverings over to a foreign enemy or the peoples rage as then to be buffeted so now to be deposed or disinteress'd in the allegiance of subjects in these cases excommunication being nothing like that which Christ authorized and no way cooperating toward the end of its institution but to an end of private designs and rebellious interest Bishops have no power of such censures nor is it lawful to inflict them things remaining in that consistence and capacity And thus is that famous saying to be understood reported by S. Thomas to be S. Austin's but is indeed found in the Ordinary Gloss upon Matth. 13. Princeps multitudo non est excommunicanda A Prince or a Commonwealth are not to be excommunicate Thus I have given a short account of the Persons and causes of which Bishops according to Catholick practice did and might take cognizance This use only I make of it Although Christ hath given great authority to his Church in order to the regiment of souls such a power Quae nullis poterit comparationibus adaequari yet it hath its limits and a proper cognizance viz. things spiritual and the emergencies and consequents from those things which Christianity hath introduced de novo and superadded as things totally disparate from the precise interest of the Commonwealth And this I the rather noted to shew how those men would mend themselves that cry down the tyranny as they list to call it of Episcopacy and yet call for the Presbytery *** For the Presbytery does challenge cognizance of all causes whatsoever which are either sins directly or by reduction All crimes which by the Law of God deserve death There they bring in Murders Treasons Witchcrafts Felonies Then the Minor faults they bring in under the title of Scandalous and offensive Nay Quodvis peccatum saith Snecanus to which if we add this consideration that they believe every action of any man to have in it the malignity of a damnable sin there is nothing in the world good or bad vitious or suspicious scandalous or criminal true or imaginary real actions or personal in all which and in all contestations and complaints one party is delinquent either by false accusation or real injury but they comprehend in their vast gripe and then they have power to nullifie all Courts and judicatories besides their own and being for this their cognizance they pretend Divine institution there shall be no causes imperfect in their Consistory no appeal from them but they shall hear and determine with final resolution and it will be sin and therefore punishable to complain of injustice and illegality * If this be confronted but with the pretences of Episcopacy and the modesty of their several demands and the reasonableness and divinity of each vindication examined I suppose were there nothing but Prudential motives to be put into the balance to weigh down this Question the cause would soon be determined and the little finger of Presbytery not only in its exemplary and tried practices but in its dogmatical pretensions is heavier than the loyns nay than the whole body of Episcopacy but it seldom happens otherwise but that they who usurp a power prove tyrants in the execution whereas the issues of a lawful power are fair and moderate SECT XXXVII Forbidding Presbyters to officiate without Episcopal license BUT I must proceed to the more particular instances of Episcopal Jurisdiction The whole power of Ministration both of the Word and Sacraments was in the Bishop by prime authority and in the Presbyters by commission and delegation insomuch that they might not exercise any ordinary ministration without license from the Bishop They had power and capacity by their order to Preach to Minister to Offer to Reconcile and to Baptize They were indeed acts of order but that they might not by the law of the Church exercise any of these acts without license from the Bishop that is an act or issue of jurisdiction and shews the superiority of the Bishop over his Presbyters by the practice of Christendom S. Ignatius hath done very good offices in all the parts of this Question and here also he brings in succour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawful without the Bishop viz. without his leave either to baptize or to offer Sacrifice or to make oblation or to keep feasts of charity and a little before speaking of the B. Eucharist and its ministration and having premised a general interdict for doing any thing without the Bishops consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let that Eucharist saith he be held valid which is celebrated under the Bishop or under him to whom the Bishop shall permit *** * I do not here dispute
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
the Fathers were not against them what need these Arts Why should they use them thus Their own expurgatory indices are infinite testimony against them both that they do so and that they need it But besides these things we have thought it fit to represent in one aspect some of their chief Doctrines of difference from the Church of England and make it evident that they are indeed new and brought into the Church first by way of opinion and afterwards by power and at last by their own authority decreed into Laws and Articles SECT II. FIRST We alledge that that this very power of making new Articles is a Novelty and expresly against the Doctrine of the Primitive Church and we prove it first by the words of the Apostle saying If we or an Angel from Heaven shall preach unto you any other Gospel viz. in whole or in part for there is the same reason of them both than that which we have preached let him be Anathema and secondly by the sentence of the Fathers in the third General Council that at Ephesus That it should not be lawful for any Man to publish or compose another Faith or Creed than that which was defin'd by the Nicene Council and that whosoever shall dare to compose or offer any such to any Persons willing to be converted from Paganism Judaism or Heresie if they were Bishops or Clerks they should be depos'd if Lay-men they should be accursed And yet in the Church of Rome Faith and Christianity increase like the Moon Bromyard complain'd of it long since and the mischief increases daily They have now a new Article of Faith ready for the stamp which may very shortly become necessary to salvation we mean that of the immaculate conception of the Blessed Virgin Mary Whether the Pope be above a Council or no we are not sure whether it be an Article of Faith amongst them or not It is very near one if it be not Bellarmine would fain have us believe that the Council of Constance approving the Bull of Pope Martin the fifth declar'd for the Popes Supremacy But John Gerson who was at the Council sayes that the Council did abate those heights to which flattery had advanc'd the Pope and that before that Council they spoke such great things of the Pope which afterwards moderate Men durst not speak but yet some others spake them so confidently before it that he that should then have spoken to the contrary would hardly have escap'd the note of Heresie and that these Men continued the same pretensions even after the Council But the Council of Basil decreed for the Council against the Pope and the Council of Lateran under Leo the tenth decreed for the Pope against the Council So that it is cross and pile and whether for a penny when it can be done it is now a known case it shall become an Article of Faith But for the present it is a probationary Article and according to Bellarmine's expression is serè de fide it is almost an Article of Faith they want a little age and then they may go alone But the Council of Trent hath produc'd a strange new Article but it is sine controversiâ credendum it must be believ'd and must not be controverted that although the ancient Fathers did give the Communion to Infants yet they did not believe it necessary to salvation Now this being a matter of fact whether they did or did not believe it every man that reads their writings can be able to inform himself and besides that it is strange that this should be determin'd by a Council and determin'd against evident truth it being notorious that divers of the Fathers did say it is necessary to salvation the decree it self is beyond all bounds of modesty and a strange pretension of Empire over the Christian belief But we proceed to other Instances SECT III. THE Roman Doctrine of Indulgences was the first occasion of the great change and Reformation of the Western Churches begun by the Preachings of Martyn Luther and others and besides that it grew to that intolerable abuse that it became a shame to it self and a reproach to Christendom it was also so very an Innovation that their great Antoninus confesses that concerning them we have nothing expresly either in the Scriptures or in the sayings of the ancient Doctors And the same is affirmed by Sylvester Prierias Bishop Fisher of Rochester sayes that in the beginning of the Church there was no use of Indulgences and that they began after the people were a while affrighted with the torments of Purgatory and many of the School-men confess that the use of Indulgences began in the time of Pope Alexander the third towards the end of the twelfth Century but Agrippa imputes the beginning of them to Boniface the eighth who liv'd in the Reign of King Edward the first of England 1300. years after Christ. But that in his time the first Jubilee was kept we are assur'd by Crantzius This Pope lived and died with great infamy and therefore was not likely from himself to transfer much honour and reputation to the new institution But that about this time Indulgences began is more than probable much before it is certain they were not For in the whole Canon Law written by Gratian and in the sentences of Peter Lombard there is nothing spoken of Indulgences Now because they liv'd in the time of Pope Alexander the third if he had introduc'd them and much rather if they had been as ancient as Saint Gregory as some vainly and weakly pretend from no greater authority than their own Legends it is probable that these great Men writing Bodies of Divinity and Law would have made mention of so considerable a Point and so great a part of the Roman Religion as things are now order'd If they had been Doctrines of the Church then as they are now it is certain they must have come under their cognisance and discourses Now lest the Roman Emissaries should deceive any of the good Sons of the Church we think it fit to acquaint them that in the Primitive Church when the Bishops impos'd severe penances and that they were almost quite perform'd and a great cause of pity intervened or danger of death or an excellent repentance or that the Martyrs interceded the Bishop did sometimes indulge the penitent and relax some of the remaining parts of his penance and according to the example of Saint Paul in the case of the incestuous Corinthian gave them ease lest they should be swallowed up with too much sorrow But the Roman Doctrine of Indulgences is wholly another thing nothing of it but the abused name remains For in the Church of Rome they now pretend that there is an infinite of degrees of Christ's merits and satisfaction beyond what is necessary for the salvation of his servants and for fear Christ should not have enough the Saints have a surplusage of
or two forc'd tears against a good time and believe it that 's a great matter too that is not ordinary But if men lose an estate Nemo dolorem Fingit in hoc casu vestem diducere summam Contentus vexare oculos humore coacto Men need not to dissemble tears or sorrow in that case but as if men were in no danger when they are enemies to God and as if to lose Heaven were no great matter and to be cast into Hell were a very tolerable condition and such as a man might very well undergo and laugh heartily for all that they seem so unconcerned in the actions of Religion and in their obedience to the severe laws of Repentance that it looks as if men had no design in the world but to be suffered to die quietly to perish tamely without being troubled with the angry arguments of Church-men who by all means desire they should live and recover and dwell with God for ever Or if they can be forc'd to the further entertainments of Repentance it is nothing but a calling for mercy an ineffective prayer a moist cloud a resolution for to day and a solemn shower at the most Mens immota manet lachrymae volvuntur inanes The mind is not chang'd though the face be for Repentance is thought to be just as other Graces fit for their proper season like fruits in their own month but then every thing else must have its day too we shall sin and we must repent but sin will come again and so may repentance For there is a time for every thing under the Sun and the time for Repentance is when we can sin no more when every objection is answered when we can have no more excuse and they who go upon that principle will never do it till it be too late For every age hath temptations of its own and they that have been us'd to the yoke all their life time will obey their sin when it comes in any shape in which they can take any pleasure But men are infinitely abus'd and by themselves most of all For Repentance is not like the Summer fruits fit to be taken a little and in their own time it is like bread the provisions and support of our life the entertainment of every day but it is the bread of affliction to some and the bread of carefulness to all and he that preaches this with the greatest zeal and the greatest severity it may be he takes the liberty of an enemy but he gives the counsel and the assistance of a friend My Lord I have been so long acquainted with the secrets of your Spirit and Religion that I know I need not make an apology for dedicating this severe Book to you You know according to the prudence which God hath given you that he that flatters you is your enemy and you need not be flattered for he that desires passionately to be a good man and a religious to be the servant of God and be sav'd will not be fond of any vanity and nothing else can need to be flattered but I have presented to your Lordship this Discourse not only to be a testimony to the world how great a love and how great an honour I have for you but even by ascribing you into this relation to endear you the rather every day more and more to the severest Doctrines and practices of Holiness I was invited to make something of this by an Honourable Person who is now with God and who desir'd his needs should be serv'd by my Ministery But when I had entred upon it I found it necessary to do it in order to more purposes and in prosecution of the method of my other Studies All which as they are designed to Gods glory and the Ministery of Souls so if by them I can signifie my obligations to your Lordship which by your great Nobleness do still increase I shall not esteem them wholly ineffective even of some of those purposes whither they are intended for truly my Lord in whatsoever I am or can do I desire to appear My Noblest Lord Your Honours most obliged and most affectionate Servant JER TAYLOR THE PREFACE To the Right Reverend and Religious FATHERS BRIAN Lord Bishop of SARVM AND JOHN Lord Bishop of ROCHESTER And to the most Reverend and Religious Clergy of ENGLAND my dear Brethren Men Brethren and Fathers THE wiser part of Mankind hath seen so much trifling in the conduct of disputations so much partiality such earnest desires of reputation such resolution to prevail by all means so great mixture of interest in the contention so much mistaking of the main question so frequent excursions into differing matter so many personal quarrels and petty animosities so many wranglings about those things that shall never be helped that is the errors and infirmities of men and after all this which also must needs be consequent to it so little fruit and effect of questions no man being the wiser or changed from error to truth but from error to error most frequently and there are in the very vindication of truth so many incompetent uncertain and untrue things offered that if by chance some truth be gotten we are not very great gainers because when the whole account is cast up we shall find or else they that are disinterest will observe that there is more error than truth in the whole purchase and still no man is satisfied and every side keeps its own unless where folly or interest makes some few persons to change and still more weakness and more impertinencies crowd into the whole affair upon every reply and more yet upon the rejoynder and when men have wrangled tediously and vainly they are but where they were save only that they may remember they suffered infirmity and iâ— may be the transport of passions and uncharitable expressions and all this for an unrewarding interest for that which is sometimes uncertain it self unrevealed unuseful and unsatisfying that in the event of things and after being wearied for little or nothing men have now in a very great proportion left it quite off as unsatisfying waters and have been desirous of more material nourishment and of such notices of things and just assistances as may promote their eternal interest And indeed it was great reason and high time that they should do so for when they were imployed in rowing up and down in uncertain seas to find something that was not necessary it was certain they would less attend to that which was more worthy their inquiry and the enemy of mankind knew that to be a time of his advantage and accordingly sowed tares while we so slept and we felt a real mischief while we contended for an imaginary and phantastick good For things were come to that pass that it was the character of a good man to be zealous for a Sect and all of every party respectively if they were earnest and impatient of contradiction were sure to be sav'd by
temptation but he offends God and then how we should understand S. James's rule that we should count it all joy when we enter into temptation is beyond my reach and apprehension The Natural inclination hath in it nothing moral and g. as it is good in Nature so it is not ill in manners the supervening consent or dissent makes it morally good or evil 34. In every person born into the world it deserveth Gods wrath and damnation Viz. When it is so consented to when it resists and overcomes the spirit of grace For we being devested of the grace given to the first Adam are to be renewed by the spirit of grace the effect of the second Adam which grace when we resist we do as Adam did and reduce our selves back into the state where Adam left us That was his sin and not ours but this is our sin and not his both of them deserve Gods wrath and damnation but by one he deserved it and by the other we deserve it But then it is true that this corrupted Nature deserves Gods wrath but we and Adam deserve not in the same formality but in the same material part we do He left our Nature naked and for it he deserved Gods wrath if we devest our Nature of the new grace we return to the same state of Nature but then we deserve Gods wrath so that still the object of Gods wrath is our mere Nature so as left by Adam but though he sinned in the first disrobing and we were imperfect by it yet we sin not till the second disrobing and then we return to the same imperfection and make it worse But I consider that although some Churches in their confessions express it yet the Church of England does not they add the word Eternal to Damnation but our Church abstains from that therefore Gods wrath and damnation can signifie the same that damnation does in S. Paul all the effects of Gods anger Temporal Death and the miseries of mortality was the effect of Adams sin and of our being reduc'd to the Natural and Corrupted or worsted state Or secondly they may signifie the same that hatred does in S. Paul and in Malachi Esau have I hated that is lov'd him less or did not give him what he was born to he lost the primogeniture and the Priesthood and the blessing So do we naturally fall short of Heaven This is hatred or the wrath of God and his Judgment upon the sin of Adam to condemn us to a state of imperfection and misery and death and deficiency from supernatural happiness all which I grant to be the effect of Adams sin and that our imperfect Nature deserves this that is it can deserve no better 35. And this infection of Nature Viz. This imperfection not any inherent quality that by contact pollutes the relatives and descendants but this abuse and reproach of our Nature this stain of our Nature by taking off the supernatural grace and beauties put into it like the cutting off the beards of Davids Embassadors or stripping a man of his robe and turning him abroad in his natural shame leaving him naked as Adam and we were But the word infection being metaphorical may aptly signifie any thing that is analogical to it and may mean a Natural habitude or inclination to forbidden instances But yet it signifies a very great evil for in the best Authors to be such by Nature means an aggravation of it So Carion in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man is very miserable or miserable by Nature and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do you believe me to be such a man by Nature that I can speak nothing well 36. Doth remain yea in them that are regenerated That is all the baptized and unbaptized receive from Adam nothing but what is inclined to forbidden instances which is a principle against which and above which the spirit of God does operate For this is it which is called the lust of the flesh for so it follows whereby the lust of the flesh that is the desires and pronenesses to Natural objects which by Gods will came to be limited order'd and chastis'd curb'd and restrain'd 37. Called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it is plain that the Church of England though she found it necessary to declare something in the fierce contention of the time in order to peace and unity of expression yet she was not willing too minutely to declare and descend to the particulars on either side and therefore she was pleas'd to make use of the Greek word of the sence of which there were so many disputes and recites the most usual redditions of the word 38. Which some do expound the wisdom some the sensuality some the affection some the desire of the flesh is not subject to the law of God These several expositions reciting several things and the Church of England reciting all indefinitely but definitely declaring for none of them does only in the generality affirm that the flesh and spirit are contrary principles that the flesh resists the law of God but the spirit obeys it that is by the flesh alone we cannot obey Gods law naturally we cannot become the sons of God and heirs of Heaven but it must be a new birth by a spiritual regeneration The wisdom of the flesh that is Natural and secular principles are not apt dispositions to make us obedient to the law of God Sensuality that signifies an habitual lustfulness Desires signifie actual Lustings Affections signifie the Natural inclination now which of these is here meant the Church hath not declar'd but by the other words of the Article it is most probable She rather inclines to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by desires and sensuality rather than by affection or wisdom though of these also in their own sence it is true to affirm that they are not subject to the law of God there being some foolish principles which the flesh and the world is apt to entertain which are hindrances to holiness and the affection that is inclination to some certain objects being that very thing which the laws of God have restrained more or less in several periods of the world may without inconvenience to the Question be admitted to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. And although there is no condemnation to them that believe and are baptized That is this concupiscence or inclination to forbidden instances is not imputed to the baptized nor to the regenerate that is when the new principle of grace and of the spirit is put into us we are reduced to as great a condition and as certain an order and a capacity of entring into Heaven as Adam was before his fall for then we are drawn from that mere natural state where Adam left us and therefore although these do die yet it is but the condition of nature not the punishment of the sin For Adams sin brought in Death and baptism and regeneration does not hinder
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
Transubstantiation 231 § 11. Stapleton to confute the Lutheran Consubstantiation uses arguments drawn from the absurdity and unreasonableness of the opinion 231 § 11. Scotus affirmed that the truth of the Eucharist may be saved without Transubstantiation 234 § 11. Thomas Aquinas acknowledged more difficulties in it then in the whole Creation 234 § 11. Why may not Transubstantiation be believed notwithstanding the many impossibilities as well as the Trinity this Objection answered 242 § 11. The absurdities of Transubstantiation 246 247 § 11. The absurdities of the Romanists in explicating the nature of the conversion of the Elements into the Body of Christ 247 § 11. The true Notion of the word Transubstantiation 250 § 12. and 251. Of the ground of that slander cast upon the Primitive Christians that they did in their religious solemnities eat the flesh of a Child 254 § 12. Perron affirms that by their doctrine the Romanists are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 254 § 12. Tertullian against Transubstantiation 256 257 258 § 12. and 300. The authority of Origen Justin Martyr Clem. Alexandrinus and S. Cyprian against Transubstantiation 258 § 12. The authority of Eusebius S. Ephrem Syrus Epiphanius Macarius Gregory Nazianzen Saint Ambrose Saint Chrysostome against it and Saint Augustine 259 260 261 262 § 12. The Council of C P. against it 262 § 12. The words of Theodoret considered 264 265 § 12. The words of Galesius 265 § 12. The authority of Suidas and Hesychius against Transubstantiation 265 266 § 12. The authority of Dionysius Areopagita against Transubstantiation 266 § 12. The question of Transubstantiation was disputed amongst the Catholicks themselves A. D. 880.266 § 12. and 299. In England till Lanfrank's time it was lawful to believe Transubstantiation or reject it 266 § 12. Aelfric Abbot of Saint Albans in his Saxon Homily determines on the Protestants side in the Question of Transubstantiation 266 § 12. The words of the Gloss upon the canon-Canon-law against it 266 267 § 12. Scotus affirms it was not de fide before the Lateran Council 267 § 12. The Lateran Council did not determine Transubstantiation How the word and doctrine grew into credit 267 § 12 299 c. 1. § 5. Pe◠Lombard's Argument against Transubstantiation 299 c. 1. § 5. Strange questions appendant to that doctrine 301 c. 1. § 5. The Roman doctrine of Transubstantiation is impossible and implies contradictions 301. The testimonies of Scotus Odo Cameracensis by mistake quoted Ocam Roffensis Biel Lombard in the question of Transubstantiation vindicated and made good 517 518. What passed in the Lateran Council concerning Transubstantiation 519. Neither this Article nor any thing else was decreed in the Lateran Council 519. The same Pope or Council that made Transubstantiation an Article of Faith made Rebellion and Treason to be the duty of Subjects 520. The opinion of Durandus in the Article of Transubstantiation 520. This consequence is good It is not common bread therefore it is bread 206 523. The testimony of Eusebius against Transubstantiation 524. The authority of St. Austin in the question of Transubstantiation 525. Concerning the words of Transubstantiation 969 n. 6. Of Berengarius when he was condemned by Pope Nicolas 993. Trinity Why the many impossibilities should not be as well an objection against the belief of the Trinity as against the belief of Transubstantiation 242 § 11. To picture God the Father or the Trinity is against Primitive practice 307. A Reply to that Answer of the Romanists that the Writings of the Fathers do forbid nothing else but picturing the Divine Essence of God the Father and the Holy Trinity 550 554. Pope John XXII caused those to be burnt for Hereticks that made Pictures of the Trinity 555. Truth The value of it and that it is to be preferred before some degrees of Peace 882. Truth and Peace compared in their value 883. U. Venial sin BEtween the least mortal and the greatest venial sin no man can distinguish 610 n. 2. Vid. tit Sin in S. Vertue An act of sorrow for the committing sin is an imperate act of the contrary vertue 684 n. 68. As of the pleasantness of the sin much is to be imputed to the habit so would vertue be pleasant and easie if it were made habitual 688 n. 2. What vertue was in the opinion of the ancient Philosophers 770 c. 8. n. 1. The difference of vertues is in relation to their objects 649 n. 56. Theology findeth a medium between Vertue and Vice 673. Blessed Virgin The Romanists interpret the Blessed Virgin to be the Throne of Grace 329. The Lady's Psalter composed by Bonaventure 332 § 9. Her Psalter 328. A Rosary what it is ibid. The manner of their prayers to her 331. Vnderstanding Religion if it be seated onely in the Understanding not accepted to salvation 780. Of the duty of submitting the Understanding to humane authority 952 n. 12. Voluntary Whether disobedience that is voluntary in the cause but not in the effect is to be punished 719 720 n. 45. Unwillingness to sin no sign of Regeneration 783 784. W. Will. WHen it is that it serves for the deed 593 n. 23. A man's Will hath no infirmity 794 n. 62. The Will is not moved necessarily by the Understanding ibid. Between the Will and the inferiour appetite there is in nature no real distinction 825 n. 19. The sinner's unwillingness to sin does not always lessen the sin but sometimes increase it 784 n. 36. No act of the Will can destroy the will 755 n. 15. and 765 n. 29. How the necessity of Grace is consistent with the doctrine of Free-will 754 n. 15. Of Free-will 730. How the Will of man is depraved 754 n. 15. Works Reasons why with a Covenant of Works God began his entercourse with man 575. The Covenant of works when it began 573 584. Reasons shewing the justice of that dispensation of God's beginning his entercourse with man by the Covenant of Works 576. The Law of Works imposed on Adam onely 587. Worship The Council of Trent binds all its subjects to exhibit to the Sacrament of the Altar the same worship which they give to the true God 267 § 13. To worship the Host is Idolatry 268 § 13. They that worship the Host according to their own doctrine are many times in danger of Idolatry inevitably 268 269 § 13. Heathens could not worship an Image terminativè 338. The Romanists worship the Cross terminativè 338. The worship of Images is Idolatry 337 338. Of worshipping the Host 467. Of worship of Angels 467. Of the worship of Images 468. Vid. Tit. Images Divers Hereticks did worship the Picture of our Lord and were reproved for it 545. Y. Young SIns of Infirmity not accounted to young men as to others 793. Z. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OF the importance of that word 638 n. 14. To the Title of Baptism adde Of baptizing Infants 1040 1041 sect 18. per tot ERRATA PAGE 2. line 35. for