in their Diocesses all I mean in the sence above explicated they have power to inflict censures excommunication is the highest the rest are parts of it and in order to it Whether or no must Church-censures be used in all such causes as they take cognizance of or may not the secular power find out some external compulsory in stead of it and forbid the Church to use excommunication in certain cases 1. To this I answer that if they be such cases in which by the law of Christ they may or such in which they must use excommunication then in these cases no power can forbid them For what power Christ hath given them no man can take away 2. As no humane power can disrobe the Church of the power of excommunication so no humane power can invest the Church with a lay Compulsory For if the Church be not capable of a jus Gladii as most certainly she is not the Church cannot receive power to put men to death or to inflict lesser pains in order to it or any thing above a salutary penance I mean in the formality of a Church-tribunal then they give the Church what she must not cannot take I deny not but Clergy-men are as capable of the power of life and death as any men but not in the formality of Clergy-men A Court of life and death cannot be an Ecclesiastical tribunal and then if any man or company of Men should perswade the Church not to inflict her censures upon delinquents in some cases in which she might lawfully inflict them and pretend to give her another compulsory they take away the Church-consistory and erect a vey secular Court dependant on themselves and by consequence to be appealed to from themselves and so also to be prohibited as the Lay-Superiour shall see cause for * Whoever therefore should be consenting to any such permutation of power is Traditor potestatis quam S. Mater Ecclesia à sponso suo acceperat He betrays the individual and inseparable right of holy Church For her censure she may inflict upon her delinquent children without asking leave Christ is her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that he is her warrant and security The other is begged or borrowed none of her own nor of a fit edge to be used in her abscisions and coercions I end this consideration with that memorable Canon of the Apostles of so frequent use in this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishop have the care or provision for all affairs of the Church and let him dispense them velut Deo contemplante as in the sight of God to whom he must be responsive for all his Diocess The next Consideration concerning the Bishops jurisdiction is of what persons he is Judge And because our Scene lyes here in Church-practice I shall only set down the doctrine of the Primitive Church in this affair and leave it under that representation Presbyters and Deacons and inferiour Clerks and the Laity are already involved in the precedent Canons No man there was exempted of whose soul any Bishop had charge And all Christs sheep hear his voice and the call of his shepherd-Ministers * Theodoret tells a story that when the Bishops of the Province were assembled by the command of Valentinian the Emperor for the choice of a Successor to Auxentius in the See of Milaine the Emperor wished them to be careful in the choice of a Bishop in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set such an one in the Archiepiscopal Throne that we who rule the Kingdom may sincerely submit our head unto him viz. in matters of spiritual import * And since all power is derived from Christ who is a King and a Priest and a Prophet Christian Kings are Christi Domini and Vicars in his Regal power but Bishops in his Sacerdotal and Prophetical * So that the King hath a Supreme Regal power in causes of the Church ever since his Kingdom became Christian and it consists in all things in which the Priestly office is not precisely by Gods law imployed for regiment and cure of souls and in these also all the external compulsory and jurisdiction is his own For when his Subjects became Christian Subjects himself also upon the same terms becomes a Christian Ruler and in both capacities he is to rule viz. both as Subjects and as Christian Subjects except only in the precise issues of Sacerdotal authority And therefore the Kingdom and the Priesthood are excelled by each other in their several capacities For superiority is usually expressed in three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellency Impery and Power The King is supreme to the Bishop in Impery The Bishop hath an Excellency viz. of Spiritual Ministration which Christ hath not concredited to the King but in Power both King and Bishop have it distinctly in several capacities the King in potentiâ gladii the Bishop in potestate clavium The Sword and the Keys are the emblems of their distinct power Something like this is in the third Epistle of S. Clement translated by Ruffinus Quid enim in praesenti saeculo prophetâ gloriosius Pontifice clarius Rege sublimius King and Priest and Prophet are in their several excellencies the Highest powers under Heaven *** In this sence it is easie to understand those expressions often used in Antiquity which might seem to make intrenchment upon the sacredness of Royal prerogatives were not both the piety and sence of the Church sufficiently clear in the issues of her humblest obedience And this is the sence of S. Ignatius that holy Martyr and disciple of the Apostles Diaconi reliquus Clerus unà cum populo Vniverso Militibus Principibus Caesare ipsi Episcopo pareant Let the Deacons and all the Clergy and all the people the Souldiers the Princes and Caesar himself obey the Bishop This is it which S. Ambrose said Sublimitas Episcopalis nullis poterit comparationibus adaequari Si Regum fulgori compares Principum diademati erit inferius c. This also was acknowledged by the great Constantine that most blessed Prince Deus vos constituit Sacerdotes potestatem vobis dedit de nobis quoque judicandi ideo nos à vobis rectè judicamur Vos autem non potestis ab hominibus judicari viz. saecularibus and in causis simplicis religionis So that good Emperor in his oration to the Nicene Fathers It was a famous contestation that S. Ambrose had with Auxentius the Arian pretending the Emperors command to him to deliver up some certain Churches in his Diocess to the Arians His answer was that Palaces belong'd to the Emperor but Churches to the Bishop and so they did by all the laws of Christendom The like was in the case of S. Athanasius and Constantius the Emperor exactly the same per omnia as it is related by Ruffinus S. Ambrose his sending his Deacon to the Emperor to desire him
ought not in sacris in holy persons and places and offices it is too probable that this is the preparatory for the Antichrist and grand Apostasie For if Antichrist shall exalt himself above all that is called God and in Scripture none but Kings and Priests are such Dii vocati Dii facti I think we have great reason to be suspicious that he that devests both of their power and they are if the King be Christian in very near conjunction does the work of Antichrist for him especially if the men whom it most concerns will but call to mind that the discipline or Government which Christ hath instituted is that Kingdom by which he governs all Christendom so themselves have taught us so that in case it be proved that Episcopacy is that government then they to use their own expressions throw Christ out of his Kingdom and then either they leave the Church without a head or else put Antichrist in substitution We all wish that our fears in this and all things else may be vain that what we fear may not come upon us but yet that the abolition of Episcopacy is the fore-runner and preparatory to the great Apostasie I have these reasons to shew at least the probability First Because here is a concurse of times for now after that these times have been called the last times for 1600 years together our expectation of the Great revelation is very near accomplishing and what a Grand innovation of Ecclesiastical government contrary to the faith and practice of Christendom may portend now in these times when we all expect Antichrist to be revealed is worthy of a jealous mans inquiry Secondly Episcopacy if we consider the final cause was instituted as an obstructive to the diffusion of Schism and Heresie So S. Hierome In toto orbe decretum est ut unus de Presbyteris Electus superponeretur caeteris VT SCHISMATVM SEMINA TOLLERENTVR And therefore if unity and division be destructive of each other then Episcopacy is the best deletery in the world for Schism and so much the rather because they are in eâdem materiâ for Schism is a division for things either personal or accidental which are matters most properly the subject of government and there to be tried there to receive their first and last breath except where they are starv'd to death by a desuetude and Episcopacy is an Unity of person-governing and ordering persons and things accidental and substantial and therefore a direct confronting of Schism not only in the intention of the author of it but in the nature of the institution Now then although Schisms always will be and this by divine prediction which clearly shews the necessity of perpetual Episcopacy and the intention of its perpetuity either by Christ himself ordaining it who made the prophecy or by the Apostles and Apostolick men at least who knew the prophecy yet to be sure these divisions and dangers shall be greater about and at the time of the Great Apostasie for then were not the hours turned into minutes an universal ruine should seize all Christendom No flesh should be saved if those days were not shortened Is it not next to an evidence of fact that this multiplication of Schisms must be removendo prohibens and therefore that must be by invalidating Episcopacy ordained as the remedy and obex of Schism either tying their hands behind them by taking away their coercion or by putting out their eyes by denying them cognizance of causes spiritual or by cutting off their heads and so destroying their order How far these will lead us I leave to be considered This only Percute pastores atque oves dispergentur and I believe it will be verified at the coming of that wicked one I saw all Israel scattered upon the Mountains as sheep having no shepherd I am not new in this conception I learn'd it of S. Cyprian Christi adversarius Ecclesiae ejus inimicus ad hoc ECCLESIAE PRAEPOSITVM suâ infestatione persequitur ut Gubernatore sublato atrocius atque violentius circa Ecclesiae naufragia grassetur The adversary of Christ and enemy of his Spouse therefore persecutes the Bishop that having taken him away he may without check pride himself in the ruines of the Church and a little after speaking of them that are enemies to Bishops he says that Antichristi jam propinquantis adventum imitantur their deportment is just after the guise of Antichrist who is shortly to be revealed But be this conjecture vain or not the thing of it self is of deep consideration and the Catholick practice of Christendom for 1500 years is so insupportable a prejudice against the enemies of Episcopacy that they must bring admirable evidence of Scripture or a clear revelation proved by Miracles or a contrary undoubted tradition Apostolical for themselves or else hope for no belief against the prescribed possession of so many ages But before I begin methinks in this contestation ubi potior est conditio possidentis it is a considerable Question what will the adversaries stake against it For if Episcopacy cannot make its title good they lose the benefit of their prescribed possession If it can I fear they will scarce gain so much as the obedience of the adverse party by it which yet already is their due It is very unequal but so it is ever when Authority is the matter of the Question Authority never gains by it for although the cause go on its side yet it loses costs and dammages for it must either by fair condescension to gain the adversaries lose something of it self or if it asserts it self to the utmost it is but that seldom or never happens for the very questioning of any authority hoc ipso makes a great intrenchment even to the very skirts of its cloathing But huc deventum est Now we are in we must go over SECT I. Christ did institute a Government in his Church FIRST then that we may build upon a Rock Christ did institute a government to order and rule his Church by his Authority according to his Laws and by the assistance of the blessed Spirit 1. If this were not true how shall the Church be governed For I hope the adversaries of Episcopacy that are so punctual to pitch all upon Scripture ground will be sure to produce clear Scripture for so main a part of Christianity as is the Form of the Government of Christs Church And if for our private actions and duties Oeconomical they will pretend a text I suppose it will not be thought possible Scripture should make default in assignation of the publick Government insomuch as all Laws intend the publick and the general directly the private and the particular by consequence only and comprehension within the general 2. If Christ himself did not take order for a Government then we must derive it from humane prudence and emergency of conveniences and concurse of new circumstances and then the Government must often
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
praesumptionem malignantium cohibere It is no new thing for Bishops to be Counsellors to Princes saith he their wisdom and piety that enables them for a Bishoprick proclaims them fit Instruments to promote the publick tranquillity of the Commonwealth They know how to comply with oppressed people to advance designs of peace and publick security It is their office to instruct the King to righteousness by their sanctity to be a rule to the Court and to diffuse their exemplary piety over the body of the Kingdom to mix influences of Religion with designs of State to make them have as much of the Dove as of the Serpent and by the advantage of their Religious authority to restrain the malignity of accursed people in whom any image of a God or of Religion is remaining * He proceeds in the discourse and brings the examples of Samuel Isaiah Elisha Jojada Zacharias who were Priests and Prophets respectively and yet imployed in Princes Courts and Councels of Kings and adds this Vnum noveritis quia nisi familiares Consiliarii Regis essent Episcopi supra dorsum Ecclesiae hodiè fabricarent peccatores immaniter ac intolerabiliter opprimeret Clerum praesumptio Laicalis That 's most true If the Church had not the advantage of additional honorary imployments the plowers would plow upon the Churches back and make long furrows * The whole Epistle is worth transcribing but I shall content my self with this summary of the advantages which are acquired both to Policy and Religion by the imployment of Bishops in Princes Courts Istis mediantibis mansuescit circa simplices judiciarius rigor admittitur clamor pauperum Ecclesiarum dignitas erigitur relevatur pauperum indigentia firmatur in clero libertas pax in populis in monasteriis quies justitia liberè exercetur superbia opprimitur augetur Laicorum devotio religio fovetur diriguntur judicia c. When pious Bishops are imployed in Princes Councils then the rigour of the Laws is abated equity introduced the cry of the poor is heard their necessities are made known the liberties of the Church are conserved the peace of Kingdoms laboured for pride is depressed Religion increaseth the devotion of the Laity multiplies and Tribunals are made just and incorrupt and merciful Thus far Petrus Blesensis * These are the effects which though perhaps they do not alwayes fall out yet these things may in expectation of reason be looked for from the Clergy their principles and calling promises all this Et quia in Ecclesiâ magis lex est ubi Dominus legis timetur meliùs dicit apud Dei Ministros agere causam Faciliùs enim Dei timore sententiam legis veram promunt saith Saint Ambrose and therefore certainly the fairest reason in the world that they be imployed But if personal defaillance be thought reasonable to disimploy the whole calling then neither Clergy nor Laity should ever serve a Prince And now we are easily driven into an understanding of that saying of Saint Paul No man that warreth entangleth himself with the affairs of this life For although this be spoken of all Christian people and concerns the Laity in their proportion as much as the Clergy yet nor one nor the other is interdicted any thing that is not a direct hinderance to their own precise duty of Christianity And such things must be par'd away from the Fringes of the Laity as well as the long Robe of the Clergy But if we should consider how little we have now left for the imployment of a Bishop I am afraid a Bishop would scarce seem to be a necessary function so far would it be from being hindered by the collateral intervening of a Lay-judicature I need not instance in any particulars for if the judging matters and questions of Religion be not left alone to them they may well be put into a temporal imployment to preserve them from suspicion of doing nothing I have now done with this only intreating this to be considered Is not the King fons utriusque jurisdictionis In all the sences of Common-law and external compulsory he is But if so then why may not the King as well make Clergy-Judges as Lay-Delegates For to be sure if there be an incapacity in the Clergy of medling with secular affairs there is the same at least in the Laity of medling with Church affairs For if the Clergy be above the affairs of the world then the Laity are under the affairs of the Church or else if the Clergy be incapable of Lay-business because it is of a different and disparate nature from the Church does not the same argument exclude the Laity from intervening in Church affairs For the Church differs no more from the Commonwealth than the Commonwealth differs from the Church And now after all this suppose a King should command a Bishop to go on Embassy to a forreign Prince to be a Commissioner in a treaty of pacification if the Bishop refuse did he do the duty of a Subject If yea I wonder what subjection that is which a Bishop ows to his Prince when he shall not be bound to obey him in any thing but the saying and doing of his office to which he is obliged whether the Prince commands him yea or no. But if no then the Bishop was tyed to go and then the calling makes him no way incapable of such imployment for no man can be bound to do a sin SECT L. And therefore were inforced to delegate the power and put others in substitution BUT then did not this imployment when the occasions were great and extraordinary force the Bishops to a temporary absence And what remedy was there for that For the Church is not to be left destitute that 's agreed on by all the Canons They must not be like the Sicilian Bishops whom Petrus Blesensis complains of that attended the Court and never visited their Churches or took care either of the cure of souls or of the Church possessions What then must be done The Bishops in such cases may give delegation of their power and offices to others though now adayes they are complain'd of for their care I say for their care For if they may intervene in secular affairs they may sometimes be absent and then they must delegate their power or leave the Church without a Curate *** But for this matter the account need not be long For since I have proved that the whole Diocess is in cura Episcopali and for all of it he is responsive to God Almighty and yet that instant necessity and the publick act of Christendom hath ratified it that Bishops have delegated to Presbyters so many parts of the Bishops charge as there are Parishes in his Diocess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is pretended for delegation of Episcopal charge is no less than the act of all Christendom For it is evident at first Presbyters had no distinct cure at all but were in common assistant to the
suppose a man to be gone a great way from God before he can presumptuously or wilfully commit any of them such as are idolatry wilful murder adultery witchcraft perjury sacriledge and the like such which by reason of their evil effect are called peccata clamantia ad Dominum crying sins as oppressing widows entring into the fields of the fatherless killing a man by false accusation grinding the face of the poor some sort of unnatual lusts or such which by reason of their scandal and severe prohibitions of them and their proper baseness and unholiness are peccata vastantia conscientiam they lay a mans conscience waste such are all these that I have now reckoned Now concerning every one of these there is amongst wise and good men no question but every act of them is exclusive of a man from all his hopes of Heaven unless he repent timely and effectually For every act of these is such as a man cannot be surprised in the commission of it he can have no ignorance no necessity no infirmity to lessen or excuse his fault which because it is very mischievous in the event expresly and severely and by name forbidden is also against holiness and against charity against God and against the Commandment so apparently that there is nothing to lessen them into the neighbourhood of an excuse if he that commits them have a clear use of reason Some acts of other sins are such which as they are innocent of doing mischief to our neighbour so they are forbidden only in general but concerning the particular there is not any express certainty as in drunkenness which though every Christian knows to be forbidden yet concerning every particular act it is not always so certain that it is drunkenness because the acts partake of more and less which is not true in murder in adultery apostasie witchcraft and the like Besides which in some of the forbidden instances there are some degrees of surprise even when there are some degrees of presumption and deliberation which in others there cannot be Upon which considerations it is apparent that the single acts of these greater sins are equal to a habit in others and are for the present destructive of the state of Gods favour a man that does them is in the state of damnation till he hath repented that is no good man can do one of these acts and be a good man still he is a wicked person and an enemy of God if he does 24. II. This is apparent in those acts which can be done but once as in parricide or murdering our Father or Mother and in the wilful murder of our self There can be no habit of these sins all their malignity is spent in one act and the event is best declared by one of them the man dies in his sin in that sin which excludes him from Heaven Every act of these sins is like the stinging of Bees animámque in vulnere ponunt He cannot strike again he can sin that sin over no more and therefore it is a single act that damns in that case Now though it is by accident that these sins can be but once acted yet it is not by accident that these single acts destroy the soul but by their malice and evil effect their mischief or uncharitableness it follows therefore that it is so in all the single acts of these great crimes for since they that cannot be habitual yet are highly damnable the evil sentence is upon every act of these greater crimes 25. III. Concerning the single acts of other sins which are not so highly criminal yet have a name in the Catalogues of condemn'd sins the sentence in Scripture is the same the penalty extreme the fine is the whole interest S. Paul in his Epistle to the Corinthians seem only to condemn the habit Thieves drunkards covetous railers c. shall not inherit the kindom of Heaven Now one act does not make them properly such a habit not an act denominates But lest this be expounded to be a permission to commit single acts S. Paul in his Epistle to the Galatians affixes the same penalty to the actions as to the habits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that do such things that is the actions of those sins are damnable and exclusive from Heaven as verily as the habits And however in moral accounts or in Aristotle's Ethicks a man is not called by the name of a single action yet in all laws both of God and man he is He that steals once is a thief in the Courts of God and the King and one act of adultery makes a man an adulterer so that by this measure they that are such and they that do such things means the same and the effect of both is exclusion from the Kingdom of Heaven 26. IV. Single actions in Scripture are called works of darkness deeds of the body works of the flesh and though they do not reign yet if they enter they disturb the rest and possession of the spirit of grace and therefore are in their several measures against the holiness of the Gospel of Christ. All sins are single in their acting and a sinful habit differs from a sinful act but as many differ from one or as a year from an hour a vicious habit is but one sin continued or repeated for as a sin grows from little to great so it passes from act to habit a sin is greater because it is complicated externally or internally no other way in the world it is made up of more kinds or more degrees of choice and when two or three crimes are mixt in one action then the sin is loud and clamorous and if these still grow more numerous and not interrupted and disjoyned by a speedy repentance then it becomes a habit As the continuation of an instant or its perpetual flux makes time and proper succession so does the re-acting or the continuing in any one or more sins make a habitual sinner So that in this Question the answer for one will serve for the other where-ever the habit is forbidden there also the act is criminal and against God damnable by the laws of God and actually damning without repentance Between sins great and little actual and habitual there is no difference of nature or formality but only of degrees 27. V. And therefore the words that represent the state of sin are used indifferently both for acts and habits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to do single acts and by aggravation only can signifie an habitual sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that commits sin is of the Devil so S. John by which although he means especially him that commits sin frequently or habitually for where there is greater reason there is the stronger affirmative yet that he must also mean it of single sins is evident not only by the nature of the thing some single acts in some instances being as mischievous and malicious as a habit in others but
Schismatick he that makes unnecessary and supposing the state of things inconvenient impositions or he that disobeys them because he cannot without doing violence to his Conscience believe them he that parts Communion because without sin he could not entertain it or they that have made it necessary for him to separate by requiring such conditions which to no man are simply necessary and to his particular are either sinfull or impossible 2. The Sum of all is this There is no security in any thing or to any person but in the pious and hearty endeavours of a good life and neither sin nor errour does impede it from producing its proportionate and intended effect because it is a direct deletery to sin and an excuse to errours by making them innocent and therefore harmless And indeed this is the intendment and design of Faith For that we may joyn both ends of this Discourse together therefore certain Articles are prescribed to us and propounded to our understanding that so we might be supplied with instructions with motives and engagements to encline and determine our wills to the obedience of Christ. So that Obedience is just so consequent to Faith as the acts of will are to the dictates of the understanding Faith therefore being in order to Obedience and so far excellent as itself is a part of Obedience or the promoter of it or an engagement to it it is evident that if Obedience and a good life be secured upon the most reasonable and proper grounds of Christianity that is upon the Apostles Creed then Faith also is secured Since whatsoever is beside the duties the order of a good life cannot be a part of Faith because upon Faith a good life is built all other Articles by not being necessary are no otherwise to be required but as they are to be obtained and found out that is morally and fallibly and humanely It is fit all Truths be promoted fairly and properly and yet but few Articles prescribed magisterially nor framed into Symbols and bodies of Confession least of all after such composures should men proceed so furiously as to say all disagreeing after such declarations to be damnable for the future and capital for the present But this very thing is reason enough to make men more limited in their prescriptions because it is more charitable in such suppositions so to doe 3. But in the thing itself because few kinds of errours are damnable it is reasonable as few should be capital And because every thing that is damnable in itself and before God's Judgement-seat is not discernible before men and Questions disputable are of this condition it is also very reasonable that fewer be capital then what are damnable and that such Questions should be permitted to men to believe because they must be left to God to judge It concerns all persons to see that they doe their best to find out Truth and if they do it is certain that let the errour be never so damnable they shall escape the errour or the misery of being damned for it And if God will not be angry at men for being invincibly deceived why should men be angry one at another For he that is most displeased at another man's errour may also be tempted in his own will and as much deceived in his understanding For if he may fail in what he can chuse he may also fail in what he cannot chuse his understanding is no more secured then his will nor his Faith more then his Obedience It is his own fault if he offends God in either but whatsoever is not to be avoided as errours which are incident oftentimes even to the best and most inquisitive of men are not offences against God and therefore not to be punished or restrained by men but all such Opinions in which the publick interests of the Commonwealth and the foundation of Faith and a good life are not concerned are to be permitted freely Quisque abundet in sensu suo was the Doctrine of S. Paul and that is Argument and conclusion too and they were excellent words which Saint Ambrose said in attestation of this great Truth Nec Imperiale est libertatem dicendi negare nec Sacerdotale quod sentias non dicere I end with a Story which I find in the Jews Books When Abraham sate at his Tent-door according to his custome waiting to entertain strangers he espied an old man stooping and leaning on his staff weary with age and travell coming towards him who was an hundred years of age he received him kindly washed his feet provided supper caused him to sit down but observing that the old man eat and prayed not nor begged for a blessing on his meat he asked him why he did not worship the God of Heaven The old man told him that he worshipped the Fire onely and acknowledged no other God At which answer Abraham grew so zealously angry that he thrust the old man out of his tent and exposed him to all the evils of the night and an unguarded condition When the old man was gone God called to Abraham and asked him where the stranger was He replied I thrust him away because he did not worship thee God answered him I have suffered him these hundred years although he dishonoured me and couldst not thou endure him one night when he gave thee no trouble Upon this saith the story Abraham fetcht him back again and gave him hospitable entertainment and wise instruction Go thou and doe likewise and thy charity will be rewarded by the God of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE END ΧΡΙΣΙΣ ΤΕΛΕΙΩΤΙΧΗ A DISCOURSE OF CONFIRMATION ACTS 9.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALSO A DISCOURSE OF The NATVRE OFFICES and MEASVRES OF FRIENDSHIP WITH Rules of conducting it In a Letter to M. K. P. To which are added Two Letters to Persons changed in RELIGION ALSO Three Letters to a Gentleman that was tempted to the Communion of the ROMISH CHVRCH Dion Orat. 1. de Regno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By JER TAYLOR Chaplain in Ordinary to King CHARLES the First and late Lord Bishop of Down and Connor LONDON Printed for R. Royston Bookseller to the King 's most Excellent Majesty 1673. To His Grace JAMES DUKE OF ORMONDE Lord Lieutenant General And General Governour of His Majestie 's Kingdom OF IRELAND ONE OF THE Lords of His Majestie 's most Honourable Privy Councils of His Majestie 's Kingdoms OF England Scotland and Ireland c. And Knight of the most Noble Order of the Garter May it please your Grace IT is not any Confidence that I have dexterously performed this Charge that gives me the boldness to present it to Your Grace I have done it as well as I could and for the rest my Obedience will bear me out For I took not this task upon my self but was intreated to it by them who have power to Command me But yet it is very necessary that it should be addressed to Your Grace who are as Sozomen
they minister shadows instead of substances SECT V. The whole Procedure or Ritual of Confirmation is by Prayer and Imposition of Hands THE Heart and the Eye are lift up to God to bring Blessings from him and so is the Hand too but this also falls upon the People and rests there to apply the descending Blessing to the proper and prepared suscipient God governed the People of Israel by the hand of Moses and Aaron calidae fecêre silentia turbae Majestate manûs And both under Moses and under Christ when-ever the President of Religion did bless the People he lifted up his Hand over the Congregation and when he blessed a single Person he laid his Hand upon him This was the Rite used by Jacob and the Patriarchs by Kings and Prophets by all the eminently Religious in the Synagogue and by Christ himself when he blessed the Children which were brought to him and by the Apostles when they blessed and confirmed the baptized Converts and whom else can the Church follow The Apostles did so to the Christians of Samaria to them of Ephesus and S. Paul describes this whole mystery by the Ritual part of it calling it the Foundation of the Imposition of hands It is the solemnity of Blessing and the solemnity and application of Paternal prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Clement of Alexandria Upon whom shall he lay his hands whom shall he bless Quidenim aliud est Impositio manuum nisi Oratio super hominem said S. Austin The Bishop's laying his hands on the People what is it but the solemnity of Prayer for them that is a prayer made by those Sacred persons who by Christ are appointed to pray for them and to bless in his Name and so indeed are all the Ministeries of the Church Baptism Consecration of the B. Eucharist Absolution Ordination Visitation of the Sick they are all in genere Orationis they are nothing but solemn and appointed Prayer by an intrusted and a gracious Person specificated by a proper order to the end of the blessing then designed And therefore when S. James commanded that the sick Persons should send for the Elders of the Church he adds and let them pray over them that is lay their hands on the sick and pray for them that is praying over them It is adumbratio dextrae as Tertullian calls it the right hand of him that ministers over-shadows the person for whom the solemn Prayer is to be made This is the Office of the Rulers of the Church for they in the Divine Eutaxy are made your Superiors they are indeed your servants for Jesus sake but they are over you in the Lord and therefore are from the Lord appointed to bless the People for without contradiction saith the Apostle the less is blessed of the greater that is God hath appointed the Superiors in Religion to be the great Ministers of Prayer he hath made them the gracious Persons them he will hear those he hath commanded to convey your needs to God and God's blessings to you and to ask a blessing is to desire them to pray for you them I say whom God most respecteth for their piety and zeal that way or else regardeth for that their place and calling bindeth them above others to do this duty such as are Natural and Spiritual Fathers It is easie for prophane persons to deride these things as they do all Religion which is not conveyed to them by sense or natural demonstrations but the Oeconomy of the Spirit and the things of God are spiritually discerned The Spirit bloweth where it listeth and no man knows whence it comes and whither it goes and the Operations are discerned by Faith and received by Love and by Obedience Date mihi Christianum intelligit quod dico None but true Christians understand and feel these things But of this we are sure that in all the times of Mose's Law while the Synagogue was standing and in all the days of Christianity so long as men loved Religion and walked in the Spirit and minded the affairs of their Souls to have the Prayers and the Blessing of the Fathers of the Synagogue and the Fathers of the Church was esteemed no small part of their Religion and so they went to Heaven But that which I intend to say is this That Prayer and Imposition of Hands was the whole procedure in the Christian Rites and because this Ministery was most signally performed by this Ceremony and was also by S. Paul called and noted by the name of the Ceremony Imposition of hands this name was retained in the Christian Church and this manner of ministring Confirmation was all that was in the commandment or institution But because in Confirmation we receive the Unction from above that is then we are most signally made Kings and Priests unto God to offer up spiritual sacrifices and to enable us to seek the Kingdom of God and the Righteousness of it and that the giving of the Holy Spirit is in Scripture called the Vnction from above the Church of God in early Ages made use of this Allegory and passed it into an External Ceremony and Representation of the Mystery to signifie the Inward Grace Post inscripta oleo frontis signacula per quae Vnguentum Regale datum est Chrisma perenne We are consigned on the Fore-head with Oil and a Royal Unction and an Eternal Chrism is given to us so Prudentius gives testimony of the ministery of Confirmation in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said S. Cyril Preserve this Unction pure and spotless for it teaches you all things as you have heard the blessed S. John speaking and philosophizing many things of this holy Chrism Upon this account the H. Fathers used to bless and consecrate Oil and Balsam that by an External Signature they might signifie the Inward Unction effected in Confirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Chrism is not simple or common when it is blessed but the gift of Christ and the presence of his H. Spirit as it were effecting the Divinity it self the body is indeed anointed with visible Ointment but is also sanctified by the holy and quickning Spirit so S. Cyril I find in him and in some late Synods other pretty significations and allusions made by this Ceremony of Chrisms Nos autem pro igne visibili qui die Pentecostes super Apostolos apparuit oleum sanctum materiam nempe ignis ex Apostolorum traditione ad confirmandum adhibemus This using of Oil was instead of the Baptism with Fire which Christ baptized his Apostles with in Pentecost and Oil being the most proper matter of Fire is therefore used in Confirmation That this was the ancient Ceremony is without doubt and that the Church had power to do so hath no question and I add it was not unreasonable for if ever the Scripture expresses the mysteriousness of a Grace conferred by an Exterior ministery as this is by