Quest. Whether without all danger of Superstition or Idolatry we may not render Divine worship to our Blessed Saviour as present in the Blessed Sacrament or Host according to his Humane Nature in that Host Answ. We may not render Divine worship to him as present in the Blessed Sacrament according to his Humane Nature without danger of Idolatry Because he is not there according to his Humane Nature and therefore you give Divine worship to a Non Ens which must needs be Idolatry For Idolum nihil est in mundo saith S. Paul and Christ as present by his Humane Nature in the Sacrament is a Non Ens for it is not true there is no such thing He is present there by his Divine power and his Divine Blessing and the fruits of his Body the real effective consequents of his Passion but for any other Presence it is Idolum it is nothing in the world Adore Christ in Heaven for the Heavens must contain him till the time of restitution of all things And if you in the reception of the Holy Sacrament worship him whom you know to be in Heaven you cannot be concerned in duty to worship him in the Host as you call it any more than to worship him in the Host at Nostre Dame when you are at S. Peter's in Rome for you see him no more in one place than in another and if to believe him to be there in the Host at Nostre Dame be sufficient to cause you to worship him there then you are to do so to him at Rome though you be not present for you believe him there you know as much of Him by Faith in both places and as little by sense in either But however this is a thing of infinite danger God is a jealous God He spake it in the matter of external worship and of Idolatry and therefore do nothing that is like worshipping a mere creature nothing that is like worshipping that which you are not sure it is God and if you can believe the Bread when it is blessed by the Priest is God Almighty you can if you please believe any thing else To the other parts of your Question viz. Whether the same body be present really and Substantially because we believe it to be there or whether do we believe it to be there because God hath manifestly revealed it to be so and therefore we revere and adore it accordingly I answer 1. I do not know whether or no you do believe Him to be there really and Substantially 2. If you do believe it so I do not know what you mean by really and Substantially 3. Whatsoever you do mean by it if you do believe it to be there really and Substantially in any sence I cannot tell why you believe it to be so you best know your own reasons and motives of belief for my part I believe it to be there really in the sence I have explicated in my Book and for those reasons which I have there alledged but that we are to adore it upon that account I no way understand If it be Transubstantiated and you are sure of it then you may pray to it and put your trust in it and believe the Holy Bread to be coeternal with the Father and with the Holy Ghost But it is strange that the Bread being consecrated by the power of the Holy Ghost should be turn'd into the substance and nature of God and of the Son of God if so does not the Son at that time proceed from the Holy Ghost and not the Holy Ghost from the Son But I am ashamed of the horrible proposition Sir I pray God keep you from these extremest dangers I love and value you and will pray for you and be Dear Sir Your very affectionate Friend to serve you JER TAYLOR March 13. 1657 8 THE END THE TABLE THough the whole Volume consists of divers Tractates of several Titles yet because one course or order of numbers runs through all the pages till you come to pag. 1070 where begins the Discourse of Confirmation and a new account of 70 pages more reaching to the end of all therefore it was not necessary to trouble this Index with the several Titles of the Books and Discourses Where then the number of the page has the letter b with it as it has for no more then 70 of the last pages the Reader is referred to the Book of Confirmation and the Discourse of Friendship c. But where the number of the page hath not that letter with it he is directed to the rest of the Volume Note also that n stands for the marginall number and ss sect § stands for the Section in those parts of the Volume that are so divided A. Absolution OF the forms of it that have been used page 838 num 53. In the Primitive Church there was no judicial form of absolution in their Liturgies 837 n. 50 52. and 838 n. 54. Absolution of sins by the Priest can be no more then declarative 834 n. 41. and 841 n. 58. The usefulness of that kind of absolution 841 n. 59. Judicial absolution by the Priest is not that which Christ intended in giving the power of remitting and retaining sins 837 n. 50. and 841 n. 60. Absolution Ecclesiastical 835 n. 44. Attrition joyned with Priestly absolution is not sufficient for pardon 842 n. 62 64.830 n. 33. The Priest's power to absolve is not judicial but declarative onely 483. A Deacon in the ancient Church might give absolution 484. The Priest's act in cleansing the Leper was but declarative 483 486. The promise of Quorum remiseritis is by some understood of Baptism 486. Absolution upon confession to a Priest does not make Attrition equal to Contrition 842 n. 62 64. The severity of the Primitive Church in denying absolution to greater criminals was not their doctrine but their discipline 805 n. 21. Accident What is the definitive notion of it 236 sect 11. Acts. The usuall acts of repentance 845 n. 74. To communicate in act or desire are not terms opposite but subordinate 190 sect 3. What repentance single acts of sin require 646 n. 43. A single act of sin is cut off by the exercise of the contrary vertue 647 n. 45. A single act of vertue is not sufficient to be opposed against a single act of Vice 647 n. 46. How a single act of sin is sometimes habitual 648 n. 49 50. Some acts of sin require more then a moral revocation or opposing a contrary act of vertue in repentance 648 n. 50. Single acts of sin without a habit give a denomination 641 n. 25. Book of Acts Apostles Chap. 13.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 780 n. 28. and 835 n. 44. Adam Concupiscence is not wholly an effect of his sin 752 n. 11. How we can be liable to the punishment of his sin when we were not guilty of it 752 n. 12. How we are sinners in Adam ibid. The effect of his fall upon
than they had a mind should be sav'd harmless Men would be safe alone or not at all supposing that their truth and good cause was warranty enough to preserve it self and they thought true it was indeed warranty enough against persecution if men had believed it to be truth but because we were fallen under the power of our worst enemies for Brethren turn'd enemies are ever the most implacable they looked upon us as men in misperswasion and error and therefore I was to defend our persons that whether our cause were right or wrong for it would be supposed wrong yet we might be permitted in liberty and impunity but then the Consequent would be this that if we when we were supposed to be in error were yet to be indemnified then others also whom we thought as ill of were to rejoyce in the same freedom because this equality is the great instrument of justice and if we would not do to others as we desir'd should be done to us we were no more to pretend Religion because we destroy the Law and the Prophets Of this some men were impatient and they would have all the world spare them and yet they would spare no body But because this is too unreasonable I need no excuse for my speaking to other purposes Others complain'd that it would have evil effects and all Heresies would enter at the gate of toleration and because I knew that they would croud and throng in as far as they could I placed such guards and restraints there as might keep out all unreasonable pretenders allowing none to enter here that speak against the Apostles Creed or weakened the hands of Government or were enemies to good life But the most complain'd that in my ways to perswade a toleration I helped some men too far and that I arm'd the Anabaptists with swords instead of shields with a power to offend us besides the proper defensatives of their own To this I shall need no reply but this I was to say what I could to make their persons safe by shewing how probably they were deceived and they who thought it too much had either too little confidence or too little knowledge of the goodness of their own cause and yet if any one made ill use of it it was more than I allowed or intended to him but so all kindness may be abused But if a Criminal be allowed Counsel he would be scorned if he should avow his Advocate as a real Patron of his crime when he only says what he can to alleviate the Sentence But wise men understand the thing and are satisfied but because all men are not of equal strength I did not only in a Discourse on purpose demonstrate the true doctrine in that question but I have now in this Edition of that Book answered all their pretensions not only fearing lest some be hurt with their offensive arms but lest others like Tarpeia the Roman Lady be oppressed with shields and be brought to think well of their Cause by my pleading for their persons And now My Lord I have done all that I can do or can be desired only I cannot repent me of speaking truth or doing charity but when the loyns of the Presbytery did lie heavy upon us and were like to crush us into flatness and death I ought not to have been reproached for standing under the ruine and endeavouring to defend my Brethren and if I had strain'd his arm whom I was lifting up from drowning he should have deplor'd his own necessity and not have reproved my charity if I say I had been too zealous to preserve them whom I ought to love so zealously But I have been told that my Discourse of Episcopacy relying so much upon the Authority of Fathers and Councils whose authority I so much diminish in my Liberty of Prophesying I seem to pull down with one hand what I build with the other To these men I am used to answer that they ought not to wonder to see a man pull down his Out-houses to save his Father and his Children from the flames and therefore if I had wholly destroyed the Topick of Ecclesiastical Antiquity which is but an outward Guard to Episcopacy to preserve the whole Ecclesiastical order I might have been too zealous but in no other account culpable But my Lord I have done nothing of this as they mistake For Episcopacy relies not upon the Authority of Fathers and Councils but upon Scripture upon the institution of Christ or the institution of the Apostles upon an universal Tradition and an universal practice not upon the words and opinions of the Doctors It hath as great a testimony as Scripture it self hath and it is such a government as although every thing in Antiquity does minister to it and illustrate or confirm it yet since it was before the Fathers and Councils and was in full power before they had a being and they were made up of Bishops for the most part they can give no authority to themselves as a body does not beget it self or give strength to that from whence themselves had warranty integrity and constitution We bring the sayings of the Fathers in behalf of Episcopacy because the reputation they have justly purchased from posterity prevails with some and their reason with others and their practice with very many and the pretensions of the adversaries are too weak to withstand that strength But that Episcopacy derives from a higher Fountain appears by the Justifications of it against them who value not what the Fathers say But now he that says that Episcopacy besides all its own proper grounds hath also the witness of Antiquity to have descended from Christ and his Apostles and he that says that in Questions of Religion the Sayings of the Fathers alone is no demonstration of Faith does not speak things contradictory He that says that we may dissent from the Fathers when we have a reason greater than that authority does no way oppose him that says you ought not to dissent from what they say when you have no reason great enough to out-weigh it He that says the words of the Fathers are not sufficient to determine a nice Question stands not against him who says they are excellent Corroboratives in a Question already determined and practised accordingly He that says the Sayings of Fathers are no demonstration in a Question may say true and yet he that says it is a degree of probability may say true too He that says they are not our Masters speaks consonantly to the words of Christ but he that denies them to be good Instructors does not speak agreeably to reason or to the sence of the Church Sometimes they are excellent Arbitrators but not always good Judges In matters of Fact they are excellent Witnesses In matters of Right or Question they are rare Doctors and because they bring good Arguments are to be valued accordingly and he that considers these things will find that Ecclesiastical Antiquity can
weak and the devotion imperfect and the affections dry though in respect of the precise duty on our part and the acceptation on Gods part no advantage is got by a liberty of an indifferent unlimited and chosen form and therefore in all cases the whole duty of prayer is secured by publick forms yet other circumstantial and accidental advantages may be obtained by it and therefore let such persons feast themselves in private with sweet-meats and less nourishing delicacies weak stomachs must be cared for yet they must be confessed to have stronger stomachs and better health that can feed upon the wholesome food prepared in the common Refectories Sect. 60. SO that publick forms it is true cannot be fitted to every mans fancy and affections especially in an Age wherein all publick constitutions are protested against but yet they may be fitted to all necessities and to every mans duty and for the pleasing the affections and fancies of men that may be sometimes convenient but it is never necessary and God that suffers driness of affections many times in his dearest servants and in their greatest troubles and most excellent Devotions hath by that sufferance of his given demonstration that it is not necessary such affections should be complyed withal for then he would never suffer those sterilities but himself by a cup of sensible Devotion would water and refresh those drinesses and if God himself does not it is not to be expected the Church should Sect. 61. AND this also is the case of Scripture for the many discourses of excellent Orators and Preachers have all those advantages of meeting with the various affections and dispositions of the hearers and may cause a tear when all Saint Paul's Epistles would not and yet certainly there is no comparison between them but one Chapter of Saint Paul is more excellent and of better use to the substantial part of Religion than all the Sermons of Saint Chrysostome and yet there are some circumstances of advantage which humane eloquence may have which are not observed to be in those other more excellent emanations of the holy Spirit And therefore if the Objection should be true and that conceived forms of Prayer in their great variety might do some accidental advantages to weaker persons and stronger fancies and more imperfect judgments yet this instance of Scripture is a demonstration that set and composed devotions may be better and this reason does not prove the contrary because the Sermons in Scripture are infinitely to be preferred before those discourses and orations which do more comply with the fancies of the people Nay we see by experience that the change of our prayers or our books or our company is so delightful to most persons that though the change be for the worse it more complies with their affections than the peremptory and unaltered retaining of the better but yet this is no good argument to prove that change to be for the better Sect. 62. BUT yet if such compliance with fancies and affections were necessary what are we the nearer if every Minister were permitted to pray his own forms How can his form comply with the great variety of affections which are amongst his Auditors any more than the publick forms described by Authority It may hit casually and by accident be commensurate to the present fancy of some of his Congregation with which at that time possibly the publick form would not This may be thus and it may be otherwise and at the same time in which some feel a gust and relish in his prayer others might feel a greater sweetness in recitation of the publick forms This thing is so by chance so irregular and uncertain that no wise man nor no Providence less than Divine can make any provisions for it Sect. 63. AND after all it is nothing but the fantastick and imaginative part that is pleased which for ought appears may be disturbed with curiosity peevishness pride spirit of novelty lightness and impertinency and that to satisfie such spirits and fantastick persons may be as dangerous and useless to them as it is troublesome in it self But then for the matter of edification that is considerable upon another stock for now adayes men are never edified unless they be pleased and if they mislike the Person or have taken up a quarrel against any form or institution presently they cry out They are not edified that is they are displeased and the ground of their displeasure is nothing from the thing it self but from themselves only they are wanton with their meat and long for variety and then they cry out that Manna will not nourish them but prefer the onions of Egypt before the food of Angels the way to cure this inconvenience is to alter the men not to change the institution for it is very certain that wholsome meat is of it self nutritive if the body be disposed to its reception and entertainment But it is not certain that what a sick man fancies out of the weakness of his spirit the distemper of his appetite and wildness of his fancy that it will become to him either good or good physick Now in the entertainments of Religion and spiritual repasts that is wholsome nutritive and apt to edifie which is pious in it self of advantage to the honour of God whatsoever is good Doctrine or good Prayers especially when it is prepared by a publick hand and designed for publick use by all the wisdom of those men who in all reason are to be supposed to have received from God all those assistances which are effects of the spirit of Government and therefore it is but weakness of spirit or strength of passion impotency in some sence or other certainly that first dislikes the publick provisions and then say they are not wholsome Sect. 64. FOR I demand concerning the publick Liturgies of a Church whose constitution is principally of the parts and choicest extracts of Scripture Lessons and the Psalms and some few Hymns and Symbols made by the most excellent persons in the Primitive Church and all this in nothing disagreeing from the rules of Liturgie given in Scripture but that the same things are desired and the same persons prayed for and to the same end and by the same great instrument of address and acceptation by Jesus Christ and which gives all the glory that is due to God and gives nothing of this to a Creature and hath in it many admirable documents whether there be any thing wanting in such a Lyturgie towards edification What is there in prayers that can edifie that is not in such a Lyturgie so constituted or what can there be more in the private forms of any Minister than is in such a publick composition Sect. 65. BY this time I suppose the Objection with all its parts is disbanded so far as it relates to edification profit and compliance with the auditors As for the matter of liberty and restraint of the spirit I shall consider that
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
was an Angel-Minister and this his office must make him the guide and superiour to the Rest even all the whole Church since he was charged with all 3. By the Angel is meant a singular person for the reprehensions and the commendations respectively imply personal delinquency or suppose personal excellencies Add to this that the compellation is singular and of determinate number so that we may as well multiply Churches as persons for the seven Churches had but seven stars and these seven stars were the Angels of the seven Churches And if by seven stars they may mean 70 times seven stars for so they may if they begin to multiply then by one star they must mean many stars and so they may multiply Churches too for there were as many Churches as stars and no more Angels than Churches and it is as reasonable to multiply these seven Churches into 7000 as every star into a Constellation or every Angel into a Legion But besides the exigency of the thing it self these seven Angels are by Antiquity called the seven Governours or Bishops of the seven Churches and their names are commemorated Unto these seven Churches S. Iohn saith Arethas reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equal number of Angel-Governours and Oecumenius in his Scholia upon this place saith the very same words Septem igitur Angelos Rectores septem Ecclesiarum debemus intelligere eò quòd Angelus nuntius interpretatur saith S. Ambrose and again Angelos Episcopos dicit sicut docetur in Apocalypsi Iohannis Let the woman have a covering on her head because of the Angels that is in reverence and in subjection to the Bishop of the Church for Bishops are the Angels as is taught in the Revelation of S. Iohn Divinâ voce sub Angeli Nomine laudatur praepositus Ecclesiae so S. Austin By the voice of God the Bishop of the Church is commended under the title of an Angel Eusebius names some of these Angels who were then Presidents and actually Bishops of these Churches S. Polycarpe was one to be sure apud Smyrnam Episcopus Martyr saith Eusebius He was the Angel of the Church of Smyrna And he had good authority for it for he reports it out of Polycrates who a little after was himself an Angel of the Church of Ephesus and he also quotes S. Irenaeus for it and out of the Encyclical Epistle of the Church of Smyrna it self and besides these authorities it is attested by S. Ignatius and Tertullian S. Timothy was another Angel to wit of the Church of Ephesus to be sure had been and most likely was still surviving Antipas is reckoned by Name in the Revelation and he had been the Angel of Pergamus but before this book was written he was turned from an Angel to a Saint Melito in all probability was then the Angel of the Church of Sardis Melito quoque Sardensis Ecclesiae Antistes Apollinaris apud Hierapolim Ecclesiam regens celeberrimi inter caeteros habebantur saith Eusebius These men were actually living when S. Iohn writ his Revelation for Melito writ his book de Paschate when Sergius Paulus was Proconsul of Asia and writ after the Revelation for he writ a Treatise of it as saith Eusebius However at least some of these were then and all of these about that time were Bishops of these Churches and the Angels S. John speaks of were such who had jurisdiction over their whole Diocess therefore these or such as these were the Angels to whom the Spirit of God writ hortatory and commendatory letters such whom Christ held in his Right hand and fixed them in the Churches like lights set on a candlestick that they might give shine to the whole house The Summe of all is this that Christ did institute Apostles and Presbyters or 72 Disciples To the Apostles he gave a plenitude of power for the whole commission was given to them in as great and comprehensive clauses as were imaginable for by vertue of it they received a power of giving the Holy Ghost in confirmation and of giving his grace in the collation of holy Orders a power of jurisdiction and authority to govern the Church and this power was not temporary but successive and perpetual and was intended as any ordinary office in the Church so that the successors of the Apostles had the same right and institution that the Apostles themselves had and though the personal mission was not immediate as of the Apostles it was yet the commission and institution of the function was all one But to the 72 Christ gave no commission but of preaching which was a very limited commission There was all the immediate Divine institution of Presbyterate as a distinct order that can be fairly pretended But yet farther these 72 the Apostles did admit in partem solicitudinis and by new ordination or delegation Apostolical did give them power of administring Sacraments of Absolving sinners of governing the Church in conjunction and subordination to the Apostles of which they had a capacity by Christs calling them at first in sortem ministerii but the exercise and the actuating of this capacity they had from the Apostles So that not by Divine ordination or immediate commission from Christ but by derivation from the Apostles and therefore in minority and subordination to them the Presbyters did exercise acts of order and jurisdiction in the absence of the Apostles or Bishops or in conjunction consiliary and by way of advice or before the consecration of a Bishop to a particular Church And all this I doubt not but was done by the direction of the Holy Ghost as were all other acts of Apostolical ministration and particularly the institution of the other order viz. of Deacons This is all that can be proved out of Scripture concerning the commission given in the institution of Presbyters and this I shall afterwards confirm by the practice of the Catholick Church and so vindicate the practises of the present Church from the common prejudices that disturb us for by this account Episcopacy is not only a Divine institution but the only order that derives immediately from Christ. For the present only I summe up this with that saying of Theodoret speaking of the 72 Disciples Palmae sunt isti qui nutriuntur ac erudiuntur ab Apostolis Nam quanquam Christus hos etiam elegit erant tamen duodecim illis inferiores postea illorum Discipuli sectatores The Apostles are the twelve fountains and the LXXII are the palms that are nourished by the waters of those fountains For though Christ also ordained the LXXII yet they were inferior to the Apostles and afterwards were their followers and Disciples I know no objection to hinder a conclusion only two or three words out of Ignatius are pretended against the main question viz. to prove that he although a Bishop yet had no Apostolical authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not
And Saint Austin calls the Sacrament prece mysticâ consecratum But concerning this I have largely discoursed in another place But the effect of the consideration in order to the present Question is this that since the change that is made is made not naturally or by a certain number of syllables in the manner of a charm but solemnly sacredly morally and by prayer it becomes also the body of our Lord to moral effects as a consequent of a moral instrument 8. Sixthly And it is considerable that since the ministeries of the Church are but imitations of Christ's Priestood which he officiates in Heaven since he effects all the purposes of his graces and our redemption by intercession and representing in the way of prayer the Sacrifice which he offered on the Cross it follows that the ministeries of the Church must be of the same kind operating in the way of prayer morally and therefore wholly to moral purposes to which the instrument is made proportionable And if these words which are called the words of Consecration be exegetical and enunciative of the change that is made by prayers and other mystical words it cannot be possibly inferred from these words that there is any other change made than what refers to the whole mystery and action and therefore Take eat and this do are as necessary to the Sacrament as Hoc est corpus and declare that it is Christ's body only in the use and administration and therefore not natural but spiritual And this is yet more plain by the words in the Hebrew Text of Saint Matthew Take eat this which is my body plainly supposing the thing to be done already not by the exegetical words but by the precedents the mystick prayer and the words of institution and use and to this I never saw any thing pretended in answer But the force of the Argument upon supposition of the premises is acknowledged to be convincing by an Archbishop of their own Si Christus dandâ— consecravit c. If Christ giving the Eucharist did consecrate as Scotus affirmed then the Lutherans will carry the victory who maintain that the body of Christ is in the Eucharist only while it is used while it was taken and eaten And yet on the other side if it was consecrated when Christ said Take eat then he commanded them to take bread and to eat bread which is to destroy the Article of Transubstantiation So that in effect whether it was consecrated by those words or not by those words their new Doctrine is destroyed If it was not consecrated when Christ said Take eat then Christ bid them take bread and eat bread and they did so But if it was consecrated by those words Take eat then the words of consecration refer wholly to use and it is Christ's body only in the taking and eating which is the thing we contend for And into the concession of this Bellarmine is thrust by the force of our Argument For to avoid Christ's giving the Apostles that which he took and brake and blessed that is breâ—d the same case being governed by all these words he answers Dominum accepisse benedixisse panem sed dedisse panem non vulgarem sed benedictum benedictione mutatum The Lord took bread and blessed it but he gave not common bread but bread blessed and changed by blessing and yet it is certain he gave it them before the words which he calls the words of Consecration To which I add this consideration that all words spoken in the person of another are only declarative and exegetical not operative and practical for in particular if these words hoc est corpus meum were otherwise then the Priest should turn it into his own not into the body of Christ. Neither will it be easie to have an answer not only because the Greeks and Latines are divided in the ground of their argument concerning the mystical instrument of consecration But the Latines themselves have seven several opinions as the Archbishop of Caesarea de capite Fontium hath enumerated them in his nuncupatory Epistle to Pope Sixtus Quintus before his book of divers treatises and that the consecration is made by this is my body though it be now the prevailing opinion yet that by them Christ did not consecrate the elements was the express sentence of Pope Innocent 3. and Innocent 4. and of many ancient Fathers as the same Archbishop of Caesarea testifies in the book now quoted and the Scholasticks are hugely divided upon this point viz. Whether these words are to be taken materially or significatively the expression is barbarous and rude but they mean whether they be consecratory or declarative Aquinas makes them consecratory and his authority brought that opinion into credit and yet Scotus and his followers are against it and they that affirm them to be taken significatively that is to be consecratory are divided into so many opinions that they are not easie to be reckoned only Guido Brianson reckons nine and his own makes the tenth This I take upon the credit of one of their own Archbishops 9. But I proceed to follow them in their own way whether Hoc est corpus meum do effect or signify the change yet the change is not natural and proper but figurative sacramental and spiritual exhibiting what it signifies being real to all intents and purposes of the Spirit and this I shall first shew by discussing the words of institution first those which they suppose to be the consecratory words and then the other 10. Hoc est corpus meum Concerning which form of words we must know that as the Eucharist it self was in the external and ritual part an imitation of a custome and a sacramental already in use among the Jews for the major domo to break bread and distribute wine at the Passeover after supper to the eldest according to his age to the youngest according to his youth as it is notorious and known in the practice of the Jews so also were the very words which Christ spake in this changed subject an imitation of the words which were then used This is the bread of sorrow which our Fathers eat in Egypt This is the Passeover and this Passeover was called the body of the Paschal Lamb nay it was called the body of our Saviour and our Saviour himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Justin Martyr dial cum Tryph. And Esdras said to the Jews This passeover is our Saviour and This is the body of our Saviour as it is noted by others So that here the words were made ready for Christ and made his by appropriation by meum he was the Lamb slain from the beginning of the world he is the true Passeover which he then affirming called that which was the Antitype of the Passeover the Lamb of God His body the body of the true Passeover to wit in the same sacramental sence in which the like words were affirmed in
so should confidently say Eusebius had nothing to this purpose viz. to condemn the picturing of God when his words are so famous that they are recorded in the seventh Synod and the words were occasioned by a solemn message sent to Eusebius by the sister of Constantius and wife of Licinius lately turned from being Pagan to be Christian desiring Eusebius to send her the picture of our Lord Jesus to which he answers Quia vero de quadam imagine quasi Christi scripsisti hanc volens tibi à nobis mitti quam dicis qualem hanc quam perhibes Christi imaginem Vtrâ—â— veram incommutabilem natura characteres suos portantem An istam quam propter nos suscepit servi formae schemate circumamictus Sed de forma quidem Dei nec ipse arbitror te quaerere semel ab ipso edoctam quoniam neque patrem quis novit nisi filius neque ipsum filium novit quis aliquando digne nisi solus pater qui eum genuit And a little after Quis ergo hujusmodi dignitatis gloriae vibrantes praefulgentes splendores exarare potuisset mortuis inanimatis Coloribus scripturis Vmbraticis And then speaking of the glory of Christ in Mount Thabor he proceeds Ergo si tunc incarnata ejus forma tantam virtutem sortita est ab inhabitante in se Divinitate mutata quid oportet dicere cum mortalitate exutus corruptione ablutus speciem servilis formae in gloriam Domini Dei commutavit Where besides that Eusebius thinks it unlawful to make a picture of Christ and therefore consequently much more to make a picture of God he also tells Constantia he supposes she did not offer at any desire of that Well for these three of the Fathers we are well enough but for the rest the objector says that they speak only against representing God as in his own essence shape or form To this I answer that God hath no shape or form and therefore these Fathers could not speak against making Images of a thing that was not and as for the Images of his essence no Christian no Heathen ever pretended to it and no man or beast can be pictured so no Painter can paint an Essence And therefore although this distinction was lately made in the Roman Schools yet the Fathers knew nothing of it and the Roman Doctors can make nothing of it for the reasons now told But the Gentleman saith that some of their Church allow only and practise the picturing those forms wherein God hath appeared It is very well they do no more but I pray in what forms did God the Father ever appear or the Holy and Mysterious Trinity Or suppose they had does it follow they may be painted We saw but now out of Eusebius that it was not esteemed lawful to picture Christ though he did appear in a humane body And although it is supposed that the Holy Ghost did appear in the shape of a Dove yet it is forbidden by the sixth General Council to paint Christ like a Lamb or the Holy Spirit like a Dove Add to this where did ever the Holy and Blessed Trinity appear like three faces joyned in one or like an old man with Christ crucified leaning on his breast and a Dove hovering over them and yet however the objector is pleas'd to mince the matter yet the doing this is ubique inter Catholicos recepta and that not only to be seen but to be ador'd as I prov'd a little above by testimonies of their own The next charge is concerning S. Hierom that he says no such thing which matter will soon be at an end if we see the Commentary he makes on these words of Isaiah Cui ergo similem fecisti Deum To whom do you liken God Or what Image will ye make for him who is a Spirit and is in all things and runs every where and holds the earth in his fist And he laughs at the folly of the Nations that an Artist or a Brasier or a Goldsmith or a Silversmith makes a God viz. by making the Image of God But the objector adds that it would be long to set down the words of the other Fathers quoted by the Doctor and truly so the Doctor thought so too at first but because the objector says they do not make against what some of his Church own and practise I thought it might be worth the Readers pains to see them The words of S. Austin in this question are very plain and decretory For a Christian to place such an Image to God viz. with right and left-hand sitting with bended knees that is in the shape of a man is wickedness but much more wicked is it to place it in our hearts But of this I have given account in the preceding Section Theodoret Damascen and Nicephorus do so expresly condemn the picturing God that it is acknowledg'd by my adversaries only they fly for succour to the old mumpsimus they condemn the picturing the essence of God but not his forms and appearances a distinction which those good old writers never thought of but directly they condemned all Images of God and the Holy Trinity And the Bishops in the seventh Synod though they were worshippers of Images yet they thinking that Angels were Corporeal believ'd they might be painted but denied it of God expresly And indeed it were a strange thing that God in the old Testament should so severely forbid any Image to be made of him upon this reason because he is invisible and he presses it passionately by calling it to their memory that they heard a voice but saw no shape and yet that both he had formerly and did afterwards shew himself in shapes and forms which might be painted and so the very reason of the Commandment be wholly void To which add this consideration that although the Angels did frequently appear and consequently had forms possible to be represented in Imagery yet none of the Ancients did suppose it lawful to paint Angels but they that thought them to be corporeal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Philo. To which purpose is that of Seneca Effugit oculos cogitatione visendus est And Antiphanes said of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not seen with eyes he is like to no man therefore no man can by an Image know him By which it appears plainly to be the General opinion of the Ancients that whatever was incorporeal was not to be painted no though it had appeared in symbolical forms as confessedly the Angels did And of this the second Synod of Nice it self is a sufficient witness the Fathers of which did all approve the Epistle of John Bishop of Thessalonica in which he largely discourses against the picturing of any thing that is incorporeal He that pleases to see more of this affair may find much more and to very great purpose in a little book de imaginibus
or lust and anger and grief and all things else which need great constancy and wisdom lest the storm should drown reason in us in the gulf of sin For these affections or passions were not sin but the excess of them not being bridled did effect this The same he affirms in Homl. 11. ad 6. Rom. and the 12. Homil. on Rom. 7. And not much unlike this was that excellent discourse of Lactantius in his seventh Book de Divino praemio cap. 5. But Theodoret in his Commentaries upon the Romans follows the same discourse exactly And this way of explicating the entrance and facility of sin upon us is usual in antiquity affirming that because we derive a miserable and an afflicted body from Adam upon that stock sin enters Quae quia materiam peccati ex fomite carnis Consociata trahit nec non simul ipsa sodali Est incentivum peccaminis implicat ambas Vindex poena reas peccantes mente sub unâ PeccandÃque cremet socias cruciatibus aequis Because the soul joyned to the body draws from the society of the flesh incentives and arguments to sin therefore both of them are punished as being guilty by consociation But then thus it was also before the fall For by this it was that Adam fell So the same Prudentius Haec prima est natura animae sic condita simplex Decidit in vitium per sordida foedera carnis The soul was created simple and pure but fell into vice by the evil combination with the flesh But if at first the appetites and necessities and tendencies of the body when it was at ease and health and blessed did yet tempt the soul to forbidden instances much more will this be done when the body is miserable and afflicted uneasie and dying For even now we see by a sad experience that the afflicted and the miserable are not only apt to anger and envy but have many more desires and more weaknesses and consequently more aptnesses to sin in many instances than those who are less troubled And this is that which was said by Arnobius Proni ad culpas ad libidinis varios appetitus vitio sumus infirmitatis ingenitae By the fault of our natural infirmity we are prone to the appetites of lust and sins 7. From hence it follows that naturally a man cannot do or perform the Law of God because being so weak so tempted by his body and this life being the bodies day that is the time in which its appetites are properly prevailing to be born of Adam is to be born under sin that is under such inclinations to it that as no man will remain innocent so no man can of himself keep the Law of God Vendidit se prior ac per hoc omne semen subjectum est peccato Quamobrem infirmum esse hominem ad praecepta legis servanda said the Author of the Commentary on S. Paul's Epistles usually attributed to S. Ambrose But beyond this there are two things more considerable the one is that the soul of man being devested by Adam's fall by way of punishment of all those supernatural assistances which God put into it that which remained was a reasonable soul fitted for the actions of life and of reason but not of any thing that was supernatural For the soul being immerged in flesh feeling grief by participation of evils from the flesh hath and must needs have discourses in order to its own ease and comfort that is in order to the satisfaction of the bodies desires which because they are often contradicted restrained and curbed and commanded to be mortified and killed by the laws of God must of necessity make great inlets for sin for while reason judges of things in proportion to present interests and is less apprehensive of the proportions of those good things which are not the good things of this life but of another the reason abuses the will as the flesh abuses the reason And for this there is no remedy but the grace of God the holy Spirit to make us be born again to become spiritual that is to have new principles new appetites and new interests The other thing I was to note is this That as the Devil was busie to abuse mankind when he was fortified by many advantages and favours from God So now that man is naturally born naked and devested of those graces and advantages and hath an infirm sickly body and enters upon the actions of life through infancy and childhood and youth and folly and ignorance the Devil it is certain will not omit his opportunities but will with all his power possess and abuse mankind and upon the apprehension of this the Primitive Church used in the first admission of infants to the entrance of a new birth to a spiritual life pray against the power and frauds of the Devil and that brought in the ceremony of Exsufflation for ejecting of the Devil The ceremony was fond and weak but the opinion that introduced them was full of caution and prudence For as Optatus Milevitanus said Neminem fugit quod omnis homo qui nascitur quamvis de Christianis parentibus nascitur sine Spiritu immundo esse non possit quem necesse sit ante salutare lavacrum ab homine excludi ac separari It is but too likely the Devil will take advantages of our natural weaknesses and with his temptations and abuses enter upon children as soon as they enter upon choice and indeed prepossess them with imitating follies that may become customs of sinfulness before they become sins and therefore with rare wisdom it was done by the Church to prevent the Devils frauds and violences by an early Baptism and early offices 8. As a consequent of all this it comes to pass that we being born thus naked of the Divine grace thus naturally weak thus incumbred with a body of sin that is a body apt to tempt to forbidden instances and thus assaulted by the frauds and violences of the Devil all which are helped on by the evil guises of the world it is certain we cannot with all these disadvantages and loads soar up to Heaven but in the whole constitution of affairs are in sad dispositions to enter into the Devils portion and go to Hell Not that if we die before we consent to evil we shall perish but that we are evilly disposed to do actions that will deserve it and because if we die before our new birth we have nothing in us that can according to the revelations of God dispose us to Heaven according to these words of the Apostle In me that is in my flesh dwelleth no good thing But this infers not that in our flesh or that in our soul there is any sin properly inherent which makes God to be our present enemy that is the only or the principal thing I suppose my self to have so much reason to deny But that the state of the body is a
are Nestorian Where then shall we fix our confidence or joyn Communion To pitch upon any one of these is to throw the Dice if Salvation be to be had onely in one of them and that every errour that by chance hath made a Sect and is distinguished by a name be damnable If this consideration does not deceive me we have no other help in the midst of these distractions and dis-unions but all of us to be united in that common term which as it does constitute the Church in its being such so it is the Medium of the Communion of Saints and that is the Creed of the Apostles and in all other things an honest endeavour to find out what Truths we can and a charitable and and mutual permission to others that disagree from us and our Opinions I am sure this may satisfie us for it will secure us but I know not any thing else that will and no man can be reasonably prswaded or satisfied in any else unless he throws himself upon chance or absolute predestination or his own confidence in every one of which it is two to one at least but he may miscarry Thus far I thought I had reason on my side and I suppose I have made it good upon its proper grounds in the pages following But then if the result be that men must be permitted in their Opinions and that Christians must not persecute Christians I have also as much reason to reprove all those oblique Arts which are not direct Persecutions of mens persons but they are indirect proceedings ungentle and unchristian servants of faction and interest provocations to zeal and animosities and destructive of learning and ingenuity And these are suppressing all the monuments of their Adversaries forcing them to recant and burning their Books For it is a strange industry and an importune diligence that was used by our fore-fathers of all those Heresies which gave them battel and imployment we have absolutely no Record or Monument but what themselves who are adversaries have transmitted to us and we know that Adversaries especially such who observed all opportunities to discredit both the persons and Doctrines of the Enemy are not alwaies the best records or witnesses of such transactions We see it now in this very Age in the present Distemperatures that parties are no good Registers of the actions of the adverse side And if we cannot be confident of the truth of a story now now I say that it is possible for any man and likely that the interessed adversary will discover the imposture it is far more unlikely that after-Ages should know any other truth but such as serves the ends of the representers I am sure such things were never taught us by Christ and his Apostles and if we were sure that our selves spoke truth or that truth were able to justifie herself it were better if to preserve a Doctrine we did not destroy a Commandment and out of zeal pretending to Christian Religion lose the glories and rewards of ingenuity and Christian simplicity Of the same consideration is mending of Authors not to their own mind but to ours that is to mend them so as to spoil them forbidding the publication of Books in which there is nothing impious or against the publick interest leaving out clauses in Translations disgracing mens persons charging disavowed Doctrines upon men and the persons of the men with the consequents of their Doctrine which they deny either to be true or to be consequent false reporting of Disputations and Conferences burning Books by the hand of the hang-man and all such Arts which shew that we either distrust God for the maintenance of his truth or that we distrust the cause or distrust our selves and our abilities I will say no more of these but only concerning the last I shall transcribe a passage out of Tacitus in the life of Julius Agricola who gives this account of it Veniam non petissem nisi incursaturus tam saeva infesta virtutibus tempora Legimus cùm Aruleno Rustico Paetus Thrasea Herennio Senecioni Priscus Helvidius laudati essent capitale fuisse neque in ipsos modo authores sed in libros quoque eorum saevitum delegato Triumviris ministerio ut monumenta clarissimorum ingeniorum in comitio ac foro urerentur scil illo igne vocem populi Rom. libertatem Senatus conscientiam generis humani aboleri arbitrabantur expulsis insuper sapientiae professoribus atque omni bona arte in exilium acta ne quid usquam honestum occurreret It is but an illiterate policy to think that such indirect and uningenuous proceedings can among wise and free men disgrace the Authors and disrepute their Discourses And I have seen that the price hath been trebled upon a forbidden or a condemn'd Book and some men in policy have got a prohibition that their impression might be the more certainly vendible and the Author himself thought considerable The best way is to leave tricks and devices and to fall upon that way which the best Ages of the Church did use With the strength of Argument and Allegations of Scripture and modesty of deportment and meekness and charity to the persons of men they converted misbelievers stopped the mouths of Adversaries asserted Truth and discountenanced errour and those other stratagems and Arts of support and maintenance to Doctrines were the issues of Heretical brains The old Catholicks had nothing to secure themselves but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth and plain dealing Fidem minutis dissecant ambagibus Ut quisque lingua est nequior Solvunt ligantque quaestionum vincula Per syllogismos plectiles Vae captiosis Sycophantarum strophis Vae versipelli astutiae Nodos tenaces recta rumpit regula Infesta discertantibus Idcirco mundi stulta deligit Deus Ut concidant Sophistica And to my understanding it is a plain art and design of the Devil to make us so in love with our own Opinions as to call them Faith and Religion that we may be proud in our understanding and besides that by our zeal in our Opinions we grow cool in our piety and practical duties he also by this earnest contention does directly destroy good life by engagement of Zealots to do any thing rather then be overcome and lose their beloved Propositions But I would fain know why is not any vitious habit as bad or worse then a false Opinion Why are we so zealous against those we call Hereticks and yet great friends with drunkards fornicatours and swearers and intemperate and idle persons Is it because we are commanded by the Apostle to reject a Heretick after two admonitions and not bid such a one God speed It is good reason why we should be zealous against such persons provided we mistake them not For those of whom these Apostles speak are such as deny Christ to be come in the flesh such as deny an Article of Creed and in such odious things it is not safe
the Pope in the Arian Controversie why was the Bishop of Rome made a party and a concurrent as other good Bishops were and not a Judge and an Arbitrator in the Question why did the Fathers prescribe so many Rules and cautions and provisoes for the discovery of Heresy why were the Emperours at so much charge and the Church at so much trouble as to call and convene Councils respectively to dispute so frequently to write so sedulously to observe all advantages against their Adversaries and for the truth and never offered to call for the Pope to determine the Question in his Chair Certainly no way could have been so expedite none so concluding and peremptory none could have convinc'd so certainly none could have triumphed so openly over all Discrepants as this if they had known of any such thing as his being infallible or that he had been appointed by Christ to be the Judge of Controversies And therefore I will not trouble this Discourse to excuse any more words either pretended or really said to this purpose of the Pope for they would but make books swell and the Question endless I shall onely to this purpose observe that the old Writers were so far from believing the Infallibility of the Roman Church or Bishop that many Bishops and many Churches did actually live and continue out of the Roman Communion particularly Saint Austin who with 217 Bishops and their Successors for 100 years together stood separate from that Church if we may believe their own Records So did Ignatius of Constantinople S. Chrysostome S. Cyprian Firmilian those Bishops of Asia that separated in the Question of Easter and those of Africa in the Question of Rebaptization But besides this most of them had Opinions which the Church of Rome disavows now and therefore did so then or else she hath innovated in her Doctrine which though it be most true and notorious I am sure she will never confess But no excuse can be made for S. Austin's disagreeing and contesting in the Question of Appeals to Rome the necessity of Communicating Infants the absolute damnation of Infants to the pains of Hell if they die before Baptism and divers other particulars It was a famous act of the Bishops of Liguria and Istria who seeing the Pope of Rome consenting to the fifth Synod in disparagement of the famous Council of Chalcedon which for their own interests they did not like of renounced subjection to his Patriarchate and erected a Patriarch at Aquileia who was afterwards translated to Venice where his name remains to this day It is also notorious that most of the Fathers were of opinion that the Souls of the faithfull did not enjoy the Beatifick Vision before Doomsday Whether Rome was then of that opinion or no I know not I am sure now they are not witness the Councils of Florence and Trent but of this I shall give a more full account afterwards But if to all this which is already noted we adde that great variety of opinions amongst the Fathers and Councils in assignation of the Canon they not consulting with the Bishop of Rome nor any of them thinking themselves bound to follow his Rule in enumeration of the Books of Scripture I think no more need to be said as to this particular 15. Eighthly But now if after all this there be some Popes which were notorious Hereticks and Preachers of false Doctrine some that made impious Decrees both in Faith and manners some that have determined Questions with egregious ignorance and stupidity some with apparent sophistry and many to serve their own ends most openly I suppose then the Infallibility will disband and we may doe to him as to other good Bishops believe him when there is cause but if there be none then to use our Consciences Non enim salvat Christianum quòd Pontifex constanter affirmat praeceptum suum esse justum sed oportet illud examinari se juxta regulam superiùs datum dirigere I would not instance and repeat the errours of dead Bishops if the extreme boldness of the pretence did not make it necessary But if we may believe Tertullian Pope Zepherinus approved the Prophecies of Montanus and upon that approbation granted peace to the Churches of Asia and Phrygia till Praxeas perswaded him to revoke his act But let this rest upon the credit of Tertullian whether Zepherinus were a Montanist or no some such thing there was for certain Pope Vigilius denied two Natures in Christ and in his Epistle to Theodora the Empress anathematiz'd all them that said he had two natures in one person S. Gregory himself permitted Priests to give Confirmation which is all one as if he should permit Deacons to consecrate they being by Divine Ordinance annext to the higher Orders and upon this very ground Adrianus affirms that the Pope may erre in definiendis dogmatibus fidei And that we may not fear we shall want instances we may to secure it take their own confession Nam multae sunt decretales haereticae says Occham as he is cited by Almain firmiter hoc credo says he for his own particular sed non licet dogmatizare oppositum quoniam sunt determinatae So that we may as well see that it is certain that Popes may be Hereticks as that it is dangerous to say so and therefore there are so few that teach it All the Patriarchs and the Bishop of Rome himself subscribed to Arianism as Baronius confesses and Gratian affirms that Pope Anastasius II. was strucken of God for communicating with the Heretick Photinus I know it will be made light of that Gregory the seventh saith the very Exorcists of the Roman Church are superiour to Princes But what shall we think of that Decretall of Gregory the third who wrote to Boniface his Legate in Germany quòd illi quorum uxores infirmitate aliquâ morbidâ debitum reddere noluerunt aliis poterant nubere Was this a doctrine fit for the Head of the Church an infallible Doctor It was plainly if any thing ever was doctrina Daemoniorum and is noted for such by Gratian Caus. 32.4.7 can quod proposuisti Where the Gloss also intimates that the same privilege was granted to the English-men by Gregory quia novi erant in fide And sometimes we had little reason to expect much better for not to instance in that learned discourse in the Canon-Law de majoritate obedientia where the Pope's Supremacy over Kings is proved from the first chapter of Genesis and the Pope is the Sun and the Emperour is the Moon for that was the fancy of one Pope perhaps though made authentick and doctrinall by him it was if it be possible more ridiculous that Pope Innocent the third urges that the Mosaicall Law was still to be observed and that upon this Argument Sanè saith he cùm Deuteronontium Secunda lex interpretetur ex vi vocabuli comprobatur ut quod
wave reade have 4. l. 13. reade ever more l. 15. r. and it is 6. l. 33. r. mutual concurse 19. l. 5. r. bind 22. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. margin l. 18. r. ad Sect. 88.24 l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. l. 19. r. in the principle l. 22 23. r. who are not Rulers are 28. l. 57. r. into the judgement 35. l. 45. r. Adde to this Epist. before Episc. p. 2. l. 28. dele are 46. l. 11. r. procellosissimae 51. l. 18. r. were of the number 57. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79. l. 44. r. than Ecclesiae 90. l. 58. for hath r. have 101. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 122. l. 5. r. preside 133. l. 3. f. r quinque r. quique 135. l. 10. r. blundering 152. l. 47. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 52. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162. l. 6. r. Sicut 165. l. 60. r. Aërians 167. l. 51. r. distinct 182. l. 42. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 184. l. 59. r. impossible 185. l. 38. r. suspects 190. l. 38. r. ineffective 191. l. 8. r. confutation l. 39. r. instrumenta 193. l. 53. r. Banquet 208. l. 55. r. Tropical 211. l. 49. r. body 218. l. 15. r. corradere l. 57. r. Statues 222. l. 60. r. conversing 232. l. 62. r. exitum 236. l. 57. r. in thesi 268. l. 46. r. Hoc est corpum meum Pref. to Dissuasive p. 3. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 314. l. 24. r. weakens and. 320. l. 4. r. or no. 322. l. 53. r. is the true 328. l. 51. r. fil'd upon 352. l. 43. r. hath proved 356. l. 52. r. is it reasonable 397. l. 41. r. conciliariter 431. l. 43. r. baptized 438. l. 9. r. for no more 466. l. 37. r. infinite 469. l. 45. r. Sacrament 472. l. 20. r. publick 487. l. 47. r. judge 515. l. 55. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 518. l. 18. r. change 524. margin l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 525. l. 10 11. for satisfaction r. falsification 529. l. 46. r. no difference 534. l. 34. r. that made Hebrew 553. l. 32. for many r. man l. 40. r. nulli 572. l. 28. r. may be bold 579. l. 59. r. dispassionate 580. l. 16. r. impossible 596. l. 50. r. same chapter 617. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 626. l. 46. r. unavoidable 632. marg l. 1. r. See chap. 8.676 l. 44. r. is so far 713. l. 28. r. inflicted 728. l. 61. for Ninth r. Tenth 735. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 855. l. 39. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 872. l. 39. r. Nemo est tam prope tam procâ—lque nobis 873. l. 14. r. chiefs 903. l. 29. for healed r. treated 904. l. 3. r. treated like 952. l. 19. for subscribe r. prescribe 960. l. 43. r. Damasus 969. l. 7. r. higher 975. l. 13. r. reviews 982. l. 9. for useless r. useful 998. l. 3. r. causally THE END Books Printed and Reprinted for Richard Royston at the Angel in Amen-corner Written by Dr. JER TAYLOVR THE Great Exemplar of Sanctity and Holy life according to the Christian Institution Described in the History of the Life and Death of the ever-Blessed JESUS CHRIST the Saviour of the World With Considerations and Discourses upon the several parts of the Story and Prayers fitted to the several Mysteries In three Parts In Folio Ductor Dubitantium or The Rule of Conscience in all her general measures Serving as a great Instrument for the determination of Cases of Conscience In Folio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundays of the Year Fitted to the great Necessities and for the supplying the wants of Preaching in many parts of this Nation With a Supplement of Eleven Sermons preached since His MAJESTIE's Restauration Whereunto is adjoyned a Discourse of the Divine Institution Necessity Sacredness and Separation of the Office Ministeriall With Rules and Advices to the Clergy In Folio The Rules of Holy Living and Dying in 8o. The Golden Grove in 12. being a choice Manuall of Prayers The Worthy Communicant Printed for John Martin in 8o. Written by Dr. HENRY HAMMOND in IV Volumes Vol. I. A Collection of Discourses chiefly Practicall In a large Folio newly printed Vol. II. A Collection of Discourses in Defense of the Church of England 1. Against the Romanists 2. Against other Adversaries Vol. III. A Paraphrase and Annotations upon all the Books of the New Testament Vol. IV. A Paraphrase and Annotations upon the Books of the Psalms A Paraphrase and Annotations upon the Ten first Chapters of the Proverbs M S. ΒΑΣΙΛΙΚΑ The Works of KING CHARLES the Martyr With a Collection of Declarations Treaties and other Papers concerning the Differences betwixt His said MAJESTY and His Two Houses of Parliament The Works of the Pious and profoundly-Learned M r Joseph Mede sometime Fellow of Christ's College in Cambridge in a large Folio The Christian Sacrifice 12. Advice to a Friend 12. By the Authour of the Devout Christian. Reflexions upon the Devotions of the Roman Church in large Octavo New A Friendly Debate between a Conformist and a Non-conformist the first and second Parts in Octavo Animadversions upon a Book intituled Fanaticism Fanatically Imputed to the Catholick Church by Dr. Stillingfleet and written by a Person of Honour New Colos. 3. Tortura Tâ—rti p. 142. Camb. Annal. A. D. 1560. 2 Chron. 29. Apoc. 15. Exod. 15. Psal. 145. Jer. 1â— 6 7 a De Spir. Sanct. c. 27. b Dâ— celebratione Missarum c. cuâ— Matâ—h c In gemma anum l. 1 c 86. d De Dâ—vin Offic. e Super Act. 20 Vna autem Sabba hi. f L. 8. c. 17. * Mystagog Catechis 5. Hâ—m 6. in 1 Epist. ad Tim. In Comment a Apologeta 14 b Ep. 59. ad Paulin. c Ep. 1. d De dogmat Eccles. cap. 30. e L. 1. de vocat gâ—nt c. 4. f In Commenâ— Institut Cleric â— 1. c. 32. 1 Tim. 2. Epist. 59. ad Paulin. q. 5. De instit Cleric lib. 1. c. 32. Acts and Monuments pag. 1385. pag. 1608 1565. pag. 1840. pag. 1844. alibi Pag. 1848 1649 1840. Contra haeres c. 7. Num. 6.23 * Directory Isocrat in Panathen Eccles. 5.2 Alex. ab Alex. l. 2. c. 14. Idem l. 4 c 17. ibid. In vita Proâ—resâ—i Ephes. 2.8 1 Cor. 12.9 2 Cor. 4.13 〈◊〉 Jud. v. 1.20 1 Tim. 4.14 2 Tim. 1.6 * So as that hereby they become not slothful and negligent in stirring up the gifts of Christ in them But that each one by meditation by taking heed c. may be careful to furnish his heart and tongue with further or other materials c. Preface to the Directory Rom. 8.26 * Eph. 5.18 19 ‖ Col. 3.16 Vid. Act. 19.21 16.7 8 9 10. Etiam Veteres Propheta disposuerunt se ad respondendum propheticé Et
John 5.24 (a) In 4. lib. sent d. 11. q. 3. (b) Ibid. q. 6. (c) Lect. 40. in can missa (d) Cap. 1. contr captiv Babyl (e) De Euchar. l. 3. cap. 23. sect Secundo dicit * Venêre tum quidem multa in consultationem nec decerni tamen quicquam aperiè potuit Platina in vita Innocen III. * Apud Suar. Tom. 3. disp 46. sect 3. * Loc. com l. 2. c. com fund 2. L. 3. de Euch. cap. 23. sect â—num tamen Sum. l. 8. c. 20. Discurs modest pag. 13. Lib. 4. sent dist 11. lit a. * A.D. MCLX. * A. D. MCCXV * A. D. MCCLXX secund Buchol sed secundum Volaterranum MCCCXXXV In lib. 4. sent dist 11. qu. 1. sect Propter tertium De haeres lib. 8. Verlo Indulgentia Cap. Ego Berengarius de Consecrat dist 2. Adver Marcion l. 4. c. 40. * A letter to a friend touching Dr. Taylor Sect. 4. n. 26. p. 10. which if the Reader please for his curiosity or his recreation to see he shall find this pleasant passage of deep learning and subtle observation Dr. Tay. had said that Roffensis and P. V. affirm that whoso searcheth the Writings of the Greek Fathers shall find that none or very rarely any one of them ever makes mention of Purgatory Whereas Pol. Virgil affirms no such thing nor doth Roffensis say That very rarely any one of them mentions it but only that in these Ancient Writers he shall find none or but very rare mention of it If this man were in his wits when he made this answer an answer which no man can unriddle or tell how it opposes the objection then it is very certain that if this can pass among the answers to the Protestants objections the Papists are in a very great strait and have very little to say for themselves and the letter to a friend was written by compulsion and by the shame of confutation not of conscience or ingenuous perswasion No man can be so foolish as to suppose this fit to be given in answer to any sober discourse or if there be such pitiful people in the Church of Rome and trusted to write Books in defence of their Religion it seems they care not what any man says or proves against them if the people be but cosen'd with a pretended answer for that serves the turn as well as a wiser Lib. 8. cap. 1. de inven rerum Ego vero Originâ—m quod mâ—i est muneris quaeritans non reperio ante fuisse quod sciam quum D. Gregorius ad suas stationes id praemii proposuerit Quapropter in reparum perspicuâ utar testimonio Johannis Roffensis Episcopi qui in eo opere quod nuper in Lutherum scripsit sic de ejusmodi veniarum initio prodit Multos fortasse movit indulgentiis istis non usque adeò fidere quod earum usus in Ecclesiâ videatur recentior admodum serò apud Christianos repertus Quibus ego respondeo non certò constare à quo primum tradicoeperint Fuit tamen nonnullus earum usus ut aiunt apud Romanos vetustissimus quod ex stationibus intelligi potest subiit Nemo certe dubitat orthodoxus an purgatorium sit de quo tamen apud priscos nonulla vel quam rarissime fiebat mentio Sed Gracis ad hunc usque diem non est creditum esse quamdiu enim nulla fuerat de purgatorio cura nemo quaesivit Indulgentias nam ex ilâ—o pendet omnis indulgentiarum existimatio si tollas purgatorium quorsum indulgentiis opus erit coeperunt igitur indulgentiae postquam ad purgatorii cruciatus aliquandiu trepidatum est Lib. 4. verb. Indul vide etiam lib. 12. lil purgatorium E. W. Truth will out cap. 3. pag. 23. Vers. 6. Contr. hares lib. 12. tit purgator Jo. Medina de poenit tract 6. q. 6. Cod. de oratione Bellar. de purgat lib. 2. cap. 5. Vide missam in commemorationem omnium defunctorum Confess lib. 9. cap. 12. 13. Letter pag. 11. n. 31. * But then it is to be remembred that they made prayers and offered for those who by the confession of all sides never were in Purgatory so we find in Epiphanius Saint Cyril the Canon of the Greeks and so viz. that they offered is acknowledged by their own Durantus Disswasive pag. 27. line 30. c. Lib. 2. de ritibus cap. 35. Lib. 1. Epist. 9. Lib. 6. biblioth Annot. 47. Haeres 75. Letter pag. 10. Truth will out pag. 25. In Psal. 36. Conc. 2. To. 8. p. 120. A. L. p. 11. Mysta Catech 5. Biblioth Sanct. l. 6. Annot. 345 Sect. Jacob. Apostolus Basilii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Andrea Masio ex Syrineo conversa Eccles. hier Cap. 7. in theoria Naz. in funus Caesariâ—oâ— at 10. Missa latina Antiqua edit Argentinae 1557. pag. 52. De cura pro mortuis cap. 4. De verbis Apostoli Serm. 17. Sacramentarium Gregor antiquum * Vide Mâ—ssal Roman Paris 1529. Cap. cum Marthae Extrav de celebrat Missarum in Glossâ * Missale Rom. in decreto Concil Trid. restit in festo S. Leonis Letter to a friend pag. 12. And these are the words of Senensis concerning Pope John 22. and Pope Adrian Annot. 345. Enchirid. cap. 68 69. 1 Cor. 3. Tale aliquid etiam post hanc vitam fieri incredibile non est utrum ita sit quari potest * E.W. pag. 28. De octo Quaest Dulcit Qu. 3. S. Aug. de civit Dei lib. 21 cap. 26. De C. Dei lib 21. c. 13. Ibid. Purgatorias autem poenas nullas futuras opinetur nisi ante illud ultimum tremendumque judicium Cap. 16. In Psal. 6. * De C. D. lib. 16. c. 24. lib. 20. c. 25. Aug. tom 9. de vanitate saeculâ— c. 1. de consolatione mortuorum Serm. 2. cap. 1. De Dogmat. 6. Eccles. cap. 79. Aut Augustini aut Gennadii Contra Pharis tit 8. In exposit precationis missae Advers haeres lib. 12. tit Purgatorium In Cathol Romano pacifico 9. de purgat Esse quippe apud inferos locum purgationum in quo salvandi vel tenebristantum â—fficiantur vel expiationis â—â—gne decequantur quidam asserunt Post hoc â—pparuit eidem presbytero columna quaedam jubaris immensi cujus claritas altra communem solis valentiam coruscare videbatur de coelo usque ad terram porrecta per quam anima quaedam Angelico ductu ad sydera contendebat Sciscitante verò presbytero quidnam hoc esset Respondit alter ipsa est anima Constantini quondam Judicis domini Turritani haec autem per novem annos ventis pluviis algoribus semper exposita à die exitus sui usque nunc in stillicidio domus suae constitit ibique suorum excessuum poenas luit sed qui misericors liberalis in pauperes extitit judicium injuriam patientibus fecit insuper etiam de malis quae