part In the mean time I shall set down those grounds of Religion and reason upon which publick Liturgie relies and by the strength of which it is to be justified against all opposition and pretences Sect. 66. 1. THE Church hath a power given to her by the Spirit of God and a command to describe publick forms of Liturgie For I consider that the Church is a Family Jesus Christ is the Master of the Family the holy Spirit is the great Dispensator of all such graces the family needs and are in order to the performance of their Duty the Apostles and their Successors the Rulers of the Church are Stewards of the manifold graces of God whose office is to provide every mans portion and to dispence the graces and issues Evangelical by way of Ministry Who is that faithful and wise Steward whom his Lord shall make ruler of his Houshold It was our blessed Saviour's Question and Saint Paul answered it Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God Now the greatest Ministery of the Gospel is by way of prayer most of the graces of the Spirit being obtained by prayer and such offices which operate by way of impetration and benediction and consecration which are but the several instances of prayer Prayer certainly is the most effectual and mysterious ministery and therefore since the Holy Ghost hath made the Rulers of the Church Stewards of the mysteries they are by vertue of their Stewardship Presidents of Prayer and publick Offices Sect. 67. 2. WHICH also is certain because the Priest is to stand between God and the People and to represent all their needs to the throne of grace He is a Prophet and shall pray for thee said God concerning Abraham to Abimelech And therefore the Apostles appointed inferiour Officers in the Church that they might not be hindred in their great work but we will give our selves to the word of God and to prayer And therefore in our greatest need in our sickness and last scene of our lives we are directed to send for the Elders of the Church that they may pray over us and God hath promised to hear them and if prayer be of any concernment towards the final condition of our souls certainly it is to be ordered guided and disposed by them who watch for our souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that must give account to God for them Sect. 68. 3. NOW if the Rulers of the Church are Presidents of the rites of Religion and by consequence of Prayer either they are to order publick prayers or private For private I suppose most men will be so desirous of their liberty as to preserve that in private where they have no concernments but their own for matter of order or scandal But for publick if there be any such thing as Government and that prayers may be spoiled by disorder or made ineffectual by confusion or by any accident may become occasion of a scandal it is certain that they must be ordered as all other things are in which the publick is certainly concerned that is by the Rulers of the Church who are answerable if there be any miscarriage in the publick Thus far I suppose there will not be much question with those who allow set forms but would have themselves be the Composers They would have the Ministers pray for the people but the Ministers shall not be prescribed to the Rulers of the Church shall be the Presidents of religious rites but then they will be the Rulers therefore we must proceed farther and because I will not now enter into the Question who are left by Christ to govern his Church I will proceed upon such grounds which I hope may be sufficient to determine this Question and yet decline the other Therefore Sect. 69. SINCE the Spirit of God is the Spirit of supplication they to whom the greatest portion of the Spirit is promised are most competent persons to pray for the people and to prescribe forms of prayer But the promise of the Spirit is made to the Church in general to her in her united capacity to the whole Church first then to particular Churches then in the lowest seat of the Category to single persons And we have title to the Promises by being Members of the Church and in the Communion of Saints which beside the stylus curiae the form of all the great Promises being in general and comprehensive terms appears in this that when any single person is out of this communion he hath also no title to the promises which yet he might if he had any upon his own stock not derivative from the Church Now then I infer if any single persons will have us to believe without possibility of proof for so it must be that they pray with the Spirit for how shall they be able to prove the Spirit actually to abide in those single persons then much rather must we believe it of the Church which by how much the more general it is so much the more of the Spirit she is likely to have and then if there be no errors in the matter the Church hath the advantage and probability on her side and if there be an error in matter in either of them neither of them have the Spirit or they make not the true use of it But the publick spirit in all reason is to be trusted before the private when there is a contestation the Church being prior potior in promissis she hath a greater and prior title to the Spirit And why the Church hath not the spirit of prayer in her compositions as well as any of her children I desire once for all to be satisfied upon true grounds either of reason or revelation And if she have whether she have not as much as any single person If she have but as much then there is as much reason in respect of the divine assistance that the Church should make the forms as that any single Minister should and more reason in respect of order and publick influence and care and charge of souls but if she have a greater portion of the Spirit than a single person that is if the whole be greater than the part or the publick better than the private then it is evident that the Spirit of the Church in respect of the divine assistance is chiefly and in respect of order is only to be relied upon for publick provisions and forms of prayer Sect. 70. BUT now if the Church in her united capacity makes prayers for the people they cannot be supposed to be other than limited and determined forms for it is not practicable or indeed imaginable that a Synod of Church Governours be they who they will so they be of Christs appointment should meet in every Church and pray as every man list their Counsels are united and their results are conclusions and final determinations which like general propositions are
probability for doing it is a very great crime and of dangerous consequence It was the greatest aggravation of the sin of Ananias and Sapphira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they did falsly pretend and belye the Holy Spirit which crime besides that it dishonours the Holy Ghost to make him the President of imperfect and illiterate rites the Author of confusion and indeliberate Discourses and the Parent of such productions which a wise person would blush to own it also intitles him to all those Doctrines which either Chance or Design shall expose to the people in such prayers to which they entitle the holy Spirit as the Author and immediate Dictator So that if they please he must not only own their follies but their impieties too and how great disreputation this is to the Spirit of Wisdom of Counsel and of Holiness I wish they may rather understand by Discourse than by Experiment Sect. 37. BUT let us look a little further into the mystery and see what is meant in Scripture by praying with the spirit In what sence the holy Ghost is called the Spirit of Prayer I have already shewn viz. by the same reason as he is the Spirit of faith of prudence of knowledge of understanding and the like because he gives us assistances for the acquiring of these graces and furnishes us with revelations by way of object and instruction But praying with the Spirit hath besides this other sences also in Scripture I find in one place that we then pray with the Spirit when the Holy Ghost does actually excite us to desires and earnest tendencies to the obtaining our holy purpose when he prepares our hearts to pray when he enkindles our desires gives us zeal and devotion charity and fervour spiritual violence and holy importunity This sence is also in the latter part of the objected words of S. Paul Rom. 8. The Spirit it self maketh Intercession for us with groanings And indeed this is truly a praying with the Spirit but this will do our Reverend Brethren of the Assembly little advantage as to the present Question For this Spirit is not a Spirit of utterance not at all clamorous in the ears of the people but cries aloud in the ears of God with groans unutterable so it follows and only He that searcheth the heart he understandeth the meaning of the Spirit This is the Spirit of the Son which God hath sent into our hearts not into our tongues whereby we cry Abba Father Gal. 4.6 And this is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mental prayer which is properly and truly praying by the Spirit Sect. 38. ANOTHER praying with the Spirit I find in that place of St. Paul from whence this expression is taken and commonly used I will pray with the spirit and I will pray with the understanding also It is generally supposed that Saint Paul relates here to a special and extraordinary gift of Prayer which was indulg'd to the Primitive Bishops and Priests the Apostles and Rulers of Churches and to some other Persons extraordinarily of being able to compose Prayers pious in the matter prudent in the composure devout in the forms expressive in the language and in short useful to the Church and very apt for devotion and serving to her Religion and necessities I believe that such a gift there was and this indulged as other issues of the Spirit to some persons upon special necessities by singular dispensation as the Spirit knew to be most expedient for the present need and the future instruction This I believe not because I find sufficient testimony that it was so or any evidence from the words now alledged but because it was reasonable it should be so and agreeable to the other proceedings of the Holy Ghost For although we account it an easie matter to make prayers and we have great reason to give thanks to the Holy Ghost for it who hath descended so plentifully upon the Church hath made plentiful revelation of all the publick and private necessities of the world hath taught us how to pray given rules for the manner of address taught us how to distinguish spiritual from carnal things hath represented the vanity of worldly desires the unsatisfyingness of earthly possessions the blessing of being denied our impertinent secular and indiscreet requests and hath done all this at the beginning of Christianity and hath actually stirred up the Apostles and Apostolical men to make so many excellent Forms of Prayer which their Successors did in part retain and in part imitate till the conjunct wisdom of the Church saw her Offices compleat regular and sufficient So that now every man is able to make something of Forms of Prayer for which ability they should do well to pay their Eucharist to the Holy Ghost and not abuse the gift to vanity or schism yet at the first beginning of Christianity till the holy Spirit did fill all things they found no such plenty of Forms of Prayer and it was accounted a matter of so great consideration to make a Form of Prayer that it was thought a fit work for a Prophet or the Founder of an Institution And therefore the Disciples of John asked of him to teach them how to pray and the Disciples of Christ did so too For the Law of Moses had no Rules to instruct the Synagogue how to pray and but that Moses and David and Asaph and some few of the Prophets more left forms of Prayer which the Spirit of God inspired them withall upon great necessities and great mercy to that people they had not known how to have composed an Office for the daily service of the Temple without danger of asking things needless vain or impious such as were the prayers in the Roman Closets that he was a good man that would not own them Et nihil arcano qui roget ore Deos. Pulchra Laverna Da mihi fallere da justum sanctúmque videri Noctem peccatis fraudibus objice nubem But when the Holy Ghost came down in a full breath and a mighty wind he filled the breasts and tongues of men and furnished the first Christians not only with abilities enough to frame excellent devotions for their present Offices but also to become precedents for Liturgie to all Ages of the Church the first being imitated by the second and the second by the third till the Church be setled in peace and the Records transmitted with greater care and preserved with less hazard the Church chose such Forms whose Copies we retain at this day Sect. 39. NOW since it was certain that all ages of the Church would look upon the first Fathers in Christ and Founders of Churches as precedents or Tutors and Guides in all the parts of their Religion and that prayer with its several parts and instances is a great portion of the Religion the Sacraments themselves being instruments of grace and effectual in genere orationis it is very reasonable to think that the Apostolical
and not Man first by Baptism and then by Confirmation first by Water and then by the Spirit The Primitive Church had this Notion so fully amongst them that the Author of the Apostolical Constitutions attributed to S. Clement who was S. Paul's Scholar affirms That a man is made a perfect Christian meaning Ritually and Sacramentally and by all exterior solemnity by the Water of Baptism and Confirmation of the Bishop and from these words of Christ now alledged derives the use and institution of the Rite of Confirmation The same sence of these words is given to us by S. Cyprian who intending to prove the insufficiency of one without the other says Tunc enim plenè Sanctificari esse Dei filii possunt si Sacramento utroque nascantur cùm scriptum sit Nisi quis natus fuerit ex aqua Spiritu non potest intrare in regnum Dei Then they may be fully Sanctified and become the Sons of God if they be born with both the Sacraments or Rites for it is written Vnless a man be born of Water and the Spirit he cannot enter into the Kingdom of God The same also is the Commentary of Eusebius Emissenus and S. Austin tells That although some understand these words only of Baptism and others of the Spirit only viz. in Confirmation yet others and certainly much better understand utrumque Sacramentum both the Mysteries of Confirmation as well as Baptism Amalarius Fortunatus brings this very Text to reprove them that neglect the Episcopal Imposition of Hands Concerning them who by negligence lose the Bishop's presence and receive not the Imposition of his Hands it is to be considered lest in justice they be condemned in which they exercise Justice negligently because they ought to make haste to the Imposition of Hands because Christ said Vnless a man be born again of Water and the Spirit he cannot enter into the Kingdom of God And as he said this so also he said Vnless your Righteousness exceed the righteousness of the Scribes and Pharisees ye shall not enter into the Kingdom of Heaven To this I foresee two Objections may be made First That Christ did not institute Confirmation in this place because Confirmation being for the gift of the Holy Ghost who was to come upon none of the Apostles till Jesus was glorified these words seem too early for the consigning an Effect that was to be so long after and a Rite that could not be practised till many intermedial events should happen So said the Evangelist The Holy Ghost was come upon none of them because Jesus was not yet glorified intimating that this great Effect was to be in after-time and it is not likely that the Ceremony should be ordained before the Effect it self was ordered and provided for that the Solemnity should be appointed before provisions were made for the Mystery and that the outward which was wholly for the inward should be instituted before the inward and principal had its abode amongst us To this I answer First That it is no unusual thing for Christ gave the Sacrament of his Body before his Body was given the Memorial of his Death was instituted before his Death 2. Confirmation might here as well be instituted as Baptism and by the same reason that the Church from these words concludes the necessity of one she may also infer the designation of the other for the effect of Baptism was at that time no more produced than that of Confirmation Christ had not yet purchased to himself a Church he had not wrought remission of sins to all that believe on him the Death of Christ was not yet passed into which Death the Christian Church was to be Baptized 3. These words are so an institution of Confirmation as the sixth Chapter of S. John is of the blessed Eucharist It was designativa not ordinativa it was in design not in present command here it was preached but not reducible to practice till its proper season 4. It was like the words of Christ to S. Peter When thou art converted confirm thy Brethren Here the command was given but that Confirmation of his Brethren was to be performed in a time relative to a succeeding accident 5. It is certain that long before the event and Grace was given Christ did speak of the Spirit of Confirmation that Spirit which was to descend in Pentecost which all they were to receive who should believe on him which whosoever did receive out of his Belly should flow Rivers of Living Waters as is to be read in that place of S. John now quoted 6. This predesignation of the Holy Spirit of Confirmation was presently followed by some little antepast and donariola or little givings of the Spirit for our Blessed Saviour gave the Holy Ghost three several times First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely and by intimation and secret vertue then when he sent them to heal the sick and anoint them with Oil in the Name of the Lord. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more expresly and signally after the Resurrection when he took his leave of them and said Receive ye the Holy Ghost And this was to give them a power of ministring Remission of sins and therefore related to Baptism and the ministeries of Repentance But Thirdly he gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly and this was the Spirit of Confirmation for he was not at all until now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Text The Holy Ghost was not yet So almost all the Greek Copies Printed and Manuscript and so S. Chrysostom Athanasius Cyril Ammonius in the Catena of the Greeks Leontius Theophylact Euthymius and all the Greek Fathers read it so S. Hierom and S. Austin among the Latines and some Latin Translations read it Our Translations read it The Holy Ghost was not yet given was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them as some few Greek Copies read it but the meaning is alike Confirmation was not yet actual the Holy Spirit viz. of Confirmation was not yet come upon the Church but it follows not but he was long before promised designed and appointed spoken of and declared * The first of these Collations had the Ceremony of Chrism or Anointing joyned with it which the Church in process of time transferred into her use and ministery yet it is the last only that Christ passed into an Ordinance for ever it is this only which is the Sacramental consummation of our Regeneration in Christ for in this the Holy Spirit is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present by his power but present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Gregory Nazianzen expresses it to dwell with us to converse with us and to abide for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Paul describes this Spirit of Confirmation the Spirit which he hath poured forth upon us richly or plentifully that is in great measures and to the full consummation of the
Prophesying or Preaching which yet all Christians know does abide with the Church for ever 5. To every ordinary and perpetual Ministery at first there were extraordinary effects and miraculous consignations We find great parts of Nations converted at one Sermon Three thousand Converts came in at once Preaching of S. Peter and five thousand at another Sermon and persons were miraculously cured by the Prayer of the Bishop in his visitation of a sick Christian and Devils cast out in the conversion of a sinner and Blindness cur'd at the Baptism of S. Paul and Aeneas was healed of a Palsie at the same time he was cur'd of his Infidelity and Eutychus was restor'd to life at the Preaching of S. Paul And yet that now we see no such Extraordinaries it follows not that the Visitation of the sick and Preaching Sermons and Absolving Penitents are not ordinary and perpetual ministrations and therefore to fansy that invocation of the Holy Spirit and Imposition of hands is to cease when the extraordinary and temporary contingencies of it are gone is too trifling a fancy to be put in balance against so Sacred an Institution relying upon so many Scriptures 6. With this Objection some vain persons would have troubled the Church in S. Austin's time but he considered it with much indignation writing against the Donatists His words are these At the first times the Holy Spirit fell upon the Believers and they spake with Tongues which they had not learned according as the Spirit gave them utterance They were Signs fitted for the season for so the Holy Ghost ought to have signified in all Tongues because the Gospel of God was to run through all the Nations and Languages of the World so it was signified and so it pass'd through But is it therefore expected that they upon whom there is Imposition of hands that they might receive the Holy Ghost that they should speak with Tongues Or when we lay hands on Infants does every one of you attend to hear them speak with Tongues And when he sees that they do not speak with Tongues is any of you of so perverse a heart as to say They have not received the Holy Ghost for if they had received him they would speak with Tongues as it was done at first But if by these Miracles there is not now given any testimony of the presence of the Holy Spirit how doth any one know that he hath received the Holy Ghost Interroget cor suum Si diligit fratrem manet Spiritus Dei in illo It is true the Gift of Tongues doth not remain but all the greater Gifts of the Holy Spirit remain with the Church for ever Sanctification and Power Fortitude and Hope Faith and Love Let every man search his Heart and see if he belongs to God whether the love of God be not spread in his heart by the Spirit of God Let him see if he be not patient in Troubles comforted in his Afflictions bold to confess the Faith of Christ crucified zealous of Good works These are the miracles of Grace and the mighty powers of the Spirit according to that saying of Christ These signs shall follow them that believe In my Name shall they cast out Devils they shall speak with new Tongues they shall tread on Serpents they shall drink poison and it shall not hurt them and they shall lay their hands on the sick and they shall recover That which we call the Miraculous part is the less power but to cast out the Devil of Lust to throw down the Pride of Lucifer to tread on the great Dragon and to triumph over our Spiritual enemies to cure a diseased Soul to be unharmed by the poison of Temptation of evil Examples and evil Company these are the true signs that shall follow them that truly and rightly believe on the Name of the Lord Jesus this is to live in the Spirit and to walk in the Spirit this is more than to receive the Spirit to a power of Miracles and supernatural products in a natural matter For this is from a supernatural principle to receive supernatural aids to a supernatural end in the Diviner spirit of a man and this being more miraculous than the other it ought not to be pretended that the discontinuance of extraordinary Miracles should cause the discontinuance of an ordinary Ministration and this is that which I was to prove 7. To which it is not amiss to add this Observation that Simon Magus offered to buy this power of the Apostles that he also by laying on of hands might thus minister the Spirit Now he began this sin in the Christian Church and it is too frequent at this day but if all this power be gone then nothing of that sin can remain if the subject matter be removed then the appendant crime cannot abide and there can be no Simony so much as by participation and whatever is or can be done in this kind is no more of this Crime than Drunkenness is of Adultery it relates to it or may be introductive of it or be something like it But certainly since the Church is not so happy as to be intirely free from the Crime of Simony it will be hard to say that the power the buying of which was the principle of this sin and therefore the Rule of all the rest should be removed and the house stand without a foundation the relative without the correspondent the accessary without the principal and the accident without the subject This is impossible and therefore it remains that still there abides in the Church this power that by Imposition of the Hands of fit persons the Holy Ghost is ministred But this will be further cleared in the next Section SECT III. The Holy Rite of Imposition of Hands for the giving the Holy Spirit or Confirmation was actually continued and practised by all the succeeding Ages of the purest and Primitive Church NExt to the plain words of Scripture the traditive Interpretation and Practice of the Church of God is the best Argument in the World for Rituals and Mystical ministrations for the Tradition is universal and all the way acknowledged to be derived from Scripture And although in Rituals the Tradition it self if it be universal and primitive as this is were alone sufficient and is so esteemed in the Baptism of Infants in the Priests consecrating the Holy Eucharist in publick Liturgies in Absolution of Penitents the Lord's Day Communicating of Women and the like yet this Rite of Confirmation being all that and evidently derived from the practice Apostolical and so often recorded in the New Testament both in the Ritual and Mysterious part both in the Ceremony and Spiritual effect is a point of as great Certainty as it is of Usefulness and holy designation Theophilus Antiochenus lived not long after the death of S. John and he derives the name of Christian which was first given to the Disciples in his City from this Chrism or
the reception of the Holy Ghost they waxed valiant in the Faith and in all their spiritual combats 2. In Confirmation we receive the Holy Ghost as the earnest of our inheritance as the seal of our Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen we therefore call it a Seal or Signature as being a guard and custody to us and a sign of the Lord's dominion over us The Confirmed person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheep that is mark'd which Thieves do not so easily steal and carry away To the same purpose are those words of Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember that holy mystagogâ—e in which they who were initiated after the renouncing that Tyrant the Devil and all his works and the confession of the true King Jesus Christ have received the Chrism of spiritual Vnction like a Royal signature by that Vnction as in a shadow perceiving the invisible grace of the most Holy Spirit That is Confirmation we are sealed for the service of God and unto the day of Redemption then it is that the seal of God is had by us The Lord knoweth who are his Quomodo verò dices Dei sum si notas â—on produxeris said S. Basil How can any may say I am God's sheep unless he produce the marks Signati estis Spiritu promissionis per Sanctâ—ssimum Divinum Spiritum Domini grex effecti sumus said Theophylact. When we are thus seal'd by the most Holy and Divine Spirit of promise then we are truly of the Lord's Flock and mark'd with his seal that is When we are rightly Confirm'd then he descâ—nds into our Souls and though he does not operate it may be presently but as the Reasonable Soul works in its due time and by the order of Nature by opportunities and new fermentations and actualities so does the Spirit of God when he is brought into use when he is prayed for with love assiduity when he is caressed tenderly when he is us'd lovingly when we obey his motions readily when we delight in his words greatly then we find it true that the Soul had a new life put into her a principle of perpetual actions but the tree planted by the waters side does not presently bear fruit but in its due season By this Spirit we are then seal'd that whereas God hath laid up an inheritance for us in the Kingdom of Heaven and in the faith of that we must live and labour to confirm this Faith God hath given us this Pledge the Spirit of God is a witness to us and tells us by his holy comforts by the peace of God and the quietness and refrâ—shments of a good Conscience that God is our Father that we are his Sons and Daughters and shall be co-heirs with Jesus in his eternal Kingdom In Baptism we are made the Sons of God but we receive the witness and testimony of it in Confirmation This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost the Comforter this is he whom Christ promis'd and did send in Pentecost and was afterwards ministred and conveyed by Prayer and Imposition of hands and by this Spirit he makes the Confessors bold and the Martyrs valiant and the Tempted strong and the Virgins to persevere and Widows to sing his praises and his glories And this is that excellency which the Church of God called the Lord's seal and teaches to be imprinted in Confirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect Phylactery or Guard even the Lord's seal so Eusebius calls it I will not be so curious as to enter into a discourse of the Philosophy of this But I shall say that they who are curious in the secrets of Nature and observe external signatures in Stones Plants Fruits and Shells of which Naturalists make many observations and observe strange effects and the more internal signatures in Minerals and Living bodies of which Chymists discourse strange secrets may easily if they please consider that it is infinitely credible that in higher essences even in Spirits there may be signatures proportionable wrought more immediately and to greater purposes by a Divine hand I only point at this and so pass it over as it may be not fit for every mans consideration And now if any man shall say we see no such things as you talk of and find the Confirm'd people the same after as before no better and no wiser not richer in Gifts not more adorned with Graces nothing more zealous for Christ's Kingdom not more comforted with Hope or established by Faith or built up with Charity they neither speak better nor live better What then Does it therefore follow that the Holy Ghost is not given in Confirmation Nothing less For is not Christ given us in the Sacrament of the Lord's Supper Do not we receive his Body and his Blood Are we not made all one with Christ and he with us And yet it is too true that when we arise from that holy Feast thousands there are that find no change But there are in this two things to be considered One is that the changes which are wrought upon our souls are not after the manner of Nature visible and sensible and with observation The Kingdom of God cometh not with Observation for it is within you and is only discerned spiritually and produces its effects by the method of Heaven and is first apprehended by Faith and is endear'd by Charity and at last is understood by holy and kind Experiences And in this there is no more objection against Confirmation than against Baptism or the Lord's Supper or any other Ministery Evangelical The other thing is this If we do not find the effects of the Spirit in Confirmation it is our faults For he is receiv'd by Moral instruments and is intended only as a Help to our endeavours to our labours and our prayers to our contentions and our mortifications to our Faith and to our Hope to our Patience and to our Charity Non adjuvari dicitur qui nihil facit He that does nothing cannot be said to be help'd Unless we in these instances do our part of the work it will be no wonder if we lose his part of the co-operation and supervening blessing He that comes under the Bishops hands to receive the gift of the Holy Ghost will come with holy desires and a longing Soul with an open hand and a prepared heart he will purifie the House of the Spirit for the entertainment of so Divine a guest he will receive him with humility and follow him with obedience and delight him with purities and he that does thus let him make the objection if he can and tell me Does he say that Jesus is the Lord He cannot say this but by the Holy Ghost Does he love his Brother If he does then the Spirit of God abides in him Is Jesus Christ formed in him Does he live by the laws of the Spirit Does he obey his commands Does he attend his motions Hath he no
desire to do natural or moral good things but even spiritual 784 4o. he may leave many sins which he is commanded to forsake 785 5o. he may leave some sins not only for temporal interest but out of fear of God and regard to his Law ibid. 6o. he may besides abstinence from evil do many good things 786 7 o he may have received the Spirit of God and yet be in a state of distance from God ibid. 6. The character of the unregenerate state or person n. 42.787 7. What are properly and truly sins of infirmity and how far they can consist with the regenerate estate 789 8. Practical advices to be added to the foregoing considerations 795. n. 65. Chap. IX Of the effect of Repentance viz. remission of Sins 800 Sect. 1. There is no sin but with Repentance may be pardoned ibid. 2. Of pardon of sins committed after baptism 802 3. Of the difficulty of obtaining pardon The doctrine and practice of the Primitive Church in this Article 803 4. Of the sin against the H. Ghost and in what sence it may be unpardonable 808 5. What sin is spoken of by our Lord Matth. 12.32 and that final impenitence is not it 810 6. The former doctrines reduced to practice 815 Chap. X. Of Ecclesiastical Penance or the fruits of Repentance 820 Sect. 1. What the fruits of Repentance are in general ibid. 2. Of Contrition or godly sorrow the reasons measures and constitution of it 821 3. Of the nature and differences of Attrition and Contrition 828 4. Of Confession 830 1o. Confession is necessary to Repentance ibid. 2o. It is due only to God 831 3o. In the Primitive Church there was no judicial absolution used in their Liturgies n. 54.838 4o. The judicial absolution of a Priest does effect no material change in the Penitent as to giving of pardon 841. n. 60 5. Attrition or imperfect Repentance though with absolution is not sufficient 842 6. Of Penance or satisfactions 844. 1o. sorrow and mourning 2o. Corporal austerities 3o. Prayers 847. 4o. Alms 848. 5o. forgiving injuries 6 o restitution 849 7. The former doctrine reduced to practice 850 8. The practice of Confession 854 9. The practice of Penances and corporal austerities 858 A Discourse in Vindication of Gods Attributes of Goodness and Justice in the matter of Original Sin against the Calvinists way of understanding it 1o. THe truth of the Article with the errors and mistakes about it 869 2o. Arguments to prove the truth 872 3o. Objections answered 881 4o. An Explication of Rom. 5.12 ad 19. 887 An Answer to the Bishop of Rochesters First Letter written concerning the Sixth Chapter of Original Sin in the Discourse of Repentance 895 The Bishop of Rochesters Second Letter upon the same subject 907 An Answer to the Second Letter from the Bishop of Rochester 909 The Liberty of Prophesying EPist Dedicatory Introduction Sect. 1. Of the nature of Faith and that the duty of it is compleated in believing the Articles of the Apostles Creed 941 2. Of Heresie its nature and measures That it is to be accounted according to the stricter capacity of the Christian Faith and not in opinions speculative nor ever to pious persons 947 3. Of the difficulty and uncertainty of arguments from Scripture in Questions not simply necessary nor literally determined 965 4. Of the difficulty of expounding Scripture 971 5. Of the insufficiency and uncertainty of Tradition to expound Scripture or determine questions 976 6. Of the insufficiency and uncertainty of Councils Ecclesiastical to expound Scripture or determine questions 984 7. Of the fallibility of the Pope and the uncertainty of his expounding Scripture and resolving Questions 995 8. How unable the Fathers or Writers Ecclesiastical are to determine our questions with certainty and truth 1007 9. How incompetent the Church in its diffusive capacity is to be Judge of controversies and how impertinent that pretence of the Spirit is 1011 10. Of the authority of reason and that it proceeding on the best grounds is the best Judge 1013 11. Of some causes of error in the exercise of reason which are in themselves inculpable 1016 12. How innocent error of mere opinion is in a pious person 1022 13. Of the deportment to be used toward persons disagreeing and reasons why they are not to be punished with death 1025 14. Of the practice of Christian Churches toward persons disagreeing and when persecution first came in use 1031 15. How far the Church or Governours may act to the restraining false or differing opinions 1034 16. Whether it be lawful for a Prince to give toleration to several Religions 1036 17. Of complying with disagreeing persons or weak Consciences in general 1038 18. A particular instance in the opinion of the Anabaptists to shew that there is so much reason on both sides of the Question that a pious person mistaking may be innocent in his error 1040 1o. The arguments usually alledged for baptizing Infants n. 3. ad 12.1041 1042 2o. How much the Anabaptists have to say in opposition to those arguments and to justifie their own tenent n. 12. ad 34.1043 ad 1051 3o. A reply to the arguments of the Anabaptists by the Author since the first Edition wherein the lawfulness of the Churches practice is established n. 34. ad fin Sect. 1051. ad 1068 19. That there ought not to be any toleration of doctrines inconsistent with piety or the publick good 1069 20. How far the Religion of the Church of Rome may be tolerated 1070 21. Of the duty of particular Churches in allowing Communion 1076 22. That particular men may communicate with Churches of different perswasions and how far they may do it 1077 The Discourse of Confirmation INtroduction Sect. 1. Of the Divine Original Warranty and Institution of the Rite of Confirmation 3 2. The Rite of Confirmation is a perpetual and never-ceasing Ministery 12 3. That Confirmation which by laying on of Hands gives the H. Spirit was actually continued and practised by all succeeding Ages of the Primitive Church 15 4. The Bishops were always and are still the only Ministers of Confirmation 18 5. The whole procedure of Confirmation is by prayer and laying on of Hands 22 6. Many great Graces and Blessings are consequent to the worthy reception and due ministery of Confirmation 24 7. Of preparation to Confirmation and the circumstances of receiving it 28 A Discourse of Friendship 1. HOw far a perfect Friendship is authorized by the principles of Christianity 35 2. What are the requisites of Friendship 38 3. What are the lawful expressions and acts of Friendship 42 4. Whether a Friend may be dearer than a Husband or Wife 47 5. What are the duties of Friendship 49 6. Ten Rules to be observed in the conduct of Friendship 50 Five Letters about change of Religion 53 THE AUTHORS PREFACE TO THE APOLOGY FOR AUTHORIZED and SET FORMS OF LITURGY WHEN Judges were instead of Kings and Hophni and Phinehas were among the Priests every
4 deprecations and 5 prayers and 6 intercessions and 7 giving of thanks will warrant and commend as so many parts of duty all the portions of the English Liturgy 34. If it were worth the pains it were very easie to enumerate the Authors and especially the occasions and time when the most minute passages such I mean as are known by distinct appellatives came into the Church that so it may appear our Liturgy is as ancient and primitive in every part as it is pious and unblameable and long before the Church got such a beam in one of her eyes which was endeavoured to be cast out at the Reformation But it will not be amiss to observe that very many of them were inserted as Antidotes and deleteries to the worst of Heresies as I have discours'd already and such was that clause through Jesus Christ our Lord who liveth and reigneth with thee in the unity of the holy Spirit ever one God and some other phrases parallel were put in in defiance of the Macedonians and all the species of the Antitrinitarians and used by S. Ambrose in Millain S. Austin in Africa and Idacius Clarus in Spain and in imitation of so pious precedents the Church of England hath inserted divers clauses into her Offices 35. There was a great instance in the administration of the blessed Sacrament For upon the change of certain clauses in the Liturgy upon the instance of Martin Bucer instead of the bloud of our Lord Jesus Christ which was given for you preserve your body and soul unto everlasting life was substituted this take and eat this in remembrance c. and it was done lest the people accustomed to the opinion of Transubstantiation and the appendant practices should retain the same doctrine upon intimation of the first clause But in the beginning of Queen Elizabeths reign when certain persons of the Zuinglian opinion would have abused the Church with Sacramentary doctrine and pretended the Church of England had declared for it in the second clause of 1552 the wisdom of the Church thought it expedient to joyn both the clauses the first lest the Church should be suspected to be of the Sacramentary opinion the latter lest she should be mistaken as a Patroness of Transubstantiation And both these with so much temper and sweetness that by her care she rather prevented all mistakes than by any positive declaration in her prayers engaged her self upon either side that she might pray to God without strife and contention with her brethren For the Church of England had never known how to follow the names of men but to call Christ only her Lord and Master 36. But from the inserting of these and the like clauses which hath been done in all ages according to several opportunities and necessities I shall observe this advantage which is in many but is also very signally in the English Liturgy we are thereby enabled and advantaged in the meditation of those mysteries de quibus festivatur in sacris as the Casuists love to speak which upon solemn days we are bound to meditate and make to be the matter and occasion of our address to God for the offices are so ordered that the most indifferent and careless cannot but be reminded of the mystery in every Anniversary which if they be summ'd up will make an excellent Creed and then let any man consider what a rare advantage it will be to the belief of such propositions when the very design of the Holy-day teaches the hard handed Artizan the name and meaning of an Article and yet the most forward and religious cannot be abused with any semblances of superstition The life and death of the Saints which is very precious in the eyes of God is so remembred by his humble and afflicted handmaid the Church of England that by giving him thanks and praise God may be honoured the Church instructed by the proposition of their example and we give testimony of the honour and love we owe and pay unto Religion by the pious veneration and esteem of those holy and beatified persons 37. Certain it is that there is no part of Religion as it is a distinct vertue and is to be exercised by interiour acts and forms of worship but is in the offices of the Church of England For if the Soul desires to be humbled she hath provided forms of Confession to God before his Church if she will rejoyce and give God thanks for particular blessings there are forms of thanksgiving described and added by the Kings authority upon the Conference at Hampton-Court which are all the publick solemn and foreseen occasions for which by Law and order provision could be made if she will commend to God the publick and private necessities of the Church and single persons the whole body of Collects and devotions supplies that abundantly if her devotion be high and pregnant and prepared to fervency and importunity of congress with God the Litanies are an admirable pattern of devotion full of circumstances proportionable for a quick and an earnest spirit when the revolution of the Anniversary calls on us to perform our duty of special meditation and thankfulness to God for the glorious benefits of Christs Incarnation Nativity Passion Resurrection and Ascension blessings which do as well deserve a day of thanksgiving as any other temporal advantage though it be the pleasure of a victory then we have the offices of Christmass the Annunciation Easter and Ascension if we delight to remember those holy persons whose bodies rest in the bed of peace and whose souls are deposited in the hands of Christ till the day of restitution of all things we may by the Collects and days of Anniversary festivity not only remember but also imitate them too in our lives if we will make that use of the proportions of Scripture allotted for the festival which the Church intends to which if we add the advantages of the whole Psalter which is an intire body of devotion by it self and hath in it forms to exercise all graces by way of internal act and spiritual intention there is not any ghostly advantage which the most religious can either need or fancy but the English Liturgy in its entire constitution will furnish us withal And certainly it was a very great wisdom and a very prudent and religious Constitution so to order that part of the Liturgy which the ancients called the Lectionarium that the Psalter should be read over twelve times in the year the Old Testament once and the New Testament thrice beside the Epistles and Gospels which renew with a more frequent repetition such choice places as represent the entire body of faith and good life There is a defalcation of some few Chapters from the entire body in the order but that also was part of the wisdom of the Church not to expose to publick ears and common judgments some of the secret rites of Moses's Law or the more mysterious prophecies of the New
confidents 16 an office that still permits children in many cases of necessity to be unbaptized making no provision for them in sudden cases 17 that will not suffer them to be confirmed at all ut utroque Sacramento renascantur as S. Cyprians phrase is that they may be advantaged by a double rite 18 that joyns in marriage as Cacus did his Oxen in rude inform and unhallowed yokes 19 that will not do piety to the dead nor comfort to the living by solemn and honorary offices of funeral 20 that hath no forms of blessing the people any more 21 than described forms of blessing God which are just none at all 22 an office that never thinks of absolving penitents or exercising the power of the Keys after the custom and rites of Priests 23 a Liturgy that recites no Creed no Confession of Faith so not declaring either to Angels or men according to what Religion they worship God but entertaining though indeed without a symbol Arrians Macedonians Nestorians Manichees or any other Sect for ought there appears to the contrary 24 that consigns no publick Canon of Communion but leaves that as casual and phantastick as any of the lesser offices 25 an office that takes no more care than chance does for the reading the holy Scriptures 26 that never commemorates a departed Saint 27 that hath no Communion with the Church Triumphant any more than with the other parts of the Militant 28 that never thanks God for the redemption of the world by the Nativity and Passion Resurrection and Ascension of our blessed Saviour Jesus but condemns the memorial even of the Scripture Saints and the memorial of the miraculous blessings of redemption of mankind by Christ himself with the same accusation it condemns the Legends and portentous stories of the most suspected part of the Roman Calendar 29 an office that out of zeal against Judaism condemns all distinction of days unless they themselves distinguish them that leaves no signature of piety upon the Lords day and yet the Compilers do enjoyn it to a Judaical superstitition 30 an office that does by implication undervalue the Lords Prayer for it never injoyns it and does but once permit it 31 an office that is new without authority and never made up into a sanction by an Act of Parliament an order or Directory of devotion that hath all these ingredients and capacities and such a one there is in the world I suppose is no equal match to contest with and be put in balance against the Liturgy of the Church of England which was with so great deliberation compiled out of Scriptures the most of it all the rest agreeing with Scriptures and drawn from the Liturgies of the ancient Church and made by men famous in their generations whose reputation and glory of Martyrdom hath made it immodest for the best of men now to compare themselves with them and after its composition considered by advices from abroad and so trimm'd and adorn'd that no excrescency did remain the Rubricks of which Book was writ in the blood of many of the Compilers which hath had a testimony from Gods blessing in the daily use of it accompanying it with the peace of an age established and confirmed by six Acts of Parliament directly and collaterally and is of so admirable a composure that the most industrious wits of its Enemies could never find out an objection of value enough to make a doubt or scarce a scruple in a wise spirit But that I shall not need to set a night-piece by so excellent a beauty to set it off the better it s own excellencies are Orators prevalent enough that it shall not need any advantages accidental 47. And yet this excellent Book hath had the fate to be cut in pieces with a pen-knife and thrown into the fire but it is not consumed at first it was sown in tears and is now watered with tears yet never was any holy thing drowned and extinguished with tears It began with the Martyrdom of the Compilers and the Church hath been vexed ever since by angry spirits and she was forced to defend it with much trouble and unquietness but it is to be hop'd that all these storms are sent but to increase the zeal and confidence of the pious sons of the Church of England Indeed the greatest danger that ever the Common-Prayer-Book had was the indifferency and indevotion of them that used it but as a common blessing and they who thought it fit for the meanest of the Clergy to read prayers and for themselves only to preach though they might innocently intend it yet did not in that action consult the honour of our Liturgy except where charity or necessity did interpose But when excellent things go away and then look back upon us as our blessed Saviour did upon S. Peter we are more mov'd than by the nearer embraces of a full and an actual possession I pray God it may prove so in our case and that we may not be too willing to be discouraged at least that we may not cease to love and to desire what is not publickly permitted to our practice and profession JER TAYLOR AN APOLOGY FOR AUTHORIZED and SET FORMS OF LITURGY AGAINST THE PRETENCE OF THE SPIRIT 1. For ex tempore PRAYER AND 2. Forms of Private composition By JER TAYLOR D. D. and Chaplain in Ordinary to King CHARLES the First The third Edition Enlarged The Compilers of the Common-Prayer Book of the Church of England as it now is were Doctor CRANMER Arch-Bishop of Canterbury Doctor GOODRICK Bishop of Ely Doctor SKIP Bishop of Hereford Doctor THIRLBY Bishop of Westminster Doctor DAY Bishop of Chichester Doctor HOLBECK Bishop of Lincoln Doctor RIDLEY Bishop of Rochester Doctor TAYLOR Dean of Lincoln Doctor HEYNES Dean of Exeter Doctor REDMAN Dean of Westminster Doctor COX K. Edwards Almoner Doctor Mr. Robinson Arch-Deac of Leicester Mense Maio 1549. Anno Regni Edwardi Sexti tertio LONDON Printed for R. Royston Bookseller to the King 's most Excellent MAJESTY M DC LXXIII TO HIS MOST SACRED MAJESTY IT is now two years since part of these ensuing Papers like the publick issue of the people imperfect and undressed were exposed without a Parent to protect them or any hand to nourish them But since your Most Sacred Majesty was pleased graciously to look upon them they are grown into a Tract and have an ambition like the Gourd of Jonas to dwell in the eye of the Sun from whence they received life and increment And although because some violence hath been done to the profession of the doctrine of this Treatise it may seem to be verbum in tempore non suo and like the offering Cypress to a Conqueror or Palms to a broken Army yet I hope I shall the less need an Apologie because it is certain he does really dis-serve no just and Noble interest that serves that of the Spirit and Religion And because the sufferings of a KING and a
our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings that cannot be uttered c. From whence the Conclusion that is inferred is in the words of S. Paul that we must pray with the Spirit therefore not with set forms therefore ex tempore Sect. 13. THE Collection is somewhat wild for there is great independency in the several parts and much more is in the Conclusion than was virtually in the premises But such as it is the Authors of it I suppose will own it And therefore we will examine the main design of it and then consider the particular means of its perswasion quoted in the Objection Sect. 14. IT is one of the Priviledges of the Gospel and the benefit of Christs ascension that the Holy Ghost is given unto the Church and is become to us the fountain of gifts and graces But these gifts and graces are improvements and helps of our natural faculties of our art and industry not extraordinary miraculous and immediate infusions of habits and gifts That without Gods spirit we cannot pray aright that our infirmities need his help that we know not what to ask of our selves is most true and if ever any Heretick was more confident of his own naturals or did evermore undervalue Gods grace than the Pelagian did yet he denies not this but what then therefore without study without art without premeditation without learning the Spirit gives the gift of prayer and is it his grace that without any natural or artificial help makes us pray ex tempore no such thing the Objection proves nothing of this Sect. 15. HERE therefore we will joyn issue whether the gifts and helps of the Spirit be immediate infusions of the faculties and powers and perfect abilities Or that he doth assist us only by his aids external and internal in the use of such means which God and nature hath given to man to ennoble his soul better his faculties and to improve his understanding ** That the aids of the Holy Ghost are only assistances to us in the use of natural and artificial means I will undertake to prove and from thence it will evidently follow that labour and hard study and premeditation will soonest purchase the gift of prayer and ascertain us of the assistance of the Spirit and therefore set Forms of Prayer studied and considered of are in a true and proper sence and without Enthusiasm the fruits of the Spirit Sect. 16. FIRST Gods Spirit did assist the Apostles by ways extraordinary and fit for the first institution of Christianity but doth assist us now by the expresses of those first assistances which he gave to them immediately Sect. 17. THUS the Holy Ghost brought to their Memory all things which Jesus spake and did and by that means we come to know all that the Spirit knew to be necessary for us the Holy Ghost being Author of our knowledge by being the fountain of the Revelation and we are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught by God because the Spirit of God revealed the Articles of our Religion that they might be known to all ages of the Church and this is testified by S. Paul He gave some Apostles and some Prophets c. for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man c. This was the effect of Christ's ascension when he gave gifts unto men that is when he sent the Spirit the verification of the promise of the Father The effect of this immission of the Holy Ghost was to fill all things and that for ever to build up the Church of God until the day of consummation so that the Holy Ghost abides with the Church for ever by transmitting those revelations which he taught the Apostles to all Christians in succession Now as the Holy Ghost taught the Apostles and by them still teaches us what to believe so it is certain he taught the Apostles how and what to pray and because it is certain that all the rules concerning our duty in prayer and all those graces which we are to pray for are transmitted to us by Derivation from the Apostles whom the Holy Ghost did teach even to that very purpose also that they should teach us it follows evidently that the gift of prayer is a gift of the Holy Ghost and yet to verifie this Proposition we need no other immediate inspiration or extraordinary assistance than that we derive from the Holy Ghost by the conveyance of the Apostolical Sermons and Writings Sect. 18. THE reason is the same in Faith and Prayer and if there were any difference in the acquisition or reception faith certainly needs a more immediate infusion as being of greatest necessity and yet a grace to which we least cooperate it being the first of graces and less of the will in it than any other But yet the Holy Ghost is the Author of our faith and we believe with the Spirit it is S. Pauls expression and yet our belief comes by hearing and reading the holy Scriptures and their interpretations Now reconcile these two together Faith comes by hearing and yet is the gift of the Spirit and it says that the gifts of the Spirit are not extasies and immediate infusions of habits but helps from God to enable us upon the use of the means of his own appointment to believe to speak to understand to prophesie and to pray Sect. 19. BUT whosoever shall look for any other gifts of the Spirit besides the parts of nature helped by industry and Gods blessing upon it and the revelations or the supplies of matter in holy Scripture will be very far to seek having neither reason promise nor experience of his side For why should the spirit of prayer be any other than as the gift and spirit of faith as S. Paul calls it acquired by humane means using divine aids that is by our endeavours in hearing reading catechizing desires to obey and all this blessed and promoted by God this produces faith Nay it is true of us what Christ told his Apostles sine me nihil potestis facere not nihil magnum aut difficile but omninò nihil as S. Austin observes Without me ye can do nothing and yet we were not capable of a Law or of reward or punishment if neither with him nor without him we were able to do any thing And therefore although in the midst of all our co-operation we may say to God in the words of the Prophet Domine omnia opera operatus es in nobis O Lord thou hast wrought all our works in us yet they are opera nostra still God works and we work First is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods grace is brought to us he helps and gives us abilities and then
expects our duty And if the spirit of prayer be of greater consequence than all the works God hath wrought in us besides and hath the promise of a special prerogative let the first be proved and the second be shown in any good Record and then I will confess the difference Sect. 20. THE Parallel of this Argument I the rather urge because I find praying in the Holy Ghost joyned with graces which are as much Gods gifts and productions of the spirit as any thing in the world and yet which the Apostle presses upon us as duties and things put into our power to be improved by our industry and those are faith in which I before instanced and charity But ye beloved building up your selves on your most holy faith praying in the Holy Ghost keep your selves in the love of God All of the same consideration Faith and Prayer and Charity all gifts of the Spirit and yet build up your selves in faith and keep your selves in love and therefore by a parity of reason improve your selves in the spirit of Prayer that is God by his Spirit having supplied us with matter let our industry and co-operations per modum naturae improve these gifts and build upon this foundation Sect. 21. THUS the Spirit of God is called the Spirit of adoption the Spirit of counsel the Spirit of grace the Spirit of meekness the Spirit of wisdom And without doubt he is the fountain of all these to us all and that for ever and yet it cannot reasonably be supposed but that we must stir up the graces of God in us co-operate with his assistances study in order to counsel labour and consider in order to wisdom give all diligence to make our calling and election sure in order to our adoption in which we are sealed by the Spirit Now these instances are of gifts as well as graces and since the days of wonder and need of miracles is expired there is no more reason to expect inspiration of gifts than of graces without our endeavours It concerns the Church rather to have these secured than those and yet the Spirit of God puts it upon the condition of our co-operation for according to the Proverb of the old Moralists Deus habet sinum facilem non perforâ—tum Gods bosom is apt and easie to the emission of graces and assistances but it is not loose and ungirt something must be done on our part we must improve the talents and swell the bank for if either we lay them up in a napkin or spend them suppress the Spirit or extinguish it we shall dearly account for it Sect. 22. IN the mean time if we may lose the gifts by our own fault we may purchase them by our diligence if we may lessen them by our incuriousness we may increase them by study if we may quench the spirit then also we may re-enkindle it all which are evident probation that the Holy Ghost gives us assistances to improve our natural powers and to promote our acquisite and his aids are not inspirations of the habit or infusions of a perfect gift but a subliming of what God gave us in the stock of nature and art to make it in a sufficient order to an end supernatural and divine Sect. 23. THE same doctrine we are taught by S. Pauls exhortation to Timothy Neglect not the gift that is in thee which was given thee by prophecie with the laying on of the hands of the Presbytery And again stir up the gift of God which is in thee by the laying on of my hâ—nds If there be any gifts of the Holy Ghost and spiritual influences dispensed without our co-operation and by inspiration of the intire power it is in ordination and the persons so ordained are most likely to receive the gift of prayer if any such thing be for the edification of the Church they being the men appointed to intercede and to stand between God and the people and yet this gift of God even in those times when they were dispensed with miracle and assistances extraordinary were given as all things now are given by the means also of our endeavour and was capable of improvement by industry and of defailance by neglect and therefore much rather is it so now in the days of ordinary ministration and common assistances Sect. 24. AND indeed this argument beside the efficacy of its perswasion must needs conclude against the Men to whom these adversaria are addressed because themselves call upon their Disciples to exercise the gift of prayer and offer it to consideration that such exercising it is the way to better it and if natural endowments and artificial endeavours are the way to purchase new degrees of it it were not amiss they did consider a little before they begin and did improve their first and smallest capacities before they ventured any thing in publick by way of address to Almighty God For the first beginnings are certainly as improvable as the next degrees and it is certain they have more need of it as being more imperfect and rude Therefore when ever Gods Spirit hath given us any capacities or assistances any documents motions desires or any aids whatsoever they are therefore given us with a purpose we should by our industry skill and labour improve them because without such co-operation the intention is made void and the work imperfect Sect. 25. AND this is exactly the doctrine I plainly gather from the objected words of S. Paul The Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the Greek collaborantem adjuvat It is an ingeminate expression of our labours And that supposes us to have faculties capable of improvement and an obligation to labour and that the effect of having the gift of prayer depends upon the mutual course that is upon God blessing our powers and our endeavours And if this way the Spirit performs his promise sufficiently and does all that we need and all that he ties himself to he that will multiply his hopes farther than what is sufficient or what is promised may possibly deceive himself but never deceive God and make him multiply and continue miracles to justifie his fancy Sect. 26. BETTER it is to follow the Scriptures for our guide as in all things else so in this particular Ephes. 6.17 18. Take the sword of the Spirit which is the Word of God Praying always with all prayer and supplication in the Spirit The word of God is the sword of the spirit praying in the Spirit is one way of using it indeed the only way that he here specifies Praying in the Spirit then being the using of this Sword and this Sword being the word of God it follows evidently that praying in the spirit is praying in or according to the word of God that is in the directions rules and expresses of the Word of God that is of the holy Scriptures For we have many infirmities and we need the spirit to
men had not only the first fruits but the elder Brothers share a double portion of the Spirit because they were not only to serve their own needs to which a single and an ordinary portion would have been then as now abundantly sufficient but also to serve the necessity of the succession and to instruct the Church for ever after Sect. 40. BUT then that this assistance was an ability to pray ex tempore I find it no where affirmed by sufficient authentick Testimony and if they could have done it it is very likely they would have been wary and restrained in the publick use of it I doubt not but there might then be some sudden necessities of the Church for which the Church being in her infancy had not as yet provided any publick forms concerning which cases I may say as Quintilian of an Oratour in the great and sudden needs of the Commonwealth Quarum si qua non dico cuicunque innocentium civium sed amicorum ac propinquorum alicui evenerit stabÃtne mutus salutarem parentibus vocem statim si non succurratur perituris moras secessum silentium quaeret dum illa verba fabricentur memoriae insidant vox ac latus praeparetur I do not think that they were oratores imparati ad casus but that an ability of praying on a sudden was indulged to them by a special aid of the Spirit to contest against sudden dangers and the violence of new accidents to which also possibly a new inspiration was but for a very little while necessary even till they understood the mysteries of Christianity and the revelations of the Spirit by proportion and analogy to which they were sufficiently instructed to make their sudden prayers when sudden occasions did require Sect. 41. THIS I speak by way of concession and probability For no man can prove thus much as I am willing relying upon the reasonableness of the Conjecture to suppose but that praying with the Spirit in this place is praying without study art or deliberation is not so much as intimated Sect. 42. FOR first It is here implyed that they did prepare some of those devotions to which they were helped by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you come together each of you peradventure hath a Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not every one makes but when you meet every one hath viz. already which supposes they had it prepared against the meeting For the Spirit could help as well at home in their meditation as in the publick upon a sudden and though it is certain the Holy Spirit loves to bless the publick meetings the communion of Saints with special benedictions yet I suppose my Adversaries are not willing to acknowledge any thing that should do much reputation to the Church and the publick authoriz'd conventions at least not to confine the Spirit to such holy and blessed meetings They will I suppose rather grant the words do probably intimate they came prepared with a Hymn and therefore there is nothing in the nature of the thing but that so also might their other forms of Prayer the assistance of the Spirit which is the thing in Question hinders not but that they also might have made them by premeditation Sect. 43. SECONDLY In this place praying with the Spirit signifies no other extraordinary assistance but that the Spirit help'd them to speak their prayer in an unknown Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I pray in a tongue my spirit prayeth but my understanding is without fruit what then I will pray with the spirit and I will pray with the understanding also Plainly here praying in the spirit which is opposed to praying in understanding is praying in an unknown tongue where by the way observe that praying with the spirit even in the sence of Scripture is not always most to edification of the people Not alwayes with understanding And when these two are separated St. Paul prefers five words with understanding before ten thousand in the spirit For this praying with the spirit was indeed then a gift extraordinary and miraculous like as prophesying with the spirit and expired with it But while it did last it was the lowest of gifts inter dona linguarum it was but a gift of the tongue and not to the benefit of the Church directly or immediately Sect. 44. THIS also observe in passing by If Saint Paul did so undervalue the praying with the Spirit that he preferred edifying the Church a thousand degrees beyond it I suppose he would have been of the same mind if the Question had been between praying with the Spirit and obeying our Superiours as he was when it was between praying with the Spirit and edification of the Church because if I be not mistaken it is matter of great concernment towards the edification of the Church to obey our Superiours not to innovate in publick forms of worship especially with the scandal and offence of very wise and learned men and to the disgrace of the dead Martyrs who sealed our Liturgie with their blood Sect. 45. BUT to return In this place praying with the Spirit beside the assistance given by the Holy Ghost to speak in a strange tongue is no more than my spirit praying that is it implies my co-operation with the assistance of the Spirit of God insomuch that the whole action may truly be denominated mine and is called of the Spirit only by reason of that collateral assistance For so Saint Paul joyns them as terms identical and expressive one of anothers meaning as you may please to read ver 14. and 15. 1 Cor. 14. I will pray with the spirit and my spirit truly prayeth It is the act of our inner man praying holy and spiritual prayers But then indeed at that time there was something extraordinary adjoyned for it was in an unknown Tongue the practice of which Saint Paul there dislikes This also will be to none of their purposes For whether it were ex tempore or by premeditation is not here expressed or if it had yet that assistance extraordinary in prayer if there was any beside the gift of Tongues which is not here or any where else expressed is no more transmitted to us than the speaking Tongues in the Spirit or prophesying ex tempore and by the Spirit Sect. 46. BUT I would add also one experiment which Saint Paul also there adds by way of instance If praying with the Spirit in this place be praying ex tempore then so is singing too For they are expressed in the same place in the same manner to the same end and I know no reason why there should be differing sences put upon them to serve purposes And now let us have some Church Musick too though the Organs be pull'd down and let any the best Psalmist of them all compose a Hymn in Metrical form as Antipater Sidonius in Quintilian and Licinius Archias in Cicero could
do in their Verses and sing it to a new tune with perfect and true musick and all this ex tempore For all this the Holy Ghost can do if he pleases But if it be said that the Corinthian Christians composed their Songs and Hymns according to art and rules of Musick by study and industry and that to this they were assisted by the Spirit and that this together with the devotion of their spirit was singing with the Spirit then say I so composing set forms of Liturgie by skill and prudence and humane industry may be as much praying with the Spirit as the other is singing with the Spirit plainly enough In all the sences of praying with the Spirit and in all its acceptations in Scripture to pray or sing with the Spirit neither of them of necessity implies ex tempore Sect. 47. THE sum or Collecta of the premises is this Praying with the Spirit is either First when the Spirit stirs up our desires to pray per motionem actualis auxilii or secondly when the Spirit teaches us what or how to pray telling us the matter and manner of our prayers Thirdly or lastly dictating the very words of our prayers There is no other way in the world to pray with the Spirit or in the Holy Ghost that is pertinent to this Question And of this last manner the Scripture determines nothing nor speaks any thing expresly of it and yet suppose it had we are certain the Holy Ghost hath supplied us with all these and yet in set forms of Prayer best of all I mean there where a difference can be For 1 as for the desires and actual motions or incitements to pray they are indifferent to one or the other to set forms or to ex tempore Sect. 48. SECONDLY But as to the matter or manner of prayer it is clearly contained in the expresses and set forms of Scriptures and there it is supplied to us by the Spirit for he is the great Dictatour of it Sect. 49. 3. NOW then for the very words No man can assure me that the words of his ex tempore prayer are the words of the holy Spirit it is neither reason nor modesty to expect such immediate assistances to so little purpose he having supplied us with abilities more than enough to express our desires aliundè otherwise than by immediate dictate But if we will take David's Psalter or the other Hymns of holy Scripture or any of the Prayers which are respersed over the Bible we are sure enough that they are the words of Gods Spirit mediately or immediately by way of infusion or extasie by vision or at least by ordinary assistance And now then what greater confidence can any man have for the excellency of his prayers and the probability of their being accepted than when he prayes his Psalter or the Lords Prayer or any other office which he finds consigned in Scripture When Gods Spirit stirs us up to an actual devotion and then we use the matter he hath described and taught and the very words which Christ and Christs Spirit and the Apostles and other persons full of the Holy Ghost did use If in the world there be any praying with the Spirit I mean in vocal prayer this is it Sect. 50. AND thus I have examined the intire and full scope of this first Question and rifled their Objection which was the only colour to hide the appearance of its natural deformity at the first sight The result is this Scribendum ergo quoties licebit Si id non dabitur cogitandum ab utroque exclusi debent tamen adniti ut neque deprehensus orator neque destitutus esse videatur In making our Orations and publick Advocations we must write what we mean to speak as often as we can when we cannot yet we must deliberate and study and when the suddenness of the accident prevents both these we must use all the powers of art and care that we have a present mind and call in all our first provisions that we be not destitute of matter and words apt for the imployment This was Quintilian's rule for the matter of prudence and in secular occasions but when the instance is in Religion and especially in our prayers it will concern us nearer to be curious and deliberate what we speak in the audience of the eternal God when our lives and our souls and the honour of God and the reputation of Religion are concern'd and whatsoever is greatest in it self or dearest to us Sect. 51. THE second Question hath in it something more of difficulty for the Men that own it will give leave that set forms may be used so you give question 2 leave to them to make them but if authority shall interpose and prescribe a Liturgie every word shall breed a quarrel and if the matter be innocent yet the very injunction is tyranny a restraining of the gifts of the Holy Ghost it leaves the spirit of a Man sterile and unprofitable it is not for edification of the Church and is as destitute of comfort as it is of profit For God hath not restrained his Spirit to those few that rule the Church in prelation above others but if he hath given to them the spirit of Government he hath given to others the spirit of Prayer and the spirit of Prophecy Now the manifestation of the Spirit is given to every man to profit withall for to one is given by the Spirit the word of Wisdom to another the word of knowledge by the same Spirit And these and many other gifts are given to several members that they may supply one another and all joyn to the edification of the body And therefore that must needs be an imprudent sanction that so determines the offices of the Church that she cannot be edified by that variety of gifts which the holy Spirit hath given to several men to that purpose just as if there should be a Canon that but one Sermon should be preached in all Churches for ever Besides it must needs be that the devotion of the Suppliants must be much retarded by the perpetuity and unalterable reiteration of the same form For since our affections will certainly vary and suffer great alteration of degrees and inclinations it is easier to frame words apt to comply with our affections than to conform our affections in all varieties to the same words When the forms are daily changed it is more probable that every man shall find something proportionable to his fancy which is the great instrument of Devotion than to suppose that any one form should be like Manna fitted to every taste and therefore in prayers as the affections must be natural sweet and proper so also should the words expressing the affections issue forth by way of natural emanation Sed extemporalis audaciae atque ipsius temeritatis vel praecipua jucunditas est Nam in ingenio sicut in agro quanquam alia diu serantur atque
elaborentur gratiora tamen quae suâ sponte nascuntur And a garment may as well be made to fit the Moon as that one form of Prayer should be made apt and proportionable to all men or to any man at all times Sect. 52. THIS Discourse relies wholly upon these two grounds A liberty to use variety of forms for prayer is more for the edification of the Church Secondly it is part of that liberty which the Church hath and part of the duty of the Church to preserve the liberty of the Spirit in various forms Sect. 53. BEFORE I descend to consideration of the particulars I must premise this that the gift or ability of prayer given to the Church is used either in publick or in private and that which is fit enough for one is inconvenient in the other and although a liberty in private may be for edification of good people when it is piously and discreetly used yet in the publick if it were indifferently permitted it would bring infinite inconvenience and become intolerable as a sad experience doth too much verifie Sect. 54. BUT now then this distinction evacuates all the former discourse and since it is permitted that every man in private use what forms he please the Spirit hath all that liberty that is necessary and so much as can be convenient the Church may be edified by every mans gift the affections of all men may be complied withall words may be fitted to their fancies their devotions quickned their weariness helped and supported and whatsoever benefit may be fancied by variety and liberty all that may be enjoyed and every reasonable desire or weaker fancy be fully satisfied Sect. 55. BUT since these advantages to devotion are accidental and do consult with weakness and infirmity and depend upon irregular variety for which no antecedent rule can make particular provision it is not to be expected the publick constitution and prescribed forms which are regular orderly and determin'd can make provision for particulars for chances and for infinite varieties And if this were any objection against publick forms it would also conclude against all humane Laws that they did not make provision for all particular accidents and circumstances that might possibly occurr All publick sanctions must be of a publick spirit and design and secure all those excellent things which have influence upon societies and communities of men and publick obligations Sect. 56. THUS if publick forms of Prayer be describ'd whose matter is pious and holy whose design is of universal extent and provisionary for all publick probable fear'd or foreseen events whose frame and composure is prudent and by authority competent and high and whose use and exercise is instrumental to peace and publick charity and all these hallowed by intention and care of doing glory to God and advantages to Religion express'd in observation of all such rules and precedents as are most likely to teach us best and guide us surest such as are Scriptures Apostolical Tradition Primitive practice and precedents of Saints and holy Persons the publick can do no more all the duty is performed and all the care is taken Sect. 57. NOW after all this there are personal necessities and private conveniencies or inconveniencies which if men are not so wise as themselves to provide for by casting off all prejudice and endeavouring to grow strong in Christianity men in Christ and not for ever to be Babes in Religion but frame themselves to a capacity of receiving the benefit of the publick without needing other provisions than what will fit the Church in her publick capacity the Spirit of God and the Church taught by him hath permitted us to comply with our own infirmities while they are innocent and to pray in private in any form of words which shall be most instrumental to our devotion in the present capacity Neque hoc ego ago ut ex tempore dicere malit sed ut possit Sect. 58. AND indeed sometimes an exuberant and an active affection and overflowing of Devotion may descend like anointing from above and our cup run over and is not to be contained within the margent of prescribed forms And though this be not of so great consideration as if it should happen to a man in publick that it is then fit for him or to be permitted to express it in forms unlimited and undetermin'd For there was a case in the dayes of the inundation of the Spirit when a man full of the Spirit was commanded to keep silence in the Church and to speak to himself and to God yet when this grace is given him in private he may compose his own Liturgy pectus enim est quod disertos facit vis mentis Ideoque imperitis quoque si modò sint aliquo affectu concitati verba non desunt Only when in private devotion we use forms of our own making or chusing we are concern'd to see that the matter be pious apt for edification and the present necessity and without contempt of publick prescriptions or irreverence to God and in all the rest we are at liberty only in the Lord that is according to the rule of faith and the analogy of Christian Religion For supposing that our devotion be fervent our intention pious and the petition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God Whatsoever our expressions are God reads the petition in the Character of the spirit though the words be brevia concisa singultantium modo ejecta But then these accidental advantages and circumstances of profit which may be provided for in private as they cannot be taken care of in publick so neither is it necessary they should for those pleasures of sensible devotion are so far from being necessary to the acceptation of prayer that they are but compliances with our infirmities and suppose a great weakness in him that needs them say the Masters of spiritual life and in the strongest prayers and most effectual devotions are seldomest found such as was Moses prayer when he spake nothing and Hannah's and our blessed Saviour's when he called upon his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with strong cries in that great desertion of spirit when he prayed in the Garden In these prayers the spirit was bound up with the strictness and violence of intention but could not ease it self with a flood of language and various expression A great devotion is like a great grief not so expressive as a moderate passion tears spend the grief and variety of language breaths out the devotion and therefore Christ went thrice and said the same words he could just speak his sence in a plain expression but the greatness of his agony was too big for the pleasure of a sweet and sensible expression of devotion Sect. 59. SO that let the devotion be never so great set forms of prayer will be expressive enough of any desire though importunate as extremity it self but when the spirit is
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
applicable to particular instances so that first since the Spirit being the great Dictator of holy prayers and secondly the Spirit is promised to the Church in her united capacity and thirdly in proportion to the Assembled caeteris paribus so are measures of the Spirit powred out and fourthly when the Church is assembled the Prayers which they teach the People are limited and prescribed forms it follows that limited and prescribed forms are in all reason emanations from the greatest portion of the Spirit warranted by special promises which are made to every man there present that does his duty as a private Member of the Christian Church and are due to him as a Ruler of the Church and yet more especially and in a further degree to all them met together where if ever the holy Spirit gives such helps and graces which relate to the publick government and have influence upon the communities of Christians that is will bless their meeting and give them such assistances as will enable them to do the work for which they convene Sect. 71. But yet if any man shall say what need the Church meet in publick Synods to make forms of Prayer when private Ministers are able to do it in their several Parishes I answer It is true Many can but they cannot do it better than a Councel and I think no man is so impudent as to say he can do it so well however quod spectat ad omnes ab omnibus tractari debet the matter is of publick concernment and therefore should be of publick consultation and the advantages of publickly describ'd forms I shall afterwards specifie In the mean time Sect. 72. FIFTHLY And the Church I mean the Rulers of the Church are appointed Presidents of Religious rites and as the Rulers in conjunction are enabled to do it best by the advantages of special promises and double portions of the Spirit so she always did practise this either in conjunction or by single dictate by publick persons or united authority but in all times as necessity required they prescribed set Forms of Prayer Sect. 73. IF I should descend to minutes and particulars I could instance in the behalf of set Forms that First God prescribed to Moses a set Form of Prayer and benediction to be used when he did bless the people Secondly That Moses composed a Song or Hymn for the children of Israel to use to all their generations Thirdly that David composed many for the service of the Tabernacle and every company of singers was tyed to certain Psalms as the very titles intimate and the Psalms were such limited and determinate prescriptions that in some Gods Spirit did dind them to the very number of the Letters and order of the Alphabet Fourthly That Solomon and the holy Kings of Judah brought them in and continued them in the ministration of the Temple Fifthly That in the reformation by Hezekiah the Priests and Levites were commanded to praise the Lord in the words of David and Asaph Sixthly That all Scripture is written for our learning and since all these and many more set Forms of Prayer are left there upon record it is more than probable that they were left there for our use and devotion and certainly it is as lawful and as prudent to pray Scriptures as to read Scriptures and it were well if we would use our selves to the expression of Scripture and that the language of God were familiar to us that we spake the words of Canaan not the speech of Ashdod and time was when it was thought the greatest Ornament of a spiritual Person and Instrument of a Religious conversation but then the consequents would be that these Prayers were the best Forms which were in the words of Scripture and those Psalms and Prayers there recorded were the best devotions but these are set Forms * 7. To this purpose I could instance in the example of Saint John Baptist who taught his Disciples a form of prayer and that Christ's Disciples begged the same favour and it was granted as they desired it Sect. 74. AND here I mean to fix a little for this ground cannot fail us I say Christ prescribed a set Form of Prayer to be used by all his Disciples as a Breviary of Prayer as a rule of their devotions as a repository of their needs and as a direct address to God For in this Prayer God did not only command us to make our Prayers as Moses was bid to make the Tabernacle after the pattern which God shewed him in the Mount and Christ shewed his Apostles but he hath given us the very Tables written with his own hand that we should use them as they are so delivered this Prayer was not only a precedent and pattern but an instance of address a perfect form for our practice as well as imitation For Sect. 75. FIRST When Christ was upon the Mount he gave it for a pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So pray ye or after this manner which if we expound only to the sence of becoming a pattern or a Directory it is observable that it is not only directory for the matter but for the manner too and if we must pray with that matter and in that manner what does that differ from praying with that form however it is well enough that it becomes a precedent to us in any sence and the Church may vary her forms according as she judges best for edification Sect. 76. SECONDLY When the Apostles upon occasion of the Form which the Baptist taught his Disciples begged of their Master to teach them one he again taught them this and added a precept to use these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when ye pray say Our Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they spake to God it was fit they should speak in his words in whose Name also their prayers only could be acceptable Sect. 77. THIRDLY For if we must speak this sence why also are not the very words to be retained Is there any error or imperfection in the words Was not Christ Master of his language And were not his words sufficiently expressive of his sence Will not the Prayer do well also in our tongues which as a duty we are obliged to deposite in our hearts and preserve in our memories without which it is in all sences useless whether it be only a pattern or a repository of matter Sect. 78. FOURTHLY And it is observable that our blessed Saviour doth not say Pray that the Name of your heavenly Father may be sanctified or that your sins may be forgiven but say Hallowed be thy name c. so that he prescribes this Prayer not in massa materiae by in forma verborum not in a confused heap of matter but in an exact composure of words it makes it evident he intended it not only pro regula petendorum for a direction of what things we are to ask but also pro forma orationis for a
set form of Prayer Now it is considerable that no man ever had the fulness of the Spirit but only the Holy Jesus and therefore it is also certain that no man had the Spirit of prayer like to him and then if we pray this prayer devoutly and with pious and actual intention do we not pray in the Spirit of Christ as much as if we prayed any other form of words pretended to be taught us by the Spirit We are sure that Christ and Christs Spirit taught us this Prayer they only gather by conjectures and opinions that in their ex tempore or conceived forms the Spirit of Christ teacheth them So much then as Certainties are better than uncertainties and God's Word better than Man's so much is this set Form besides the infinite advantages in the matter better than their ex tempore and conceived Forms in the form it self And if ever any Prayer was or could be a part of that Doctrine of Faith by which we received the Spirit it must needs be this Prayer which was the only form our blessed Master taught the Christian Church immediately was a part of his great and glorious Sermon in the Mount in which all the needs of the world are sealed up as in a treasure house and intimated by several petitions as diseases are by their proper and proportioned remedies and which Christ published as the first emanation of his Spirit the first perfume of that heavenly anointing which descended on his sacred Head when he went down into the waters of Baptism Sect. 79. THIS we are certain of that there is nothing wanting nothing superfluous and impertinent nothing carnal or imperfect in this Prayer but as it supplies all needs so it serves all persons is fitted for all estates it meets with all accidents and no necessity can surprize any man but if God hears him praying that Prayer he is provided for in that necessity and yet if any single person paraphrases it it is not certain but the whole sence of a petition may be altered by the intervention of one improper word and there can be no security given against this but qualified and limited and just in such a proportion as we can be assured of the wisdom and honesty of the person and the actual assistance of the holy Spirit Sect. 80. NOW then I demand whether the Prayer of Manasses be so good a Prayer as the Lords Prayer or is the Prayer of Judith or of Tobias or of Judas Macchabeus or of the Son of Sirach is any of these so good Certainly no man will say they are and the reason is because we are not sure they are inspired by the Holy Spirit of God prudent and pious and conformable to Religion they may be but not penn'd by so excellent a spirit as this Prayer And what assurance can be given that any Ministers prayer is better than the prayers of the Son of Sirach who was a very wise and a very good man as all the world acknowledges I know not any one of them that has so large a testimony or is of so great reputation But suppose they can make as good prayers yet surely they are Apocryphal at least and for the same reason that the Apocryphal prayers are not so excellent as the Lords prayer by the same reason must the best they can be imagin'd to compose fall short of this excellent pattern by how much they partake of a smaller portion of the Spirit as a drop of water is less than all the waters under or above the Firmament Sect. 81. SECONDLY I would also willingly know whether if any man uses the form which Christ taught supposing he did not tie us to the very prescript words can there be any hurt in it Is it imaginable that any Commandment should be broken or any affront done to the honour of God or any act of imprudence or irreligion in it or any negligence of any insinuation of the Divine pleasure I cannot yet think of any thing to frame for answer so much as by way of an Antinomy or Objection But then supposing Christ did tie us to use this Prayer pro loco tempore according to the nature and obligation of all affirmative precepts as it is certain he did in the preceptive words recorded by St. Luke When ye pray say Our Father then it is to be considered that a Divine Commandment is broken by its rejection and therefore if there were any doubt remaining whether it be a Command or no yet since on one side there is danger of a negligence and a contempt and that on the other side the observation and conformity cannot be criminal or imprudent it will follow that the retaining of this Prayer in practice and suffering it to do all its intentions and particularly becoming the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority for set Forms of prayer is the safest most prudent most Christian understanding of those words of Christ propounding the Lords Prayer to the Christian Church And because it is impossible that all particulars should be expressed in any form of prayer because particulars are not only casual and accidental but also infinite Christ according to that wisdom he had without measure fram'd a Prayer which by a general comprehension should include all particulars eminently and virtually so that there should be no defect in it and yet so short that the most imperfect memories might retain and use it Sect. 82. AND it is not amiss to observe that our blessed Saviour first taught this Prayer to be as a remedy and a reproof of the vain repetition of the Pharisees and besides that it was so à priori we also in the event see the excellent spirit and wisdom in the Constitution for those persons who have laid aside the Lords Prayer have been noted by common observation to be very long in their forms and troublesome and vain enough in their repetitions they have laid aside the medicine and the old wound bleeds afresh the Pharisees did so of old Sect. 83. AND after all this it is strange imployment that any man should be put to justifie the wisdom and prudence of any of Christs institutions as if any of his servants who are wise upon his Stock instructed by his Wisdom made knowing by his Revelations and whose all that is good is but a weak ray of the glorious light of the Sun of Righteousness should dare to think that the Derivative should be before the Primitive the Current above the Fountain and that we should derive all our excellency from him and yet have some beyond him that is some which he never had or which he was not pleased to manifest or that we should have a spirit of Prayer able to make productions beyond his Prayer who received the Spirit without measure But this is not the first time man hath disputed against God Sect. 84. AND now let us consider with sobriety not only of this excellent Prayer but of
all that are deposited in the primitive records of our Religion Are not those Prayers and Hymns in holy Scripture excellent compositions admirable instruments of devotion full of piety rare and incomparable addresses to God Dare any man with his gift of Prayer pretend that he can ex tempore or by study make better Who dares pretend that he hath a better spirit than David had or than the Apostles and Prophets and other holy persons in Scripture whose Prayers and Psalms are by Gods Spirit consigned to the use of the Church for ever Or will it be denied but that they also are excellent Directories and Patterns for prayer And if Patterns the nearer we draw to our example are not the imitations and representments the better And what then if we took the Samplers themselves Is there any imperfection in them and can we mend them and correct the Magnificat The very matter of these and the Author no less than Divine cannot but justifie the Forms though set determin'd and prescribed Sect. 85. IN a just proportion and commensuration I argue so concerning the primitive and ancient forms of Church-service which are composed according to those so excellent Patterns which if they had remained pure as in the first institution or had always been as they had been reformed by the Church of England they would against all defiance put in for the next place to those forms of Liturgy which mutatis mutandis are nothing but the words of Scripture But I am resolved at this present not to enter into Question concerning the matter of Prayers Sect. 86. NEXT we must enquire what the Apostles did in obedience to the precept of Christ and what the Church did in imitation of the Apostles That the Apostles did use the Prayer their Lord taught them I think need not much be questioned they could have no other end of their desire and it had been a strange boldness to ask for a form which they intended not to use or a strange levity not to do what they intended But I consider they had a double capacity they were of the Jewish Religion by education and now Christians by a new institution in the first capacity they used those Set forms of Prayer which their Nation used in their devotions Christ and his Apostles sang a Hymn part of the great Allelujah which was usually sung at the end of the Paschal Supper After the Supper they sang a Hymn sayes the Evangelist The Jews also used every Sabbath to sing the XCII Psalm which is therefore intitled A Song or Psalm for the Sabbath and they who observed the hours of Prayer and Vows according to the rites of the Temple need not be suspected to have omitted the Jewish forms of prayer And as they complied with the religious customes of the Nation worshipping according to the Jewish manner it is also in reason to be presumed they were Worshippers according to the new Christian institution and used that form their Lord taught them Sect. 87. NOW that they tyed themselves to recitation of the very words of Christs Prayer pro loco tempore I am therefore easie to believe because I find they were strict to a scruple in retaining the Sacramental words which Christ spake when he instituted the blessed Sacrament insomuch that not only three Evangelists but Saint Paul also not only making a narrative of the institution but teaching the Corinthians the manner of its celebration to a tittle he recites the words of Christ. Now the action of the Consecrator is not a theatrical representment of the action of Christ but a sacred solemn and Sacramental prayer in which since the Apostles at first and the Church ever after did with reverence and fear retain the very words it is not only a probation of the Question in general in behalf of set forms but also a high probability that they retained the Lords Prayer and used it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very form of words Sect. 88. AND I the rather make this inference from the preceding argument because of the cognation one hath with the other for the Apostles did also in the consecration of the Eucharist use the Lords Prayer and that together with the words of institution was the only form of consecration saith Saint Gregory and Saint Hierome affirms that the Apostles by the command of their Lord used this prayer in the benediction of the Elements Sect. 89. BUT besides this when the Apostles had received great measures of the Spirit and by their gift of Prayer composed more Forms for the help and comfort of the Church and contrary to the order in the first Creation the light which was in the body of the Sun was now diffused over the face of the new heavens and the new Earth it became a precept Evangelical that we should praise God in Hymns and Psalms and Spiritual Songs which is so certain that they were compositions of industry and deliberation and yet were sung in the Spirit that he who denies the last speaks against Scriptures he who denies the first speaks against Reason and would best confute himself if in the highest of his pretence of the Spirit he would venture at some ex tempore Hymns And of this we have the express testimony of St. Austin de Hymnis Psalmis canendis haberi Domini Apostolorum documenta utilia praecepta And the Church obeyed them for as an Ancient Author under the name of Diâ—nysius Areopagita relates the chief of the Clerical and Ministring Order offer bread upon the altar Cum Ecclesiastici omnes laudem hymnumque generalem Deo tribuerunt cum quibus Pontifex sacras preces ritè perficit c. They all sing one Hymn to God and the Bishop prays ritè according to the ritual or constitution which in no sence of the Church or of Grammar can be understood without a solemn and determined form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon is cantare idem saepiùs dicere apud Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were forms of praising God used constantly periodically and in the daily Offices And the Fathers of the Councel of Antioch complain against Paulus Samosatenus Quod Psalmos cantus qui ad domini nostri Jesu Christi honorem decantari solent tanquam recentiores à viris recentioris memoriae editos exploserit The quarrel was that he said the Church had used to say Hymns which were made by new men and not deriv'd from the Ancients which if we consider that the Councel of Antioch was in the twelfth year of Galienus the Emperour 133 years after Christs Ascension will fairly prove that the use of prescribed Forms of prayer Hymns and forms of Worshipping were very early in the Church and it is unimaginable it should be otherwise when we remember the Apostolical precept before mentioned And if we fancy a higher precedent than what was manifested upon earth we
custom of the Church was for them who were in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Pulpit to read their offices and devotions They read them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the word in the Canon Those things which signifie the greatest or first Antiquity are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was spoken proverbially to signifie ancient things And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that if these Fathers chose these words as Grammarians the singers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such as sung ancient Hymns of Primitive antiquity which also is the more credible because the persons were noted and distinguished by their imployment as a thing known by so long an use till it came to be their appellative * The 17th and 18th Canons command that Lessons and Psalms should be said interchangeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same Liturgy that 's the word or office of prayers to be said always at Nones and Vespers This shews the manner of executing their office of Psalmists and Readers they did not sing or say ex tempore but they read Prayers and Psalms and sung them out of a Book neither were they brought in fresh and new at every meeting but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still the same form of prayers without variation Sect. 94. BUT then if we remember how ancient this office was in the Church and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Readers and Singers were Clerical offices deputed for publick ministry about prayers and devotions in the Church for so we are told by Simeon Thessalonicensis in particular concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he does dictate the hymns to the singers and then of the singers there is no question and that these two offices were so ancient in the Church that they were mentioned by St. Ignatius who was contemporary with the latter times of the Apostles We may well believe that set and described forms of Liturgy were as early as the days of the Apostles and continued in the continuation of those and the like offices in all descending ages Of the same design and intimation were those known offices in the Greek Church of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Socrates speaks of as of an office in the Church of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Their office was the same with the Reader they did ex praescripto praeire ad verbum referre the same which ab Alexandro notes to have been done in the religious rites of Heathen Greece The first read out of a Book the appointed prayers and the others rehearsed them after Now it is unimaginable that constant officers should be appointed to say an office and no publick office be described Sect. 95. I SHALL add but this one thing more and pass on ad alia And that is that I never yet saw any instance example or pretence of precedent of any Bishop Priest or Lay person that ever prayed ex tempore in the Church and although in some places single Bishops or peradventure other persons of less Authority did oftentimes bring prayers of their own into the Church yet ever they were compositions and premeditations and were brought thither there to be repeated often and added to the Liturgy and although the Liturgies while they were less full than since they have been were apt to receive the additions of pious and excellent Persons yet the inconvenience grew so great by permitting any forms but what were approved by a publick Spirit that the Church as She always had forms of publick Prescription so She resolved to permit no mixture of any thing but what was warranted by an equal power that the Spirits of the Prophets might be subject to the Prophets and such Spirits when they are once tried whether they be of God or no tryed by a lawful superiour and a competent Judge may then venture into the open air And it were a strange imprudence choosingly to entertain those inconveniences which our wiser Fore-fathers felt and declar'd and remedied For why should we be in love with that evil against which they so carefully arm'd their Churches by the provision and defence of Laws For this produc'd that Canon of the Councel of Mileuis in Africa Placuit ut preces quae probatae fuerint in Concilio ab omnibus celebrentur nec aliae omnino dicantur in Ecclesiâ nisi quae à prudentioribus factae fuerint in Synodo That 's the restraint and prohibition publick Prayers must be such as are publickly appointed and prescribed by our superiors and no private forms of our conceiving must be used in the Church The reason follows Ne fortè aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum lest through ignorance or want of deliberation any thing be spoken in our prayers against faith and good manners Their reason is good and they are witnesses of it who hear the variety of Prayers before and after Sermons there where the Directory is practised where to speak most modestly not only their private opinions but also humane interests and their own personal concernments and wild fancies born perhaps not two daies before are made the objects of the peoples hopes of their desires and their prayers and all in the mean time pretend to the holy Spirit Sect. 96. THUS far we are gone The Church hath 1 power and authority and 2 command 3 and ability or promise of assistances to make publick forms of Liturgy and 4 the Church always did so in all descents from Moses to Christ from Christ to the Apostles from them all to all descending Ages for I have instanced till St. Austin's time and since there is no Question the people were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Balsamon sayes of those of the Greek Communion they used unalterable forms of Prayers described out of the Books of publick Liturgy it remains only that I consider upon what reason and grounds of prudence and religion the Church did so and whether she did well or no In order to which I consider Sect. 97. FIRST Every man hath personal needs of his own and he that understands his own condition and hath studied the state of his Soul in order to eternity his temporal estate in order to justice and charity and the constitution and necessities of his body in order to health and his health in order to the service of God as every wise and good man does will find that no man can make such provision for his necessities as he can do for his own caeteris paribus no man knows the things of a man but the spirit of the man and therefore if he have proportionable abilities it is allowed to him and it is necessary for him to represent his own conditions to God and he can best express his own sence or at least best sigh forth his own meaning and if he be a good
defiance of a new-sprung Heresie The Fathers of Nice fram'd the Gloria Patri against the Arians Saint Austin compos'd a Hymn against the Donatists Saint Hierome added the sicut erat in principio against the Macedonians Saint Ambrose fram'd the Te Deum upon occasion of St. Austins Baptism but took care to make the Hymn to be of most solemn adoration and yet of prudent institution and publick Confession that according to the advice of St. Paul we might sing with grace in our hearts to the Lord and at the same time teach and admonish one another too Now this cannot be done but in set forms of prayer for in new devotions and uncertain forms we may also have an ambulatory faith and new Articles may be offered before every Sermon and at every convention the Church can have no security to the contrary nor the Article any stable foundation or advantageous insinuation either into judgment or memory of the persons to be informed or perswaded but like Abrahams sacrifice as soon as his back is turn'd the birds shall eat it up Quid quod haec oratio quae sanandis mentibus adhibetur descendere in nos debet Remedia non prosunt nisi immorentur A cursory Prayer shall have a transient effect when the hand is off the impression also is gone Sect. 109. EIGHTHLY Without the description of publick forms of prayer there can be no security given in the matter of our prayers but we may burn assa foetida for incense and the Marrow of a mans bones instead of the fat of Rams and of all things in the world we should be most curious that our prayers be not turned into sin and yet if they be not prescribed and pre-considered nothing can secure them antecedently the people shall go to Church but without confidence that they shall return with a blessing for they know not whether God shall have a present made of a holy oblation or else whether the minister will stand in the gap or make the gap wider But this I touch'd upon before Sect. 110. NINTHLY They preserve the authority and sacredness of Government and possibly they are therefore decried that the reputation of authority may decline together For as God hath made it the great Cancel between the Clergy and the People that they are deputed to speak to God for them so is it the great distinction of the persons in that order that the Rulers shall judge between the Ministers and the People in relation to God with what addresses they shall come before God and intercede for the people for so St. Paul enjoyns that the spirits of the Prophets should be submitted to the Prophets viz. to be discern'd and judg'd by them which thing is not practicable in permissions of every Minister to pray what forms he pleases every day Sect. 111. TENTHLY Publick forms of Liturgy are also the great securities and basis to the religion and piety of the people for circumstances govern them most and the very determination of a publick office and the appointment of that office at certain times engages their spirits the first to an habitual the latter to an actual devotion It is all that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many men know of their Religion and they cannot any way know it better than by those Forms of prayer which publish their faith and their devotion to God and all the world and which by an admirable expedient reduces their faith into practice and places their Religion in their understanding and affections And therefore St. Paul when he was to give an account of his Religion he did it not by a mere recitation of the Articles but by giving account of his Liturgy and the manner of his worship After that way which they call haeresie so worship I the God of my Fathers And the best worship is the best religion and therefore I am not to trust any man to make my manner of worshipping unless I durst trust him to be the Dictator of my Religion and a Form of Prayer made by a private man is also my Religion made by a private man So that we must say after the manner that G. the Minister of B. shall conceive and speak so worship I the God of my Fathers and if that be reasonable or pious let all the world judge Sect. 112. ELEVENTHLY But when authority shall consider and determine upon a form of Liturgy and this be used and practised in a Church there is an admirable conjunction in the Religion and great co-operation towards the glory of God The authority of the injunction adds great reputation to the devotion and takes off the contempt which from the no-authority of single and private persons must be consequent to their conceived prayers and the publick practice of it and union of spirits in the devotion satisfies the world in the nature of it and the Religion of the Church Sect. 113. TWELFTHLY But nothing can answer for the great scandal which all wise persons and all good persons in the world must needs receive when there is no publick testimony consigned that such a whole Nation or a Church hath any thing that can be called Religion and those little umbrages that are are casual as chance it self alterable as time and shall be good when those infinite numbers of men that are trusted with it shall please to be honest or shall have the good luck not to be mistaken Sect. 114. THIRTEENTHLY I will not now instance in the vain-glory that is appendent to these new made every-days forms of prayer and that some have been so vain like the Orators Quintilian speaks of ut verbum petant quo incipiant that they have published their ex tempore faculty upon experiment and scenical bravery you shall name the instance and they shall compose the form Amongst whom also the gift of the man is more than the devotion of the man nor will I consider that then this gift is esteemed best when his prayer is longest and if he takes a complacency in his gift as who is not apt to do it he will be sure to extend his prayer till a suspicious and scrupulous man would be apt to say his Prayer pressed hard upon that which our blessed Saviour reprehended in the Pharisees who thought to be heard for their much babling I know it was observed by a very wise man that the vanity of spirit and popular opinion that grows great and talks loudly of his abilities that can speak ex tempore may not only be the incentive but a helper of the faculty and make a man not only to love it but to be the more able to do it Addit ad dicendum etiam pudor stimulos addit dicendorum expectata laus mirumque videri potest quod cum stylus secreto gaudeat atque omnes arbitros reformidet extemporalis actio auditorum frequentiâ ut miles congestu signorum excitatur Namque difficiliorem concitationem exprimit
expolit dicendi necessitas secundos impetus auget placendi cupido Adeò praemium omnia spectant ut eloquentia quoque quanquam plurimum habeat in se voluptatis maximè tamen praesenti fructu laudis opinionisque ducatur It may so happen that the opinion of the people as it is apt to actuate the faculty so also may encourage the practice and spoil the devotion But these things are accidental to the nature of the thing and therefore though they are too certainly consequent to the person yet I will not be too severe but preserve my self on the surer side of a charitable construction which truly I desire to keep not only to their persons whom I much reverence but also to their actions But yet I durst not do the same thing even for these last reasons though I had no other Sect. 115. IN the next place we must consider the next great objection that is with much clamor pretended viz. that in set Forms of Prayer we restrain and confine the blessed Spirit and in conceived Forms when every man is left to his liberty then the Spirit is free unlimited and unconstrained Sect. 116. I ANSWER Either their conceived forms I use their own words though indeed the expression is very inartificial are premeditate and described or they are ex tempore If they be premeditate and described then the Spirit is as much limited in their conceived forms as in the Churches conceived Forms For as to this particular it is all one who describes and limits the Form whether the Church or a single man does it still the Spirit is in constraint and limit So that in this case they are not angry at set Forms of Prayer but that they do not make them And if it be replyed that if a single person composes a set Form he may alter it if he please and so his Spirit is at liberty I answer so may the Church if She see cause for it and unless there be cause the single person will not alter it unless he do things unreasonable and without cause So that it will be an unequal challenge and a peevish quarrel to allow of set Forms of Prayer made by private Persons and not of set Forms made by the publick spirit of the Church It is evident that the Spirit is limited in both alike Sect. 117. BUT if by conceived Forms in this Objection they mean ex tempore Prayers for so they would be thought most generally to practise it and that in the use of these the liberty of the spirit is best preserved To this I answer that the being ex tempore or premediate will be wholly impertinent to this Question of limiting the spirit For there may be great liberty in set forms even when there is much variety and there may be great restraint in ex tempore Prayers even then when it shall be called unlawful to use set forms That the spirit is restrained or that it is free in either is accidental to them both for it may be either free or not free in both as it may happen Sect. 118. BUT the restraint is this that every one is not left to his liberty to pray how he list with premeditation or without it makes not much matter but that he is prescribed unto by the spirit of another But if it be a fault thus to restrain the Spirit I would fain know is not the Spirit restrained when the whole Congregation shall be confined to the form of this one mans composing Or shall it be unlawful or at least a disgrace and disparagement to use any set Forms especially of the Churches composition More plainly thus Sect. 119. SECONDLY Doth not the Minister confine and restrain the spirit of the Lords People when they are tied to his Form It would sound of more liberty to their spirits that every one might make a prayer of his own and all pray together and not be forced or confined to the Ministers single dictate and private spirit It is true it would breed confusions and therefore they might pray silently till the Sermon began and not for the avoiding one inconvenience run into a greater and to avoid the disorder of a popular noise restrain the blessed Spirit for even in this case as well as in the other where the Spirit of God is there must be liberty Sect. 120. THIRDLY If the spirit must be at liberty who shall assure us this liberty must be in Forms of Prayer And if so whether also it must be in publick Prayer and will it not suffice that it be in private and if in publick Prayers is not the liberty of the spirit sufficiently preserved that the publick Spirit is free That is the Church hath power upon occasion to alter and increase her Litanies By what argument shall any man make it so much as probable that the Holy Ghost is injured if every private Ministers private spirit shall be guided and therefore by necessary consequence limited by the authority of the Churches publick Spirit Sect. 121. FOURTHLY Does not the Directory that thing which is here called restraining of the Spirit Does it not appoint every thing but the words And after this is it not a goodly Palladium that is contended for and a princely liberty they leave unto the Spirit to be free only in the supplying the place of a Vocabulary and a Copia verborum For as for the matter it is all there described and appointed and to those determined sences the Spirit must assist or not at all only for the words he shall take his choice Now I desire it may be considered sadly and seriously Is it not as much injury to the Spirit to restrain his matter as to appoint his words Which is the more considerable of the two Sence or Language Matter or Words I mean when they are taken singly and separately For so they may very well be for as if men prescribe the matter only the Spirit may cover it with several words and expressions so if the Spirit prescribe the words I may still abound in variety of sence and preserve the liberty of my meaning we see that true in the various interpretations of the same words of Scripture So that in the greater of the two the Spirit is restrained when his matter is appointed and to make him amends for not trusting him with the matter without our directions and limitations we trust him to say what he pleases so it be to our sence to our purposes A goodly compensation surely Sect. 122. FIFTHLY Did not Christ restrain the spirit of his Apostles when he taught them to pray the Lords Prayer whether his precept to his Disciples concerning it was Pray this or Pray thus Pray these words or Pray after this manner Or though it had been less than either and been only a Directory for the matter still it is a thing which our brethren in all other cases of the same nature are resolved perpetually to call a
restraint Certainly then this pretended restraint is no such formidable thing These men themselves do it by directing all of the matter and much of the manner and Christ himself did it by prescribing both the matter and the words too Sect. 123. SIXTHLY These restraints as they are called or determinations of the Spirit are made by the Spirit himself For I demand when any Assembly of Divines appoint the matter of prayers to all particular Ministers as this hath done is that appointment by the Spirit or no If no then for ought appears this directory not being made by Gods Spirit may be an enemy to it But if this appointment be by the Spirit then the determination and limitation of the Spirit is by the spirit himself and such indeed is every pious and prudent constitution of the Church in matters spiritual Such as was that of St. Paul to the Corinthians when he prescribed orders for publick Prophesying and Interpretation and speaking with Tongues The Spirit of some he so restrained that he bound them to hold their peace he permitted but two or three to speak at one meeting the rest were to keep silence though possibly six or seven might at that time have the spirit Sect. 124. SEVENTHLY Is it not a restraint of the spirit to sing a Psalm in Metre by appointment Clearly as much as appointing Forms of prayer or Eucharist And yet that we see done daily and no scruple made Is not this to be partial in judgment and inconsiderate of what we do Sect. 125. EIGHTHLY And now after all this strife what harm is there in restraining the spirit in the present sence What prohibition What law What reason or revelation is against it What inconvenience in the nature of the thing For can any man be so weak as to imagine a despite is done to the spirit of grace when the gifts given to his Church are used regularly and by order As if prudence were no gift of Gods spirit as if helps in Government and the ordering spiritual matters were none of those graces which Christ when he ascended up on high gave unto men But this whole matter is wholly a stranger to reason and never seen in Scripture Sect. 126. FOR Divinity never knew any other vitious restraining the spirit but either suppressing those holy incitements to vertue and good life which God's Spirit ministers to us externally or internally or else a forbidding by publick authority the Ministers of the Word and Sacraments to speak such truths as God hath commanded and so taking away the liberty of prophesying The first is directly vitious in materia speciali The second is tyrannical and Antichristian And to it persecution of true Religion is to be reduced But as for this pretended limiting or restraining the Spirit viz. by appointing a regular Form of prayer it is so very a Chimaera that it hath no footing or foundation upon any ground where a wise man may build his confidence Sect. 127. NINTHLY But lastly how if the Spirit must be restrained and that by precept Apostolical That calls us to a new account But if it be not true what means Saint Paul by saying The spirits of the Prophets must be subject to the Prophets What greater restraint than subjection If subjected then they must be ruled if ruled then limited prescribed unto and as much under restraint as the spirits of the superiour Prophets shall judge convenient I suppose by this time this Objection will trouble us no more But perhaps another will Sect. 128. FOR Why are not the Ministers to be left as well to their liberty in making their Prayers as their Sermons I answer the Church may if she will but whether she doth well or no let her consider This I am sure there is not the same reason and I fear the experience the world hath already had of it will make demonstration enough of the inconvenience But however the differences are many Sect. 129. FIRST Our Prayers offered up by the Minister are in behalf and in the name of the People and therefore great reason they should know beforehand what is to be presented that if they like not the message they may refuse to communicate especially since people are so divided in their opinions in their hopes and in their faiths it being a duty to refuse communion with those prayers which they think to have in them the matter of sin or doubting Which reason on the other part ceases For the Minister being to speak from God to the people if he speaks what he ought not God can right himself however is not a partner of the sin as in the other case the people possibly may be Sect. 130. SECONDLY It is more fit a liberty be left in Preaching than Praying because the address of our discourses and exhortations are to be made according to the understanding and capacity of the audience their prejudices are to be removed all advantages to be taken and they are to be surprized that way they lie most open But being crafty I caught you saith St. Paul to the Corinthians And discourses and arguments ad hominem upon their particular principles and practises may more move them than the most polite and accurate that do not comply and wind about their fancies and affections St. Paul from the absurd practise of being baptized for the dead made an excellent Argument to convince the Corinthians of the Resurrection But this reason also ceases in our prayers For God understandeth what we say sure enough he hath no prejudices to be removed no infirmities to be wrought upon and a fine figure of Rhetorick a pleasant cadence and a curious expression move not him at all No other twinings and compliances stir him but charity and humility and zeal and importunity which all are things internal and spiritual It was observed by Pliny Deos non tam accuratis adorantium precibus quà m innocentiâ sanctitate laetari gratiorémque existimari qui delubris eorum puram castámque mentem quà m qui meditatum carmen intulerit And therefore of necessity there is to be great variety of discourses to the people and permissions accordingly but not so to God with whom a Deus miserere prevails as soon as the great Office of forty hours not long since invented in the Church of Rome or any other prayers spun out to a length beyond the extension of the office of a Pharisee Sect. 131. THIRDLY I fear it cannot stand with our reverence to God to permit to every spirit a liberty of publick address to him in behalf of the people Indeed he that is not fit to pray is not always fit to preach but it is more safe to be bold with the people than with God if the persons be not so fit In that there may be indiscretion but there may be impiety and irreligion in this The people may better excuse and pardon an indiscretion or a rudeness if any such should happen than
provision at all is made in the Directorie and the very administration of the Sacraments left so loosely that if there be any thing essential in the Forms of Sacraments the Sacrament may become ineffectual for want of due Words and due Administration I say he that considers all these things and many more he may consider will find that particular men are not fit to be intrusted to offer in Publick with their private Spirit to God for the people in such Solemnities in matters of so great concernment where the Honour of God the benefit of the People the interest of Kingdoms the being of a Church the unity of Minds the conformity of Practice the truth of Perswasion and the salvation of Souls are so much concerned as they are in the publick Prayers of a whole National Church An unlearned man is not to be trusted and a Wise man dare not trust himself he that is ignorant cannot he that is knowing will not THE END OF THE SACRED ORDER AND OFFICES OF EPISCOPACY BY Divine Institution Apostolical Tradition and Catholick Practice TOGETHER WITH Their Titles of Honour Secular Imployment Manner of Election Delegation of their Power and other Appendant Questions Asserted against the Aërians and Acephali New and Old By JER TAYLOR D. D. and Chaplain in Ordinary to King CHARLES the First Published by His MAJESTIES Command ROM 13.1 There is no Power but of God The Powers that be are ordained of God CONCIL CHALCED 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for R. Royston Bookseller to the King 's most Excellent MAJESTY M DC LXXIII TO THE Truly Worthy and Most Accomplisht Sir CHRISTOPHER HATTON Knight of the Honourable Order of the BATH SIR I AM ingag'd in the defence of a Great Truth and I would willingly find a shroud to cover my self from danger and calumny and although the cause both is and ought to be defended by Kings yet my person must not go thither to Sanctuary unless it be to pay my devotion and I have now no other left for my defence I am robb'd of that which once did bless me and indeed still does but in another manner and I hope will do more but those distillations of celestial dews are conveyed in Channels not pervious to an eye of sense and now adays we seldom look with other be the object never so beauteous or alluring You may then think Sir I am forc'd upon You may that beg my pardon and excuse but I should do an injury to Your Nobleness if I should only make You a refuge for my need pardon this truth you are also of the fairest choice not only for Your love of Learning for although that be eminent in You yet it is not your eminence but for your duty to H. Church for Your loyalty to his sacred Majesty These did prompt me with the greatest confidence to hope for Your fair incouragement and assistance in my pleadings for Episcopacy in which cause Religion and Majesty the King and the Church are interested as parties of mutual concernment There was an odde observation made long ago and registred in the Law to make it authentick Laici sunt infensi Clericis Now the Clergie pray but fight not and therefore if not specially protected by the King contra Ecclesiam Malignantium they are made obnoxious to all the contumelies and injuries which an envious multitude will inflict upon them It was observ'd enough in King Edgars time Quamvis decreta Pontificum verba Sacerdotum inconvulsis ligaminibus velut fundamenta montiurn fixa sunt tamen plerumque tempestatibus turbinibus saecularium rerum Religio S. Matris Ecclesiae maculis reproborum dissipatur ac rumpitur Idcirco Decrevimus Nos c. There was a sad example of it in K. John's time For when he threw the Clergie from his Protection it is incredible what injuries what affronts what robberies yea what murders were committed upon the Bishops and Priests of H. Church whom neither the Sacredness of their persons nor the Laws of God nor the terrors of Conscience nor fears of Hell nor Church-censures nor the laws of Hospitality could protect from Scorn from blows from slaughter Now there being so near a tye as the necessity of their own preservation in the midst of so apparent danger it will tye the Bishops hearts and hands to the King faster than all the tyes of Lay-Allegiance all the Political tyes I mean all that are not precisely religious and obligations in the Court of Conscience 2. But the interest of the Bishops is conjunct with the prosperity of the King besides the interest of their own security by the obligation of secular advantages For they who have their livelihood from the King and are in expectance of their fortune from him are more likely to pay a tribute of exacter duty than others whose fortunes are not in such immediate dependency on his Majesty Aeneas Sylvius once gave a merry reason why Clerks advanced the Pope above a Council viz. because the Pope gave spiritual promotions but the Councils gave none It is but the common expectation of gratitude that a Patron Paramount shall be more assisted by his Beneficiaries in cases of necessity than by those who receive nothing from him but the common influences of Government 3. But the Bishops duty to the King derives it self from a higher fountain For it is one of the main excellencies in Christianity that it advances the State and well-being of Monarchies and bodies Politick Now then the Fathers of Religion are the Reverend Bishops whose peculiar office it is to promote the interests of Christianity are by the nature and essential requisites of their office bound to promote the Honour and Dignity of Kings whom Christianity would have so much honour'd as to establish the just subordination of people to their Prince upon better principles than ever no less than their precise duty to God and the hopes of a blissful immortality Here then is utile honestum and necessarium to tye Bishops in duty to Kings and a threefold Cord is not easily broken In pursuance of these obligations Episcopacy pays three returns of tribute to Monarchy 1. The first is the Duty of their people For they being by God himself set over souls judges of the most secret recesses of our Consciences and the venerable Priests under them have more power to keep men in their dutious subordination to the Prince than there is in any secular power by how much more forcible the impressions of the Conscience are than all the external violence in the world And this power they have fairly put into act for there was never any Protestant Bishop yet in Rebellion unless he turned recreant to his Order and it is the honour of the Church of England that all her Children and obedient people are full of indignation against Rebels be they of any interest or party whatsoever For here and for it we thank God and good Princes Episcopacy hath been preserved
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
ought not in sacris in holy persons and places and offices it is too probable that this is the preparatory for the Antichrist and grand Apostasie For if Antichrist shall exalt himself above all that is called God and in Scripture none but Kings and Priests are such Dii vocati Dii facti I think we have great reason to be suspicious that he that devests both of their power and they are if the King be Christian in very near conjunction does the work of Antichrist for him especially if the men whom it most concerns will but call to mind that the discipline or Government which Christ hath instituted is that Kingdom by which he governs all Christendom so themselves have taught us so that in case it be proved that Episcopacy is that government then they to use their own expressions throw Christ out of his Kingdom and then either they leave the Church without a head or else put Antichrist in substitution We all wish that our fears in this and all things else may be vain that what we fear may not come upon us but yet that the abolition of Episcopacy is the fore-runner and preparatory to the great Apostasie I have these reasons to shew at least the probability First Because here is a concurse of times for now after that these times have been called the last times for 1600 years together our expectation of the Great revelation is very near accomplishing and what a Grand innovation of Ecclesiastical government contrary to the faith and practice of Christendom may portend now in these times when we all expect Antichrist to be revealed is worthy of a jealous mans inquiry Secondly Episcopacy if we consider the final cause was instituted as an obstructive to the diffusion of Schism and Heresie So S. Hierome In toto orbe decretum est ut unus de Presbyteris Electus superponeretur caeteris VT SCHISMATVM SEMINA TOLLERENTVR And therefore if unity and division be destructive of each other then Episcopacy is the best deletery in the world for Schism and so much the rather because they are in eâdem materiâ for Schism is a division for things either personal or accidental which are matters most properly the subject of government and there to be tried there to receive their first and last breath except where they are starv'd to death by a desuetude and Episcopacy is an Unity of person-governing and ordering persons and things accidental and substantial and therefore a direct confronting of Schism not only in the intention of the author of it but in the nature of the institution Now then although Schisms always will be and this by divine prediction which clearly shews the necessity of perpetual Episcopacy and the intention of its perpetuity either by Christ himself ordaining it who made the prophecy or by the Apostles and Apostolick men at least who knew the prophecy yet to be sure these divisions and dangers shall be greater about and at the time of the Great Apostasie for then were not the hours turned into minutes an universal ruine should seize all Christendom No flesh should be saved if those days were not shortened Is it not next to an evidence of fact that this multiplication of Schisms must be removendo prohibens and therefore that must be by invalidating Episcopacy ordained as the remedy and obex of Schism either tying their hands behind them by taking away their coercion or by putting out their eyes by denying them cognizance of causes spiritual or by cutting off their heads and so destroying their order How far these will lead us I leave to be considered This only Percute pastores atque oves dispergentur and I believe it will be verified at the coming of that wicked one I saw all Israel scattered upon the Mountains as sheep having no shepherd I am not new in this conception I learn'd it of S. Cyprian Christi adversarius Ecclesiae ejus inimicus ad hoc ECCLESIAE PRAEPOSITVM suâ infestatione persequitur ut Gubernatore sublato atrocius atque violentius circa Ecclesiae naufragia grassetur The adversary of Christ and enemy of his Spouse therefore persecutes the Bishop that having taken him away he may without check pride himself in the ruines of the Church and a little after speaking of them that are enemies to Bishops he says that Antichristi jam propinquantis adventum imitantur their deportment is just after the guise of Antichrist who is shortly to be revealed But be this conjecture vain or not the thing of it self is of deep consideration and the Catholick practice of Christendom for 1500 years is so insupportable a prejudice against the enemies of Episcopacy that they must bring admirable evidence of Scripture or a clear revelation proved by Miracles or a contrary undoubted tradition Apostolical for themselves or else hope for no belief against the prescribed possession of so many ages But before I begin methinks in this contestation ubi potior est conditio possidentis it is a considerable Question what will the adversaries stake against it For if Episcopacy cannot make its title good they lose the benefit of their prescribed possession If it can I fear they will scarce gain so much as the obedience of the adverse party by it which yet already is their due It is very unequal but so it is ever when Authority is the matter of the Question Authority never gains by it for although the cause go on its side yet it loses costs and dammages for it must either by fair condescension to gain the adversaries lose something of it self or if it asserts it self to the utmost it is but that seldom or never happens for the very questioning of any authority hoc ipso makes a great intrenchment even to the very skirts of its cloathing But huc deventum est Now we are in we must go over SECT I. Christ did institute a Government in his Church FIRST then that we may build upon a Rock Christ did institute a government to order and rule his Church by his Authority according to his Laws and by the assistance of the blessed Spirit 1. If this were not true how shall the Church be governed For I hope the adversaries of Episcopacy that are so punctual to pitch all upon Scripture ground will be sure to produce clear Scripture for so main a part of Christianity as is the Form of the Government of Christs Church And if for our private actions and duties Oeconomical they will pretend a text I suppose it will not be thought possible Scripture should make default in assignation of the publick Government insomuch as all Laws intend the publick and the general directly the private and the particular by consequence only and comprehension within the general 2. If Christ himself did not take order for a Government then we must derive it from humane prudence and emergency of conveniences and concurse of new circumstances and then the Government must often
Diocess Saint James had priority of order before him vers 9. And when 1 James 2 Cephas and 3 John c. First James before Cephas and Saint Peter Saint James also was President of that Synod which the Apostles convocated at Jerusalem about the Question of Circumcision as is to be seen Acts 15. to him Saint Paul made his address Acts 21. to him the Brethren carried him where he was found sitting in his Colledge of Presbyters there he was alwayes resident and his seat fixt and that he lived Bishop of Jerusalem for many years together is clearly testified by all the faith of the Primitive Fathers and Historians But of this hereafter 3. Epaphroditus is called the Apostle of the Philippians I have sent unto you Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Compeer and your Apostle Gradum Apostolatûs recepit Epaphroditus saith Primasius and what that is we are told by Theodoret dictus Philippensium Apostolus à S. Paulo quid hoc aliud nisi Episcopus Because he also had received the Office of being an Apostle among them saith Saint Hierom upon the same place and it is very observable that those Apostles to whom our blessed Saviour gave immediate substitution are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles of Jesus Christ but those other men which were Bishops of Churches and called Apostles by Scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles of Churches or sometime Apostles alone but never are intitled of Jesus Christ. Other of the Apostles saw I none but James the Lord Brother Gal. 1. There S. James the Bishop of Jerusalem is called an Apostle indefinitely But S. Paul calls himself often the Apostle of Jesus Christ not of man neither by man but by Jesus Christ. So Peter an Apostle of Jesus Christ but S. James in his Epistle to the Jews of the dispersion writes not himself the Apostle of Jesus Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the Servant of God and of the Lord Jesus Christ. Further yet S. Paul although as having an immediate calling from Christ to the office of Apostolate at large calls himself the Apostle of Jesus Christ yet when he was sent to preach to the Gentiles by the particular direction indeed of the Holy Ghost but by Humane constitution and imposition of hands in relation to that part of his Office and his cure of the uncircumcision he limits his Apostolate to his Diocess and calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle of the Gentiles as Saint Peter for the same reason and in the same modification is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Apostle of those who were of the Circumcision And thus Epaphroditus is called the Apostle of the Philippians who clearly was their Bishop as I shall shew in the sequel that is he had an Apostolate limited to the Diocess of Philippi Paulatim verò tempore procedente alii ab his quos Dominus elegerat ordinati sunt Apostoli sicut ille ad Philippenses sermo declarat dicens necessarium autem existimo Epaphroditum c. So Saint Jerome In process of time others besides those whom the Lord had chosen were ordained Apostles and particularly he instances in Epaphroditus from the authority of this instance adding also that by the Apostles themselves Judas and Silas were called Apostles 4. Thus Titus and some other with him who came to Jerusalem with the Corinthian benevolence are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles of the Churches Apostles I say in the Episcopal sence They were none of the twelve they were not of immediate divine mission but of Apostolick ordination they were actually Bishops as I shall shew hereafter Titus was Bishop of Crete and Epaphroditus of Philippi and these were the Apostles for Titus came with the Corinthian Epaphroditus with the Collossian liberality Now these men were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Messengers in respect of these Churches sending them with their contributions 1. Because they are not called the Apostles of these Churches to wit whose alms they carried but simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Churches viz. of their own of which they were Bishops For if the title of Apostle had related to their mission from these Churches it is unimaginable that there should be no term of relation expressed 2. It is very clear that although they did indeed carry the benevolence of the several Churches yet Saint Paul not those Churches sent them And we have sent with them our Brother c. 3. They are called Apostles of the Churches not going from Corinth with the money but before they came thither from whence they were to be dispatch'd in legation to Jerusalem If any inquire of Titus or the Brethren they are the Apostles of the Church and the glory of Christ. So they were Apostles before they went to Corinth not for their being imployed in the transportation of their charity So that it is plain that their Apostolate being not relative to the Churches whose benevolence they carried and they having Churches of their own as Titus had Crete Epaphroditus had Philippi their Apostolate was a fixt residence and superintendency of their several Churches SECT V. And Office BUT in holy Scripture the identity of the ordinary office of Apostleship and Episcopacy is clearer yet For when the holy Spirit had sent seven Letters to the seven Asian Bishops the Angel of the Church of Ephesus is commended for trying them which say they are Apostles and are not and hath found them liars This Angel of the Church of Ephesus as Antiquity hath taught us was at that time Timothy or Gaius the first a Disciple the other had been an entertainer of the Apostles and either of them knew them well enough it could not be that any man should dissemble their persons and counterfeit himself Saint Paul or Saint Peter And if they had yet little trying was needful to discover their folly in such a case and whether it was Timothy or Gaius he could deserve but small commendations for the meer believing of his own eyes and memory Besides the Apostles except Saint John all were then dead and he known to live in Paâ—mos known by the publick attestation of the sentence of relegation ad insulam These men therefore dissembling themselves to be Apostles must dissemble an ordinary function not an extraordinary person And indeed by the concurse of story place and time Diotrephes was the Man Saint John chiefly pointed at For he seeing that at Ephesus there had been an Episcopal chair plac'd and Timothy a long while possess'd of it and perhaps Gaius after him if we may trust Dorotheus and the like in some other Churches and that Saint John had not constituted Bishops in all other Churches of the lesser Asia but kept the Jurisdiction to be ministred by himself would arrogantly take upon him to be a Bishop without Apostolical ordination obtruding himself upon the
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
primitùs sunt constituti The Lord did at first ordain and the Apostles did so order it and so Bishops at first had their Original constitution These and all the former who affirm Bishops to be successors of the Apostles and by consequence to have the same institution drive all to the same issue and are sufficient to make faith that it was the doctrine Primitive and Catholick that Episcopacy is a Divine institution which Christ Planted in the first founding of Christendom which the Holy Ghost Watered in his first descent on Pentecost and to which we are confident that God will give an increase by a neve-failing succession unless where God removes the Candlestick or which is all one takes away the star the Angel of light from it that it may be invelop'd in darkness usque ad consummationem saeculi aperturam tenebrarum The conclusion of all I subjoyn in the words of Venerable Bede before quoted Sunt ergo jure Divino Episcopi à Presbyteris praelatione distincti Bishops are distinct from Presbyters and Superiour to them by the law of God The second Basis of Episcopacy is Apostolical tradition We have seen what Christ did now we shall see what was done by his Apostles And since they knew their Masters mind so well we can never better confide in any argument to prove Divine institution of a derivative authority than the practice Apostolical Apostoli enim Discipuli veritatis existentes extra omne mendacium sunt non enim communicat mendacium veritati sicut non communicant tenebrae luci sed praesentia alterius excludit alterum saith S. Irenaeus SECT XIII In pursuance of the Divine Institution the Apostles did ordain Bishops in several Churches FIRST then the Apostles did presently after the Ascension fix an Apostle or a Bishop in the chair of Jerusalem For they knew that Jerusalem was shortly to be destroyed they themselves foretold of miseries and desolations to ensue Petrus Paulus praedicunt cladem Hierosolymitanam saith Lactantius l. 4. inst famines and wars and not a stone left upon another was the fate of that Rebellious City by Christs own prediction which themselves recorded in Scripture And to say they understood not what they writ is to make them Enthusiasts and neither good Doctors nor wise seers But it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the holy Spirit which was promised to lead them into all truth would instruct them in so concerning an issue of publick affairs as was so Great desolation and therefore they began betimes to establish that Church and to fix it upon its perpetual base Secondly The Church of Jerusalem was to be the president and platform for other Churches The word of God went forth into all the world beginning first at Jerusalem and therefore also it was more necessary a Bishop should be there plac'd betimes that other Churches might see their government from whence they receiv'd their doctrine that they might see from what stars their continual flux of light must stream Thirdly the Apostles were actually dispers'd by persecution and this to be sure they look'd for and therefore so implying the necessity of a Bishop to govern in their absence or decession any ways they ordained S. James the first Bishop of Jerusalem there he fixt his chair there he lived Bishop for 30 years and finished his course with glorious Martyrdom If this be proved we are in a fair way for practice Apostolical First Let us see all that is said of S. James in Scripture that may concern this affair Acts 15. We find S. James in the Synod at Jerusalem not disputing but giving final determination to that Great Question about Circumcision And when there had been much disputing Peter rose up and said c. He first drave the question to an issue and told them what he believed concerning it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we trust it will go as well with us without circumcision as with our Forefathers who used it But S. James when he had summed up what had been said by S. Peter gave sentence and final determination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore I judge or give sentence So he The acts of Council which the Brethren or Presbyters did use were deliberative they disputed v. 7. S. Peter's act was declarative but S. James his was decisive which proves him clearly if by reasonableness of the thing and the successive practice of Christendom in imitation of this first Council Apostolical we may take our estimate that S. James was the President of this Synod which considering that he was none of the twelve as I proved formerly is unimaginable were it not for the advantage of the place it being held in Jerusalem where he was Hierosolymorum Episcopus as S. Clement calls him especially in the presence of S. Peter who was primus Apostolus and decked with many personal priviledges and prerogatives * Add to this that although the whole Council did consent to the sending of the Decretal Epistle and to send Judas and Silas yet because they were of the Presbytery and Colledge of Jerusalem S. James his Clergy they are said as by way of appropriation to come from S. James Gal. 2. v. 12. Upon which place S. Austin saith thus Cùm vidisset quosdam venisse à Jacobo i. e. à Judaeâ nam Ecclesiae Hierosolymitanae Jacobus praefuit To this purpose that of Ignatius is very pertinent calling S. Stephen the Deacon of S. James and in his Epistle to Hero saying that he did Minister to S. James and the Presbyters of Jerusalem which if we expound according to the known discipline of the Church in Ignatius's time who was Suppar Apostolorum only not a contemporary Bishop here is plainly the eminency of an Episcopal chair and Jerusalem the seat of S. James and the Clergy his own of a Colledge of which he was the praepositus Ordinarius he was their Ordinary * The second evidence of Scripture is Acts 21. And when we were come to Jerusalem the Brethren received us gladly and the day following Paul went in with us unto James and all the Elders were present Why unto James Why not rather unto the Presbytery or Colledge of Elders if James did not eminere were not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praepositus or Bishop of them all Now that these conjectures are not vain and impertinent see it testified by Antiquity to which in matter of fact and Church-story he that will not give faith upon current testimonies and uncontradicted by Antiquity is a mad-man and may as well disbelieve every thing that he hath not seen himself and can no way prove that himself was Christned and to be sure after 1600 years there is no possibility to disprove a matter of fact that was never questioned or doubted of before and therefore can never obtain the faith of any man to his contradictory it being impossible to prove it Eusebius reports out of S. Clement 〈◊〉 〈◊〉
concurrence of Jurisdiction this must be considered distinctly 1. Then In the first founding of Churches the Apostles did appoint Presbyters and inferiour Ministers with a power of baptizing preaching consecrating and reconciling in privato foro but did not in every Church at the first founding it constitute a Bishop This is evident in Crete in Ephesus in Corinth at Rome at Antioch 2. Where no Bishops were constituted there the Apostles kept the jurisdiction in their own hands There comes upon me saith S. Paul daily the care or supravision of all the Churches Not all absolutely for not all of the Circumcision but all of his charge with which he was once charged and of which he had not exonerated himself by constituting Bishops there for of these there is the same reason And again If any man obey not our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie him to me by an Epistle so he charges the Thessalonians and therefore of this Church S. Paul as yet clearly kept the power in his own hands So that the Church was ever in all the parts of it governed by Episcopal or Apostolical authority 3. For ought appears in Scripture the Apostles never gave any external or coercitive jurisdiction in publick and criminal causes nor yet power to ordain Rites or Ceremonies or to inflict censures to a Colledge of meer Presbyters * The contrary may be greedily swallowed and I know not with how great confidence and prescribing prejudice but there is not in all Scripture any commission from Christ any ordinance or warrant from the Apostles to any Presbyter or Colledge of Presbyters without a Bishop or express delegation of Apostolical authority tanquam vicario suo as to his substitute in absence of the Bishop or Apostle to inflict any censures or take cognizance of persons and causes criminal Presbyters might be surrogati in locum Episcopi absentis but never had any ordinary jurisdiction given them by vertue of their ordination or any commission from Christ or his Apostles This we may best consider by induction of particulars 1. There was a Presbytery at Jerusalem but they had a Bishop always and the Colledge of the Apostles sometimes therefore whatsoever act they did it was in conjunction with and subordination to the Bishop and Apostles Now it cannot be denied both that the Apostles were superiour to all the Presbyters in Jerusalem and also had power alone to govern the Church I say they had power to govern alone for they had the government of the Church alone before they ordain'd the first Presbyters that is before there were any of capacity to joyn with them they must do it themselves and then also they must retain the same power for they could not lose it by giving Orders Now if they had a power of sole jurisdiction then the Presbyters being in some publick acts in conjunction with the Apostles cannot challenge a right of governing as affixed to their Order they only assisting in subordination and by dependency This only by the way In Jerusalem the Presbyters were something more than ordinary and were not meer Presbyters in the present and limited sence of the word For Barnabas and Judas and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luke calls them were of that Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were Rulers and Prophets Chief men amongst the Brethren and yet called Elders or Presbyters though of Apostolical power and authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecumenius For truth is that divers of them were ordained Apostles with an Vnlimited jurisdiction not fixed upon any See that they also might together with the twelve exire in totum mundum * So that in this Presbytery either they were more than meer Presbyters as Barnabas and Judas and Silas men of Apostolical power and they might well be in conjunction with the twelve and with the Bishop they were of equal power not by vertue of their Presbyterate but by their Apostolate or if they were but meer Presbyters yet because it is certain and proved and confessed that the Apostles had power to govern the Church alone this their taking meer Presbyteros in partem regiminis was a voluntary act and from this example was derived to other Churches and then it is most true that Presbyteros in communi Ecclesiam regere was rather consuetudine Ecclesiae dominicae dispositionis veritate to use S. Hierom's own expression for this is more evident than that Bishops do eminere caeteris by custom rather than Divine institution For if the Apostles might rule the Church alone then that the Presbyters were taken into the Number was a voluntary act of the Apostles and although fitting to be retained where the same reasons do remain and circumstances concur yet not necessary because not affixed to their Order not Dominicae dispositionis veritate and not laudable when those reasons cease and there is an emergency of contrary causes 2. The next Presbytery we read of is at Antioch but there we find no acts either of concurrent or single jurisdiction but of ordination indeed we do and that performed by such men as S. Paul was and Barnabas for they were two of the Prophets reckoned in the Church of Antioch but I do not remember them to be called Presbyters in that place to be sure they were not meer Presbyters as we now Understand the word as I proved formerly 3. But in the Church of Ephesus there was a Colledge of Presbyters and they were by the Spirit of God called Bishops and were appointed by him to be Pastors of the Church of God This must do it or nothing In quo spiritus S. posuit vos Episcopos In whom the holy Ghost hath made you Bishops There must lye the exigence of the argument and if we can find who is meant by vos we shall I hope gain the truth * S. Paul sent for the Presbyters or Elders to come from Ephesus to Miletus and to them he spoke ** It 's true but that 's not all the vos For there were present at that Sermon Sopater and Aristarchus and Secundus and Gaius and Timothy and Tychicus and Trophimus And although he sent to Ephesus as to the Metropolis and there many Elders were either accidentally or by ordinary residence yet those were not all Elders of that Church but of all Asia in the Scripture sence the lesser Asia For so in the Preface of his Sermon S. Paul intimates Ye know that from the first day I came into Asia after what manner I have been with you at all seasons His whole conversation in Asia was not confined to Ephesus and yet those Elders who were present were witnesses of it all and therefore were of dispersed habitation and so it is more clearly inferred from verse 25. And now behold I know that ye all among whom I have gone preaching the Kingdom of God c. It was a travel to preach to all that were present and therefore
Saint Polycarpe at Smyrna many years before Saint John writ his Revelation 6. Lastly That no jurisdiction was in the Ephesine Presbyters except a delegate and subordinate appears beyond all exception by Saint Paul's first Epistle to Timothy establishing in the person of Timothy power of coercitive jurisdiction over Presbyters and ordination in him alone without the conjunction of any in commission with him for ought appears either there or elsewhere * 4. The same also in the case of the Cretan Presbyters is clear For what power had they of Jurisdiction For that is it we now speak of If they had none before Saint Titus came we are well enough at Crete If they had why did Saint Paul take it from them to invest Titus with it Or if he did not to what purpose did he send Titus with all those powers before mentioned For either the Presbyters of Crete had jurisdiction in causes criminal equal to Titus after his coming or they had not If they had not then either they had no jurisdiction at all or whatsoever it was in subordination to him they were his inferiours and he their ordinary Judge and Governour 5. One thing more before this be left must be considered concerning the Church of Corinth for there was power of excommunication in the Presbytery when they had no Bishop for they had none of diverse years after the founding of the Church and yet Saint Paul reproves them for not ejecting the incestuous person out of the Church * This is it that I said before that the Apostles kept the jurisdiction in their hands where they had founded a Church and placed no Bishop for in this case of the Corinthian incest the Apostle did make himself the sole Judge For I verily as absent in body but present in spirit have judged already and then secondly Saint Paul gives the Church of Corinth commission and substitution to proceed in this cause in the name of our Lord Jesus Christ when ye are gathered together and my Spirit that is My power My authority for so he explains himself my Spirit with the power of our Lord Jesus Christ to deliver him over to Satan And 3. As all this power is delegate so it is but declarative in the Corinthians for Saint Paul had given sentence before and they of Corinth were to publish it 4. This was a Commission given to the whole Assembly and no more concerns the Presbyters than the people and so some have contended but so it is but will serve neither of their turns neither for an independent Presbytery nor a conjunctive popularity As for Saint Paul's reproving them for not inflicting censures on the peccant I have often heard it confidently averred but never could see ground for it The suspicion of it is ver 2. And ye are puffed up and have not rather mourned that he that hath done this deed might be taken away from among you Taken away But by whom That 's the Question Not by them to be sure For taken away from you implies that it is by the power of another not by their act for no man can take away any thing from himself He may put it away not take it the expression had been very imperfect if this had been his meaning * Well then In all these instances viz. of Jerusalem Antioch Ephesus Crete and Corinth and these are all I can find in Scripture of any consideration in the present Question all the jurisdiction was originally in the Apostles while there was no Bishop or in the Bishop when there was any And yet that the Presbyters were joyned in the ordering Church affairs I will not deny to wit by voluntary assuming them in partem sollicitudinis and by delegation of power Apostolical or Episcopal and by way of assistance in acts deliberative and consiliary though I find this no where specified but in the Church of Jerusalem where I proved that the Elders were men of more power than meer Presbyters men of Apostolical authority But here lies the issue and strain of the Question Presbyters had no jurisdiction in causes criminal and pertaining to the publick Regiment of the Church by vertue of their order or without particular substitution and delegation For there is not in all Scripture any Commission given by Christ to meer Presbyters no Divine institution of any power of Regiment in the Presbytery no constitution Apostolical that meer Presbyters should either alone or in conjunction with the Bishop govern the Church no example in all Scripture of any censure inflicted by any mere Presbyters either upon Clergy or Laity no specification of any power that they had so to do but to Churches where Colledges of Presbyters were resident Bishops were sent by Apostolical ordination not only with power of imposition of hands but of excommunication of taking cognisance even of causes and actions of Presbyters themselves as to Titus and Timothy the Angel of the Church of Ephesus and there is also example of delegation of power of censures from the Apostle to a Church where many Presbyters were fixt as in the case of the Corinthian Delinquent before specified which delegation was needless if coercitive jurisdiction by censures had been by divine right in a Presbyter or a whole Colledge of them Now then return we to the consideration of S. Hierom's saying The Church was governed saith he communi Presbyterorum consilio by the common Councel of Presbyters But 1. Quo jure was this That the Bishops are Superiour to those which were then called Presbyters by custom rather than Divine disposition Saint Hierome affirms but that Presbyters were joyned with the Apostles and Bishops at first by what right was that Was not that also by custom and condescension rather than by Divine disposition Saint Hierom does not say but it was For he speaks only of matter of fact not of right It might have been otherwise though de facto it was so in some places * 2. Communi Presbyterorum consilio is true in the Church of Jerusalem where the Elders were Apostolical men and had Episcopal authority and something superadded as Barnabas and Judas and Silas for they had the authority and power of Bishops and an unlimited Diocess besides though afterwards Silas was fixt upon the See of Corinth But yet even at Jerusalem they actually had a Bishop who was in that place superiour to them in Jurisdiction and therefore does clearly evince that the common Councel of Presbyters is no argument against the superiority of a Bishop over them * 3. Communi Presbyterorum consilio is also true because the Apostles call'd themselves Presbyters as Saint Paul and Saint John in their Epistles Now at the first many Prophets many Elders for the words are sometimes used in common were for a while resident in particular Churches and did govern in common As at Antioch were Barnabas and Simeon and Lucius and Manaen and Paul Communi horum Presbyterorum consilio the Church of
power and order of Episcopacy And this shall be in subsidium to them also that call for reduction of the state Episcopal to a primitive consistence and for the confirmation of all those pious sons of Holy Church who have a venerable estimate of the publick and authorized facts of Catholick Christendom * For consider we Is it imaginable that all the world should immediately after the death of the Apostles conspire together to seek themselves and not ea quae sunt Jesu Christi to erect a government of their own devising not ordained by Christ not delivered by his Apostles and to relinquish a Divine foundation and the Apostolical superstructure which if it was at all was a part of our Masters will which whosoever knew and observed not was to be beaten with many stripes Is it imaginable that those gallant men who could not be brought off from the prescriptions of Gentilism to the seeming impossibilities of Christianity without evidence of Miracle and clarity of Demonstration upon agreed principles should all upon their first adhesion to Christianity make an Universal dereliction of so considerable a part of their Masters will and leave Gentilism to destroy Christianity for he that erects another Oeconomy than what the Master of the Family hath ordained destroyes all those relations of mutual dependance which Christ hath made for the coadunation of all the parts of it and so destroyes it in the formality of a Christian congregation or family * Is it imaginable that all those glorious Martyrs that were so curious observers of Divine Sanctions and Canons Apostolical that so long as that Ordinance of the Apostles concerning abstinence from blood was of force they would rather die than eat a strangled Hen or a Pudding for so Eusebius relates of the Christians in the particular instance of Biblis and Blandina that they would be so sedulous in contemning the Government that Christ left for his Family and erect another * To what purpose were all their watchings their Banishments their fears their fastings their penances and formidable austerities and finally their so frequent Martyrdomes of what excellency or avail if after all they should be hurried out of this world and all their fortunes and possessions by untimely by disgraceful by dolorous deaths to be set before a Tribunal to give account of their universal neglect and contemning of Christ's last Testament in so great an affair as the whole government of his Church * If all Christendom should be guilty of so open so united a defiance against their Master by what argument or confidence can any misbeliver be perswaded to Christianity which in all its members for so many ages together is so unlike its first institution as in its most publick affair and for matter of order of the most general concernment is so contrary to the first birth * Where are the promises of Christ's perpetual assistance of the impregnable permanence of the Church against the gates of Hell of the Spirit of truth to lead it into all truth if she be guilty of so grand an error as to erect a throne where Christ had made all level or appointed others to sit in it than whom he suffers * Either Christ hath left no government or most certainly the Church hath retained that Government whatsoever it is for the contradictory to these would either make Christ improvident or the Catholick Church extreamly negligent to say no worse and incurious of her depositum * But upon the confidence of all * Christendom if there were no more in it I * suppose we may fairly venture Sit anima mea * cum Christianis SECT XXIII Who first distinguished Names used before in common THE First thing done in Christendom upon the death of the Apostles in this matter of Episcopacy is the distinguishing of Names which before were common For in holy Scripture all the names of Clerical offices were given to the superiour Order and particularly all offices and parts and persons designed in any imployment of the sacred Priesthood were signified by Presbyter and Presbyterium And therefore lest the confusion of Names might perswade an identity and indistinction of office the wisdom of H. Church found it necessary to distinguish and separate orders and offices by distinct and proper appellations For the Apostles did know by our Lord Jesus Christ that contentions would arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the name of Episcopacy saith S. Clement and so it did in the Church of Corinth as soon as their Apostle had expired his last breath But so it was 1. The Apostles which I have proved to be the supream ordinary office in the Church and to be succeeded in were called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders or Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Peter the Apostle the Elders or Presbyters that are among you I also who am an Elder or Presbyter do intreat Such elders S. Peter spoke to as he was himself to wit those to whom the Regiment of the Church was committed the Bishops of Asia Pontus Galatia Cappadocia and Bithynia that is to Timothy to Tychicus to Sosipater to the Angels of the Asian Churches and all others whom himself in the next words points out by the description of their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Feed the Flock of God as Bishops or being Bishops and Overseers over it And that to Rulers he then spake is evident by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it was impertinent to have warned them of tyranny that had no rule at all * The mere Presbyters I deny not but are included in this admonition for as their office is involved in the Bishops office the Bishop being Bishop and Presbyter too so is his duty also in the Bishops so that pro ratâ the Presbyter knows what lies on him by proportion and intuition to the Bishops admonition But again * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint John the Apostle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presbyter to Gaius The Presbyter to the elect Lady 2. * If Apostles be called Presbyters no harm though Bishops be called so too for Apostles and Bishops are all one in ordinary office as I have proved formerly Thus are those Apostolical men in the Colledge at Jerusalem called Presbyters whom yet the Holy Ghost calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principal men ruling men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters that rule well by Presbyters are meant Bishops to whom only according to the intention and exigence of Divine institution the Apostle had concredited the Church of Ephesus and the neighbouring Cities ut solus quisque Episcopus praesit omnibus as appears in the former discourse The same also is Acts 20. The Holy Ghost hath made you Bishops and yet the same men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one place expounds the other for they are both ad idem and speak of Elders of the same Church * 3. Although Bishops be called Presbyters
dirimere sed Vnimini Episcopo subjecti Deo per illum in Christo saith S. Ignatius Let nothing divide you but be united to your Bishop being subject to God in Christ through your Bishop And it is his conge to the people of Smyrna to whom he writ in his epistle to Polycarpus opto vos semper valere in Deo nostro Jesu Christo in quo manete perunitatem Dei Episcopi Farewell in Christ Jesus in whom remain by the Vnity of God and of the Bishop Quantò vos beatiores judico qui dependetis ab illo Episcopo ut Ecclesia à Domino Jesu Dominus à Patre suo ut omnia per Vnitatem consentiant Blessed people are ye that depend upon your Bishop as the Church on Christ and Christ on God that all things may consent in Vnity * Neque enim aliundè haereses obortae sunt aut nata sunt schismata quà m inde quòd Sacerdoti Dei non obtemperatur nec unus in Ecclesiâ ad tempus Sacerdos ad tempus Judex vice Christi cogitatur Hence come Schisms hence spring Heresies that the Bishop is not obeyed and admitted alone to be the high Priest alone to be the Judge The same S. Cyprian repeats again and by it we may see his meaning clearer Qui vos audit me audit c. Inde enim haereses schismata obortae sunt oriuntur dum Episcopus qui unus est Ecclesiae praeest superbâ quorundam praesumptione contemnitur homo dignatione Dei honoratus indignus hominibus judicatur The pride and peevish haughtiness of some factious people that contemn their Bishops is the cause of all heresie and Schism And therefore it was so strictly forbidden by the Ancient Canons that any Man should have any meetings or erect an Altar out of the communion of his Bishop that if any man proved delinquent in this particular he was punished with the highest censures as appears in the 32. Canon of the Apostles in the 6th Canon of the Council of Gangra the 5th Canon of the Council of Antioch and the great Council of Chalcedon all which I have before cited The sum is this The Bishop is the band and ligature of the Churches Unity and separation from the Bishop is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodorets expression is a Symbol of faction and he that separates is a Schismatick But how if the Bishop himself be a heretick or schismatick May we not then separate Yes if he be judged so by a Synod of Bishops but then he is sure to be deposed too and then in these cases no separation from a Bishop For till he be declared so his communion is not to be forsaken by the subjects of his Diocess lest they by so doing become their Judges Judge and when he is declared so no need of withdrawing from obedience to the Bishop for the heretick or schismatick must be no longer Bishop * But let the case be what it will be no separation from a Bishop ut sic can be lawful and yet if there were a thousand cases in which it were lawful to separate from a Bishop yet in no case is it lawful to separate from Episcopacy That is the quintessence and spirit of schism and a direct overthrow to Christianity and a confronting of a Divine institution SECT XLVII And Hereticks BUT is it not also heresie Aerius was condemned for heresie by the Catholick Church The heresie from whence the Aerians were denominated was sermo furiosus magis quà m humanae conditionis dicebat Quid est Episcopus ad Presbyterum nihil dissert hic ab illo A mad and unmanly heresie to say that a Bishop and a Priest are all one So Epiphanius Assumpsit autem Ecclesia in toto mundo assensus factus est antequam esset Aerius qui ab ipso appellantur Aeriani And the good Catholick Father is so angry at the heretick Aerius that he thinks his name was given him by Providence and he is called Aerius aeriis spiritibus pravitatis for he was possessed with an unclean spirit he could never else have been the inventer of such heretical pravity S. Austin also reckons him in the accursed roll of hereticks and adds at the conclusion of his Catalogue that he is no Catholick Christian that assents to any of the foregoing Doctrines amongst which this is one of the principal Philastrius does as much for him But against this it will be objected First That heresies in the Primitive Catalogues are of a large extent and every dissent from a publick opinion was esteemed heresie 2dly Aerius was called heretick for denying prayer for the dead And why may he not be as blameless in equalling a Bishop and a Presbyter as in that other for which he also is condemned by Epiphanius and Saint Austin Thirdly He was never condemned by any Council and how then can he be called heretick I answer that dissent from a publick or a received opinion was never called heresie unless the contrary truth was indeed a part of Catholick doctrine For the Fathers many of them did so as S. Austin from the Millenary opinion yet none ever reckoned them in the Catalogues of hereticks but such things only set them down there which were either directly opposite to Catholick belief though in minoribus articulis or to a holy life 2dly It is true that Epiphanius and S. Austin reckon his denying prayer for the dead to be one of his own opinions and heretical But I cannot help it if they did let him and them agree it they are able to answer for themselves But yet they accused him also of Arianism and shall we therefore say that Arianism was no heresie because the Fathers called him heretick in one particular upon a wrong principal We may as well say this as deny the other 3dly He was not condemned by any Council No. For his heresie was ridiculous and a scorn to all wise men as Epiphanius observes and it made no long continuance neither had it any considerable party * But yet this is certain that Epiphanius and Philastrius and S. Austin called this opinion of Aerius a heresy and against the Catholick belief And themselves affirm that the Church did so and then it would be considered that it is but a sad imployment to revive old heresies and make them a piece of the New religion And yet after all this if I mistake not although Aerius himself was so inconsiderable as not to be worthy noting in a Council yet certainly the one half of his error is condemn'd for heresie in one of the four General Councils viz. the first Council of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We call all them hereticks whom the Ancient Church hath condemn'd and whom we shall anathematize Will not Aerius come under one of these titles for a condemn'd heretick Then see forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is enough for Aerius and all
Bishop and were his Emissaries for the gaining souls in City or Suburbs But when the Bishops divided Parishes and fixt the Presbyters upon a cure so many Parishes as they distinguished so many delegations they made And these we all believe to be good both in Law and Conscience For the Bishop per omnes divinos ordines propriae hierarchiae exercet mysteria saith Saint Denis he does not do the offices of his Order by himself only but by others also for all the inferiour Orders do so operate as by them he does his proper offices * But besides this grand act of the Bishops first and then of all Christendom in consent we have fair precedent in Saint Paul for he made delegation of a power to the Church of Corinth to excommunicate the incestuous person It was a plain delegation for he commanded them to do it and gave them his own spirit that is his own authority and indeed without it I scarce find how the Delinquent should have been delivered over to Satan in the sence of the Apostolick Church that is to be buffetted for that was a miraculous appendix of power Apostolick * When Saint Paul sent for Timothy from Ephesus he sent Tychicus to be his Vicar Do thy diligence to come unto me shortly for Demas hath forsaken me c. And Tychicus have I sent to Ephesus Here was an express delegation of the power of jurisdiction to Tychicus who for the time was Curate to Saint Timothy Epaphroditus for a while attended on Saint Paul although he was then Bishop of Philippi and either Saint Paul or Epaphroditus appointed one in substitution or the Church was relinquished for he was most certainly non-resident * Thus also we find that Saint Ignatius did delegate his power to the Presbyters in his voyage to his Martyrdom Presbyteri pascite gregem qui inter vos est donec Deus designaverit eum qui principatum in vobis habiturus est Ye Presbyters do you feed the Flock till God shall design you a Bishop Till then Therefore it was but a delegate power it could not else have expired in the presence of a Superiour To this purpose is that of the Laodicean Council Non oportet Presbyteros ante ingressum Episcopi ingredi sedere in tribunalibus nisi fortè aut aegrotet Episcopus aut in peregrinis eum esse constiterit Presbyters must not sit in Consistory without the Bishop unless the Bishop be sick or absent So that it seems what the Bishop does when he is in his Church that may be committed to others in his absence And to this purpose Saint Cyprian sent a plain Commission to his Presbyters Fretus ergo dilectione religione vostrâ his literis hortor mando ut vos Vice mea fungamini circa gerenda ea quae adiministratio religiosa deposcit I intreat and command you that you do my office in the administration of the affairs of the Church and another time he put Herculanus and Caldonius two of his Suffragans together with Rogatianus and Numidicus two Priests in substitution for the excommunicating Foelicissimus and four more Cùm ego vos pro me Vicarios miserim So it was just in the case of Hierocles Bishop of Alexandria and Melitius his Surrogate in Epiphanius Videbatur autem Melitius praemenire c. ut qui secundum locum habebat post Petrum in Archiepiscopatu velut adjuvandi ejus gratiâ sub ipso existens sub ipso Ecclesiastica curans He did Church offices under and for Hierocles And I could never find any Canon or personal declamatory clause in any Council or Primitive Father against a Bishops giving more or less of his jurisdiction by way of delegation * Hitherto also may be referr'd that when the goods of all the Church which then were of a perplex and busie dispensation were all in the Bishops hand as part of the Episcopal function yet that part of the Bishops office the Bishop by order of the Council of Chalcedon might delegate to a Steward provided he were a Clergy-man and upon this intimation and decree of Chalcedon the Fathers in the Council of Sevill forbad any Lay-men to be Stewards for the Church Elegimus ut unusquisque nostrûm secundùm Chalcedonensium Patrum decreta ex proprio Clero Oeconomum sibi constituat But the reason extends the Canon further Indecorum est enim laicum Vicarium esse Episcopi Saeculares in Ecclesiâ judicare Vicars of Bishops the Canon allows only forbids Lay-men to be Vicars In uno enim eodemque officio non decet dispar professio quod etiam in divinâ lege prohibetur c. In one and the same office the Law of God forbids to joyn men of disparate capacities Then this would be considered For the Canon pretends Scripture Precepts of Fathers and Tradition of Antiquity for its Sanction SECT LI. But they were ever Clergy-men for there never was any Lay-Elders in any Church-office heard of in the Church FOR although Antiquity approves of Episcopal delegations of their power to their Vicars yet these Vicars and Delegates must be Priests at least Melitius was a Biship and yet the Chancellor of Hierocles Patriarch of Alexandria so were Herculanus and Caldonius to Saint Cyprian But they never delegated to any Lay-man any part of their Episcopal power precisely Of their lay-power or the cognisance of secular causes of the people I find one delegation made to some Gentlemen of the Laity by Sylvanus Bishop of Troas when his Clerks grew covetous he cur'd their itch of Gold by trusting men of another profession so to shame them into justice and contempt of money Si quis autem Episcopus posthâc Ecclesiasticam rem aut Laicali procuratione administrandam elegerit non solùm à Christo de rebus Pauperum judicatur reus sed etiam Concilio manebit obnoxius If any Bishop shall hereafter concredit any Church affairs to Lay-Administration he shall be responsive to Christ and in danger of the Council But the Thing was of more ancient constitution For in that Epistle which goes under the Name of Saint Clement which is most certainly very ancient whoever was the Author of it it is decreed Si qui ex Fratribus negotia habent inter se apud cognitores saeculi non judicentur sed apud Presbyteros Ecclesiae quicquid illud est dirimatur If Christian people have causes of difference and judicial contestation let it be ended before the Priests For so Saint Clement expounds Presbyteros in the same Epistle reckoning it as a part of the sacred Hierarchy To this or some parallel constitution Saint Hierom relates saying that Priests from the beginning were appointed Judges of causes He expounds his meaning to be of such Priests as were also Bishops and they were Judges ab initio from the beginning saith S. Hierom So that the saying of the Father may no way prejudge
in the first three hundred years did theirs we can serve God in our houses and sometimes in Churches and our faith which was not built upon temporal foundations cannot be shaken by the convulsions of war and the changes of State But they who make our afflictions an objection against us unless they have a promise that they shall never be afflicted might do well to remember that if they ever fall into trouble they have nothing left to represent or make their condition tolerable for by pretending Religion is destroyed when it is persecuted they take away all that which can support their own Spirits and sweeten persecution However let our Church be where it pleases God it shall it is certain that Transubstantiation is an evil Doctrine false and dangerous and I know not any Church in Christendom which hath any Article more impossible or apt to render the Communion dangerous than this in the Church of Rome and since they command us to believe all or will accept none I hope the just reproof of this one will establish the minds of those who can be tempted to communicate with them in others I have now given an account of the reasons of my present engagement and though it may be enquired also why I presented it to You I fear I shall not give so perfect an account of it because those excellent reasons which invited me to this signification of my gratitude are such which although they ought to be made publick yet I know not whether your humility will permit it for you had rather oblige others than be noted by them Your Predecessor in the See of Rochester who was almost a Cardinal when he was almost dead did publickly in those evil times appear against the truth defended in this Book and yet he was more moderate and better tempered than the rest but because God hath put the truth into the hearts and mouths of his successors it is not improper that to you should be offered the opportunities of owning that which is the belief and honour of that See since the Religion was reformed But lest it be thought that this is an excuse rather than a reason of my address to you I must crave pardon of your humility and serve the end of glorification of God in it by acknowledging publickly that you have assisted my condition by the emanations of that grace which is the Crown of Martyrdom expending the remains of your lessened fortunes and increasing charity upon your Brethren who are dear to you not only by the band of the same Ministery but the fellowship of the same sufferings But indeed the cause in which these papers are ingaged is such that it ought to be owned by them that can best defend it and since the defence is not with secular arts and aids but by Spiritual the diminution of your outward circumstances cannot render you a person unfit to patronize this Book because where I fail your wisdom learning and experience can supply and therefore if you will pardon my drawing your name from the privacy of your retirement into a publick view you will singularly oblige and increase those favours by which you have already endeared the thankfulness and service of R. R. Your most affectionate and endeared Servant in the Lord Jesus JER TAYLOR A DISCOURSE OF THE REAL PRESENCE OF CHRIST In the Holy Sacrament SECT I. State of the Question 1. THE Tree of Knowledge became the Tree of Death to us and the Tree of Life is now become an Apple of Contention The holy Symbols of the Eucharist were intended to be a contesseration and an union of Christian societies to God and with one another and the evil taking it disunites us from God and the evil understanding it divides us from each other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet if men would but do reason there were in all Religion no article which might more easily excuse us from medling with questions about it than this of the holy Sacrament For as the man in Phaedrus that being asked what he carried hidden under his Cloak answered it was hidden under his Cloak meaning that he would not have hidden it but that he intended it should be secret so we may say in this mystery to them that curiously ask what or how it is Mysterium est it is a Sacrament and a Mystery by sensible instruments it consigns spiritual graces by the creatures it brings us to God by the body it ministers to the Spirit And that things of this nature are undiscernable secrets we may learn by the experience of those men who have in cases not unlike vainly laboured to tell us how the material fire of Hell should torment an immaterial soul and how baptismal water should cleanse the spirit and how a Sacrament should nourish a body and make it sure of the resurrection 2. It was happy with Christendom when she in this article retained the same simplicity which she always was bound to do in her manners and entercourse that is to believe the thing heartily and not to enquire curiously and there was peace in this Article for almost a thousand years together and yet that Transubstantiation was not determined I hope to make very evident In synaxi transubstantiationem serò definivit Ecclesia diù satis erat credere sive sub pane consecrato sive quocunque modo adesse verum corpus Christi so said the great Erasmus It was late before the Church defined Transubstantiation for a long time together it did suffice to believe that the true body of Christ was present whether under the consecrated bread or any other way so the thing was believed the manner was not stood upon And it is a famous saying of Durandus Verbum audimus motum sentimus modum nescimus praesentiam credimus We hear the Word we perceive the Motion we know not the Manner but we believe the presence and Ferus of whom Sixtus Senensis affirms that he was vir nobiliter doctus pius eruditus hath these words Cum certum sit ibi esse corpus Christi quid opus est disputare num panis substantia maneat vel non When it is certain that Christs body is there what need we dispute whether the substance of bread remain or no and therefore Cutbert Tonstal Bishop of Duresme would have every one left to his conjecture concerning the manner De modo quo id fieret satius erat curiosum quemque relinquere suae conjecturae sicut liberum fuit ante Concilium Lateranum Before the Lateran Council it was free for every one to opine as they please and it were better it were so now But S. Cyril would not allow so much liberty not that he would have the manner determined but not so much as thought upon Firmam fidem mysteriis adhibentes nunquam in tam sublimibus rebus illud Quomodo aut cogitemus aut proferamus For if we go about to think it
blessed Saviour Do this in memorial of me and this doing ye shew forth the Lords death till he come saith S. Paul 3. Secondly the second credibility that our blessed Saviours words are to be understood figuratively is because it is a Sacrament For mysterious and tropical expressions are very frequently almost regularly and universally used in Scripture in Sacraments and sacramentals And therefore it is but a vain discourse of Bellarmine to contend that this must be a proper speaking because it is a Sacrament For that were all one as to say he speaks mystically therefore he speaks properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek for a Sacrament and all the Greek that is for it in the New Testament and when S. Paul tells of a man praying in the spirit but so as not to be understood he expresses it by speaking mysteries The mysterious and sacramental speaking is secret and dark But so it is in the sacrament or covenant of circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my Covenant and yet it was but the seal of the Covenant if you believe S. Paul it was a Sacrament and a consignation of it but it is spoken of it affirmatively and the same words are used there as in the Sacrament of the Eucharist it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places 4. And upon this account two other usual objections pretending that this being a Covenant and a Testament it ought to be expressed without a figure are dissolved For here is a Covenant and a Testament and a Sacrament all in one and yet the expression of them is figurative and the being a Testament is so far from supposing all expression in it to be proper and free from figure that it self the very word Testament in the institution of the holy Sacrament is tropical or figurative est Testamentum that is est signum Testamenti it is that is it signifies And why they should say that a Testament must have in it all plain words and no figures or hard sayings that contend that both the Testaments New and Old are very full of hard sayings and upon that account forbid the people to read them I confess I cannot understand Besides this though it be fit in temporal Testaments all should be plain yet we see all are not plain and from thence come so many suits of Law yet there is not the same reason in spiritual or divine and in humane Testaments for in humane there is nothing but legacies and express commands both which it is necessary that we understand plainly but in divine Testaments there are mysteries to exercise our industry and our faith our patience and inquiry some things for us to hope some things for us to admire some things to pry into some things to act some things for the present some things for the future some things pertaining to this life some things pertaining to the life to come some things we are to see in a glass darkly some things reserved till the vision of Gods face And after all this in humane Testaments men ought to speak plainly because they can speak no more when they are dead But Christ can for he being dead yet speaketh and he can by his Spirit make the Church understand as much as he please and he will as much as is necessary and it might be remembred that in Scripture there is extant a record of Jacobs Testament and of Moses which we may observe to be an allegory all the way I have heard also of an Athenian that had two sons and being asked on his deathbed to which of his two sons he would give his goods to Leon or Pantaleon which were the names of his two sons he only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but whether he meant to give all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Leon or to Pantaleon is not yet known And in the Civil Law it is noted that Testaments have figurative expressions very often and therefore decreed Non n. in causâ Testamentorum ad definitionem strictam sive propriam verborum significationem saith the Gloss utique descendendum est cum plerumque abusivè loquantur nec propriis vocabulis ac nominibus semper utantur Testatores l. non aliter Sect. Titius F. de legat fidei com And there are in Law certain measures for presumption of the Testators meaning These therefore are trifling arrests even a commandment may be given with a figurative expression and yet be plain enough such was that of Jesus Pray ye the Lord of the Harvest that he would send Labourers into his Harvest and that Jesus commanded his Disciples to prepare the Passeover and some others so Rent your hearts and not your garments c. And an article of faith may be expressed figuratively so is that of Christs sitting at the right hand of his Father And therefore much more may there be figurative expressions in the institution of a mysterie and yet be plain enough Tropica loquutio cum fit ubi fieri solet sine labore sequitur intellectus said S. Austin l. 3. de Doct. Christ. c. 37. Certain it is the Church understood this well enough for a Thousand years together and yet admitted of figures in the institution and since these new men had the handling of it and excluded the figurative sence they have made it so hard that themselves cannot understand it nor tell one anothers meaning But it suffices as to this particular that in Scripture doctrines and promises and precepts and prophecies and histories are expressed sometimes figuratively Dabo tibi claves and Semen mulieris conteret caput serpentis and The dragon drew the third part of the Stars with his tail and Fight the good fight of faith Put on the armour of righteousness and very many more 5. Thirdly And indeed there is no possibility of distinguishing sacramental propositions from common and dogmatical or from a commandment but that these are affirmative of a nature those of a mystery these speak properly they are figurative such as this Vnless a man be born of water and the Spirit be cannot enter into the kingdom of Heaven The proposition is sacramental mystical and figurative Go and baptize that 's a precept therefore the rather is it literal and proper So it is in the blessed Sacrament the institution is in Jesus took bread and blessed it and brake it and gave to his disciples saying Take eat In these also there is a precept and in the last words Hoc facite this do in remembrance of me But the Sacramental proposition or the mystical which explicates the Sacrament is Hoc est corpus meum and either this is or there is no sacramental proposition in this whole affair to explicate the mysterie or the being a sacrament But this is very usual in sacramental propositions For so baptism is called regeneration and it is called a burial by S. Paul for we are buried with him in baptism then baptism
Symbol the name of his body and S. Cyprian speaks expresly to this purpose as you may see above Sect. 5. n. 9. 9. Sixthly The strange inconveniences and impossibilities the scandals and errours the fancy of the Capernaites and the temptations to faith arising from the literal sence of these words have been in other cases thought sufficient by all men to expound words of Scripture by tropes and allegories The heresie of the Authropomorphites and the Euchitae and the doctrine of the Chiliasts and Origen gelding himself proceeded from the literal sence of some texts of Scripture against which there is not the hundred part of so much presumption as I shall in the sequel make to appear to lie against this And yet no man puts out his right eye literally or cuts off his right hand to prevent a scandal Certain it is there hath been much greater inconvenience by following the letter of these words of institution than of any other in Scripture by so much as the danger of Idolatry and actual tyranny and uncharitable damning others and schism are worse than any temporal inconvenience or an error in a matter of speculation 10. Seventhly I argue out of S. Austins grounds thus As the Fathers did eat Christs body so do we under a diverse Sacrament and different symbols but in all the same reality whatsoever we eat the same they did eat for the difference is this only they received Christ by faith in him that was to come and we by faith in him that is come already but they had the same real benefit Christ as really as we for they had salvation as well as we But the fathers could not eat Christs flesh in a natural manner for it was not yet assumed and though it were as good an argument against our eating of it naturally that it is gone from us into heaven yet that which I now insist upon is that it was cibus spiritualis which they eat under the Sacrament of Manna therefore we under the Sacrament of bread and wine eating the same meat eat only Christ in a spiritual sence that is our spiritual meat And this is also true in the other Sacraments of the Rock and the Cloud Our Fathers eat of the same spiritual meat and drank of the same spiritual drink that is Christ so he afterwards expounds it Now if they did eat and drink Christ that is were by him in sacrament and to all reality of effect nourished up to life eternal why cannot the same spiritual meat do the same thing for us we receiving it also in sacrament and mystery 2. To which I add that all they that do communicate spiritually do receive all the blessing of the Sacrament which could not be unless the mystery were only sacramental mysterious and spiritual Maldonate speaking of something of this from the authority of S. Austin is of opinion that if S. Austin were now alive in very spite to the Calvinists he would have expounded that of Manna otherwise than he did It seems he lived in a good time when malice and the spirit of contradiction was not so much in fashion in the interpretations of the Scripture 11. Now let it be considered whether all that I have said be not abundantly sufficient to out-weigh their confidence of the literal sence of these sacramental words They find the words spoken they say they are literally to be understood they bring nothing considerable for it there is no Scripture that so expounds it there is no reason in the circumstances of the words but there is all the reason of the world against it as I have and shall shew and such for the meanest of which very many other places of Scripture are drawn from the literal sence and rest in a tropical and spiritual Now in all such cases when we find an inconvenience press the literal expression of a text instantly we find another that is figurative and why it is not so done in this the interest and secular advantages which are consequent to this opinion of the Church of Rome may give sufficient account In the mean time we have reason not to admit of the literal sence of these words not only by the analogy of other sacramental expressions in both Testaments I mean that of Circumcision and the Passeover in the Old and Baptism as Christ discoursed it to Nicodemus in the New Testament but also 2. Because the literal sence of the like words in this very Article introduced the Heresie of the Capernaites and 3. Because the subject and the predicate in the words of institution are diverse and disparate and cannot possibly be spoken of each other properly 4. The words in the natural and proper sence seem to command an unnatural thing the eating of flesh 5. They rush upon infinite impossibilities they contradict sence and reason the principles and discourses of all mankind and of all Philosophy 6. Our blessed Saviour tells us that the flesh profiteth nothing and as themselves pretend even in this mystery that his words were spirit and life 7. The literal sence cannot be explicated by themselves nor by any body for them 8. It is against the Analogy of other Scriptures 9. It is to no purpose 10. Upon the literal sence of the words the Church could not confute the Marcionites Eutychians Nestorians the Aquarii 11. It is against antiquity 12. The whole form of words in every of the members is confessed to be figurative by the opposite party 13. It is not pretended to be verifiable without an infinite company of miracles all which being more than needs and none of them visible but contestations against art and the notices of two or three sciences cannot be supposed to be done by God who does nothing superfluously 14. It seems to contradict an Article of faith viz. of Christs sitting in Heaven in a determinate place and being contained there till his second coming Upon these considerations and upon the account of all the particular arguments which I have and shall bring against it it is not unreasonable neither can it seem so that we decline the letter and adhere to the spirit in the sence of these words But I have divers things more to say in this particular from the consideration of other words of the institution and the whole nature of the thing SECT VII Considerations of the Manner and Circumstances and Annexes of the Institution 1. THE blessed Sacrament is the same thing now as it was in the institution of it But Christ did not really give his natural body in the natural sence when he eat his last Supper therefore neither does he now The first proposition is beyond all dispute certain evident and confessed Hoc facite convinces it This do what Christ did his Disciples are to do I assume Christ did not give his natural body properly in the last Supper therefore neither does he now the assumption I prove by divers arguments 2. First If then he gave
be in more places than one if in two it may be in 2000 and then it may be every where for it is not limited and therefore is illimited and potentially infinite Against this so seemingly impossible at the very first sight and relying upon a similitude and analogy that is not far from blasphemy viz. that as God is in Heaven and yet on Earth eodem modo after the same manner is Christs body which words it cannot be easie to excuse against this I say although for the reasons alledged it be unnecessary to be disproved yet I have these things to oppose 1. The words of Scripture that affirm Christ to be in Heaven affirm also that he is gone from hence Now if Christs body not only could but must be every day in innumerable places on earth it would have been said that Christ is in Heaven but not that he is not here or that he is gone from hence 2. Surrexit non est hîc was the Angels discourse to the inquiring woman at the Sepulchre he is risen he is not here but if they had been taught the new doctrine of the Roman Schools they would have denied the consequent he is risen and gone from hence but he may be here too And this indeed might have put the Angels to a distinction but the womens ignorance rendred them secure However S. Austin is dogmatical in this Article saying Christum ubique totum esse tanquam Deum in eodem tanquam inhabitante Deum in loco aliquo coeli propter veri corporis modum Christ as God is every where but in respect of his body he is determin'd to a particular residence in Heaven viz. at the right hand of God that is in the best seat and in the greatest eminency And in the thirtieth Treatise of S. John It behoveth that the body of our Lord since it is raised again should be in one place alone but the truth is spread over all But concerning these words of S. Austin they have taken a course in all their Editions to corrupt the place And in stead of oportet have clapp'd in potest instead of must be have foisted in may be against the faith of the ancient Canonists and Scholasticks particularly Lombard Gratian Ivo Carnotensis Algerus Thomas Bonaventure Richardus Durand Biel Scotus Cassander and divers others To this purpose is that of S. Cyril Alex. He could not converse with his Disciples in the flesh being ascended to his Father So Cassian Jesus Christ speaking on Earth cannot be in Heaven but by the infinity of his Godhead and Fulgentius argues it strongly If the body of Christ be a true body it must be contained in a particular place but this place is just so corrupted in their Editions as is that of S. Austin potest being substituted instead of oportet but this doctrine viz. that to be in several places is impossible to a body and proper to God was affirmed by the Universality of Paris in a Synod under William their Bishop 1340 and Johannes Picus Mirandula maintained in Rome it self that it could not be by the power of God that one body should at once be in divers places 3. Thirdly The Scripture speaks of his going thither from hence by elevation and ascension and of his coming from thence at his appearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words have an Antithesis the Heavens till then shall retain him but then he shall come from thence which were needless if he might be here and stay there too 4. When Christ said Me ye have not always and at another time Loe I am with you always to the end of the World It is necessary that we distinguish the parts of a seeming contradiction Christ is with us by his Spirit but Christ is not with us in body but if his body be here too then there is no way of Substantial Real Presence in which those words can be true me ye have not always The Rhemists in their note upon this place say that when Christ said Me ye have not always he means ye have not me in the manner of a poor man needing relief that is Not me so as you have the poor But this is a trifle because our Blessed Saviour did not receive that ministery of Mary Magdalen as a poor man for it was a present for a Prince not a relief to necessity but a Regalo fit for so great a person and therefore if he were here at all after his departure he was capable of as noble an usage and an address fit to represent a Majesty or at least to express a love It was also done for his burying so Christ accepted it and that signified and plainly related to a change of his state and abode But besides this if this could be the interpretation of those words then they did not at all signifie Christs leaving this world but only his changing his circumstance of fortune his outward dress and appendages of person which were a strange commentary upon Me ye have not always that is I shall be with you still but in a better condition but S. Austin hath given sentence concerning the sence of these words of Christ Loquebatur de praesentiâ corporis c. He spake of the presence of his body ye shall have me according to my providence according to Majesty and invisible grace but according to the flesh which the word assumed according to that which was born of the Virgin Mary ye shall not have me therefore because he conversed with his disciples forty days he is ascended up into Heaven and is not here If he be here in person what need he to have sent his Vicar his holy Spirit in substitution especially since by this doctrine he is more now with his Church than he was in the days of his conversion in Palestine for then he was but in one assembly at once now he is in thousands every day If it be said because although he be here yet we see him not This is not sufficient for what matter is it whether we see him or no if we know him to be here if we feel him if we eat him if we worship him in presence natural and proper There wants nothing but some accidents of colour and shape A friend in the dark behind a curtain or to a blind man is as certainly present as if he were in the light in open conversation or beheld with the eyes And then also the office of the holy Spirit would only be to supply the sight of his person which might possibly be true if he had no greater offices and we no greater needs and if he himself also were visible and glorious to our eyes for if the effect of his substitution is spiritual secret and invisible our eyes are still without comfort and if the Spirits secret effect does supply it and makes it not necessary that we should see him then so
does our faith do the same thing for if we believe him there the want of bodily sight is supplied by the eye of faith and the Spirit is pretended to do no more in this particular and then his presence also will be less necessary because supplied by our own act Add to this That if after Christs ascension into Heaven he still would have been upon Earth in the Eucharist and received properly into our mouths and in all that manner which these men dream how ready it had been and easie to have comforted them who were troubled for want of his bodily presence by telling them Although I go to Heaven yet fear not to be deprived of the presence of my body for you shall have it more than before and much better for I will be with you and in you I was with you in a state of humility and mortality now I will be with you with a daily and mighty miracle I before gave you promises of grace and glory but now I will become to your bodies a seed of immortality And though you will not see me but under a vail yet it is certain I will be there in your Churches in your pixes in your mouths in your stomachs and you shall believe and worship Had not this been a certain clear and proportionable comfort to their complaint and present necessity if any such thing were intended It had been so certain so clear so proportionable that it is more than probable that if it had been true it had not been omitted But that such sacred things as these may not be exposed to contempt by such weak propositions and their trifling consequents the case is plain that Christ being to depart hence sent his holy Spirit in substitution to supply to his Church the office of a Teacher which he on Earth in person was to his Disciples when he went from hence he was to come no more in person and therefore he sent his substitute and therefore to pretend him to be here in person though under a disguise which we see through with the eye of Faith and converse with him by presential adoration of his humanity is in effect to undervalue the real purposes and sence of all the sayings of Christ concerning his departure hence and the deputation of the holy Spirit But for this because it is naturally impossible they have recourse to the Divine Omnipotency God can do it therefore he does But of this I shall give particular account in the Section of Reason as also the other arguments of Scripture I shall reduce to their heads of proper matter SECT X. The doctrine of Transubstantiation is against sense 1. THAT which is one of the firmest pillars upon which all humane notices and upon which all Christian Religion does rely cannot be shaken or if it be all Science and all Religion must be in danger Now beside that all our notices of things proceed from sense and our understanding receives his proper objects by the mediation of material and sensible phantasms and the soul in all her operations during this life is served by the ministeries of the body and the body works upon the soul only by sense besides this S. John hath placed the whole Religion of a Christian upon the certainty and evidence of sense as upon one unmoveable foundation That which was from the beginning which we have seen with our eyes which we have beheld and our hands have handled of the word of life And the life was made manifest and we have seen it and bear witness and declare unto you eternal life which was with the Father and was manifested to us which we have seen and heard we declare unto you Tertullian in his book de anima uses this very argument against the Marcionites Recita Johannis testationem quod vidimus inquit quod audivimus oculis nostris vidimus manus nostrae contrectaverunt de Sermone vitae Falsa utique testatio si oculorum aurium manuum sensus natura mentitur his testimony was false if eyes and ears and hands be deceived In Nature there is not a greater argument than to have heard and seen and handled Sed quia profundâ non licet luctarier Ratione tecum consulamus proxima Interrogetur ipsa naturalium Simplex sine arte sensuum sententia And by what means can an assent be naturally produced but by those instruments by which God conveys all notices to us that is by seeing and hearing Faith comes by hearing and evidence comes by seeing and if a man in his wits and in his health can be deceived in these things how can we come to believe Corpus enim per se communis deliquat esse Sensus quo nisi prima fides sundata valebit Haud erit occultis de rebus quo referentes Confirmare animi quicquam ratione queamus For if a Man or an Angel declares Gods will to us if we may not trust our hearing we cannot trust him for we know not whether indeed he says what we think he says and if God confirms the proposition by a miracle an ocular demonstration we are never the nearer to the believing him because our eyes are not to be trusted But if feeling also may be abused when a man is in all other capacities perfectly healthy then he must be governed by chance and walk in the dark and live upon shadows and converse with fantasms and illusions as it happens and then at last it will come to be doubted whether there be any such man as himself and whether he be awake when he is awake or not rather then only awake when he himself and all the world thinks him to have been asleep Oculatae sunt nostrae manus credunt quod vident 2. Now then to apply this to the present question in the words of S. Austin Quod ergo vidistis panis est calix quod vobis etiam oculi vestri renunciant That which our eyes have seen that which our hands have handled is bread we feel it taste it see it to be bread and we hear it called bread that very substance which is called the body of our Lord. Shall we now say our eyes are deceived our ears hear a false sound our taste is abused our hands are mistaken It is answered Nay our senses are not mistaken For our senses in health and due circumstances cannot be abused in their proper object but they may be deceived about that which is under the object of their senses they are not deceived in colour and shape and taste and magnitude which are the proper objects of our senses but they may be deceived in substances which are covered by these accidents and so it is not the outward sense so much as the inward sense that is abused For so Abraham when he saw an Angel in the shape of a humane body was not deceived in the shape of a man for there was such a shape
the accidents of a body were not communicable to a Spirit but how easily might they have been deceived if it had pleased God to invest other substances with new and stranger accidents For though a Spirit hath not flesh and bones they may represent to the eyes and hands the accidents of flesh and bones and if it could in the matter of faith stand with the goodness and wisdom of God to suffer it what certainty could there be of any Article of our religion relating to Christs humanity or any proposition proved by miracles To this instance the man that must answer all I mean Bellarmine ventures something saying it was a good argument of our blessed Saviour Handle and see that I am no Spirit That which is handled and seen is no Spirit But it is no good argument to say This is not seen not handled therefore it is no body and therefore the body of Christ may be naturally in the Sacrament though it is not seen nor handled To this I reply 1. That suppose it were true what he said yet it would also follow by his own words This is seen bread and is handled so therefore it is bread Hoc enim affirmativè colligitur This is the affirmative consequent made by our blessed Lord and here confessed to be certain It being the same collection It is I for by feeling and seeing you shall believe it to be so and it is bread for by feeling and seeing and tasting and smelling it you shall perceive it to be so To which let this be added That in Scripture it is as plainly affirmed to be bread as it is called Christs body Now then because it cannot be both in the proper and natural sence but one of them must be figurative and tropical since both of the appellatives are equally affirm'd is it not notorious that in this case we ought to give judgment on that side which we are prompted to by common sense If Christ had said only This is my body and no Apostle had told us also that it is bread we had reason to suspect our senses to be deceived if it were possible they should be but when it is equally affirmed to be bread as to be our Lords body and but one of them can be naturally true and in the letter shall the testimony of all our senses be absolutely of no use in casting the ballance The two affirmatives are equal one must be expounded tropically which will you chuse Is there in the world any thing more certain and expedite than that what you see and feel and taste naturall and proper should be judged to be that which you see and feel and taste naturally and properly and therefore that the other be expounded tropically since you must expound one of the words tropically I think it is not hard to determine whether you ought to do it against your sense or with it But it is also remarkable that our blessed Lord did not only by feeling and seeing prove it to be a body but by proving it was his body he proved it was himself that is by these accidents representing my person ye are not led into an error of the person any more than of the kind of substance See my hands and my feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is even I my self this I noted lest a silly escape be made by pretending these accidents only proved Christ to be no Spirit but a body and so the accidents of bread declare a latent body meaning the body of Christ For as the accidents of a body declare the substance of a body so the particular accidents of this kind declare this kind of this person declare this person For so our blessed Saviour proved it to be himself in particular and if it were not so the deceit would pass from one thing to another and although it had not been a Spirit yet it might be John the Baptist risen from the dead or Moses or Elias and not Jesus their dear Lord. Besides if this had been all that Jesus had intended only to prove he was no spectrum but a body he had not done what was intended For put case it had been a Spirit and had assumed a body as Bellarmine in the very next Paragraph forgetting himself or else being entangled in the wildernesses of an inconsistent discourse affirms that in Scriptures the Israelites did sometimes see and then they were not deceived in touching or seeing a body for there was a body assumed and so it seemed to Abraham and Lot but then suppose Jesus Christ had done so and had been indeed a Spirit in an assumed body had not the Apostles been deceived by their feeling and seeing as well as the Israelites were in thinking those Angels to be men that came to them in humane shapes how had Christs arguments been pertinent and material how had he proved that he was no Spirit by shewing a body which might be the case of a Spirit but that it is not consistent with the wisdom and goodness of God to suffer any illusion in any matter of sense relating to an Article of Faith 5. Secondly It was the case of the Christian Church once not only to rely upon the evidence of sense for an introduction to the religion but also to need and use this argument in confirmation of an Article of the Creed For the Valentinians and the Marcionites thought Christs body to be fantastical and so denied the Article of the Incarnation and if arguments from sense were not enough to confute them viz. that the Apostles did see and feel a body flesh and blood and bones how could they convince these misbelievers for whatsoever answer can be brought against the reality of bread in the Eucharist all that may be answered in behalf of the Marcionites for if you urge to them all those places of Scripture which affirm Christ to have a body they answer it was in Scripture called a body because it seem'd to be so which is the answer Bellarmine gives to all those places of Scripture which call it bread after consecration And if you object that if it be not what it seems then the senses are deceived They will answer a Jesuit being by and prompting them the senses were not deceived because they only saw colour shape figure and the other accidents but the inward sense and understanding that is the man was deceived when he thought it to be the body of a man for under those accidents and appearances there was an Angel or a Divinity but no Man and now upon the grounds of Transubstantiation how can they be confuted I would fain know 6. But Tertullian disputing against them uses the argument of sense as the only instrument of concluding against them infallibly Non licet nobis in dubium sensus istos revocare c. It is not lawful to doubt of our senses lest the same doubt be made concerning Christ lest peradventure it should
the mystical signes recede from their nature for they abide in their proper substance figure and form and may be seen and touched c. So the humanity of Christ and a little after So that body of Christ hath the ancient form figure superscription and to speak the summe of all the substance of the body although after the resurrection it be immortal and free from all corruption Now these words spoken upon this occasion to this purpose in direct opposition to a contradicting person but casting his Article wholly upon supposition of a substantial change and opposing to him a ground contrary to his upon which only he builds his answer cannot be eluded by any little pretence Bellarmine and the lesser people from him answer that by nature he understands the exterior qualities of nature such as colour taste weight smell c. 1. I suppose this but does he mean so by Substantia too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does he by substance mean accidents but suppose that a while yet 2. If he had answered thus how had Theodoret confuted the Eutychians For thus says Eranistes As the bread is changed in substance into the body of Christ so is the humanity into the divinity yea but says Theodoret according to Bellarmine The substances of bread is not changed for the colour the shape the bigness and the smell remain or thus the accidents remain which I call substance for there are two sorts of substances substances and accidents and this latter sort of substances remain but not the former and so you are confuted Eranistes But what if Eranistes should reply if you say all of bread is changed excepting the accidents then my argument holds for I only contend that the substance of the humanity is changed as you say the substance of bread is To this nothing can be said unless Theodoret may have leave to answer as otherwise men must But now Theodoret answered that the substance of bread is not changed but remains still and by substance he did mean substance and not the accidents for if he had he had not spoken sence Either therefore the testimony of Theodoret remaineth unsatisfied by our adversaries or the argument of the Eutychians is unanswered by Theodoret. 3. Theodoret in these places opposes Nature to Grace and says all remains without any change but of Grace 4. He also explicates Nature by Substance so that it is a Substantial Nature he must mean 5. He distinguishes substance from form and figure and therefore by substance cannot mean form and figure as Bellarmine dreams 6. He affirms concerning the body of Christ that in the resurrection it is changed in accidents being made incorruptible and immortal but affirms that the substance remains therefore by substance he must mean as he speaks without any prodigious sence affixed to the word 7. Let me observe this by the way that the doctrine of the substantial change of bread into the body of Christ was the perswasion of the Heretick the Eutychian Eranistes but denied by the Catholick Theodoret So that if they will pretend to antiquity in this doctrine their plea is made ready and framed by the Eutychian from whom they may if they please derive the original of their doctrine or if they please from the elder Marcosites but it will be but vain to think the Eutychian did argue from thence as if it had been a Catholick ground reason we might have had to suppose it if the Catholick had not denied it But the case is plain as the Sadduces disputed with Christ about the Article of no Spirits no Resurrection though in the Church of the Jews the contrary was the more prevailing opinion so did the Eutychians upon a pretence of a Substantial conversion in the Sacrament which was then their fancy and devised to illustrate their other opinion But it was disavowed by the Catholicks 31. Gelasius was ingaged against the same persons in the same cause and therefore it will be needful to say nothing but to describe his words For they must have the same efficacy with the former and prevail equally Certè Sacramenta c. Truly the Sacraments of the body and blood of Christ which we receive are a Divine thing for that by them we are made partakers of the Divine nature and yet it ceases not to be the substance or nature of bread and wine And truly an image and similitude of the body and blood of Christ are celebrated in the action of the mysteries These are his words concerning which this only is to be considered beyond what I suggested concerning Theodoret that although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek which we render substantia might be apt to receive divers interpretations though in his discourse he confined it to his proper meaning as appears above yet in Gelasius who was a Latin Author the word substantia is not capable of it and I think there is no example where substantia is taken for an accidental nature It may as all other words can suffer alterations by tropes and figures but never signifie grammatically any thing but it self and his usual significations and if there be among us any use of Lexicons or Vocabularies if there be any notices conveyed to men by forms of speech then we are sure in these things and there is no reason we should suffer our selves to be out-faced out of the use of our senses and our reason and our language It is usually here replied that Gelasius was an obscurer person Bishop of Caesarea and not Pope of Rome as is supposed I answer that he was Bishop of Rome that writ the book out of which these words are taken is affirmed in the Bibliotheca PP approved by the Theological faculty in Paris 1576 and Massonius de Episcopis urbis Romae in the life of Pope Gelasius saith that Pope John cited the book de duabus naturis and by Fulgentius it is so too 2. But suppose he was not Pope that he was a Catholick Bishop is not denied and that he lived above a 1000 years ago which is all I require in this business For any other Bishop may speak truth as well as the Bishop of Rome and his truth shall be of equal interest and perswasion But so strange a resolution men have taken to defend their own opinions that they will in despite of all sence and reason say something to every thing and that shall be an answer whether it can or no. 32. After all this it is needless to cite authorities from the later ages It were Indeed easie to heap up many and those not obscure either in their name or in their testimony Such as Facundus Bishop of Hermian in Africa in the year 552. in his ninth book and last Chapter written in defence of Theod. Mopsuest c. hath these words The Sacrament of his body and blood we call his body and blood not that bread is properly his body or the cup his blood
themselves more oblig'd by swearing on the Mass-book than the four Gospels and S. Patricks Mass-book more than any new one swearing by their Fathers soul by their Gossips hand by other things which are the product of those many Tales are told them their not knowing upon what account they refuse to come to Church but only that now they are old and never did or their country-men do not or their Fathers or Grandfathers never did or that their Ancestors were Priests and they will not alter from their Religion and after all can give no account of their Religion what it is only they believe as their Priest bids them and go to Mass which they understand not and reckon their Beads to tell the number and the tale of their prayers and abstain from Eggs and flesh in Lent and visit S. Patricks Well and leave Pins and Ribbons Yarn or Thread in their holy Wells and pray to God S. Mary and S. Patrick S. Columbanus and S. Bridget and desire to be buried with S. Francis's Cord about them and to fast on Saturdays in honour of our Lady These and so many other things of like nature we see daily that we being conscious of the infinite distance which these things have from the spirit of Christianity know that no charity can be greater than to perswade the people to come to our Churches where they shall be taught all the ways of godly wisdom of peace and safety to their souls whereas now there are many of them that know not how to say their prayers but mutter like Pies and Parrots words which they are taught but they do not pretend to understand But I shall give one particular instance of their miserable superstition and blindness I was lately within a few months very much troubled with Petitions and earnest Requests for the restoring a Bell which a Person of Quality had in his hands in the time of and ever since the late Rebellion I could not guess at the reasons of their so great and violent importunity but told the Petitioners If they could prove that Bell to be theirs the Gentleman was willing to pay the full value of it though he had no obligation to do so that I know of but charity but this was so far from satisfying them that still the importunity increased which made me diligently to inquire into the secret of it The first cause I found was that a dying person in the Parish desired to have it rung before him to Church and pretended he could not die in peace if it were deni'd him and that the keeping of that Bell did anciently belong to that Family from Father to Son but because this seem'd nothing but a fond and an unreasonable superstition I enquired further and at last found that they believ'd this Bell came from Heaven and that it used to be carried from place to place and to end Controversies by Oath which the worst men durst not violate if they swore upon that Bell and the best men amongst them durst not but believe him that if this Bell was rung before the Corps to the Grave it would help him out of Purgatory and that therefore when any one died the friends of the deceased did whilest the Bell was in their possession hire it for the behoof of their dead and that by this means that Family was in part maintain'd I was troubled to see under what spirit of delusion those poor souls do lie how infinitely their credulity is abused how certainly they believe in trifles and perfectly rely on vanity and how little they regard the truths of God and how not at all they drink of the waters of Salvation For the numerous companies of Priests and Friars amongst them take care they shall know nothing of Reliligion but what they design for them they use all means to keep them to the use of the Irish Tongue lest if they learn English they might be supplied with persons fitter to instruct them the people are taught to make that also their excuse for not coming to our Churches to hear our advices or converse with us in religious intercourses because they understand us not and they will not understand us neither will they learn that they may understand and live And this and many other evils are made greater and more irremediable by the affrightment which their Priests put upon them by the issues of Ecclesiastical Jurisdiction by which they now exercising it too publickly they give them Laws not only for Religion but even for Temporal things and turn their Proselytes from the Mass if they become Farmers of the Tithes from the Minister or Proprietary without their leave I speak that which I know to be true by their own confession and unconstrain'd and uninvited Narratives so that as it is certain that the Roman Religion as it stands in distinction and separation from us is a body of strange Propositions having but little relish of true primitive and pure Christianity as will be made manifest if the importunity of our Adversaries extort it so it is here amongst us a Faction and a State-party and design to recover their old Laws and barbarous manner of living a device to enable them to dwell alone and to be Populus unius labii a people of one language and unmingled with others And if this be Religion it is such a one as ought to be reproved by all the severities of Reason and Religion lest the people perish and their souls be cheaply given away to them that make merchandize of souls who were the purchase and price of Christs blood Having given this sad account why it was necessary that my Lords the Bishops should take care to do what they have done in this affair and why I did consent to be engaged in this Controversie otherwise than I love to be and since it is not a love of trouble and contention but charity to the souls of the poor deluded Irish there is nothing remaining but that we humbly desire of God to accept and to bless this well-meant Labour of Love and that by some admirable ways of his Providence he will be pleas'd to convey to them the notices of their danger and their sin and to de-obstruct the passages of necessary truth to them for we know the arts of their Guides and that it will be very hard that the notice of these things shall ever be suffer'd to arrive to the common people but that which hinders will hinder until it be taken away however we believe and hope in God for remedy For although Edom would not let his brother Israel pass into his Country and the Philistims would stop the Patriarchs Wells and the wicked Shepherds of Midian would drive their neighbours flocks from the watering-troughs and the Emissaries of Rome use all arts to keep the people from the use of Scriptures the Wells of Salvation and from entertaining the notices of such things which from the Scriptures we teach yet as God
found out a remedy for those of old so he will also for the poor misled people of Ireland and will take away the evil minds or the opportunities of the Adversaries hindring the people from Instruction and make way that the Truths we have here taught may approach to their ears and sink into their hearts and make them wise unto Salvation Amen A DISSUASIVE FROM POPERY To the People of IRELAND PART I. The INTRODVCTION THE Questions of difference between Our Churches and the Church of Rome have been so often disputed and the evidences on both sides so often produc'd that to those who are strangers to the present constitution of affairs it may seem very unnecessary to say them over again and yet it will seem almost impossible to produce any new matter or if we could it will not be probable that what can be newly alledged can prevail more than all that which already hath been so often urged in these Questions But we are not deterr'd from doing our duty by any such considerations as knowing that the same Medicaments are with success applied to a returning or an abiding Ulcer and the Preachers of God's Word must for ever be ready to put the People in mind of such things which they already have heard and by the same Scriptures and the same Reasons endeavour to destroy their sin or prevent their danger and by the same word of God to exstirpate those errors which have had opportunity in the time of our late disorders to spring up and grow stronger not when the Keepers of the field slept but when they were wounded and their hands cut off and their mouths stopp'd lest they should continue or proceed to do the work of God thoroughly A little warm Sun and some indulgent showers of a softer Rain have made many weeds of erroneous Doctrine to take root greatly and to spread themselves widely and the Bigots of the Roman Church by their late importune boldness and indiscreet forwardness in making Proselytes have but too manifestly declar'd to all the World that if they were rerum potiti Masters of our affairs they would suffer nothing to grow but their own Colocynths and Gourds And although the Natural remedy for this were to take away that impunity upon the account of which alone they do encrease yet because we shall never be Authors of such Counsels but confidently rely upon God the Holy Scriptures right Reason and the most venerable and prime Antiquity which are the proper defensatives of truth for its support and maintenance yet we must not conceal from the People committed to our charges the great evils to which they are tempted by the Roman Emissaries that while the King and the Parliament take care to secure all the publick interests by instruments of their own we also may by the word of our proper Ministery endeavour to stop the progression of such errors which we know to be destructive of Christian Religion and consequently dangerous to the interest of Souls In this procedure although we shall say some things which have not been alwayes plac'd before their eyes and others we shall represent with a fittingness to their present necessities and all with Charity too and zeal for their souls yet if we were to say nothing but what hath been often said already we are still doing the work of God and repeating his voice and by the same remedies curing the same diseases and we only wait for the blessing of God prospering that importunity which is our duty according to the advice of Solomon In the Morning sow thy seed and in the Evening withhold not thy hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good CHAP. I. The Doctrine of the Roman Church in the Controverted Articles is neither Catholick Apostolick nor Primitive SECT I. IT was the challenge of Saint Augustine to the Donatists who as the Church of Rome does at this day inclos'd the Catholick Church within their own circuits Ye say that Christ is Heir of no Lands but where Donatus is Co-heir Read this to us out of the Law and the Prophets out of the Psalms out of the Gospel it self or out of the Letters of the Apostles Read it thence and we believe it Plainly directing us to the Fountains of our Faith the Old and New Testament the words of Christ and the words of the Apostles For nothing else can be the Foundation of our Faith whatsoever came in after these foris est it belongs not unto Christ To these we also add not as Authors or Finishers but as Helpers of our Faith and Heirs of the Doctrine Apostolical the Sentiments and Catholick Doctrine of the Church of God in the Ages next after the Apostles Not that we think them or our selves bound to every private Opinion even of a Primitive Bishop and Martyr but that we all acknowledge that the whole Church of God kept the Faith entire and transmitted faithfully to the after-Ages the whole faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of doctrine and sound words which was at first delivered to the Saints and was defective in nothing that belong'd unto salvation and we believe that those Ages sent millions of Saints to the bosome of Christ and seal'd the true Faith with their lives and with their deaths and by both gave testimony unto Jesus and had from him the Testimony of his Spirit And this method of procedure we now chuse not only because to them that know well how to use it to the Sober and Moderate the Peaceable and the Wise it is the best the most certain visible and tangible most humble and satisfactory but also because the Church of Rome does with greatest noises pretend her Conformity to Antiquity Indeed the present Roman Doctrines which are in difference were invisible and unheard-of in the first and best Antiquity and with how ill success their Quotations are out of the Fathers of the first three Ages every inquiring Man may easily discern But the noises therefore which they make are from the Writings of the succeeding Ages where secular interest did more prevail and the Writings of the Fathers were vast and voluminous full of controversie and ambiguous sences fitted to their own times and questions full of proper Opinions and such variety of sayings that both sides eternally and inconfutably shall bring sayings for themselves respectively Now although things being thus it will be impossible for them to conclude from the sayings of a number of Fathers that their Doctrine which they would prove thence was the Catholick Doctrine of the Church because any number that is less than all does not prove a Catholick consent yet the clear sayings of one or two of these Fathers truly alledged by us to the contrary will certainly prove that what many of them suppose it do affirm and which but two or three as good Catholicks as the other do deny was not then
kept in secret receptacles reserved unto the sentence of the great day and that before then no man receives according to his works done in this life We do not interpose in this Opinion to say that it is true or false probable or improbable for these Fathers intended it not as a matter of faith or necessary belief so far as we find But we observe from hence that if their opinion be true then the Doctrine of Purgatory is false If it be not true yet the Roman Doctrine of Purgatory which is inconsistent with this so generally receiv'd Opinion of the Fathers is at least new no Catholick Doctrine not belived in the Primitive Church and therefore the Roman Writers are much troubled to excuse the Fathers in this Article and to reconcile them to some seeming concord with their new Doctrine But besides these things it is certain that the Doctrine of Purgatory before the day of Judgment in Saint Augustine's time was not the Doctrine of the Church it was not the Catholick Doctrine for himself did doubt of it Whether it be so or not it may be inquired and possibly it may be found so and possibly it may never so Saint Augustine In his time therefore it was no Doctrine of the Church and it continued much longer in uncertainty for in the time of Otho Frisingensis who liv'd in the year 1146. it was gotten no further than to a Quidam asserunt some do affirm that there is a place of Purgatory after death And although it is not to be denied but that many of the ancient Doctors had strange Opinions concerning Purgations and Fires and Intermedial states and common Receptacles and liberations of Souls and Spirits after this life yet we can truly affirm it and can never be convinc'd to erre in this affirmation that there is not any one of the Ancients within five hundred years whose opinion in this Article throughout the Church of Rome at this day follows But the people of the Roman Communion have been principally led into a belief of Purgatory by their fear and by their credulity they have been softned and intic'd into this belief by perpetual tales and legends by which they lov'd to be abus'd To this purpose their Priests and Friers have made great use of the apparition of Saint Hierom after death to Eusebius commanding him to lay his fack upon the corps of three dead men that they arising from death might confess Purgatory which formerly they had denied The story is written in an Epistle imputed to Saint Cyril but the ill luck of it was that Saint Hierom out-lived Saint Cyril and wrote his life and so confuted that story but all is one for that they believe it nevertheless But there are enough to help it out and if they be not firmly true yet if they be firmly believ'd all is well enough In the Speculum exemplorum it is said That a certain Priest in an extasie saw the soul of Constantinus Turritanus in the eves of his house tormented with frosts and cold rains and afterwards climbing up to Heaven upon a shining Pillar And a certain Monk saw some souls roasted upon spits like Pigs and some Devils basting them with scalding Lard but a while after they were carried to a cool place and so prov'd Purgatory But Bishop Theobald standing upon a piece of Ice to cool his feet was nearer Purgatory than he was aware and was convinc'd of it when he heard a poor soul telling him that under that Ice he was tormented and that he should be delivered if for thirty dayes continual he would say for him thirty Masses and some such thing was seen by Conrade and Vdalric in a Pool of water For the place of Purgatory was not yet resolv'd on till Saint Patrick had the key of it delivered to him which when one Nicholas borrowed of him he saw as strange and true things there as ever Virgil dreamed of in his Purgatory or Cicero in his dream of Scipio or Plato in his Gorgias or Phaedo who indeed are the surest Authors to prove Purgatory But because to preach false stories was forbidden by the Council of Trent there are yet remaining more certain Arguments even revelations made by Angels and the testimony of Saint Odilio himself who heard the Devil complain and he had great reason surely that the souls of dead men were daily snatch'd out of his hands by the Alms and Prayers of the living and the Sister of Saint Damianus being too much pleas'd with hearing of a Piper told her Brother that she was to be tormented for fifteen dayes in Purgatory We do not think that the wise men in the Church of Rome believe these Narratives for if they did they were not wise But this we know that by such stories the people were brought into a belief of it and having served their turn of them the Master-builders used them as false Arches and Centries taking them away when the parts of the building were made firm and stable by Authority But even the better sort of them do believe them or else they do worse for they urge and cite the Dialogues of Saint Gregory the Oration of Saint John Damascen de Defunctis the Sermons of Saint Augustine upon the Feast of the Commemoration of All-souls which nevertheless was instituted after Saint Augustine's death and divers other citations which the Greeks in their Apology call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holds and the Castles the corruptions and insinuations of Heretical persons But in this they are the less to be blamed because better Arguments than they have no men are tied to make use of But against this way of proceeding we think fit to admonish the people of our charges that besides that the Scriptures expresly forbid us to enquire of the dead for truth the Holy Doctors of the Church particularly Tertullian Saint Athanasius Saint Chrysostom Isidor and Theophylact deny that the souls of the dead ever do appear and bring many reasons to prove that it is unfitting they should saying If they did it would be the cause of many errors and the Devils under that pretence might easily abuse the World with notices and revelations of their own and because Christ would have us content with Moses and the Prophets and especially to hear that Prophet whom the Lord our God hath raised up amongst us our blessed Jesus who never taught any such Doctrine to his Church But because we are now representing the Novelty of this Doctrine and proving that anciently it was not the Doctrine of the Church nor at all esteemed a matter of Faith whether there was or was not any such place or state we add this That the Greek Church did alwayes dissent from the Latins in this particular since they had forg'd this new Doctrine in the Laboratories of Rome and in the Council of Basil publish'd an Apology directly disapproving the Roman Doctrine of Purgatory How afterwards they
in two parts of the body which is one and whole and so is but in one place and consequently is but one soul. But if the feet were parted from the body by other bodies intermedial then indeed if there were but one soul in feet and head the Gentleman had spoken to the purpose But here these wafers are two intire wafers separate the one from the other bodies intermedial put between and that which is here is not there and yet of each of them it is affirm'd that it is Christs body that is of two wafers and of two thousand wafers it is at the same time affirm'd of every one that it is Christs body Now if these wafers are substantially not the same not one but many and yet every one of these many is substantially and properly Christs body then these bodies are many for they are many of whom it is said every one distinctly and separately and in it self is Christs body 2. For his comparing the presence of Christ in the wafer with the presence of God in Heaven it is spoken without common wit or sence for does any man say that God is in two places and yet be the same one God Can God be in two places that cannot be in one Can he be determin'd and number'd by places that sills all places by his presence or is Christs body in the Sacrament as God is in the world that is repletivè filling all things alike spaces void and spaces full and there where there is no place where the measures are neither time nor place but only the power and will of God This answer besides that it is weak and dangerous is also to no purpose unless the Church of Rome will pass over to the Lutherans and maintain the Ubiquity of Christs body Yea but S. Austin says of Christ Ferebatur in manibus suis c. he bore himself in his own hands and what then Then though every wafer be Christs body yet the multiplication of wafers does not multiply bodies for then there would be two bodies of Christ when he carried his own body in his hands To this I answer that concerning S. Austins mind we are already satisfied but that which he says here is true as he spake and intended it for by his own rule the similitudes and figures of things are oftentimes called by the name of those things whereof they are similitudes Christ bore his own body in his own hands when he bore the Sacrament of his body for of that also it is true that it is truly his body in a Sacramental spiritual and real manner that is to all intents and purposes of the holy Spirit of God According to the words of S. Austin cited by P. Lombard We call that the body of Christ which being taken from the fruits of the Earth and consecrated by mystick prayer we receive in memory of the Lords Passion which when by the hands of men it is brought on to that visible shape it is not sanctified to become so worthy a Sacrament but by the spirit of God working invisibly If this be good Catholick doctrine and if this confession of this article be right the Church of England is right but then when the Church of Rome will not let us alone in this truth and modesty of confession but impose what is unknown in Antiquity and Scripture and against common sence and the reason of all the world she must needs be greatly in the wrong But as to this question I was here only to justifie the Disswasive I suppose these Gentleman may be fully satisfied in the whole inquiry if they please to read a book I have written on this subject intirely of which hitherto they are pleas'd to take no great notice SECT IV. Of the Half-Communion WHEN the French Embassador in the Council of Trent A. D. 1561. made instance for restitution of the Chalice to the Laity among other oppositions the Cardinal S. Angelo answered that he would never give a cup full of such deadly poison to the people of France instead of a medicine and that it was better to let them die than to cure them with such remedies The Embassador being greatly offended replied that it was not fit to give the name of poison to the blood of Christ and to call the holy Apostles poisoners and the Fathers of the Primitive Church and of that which followed for many hundred years who with much spiritual profit have ministred the cup of that blood to all the people this was a great and a publick yet but a single person that gave so great offence One of the greatest scandals that ever were given to Christendom was given by the Council of Constance which having acknowledged that Christ administred this venerable Sacrament under both kinds of bread and wine and that in the Primitive Church this Sacrament was receiv'd of the faithful under both kinds yet the Council not only condemns them as hereticks and to be punished accordingly who say it is unlawful to observe the custom and law of giving it in one kind only but under pain of excommunication forbids all Priests to communicate the people under both kinds This last thing is so shameful and so impious that A. L. directly denies that there is any such thing which if it be not an argument of the self-conviction of the man and a resolution to abide in his error and to deceive the people even against his knowledge let all the world judge for the words of the Councils decree as they are set down by Carranza at the end of the decree are these Item praecipimus sub pâ—â—na excommunicationis quod nullus presbyter communicet populum sub utraque specie panis vini I need say no more in this affair To affirm it necessary to do in the Sacraments what Christ did is called heresie and to do so is punished with excommunication But we who follow Christ hope we shall communicate with him and then we are well enough especially since the very institution of the Sacrament in both kinds is a sufficient Commandment to minister and receive it in both kinds For if the Church of Rome upon their supposition only that Christ did barely institute confession do therefore urge it as necessary it will be a strange partiality that the confessed institution by Christ of the two Sacramental species shall not conclude them as necessary as the other upon an Unprov'd supposition And if the institution of the Sacrament in both kinds be not equal to a command then there is no command to receive the bread or indeed to receive the Sacrament at all but it is a mere act of supererogation that the Priests do it at all and an act of favour and grace that they give even the bread it self to the Laity But besides this it is not to be endur'd that the Church of Rome only binds her subjects to observe the decree of abstaining from the cup
both often and many ways The Council was in the year 305. of 19. Bishops who in the 36. Canon decreed this placuit picturas in Ecclesiis esse non debere It hath pleas'd us that pictures ought not to be in Churches That 's the decree The reason they give is ne quod colitur adoratur in parietibus depingatur lest that which is worshipped be painted on the walls So that there are two propositions 1. Pictures ought not to be in Churches 2. That which is worshipped ought not to be painted upon walls E. W. hath a very learned Note upon this Canon Mark first the Council supposeth worship and adoration due to pictures ne quod colitur adoratur By which Mark E. W. confesses that pictures are the object of his adoration and that the Council took no care and made no provision for the honour of God who is and ought to be worshipp'd and ador'd in Churches illi soli servies but only were good husbands for the pictures for fear 1. they should be spoiled by the moisture of the walls or 2. defaced by the Heathen the first of these is Bellarmines the latter is Perrons answer But too childish to need a severer consideration But how easie had it been for them to have commanded that all their pictures should have been in frames upon boards or cloth as it is in many Churches in Rome and other places 2. Why should the Bishops forbid pictures to be in Churches for fear of spoiling one kind of them they might have permitted others though not these 3. Why should any man be so vain as to think that in that age in which the Christians were in perpetual disputes against the Heathens for worshipping pictures and images they should be so curious to preserve their pictures and reserve them for â—doration 4. But then to make pictures to be the subject of that caution ne quod colitur adoratur and not to suppose God and his Christ to be the subject of it is so unlike the religion of Christians the piety of those ages the Oeconomy of the Church and the analogy of the Commandment that it betrays a refractory and heretical spirit in him that shall so perversly invent an Unreasonable Commentary rather than yield to so pregnant and easie testimony But some are wiser and consider that the Council takes not care that pictures be not spoil'd but that they be not in the Churches and that what is adorable be not there painted and not be not there spoiled The not painting them is the utmost of their design not the preserving them for we see vast numbers of them every where painted on walls and preserved well enough and easily repaired upon decay therefore this is too childish to blot them out for fear they be spoiled and not to bring them into Churches for fear they be taken out Agobardus Bishop of Lions above 800. years since cited this Canon in a book of his which he wrote de picturis imaginibus which was published by Papirius Massonus and thus illustrates it Recte saith he nimirum ob hujusmodi evacuandam superstitionem ab Orthodoxis patribus definitum est picturas in Ecclesia fieri non debere Nec quod colitur adoratur in parietibus depingatur Where first he expresly affirms these Fathers in this Canon to have intended only rooting up this superstition not the ridiculous preserving the pictures So it was Understood then But then 2. Agobardus reads it Nec not Ne quod colitur which reading makes the latter part of the Canon to be part of the sanction and no reason of the former decree pictures must not be made in Churches neither ought that to be painted upon walls which is worshipped and adored This was the doctrine and sentiment of the wise and good men above 800. years since By which also the Unreasonable supposition of Baronius that the Canon is not genuine is plainly confuted this Canon not being only in all copies of that Council but own'd for such by Agobardus so many ages before Baronius and so many ages after the Council And he is yet farther reproved by Cardinal Perron who tells a story that in Granada in memory of this Council they use frames for pictures and paint none upon the wall at this day It seems they in Granada are taught to understand that Canon according unto the sence of the Patrons of images and to mistake the plain meaning of the Council For the Council did not forbid only to paint upon the walls for that according to the common reading is but accidental to the decree but the Council commanded that no picture should be in Churches Now then let this Canon be confronted with the Council of Trent Sess. 25. decret de S. S. invoc Imagines Christi Deiparae virginis aliorum sanctorâ—m in templis praesertim habendas retinendas that the images of Christ and of the Virgin Mother of God and of other Saints be had and kept especially in Churches and in the world there cannot be a greater contradiction between two than there is between Eliberis and Trent the old and the new Church for the new Church not only commands pictures and images to be kept in Churches but paints them upon walls and neither fears thieves nor moisture There are divers other little answers amongst the Roman Doctors to this uneasie objection but they are only such as venture at the telling the secret reasons why the Council so decreed as Alan Cope saith it was so decreed lest the Christians should take them for Gods or lest the Heathen should think the Christians worshipped them so Sanders But it matters not for what reason they decreed Only if either of these say true then Bellarmine and Perron are false in their conjectures of the reason But it matters not for suppose all these reasons were concentred in the decree yet the decree it self is not observ'd at this day in the Roman Church but a doctrine and practice quite contrary introduced And therefore my opinion is that Melchior Canus answers best aut nimis duras aut parum rationi consentaneas à Consiliis provincialibus interdum editas non est negandum Qualis illa non impudenter modo verum etiam impie à Concilio Elibertino de tollendis imaginibus By this we may see not only how irreverently the Roman Doctors use the Fathers when they are not for their turns but we may also perceive how the Canon condemns the Roman doctrine and practice in the matter of images The next inquiry is concerning matter of History relating to the second Synod of Nice in the East and that of Francfurt in the West In the Dissuasive it was said that Eginardus Hincmarus Aventinus c. affirmed 1. That the Bishops assembled at Francfurt and condemned the Synod of Nice 2. That they commanded it should not be called a General Council 3. They published a book under the name of the
not So that it may be only a private opinion of some Doctors and then I am to blame to charge Popery with it To this I answer that Bellarmine indeed says Non esse tam certum in Ecclesia an sint faciendae imagines Dei sive Trinitatis quam Christi Sanctorum It is not so certain viz. as to be an article of faith But yet besides that Bellarmine allows it and cites Cajetan Catharinus Payva Sanders and Thomas Waldensis for it this is a practice and doctrine brought in by an unproved custom of the Church Constat quod haec consuetudo depingendi Angelos Deum modo sub specie Columbae modo sub Figura Trinitatis sit ubique inter Catholicos recepta The picturing Angels and God sometimes under the shape of a Dove and sometimes under the figure of the Trinity is every where received among the Catholicks said a great Man amongst them And to what purpose they do this we are told by Cajetan speaking of Images of God the Father Son and Holy Ghost saying Haec non solum pinguntur ut ostendantur sicut Cherubim olim in Templo sed ut adorentur They are painted that they may be worshipped ut frequens usus Ecclesiae testatur This is witnessed by the frequent use of the Church So that this is received every where among the Catholicks and these Images are worshipped and of this there is an Ecclesiastical custom and I add In their Mass-book lately printed these pictures are not infrequently seen So that now it is necessary to shew that this besides the impiety of it is against the doctrine and practice of the Primitive Church and is an innovation in religion a propriety of the Roman doctrine and of infinite danger and unsufferable impiety To some of these purposes the Disswasive alledged Tertullian Eusebius and S. Hierom but A. L. says these Fathers have nothing to this purpose This is now to be tried These men were only nam'd in the Disswasive Their words are these which follow 1. For Tertullian A man would think it could not be necessary to prove that Tertullian thought it unlawful to picture God the Father when he thought the whole art of painting and making Images to be unlawful as I have already proved But however let us see He is very curious that nothing should be us'd by Christians or in the service of God which is us'd on or by or towards Idols and because they did paint and picture their Idols cast or carve them therefore nothing of that kind ought to be in rebus Dei as Tertullian's phrase is But the summ of his discourse is this The Heathens use to picture their false Gods that indeed befits them but therefore is unfit for God and therefore we are to flee not only from Idolatry but from Idols in which affair a word does change the case and that which before it was said to appertain to Idols was lawful by that very word was made Unlawful and therefore much more by a shape or figure and therefore flee from the shape of them for it is an Unworthy thing that the Image of the living God should be made the Image of an Idol or a dead thing For the Idols of the Heathens are silver and gold and have eyes without sight and noses without smell and hands without feeling So far Tertullian argues And what can more plainly give his sence and meaning in this Article If the very Image of an Idol be Unlawful much more is it unlawful to make an Image or Idol of the living God or represent him by the Image of a dead man But this argument is further and more plainly set down by Athanasius whose book against the Gentiles is spent in reproving the Images of God real or imaginary insomuch that he affirms that the Gentiles dishonour even their false Gods by making Images of them and that they might better have pass'd for Gods if they had not represented them by visible Images And therefore That the religion of making Images of their Gods is not piety but impious For to know God we need no outward thing the way of truth will direct us to him And if any man ask which is that way viz. to know God I shall say it is the soul of a man and that understanding which is planted in us for by that alone God can be seen and Vnderstood The same Father does discourse many excellent things to this purpose as that a man is the only Image of God Jesus Christ is the perfect Image of his Glory and he only represents his essence and man is made in the likeness of God and therefore he also in a less perfect manner represents God Besides these if any many desires to see God let him look in the book of the creature and all the world is the Image and lively representment of Gods power and his wisdom his goodness and his bounty But to represent God in a carved stone or a painted Table does depauperate our understanding of God and dishonours him below the Painters art for it represents him lovely only by that art and therefore less than him that painted it But that which Athanasius adds is very material and gives great reason of the Command why God should severely forbid any Image of himself Calamitati enim tyrannidi servienâ—es homines Vnicum illud est nulli Communicabile Dei nomen lignis lapidibusque imposâ—runt Some in sorrow for their dead children made their Images and fancied that presence some desiring to please their tyrannous Princes put up their statues and at distance by a phantastical presence flattered them with honours And in process of time these were made Gods and the incommunicable name was given to wood and stones Not that the Heathens thought that Image to be very God but that they were imaginarily present in them and so had their Name Hujusmodi igitur initiis idolorum inventio Scriptura â—este apud homines coepit Thus idolatry began saith the Scripture and thus it was promoted and the event was they made pitiful conceptions of God they confined his presence to a statue they worshipped him with the lowest way â—maginable they descended from all spirituality and the noble ways of Understanding and made wood and stone to be as it were a body to the Father of Spirits they gave the incommunicable name not only to dead men and Angels and Daemons but to the Images of them and though it is great folly to picture Angelical Spirits and dead Heroes whom they never saw yet by these steps when they had come to picture God himself this was the height of the Gentile impiety and is but too plain a representation of the impiety practised by too many in the Roman Church But as we proceed further the case will be yet clearer Concerning the testimony of Eusebius I wonder that any writer of Roman controversies should be ignorant and being
fruitful in every good work and increasing in the knowledge of God * abounding in the work of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the words often used fill'd full and perfect 16. To the same purpose is it that we are commanded to live in Christ and unto God that is to live according to their will and by their rule and to their glory and in their fear and love called by S. Paul to live in the faith of the Son of God to be followers of Christ and of God to dwell in Christ and to abide in him to walk according to the Commandments of God in good works in truth according to the Spirit to walk in light to walk with God which was said of Enoch of whom the Greek LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He pleased God * There are very many more to the same purpose For with great caution and earnestness the holy Scriptures place the duties of mankind in practice and holiness of living and removes it far from a confidence of notion and speculation Qui fecerit docuerit He that doth them and teaches them shall be great in the Kingdom and Why do you call me Lord Lord and do not the things I say to you and Ye are my friends if ye do what I command you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must not only be called Christians but be so for not to be called but to be so brings us to felicity that is since the life of a Christian is the life of Repentance whose work it is for ever to contend against sin for ever to strive to please God a dying to sin a living to Christ he that thinks his Repentance can have another definition or is compleated in any other or in fewer parts must be of another Religion than is taught by Christ and his holy Apostles This is the Faith of the Son of God this is that state of excellent things which he purchased with his blood and as there is no other Name under Heaven so there is no other Faith no other Repentance whereby we can be saved Upon this Article it is usual to discourse of Sorrow and Contrition of Confession of sins of making amends of self-affliction and some other particulars but because they are not parts but actions fruits and significations of Repentance I have reserved them for their proper place Now I am to apply this general Doctrine to particular states of sin and sinners in the following Chapters SECT III. Descriptions of Repentance taken from the Holy Scriptures ¶ WHEN Heaven is shut up and there is no rain because they have sinned against thee if they pray towards this place and confess thy name and turn from their sin when thou afflictest them Then hear thou in Heaven and forgive the sin of thy servants and of thy people Israel that thou teach them the good way wherein they should walk and give rain upon thy land which thou hast given to thy people for an Inheritance ¶ And the Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Again when I say unto the wicked Thou shalt surely die If he turn from his sin and do that which is lawful and right If the wicked restore the pledge give again that he had robbed walk in the statutes of life without committing iniquity he shall even live he shall not die * None of his sins that he hath committed shall be mentioned unto him he hath done that which is lawful and right he shall surely live Knowing this that our old man is crucified with him that the body of sin might be destroyed that hence forth we should not serve sin Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. * Let not sin therefore reign in your mortal body that ye should obey it in the lusts thereof * Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God * Being then made free from sin ye became the servants of righteousness * I speak after the manner of men because of the infirmity of your flesh for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness Wherefore my brethren ye also are become dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God For when we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto death * But now we are delivered from the law that being dead wherein we were held that we should serve in the newness of the spirit and not in the oldness of the letter And that knowing the time that now it is high time to awake out of sleep for now is our salvation nearer than when we believed The night is far spent the day is at hand let us therefore cast off the works of darkness and let us put on the armor of light * Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying * But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil the lusts thereof Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God For godly sorrow worketh Repentance to salvation not to be repented of but the sorrow of the world worketh death * For behold this self same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all thing ye have approved your selves to be clear in this matter For the love of Christ constraineth us because we thus judge that if one died for all then were all dead Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And be renewed in the spirit of your mind * And that ye put on that new man which after
by the words of our blessed Saviour that the Devil is the Father of lies and therefore every one that tells a lie is of the Devil eátenus To which add also the words of S. John explicating his whole design in these and all his other words These things I write unto you that ye might not sin that is that ye might not do sinful actions for it cannot be supposed that he did not as verily intend to prevent every sin as any sin or that he would only have men to beware of habitual sins and not of actual single sins without which caution he could never have prevented the habitual To do sin is to do one or to do many and are both forbidden under the same danger 28. The same manner of expression in a differing matter hath a different signification To do sin is to do any one act of it but to do righteousness is to do it habitually He that doth sin that is one act of sin is of the Devil But he that doth righteousness viz. habitually he only is righteous The reason of the difference is this because one sin can destroy a man but one act of vertue cannot make him alive As a phial is broken though but a piece of its lip be cut away but it is not whole unless it be intire and unbroken in every part Bonum ex integrâ causâ malum ex qualibet particulari And therefore since he that does righteousness in S. John's phrase is righteous and yet no man is righteous for doing one act of righteousness it follows that by doing righteousness he must mean doing it habitually But because one blow can kill a man or wound him desperately therefore when S. John speaks of doing sin he means doing any sin any way or in any degree of act or habit For this is that we are commanded by the Spirit of Christ we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk exactly not having spot or wrinkle or any thing of that nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and unblameable so must the Church be that is so must be all the faithful or the men and women of the Christian Church for the Church is nothing but a congregation or collective body of believing persons Christ therefore intending to represent the Church of God without spot or wrinkle or fault intends that all his servants should be so For let no man deceive himself Omnis homo qui post baptismum mortalia crimina commiserit hoc est homicidium adulterium furtum falsum testimonium vel reliqua crimina perpetravit unde per legem mundanam mori poterat si poenitentiam non egerit eleemosynam justam non fecerit nunquam habebit vitam aeternam sed cum Diabolo descendet ad inferna Every man who after his baptism hath committed mortal or killing sins that is to say murder adultery theft false witness or any other crimes which are capital by humane laws if he does not repent if he does not give just measures of alms he shall not have eternal life but with the Devil he shall descend into Hell This is the sad sentence against all single acts of sin in the capital or greater instances 28. But upon this account who can be justified who can hope for Heaven since even the most righteous man that is sinneth and by single acts of unworthiness interrupts his course of piety and pollutes his spirit If a single act of these great or mortal sins can stand with the state of grace then not acts of these but habits are forbidden and these only shut a man from Heaven But if one single act destroys the state of grace and puts a man out of Gods favour then no man abides in it long and what shall be at the end of these things 29. To this I answer that single acts are continually forbidden and in every period of their commission displease God and provoke him to anger To abide in any one sin or to do it often or to love it is against the Covenant of the Gospel and the essence and nature of repentance which is a conversion from sin to righteousness but every single act is against the cautions and watchfulness of repentance It is an act of death but not a state it is the way of death but is not in the possession of it It is true that every single act of fornication merits an eternal Hell yet when we name it to be a single act we suppose it to be no more that is to be rescinded and immediately cut off by a vigorous and proportionable repentance if it be not it is more than a single act for it is a habit as I shall remonstrate in the Chapter of Habits But then upon this account a single act of any sin may be incident to the state of a good man and yet not destroy his interests or his hopes but it is upon no other ground but this It is a single act and it does not abide there but passes immediately into repentance and then though it did interrupt or discompose the state of grace or the Divine favour yet it did not destroy it quite The man may pray Davids prayer I have gone astray like a sheep that is lost O seek thy servant for I do not forget thy Commandments 30. So that if a man asks whether a good man falling into one act of these great sins still remains a good man the answer is to be made upon this consideration He is a good man that is so sorry for his sin and so hates it that he will not abide in it and this is the best indication that in the act there was something very pitiable because the mans affections abide not there the good man was smitten in a weak part or in an ill hour and then repents for such is our goodness to need repentance daily for smaller things and too often for greater things But be they great or little they must be speedily repented of and he that does so is a good man still Not but that the single act is highly damnable and exclusive of Heaven if it self were not excluded from his affections but it does not the mischief because he does not suffer it to proceed in finishing that death which it would have effected if the poison had not been speedily expelled before it had seis'd upon a vital part 31. But secondly I answer that being in the state of grace is a phrase of the Schools and is of a large and almost infinite comprehension Every Christian is in some degree in the state of grace so long as he is invited to Repentance and so long as he is capable of the Prayers of the Church This we learn from those words of S. John All unrighteousness is sin and there is a sin not unto death that is some sorts of sins are so incident to the condition of men and their state of imperfection that the man who hath committed
But is he not displeas'd if we do not Does not every call and every expectation and every message when it is rejected provoke Gods anger and exasperate him Does not he in the day of vengeance smite more sorely by how much with the more patience he hath waited This cannot be denied But then it follows that every delay did grieve him and displease him and therefore it is of it self a provocation distinct from the first sin 4. III. But further let it be considered If we repent to day it is either a duty so to do or only a counsel of perfection a work of supererogation If it be a duty then to omit it is a sin If it be a work of supererogation then he that repents to day does not do it in obedience to a Commandment for this is such a work by the confession of the Roman Schools which if a man omits he is nevertheless in the state of grace and the Divine favour as he that does not vow perpetual Chastity or Poverty is nevertheless â—he servant of God but he that does not repent to day of his yesterdays sin is not Gods servant and therefore this cannot be of the nature of Counsels but of Precept and duty respectively But to put it past all question It is expresly commanded us by our blessed Saviour Agree with thine adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickly For as it is amongst men of merciful dispositions he that yields quickly obtains mercy but he that stands out as long as he can must expect the rigour of the law So it is between God and us a hasty Repentance reconciles graciously whilest the delay and putting it off provokes his severe anger And this the Spirit of God was pleas'd to signifie to the Angel or Bishop of the Church of Ephesus Remember whence thou art fallen and repent and do thy first works If thou doest not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come unto thee quickly and will remove the Candlestick out of its place unless thou do repent Christ did not mean to wait long and be satisfied with their Repentance be it when it would be for he comes quickly and yet our Repentance must prevent his coming His coming here is not by death or final judgment but for scrutiny and inquiry for the event of the delaying their Repentance would have been the removing of their Candlestick So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I come speedily to exact of thee a speedy repentance or to punish thee for delaying for so the antithesis is plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come quickly unless thou dost repent viz. quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may use the words of Libanius God will condemn our actions unless we appear before him with a speedy Repentance 5. IV. Add to this that though God gives time and respite to some yet to all he does not God takes away some in their early sins and gives them no respite not a month not a week not a day and let any man say whether this be not a sufficient indication not only that no man can be secure but he alone that repents instantly but that God does intend that every man should presently repent for he that hath made it damnation to some for not repenting instantly hath made it damnable to all and therefore to repent speedily is certainly a duty The earth does not open and swallow up all Rebels in the day of their Mutiny but it did so once and by that God did sufficiently consign to all ages his displeasure against Rebellion So it is in the deferring Repentance That some have smarted for it eternally is for ever enough to tell us that God is displeased with every one that does defer it and therefore commands us not to defer it But this consideration is sufficiently heightned upon this account For there is no sinner dies but he is taken away without one days respite For though God did many times forbear him yet now he does not and to his last sin or his last refusal to hear God either he afforded no time or no grace of Repentance 6. S. Paul's discourse and treaty of the Corinthians is sufficient to guide us here he fear'd that at his coming again God would humble him that is afflict him with grief and sorrow to see it that himself should be forc'd to bewail many that is so excommunicate or deliver to Satan them that have sinn'd already and have not repented If they had repented before S. Paul's coming they should escape that rod but for deferring it they were like to smart bitterly Neither ought it to be supposed that the not repenting of sins is no otherwise than as the being discovered of theft The thief dies for his robbery not for his being discovered though if he were not discovered he should have escaped for his theft So for their uncleanness S. Paul would have delivered them over to Satan not for their not repenting speedily For the case is wholly differing here A thief is not bound at all to discover himself to the Criminal Judge but every man is bound to repent If therefore his repenting speedily would prevent so great a calamity as his being delivered over to Satan besides the procuring his eternal pardon it is clear that to repent speedily was great charity and great necessity which is that which was to be prov'd Satan should have power over him to afflict him for his sin if he did not speedily repent but if he did repent speedily he should wholly escape therefore to repent speedily is a duty which God expects of us and will punish if it be omitted Hodiè mihi credes vivere serum est Ille sapit quisquis Posthume vixit Heri Think it not a hasty Commandment that we are called upon to repent to day It was too much that yesterday past by you it is late enough if you do it to day 7. V. Not to repent instantly is a great loss of our time and it may for ought we know become the loss of all our hopes Nunc vivit sibi neuter heu bonosque Soles effugere atque abire sentit Qui nobis pereunt imputantur And this not only by the danger of sudden death but for want of the just measures of Repentance Because it is a secret which God hath kept to himself only and he only knows what degrees of Repentance himself will admit of how much the sin provok'd him and by what measures of sorrow and carefulness himself will be appeased For there is in this a very great difference To Simon Magus it was almost a desperate case If peradventure the thoughts of thy heart may be forgiven It was worse to Esau There was no place left for his repentance It was so with Judas he was not admitted to pardon neither can any one tell whether it was not resolved he should never be pardon'd However it be for the particulars yet
therefore the Writers of the New Testament do frequently joyn these to be dead unto sin and to live unto righteousness This is that which was opposed to the righteousness of the law and is called the righteousness of God And a mistake in this affair was the ruine of the Jews For being ignorant of the righteousness of God they thought to be justified by their own righteousness which is of the law That is they thought it enough to leave off to sin without doing the contrary good and so hop'd for the promises This was the righteousness of the Scribes and Pharisees to be no adulterers no defrauders of the rights of the Temple no Publicans or exacters of Tribute But our blessed Saviour assur'd us that there is no hopes of Heaven for us unless our righteousness exceed this of theirs 46. Now then to apply this to the present argument Suppose a vicious person who hath liv'd an impious life plac'd upon his death-bed exhorted to repentance made sensible of his danger invited by the Sermons of his Priest to dress his soul with duty and sorrow if he obeys and is sorry for his sin supposing that this sorrow does really begin that part of his duty which consists in not sinning nay suppose he will never sin again which is the righteousness of the law yet how can he in that case do that good which is required by the Gospel Seek the kingdom of Heaven and the righteousness thereof The Gospel hath a peculiar righteousness of its own proper to it self without which there is no entrance into Heaven But the righteousness of the law is called our own righteousness that is such a righteousness which men by nature know for we all by the innate law of nature know that we ought to abstain from doing injury to Man from impiety to God But we only know by revelation the righteousness of the Kingdom which consists in holiness and purity chastity and patience humility and self-denial He that rests in the first and thinks he may be sav'd by it as S. Paul's expression is he establisheth his own righteousness that is the righteousness of the law and this he does whosoever thinks that his evil habits are pardon'd without doing that good and acquiring those graces which constitute the righteousness of the Gospel that is faith and holiness which are the significations and the vital parts of the new creature 47. X. But because this doctrine is highly necessary and the very soul of Christianity I consider further that without the superinducing a contrary state of good to the former state of evil we cannot return or go off from that evil condition that God hates I mean the middle state or the state of lukewarmness For though all the old Philosophy consented that vertue and vice had no medium between them but whatsoever was not evil was good and he that did not do evil was a good man said the old Jews yet this they therefore did unreprovably teach because they knew not this secret of the righteousness of God For in the Evangelical justice between the natural or legal good or evil there is a medium or a third which of it self and by the accounts of the Law was not evil but in the accounts of the Evangelical righteousness is a very great one that is lukewarmness or a cold tame indifferent unactive Religion Not that lukewarmness is by name forbidden by any of the laws of the Gospel but that it is against the analogy and design of it A lukewarm person does not do evil but he is hated by God because he does not vigorously proceed in godliness No law condemns him but the Gospel approves him not because he does not from the heart obey this form of doctrine which commands a course a habit a state and life of holiness It is not enough that we abstain from evil we shall not be crowned unless we be partakers of a Divine nature For to this S. Peter enjoyns us carefully Now then we partake of a Divine nature when the Spirit dwells in us and rules all our faculties when we are united unto God when we imitate the Lord Jesus when we are perfect as our heavenly Father is perfect Now whether this can be done by an act of contrition needs no further inquiry but to observe the nature of Evangelical Righteousness the hatred God bears to lukewarmness the perfection he requires of a Christian the design and great example of our blessed Lord the glories of that inheritance whither we are design'd and of the obtaining of which obedience to God in the faith of Jesus Christ is made the only indispensable necessary condition 48. For let it be considered Suppose a man that is righteous according to the letter of the Law of the Ten Commandments all of which two excepted were Negative this man hath liv'd innocently and harmlesly all his days but yet uselesly unprofitably in rest and unactive circumstances is not this person an unprofitable servant The servant in the Parable was just such he spent not his Masters talent with riotous living like the Prodigal but laid it up in a Napkin he did neither good nor harm but because he did no good he receiv'd none but was thrown into outer darkness Nec furtum feci nec fugi si mihi dicat Servus habes pretium loris non ureris ajo Non hominem occidi non pasces in cruce corvos An innocent servant amongst the Romans might scape the Furca or the Mill or the Wheel but unless he was useful he was not much made of So it is in Christianity For that which according to Moses was called righteousness according to Christ is poverty and nakedness misery and blindness as appears in the reproof which the Spirit of God sent to the Bishop and Church of Laodicea He thought himself rich when he was nothing that is he was harmless but not profitable innocent according to the measures of the law but not rich in good works So the Pharisees also thought themselves just by the justice of the Law that is by their abstinence from condemned evils and therefore they refus'd to buy of Christ the Lord gold purified in the fire whereby they might become rich that is they would not accept of the righteousness of God the justice Evangelical and therefore they were rejected And thus to this very day do we Even many that have the fairest reputation for good persons and honest men reckon their hopes upon their innocence and legal freedoms and outward compliances that they are no liars nor swearers no drunkards nor gluttons no extortioners or injurious no thieves nor murtherers but in the mean time they are unprofitable servants not instructed not throughly prepared to every good work not abounding in the work of the Lord but blind and poor and naked just but as the Pharisees innocent but as Heathens In the mean time they are only in that state to which Christ never
Spirit and a man in that state cannot be sav'd because he wants a vital part he wants the spirit which is a part of the constitution of a Christian in that capacity who consists of Body and Soul and Spirit and therefore Anima without Spiritus the Soul without the Spirit is not sufficient * For as the Soul is a sufficient principle of all the actions of life in order to our natural end and perfection but it can bear us no further so there must be another principle in order to a supernatural end and that is the Spirit called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creation by S. Peter a divine nature and by this we become renewed in the inner man the infusion of this new nature into us is called Regeneration and it is the great principle of godliness called Grace or the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seed of God and by it we are begotten by God and brought forth by the Church to the hopes and beginnings of a new life and a supernatural end And although I cannot say that this is a third substance distinct from Soul and Body yet it is a distinct principle put into us by God without which we cannot work and by which we can and therefore if it be not a substance yet it is more than a Metaphor it is a real being permanent and inherent but yet such as can be lessen'd and extinguish'd But Carnality or the state of being in the flesh is not only privatively oppos'd but contrarily also to the spiritual state or the state of Grace But as the first is not a sin deriv'd from Adam so neither is the second The first is only an imperfection or want of supernatural aids The other is indeed a direct state of sin and hated by God but superinduc'd by choice and not descending naturally * Now to the spiritual state nothing is in Scripture oppos'd but these two and neither of these when it is sinful can be pretended upon the stock or argument of any Scriptures to descend from Adam therefore all the state of opposition to Grace is owing to our selves and not to him Adam indeed did leave us all in an Animal estate but this state is not a state of enmity or direct opposition to God but a state insufficient and imperfect No man can perish for being an Animal man that is for not having any supernatural revelations but for not consenting to them when he hath that is for being Carnal as well as Animal and that he is Carnal is wholly his own choice In the state of animality he cannot go to Heaven but neither will that alone bear him to Hell and therefore God does not let a man alone in that state for either God suggests to him what is spiritual or if he does not it is because himself hath superinduc'd something that is Carnal 54. Having now explicated those Scriptures which have made some difficulty in this Question to what Topick soever we shall return all things are plain and clear in this Article Noxa caput sequitur The soul that sinneth it shall die Neque virtutes neque vitia parentum liberis imputantur saith S. Hierome Neither the vices nor the vertues of the parents are imputed to the children And therefore when Dion Chrysostomus had reprov'd Solon's laws which in some cases condemn the innocent posterity he adds this in honour of Gods law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it does not like the law of the Athenians punish the children and kindred of the Criminal but every man is the cause of his own misfortune But concerning this it will not be amiss in order to many good purposes to observe the whole Oeconomy and dispensation of the Divine Justice in this affair SECT III. How God punishes the Fathers sin upon the Children 55. I. GOD may and does very often bless children to reward their fathers piety as is notorious in the famous descent of Abrahams family But the same is not the reason of favours and punishments For such is the nature of benefits that he in whose power they are may without injustice give them why and when and to whom he please 56. II. God never imputes the fathers sin to the son or relative formally making him guilty or being angry with the innocent eternally It were blasphemy to affirm so fierce and violent a cruelty of the most merciful Saviour and Father of mankind and it was yet never imagined or affirm'd by any that I know of that God did yet ever damn an innocent son though the father were the vilest person and committed the greatest evils of the world actually personally chusingly and maliciously and why it should by so many and so confidently be affirm'd in a lesser instance in so unequal a case and at so long a distance I cannot suspect any reason Plutarch in his book against Herodotus affirms that it is not likely they would meaning that it was unjust to revenge an injury which the Samians did to the Corinthians three hundred years before But to revenge it for ever upon all generations and with an eternal anger upon some persons even the most innocent cannot without trembling be spoken or imagined of God who is the great lover of Souls Whatsoever the matter be in temporal inflictions of which in the next propositions I shall give account yet if the Question be concerning eternal damnation it was never said never threatned by God to pass from father to the son When God punishes one relative for the sin of another he does it as fines are taken in our law salvo contenemento the principal stake being safe it may be justice to seise upon all the smaller portions at least it is not against justice for God in such cases to use the power and dominion of a Lord. But this cannot be reasonable to be used in the matter of eternal interest because if God should as a Lord use his power over Innocents and condemn them to Hell he should be Author to them of more evil than ever he conveyed good to them which but to imagine would be a horrible impiety And therefore when our blessed Saviour took upon him the wrath of God due to all mankind yet Gods anger even in that case extended no further than a temporal death Because for the eternal nothing can make recompence and it can never turn to good 57. III. When God inflicts a temporal evil upon the son for his fathers sin he does it as a Judge to the father but as a Lord only of the son He hath absolute power over the lives of all his creatures and can take it away from any man without injustice when he please though neither he nor his Parents have sinned and he may use the same right and power when either of them alone hath sinn'd But in striking the son he does not do to him as a Judge that is he is not angry with him but with the
subjected in humane Nature for if it were otherwise then an universal should be more particular than that which is Individual and a whole should be less than a part actiones sunt suppositorum and so for omissions now every sin is either one or other and therefore it is impossible that this which is an affection of an universal viz. of humane Nature can be a sin for a sin is a breach of some Law to which not Natures but Persons are obliged and which Natures cannot break because not Natures but persons only do or neglect 30. That Naturally is engendred of the off-spring of Adam This clause is inserted to exclude Christ from the participation of Adams sin But if concupiscence which is in every mans Nature be a sin it is certain Christ had no concupiscence or natural desires for he had no sin But if he had no concupiscence or natural desires how he should be a man or how capable of law or how he should serve God with choice where there could be no potentia ad oppositum I think will be very hard to be understood Christ felt all our infirmities yet without sin All our infirmities are the effects of the sin of Adam and part of that which we call Original sin therefore all these our infirmities which Christ felt as in him they were for ever without sin so as long as they are only Natural Unconsented to must be in us without sin For whatsoever is Naturally in us is Naturally in him but a man is not a man without Natural desires therefore these were in him in him without sin and therefore so in us without sin I mean properly really and formally But there 's a Catachresis also in these words or an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturally engendred of the off-spring of Adam Cain and Abel and Seth and all the sons of Adam who were the first off-spring and not engendred of the off-spring of Adam were as guilty as we But they came from Adam but not from Adams off-spring therefore the Articles is to be expounded to the sence of these words Naturally engendred or are of the off-spring of Adam 31. Whereby Man is very far gone from Original Righteousness That is men are devolved to their Natural condition devested of all those gifts and graces which God gave to Adam in order to his supernatural end and by the help of which he stood in Gods favour and innocent until the fatal period of his fall This Original Righteousness or innocence we have not Naturally for our Natural innocence is but Negative that is we have not consented to sin The Righteousness he had before his fall I suppose was not only that but also his doing many actions of obedience and intercourse with God even all which passed between God and himself till his eating the forbidden fruit For he had this advantage over us He was created in a full use of reason we his descendents enter into the world in the greatest imperfection and are born under a law which we break before we can understand and it is imputed to us as our understanding increases And our desires are strongest when our Understanding is weakest and therefore by this very Oeconomy which is natural to us we must needs in the Condition of our nature be very far from Adams Original Righteousness who had perfect reason before he had a law and had understanding assoon as he had desires This clause thus understood is most reasonable and true but the effect of it can be nothing in prejudice of the main business and if any thing else be meant by it I cannot understand it to have any ground in Scripture or Reason and I am sure our Church does not determine for it 32. And is inclined to evil That every Man is inclined to evil some more some less but all in some instances is very true and it is an effect or condition of nature but no sin properly Because that which is unavoidable is not a sin 2. Because it is accidental to nature not intrinsecal and essential 3. It is superinduc'd to Nature and is after it and comes by reason of the laws which God made after he made our Nature he brought us laws to check our Nature to cross and displease that by so doing we may prefer God before our selves this also with some variety for in some laws there is more liberty than in others and therefore less Natural inclination to disobedience 4. Because our Nature is inclined to good and not to evil in some instances that is in those which are according to nature and there is no greater Endearment of vertue than the Law and Inclination of Nature in all the Instances of that Law 5. Because that which is intended for the occasion of vertue and reward is not Naturally and essentially the principle of Evil. 6. In the instances in which Naturally we incline to evil the inclination is naturally good because it is to its proper object but that it becomes morally evil must be personal for the law is before our persons it cannot be Natural because the law by which that desire can become evil is after it 33. So that the flesh lusteth against the spirit This clause declares what kind of inclination to evil is esteemed criminal That which is approved that which passeth to act that which is personally delighted in in the contention which is after regeneration or reception of the Holy Spirit For the flesh cannot lust against the spirit in them that have not the spirit unless both the principles be within there can be no contention between them as a man cannot fight a duel alone so that this is not the sin of Nature but of persons for though potentially it is sin yet actually and really it is none until it resist the spirit of God which is the principle put into us to restore us to as good a state at least as that was which we were receded from in Adam By the way it is observable that the Article makes only concupiscence or lusting to be the effect of Adams sin but affirms nothing of the loss of the wills liberty or diminution of the understanding or the rebellion of the passions against reason but only against the spirit which certainly is Natural to it and in Adam did rebel against Gods Commandments when it was the in-let to the sin and therefore could not be a punishment of it And therefore The illative conjunction expresly declares that the sence of the Church of England is that this corruption of our Nature in no other sence and for no other reason is criminal but because it does resist the Holy spirit therefore it is not evil till it does so and therefore if it does not it is not evil For if the very inclination were a sin then when this inclination is contested against at the same time and in the same things the man sins and does well and he can never have a
and ordinarily and the evil which I hate I do avoid sometimes indeed I am surpris'd and when I do neglect to use the aids and strengths of the spirit of grace I fall but this is because I will not and not because I cannot help it and in this case the man is not a servant or captive of sin but a servant of Christ though weak and imperfect But if it means I do it commonly or constantly or frequently which is certainly the complaint here made then to be a regenerate person is to be a vile person sold under sin and not Gods servant For if any man shall suppose these words to mean only thus I do not do so much good as I would and do sometimes fall into evil though I would fain be intirely innocent indeed this man teaches no false doctrine as to the state or duty of the regenerate which in this life will for ever be imperfect but he speaks not according to the sence and design of the Apostle here For his purpose is to describe that state of evil in which we are by nature and from which we could not be recovered by the law and from which we can only be redeemed by the grace of Jesus Christ and this is a state of death of being killed by sin of being captivated and sold under sin after the manner of slaves as will further appear in the sequel 12. III. Every regenerate man and servant of Christ hath the Spirit of Christ. But where the Spirit of God is there is liberty therefore no slavery therefore sin reigns not there Both the propositions are the words of the Apostle The conclusion therefore infers that the man whom S. Paul describes in this Chapter is not the regenerate man for he hath not liberty but is in captivity to the law of sin from which every one that is Christs every one that hath the Spirit of Christ is freed 13. IV. And this is that which S. Paul calls being under the law that is a being carnal and in the state of the flesh not but that the law it self is spiritual but that we being carnal of our selves are not cured by the law but by reason of the infirmity of the flesh made much worse curbed but not sweetly won admonished but assisted by no spirit but the spirit of bondage and fear This state is opposed to the spiritual state The giving of the law is called the ministery of death the Gospel is called the ministery of the Spirit and that is the ministration of life and therefore if we be led by the Spirit we are not under the law but if we be under the law we are dead and sin is revived and sin by the law brings forth fruit unto death From hence the argument of the Apostle is clear The man whom he here describes is such a one who is under the law but such a man is dead by reason of sin and therefore hath not in him the Spirit of God for that is the ministration of life A regenerate person is alive unto God he lives the life of righteousness but he that is under the law is killed by sin and such is the man that is here described as appears verse 9. and I shall in the sequel further prove therefore this man is not the regenerate 14. V. To which for the likeness of the argument I add this That the man who can say I do that which I hate is a man in whom sin is not mortified and therefore he lives after the flesh but then he is not regenerate for if ye live after the flesh ye shall die saith S. Paul but if ye through the Spirit do mortifie the deeds of the body ye shall live These arguments are taken from consideration of the rule and dominion of sin in the man whom S. Paul describes who therefore cannot be a regenerate person To the same effect and conclusion are other expressions in the same Chapter 15. VI. The man whom S. Paul here describes who complains That he does not the good which he would but the evil that he would not is such a one in whom sin does inhabit It is no more I but sin that dwelleth in me But in the regenerate sin does not inhabit My Father and I will come unto him and make our abode with him So Christ promised to his servants to them who should be regenerate and the Spirit of God dwelleth in them the Spirit of him that raised Jesus from the dead and therefore the Regenerate are called the habitation of God through the Spirit Now if God the Father if Christ if the Spirit of Christ dwells in a man there sin does not dwell The strong man that is armed keeps possession but if a stronger than he comes he dispossesses him If the Spirit of God does not drive the Devil forth himself will leave the place They cannot both dwell together Sin may be in the regenerate and grieve Gods Spirit but it shall not abide or dwell there for that extinguishes him One or the other must depart And this also is noted by S. Paul in this very place sin dwelleth in me and no good thing dwelleth in me If one does the other does not but yet as in the unregenerate there might be some good such as are good desires knowledge of good and evil single actions of vertue beginnings and dispositions to grace acknowledging of our Lord and Saviour Jesus Christ some lightnings and flashes of the holy Ghost a knowing of the way of righteousness but sanctifying saving good does not dwell that is does not abide with them and rule so in the regenerate there is sin but because it does not dwell there they are under the Empire of the Spirit and in Christs Kingdom or as S. Paul expresses it Christ liveth in them and that cannot be unless sin be crucified and dead in them The summ of which is thus in S. Paul's words Reckon your selves indeed to be dead unto sin but alive unto God through Jesus Christ. Let not sin therefore reign in your mortal body that ye should obey it in the lusts thereof For sin shall not have dominion over you because we are not under the law but under grace 16. VII Lastly the man whom S. Paul describes is carnal but the regenerate is never called carnal in the Scripture but is spiritual oppos'd to carnal A man not only in pure naturals but even plac'd under the law is called carnal that is until he be redeemed by the Spirit of Christ he cannot be called spiritual but is yet in the flesh Now that the regenerate cannot be the carnal man is plain in the words of S. Paul The carnal mind is enmity against God and they that are in the flesh cannot please God To which he adds But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you
an inseparable propriety of the regenerate The Spirit of God is an internal agent that is the effects and graces of the Spirit by which we are assisted are within us before they operate For although all assistances from without are graces of God the effects of Christs passion purchased for us by his blood and by his intercession and all good company wise counsels apt notices prevailing arguments moving objects and opportunities and endearments of vertue are from above from the Father of lights yet the Spirit of God does also work more inwardly and creates in us aptnesses and inclinations consentings and the acts of conviction and adherence working in us to will and to do according to our desire or according to Gods good pleasure yet this holy Spirit is oftentimes grieved sometimes provoked and at last extinguish'd which because it is done only by them who are enemies of the Spirit and not the servants of God it follows that the Spirit of God by his aids and assistances is in them that are not so with a design to make them so and if the holy Spirit were not in any degree or sence in the unregenerate how could a man be born again by the Spirit for since no man can be regenerate by his own strengths his new birth must be wrought by the Spirit of God and especially in the beginnings of our conversion is his assistance necessary which assistance because it works within as well and rather than without must needs be in a man before he operates within And therefore to have received the holy Spirit is not the propriety of the regenerate but to be led by him to be conducted by the Spirit in all our ways and counsels to obey his motions to entertain his doctrine to do his pleasure This is that which gives the distinction and the denomination And this is called by S. Paul The inhabitation of the Spirit of God in us in opposition to the inhabitants peccatum the sin that dwelleth in the unregenerate The Spirit may be in us calling and urging us to holiness but unless the Spirit of God dwell in us and abide in us and love to do so and rule and give us laws and be not griev'd and cast out but entertain'd and cherish'd and obey'd unless I say the Spirit of God be thus in us Christ is not in us and if Christ be not in us we are none of his SECT VI. The Character of the Regenerate Estate or Person 42. FROM hence it is not hard to describe what are the proper indications of the Regenerate 1. A regenerate person is convinc'd of the goodness of the law and meditates in it day and night His delight is in Gods law not only with his mind approving but with his will chusing the duties and significations of the law II. The Regenerate not only wishes that the good were done which God commands but heartily sets about the doing of it III. He sometimes feels the rebellions of the flesh but he fights against them always and if he receive a fall he rises instantly and fights the more fiercely and watches the more cautelously and prays the more passionately and arms himself more strongly and prevails more prosperously In a regenerate person there is flesh and Spirit but the Spirit only rules There is an outward and an inward man but both of them are subject to the Spirit There was a law of the members but it is abrogated and cancell'd the law is repeal'd and does not any more inslave him to the law of sin Nunc quamdiu concupiscit caro adversus spiritum spiritus adversus carnem sat est nobis non consentire malis quae sentimus in nobis Every good man shall always feel the flesh lusting against the Spirit that contention he shall never be quit of but it is enough for us if we never consent to the suggested evils IV. A regenerate person does not only approve that which is best and desire to do it but he does it actually and delights to do it he continues and abides in it which the Scripture calls a walking in the Spirit and a living after it for he does his duty by the strengths of the Spirit that is upon considerations Evangelical in the love of God in obedience to Christ and by the aids he hath receiv'd from above beyond the powers of nature and education and therefore he does his duty upon such considerations as are apt to make it integral and persevering For V. A regenerate man does not only leave some sins but all and willingly entertains none He does not only quit a lust that is against his disposition but that which he is most inclin'd to he is most severe against and most watchful to destroy it he plucks out his right eye and cuts off his right hand and parts with his biggest interest rather than keep a lust and therefore consequently chuses vertue by the same method by which he abstains from vice Nam ipsa continentia cum fraenat cohibétque libidines simul appetit bonum ad cujus immortalitem tendimus respuit malum cum quo in hâc mortalitate contendimus that is He pursues all vertue as he refuses all vice for he tends to the immortality of good as he strives against evil in all the days of his mortality And therefore he does not chuse to exercise that vertue only that will do him reputation or consist with his interest or please his humour but entertains all vertue whether it be with him or against him pleasing or displeasing he chuses all that God hath commanded him because he does it for that reason VI. A regenerate person doth not only contradict his appetite in single instances but endeavours to destroy the whole body of sin he does not only displease his fond appetite but he mortifies it and never entertains conditions of peace with it for it is a dangerous mistake if we shall presume all is well because we do some acts of spite to our dearest lust and sometimes cross the most pleasing temptation and oppose our selves in single instances against every sin This is not it the regenerate man endeavours to destroy the whole body of sin and having had an opportunity to contest his sin and to contradict it this day is glad he hath done something of his duty and does so again to morrow and ever till he hath quite killed it and never entertains conditions of peace with it nor ever is at rest till the flesh be quiet and obedient * For sometimes it comes to pass that the old man being used to obey at last obeys willingly and takes the conditions of the Gibeonites it is content to do drudgery and the inferior ministeries if it may be suffered to abide in the land 43. So that here is a new account upon which the former proposition is verifiable viz. It is not the propriety of the regenerate to feel a contention within him
in our first access to Christ because they for whom Christ and his Martyr S. Stephen prayed were not yet converted and so were to be saved by Baptismal Repentance Then the Power of the Keys is exercised and the gates of the Kingdom are opened then we enter into the Covenant of mercy and pardon and promise faith and perpetual obedience to the laws of Jesus and upon that condition forgiveness is promised and exhibited offer'd and consign'd but never after for it is in Christianity for all great sins as in the Civil Law for theft Qui eâ mente alienum quid contrectavit ut lucrifaceret tametsi mutato consilio id Domino postea reddidit fur est nemo enim tali peccato poenitentiâ suâ nocens esse desinit said Vlpian and Gaius Repentance does not here take off the punishment nor the stain And so it seems to be in Christianity in which every baptized person having stipulated for obedience is upon those terms admitted to pardon and consequently if he fails of his duty he shall fail of the grace 8. But that this objection may proceed no further it is certain that it is an infinite lessening of the mercy of God in Jesus Christ to confine pardon of sins only to the Font. For that even lapsed Christians may be restored by repentance and be pardoned appears in the story of the incestuous Corinthian and the precept of S. Paul to the spiritual man or the Curate of souls If any man be overtaken in a fault ye which are spiritual restore such a man in the spirit of meekness considering thy self lest thou also be tempted The Christian might fall and the Corinthian did so and the Minister himself he who had the ministery of restitution and reconciliation was also in danger and yet they all might be restored To the same sence is that of S. James Is any man sick among you let him send for the Presbyters of the Church and let them pray over him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although he was a doer of sins they shall be forgiven him For there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin that is not unto death And therefore when S. Austin in his first Book de Sermone Dei had said that there is some sin so great that it cannot be remitted he retracts his words with this clause addendum fuit c. I should have added If in so great perverseness of mind he ends his life For we must not despair of the worst sinner we may not despair of any since we ought to pray for all 9. For it is beyond exception or doubt that it was the great work of the Apostles and of the whole new Testament to engage men in a perpetual repentance For since all men do sin all men must repent or all men must perish And very many periods of Scripture are directed to lapsed Christians baptized persons fallen into grievous crimes calling them to repentance So Simon Peter to Simon Magus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repent of thy wickedness and to the Corinthian Christians S. Paul urges the purpose of his legation We pray you in Christ's stead be ye reconciled to God The Spirit of God reprov'd some of the Asian Churches for foul misdemeanours and even some of the Angels the Asian Bishops calling upon them to return to their first love and to repent and to do their first works and to the very Gnosticks and filthiest Hereticks he gave space to repent and threatned extermination to them if they did not do it speedily For 10. Baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admission of us to the Covenant of Faith and Repentance or as Mark the Anchoret call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the introduction to repentance or that state of life that is full of labour and care and amendment of our faults for that is the best life that any man can live and therefore repentance hath its progress after baptism as it hath its beginning before for first repentance is unto baptism and then baptism unto repentance And if it were otherwise the Church had but ill provided for the state of her sons and daughters by commanding the baptism of Infants For if repentance were not allowed after then their early baptism would take from them all hopes of repentance and destroy the mercies of the Gospel and make it now to all Christendom a law of works in the greater instances because since in our infancy we neither need nor can perform repentance if to them that sin after baptism repentance be denied it is in the whole denied to them for ever to repent But God hath provided better things for us and such which accompany salvation 11. For besides those many things which have been already consider'd our admission to the holy Sacrament of the Lords Supper is a perpetual entertainment of our hopes because then and there is really exhibited to us the body that was broken and the blood that was shed for remission of sins still it is applied and that application could not be necessary to be done anew if there were not new necessities and still we are invited to do actions of repentance to examine our selves and so to eat all which as things are order'd would be infinitely useless to mankind if it did not mean pardon to Christians falling into foul sins even after baptism 12. I shall add no more but the words of S. Paul to the Corinthians Lest when I come again my God will humble me among you and that I shall bewail many who have sinn'd already and have not repented of the uncleanness and fornication and lasciviousness which they have committed Here is a fierce accusation of some of them for the foulest and the basest crimes and a reproof of their not repenting and a threatning them with censures Ecclesiastical I suppose this article to be sufficiently concluded from the premises The necessity of which proof they only will best believe who are severely penitent and full of apprehension and fear of the Divine anger because they have highly deserved it However I have serv'd my own needs in it and the need of those whose consciences have been or shall be so timorous as mine hath deserved to be But against the universality of this doctrine there are two grand objections The one is the severer practice and doctrine of the Primitive Church denying repentance to some kind of sinners after baptism The other the usual discourses and opinions concerning the sin against the Holy Ghost Of these I shall give account in the two following Sections SECT III. Of the Difficulty of obtaining Pardon The Doctrine and Practice of the Primitive Church in this Article 13. NOvatianus and Novatus said that the Church had not power to minister pardon of sins except only in Baptism which proposition when they had well digested and considered they did thus explicate That there are some capital sins crying and clamorous into
the gayeties of this sinful age For although Christs blood can expiate all sins and his Spirit can sanctifie all sinners and his Church can restore all that are capable yet if we consider that the particulars of every naughty mans case are infinitely uncertain that there are no minute-measures of repentance set down after Baptism that there are some states of sinners which God does reject that the arrival to this state is by parts and undetermin'd steps of progression that no man can tell when any sin begins to be unpardonable to such a person and that if we be careless of our selves and easie in our judgments and comply with the false measures of any age we may be in before we are aware and cannot come out so soon as we expect and lastly if we consider that the Primitive and Apostolical Churches who best knew how to estimate the mercies of the Gospel and the requisites of repentance and the malignity and dangers of sin did not promise pardon so easily so readily so quickly as we do we may think it fit to be more afraid and more contrite more watchful and more severe 31. I end this with the words of S. Hierome Cùm beatus Daniel praescius futurorum de sententiâ Dei dubitet rem temerariam faciunt qui audacter peccatoribus indulgentiam pollicentur Though Daniel could foretel future things yet he durst not pronounce concerning the King whether God would pardon him or no it is therefore a great rashness boldly to promise pardon to them that have sinned That is it is not to be done suddenly according to the caution which S. Paul gave to the Bishop of Ephesus Lay hands suddenly on no man that is absolve him not without great trial and just dispositions 32. For though this be not at all to be wrested to a suspicion that the sins in their kind are not pardonable yet thus far I shall make use of it That God who only hath the power he only can make the judgment whether the sinner be a worthy penitent or not For there being no express stipulation made concerning the degrees of repentance no taxa poenitentiaria penitential Tables and Canons consign'd by God it cannot be told by man when after great sins and a long iniquity the unhappy man shall be restor'd because it wholly depends upon the Divine acceptance 33. In smaller offences and the seldom returns of sin intervening in a good or a probable life the Curates of souls may make safe and prudent judgments But when the case is high and the sin is clamorous or scandalous or habitual they ought not to be too easie in speaking peace to such persons to whom God hath so fiercely threatned death eternal But to hold their hands may possibly increase the sorrow and contrition and fear of the penitent and returning man and by that means make him the surer of it But it is too great a confidence and presumption to dispense Gods pardon or the Kings upon easie terms and without their Commission 34. For since all the rule and measures of dispensing it is by analogies and proportions by some reason and much conjecture it were better by being restrain'd in the Ministeries of favour to produce fears and watchfulness carefulness and godly sorrow than by an open hand to make sinners bold and many confident and easie Those holy and wise men who were our Fathers in Christ did well weigh the dangers into which a sinning man had entred and did dreadfully fear the issues of the Divine anger and therefore although they openly taught that God hath set open the gates of mercy to all worthy penitents yet concerning repentance they had other thoughts than we have and that in the pardon of sinners there are many more things to be considered besides the possibility of having the sin pardoned SECT IV. Of the Sin against the Holy Ghost and in what sence it is or may be Vnpardonable 35. UPON what account the Primitive Church did refuse to admit certain Criminals to repentance I have already discoursed but because there are some places of Scripture which seem to have incouraged such severity by denying repentance also to some sinners it is necessary that they be considered also lest by being misunderstood some persons in the days of their sorrow be tempted to despair 36. The Novatians denying repentance to lapsed Christians pretended for their warrant those words of S. Paul It is impossible for those who were once inlightened and have tasted of the Heavenly gift and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come if they shall fall away to renew them again unto repentance seeing they crucifie to themselves the son of God afresh and put him to an open shame and parallel to this are those other words For if we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearful looking for of judgment and fiery indignation which shall consume the adversaries The sence of which words will be clear upon the explicating what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37. If they shall fall away viz. from that state of excellent things in which they had received all the present endearments of the Gospel a full conviction pardon of sins the earnest of the Spirit the comfort of the promises an antepast of Heaven it self if these men shall fall away from all this it cannot be by infirmity by ignorance by surprise this is that which S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin wilfully after they have received the knowledge of the truth Malicious sinners these are who sin against the Holy Spirit whose influences they throw away whose counsels they despise whose comforts they refuse whose doctrine they scorn and from thence fall not only into one single wasting sin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall away into a contrary state into Heathenism or the heresie of the Gnosticks or to any state of despising and hating Christ expressed here by Crucifying the Son of God afresh and putting him to an open shame these are they here meant such who after they had worshipped Jesus and given up their names to him and had been blessed by him and felt it and acknowledged it and rejoyc'd in it these men afterwards without cause or excuse without error or infirmity chusingly willingly knowingly call'd Christ an Impostor and would have crucified him again if he had been alive that is they consented to his death by believing that he suffer'd justly This is the case here described and cannot be drawn to any thing else but its parallel that is a malicious renouncing charity or holy life as these men did the faith to both which they had made their solemn vows in Baptism but this can no way be
turned into words fit for men to speak such men I mean that would be understood signifies plainly this That the most imperfect Repentance towards God is sufficient if it be brought before the Church that is a little on the penitent mans part and a little on the Priests part is disposition enough to the receiving of a pardon So that provided you do all that the Church commands you you may make the bolder to leave out something of Gods command which otherwise you might not do The Priest may do half the work for you These thus represented I shall consider apart 34. I. Confession is an act of Repentance highly requisite to its perfection and in that regard particularly called upon in holy Scripture But concerning this and all the other great exercises actions or general significations of Repentance every word singly is used indefinitely for the whole duty of Repentance Thus Contrition is used by David A broken and a contrite heart O God thou shalt not despise that is a penitent heart God will not reject The same also is the usage of Confession by S. John If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness that is if we repent God hath promised us pardon and his holy Spirit that he will justifie us and that he will sanctifie us And in pursuance of this the Church called Ecclesiastical Repentance by the name of Exomologesis which though it was a Greek word yet both Greeks and Latines used it Exomologesis est humiliandi hominis disciplina So Tertullian Confession is the discipline of humiliation for a man for his sins and S. Ambrose calls Confession poenarum compendium the summ or abbreviature of penance And this word was sometimes chang'd and called Satisfaction which although the Latine Church in the later ages use only for corporal austerities which by way of appropriation they are pleased also to call Penances yet it was anciently used for the whole course and offices of Ecclesiastical Repentance as appears in the Council of Paris of Agatho and the third Council of Toledo The result and effect of this observation is that no more be put upon one part or action of Repentance than upon another to serve ends For pardon of sins is promis'd to the penitent under single words under Contrition under Sorrow under Alms under judging our selves under Confession but no one of these alone is sufficient for pardon and when pardon is promised to any one they must mean the whole duty for when the whole effect is ascribed to a part that part stands for the whole and means more than a part 35. II. But concerning Confession as it is a special act of Repentance the first thing that is to be said of it is that it is due only to God for he is the person injured sin is the prevarication of his laws he is our Judge and he only can pardon as he only can punish eternally Non tibi dico ut tua peccata tanquam in pompam in publicum proferas neque ut te accuses sed ut pareas Prophetae dicenti Revela Domino viam tuam Apud Deum ea confitere apud Judicem confitere peccata tua orans si non linguâ saltem memoriâ ita roga ut tui misereatur I do not enjoyn thee to betray thy self to the publick ear bringing thy sins as into a Theatre but obey the Prophet saying Reveal thy way unto the Lord. Confess to God confess to thy Judge praying if not with thy tongue yet at least with thy mind and pray so that thou mayest be heard So S. Chrysostome And upon those words of S. Paul Let a man examine himself he saith Non revelavit ulcus non in commune Theatrum accusationem produxit c. He did not reveal his ulcer he did not bring his accusation into the common Theatre he made none witness of his sins but in his conscience none standing by God only excepted who sees all things And again upon that of the Psalm My sin is always against me if thou art ashamed to speak it to any one say them daily in thy mind I do not say that thou confess them to thy fellow servant who may upbraid thee say them to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let this judicatory be without assessors or witnesses let God alone see thy confession Quod si verecundiâ retrahente revelare ea coram hominibus erubescis illi quem latere non possunt confiteri ea jugi supplicatione non desinas ac dicere Iniquitatem meam agnosco c. qui absque ullius verecundiae publicatione curare sine improperio peccata donare consuevit So Cassian in the imitation of S. Ambrose If bashfulness call thee back and thou art asham'd to reveal them before men cease not by a continual supplication to confess them to him from whom they cannot be conceal'd who without any pressing upon our modesty is wont to cure and without upbraiding to forgive us our sins And the Fathers of the Council of Cabaillon advanc'd this duty by divers sentences of Scripture itae duntaxat ut Deo qui remissor est peccatorum confiteâ—â—â—â—r peccata nostra cum David dicamus Delictum meum cognitum tibi feci injustitiam meam non abscondi Dixi confitebor adversum me injustitias meas Domino tu remisisti impietatem peccati mei c. God is the pardoner of sins and therefore let us confess to him and say with David I have made my sin known unto thee and mine unrighteousness have I not hid I said I will confess mine iniquity unto the Lord and thou forgavest the wickedness of my sin But this thing is press'd most earnestly by Laurentius Novarriensis who because he was a Father of the Fifth Age his words are of more use by being a testimony that the Ecclesiastical repentance which we find to be now press'd by some as simply necessary was not the doctrine of those times From that day in which thou goest out of the Font thou becomest to thy self a continual Font and a daily remission There is no absolute necessity of the Priests right hand from thence forward God hath appointed thee to be thy own judge thy own arbiter and hath given thee knowledge whereby of thy self thou mayest discern good and evil and because while thou remainest in the body thou canst not be free from sin God hath after baptism plac'd thy remedy within thy self he hath plac'd pardon within thy own choice so that thou art not in the day of thy necessity indispensably tied to seek a Priest but thou thy self as if thou wert a most skilful Doctor and Master mayest amend thy error within thee and wash away thy sin by repentance The fountain is never dry the water is within thee absolution is in thy choice sanctification is in thy diligence pardon
praesunt tempora poenitentiae ut fiat etiam satis Ecclesiae in quâ remittuntur ipsa peccata Extra eam quippe non remittuntur The times of penance are with great reason appointed by Ecclesiastical Governours that the Church in whose communion sins are forgiven may be satisfied For out of her there is no forgiveness 45. For in this case the Church hath a power of binding and retaining sins and sinners that is a denying to them the priviledges of the faithful till they by publick repentance and satisfaction have given testimony of their return to Gods favour and service The Church may deny to pray publickly for some persons and refuse to admit them into the society of those that do pray and refuse till she is satisfied concerning them by such signs and indications as she will appoint and chuse For it appears in both Testaments that those who are appointed to pray for others to stand between God and the people had it left in their choice sometimes and sometimes were forbidden to pray for certain criminals Thus God gave to the Prophet charge concerning Ephraim Pray not thou for this people neither lift up cry nor prayer for them neither make intercession for them for I will not hear thee Like to this was that of S. John There is a sin unto death I say not that ye pray for him that sins unto death that is do not admit such persons to the communion of prayers and holy offices at least the Church may chuse whether she will or no. 46. The Church in her Government and Discipline had two ends and her power was accordingly apt to minister to these ends 1. By condemning and punishing the sin she was to do what she could to save the criminal that is by bringing him to repentance and a holy life to bring him to pardon 2. And if she could or if she could not effect this yet she was to remove the scandal and secure the flock from infection This was all that was needful this was all that was possible to be done In order to the first the Apostles had some powers extraordinary which were indeed necessary at the beginning of the Religion not only for this but for other ministrations The Apostles had power to bind sinners that is to deliver them over to Satan and to sad diseases or death it self and they had power to loose sinners that is to cure their diseases to unloose Satans bands to restore them to Gods favour and pardon 47. This manner of speaking was used by our blessed Saviour in this very case of sickness and infirmity Ought not this woman a daughter of Abraham whom Satan hath bound loe these eighteen years be loosed from this band on the Sabbath day The Apostles had this power of binding and loosing and that this is the power of remitting and retaining sins appears without exception in the words of our blessed Saviour to the Jews who best understood the power of forgiving sins by seeing the evil which sin brought on the guilty person taken away That ye may know that the Son of Man hath power on earth to forgive sins He saith to the man sick of the Palsie Arise take up thy bed and walk For there is a power in Heaven and a power on Earth to forgive sins The power that is in Heaven is the publick absolution of a sinner at the day of Judgment The power on Earth to forgive sins is a taking off those intermedial evils which are inflicted in the way sicknesses temporal death loss of the Divine grace and of the priviledges of the faithful These Christ could take off when he was upon Earth and his Heavenly Father sent him to do all this to heal all sicknesses and to cure all infirmities and to take away our sins and to preach glad tidings to the poor and comfort to the afflicted and rest to the weary and heavy laden The other judgment is to be perform'd by Christ at his second coming 48. Now as God the Father sent his Son so his holy Son sent his Apostles with the same power on Earth to bind and loose sinners to pardon sins by taking away the material evil effects which sin should superinduce or to retain sinners by binding them in sad and hard bands to bring them to reason or to make others afraid Thus S. Peter sentenc'd Ananias and Saphira to a temporal death and S. Paul stroke Elymas with blindness and deliver'd over the incestuous Corinthian to be beaten by an evil spirit and so also he did to Hymenaeus and Alexander 49. But this was an extraordinary power and not to descend upon the succeeding ages of the Church but it was in this as in all other ministeries something miraculous and extraordinary was for ever to consign a lasting truth and ministery in ordinary The preaching of the Gospel that is faith it self at first was prov'd by miracles and the Holy Ghost was given by signs and wonders and sins were pardon'd by the gifts of healing and sins were retained by the hands of an Angel and the very visitation of the sick was blessed with sensible and strange recoveries and every thing was accompanied with a miracle excepting the two Sacraments in the administration of which we do not find any mention of any thing visibly miraculous in the records of holy Scripture and the reason is plain because these two Sacraments were to be for ever the ordinary ministeries of those graces which at first were consign'd by signs and wonders extraordinary For in all ages of the Church reckoning exclusively from the days of the Apostles all the graces of the Gospel all the promises of God were conveyed or consign'd or fully ministred by these Sacraments and by nothing else but what was in order to them These were the inlets and doors by which all the faithful were admitted into the outer Courts of the Lords Temple or into the secrets of the Kingdom and the solemnities themselves were the Keys of these doors and they that had the power of ministration of them they had the power of the Keys 50. These then being the whole Ecclesiastical power and the summ of their ministrations were to be dispensed according to the necessities and differing capacities of the sons and daughters of the Church The Thessalonians who were not furnished with a competent number of Ecclesiastical Governours were commanded to abstain from the company of the brethren that walk'd disorderly S. John wrote to the Elect Lady that she should not entertain in her house false Apostles and when the former way did expire of it self and by the change of things and the second advice was not practicable and prudent they were reduced to the only ordinary ministery of remitting and retaining sins by a direct admitting or refusing and deferring to admit criminals to their ministeries of pardon which were now only left in the Church as their ordinary power and ministration For since in this world all our
reconciling of penitents in the Primitive Church was not done by the Bishop or Priest only but sometimes by Deacons as appears in Saint Cyprian and sometimes by the people as it was allowed by S. Paul in the case of the incestuous Corinthian and was frequently permitted to the Confessori in the times of persecution and may be done by an unbaptized Catechumen as S. Austin affirms The result of which is that this absolution of penitents in the Court Christian was not an act of Priestly power incommunicably it was not a dispensation of the proper power of the Keys but to give or not to give the Communion that was an effect of the power of the Keys that was really properly and in effect the Ecclesiastical absolution for that which the Deacons or Confessors the Laicks or Catechumens did was all that and only that which was of rite or ceremony before the giving the Communion therefore that which was besides this giving the Communion was no proper absolution it was not a Priestly act indispensably it might be done by them that were no Priests but the giving of the Communion that was a sacerdotal act I mean the consecration of it though the tradition of it was sometimes by Deacons sometimes by themselves at home This therefore was the dispensation of the Keys this was the effect of the powers of binding and loosing of remitting or retaining sins according as the sence and practice of the Church expounded her own power The prayers of the Priest going before his ministration of the Communion were called absolution that is the beginning and one of the first portions of it absolutio Sacerdotalium precum so it was called in ancient Councils the Priest imposed hands and prayed and then gave the Communion This was the ordinary way But there was an extraordinary 55. For in some cases the imposition of hands was omitted that is when the Bishop or Priest was absent and the Deacon prayed or the Confessor but this was first by the leave of the Bishop or Priest for to them it belong'd in ordinary And 2. this was nothing else but a taking them from the station of the penitents and a placing them amongst the faithful communicants either by declaring that their penances were performed or not to be exacted 56. For by this we shall be clear of an objection which might arise from the case of dying penitents to whom the Communion was given and they restored to the peace of the Church that is as they supposed to Gods mercy and the pardon of sins for they would not chuse to give the Communion to such persons whom they did not believe God had pardoned but these persons though communicated non tamen se credant absolutos sine manus impositione si supervixerint were not to suppose themselves absolved if they recovered that sickness without imposition of hands said the Fathers of the Fourth Council of Carthage by which it should seem absolution was a thing distinct from giving the Communion 57. To this I answer that the dying penitent was fully absolved in case he had receiv'd the first imposition of hands for repentance that is if in his health he submitted himself to penance and publick amends and was prevented from finishing the impositions they supposed that desire and endeavour of the penitent man was a worthy disposition to the receiving the holy Communion and both together sufficient for pardon but because this was only to be in the case of such intervening necessity and God will not accept of the will for the deed but in such cases where the deed cannot be accomplished therefore they bound such penitents to return to their first obligation in case they should recover since God had taken off their necessity and restored them to their first capacity And by this we understand the meaning of the third Canon of the first Arausican Council They who having received penance depart from the body it pleases that they shall be communicated sine reconciliatoriâ manus impositione without the reconciling imposition of hands that is because the penitential imposition of hands was imposed upon them and they did what they could though the last imposition was not though the last hand was not put upon them declaring that they had done their penances and completed their satisfactions yet they might be communicated that is absolved Quod morientis sufficit consolationi This is enough to the comfort of the dying man according to the definition of the Fathers who conveniently enough called such a Communion their Viaticum their Passe-port or provision for their way For there were two solemn impositions of hands in repentance The first and greatest was in the first admission of them and in the imposition of the Discipline or manner of performing penances and this was the Bishops office and of great consideration amongst the holy Primitives and was never done but by the superior Clergy as is evident in Ecclesiastical story The second solemn imposition of hands was immediately before their absolution or Communion and it was a holy prayer and publication that he was accepted and had finished that processe This was the less solemn and was ordinarily done by the superior Clergy but sometimes by others as I have remonstrated other intermedial impositions there were as appears by the Creber recursus mentioned in the third Council of Toledo above cited the penitents were often to beg the Bishops pardon or the Priests prayers and the advocations and intercessions of the faithful but the peace of the Church that is that pardon which she could minister and which she had a promise that God would confirm in Heaven was the Ministery of pardon in the dispensation of the Sacrament of that body that was broken and that blood that was poured forth for the remission of our sins 58. The result is That the absolution of sins which in the later forms and usages of the Church is introduced can be nothing but declarative the office of the preacher and the guide of souls of great use to timorous persons and to the greatest penitents full of comfort full of usefulness and institution and therefore although this very declaration of pardon may truly and according to the style of Scripture be called pardon and the power and office of pronouncing the penitents pardon is in the sence of the Scripture and the Church a good sence and signification of power as the Pharisees are said â—o justifie God when they declare his justice and as the preacher that converts a sinner is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save a soul from death yet if we would speak properly and as things are in their own nature and institution this declarative absolution is only an act of preaching or opening and reading the Commission an effect of the Spirit of prudence and government entring upon the Church but the power of the Keys is another thing it is the dispensing all those rites and ministeries by
does but declare it so it effects it not 71. VIII And after all it is certain that the words of absolution effect no more than they signifie If therefore they do pardon the sin yet they do not naturally change the disposition or the real habit of the sinner And if the words can effect more they may be changed to signifie what they do effect for to signifie is less than to effect Can therefore the Church use this form of absolution I do by the power committed unto me change thy Attrition into Contrition The answer to this is not yet made for their pretence is so new and so wholly unexamined that they have not yet considered any thing of it It will therefore suffice for our institution in this useful material and practical question that no such words were instituted by Christ nor any thing like them no such were used by the Primitive Church no such power pretended And as this new doctrine of the Roman Church contains in it huge estrangements and distances from the spirit of Christianity is another kind of thing than the doctrine and practice of the Apostolical and succeeding ages of the Church did publish or exercise so it is a perfect destruction to the necessity of holy life it is a device only to advance the Priests office and to depress the necessity of holy dispositions it is a trick to make the graces of Gods holy Spirit to be bought and sold and that a man may at a price become holy in an instant just as if a Teacher of Musick should undertake to convey skill to his Scholar and fell the art and transmit it in an hour it is a device to make dispositions by art and in effect requires little or nothing of duty to God so they pay regard to the Priest But I shall need to oppose no more against it but those excellent words and pious meditation of Salvian Non levi agendum est contritione ut debita illa redimantur quibus mors aeterna debetur nec transitoriâ opus est satisfactione pro malis illis propter quae paratus est ignis aeternus It is not a light contrition by which those debts can be redeem'd to which eternal death is due neither can a transitory satisfaction serve for those evils for which God hath prepared the vengeance of eternal fire SECT VI. Of Penances or Satisfactions 72. IN the Primitive Church the word Satisfaction was the whole word for all the parts and exercises of repentance according to those words of Lactantius Poenitentiam proposuit ut si peccata nostra confessi Deo satisfecerimus veniam consequamur He propounded repentance that if we confessing our sins to God make amends or satisfaction we may obtain pardon Where it is evident that Satisfaction does not signifie in the modern sence of the word a full payment to the Divine Justice but by the exercises of repentance a deprecation of our fault and a begging pardon Satisfaction and pardon are not consistent if satisfaction signifie rigorously When the whole debt is paid there is nothing to be forgiven The Bishops and Priests in the Primitive Church would never give pardon till their satisfactions were performed To confess their sins to be sorrowful for them to express their sorrow to punish the guilty person to do actions contrary to their former sins this was their amends or Satisfaction and this ought to be ours So we find the word used in best Classick Authors So Plautus brings in Alcmena angry with Amphitruo Quin ego illum aut deseram Aut satisfaciat mihi atque adjuret insuper Nolle esse dicta quae in me insontem protulit i. e. I will leave him unless he give me satisfaction and swear that he wishes that to be unsaid which he spake against my innocence for that was the form of giving satisfaction to wish it undone or unspoken and to add an oath that they believe the person did not deserve that wrong as we find it in Terence Adelph Ego vestra haec novi nollem factum jusjurandum dabitur esse te indignum injuriâ hâc Concerning which who please to see more testimonies of the true sence and use of the word Satisfactions may please to look upon Lambinus in Plauti Amphitr and Laevinus Torrentius upon Suetonius in Julio Exomologesis or Confession was the word which as I noted formerly was of most frequent use in the Church Si de exomologesi retractas gehennam in corde considera quam tibi exomologesis extinguet He that retracts his sins by confessing and condemning them extinguishes the flames of Hell So Tertullian The same with that of S. Cyprian Deo patri misericordi precibus operibus suis satisfacere possunt They may satisfie God our Father and merciful by prayers and good works that is they may by these deprecate their fault and obtain mercy and pardon for their sins Peccatum suum satisfactione humili simplici confitentes So Cyprian confessing their sins with humble and simple satisfaction plainly intimating that Confession or Exomologesis was the same with that which they called Satisfaction And both of them were nothing but the publick exercise of repentance according to the present usages of their Churches as appears evidently in those words of Gennadius Poenitentiae satisfactionem esse causas peccatorum exscindere nec eorum suggestionibus aditum indulgere To cut off the causes of sins and no more to entertain their whispers and temptations is the satisfaction of repentance and like this is that of Lactantius Potest reduci liberari si eum poeniteat actorum ad meliora conversus satisfaciat Deo The sinner may be brought back and freed if he repents of what is done and satisfies or makes amends to God by being turned to better courses And the whole process of this is well described by Tertullian Exomologesis est quâ delictum Domino nostrum confitemur non quidem ut ignaro sed quatenus satisfactio confessione disponitur confessione poenitentia nascitur penitentiâ Deus mitigatur we must confess our sins to God not as if he did not know them already but because our satisfaction is dispos'd and order'd by confession by confession our repentance hath birth and production and by repentance God is appeased 73. Things being thus we need not immerge our selves in the trifling controversies of our later Schools about the just value of every work and how much every penance weighs and whether God is so satisfied with our penal works that in justice he must take off so much as we put on and is tied also to take our accounts Certain it is if God should weigh our sins with the same value as we weigh our own good works all our actions and sufferings would be found infinitely too light in the balance Therefore it were better that we should do what we can and humbly beg of God to weigh them both with vast allowances of
the thing certain to another much less necessary in it self And since God would not bind us upon pain of sin and punishment to make deductions our selves much less would he bind us to follow another mans Logick as an Article of our Faith I say much less another mans for our own integrity for we will certainly be true to our selves and do our own business heartily is as fit and proper to be imployed as another mans ability He cannot secure me that his ability is absolute and the greatest but I can be more certain that my own purposes and fidelity to my self is such And since it is necessary to rest somewhere lest we should run to an infinity it is best to rest there where the Apostles and the Churches Apostolical rested when not only they who are able to judge but others who are not are equally ascertained of the certainty and of the sufficiency of that explication 12. This I say not that I believe it unlawful or unsafe for the Church or any of the Antistites religionis or any wise man to extend his own Creed to any thing may certainly follow from any one of the Articles but I say that no such deduction is fit to be prest on others as an Article of Faith and that every deduction which is so made unless it be such a thing as is at first evident to all is but sufficient to make a humane Faith nor can it amount to a divine much less can be obligatory to bind a person of a differing perswasion to subscribe under pain of losing his Faith or being a Heretick For it is a demonstration that nothing can be necessary to be believed under pain of damnation but such propositions of which it is certain that God hath spoken and taught them to us and of which it is certain that this is their sence and purpose For if the sence be uncertain we can no more be obliged to believe it in a certain sence than we are to believe it at all if it were not certain that God delivered it But if it be only certain that God spake it and not certain to what sence our faith of it is to be as indeterminate as its sence and it can be no other in the nature of the thing nor is it consonant to Gods justice to believe of him that he can or will require more And this is of the nature of those propositions which Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which without any further probation all wise men will give assent at its first publication And therefore deductions inevident from the evident and plain letter of Faith are as great recessions from the obligation as they are from the simplicity and certainty of the Article And this I also affirm although the Church of any one denomination or represented in a Council shall make the deduction or declaration For unless Christ had promised his Spirit to protect every particular Church from all errours less material unless he had promised an absolute universal infallibility etiam in minutioribus unless super-structures be of the same necessity with the foundation and that Gods Spirit doth not only preserve his Church in the being of a Church but in a certainty of not saying any thing that is less certain and that whether they will or no too we may be bound to peace and obedience to silence and to charity but have not a new Article of Faith made and a new proposition though consequent as 't is said from an Article of Faith becomes not therefore a part of the Faith nor of absolute necessity Quid unquam aliud Ecclesia Conciliorum decretis enisa est nisi ut quod antea simpliciter credebatur hoc idem postea diligentius crederetur said Vincentius Lirinensis whatsoever was of necessary belief is so still and hath a new degree added by reason of a new light or a clear explication but no propositions can be adopted into the foundation The Church hath power to intend our Faith but not to extend it to make our belief more evident but not more large and comprehensive For Christ and his Apostles concealed nothing that was necessary to the integrity of Christian Faith or salvation of our souls Christ declared all the will of his Father and the Apostles were Stewards and Dispensers of the same Mysteries and were faithful in all the house and therefore concealed nothing but taught the whole Doctrine of Christ so they said themselves And indeed if they did not teach all the Doctrine of Faith an Angel or a man might have taught us other things than what they taught without deserving an Anathema but not without deserving a blessing for making up that Faith intire which the Apostles left imperfect Now if they taught all the whole body of Faith either the Church in the following Ages lost part of the Faith and then was their infallibility and the effect of those glorious promises to which she pretends and hath certain Title for she may as well introduce a falshood as lose a truth it being as much promised to her that the Holy Ghost shall lead her into all truth as that she shall be preserved from all errours as appears John 16.13 Or if she retained all the Faith which Christ and his Apostles consign'd and taught then no Age can by declaring any point make that be an Article of Faith which was not so in all Ages of Christianity before such declaration And indeed if the Church by declaring an Article can make that to be necessary which before was not necessary I do not see how it can stand with the charity of the Church so to do especially after so long experience she hath had that all men will not believe every such decision or explication for by so doing she makes the narrow way to Heaven narrower and chalks out one path more to the Devil than he had before and yet the way was broad enough when it was at the narrowest For before differing persons might be saved in diversity of perswasions and now after this declaration if they cannot there is no other alteration made but that some shall be damned who before even in the same dispositions and belief should have been beatified persons For therefore it is well for the Fathers of the Primitive Church that their errours were not discovered for if they had been contested for that would have been called discovery enough vel errores emendassent vel ab Ecclesiâ ejecti fuissent But it is better as it was they went to heaven by that good-fortune whereas otherwise they might have gone to the Devil And yet there were some errours particularly that of Saint Cyprian that was discovered and he went to heaven 't is thought possibly they might so too for all this pretence But suppose it true yet whether that declaration of an Article of which with safety we either might have doubted or been ignorant does more good
yet they are concerning matters of as great consequence as most of those Questions for the determination whereof Traditions are pretended It is more than probable that as in Baptism and the Eucharist the very forms of ministration are transmitted to us so also in confirmation and ordination and that there were special directions for visitation of the sick and explicite interpretations of those difficult places of S. Paul which S. Peter affirmed to be so difficult that the ignorant do wrest them to their own damnation and yet no Church hath conserved these or those many more which S. Basil affirms to be so many that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day would fail him in the very simple enumeration of all Traditions Ecclesiastical And if the Church hath failed in keeping the great variety of Traditions it will hardly be thought a fault in a private person to neglect Tradition which either the whole Church hath very much neglected inculpably or else the whole Church is very much to blame And who can ascertain us that she hath not entertained some which are no Traditions as well as lost thousands that are That she did entertain some false Traditions I have already proved but it is also as probable that some of those which these Ages did propound for Traditions are not so as it is certain that some which the first Ages called Traditions were nothing less 6. Fourthly There are some opinions which when they began to be publickly received began to be accounted prime Traditions and so became such not by a native title but by adoption and nothing is more usual than for the Fathers to colour their popular opinion with so great an appellative S. Austin called the communicating of Infants an Apostolical Tradition and yet we do not practise it because we disbelieve the Allegation And that every custome which at first introduction was but a private fancy or singular practice grew afterwards into a publick rite and went for a Tradition after a while continuance appears by Tertullian who seems to justifie it Non enim existimas tu licitum esse cuicunque fideli constituere quod Deo placere illi visum fuerit ad disciplinam salutem And again A quocunque traditore censetur nec authorem respicias sed authoritatem And S. Hierome most plainly Praecepta majorum Apostolicas Traditiones quisque existimat And when Irenaeus had observed that great variety in the keeping of Lent which yet to be a fourty days Fast is pretended to descend from Tradition Apostolical some fasting but one day before Easter some two some fourty and this even long before Irenaeus's time he gives this reason Varietas illa jejunii coepit apud Majores nostros qui non accuratè consuetudinem eorum qui vel simplicitate quâdam vel privatâ authoritate in posterum aliquid statuissent observârant ex translatione Christophorsoni And there are yet some points of good concernment which if any man should question in a high manner they would prove indeterminable by Scripture or sufficient reason and yet I doubt not their confident Defenders would say they are opinions of the Church and quickly pretend a Tradition from the very Apostles and believe themselves so secure that they could not be discovered because the Question never having been disputed gives them occasion to say that which had no beginning known was certainly from the Apostles For why should not Divines doe in the Question of reconfirmation as in that of rebaptization Are not the grounds equal from an indeleble character in one as in the other and if it happen such a Question as this after contestation should be determined not by any positive decree but by the cession of one part and the authority and reputation of the other does not the next Age stand fair to be abused with a pretence of Tradition in the matter of reconfirmation which never yet came to a serious Question For so it was in the Question of rebaptization for which there was then no more evident Tradition than there is now in the question of reconfirmation as I proved formerly but yet it was carried upon that Title 7. Fifthly There is great variety in the probation of Tradition so that what ever is proved to be Tradition is not equally and alike credible for nothing but universal Tradition is of it self credible other Traditions in their just proportion as they partake of the degrees of universality Now that a Tradition be universal or which is all one that it be a credible Testimony S. Irenaeus requires that Tradition should derive from all the Churches Apostolical And therefore according to this rule there was no sufficient medium to determine the Question about Easter because the Eastern and Western Churches had several Traditions respectively and both pretended from the Apostles Clemens Alexandrinus sayes it was a secret Tradition from the Apostles that Christ preached but one year But Irenaeus says it did derive from Hereticks and says that he by Tradition first from S. John and then from his Disciples received another Tradition that Christ was almost fifty years old when he died and so by consequence preached almost twenty years both of them were deceived and so had all that had believed the report of either pretending Tradition Apostolical Thus the custome in the Latine Church of fasting on Saturday was against that Tradition which the Greeks had from the Apostles and therefore by this division and want of consent which was the true Tradition was so absolutely indeterminable that both must needs lose much of their reputation But how then when not only particular Churches but single persons are all the proof we have for a Tradition And this often happened I think S. Austin is the chief Argument and Authority we have for the Assumption of the Virgin Mary The Baptism of Infants is called a Tradition by Origen alone at first and from him by others The procession of the holy Ghost from the Son which is an Article the Greek Church disavowes derives from the Tradition Apostolical as it is pretended and yet before S. Austin we hear nothing of it very clearly or certainly for as much as that whole mysterie concerning the blessed Spirit was so little explicated in Scripture and so little derived to them by Tradition that till the Council of Nice you shall hardly find any form of worship or personal address of devotion to the holy Spirit as Erasmus observes and I think the contrary will very hardly be verified And for this particular in which I instance whatsoever is in Scripture concerning it is against that which the Church of Rome calls Tradition which makes the Greeks so confident as they are of the point and is an Argument of the vanity of some things which for no greater reason are called Traditions but because one man hath said so and that they can be proved by no better Argument to be true Now in this case wherein
would bring in after Ages to the Authority of a competent judge or witness say the same thing for they plainly confess that the first Ages spake little or nothing to the present Question or at least nothing to their sence of them for therefore they call in aid from the following Ages and make them suppletory and auxiliary to their designs and therefore there are no Traditions to our purposes And they who would willingly have it otherwise yet have taken no course it should be otherwise for they when they had opportunity in the Councils of the last Ages to determine what they had a mind to yet they never named the number nor expressed the particular Traditions which they would fain have the world believe to be Apostolical But they have kept the bridle in their own hands and made a reserve of their own power that if need be they may make new pretensions or not be put to it to justifie the old by the engagement of a conciliary declaration 11. Lastly We are acquitted by the testimony of the Primitive Fathers from any other necessity of believing than of such Articles as are recorded in Scripture And this is done by them whose Authority is pretended the greatest Argument for Tradition as appears largely in Irenaeus who disputes professedly for the sufficiency of Scripture against certain Hereticks who affirm some necessary truths not to be written It was an excellent saying of S. Basil and will never be wip'd out with all the eloquence of Perron in his Serm. de fide Manifestus est fidei lapsus liquidum superbiae viâ—ium vel respuere aliquid eorum quae Scriptura habet vel inducere quicquam quod scriptum non est And it is but a poor device to say that every particular Tradition is consigned in Scripture by those places which give Authority to Tradition and so the introducing of Tradition is not a super-inducing any thing over or besides Scripture because Tradition is like a Messenger and the Scripture is like his Letters of Credence and therefore Authorizes whatsoever Tradition speaketh For supposing Scripture does consign the Authority of Tradition which it might do before all the whole Instrument of Scripture it self was consigned and then afterwards there might be no need of Tradition yet supposing it it will follow that all those Traditions which are truly prime and Apostolical are to be entertained according to the intention of the Deliverers which indeed is so reasonable of it self that we need not Scripture to perswade us to it it self is authentick as Scripture is if it derives from the same fountain and a word is never the more the Word of God for being written nor the less for not being written but it will not follow that whatsoever is pretended to be Tradition is so neither is the credit of the particular instances consigned in Scripture dolosus versatur in generalibus but that this craft is too palpable And if a general and indefinite consignation of Tradition be sufficient to warrant every particular that pretends to be Tradition then S. Basil had spoken to no purpose by saying it is Pride and Apostasie from the Faith to bring in what is not written For if either any man brings in what is written or what he says is delivered then the first being express Scripture and the second being consigned in Scripture no man can be charged with superinducing what is not written he hath his answer ready And then these are zealous words absolutely to no purpose but if such general consignation does not warrant every thing that pretends to Tradition but only such as are truly proved to be Apostolical then Scripture is useless as to this particular for such Tradition gives testimony to Scripture and therefore is of it self first and more credible for it is credible of it self and therefore unless Saint Basil thought that all the will of God in matters of Faith and Doctrine were written I see not what end nor what sence he could have in these words For no man in the World except Enthusiasts and mad-men ever obtruded a Doctrine upon the Church but he pretended Scripture for it or Tradition and therefore no man could be pressed by these words no man confuted no man instructed no not Enthusiasts or Montanists For suppose either of them should say that since in Scripture the holy Ghost is promised to abide with the Church for ever to teach whatever they pretend the Spirit in any Age hath taught them is not to super-induce any thing beyond what is written because the truth of the Spirit his veracity and his perpetual teaching being promised and attested in Scripture Scripture hath just so consigned all such Revelations as Perron saith it hath all such Traditions But I will trouble my self no more with Arguments from any humane Authorities but he that is surprized with the belief of such Authorities and will but consider the very many testimonies of Antiquity to this purpose as of Constantine St. Hierom St. Austin St. Athanasius St. Hilary St. Epiphanius and divers others all speaking words to the same sence with that saying of St. Paul Nemo sentiat super quod scriptum est will see that there is reason that since no man is materially a Heretick but he that errs in a point of Faith and all Faith is sufficiently recorded in Scripture the judgment of Faith and Heresie is to be derived from thence and no man is to be condemned for dissenting in an Article for whose probation Tradition only is pretended only according to the degree of its evidence let every one determine himself but of this evidence we must not judge for others for unless it be in things of Faith and absolute certainties evidence is a word of relation and so supposes two terms the object and the faculty and it is an imperfect speech to say a thing is evident in it self unless we speak of first principles or clearest revelations for that may be evident to one that is not so to another by reason of the pregnancy of some apprehensions and the immaturity of others This discourse hath its intention in Traditions Doctrinal and Ritual that is such Traditions which propose Articles new in materiâ but now if Scripture be the repository of all Divine Truths sufficient for us Tradition must be considered as its instrument to convey its great mysteriousness to our understandings it is said there are traditive Interpretations as well as traditive propositions but these have not much distinct consideration in them both because their uncertainty is as great as the other upon the former considerations as also because in very deed there are no such things as traditive Interpretations universal For as for particulars they signifie no more but that they are not sufficient determinations of Questions Theological therefore because they are particular contingent and of infinite variety and they are no more Argument than the
particular authority of these men whose Commentaries they are and therefore must be considered with them 12. The summe is this Since the Fathers who are the best witnesses of Traditions yet were infinitely deceived in their account since sometimes they guest at them and conjectured by way of Rule and Discourse and not of their knowledge not by evidence of the thing since many are called Traditions which were not so many are uncertain whether they were or no yet confidently pretended and this uncertainty which at first was great enough is increased by infinite causes and accidents in the succession of 1600 years since the Church hath been either so careless or so abused that she could not or would not preserve Traditions with carefulness and truth since it was ordinary for the old Writers to set out their own fancies and the Rites of their Church which had been Ancient under the specious Title of Apostolical Traditions since some Traditions rely but upon single Testimony at first and yet descending upon others come to be attested by many whose Testimony though conjunct yet in value is but single because it relies upon the first single Relator and so can have no greater authority or certainty than they derive from the single person since the first Ages who were most competent to consign Tradition yet did consign such Traditions as be of a nature wholly discrepant from the present Questions and speak nothing at all or very imperfectly to our purposes and the following ages are no fit witnesses of that which was not transmitted to them because they could not know it at all but by such transmission and prior consignation since what at first was a Tradition came afterwards to be written and so ceased its being a Tradition yet the credit of Traditions commenced upon the certainty and reputation of those truths first delivered by word afterward consigned by writing since what was certainly Tradition Apostolical as many Rituals were are rejected by the Church in several ages and are gone out into a desuetude and lastly since beside the no necessity of Traditions there being abundantly enough in Scripture there are many things called Traditions by the Fathers which they themselves either proved by no Authors or by Apocryphal and spurious and Heretical the matter of Tradition will in very much be so uncertain so false so suspicious so contradictory so improbable so unproved that if a Question be contested and be offered to be proved only by Tradition it will be very hard to impose such a proposition to the belief of all men with an imperiousness or resolved determination but it will be necessary men should preserve the liberty of believing and prophecying and not part with it upon a worse merchandise and exchange than Esau made for his birthright SECT VI. Of the uncertainty and insufficiency of Councils Ecclesiastical to the same purpose 1. BUT since we are all this while in uncertainty it is necessary that we should address our selves somewhere where we may rest the soal of our foot And Nature Scripture and Experience teach the World in matters of Question to submit to some final sentence For it is not reason that controversies should continue till the erring person shall be willing to condemn himself and the Spirit of God hath directed us by that great precedent at Jerusalem to address our selves to the Church that in a plenary Council and Assembly she may Synodically determine Controversies So that if a General Council have determined a Question or expounded Scripture we may no more disbelieve the Decree than the Spirit of God himself who speaks in them And indeed if all Assemblies of Bishops were like that first and all Bishops were of the same spirit of which the Apostles were I should obey their Decree with the same Religion as I do them whose Preface was Visum est Spiritui Sancto nobis and I doubt not but our blessed Saviour intended that the Assemblies of the Church should be Judges of the Controversies and guides of our perswasions in matters of difficulty But he also intended they should proceed according to his will which he had revealed and those precedents which he had made authentick by the immediate assistance of his holy Spirit He hath done his part but we do not do ours And if any private person in the simplicity and purity of his soul desires to find out a truth of which he is in search and inquisition if he prays for wisdom we have a promise he shall be heard and answered liberally and therefore much more when the representatives of the Catholick Church do meet because every person there hath in individuo a title to the promise and another title as he is a governour and a guide of souls and all of them together have another title in their united capacity especially if in that union they pray and proceed with simplicity and purity so that there is no disputing against the pretence and promises and authority of General Councils For if any one man can hope to be guided by Gods Spirit in the search the pious and impartial and unprejudicate search of truth then much more may a General Council If no private man can hope for it then truth is not necessary to be found nor we are not obliged to search for it or else we are saved by chance But if private men can by vertue of a promise upon certain conditions be assured of finding out sufficient truth much more shall a General Council So that I consider thus There are many promises pretended to belong to General Assemblies in the Church but I know not any ground nor any pretence that they shall be absolutely assisted without any condition on their own parts and whether they will or no Faith is a vertue as well as Charity and therefore consists in liberty and choice and hath nothing in it of necessity There is no Question but that they are obliged to proceed according to some rule for they expect no assistance by way of Enthusiasme if they should I know no warrant for that neither did any General Council ever offer a Decree which they did not think sufficiently proved by Scripture Reason or Tradition as appears in the Acts of the Councils now then if they be tied to conditions it is their duty to observe them but whether it be certain that they will observe them that they will do all their duty that they will not sin even in this particular in the neglect of their duty that 's the consideration So that if any man questions the Title and Authority of General Councils and whether or no great promises appertain to them I suppose him to be much mistaken but he also that thinks all of them have proceeded according to rule and reason and that none of them were deceived because possibly they might have been truly directed is a stranger to the History of the Church and to the perpetual instances and experiments of
the faults and failings of humanity It is a famous saying of St. Gregory That he had the four first Councils in esteem and veneration next to the four Evangelists I suppose it was because he did believe them to have proceeded according to rule and to have judged righteous judgment but why had not he the same opinion of other Councils too which were celebrated before his death for he lived after the fifth General not because they had not the same Authority for that which is warrant for one is warrant for all but because he was not so confident that they did their duty nor proceeded so without interest as the first four had done and the following Councils did never get that reputation which all the Catholick Church acknowledged due to the first four And in the next Order were the three following Generals for the Greeks and Latines did never jointly acknowledge but seven Generals to have been authentick in any sence because they were in no sence agreed that any more than seven had proceeded regularly and done their duty So that now the Question is not whether General Councils have a promise that the holy Ghost will assist them For every private man hath that promise that if he does his duty he shall be assisted sufficiently in order to that end to which he needs assistance and therefore much more shall General Councils in order to that end for which they convene and to which they need assistance that is in order to the conservation of the Faith for the doctrinal rules of good life and all that concerns the essential duty of a Christian but not in deciding Questions to satisfie contentions or curious or presumptuous spirits But now can the Bishops so convened be factious can they be abused with prejudice or transported with interests can they resist the holy Ghost can they extinguish the Spirit can they stop their ears and serve themselves upon the holy Spirit and the pretence of his assistances and cease to serve him upon themselves by captivating their understandings to his dictates and their wills to his precepts Is it necessary they should perform any condition is there any one duty for them to perform in these Assemblies a duty which they have power to do or not to do If so then they may fail of it and not do their duty And if the assistance of the holy Spirit be conditional then we have no more assurance that they are assisted than that they do their duty and do not sin 2. Now let us suppose what this duty is Certainly if the Gospel be hid it is hid to them that are lost and all that come to the knowledge of the truth must come to it by such means which are spiritual and holy dispositions in order to a holy and spiritual end They must be shod with the preparation of the Gospel of peace that is they must have peaceable and docible dispositions nothing with them that is violent and resolute to encounter those gentle and sweet assistances and the Rule they are to follow is the Rule which the holy Spirit hath consigned to the Catholick Church that is the holy Scripture either intirely or at least for the greater part of the Rule So that now if the Bishops be factious and prepossessed with perswasions depending upon interest it is certain they may judge amiss and if they recede from the Rule it is certain they do judge amiss And this I say upon their grounds who most advance the Authority of General Councils For if a General Council may err if a Pope confirm it not then most certainly if in any thing it recede from Scripture it does also err because that they are to expect the Popes confirmation they offer to prove from Scripture now if the Popes confirmation be required by authority of Scripture and that therefore the defailance of it does evacuate the Authority of the Council then also are the Councils Decrees invalid if they recede from any other part of Scripture So that Scripture is the Rule they are to follow and a man would have thought it had been needless to have proved it but that we are fallen into Ages in which no truth is certain no reason concluding nor is there any thing that can convince some men For Stapleton with extream boldness against the piety of Christendom against the publick sence of the ancient Church and the practice of all pious Assemblies of Bishops affirms the Decrees of a Council to be binding etiamsi non confirmetur ne probabilì testimonio Scripturarum nay though it be quite extra Scripturam but all wise and good men have ever said that sence which Saint Hilary expressed in these words Quae extra Evangelium sunt non defendam This was it which the good Emperour Constantine propounded to the Fathers met at Nice Libri Evangelici oracula Apostolorum veterum Prophetarum clarè nos instruunt quid sentiendum in Divinis And this is confessed by a sober man of the Roman Church it self the Cardinal of Cusa Oportet quòd omnia talia quae legere debent contineantur in Authoritatibus sacrarum Scripturarum Now then all the advantage I shall take from hence is this That if the Apostles commended them who examined their Sermons by their conformity to the Law and the Prophets and the men of Berea were accounted noble for searching the Scriptures whether those things which they taught were so or no I suppose it will not be denied but the Councils Decrees may also be tryed whether they be conform to Scripture yea or no and although no man can take cognisance and judge the Decrees of a Council pro Authoritate publicâ yet pro informatione privatâ they may the Authority of a Council is not greater than the Authority of the Apostles nor their dictates more sacred or authentick Now then put case a Council should recede from Scripture whether or no were we bound to believe its Decrees I only ask the Question For it were hard to be bound to believe what to our understanding seems contrary to that which we know to be the Word of God But if we may lawfully recede from the Councils Decrees in case they be contrariant to Scripture it is all that I require in this Question For if they be tyed to a Rule then they are to be examined and understood according to the Rule and then we are to give our selves that liberty of judgment which is requisite to distinguish us from beasts and to put us into a capacity of reasonable people following reasonable guides But however if it be certain that the Councils are to follow Scripture then if it be notorious that they do recede from Scripture we are sure we must obey God rather than men and then we are well enough For unless we are bound to shut our eyes and not to look upon the Sun if we may give our selves liberty to believe what seems most
that he was asked by Budus Bishop of Emessa whether he did approve of the Epistle of Athanasius to Epictetus Bishop of Corinth and that his answer was Si haec apud vos scripta non sint adultera Nam plura ex his ab hostibus Ecclesiae deprehenduntur esse depravata And this was done even while the Authours themselves were alive for so Dionysius of Corinth complain'd that his writings were corrupted by Hereticks and Pope Leo that his Epistle to Flavianus was perverted by the Greeks And in the Synod of Constantinople before quoted the sixth Synod Macarius and his Disciples were convicted quòd Sanctorum testimonia aut truncârint aut depravârint Thus the third Chapter of Saint Cyprian's book De unitate Ecclesiae in the Edition of Pamelius suffered great alteration these words Primatus Petro datur wholly inserted and these super Cathedram Petri fundata est Ecclesia and whereas it was before super unum aedificat Ecclesiam Christus that not being enough they have made it super illum unum Now these Additions are against the faith of all old Copies before Minutius and Pamelius and against Gratian even after himself had been chastised by the Roman Correctors the Commissaries of Gregory XIII as is to be seen where these words are alledged Decret c. 24. q. 1. can Loquitur Dominus ad Petrum So that we may say of Cyprian's works as Pamelius himself said concerning his writings and the writings of other of the Fathers Vnde colligimus saith he Cypriani scripta ut aliorum Veterum à librariis variè fuisse interpolata But Gratian himself could doe as fine a feat when he listed or else some-body did it for him and it was in this very Question their beloved Article of the Pope's Supremacy for De poenit dist 1. c. Potest fieri he quotes these words out of Saint Ambrose Non habent Petri haereditatem qui non habent Petri sedem fidem not sedem it is in Saint Ambrose but this errour was made authentick by being inserted into the Code of the Law of the Catholick Church And considering how little notice the Clergy had of antiquity but what was transmitted to them by Gratian it will be no great wonder that all this part of the world swallowed such a bole and the opinion that was wrapped in it But I need not instance in Gratian any farther but refer any one that desires to be satisfied concerning this Collection of his to Augustinus Archbishop of Tarracon in emendatione Gratiani where he shall find fopperies and corruptions good store noted by that learned man But that the Indices expurgatorii commanded by Authority and practised with publick licence professe to alter and correct the sayings of the Fathers and to reconcile them to the Catholick sense by putting in and leaving out is so great an Imposture so unchristian a proceeding that it hath made the faith of all books and all Authours justly to be suspected For considering their infinite diligence and great opportunity as having had most of the Copies in their own hands together with an unsatisfiable desire of prevailing in their right or in their wrong they have made an absolute destruction of this Topick and when the Fathers speak Latine or breathe in a Roman Diocese although the providence of God does infinitely over-rule them and that it is next to a miracle that in the Monuments of Antiquity there is no more found that can pretend for their advantage then there is which indeed is infinitely inconsiderable yet our Questions and uncertainties are infinitely multiplied in stead of a probable and reasonable determination For since the Latines alwaies complain'd of the Greeks for privately corrupting the ancient Records both of Councils and Fathers and now the Latines make open profession not of corrupting but of correcting their writings that 's the word and at the most it was but a humane Authority and that of persons not alwaies learned and very often deceived the whole matter is so unreasonable that it is not worth a farther disquisition But if any one desires to enquire farther he may be satisfied in Erasmus in Henry and Robert Stephens in their Prefaces before the Editions of the Fathers and their Observations upon them in Bellarm. de scrip Eccl. in D. Reynolds de lib. Apoc. in Scaliger and Robert Coke of Leeds in Yorkshire in his Book De censura Patrum SECT IX Of the incompetency of the Church in its diffusive capacity to be Judge of Controversies and the impertinency of that pretence of the Spirit 1. AND now after all these considerations of the several Topicks Tradition Councils Popes and ancient Doctors of the Church I suppose it will not be necessary to consider the Authority of the Church apart For the Church either speaks by Tradition or by a representative body in a Council by Popes or by the Fathers for the Church is not a Chimaera not a shadow but a company of men believing in Jesus Christ which men either speak by themselves immediately or by their Rulers or by their proxies and representatives Now I have considered it in all senses but in its diffusive capacity in which capacity she cannot be supposed to be a Judge of Controversies both because in that capacity she cannot teach us as also because if by a Judge we mean all the Church diffused in all its parts and members so there can be no controversie for if all men be of that opinion then there is no Question contested if they be not all of a mind how can the whole diffusive Catholick Church be pretended in defiance of any one Article where the diffusive Church being divided part goes this way and part another But if it be said The greatest part must carry it Besides that it is impossible for us to know which way the greatest part goes in many Questions it is not always true that the greater part is the best sometimes the contrary is most certain and it is often very probable but it is always possible And when paucity of followers was objected to Liberius he gave this in answer There was a time when but three Children of the Captivity resisted the King's Decree And Athanasius wrote on purpose against those that did judge of truth by multitudes and indeed it concerned him so to doe when he alone stood in the gap against the numerous armies of the Arians 2. But if there could in this case be any distinct consideration of the Church yet to know which is the true Church is so hard to be found out that the greatest Questions of Christendom are judged before you can get to your Judge and then there is no need of him For those Questions which are concerning the Judge of Questions must be determined before you can submit to his judgement and if you can yourselves determine those great Questions which consist much in universalities then also you may determine the
those little ones which were then brought for they were come already and though they were tacitly reproved who offered to hinder them yet the children were present and therefore it must relate to others to all Infants that they should for ever be brought to Christ. And this is also to be gathered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these for these are but a few but the Kingdome of God is of such as these who are now brought children make up a great portion of it and the other portion is made up by such who become like to these And if the Transcript belong to the Kingdome it were strange if the Exemplar should not if none can enter but they who are like children it must be certain that nothing can hinder the children And lastly if we regard the Doctrine which Christ established upon this action it will finish the Argument into a certain conclusion Whosoever shall not receive the Kingdome of God as a little child shall not enter therein receive it as a little child receives it that is with innocence and without any let or hinderance So that they who receive it best receive it but as little children for they being the first in the kind are made the measure of all the rest and if others shall be excluded for not being like these it is certain these are not to be excluded for not being like others other are commanded to be like them in innocence and that is sufficient to make them recipients of the Divine grace but therefore to make Infants to be recipients it is not required that they should have the use of Reason And we do not well consider that it is God who creates all our capacities of grace and it is he who makes us able to receive what he intends to bestow and nothing of ours can doe it no good actions can deserve any grace much less the first grace the grace of Baptism and all that men can doe in the whole use of their Reason and order of their life is to return as much as they can to the innocence of their Infancy and Prayer is but a seeking after pardon and grace whereby we may stand as innocents before God and Charity is but growing and is here principally the extermination of all malice and envie and by Alms as Daniel advis'd to Nebuchadnezzar we do but break off our sins and our health is but the expulsion of evil humors and our pleasure is but the removal of a pain and optimus est qui minimis urgetur and our best holiness is being like to Infants and therefore it is no wonder if God made them the principals in this line and loves them so well who are innocent of any consent to evil And although they have done no good yet they are all that which God loves they are his Image undefiled unscratchâ—d unbroken by any act or consent of their own but then it were a very great wonder if these in whom God sees the work of his own hands the image of his own essence the purity of innocence the capacities of glory to whom his Holy Son gave such signal testimonies of his love upon whom he bestowed a blessing for whose sake he was much displeased when they were hindred to come whom he declared the exemplar of those who should be saved and the pattern and precedent of receiving his Kingdome to whom he imparted spiritual favours by a ceremony and selemnity I say it were a very great wonder that these should not receive the same favours in the way of ordinary establishment who have the principal title and did actually receive them in the extraordinary before the general appointment of the other If there be any thing that can hinder them it must be something without for nothing within can hinder them to receive â—hat which others cannot receive but by being like them and if any thing without does hinder them it cannot expect to fare better then the Disciples with whom Christ was much displeased But of what can they now be hindered Not of the grace of the Sacrament that is their own by way of eminent relation and propriety the Kingdome of Heaven is theirs and of such as they are Not of the Sacrament therefore or solemnity for that is wholly for the other and is nothing but an instrument and hath a relative use and none else and as it is to no purpose to any man till they receive the grace of it so it can be for no reason detained from them who shall certainly have the grace though they be forcibly deprived of the instrument Unless therefore they who could come to Christ and were commanded to be brought to Christ when he was upon earth may not cannot come to him now that he is in Heaven and made our Advocate and our Gracious Lord and King unless they who had the honour of a solemnity from the hands of Christ may not be admitted to a ceremony from the hands of his servants unless Baptismal water be more then Baptismal grace and to be admitted into the Church be more then to be admitted to Heaven it cannot with any plausible reason be pretended that Infants are to be excluded form this Sacrament Ad 14. Now as for the little things which the Anab. murmurs against the first essay of this Argument they will quickly disappear For whereas he says it were a better Argument to say that Christ blessed children and so dismissed them but baptized them not therefore Infants are not to be baptized this is perfectly nothing because Christ baptized none at all men women nor children and this will conclude against the Baptism of men too as well as Infants and whereas it is hence inferred that because Christ baptized them not therefore he hath other ways of bringing them to Heaven then by Baptism it is very true but makes very much against them For if God hath other ways of bringing them to Heaven who yet cannot believe if they can go to Heaven without Faith why not to the Font If they can obtain that glorious end in order to which the Sacrament is appointed without the act of believing then so also they may the means But for what end to what purpose do they detain the water when they cannot keep back the Spirit and why will they keep them from the Church when they cannot keep them from God and why do men require harder conditions of being baptized then of being saved And then that God will by other means bring them to Heaven if they have not Baptism is argument sufficient to prove that God's goodness prevails over the malice and ignorance of men and that men contend more for shadows then for substances and are more nice in their own ministrations then God is in the whole effusions of his bounty and therefore that these disagreeing persons may doe themselves injury but in the event of things none to the
children So that this Argument though sligthly passed over by the Anab. yet is of very great perswasion in this Article and so us'd and relied upon by the Church of England in her office of Baptism and for that reason I have the more insisted upon it Ad. 5. the next Argument without any alteration or addition stands firm upon its own basis Adam sinn'd and left nakedness to descend upon his posterity a relative guilt and a remaining misery he left enough to kill us but nothing to make us alive he was the head of mankind in order to temporal felicity but there was another head intended to be the representative of humane nature to bring us to eternal but the temporal we lost by Adam and the eternal we could never receive from him but from Christ onely from Adam we receive our nature such as it is but grace and truth comes by Jesus Christ Adam left us an imperfect nature that tends to sin and death but he left us nothing else and therefore to holiness and life we must enter from another principle So that besides the natural birth of Infants there must be something added by which they must be reckoned in a new account they must be born again they must be reckon'd in Chrst they must be adopted to the inheritance and admitted to the Promise and intitled to the Spirit Now that this is done ordinarily in Baptism is not to be denied for therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Font or Laver of regeneration it is the gate of the Church it is the solemnity of our admission to the Covenant Evangelical and if Infants cannot goe to Heaven by the first or natural birth then they must goe by a second and supernatural and since there is no other solemnity or Sacrament no way of being born again that we know of but by the ways of God's appointing and he hath appointed Baptism and all that are born again are born this way even men of Reason who have or can receive the Spirit being to enter at the door of Baptism it follows that Infants also must enter here or we cannot say that they are entred at all And it is highly considerable that whereas the Anab. does clamorously and loudly call for a precept for childrens Baptism this consideration does his work for him and us He that shews the way needs not bid you walk in it and if there be but one door that stands open and all must enter some way or other it were a strange perverseness of argument to say that none shall pass in at that door unless they come alone and they that are brought or they that lean on crutches or the shoulders of others shall be excluded and undone for their infelicity and shall not receive help because they have the greatest need of it But these men use Infants worse then the poor Paralytick was treated at the pool of Bethesda he could not be washed because he had none to put him in but these men will not suffer any one to put them in and untill they can goe in themselves they shall never have the benefit of the Spirit 's moving upon the waters Ad. 15. but the Anab. to this discourse gives onely this reply that the supposition or ground is true a man by Adam or any way of nature cannot goe to Heaven neither men nor Infants without the addition of some instrument or means of God's appointing but this is to be understood to be true onely ordinarily and regularly but the case of Infants is extraordinary for they are not within the rule and the way of ordinary dispensation and therefore there being no command for them to be baptized there will be some other way to supply it extraordinarily To this I reply that this is a plain begging of the question or a denying the conclusion for the Argument being this that Baptism being the ordinary way or instrument of new birth and admission to the Promises Evangelical and supernatural happiness and we knowing of no other and it being as necessary for Infants as for men to enter some way or other it must needs follow that they must goe this way because there is a way for all and we know of no other but this therefore the presumption lies on this that Infants must enter this way They answer that it is true in all but Infants the contradictory of which was the conclusion and intended by the argument For whereas they say God hath not appointed a rule and an order in this case of Infants it is the thing in question and therefore is not by direct negation to be opposed against the contrary Argument For I argue thus Whereever there is no extraordinary way appointed there we must all goe the ordinary but for Infants there is no extraordinary way appointed or declared therefore they must goe the ordinary and he that hath without difference commanded that all Nations should be baptized hath without difference commanded all sorts of persons and they may as well say that they are sure God hath not commanded women to be baptized or Hermaphrodites or eunuchs or fools or mutes because they are not named in the precept for sometimes in the Census of a nation women are no more reckoned then children and when the Children of Israel coming out of Egypt were numbred there was no reckoning either of women or children and yet that was the number of the Nation which is there described But then as to the thing itself whether God hath commanded Infants to be baptized it is indeed a worthy inquiry and the summe of all this contestation but then it is also to be concluded by every Argument that proves the thing to be holy or charitable or necessary or the means of Salvation or to be instituted and made in order to an indispensable end For all commandments are not expressed in imperial forms as we will or will not thou shalt or shalt not but some are by declaration of necessity some by a direct institution some by involution and apparent consequence some by proportion and analogy by identities and parities and Christ never expresly commanded that we should receive the Holy Communion but that when the Supper was celebrated it should be in his memorial And if we should use the same method of arguing in all other instances as the Anabaptist does in this and omit every thing for which there is not an express Commandment with an open nomination and describing of the capacities of the persons concerned in the Duty we should have neither Sacrament nor Ordinance Fasting nor Vows communicating of Women nor baptizing of the Clergy And when Saint Ambrose was chosen Bishop before he was baptized it could never upon their account have been told that he was obliged to Baptism because though Christ commanded the Apostles to baptize others yet he no way told them that their Successors should be baptized any more then the Apostles themselves were
brows we shall eat bread and 't is commanded that if they do not work they shall not eat there being certain laws and conditions of eating I will give to my labourers and hirelings but therefore my child shall have none for be you sure if I give to my child no man's-meat yet God will take as great â—are of Infants as of others and God will by his own immediate mercy keep them alive as long as he hath intended them to live but to say that therefore he will doe it by externall food is no good argument unless God could not doe it without such means or that he had said he would not To this I suppose any reasonable person would say I have given sufficient answer if I tell him that the argument is good that the Infants must eat man's food although God can keep them alive without it and although he hath not said that he will not keep them alive without it I say the argument is good because he hath given them this way and though he could give them another and did never say he would not give them another yet because he never did give them another it is but reasonable that they should have this To the last clause of this number viz. why cannot God as well doe his mercies to infants now immediately as he did before the institution either of Circumcision or Baptism I answer that I know no man that says he cannot but yet this was not sufficient to hinder babes from Circumcision and why then shall it hinder them from Baptism For though God could save Infants always without Circumcision as well as he did sometime yet he required this of them and therefore it may be so in Baptism this pretence notwithstanding Ad 7. This number speaks to the main inquiry and shews the commandement Vnless a man be born of water and of the spirit he shall not enter into the Kingdom of heaven This precept was in all Ages expounded to signifie the ordinary necessity of Baptism to all persons and nisi quis can mean Infants as well as men of age and because it commands a new birth and a regeneration and implies that a natural birth cannot intitle us to Heaven but the second birth must Infants who have as much need and as much right to heaven as men of years and yet cannot have it by natural or first-birth must have it by the second and spiritual and therefore all are upon the same main account and when they are accidentally differenced by age they are also differenced by correspondent accidental and proportionable duties but all must be born again This birth is expressed here by water and the Spirit that is by the Spirit in baptismal water for that is in Scripture called the Laver of a new birth or regeneration Ad 18. But here the Anab. gives us his warrant Though Christ said None but those who are born again by Water and the Spirit shall enter into Heaven he answers fear it not I will warrant you To this purpose it was once said before Yea but hath God said In the day ye shall eat thereof ye shall die I say ye shall not die but ye shall be like Gods But let us hear the answer First It is said that Baptism and the Spirit signifie the same thing for by water is meant the effect of the Spirit I reply that therefore they do not signifie the same thing because by water is meant the effect of the Spirit unless the effect and the cause be the same thing so that here is a contradiction in the parts of the Allegation But if they signifie two things as certainly they do then they may as well signifie the sign and the thing signified as the cause and the effect or they may mean the Sacrament and the grace of the Sacrament as it is most agreeable to the whole analogie of the Gospel For we are sure that Christ ordained Baptism and it is also certain that in Baptism he did give the Spirit and therefore to confound these two is to no purpose when severally they have their certain meaning and the Laws of Christ and the sense of the whole Church the institution and the practice of Baptism make them two terms of a relation a sign and a thing signified the Sacrament and the grace of the Sacrament For I offer it to the consideration of any man that believes Christ to have ordained the Sacrament of Baptism which is most agreeable to the institution of Christ that by water and the spirit should be meant the outward element and inward grace or that by water and spirit should be meant onely the Spirit cleansing us like water But suppose it did mean so what would be effected or perswaded by it more then by the other If it be said that then Infants by this place were not obliged to Baptism I reply that yet they were obliged to new birth nevertheless they must be born again of the Spirit if not of water and the Spirit and if they are bound to be regenerate by the Spirit why they shall not be baptized with water which is the symbol and Sacrament the vehiculum and channel of its ordinary conveyance I profess I cannot understand how to make a reasonable conjecture But it may be they mean that if by water and the Spirit be onely meant Spiritus purificans the cleansing purifying Spirit then this place cannot concern Infants at all But this loop-hole I have already obstructed by placing a bar that can never be removed For it is certain and evident that regeneration or new birth is here enjoyned to all as of absolute and indispensable necessity and if Infants be not obliged to it then by their natural birth they goe to Heaven or not at all but if Infants must be born again then either let these adversaries shew any other way of new birth but this of water and the Spirit or let them acknowledge this to belong to infants and then the former discourse returns upon them in its full strength So that now I shall not need to consider their parallel instance of being baptized with the Holy Ghost and with fire For although there are differences enough to be observed the one being onely a Prophecy and the other a Precept the one concerning some onely and the other concerning all the one being verified with degrees and variety the other equally and to all yet this place which in the main expression I confess to have similitude was verified in the letter and first signification of it and so did relate to the miraculous descent of the Holy Ghost in the likeness of tongues of fire but this concerns not all for all were not so baptized And whereas it is said in the Objection that the Baptist told not Christ's Disciples but the Jews and that therefore it was intended to relate to all it was well observed but to no purpose for Christ at that time had no
with as much violence to the principles of natural and supernatural Philosophy as can be imagined to be in the point of Transubstantiation 17. But for the Article itself We all say that Christ is there present some way or other extraordinary and it will not be amiss to worship him at that time when he gives himself to us in so mysterious a manner and with so great advantages especially since the whole Office is a consociation of divers actions of Religion and worship Now in all opinions of those men who think it an act of Religion to communicate and to offer a Divine worship is given to Christ and is transmitted to him by mediation of that action and that Sacrament and it is no more in the Church of Rome but that they differ and mistake infinitely in the manner of his presence which errour is wholly seated in the understanding and does not communicate with the will For all agree that the Divinity and the Humanity of the Son of God is the ultimate and adequate object of Divine adoration and that it is incommunicable to any creature whatsoever and before they venture to pass an act of adoration they believe the bread to be annihilated or turned into his substance who may lawfully be worshipped and they who have these thoughts are as much enemies of Idolatry as they that understand better how to avoid that inconvenience which is supposed to be the crime which they formally hate and we materially avoid This consideration was concerning the Doctrine itself 18. Secondly And now for any danger to mens persons for suffering such a Doctrine this I shall say that if they who doe it are not formally guilty of Idolatry there is no danger that they whom they perswade to it should be guilty And what persons soever believe it to be Idolatry to worship the Sacrament while that perswasion remains will never be brought to it there is no fear of that and he that perswades them to doe it by altering their perswasions and beliefs does no hurt but altering the Opinions of the men and abusing their understandings but when they believe it to be no Idolatry then their so believing it is sufficient security from that crime which hath so great a tincture and residency in the will that from thence onely it hath its being criminall 19. Thirdly However if it were Idolatry I think the precept of God to the Jews of killing false and idolatrous Prophets will be no warrant for Christians so to doe For in the case of the Apostles and the men of Samaria when James and John would have called for fire to destroy them even as Elias did under Moses Law Christ distinguished the spirit of Elias from his own Spirit and taught them a lesson of greater sweetness and consigned this truth to all Ages of the Church that such severity is not consistent with the meekness which Christ by his example and Sermons hath made a precept Evangelicall At most it was but a judiciall Law and no more of Argument to make it necessary to us then the Mosaicall precepts of putting Adulterers to death and trying the accused persons by the waters of jealousie 20. And thus in these two Instances I have given account what is to be done in Toleration of diversity of Opinions The result of which is principally this Let the Prince and the Secular Power have a care the Commonwealth be safe For whether such or such a Sect of Christians be to be permitted is a Question rather politicall then religious for as for the concernments of Religion these Instances have furnished us with sufficient to determine us in our duties as to that particular and by one of these all particulars may be judged 21. And now it were a strange inhumanity to permit Jews in a Commonwealth whose interest is served by their inhabitation and yet upon equal grounds of State and policy not to permit differing Sects of Christians For although possibly there is more danger mens perswasions should be altered in a commixture of divers Sects of Christians yet there is not so much danger when they are changed from Christian to Christian as if they be turned from Christian to Jew or Moor as many are daily in Spain and Portugall 22. And this is not to be excused by saying the Church hath no power over them qui forâ—s sunt as Jews are For it is true the Church in the capacity of spiritual regiments hath nothing to doe with them because they are not her Diocese yet the Prince hath to doe with them when they are subjects of his regiment They may not be Excommunicate any more then a stone may be killed because they are not of the Christian Communion but they â—re living persons parts of the Commonwealth infinitely deceived in their Religion and very dangerous if they offer to perswade men to their Opinions and are the greatest enemies of Christ whose honour and the interest of whose service a Christian Prince is bound with all his power to maintain And when the question is of punishing disagreeing persons with death the Church hath equally nothing to doe with them both for she hath nothing to doe with the temporall sword but the Prince whose subjects equally Christians and Jews are hath equal power over their persons for a Christian is no more a Subject then a Jew is the Prince hath upon them both the same power of life and death so that the Jew by being no Christian is not forâ—s or any more an exempt person for his body or his life then the Christian is And yet in all Churches where the Secular power hath temporal reason to tolerate the Jews they are tolerated without any scruple in Religion Which thing is of more consideration because the Jews are direct Blasphemers of the Son of God and Blasphemy by their own Law the Law of Moses is made capital and might with greater reason be inflicted upon them who acknowledge its obligation then urged upon Christians as an Authority enabling Princes to put them to death who are accused of accidental and consecutive Blasphemy and Idolatry respectively which yet they hate and disavow with much zeal and heartiness of perswasion And I cannot yet learn a reason why we shall not be more complying with them who are of the houshold of Faith for at least they are children though they be but rebellious children and if they were not what hath the mother to doe with them any more then with the Jews they are in some relation or habitude of the family for they are consigned with the same Baptism profess the same Faith delivered by the Apostles are erected in the same hope and look for the same glory to be revealed to them at the coming of their common Lord and Saviour to whose service according to their understanding they have vowed themselves And if the disagreeing persons be to be esteemed as Heathens and Publicans yet not worse Have no company with
said of Theodosius Certaminum Magister orationum Judex constitutus You are appointed the great Master of our arguings and are most fit to be the Judge of our Discourses especially when they do relate and pretend to publick Influence and Advantages to the Church We all are witnesses of Your Zeal to promote true Religion and every day find You to be a great Patron to this very poor Church which groans under the Calamities and permanent Effects of a War acted by Intervals for above Four Hundred years such which the intermedial Sun-shines of Peace could but very weakly repair Our Churches are still demolished much of the Revenues irrecoverably swallowed by Sacriledge and digested by an unavoidable impunity Religion infinitely divided and parted into formidable Sects the People extremely Ignorant and Wilful by inheritance superstitiously Irreligious and uncapable of Reproof And amidst these and very many more inconveniences it was greatly necessary that God should send us such a KING and he send us such a Vice-Roy who weds the Interests of Religion and joyns them to his heart For we do not look upon Your Grace only as a Favourer of the Churche's Temporal Interest though even for that the Souls of the relieved Clergie do daily bless You neither are You our Patron only as the Cretans were to Homer or the Alenadae to Simonides Philip to Theopompus or Severus to Oppianus but as Constantine and Theodosius were to Christians that is desirous that true Religion should be promoted that the Interest of Souls should be advanced that Truth should flourish and wise Principles should be entertain'd as the best Cure against those Evils which this Nation hath too often brought upon themselves In order to which excellent purposes it is hoped that the reduction of the Holy Rite of Confirmation into use and Holy practice may contribute some very great moments For besides that the great Vsefulness of this Ministery will greatly endear the Episcopal Order to which that I may use S. Hierom's words if there be not attributed a more than common Power and Authority there will be as many Schisms as Priests it will also be a means of endearing the Persons of the Prelates to their Flocks when the People shall be convinced that there is or may be if they please a perpetual entercourse of Blessings and Love between them when God by their Holy hands refuses not to give to the People the earnest of an eternal inheritance when by them he blesses and that the grace of our Lord Jesus and the Love of God and the Communication of his Spirit is conveyed to all persons capable of the Grace by the Conduct and on the hands and Prayers of their Bishops And indeed not only very many single Persons but even the whole Church of Ireland hath need of Confirmation We have most of us contended for false Religions and un-Christian Propositions and now that by God's Mercy and the Prosperity and Piety of his Sacred Majesty the Church is broken from her Cloud and many are reduc'd to the true Religion and righteous worship of God we cannot but call to mind how the Holy Fathers of the Primitive Church often have declar'd themselves in Councils and by a perpetual Discipline that such persons who are return'd from Sects and Heresies into the Bosom of the Church should not be re-baptiz'd but that the Bishops should Impose hands on them in Confirmation It is true that this was design'd to supply the defect of those Schismatical Conventicles who did not use this Holy Rite For this Rite of Confirmation hath had the fate to be oppos'd only by the Schismatical and Puritan Parties of old the Novatians or Cathari and the Donatists and of late by the Jesuits and new Cathari the Puritans and Presbyterians the same evil Spirit of Contradiction keeping its course in the same chanel and descending regularly amongst men of the same Principles But therefore in the restitution of a man or company of men or a Church the Holy Primitives in the Council of C P. Laodicea and Orange thought that to Confirm such persons was the most agreeable Discipline not only because such persons did not in their little and dark Assemblies use this Rite but because they always greatly wanted it For it is a sure Rule in our Religion and is of an eternal truth that they who keep not the Unity of the Church have not the Spirit of God and therefore it is most fit should receive the ministery of the Spirit when they return to the bosom of the Church that so indeed they may keep the Unity of the Spirit in the Bond of Peace And therefore Asterius Bishop of Amasia compares Confirmation to the Ring with which the Father of the Prodigal adorn'd his returning Son Datur nempe prodigo post stolam annulus nempe Symbolum intelligibilis signaculi Spiritûs And as the Spirit of God the Holy Dove extended his mighty wings over the Creation and hatch'd the new-born World from its seminal powers to Light and Operation and Life and Motion so in the Regeneration of the Souls of Men he gives a new Being and Heat and Life Procedure and Perfection Wisdom and Strength and because that this was ministred by the Bishops hands in Confirmation was so firmly believ'd by all the Primitive Church therefore it became a Law and an Vniversal practice in all those Ages in which men desir'd to be sav'd by all means The Latin Church and the Greek always did use it and the Blessings of it which they believ'd consequent to it they expressed in a holy Prayer which in the Greek Euchologion they have very anciently and constantly used Thou O Lord the most compassionate and great King of all graciously impart to this person the seal of the gift of thy Holy Almighty and adorable Spirit For as an ancient Greek said truly and wisely The Father is reconcil'd and the Son is the Reconciler but to them who are by Baptism and Repentance made friends of God the Holy Spirit is collated as a gift They well knew what they received in this Ministration and therefore wisely laid hold of it and would not let it go This was anciently ministred by Apostles and ever after by the Bishops and religiously receiv'd by Kings and greatest Princes and I have read that S. Sylvester confirm'd Constantine the Emperor and when they made their children servants of the Holy Jesus and Souldiers under his banner and Bonds-men of his Institution then they sent them to the Bishop to be Confirm'd who did it sometimes by such Ceremonies that the solemnity of the Ministery might with greatest Religion addict them to the service of their Great Lord. We read in Adrovaldus that Charles Martel entring into a League with Bishop Luitprandus sent his Son Pepin to him ut more Christianorum fidelium capillum ejus primus attonderet ac Pater illi Spiritualis existeret that he might after the manner of Christians
First-fruits and in these things was the Fountain of the Sacraments and Spiritual Grace and the great Exemplar of the Oeconomy of the Church For Christ was nullius poenitentiae debitor Baptism of Repentance was not necessary to him who never sinn'd but so it became him to fulfil all righteousness and to be a pattern to us all But we have need of these things though he had not and in the same way in which Salvation was wrought by him for himself and for us all in the same way he intended we should walk He was Baptized because his Father appointed it so we must be baptized because Christ hath appointed it and we have need of it too He was Consecrated to be the great Prophet and the great Priest because no man takes on him this honour but he that was called of God as was Aaron and all they who are to minister in his Prophetical office under him must be consecrated and solemnly set apart for that ministration and after his glorious example He was Anointed with a Spiritual Unction from above after his Baptism for after Jesus was baptized he ascended up from the waters and then the Holy Ghost descended upon him It is true he receiv'd the Fulness of the Spirit but we receive him by measure but of his fulness we all receive grace for grace that is all that he receiv'd in order to his great work all that in kind one for another Grace for Grace we are to receive according to our measures and our necessities And as all these he receiv'd by external ministrations so must we God the Father appointed his way and he by his Example first hath appointed the same to us that we also may follow him in the regeneration and work out our Salvation by the same Graces in the like solemnities For if he needed them for himself then we need them much more If he did not need them for himself he needed them for us and for our Example that we might follow his steps who by receiving these exterior solemnities and inward Graces became the Author and finisher of our Salvation and the great Example of his Church I shall not need to make use of the fancy of the Murcosians and Colabarsians who turning all Mysteries into Numbers reckoned the numeral letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made them coincident to the α and ω· but they intended to say that Christ receiving the Holy Dove after his Baptism became all in all to us the beginning and the perfection of our Salvation here he was confirm'd and receiv'd the ω to his α the Consummation to his Initiation the completion of his Baptism and of his Headship in the Gospel But that which I shall rather add is what S. Cyril from hence argues When he truly was baptized in the River of Jordan he ascended out of the waters and the Holy Ghost substantially descended upon him like resting upon like And to you also in like manner after ye have ascended from the waters of Baptism the Vnction is given which bears the image or similitude of him by whom Christ was anointed that as Christ after Baptism and the coming of the Holy Spirit upon him went forth to battel in the Wilderness and overcame the adversary so ye also after Holy Baptism and the mystical Vnction or Confirmation being vested with the Armour of the Holy Spirit are enabled to stand against the opposite Powers Here then is the first great ground of our solemn receiving the Holy Spirit or the Unction from above after Baptism which we understand and represent by the word Confirmation denoting the principal effect of this Unction Spiritual Strength Christ who is the Head of the Church entred this way upon his duty and work and he who was the first of all the Church the Head and great Example is the measure of all the rest for we can go to Heaven no way but in that way in which he went before us There are some who from this Story would infer the descent of the Holy Ghost after Christ's Baptism not to signifie that Confirmation was to be a distinct Rite from Baptism but a part of it yet such a part as gives fulness and Consummation to it S. Hierom Chrysostom Euthymius and Theophylact go not so far but would have us by this to understand that the Holy Ghost is given to them that are baptized But Reason and the Context are both against it 1. Because the Holy Ghost was not given by John's Baptism that was reserv'd to be one of Christ's glories who also when by his Disciples he baptiz'd many did not give them the Holy Ghost and when he commanded his Apostles to baptize all Nations did not at that time so much as promise the Holy Ghost he was promis'd distinctly and given by another Ministration 2. The descent of the Holy Spirit was a distinct ministery from the Baptism it was not only after Jesus ascended from the waters of Baptism but there was something intervening and by a new office or ministration For there was Prayer joyn'd in the ministery So S. Luke observes while Jesus was praying the Heavens were open'd and the Holy Spirit descended for so Jesus was pleas'd to consign the whole Office and Ritual of Confirmation Prayer for invocating the Holy Spirit and giving him by personal application which as the Father did immediately so the Bishops do by Imposition of hands 3. S. Austin observes that the apparition of the Holy Spirit like a Dove was the visible or ritual part and the voice of God was the word to make it to be Sacramental accedit verbum ad elementum â—it Sacramentum for so the ministration was not only perform'd on Christ but consignâ—d to the Church by similitude and exemplar institution I shall only add that the force of this Argument is established to us by more of the Fathers S. Hilary upon this place hath these words The Fathers voice was heard that from those things which were consummated in Christ we might know that after the Baptism of water the Holy Spirit from the gates of Heaven flies unto us and that we are to be anointed with the Vnction of a celestial glory and be made the Sons of God by the adoption of the voice of God the Truth by the very effects of things prefigur'd unto us the similitude of a Sacrament So S. Chrysostom In the beginnings always appears the sensible visions of Spiritual things for their sakes who cannot receive the understanding of an incorporeal nature that if afterwards they be not so done that is after the same visible manner they may be believ'd by those things which were already done But more plain is that of Theophylact The Lord had not need of the descent of the Holy Spirit but he did all things for our sakes and himself is become the First-fruits of all things which we afterwards were to receive that he might become the
first-fruits among many Brethren The consequent is this which I express in the words of S. Austin affirming Christi in Baptismo columbam unctionem nostram praefigurâsse The Dove in Christ's Baptism did represent and prefigure our Unction from above that is the descent of the Holy Ghost upon us in the rite of Confirmation Christ was baptized and so must we But after Baptism he had a new ministration for the reception of the Holy Ghost and because this was done for our sakes we also must follow that example And this being done immediately before his entrance into the Wilderness to be tempted of the Devil it plainly describes to us the Order of this ministery and the Blessing design'd to us After we are baptiz'd we need to be strengthned and confirm'd propter pugnam spiritualem we are to fight against the Flesh the World and the Devil and therefore must receive the ministration of the Holy Spirit of God which is the design and proper work of Confirmation For they are the words of the Excellent Author of the imperfect work upon S. Matthew imputed to S. Chrysostom The Baptism of Water profits us because it washes away the sins we have formerly committed if we repent of them But it does not sanctifie the Soul nor precedes the Concupiscences of the Heart and our evil thoughts nor drives them back nor represses our carnal desires But he therefore who is only so baptized that he does not also receive the Holy Spirit is baptized in his Body and his sins are pardon'd but in his Mind he is yet but a Catechumen for so it is written He that hath not the Spirit of Christ is none of his and therefore afterward out of his flesh will germinate worse sins because he hath not receiv'd the Holy Spirit conserving him in his Baptismal Grace but the house of his Body is empty wherefore that wicked spirit finding it swept with the Doctrines of Faith as with besoms enters in and in a sevenfold manner dwells there Which words besides that they well explicate this mystery do also declare the necessity of Confirmation or receiving the Holy Ghost after Baptism in imitation of the Divine precedent of our Blessed Saviour 2. After the Example of Christ my next Argument is from his Words spoken to Nicodemus in explication of the prime mysteries Evangelical Vnless a man be born of Water and of the Holy Spirit he shall not enter into the Kingdom of God These words are the great Argument which the Church uses for the indispensable necessity of Baptism and having in them so great effort and not being rightly understood they have suffered many Convulsions shall I call them or Interpretations Some serve their own Hypothesis by saying that Water is the Symbol and the Spirit is the Baptismal Grace Others that it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one is only meant though here be two Signatures But others conclude that Water is only necessary but the Spirit is super-added as being afterwards to supervene and move upon these Waters And others yet affirm that by Water is only meant a Spiritual Ablution or the effect produced by the Spirit and still they have intangled the words so that they have been made useless to the Christian Church and the meaning too many things makes nothing to be understood But Truth is easie intelligible and clear and without objection and is plainly this Unless a man be Baptized into Christ and Confirmed by the Spirit of Christ he cannot enter into the Kingdom of Christ that is he is not perfectly adopted into the Christian Religion or fitted for the Christian Warfare And if this plain and natural sence be admitted the place is not only easie and intelligible but consonant to the whole Design of Christ and Analogy of the New Testament For first Our blessed Saviour was Catechizing of Nicodemus and teaching him the first Rudiments of the Gospel and like a wise Master-builder first lays the foundation The Doctrine of Baptism and laying on of Hands which afterwards S. Paul put into the Christian Catechism as I shall shew in the sequel Now these also are the first Principles of the Christian Religion taught by Christ himself and things which at least to the Doctors might have been so well known that our Blessed Saviour upbraids the not knowing them as a shame to Nicodemus S. Chrysostom and Theophylact Euthymius and Rupertus affirm that this Generation by Water and the Holy Spirit might have been understood by the Old Testament in which Nicodemus was so well skilled Certain it is the Doctrine of Baptisms was well enough known to the Jews and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illumination and irradiations of the Spirit of God was not new to them who believed the Visions and Dreams the Daughter of a Voice and the influences from Heaven upon the Sons of the Prophets and therefore although Christ intended to teach him more than what he had distinct notice of yet the things themselves had foundation in the Law and the Prophets but although they were high Mysteries and scarce discerned by them who either were ignorant or incurious of such things yet to the Christians they were the very Rudiments of their Religion and are best expounded by observation of what S. Paul placed in the very foundation But 2. Baptism is the first Mystery that is certain but that this of being born of the Spirit is also the next is plain in the very order of the words and that it does mean a Mystery distinct from Baptism will be easily assented to by them who consider that although Christ Baptized and made many Disciples by the Ministery of his Apostles yet they who were so baptized into Christ's Religion did not receive this Baptism of the Spirit till after Christ's Ascension 3. The Baptism of Water was not peculiar to John the Baptist for it was also of Christ and ministred by his command it was common to both and therefore the Baptism of Water is the less principal here Something distinct from it is here intended Now if we add to these words That S. John tells of another Baptism which was Christ's peculiar He shall baptize you with the Holy Ghost and with Fire That these words were literally verified upon the Apostles in Pentecost and afterwards upon all the Baptized in Spiritual effect who besides the Baptism of Water distinctly had the Baptism of the Spirit in Confirmation it will follow that of necessity this must be the meaning and the verification of these words of our Blessed Saviour to Nicodemus which must mean a double Baptism Transibimus per aquam ignem antequam veniemus in refrigerium We must pass through Water and Fire before we enter into Rest that is We must first be Baptized with Water and then with the Holy Ghost who first descended in Fire that is the only way to enter into Christ's Kingdom is by these two Doors of the Tabernacle which God hath pitched
first mysteries of our Regeneration Now because Christ is the great Fountain of this Blessing to us and he it was who sent his Father's Spirit upon the Church himself best knew his own intentions and the great Blessings he intended to communicate to his Church and therefore it was most agreeable that from his Sermons we should learn his purposes and his blessing and our duty Here Christ declared rem Sacramenti the spiritual Grace which he would afterwards impart to his Church by exterior Ministery in this as in all other Graces Mysteries and Rituals Evangelical Nisi quis Vnless a man be born both of Water and the Spirit he cannot enter into the Kingdom of God But the next Objection is yet more material 2. For if this be the meaning of our Blessed Saviour then Confirmation is as necessary as Baptism and without it ordinarily no man can be saved The Solution of this will answer a Case of Conscience concerning the necessity of Confirmation and in what degree of duty and diligence we are bound to take care that we receive this Holy Rite I answer therefore that entring into the Kingdom of God is being admitted into the Christian Church and warfare to become Sons of God and Souldiers of Jesus Christ. And though this be the outward Door and the first entrance into Life and consequently the King's high-way and the ordinary means of Salvation yet we are to distinguish the external Ceremony from the internal Mystery The Nisi quis is for this not for that and yet that also is the ordinary way Vnless a man be baptized that is unless he be indeed regenerate he cannot be sav'd and yet Baptism or the outward washing is the Solemnity and Ceremony of its ordinary ministration and he that neglects this when it may be had is not indeed Regenerate he is not renewed in the spirit of his Mind because he neglects God's way and therefore can as little be sav'd as he who having receiv'd the External Sacrament puts a bar to the intromission of the Inward Grace Both cannot always be had but when they can although they are not equally valuable in the nature of the Thing yet they are made equally necessary by the Divine Commandment And in this there is a great but general mistake in the doctrine of the Schools disputing concerning what Sacraments are necessary necessitate medii that is as necessary Means and what are necessary by the necessity of Precept or Divine Commandment For although a less reason will excuse from the actual susception of some than of others and a less diligence for the obtaining of one will serve than in obtaining of another and a supply in one is easier obtained than in another yet no Sacrament hath in it any other necessity than what is made merely by the Divine Commandment But the grace of every Sacrament or Rite or Mystery which is of Divine ordinance is necessary indispensably so as without it no man can be sav'd And this difference is highly remarkable in the words of Christ recorded by S. Mark He that believeth and is baptized shall be saved but he that believeth not shall be damned Baptism it self as to the external part is not necessary necessitate medii or indispensably but baptismal Faith for the remission of sins in persons capable that indeed is necessary for Christ does not say that â—he want of Baptism damns as the want of Faith does and yet both Baptism and Faith are the ordinary way of Salvation and both necessary Baptism because it is so by the Divine Commandment and Faith as a necessary means of Salvation in the very Oeconomy and dispensation of the Gospel Thus it is also in the other Sacrament Vnless we eat the flesh of the Son of Man and drink his blood we have no life in us and yet God forbid that every man that is not Communicated should die eternally But it means plainly that without receiving Christ as he is by God's intention intended we should receive him in the Communion we have no life in us Plainly thus Without the Internal grace we cannot live and the External ministery is the usual and appointed means of conveying to us the Internal and therefore although without the External it is possible to be sav'd when it is impossible to be had yet with the wilful neglect of it we cannot Thus therefore we are to understand the words of Christ declaring the necessity of both these Ceremonies They are both necessary because they are the means of spiritual advantages and graces and both minister to the proper ends of their appointment and both derive from a Divine Original but the ritual or ceremonial part in rare emergencies is dispensable but the Grace is indispensable Without the grace of Baptism we shall die in our sins and without the grace or internal part of Confirmation we shall never be able to resist the Devil but shall be taken captive by him at his will Now the External or Ritual part is the means the season and opportunity of this Grace and therefore is at no hand to be neglected lest we be accounted despisers of the grace and tempters of God to ways and provisions extraordinary For although when without our fault we receive not the Sacramental part God can and will supply it to us out of his own stores because no man can perish without his own fault and God can permit to himself what he pleases as being Lord of the Grace and of the Sacrament yet to us he hath given a Law and a Rule and that is the way of his Church in which all Christians ought to walk In short The use of it is greatly profitable the neglect is inexcusable but the contempt is damnable Tenentur non negligere si pateat opportunitas said the Bishops in a Synod at Paris If there be an opportunity it must not be neglected Obligantur suscipere aut saltem non contemnere said the Synod at Sens They are bound to receive it or at least not to despise it Now he despises it that refuses it when he is invited to it or when it is offered or that neglects it without cause For causlesly and contemptuously are all one But these answers were made by gentle Casuists he only values the Grace that desires it that longs for it that makes use of all the means of Grace that seeks out for the means that refuses no labour that goes after them as the Merchant goes after Gain and therefore the Old Ordo Romanus admonishes more strictly Omnino praecavendum esse ut hoc Sacramentum Confirmationis non negligatur quia tunc omne Baptisma legitimum Christianitatis nomine confirmatur We must by all means take heed that the Rite of Confirmation be not neglected because in that every true Baptism is ratified and confirmed Which words are also to the same purpose made use of by Albinus Flaccus No man can tell to what degrees of
but because the Apostle speaking of the Foundation in which Baptism is and is reckoned one of the principal parts in the Foundation there needed no Absolution but Baptismal for they and we believing one Baptism for the Remission of Sins this is all the Absolution that can be at first and in the Foundation The other was secunda post naufragium tabula it came in after when men had made a shipwrack of their good conscience and were as S. Peter says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetful of the former cleansing and purification and washing of their old sins Secondly It cannot be meant of Ordination and this is also evident 1. Because the Apostle says he would thence-forth leave to speak of the Foundation and go on to perfection that is to higher Mysteries Now in Rituals of which he speaks there is none higher than Ordination 2. The Apostle saying he would speak no more of Imposition of Hands goes presently to discourse of the mysteriousness of the Evangelical Priesthood and the honour of that vocation by which it is evident he spake nothing of Ordination in the Catechism or Narrative of Fundamentals 3. This also appears from the context not only because Laying on of hands is immediately set after Baptism but also because in the very next words of his Discourse he does enumerate and apportion to Baptism and Confirmation their proper and proportioned effects to Baptism illumination according to the perpetual style of the Church of God calling Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enlightning and to Confirmation he reckons tasting the Heavenly gift and being made partakers of the Holy Ghost by the thing signified declaring the Sign and by the mystery the Rite Upon these words S. Chrysostom discoursing says That all these are Fundamental Articles that i◠that we ought to Repent from dead works to be Baptized into the Faith of Christ and be made worthy of the gift of the Spirit who is given by Imposition of Hands and we are to be taught the mysteries of the Resurrection and Eternal Judgment This Catechism says he is perfect so that if any man have Faith in God and being baptized is also confirmed and so tastes the Heavenly gift and partakes of the Holy Ghost and by hope of the Resurrection tastes of the good things of the World to come if he falls away from this state and turns Apostate from this whole Dispensation digging down and turning up these Foundations he shall never be built again he can never be Baptized again and never be Confirmed any more God will not begin again and go over with him again he cannot be made a Christian twice If he remains upon these Foundations though he sins he may be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Repentance and by a Resuscitation of the Spirit if he have not wholly quenched him but if he renounces the whole Covenant disown and cancel these Foundations he is desperate he can never be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Title and Oeconomy of Repentance This is the full explication of this excellent place and any other ways it cannot reasonably be explicated but therefore into this place any notice of Ordination cannot come no Sence no Mystery can be made of it or drawn from it but by the interposition of Confirmation the whole context is clear rational and intelligible This then is that Imposition of hands of which the Apostle speaks Vnus hic locus abunde testatur c. saith Calvin This one place doth abundantly witness that the original of this Rite or Ceremony was from the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostom for by this Rite of Imposition of hands they receiv'd the Holy Ghost Fo◠though the Spirit of God was given extra-regularly and at all times as God was pleas'd to do great things yet this Imposition of hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was the Ministery of the Spirit For so we receive Christ when we hear and obey his word we eat Christ by Faith and we live by his Spirit and yet the Blessed Eucharist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministery of the Body and Blood of Christ. Now as the Lord's Supper is appointed ritually to convey Christ's Body and Bloud to us so is Confirmation ordain'd ritually to give unto us the Spirit of God And though by accident and by the overflowings of the Spirit it may come to pass that a man does receive perfective graces alone and without Ministeries external yet such a man without a miracle is not a perfect Christian ex statuum vitae dispositione but in the ordinary ways and appointment of God and until he receive this Imposition of hands and be Confirmed is to be accounted an imperfect Christian. But of this afterwards I shall observe one thing more out of this testimony of S. Paul He calls it the Doctrine of Baptisms and Laying on of hands by which it does not only appear to be a lasting ministery because no part of the Christian Doctrine could change or be abolished but hence also it appears to be of Divine institution For if it were not S. Paul had beed guilty of that which our Blessed Saviour reproves in the Scribes and Pharisees and should have taught for Doctrines the Commandments of Men. Which because it cannot be suppos'd it must follow that this Doctrine of Confirmation or Imposition of hands is Apostolical and Divine The Argument is clear and not easie to be reprov'd SECT II. The Rite of Confirmation is a perpetual and never-ceasing Ministery YEA but what is this to us It belong'd to the days of wonder and extraordinary The Holy Ghost breath'd upon the Apostles and Apostolical men but then he breath'd his last recedente gratiâ recessit disciplina when the Grace departed we had no further use of the Ceremony In answer to this I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divers particulars evince plainly that this Ministery of Confirmation was not temporary and relative only to the Acts of the Apostles but was to descend to the Church for ever This indeed is done already in the preceding Section in which it is clearly manifested that Christ himself made the Baptism of the Spirit to be necessary to the Church He declar'd the fruits of this Baptism and did particularly relate it to the descent of the Holy Spirit upon the Church at and after that glorious Pentecost He sanctified it and commended it by his Example just as in order to Baptism he sanctified the Floud Jordan and all other waters to the mystical washing away of sin viz. by his great Example and fulfilling this righteousness also This Doctrine the Apostles first found in their own persons and Experience and practised to all their Converts after Baptism by a solemn and external Rite and all this passed into an Evangelical Doctrine the whole mystery being signified by the external Rite in the words of the Apostle as before it was by Christ expressing
only the internal so that there needs no more strength to this Argument But that there may be wanting no moments to this truth which the Holy Scripture affords I shall add more weight to it And 1. The Perpetuity of this Holy Rite appears because this great Gift of the Holy Ghost was promised to abide with the Church for ever And when the Jews heard the Apostles speak with Tongues at the first and miraculous descent of the Spirit in Pentecost to take off the strangeness of the wonder and the envy of the power S. Peter at that very time tells them plainly Repent and be Baptized every one of you and ye shall receive the gift of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the meanest person amongst you all but shall receive this great thing which ye observe us to have received and not only you but your Children too not your Children of this Generation only sed Natinatorum qui nascentur ab illis but your Children for ever For the promise is to you and to your children and to all that are afar off even to as many as the Lord our God shall call Now then let it be considered 1. This gift is by Promise by a promise not made to the Apostles alone but to all to all for ever 2. Consider here at the very first as there is a verbum a word of promise so there is sacramentum too I use the word as I have already premonished in a large fence only and according to the style of the Primitive Church It is a Rite partly Moral partly Ceremonial the first is Prayer and the other is Laying on of the hands and to an effect that is but transient and extraordinary and of a little abode it is not easie to be supposed that such a Solemnity should be appointed I say such a Solemnity that is it is not imaginable that a solemn Rite annexed to a perpetual Promise should be transient and temporary for by the nature of Relatives they must be of equal abode The Promise is of a thing for ever the Ceremony or Rite was annexed to the Promise and therefore this also must be for ever 3. This is attested by S. Paul who reduces this Argument to this Mystery saying In whom after that ye believed signati estis Spiritu Sancto promissionis ye were sealed by that Holy Spirit of promise He spake it to the Ephesians who well understood his meaning by remembring what was done to themselves by the Apostles but a while before who after they had Baptized them did lay their hands upon them and so they were sealed and so they received the Holy Spirit of promise for here the very matter of Fact is the clearest Commentary on S. Paul's words The Spirit which was promised to all Christians they then received when they were consigned or had the Ritual seal of Confirmation by Imposition of hands One thing I shall remark here and that is that this and some other words of Scripture relating to the Sacraments or other Rituals of Religion do principally mean the Internal Grace and our consignation is by a secret power and the work is within but it does not therefore follow that the External Rite is not also intended for the Rite is so wholly for the Mystery and the Outward for the Inward and yet by the Outward God so usually and regularly gives the Inward that as no man is to rely upon the External Ministery as if the opus operatum would do the whole Duty so no man is to neglect the External because the Internal is the more principal The mistake in his particular hath caused great contempt of the Sacraments and Rituals of the Church and is the ground of the Socinian Errors in these Questions But 4. What hinders any man from a quick consent at the first representation of these plain reasonings and authorities Is it because there were extraordinary effects accompanying this Ministration and because now there are not that we will suppose the whole Oeconomy must cease If this be it and indeed this is all that can be supposed in opposition to it it is infinitely vain 1. Because these extraordinary effects did continue even after the death of all the Apostles S. Irenaeus says they did continue even to his time even the greatest instance of Miraculous power Et in fraternitate saepissime propter aliquid necessarium eâ quae est in quoquo loco Vniversâ Ecclesiâ postulante per jejunium supplicationem multam reversus est spiritus c. When God saw it necessary and the Church prayed and fasted much they did miraculous things even of reducing the spirit to a dead man 2. In the days of the Apostles the Holy Spirit did produce miraculous effects but neither always nor at all in all men Are all workers of Miracles do all speak with Tongues do all interpret can all heal No the Spirit bloweth where he listeth and as he listeth he gives Gifts to all but to some after this manner and to some after that 3. These Gifts were not necessary at all times any more than to all persons but the Promise did belong to all and was made to all and was performed to all In the days of the Apostles there was an Effusion of the Spirit of God it ran over it was for themselves and others it wet the very ground they trode upon and made it fruitful but it was not to all in like manner but there was also then and since then a Diffusion of the Spirit tanquam in pleno S. Stephen was full of the Holy Ghost he was full of faith and power The Holy Ghost was given to him to fulfil his Faith principally the working Miracles was but collateral and incident But there is also an Infusion of the Holy Ghost and that is to all and that is for ever The manifestation of the Spirit is given to every man to profit withall saith the Apostle And therefore if the Grace be given to all there is no reason that the Ritual ministration of that Grace should cease upon pretence that the Spirit is not given extraordinarily 4. These extraordinary Gifts were indeed at first necessary In the beginnings always appear the sensible visions of spiritual things for their sakes who cannot receive the understanding of an incorporeal Nature that if afterward they be not so done they may be believed by those things which were already done said S. Chrysostom in the place before quoted that is these visible appearances were given at first by reason of the imperfection of the state of the Church but the greater Gifts were to abide for ever and therefore it is observable that S. Paul says that the gift of Tongues is one of the least and most useless things a mere Sign and not so much as a Sign to Believers but to Infidels and Unbelievers and before this he greatly prefers the gift of
spiritual Unction this Confirmation of baptized persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are therefore called Christians because we are anointed with the Vnction of God These words will be best understood by the subsequent testimonies by which it will appear that Confirmation for reasons hereafter mention'd was for many Ages called Chrism or Unction But he adds the Usefulness of it For who is there that enters into the World or that enters into contention or Athletick combats but is anointed with oil By which words he intimates the Unction anciently us'd in Baptism and in Confirmation both for in the first we have our new Birth in the second we are prepar'd for spiritual Combate Tertullian having spoken of the Rites of Baptism proceeds Dehinc saith he manus imponitur per Benedictionem advocans invitans Spiritum Sanctum Tunc ille Sanctissimus Spiritus super emundata benedicta corpora libens à Patre descendit After Baptism the hand is impos'd by Blessing calling and inviting the Holy Spirit Then that most Holy Spirit willingly descends from the Father upon the Bodies that are cleans'd and blessed that is first baptiz'd then confirm'd And again Caro signatur ut anima muniatur Caro manûs impositione adumbratur ut anima Spiritu illuminetur The Flâ—sh is consign'd or seal'd that also is one of the known primitive words for Confirmation that the Soul may be guarded or defended and the Body is overshadowed by the Imposition of hands that the Soul may be enlightned by the Holy Ghost Nay further yet if any man objects that Baptism is sufficient he answers It is true it is sufficient to them that are to die presently but it is not enough for them that are still to live and to fight against their spiritual Enemies For in Baptism we do not receive the Holy Ghost for although the Apostles had been baptiz'd yet the Holy Ghost was come upon none of them until Jesus was glorified sed in aqua emundati sub Angelo Spiritui Sancto praeparamur but being cleans'd by Baptismal water we are dispos'd for the Holy Spirit under the hand of the Angel of the Church under the Bishop's hand And a little after he expostulates the Article Non licebit Deo in suo Organo per manus sanctas sublimitatem modulari spiritalem Is it not lawful for God by an instrument of his own under Holy hands to accord the heights and sublimity of the Spirit For indeed this is the Divine Order and therefore Tertullian reckoning the happiness and excellency of the Church of Rome at that time says She believes in God she signs with Water she clothes with the Spirit viz. in Confirmation she feeds with the Eucharist she exhorts to Martyrdom and against this order or Institution she receives no man S. Cyprian in his Epistle to Jubaianus having urg'd that of the Apostles going to Samaria to impose hands on those whom S. Philip had baptized adds Quod nunc quoque apud nos geritur ut qui in Ecclesia baptizantur per praepositos Ecclesiae offerantur per nostram orationem ac manûs impositionem Spiritum Sanctum consequantur signaculo Dominico consummentur Which custom is also descended to us that they who are baptiz'd might be brought by the Rulers of the Church and by our Prayer and the Imposition of hands said the Martyr-Bishop may obtain the Holy Ghost and be consummated with the Lord's signature And again Vngi necesse est eum qui baptizatus est c. Et super eos qui in Ecclesia baptizati erant Ecclesiasticum legitimum Baptismum consecuti fuerant oratione pro iis habitâ manu impositâ invocaretur infunderetur Spiritus Sanctus It is necessary that every one who is baptiz'd should receive the Unction that he may be Christ's anointed one and may have in him the grace of Christ. They who have receiv'd lawful and Ecclesiastical Baptism it is not necessary they should be baptiz'd again but that which is wanting must be supplied viz. that Prayer being made for them and Hands impos'd the Holy Ghost be invocated and pour'd upon them S. Clement of Alexandria a man of venerable Antiquity and Admirable Learning tells that a certain young man was by S. John delivered to the care of a Bishop who having baptiz'd him Postea verò sigillo Domini tanquam perfectâ tutâque ejus custodiâ eum obsignavit Afterward he sealed him with the Lord's signature the Church-word for Confirmation as with a safe and perfect guard Origen in his seventh Homily upon Ezekiel expounding certain mystical words of the Prophet saith Oleum est quo vir sanctus Vngitur oleum Christi oleum Sanctae Doctrinae Cùm ergò aliquis accepit hoc oleum quo Vngitur Sanctus id est Scripturam sanctam instituentem quomodo oporteat Baptizari in nomine Patris Filii Spiritûs Sancti pauca commutans unxerit quempiam quodammodo dixerit Jam non es Catechumenus consecutus es lavacrum secundae generationis talis homo accipit oleum Dei c. The Vnction of Christ of holy Doctrine is the Oil by which the Holy Man is anointed having been instructed in the Scriptures and taught how to be Baptized then changing a few things he says to him Now you are no longer a Catechumen now you are regenerated in Baptism such a man receives the Vnction of God viz. He then is to be Confirmed S. Dionys commonly called the Areopagite in his excellent Book of Ecclesiastical Hierarchy speaks most fully of the Holy Rite of Confirmation or Chrism Having describ'd at large the office and manner of Baptizing the Catechumens the trine Immersion the vesting them in white Garments he adds Then they bring them again to the Bishop and he consigns him who had been so baptiz'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the most Divinely-operating Vnction and then gives him the most Holy Eucharist And afterwards he says But even to him who is consecrated in the most holy mystery of Regeneration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfective Vnction of Chrism gives to him the advent of the Holy Spirit And this Rite of Confirmation then called Chrism from the Spiritual Unction then effected and consign'd also and signified by the Ceremony of Anointing externally which was then the Ceremony of the Church he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy consummation of our Baptismal Regeneration meaning that without this there is something wanting to the Baptized persons And this appears fully in that famous censure of Novatus by Cornelius Bishop of Rome reported by Eusebius Novatus had been Baptized in his bed being very sick and like to die but when he recover'd he did not receive those other things which by the rule of the Church he ought to have receive'd neque Domini sigillo ab Episcopo consignatus est he was not consign'd with the Lord's signature by
the hands of the Bishop he was not Confirmed Quo non impetrato quomodo Spiritum Sanctum obtinuisse putandus est Which having not obtain'd how can he be suppos'd to have receiv'd the Holy Spirit The same also something more fully related by Nicephorus but wholly to the same purpose Melchiades in his Epistle to the Bishops of Spain argues excellently about the necessity and usefulness of the Holy Rite of Confirmation What does the mystery of Confirmation profit me after the mystery of Baptism Certainly we did not receive all in our Baptism if after that Lavatory we want something of another kind Let your charity attend As the Military order requires that when the General enters a Souldier into his list he does not only mark him but furnishes him with Arms for the Battel so in him that is Baptiz'd this Blessing is his Ammunition You have given Christ a Souldier give him also Weapons And what will it profit him if a Father gives a great Estate to his Son if he does not take care to provide a Tutor for him Therefore the Holy Spirit is the Guardian of our Regeneration in Christ he is the Comforter and he is the Defender I have already alledged the plain Testimonies of Optatus and S. Cyril in the first Section I add to them the words of S. Gregory Nazianzen speaking of Confirmation or the Christian signature Hoc viventi tibi maximum est tutamentum Ovis enim quae sigillo insignita est non facilè patet insidiis quae verò signata non est facilè à furibus capitur This Signature is your greatest guard while you live For a Sheep when it is mark'd with the Master's sign is not so soon stollen by Thieves but easily if she be not The same manner of speaking is also us'd by S. Basil who was himself together with Eubulus confirm'd by Bishop Maximinus Quomodo curam geret tanquam ad se pertinentis Angelus quomodo eripiat ex hostibus si non agnoverit signaculum How shall the Angel know what sheep belong unto his charge how shall he snatch them from the Enemy if he does not see their mark and signature Theodoret also and Theophylact speak the like words and so far as I can perceive these and the like sayings are most made use of by the School-men to be their warranty for an indeleble Character imprinted in Confirmation I do not interest my self in the question but only recite the Doctrine of these Fathers in behalf of the Practice and Usefulness of Confirmation I shall not need to transcribe hither those clear testimonies which are cited from the Epistles of S. Clement Vrban the First Fabianus and Cornelius the summ of them is in those plainest words of Vrban the First Omnes fideles per manûs impositionem Episcoporum Spiritum Sanctum post Baptismum accipere debent All faithful people ought to receive the Holy Spirit by Imposition of the Bishops hands after Baptism Much more to the same purpose is to be read collected by Gratian de Consecrat dist 4. Presbyt de Consecrat dist 5. Omnes fideles ibid. Spiritus Sanctus S. Hierom brings in a Luciferian asking Why he that is Baptiz'd in the Church does not receive the Holy Ghost but by Imposition of the Bishop's hands The answer is Hanc observâ—tionem ex Scripturae authoritate ad Sacerdotii honorem descendere This observation for the honour of the Priesthood did descend from the authority of the Scriptures adding withall it was for the prevention of Schisms and that the Safety of the Church did depend upon it Exigis ubi scriptum est If you ask where it is written it is answered in Actibus Apostolorum It is written in the Acts of the Apostles But if there were no authority of Scripture for it totius orbis in hanc partem consensus instar praecepti obtineret the Consent of the whole Christian World in this Article ought to prevail as a Commandment But here is a twofold Chord Scripture and Universal Tradition or rather Scripture expounded by an Universal traditive interpretation The same observation is made from Scripture by S. Chrysostom The words are very like those now recited from S. Hierom's Dialogue and therefore need not be repeated S. Ambrose calls Confirmation Spiritale signaculum quod post fontem superest ut perfectio fiat A spiritual Seal remaining after Baptism that Perfection be had Oecumenius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection Lavacro peccata purgantur Chrismate Spiritus Sanctus superfunditur utraque verò ista manu ore Antistitis impetramus said Pacianus Bishop of Barcinona In Baptism our sins are cleans'd in Confirmation the Holy Spirit is pour'd upon us and both these we obtain by the hands and mouth of the Bishop And again vestrae plebi unde Spiritus quam non consignat unctus Sacerdos The same with that of Cornelius in the case of Novatus before cited I shall add no more lest I overset the Article and make it suspicious by too laborious a defence only after these numerous testimonies of the Fathers I think it may be useful to represent that this Holy Rite of Confirmation hath been decreed by many Councils The Council of Eliberis celebrated in the time of P. Sylvester the First decreed that whosoever is Baptiz'd in his sickness if he recover ad Episcopum eum perducat ut per manûs impositionem perfici possit Let him be brought to the Bishop that he may be perfected by the Imposition of hands To the same purpose is the 77. Can. Episcopus eos per benedictionem perficere debebit The Bishop must perfect those whom the Minister Baptiz'd by his Benediction The Council of Laodicea decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that are Baptized must be anointed with the celestial Unction and so be partakers of the Kingdom of Christ. All that are so that is are Confirm'd for this celestial Unction is done by holy Prayers and the invocation of the Holy Spirit so Zonaras upon this Canon All such who have this Unction shall reign with Christ unless by their wickedness they preclude their own possessions This Canon was put into the Code of the Catholick Church and makes the 152. Canon The Council of Orleans affirms expresly that he who is Baptiz'd cannot be a Christian meaning according to the usual style of the Church a full and perfect Christan nisi confirmatione Episcopali suerit Chrismatus unless he have the Unction of Episcopal Confirmation But when the Church had long disputed concerning the re-baptizing of Hereticks and made Canons for and against it according as the Heresies were and all agreed that if the first Baptism had been once good it could never be repeated yet they thought it fit that such persons should be Confirm'd by the Bishop all supposing Confirmation to be the perfection and consummation of the less-perfect Baptism Thus the
first Council of Arles decreed concerning the Arrians that if they had been Baptized in the Name of the Father Son and Holy Ghost they should not be re-baptized Manus tantùm eis imponatur ut accipiant Spiritum Sanctum that is Let them be Confirm'd let there be Imposition of hands that they may receive the Holy Ghost The same is decreed by the second Council of Arles in the case of the Bonasiact But I also find it in a greater record in the General Council of Constantinople where Hereticks are commanded upon their Conversion to be received secundùm constitutum Officium there was an Office appointed for it and it is in the Greeks Euchologion sigillatos primò scil Vnctos Vnguento Chrismatis c. signantes eos dicimus Sigillum doni Spiritûs Sancti It is the form of Confirmation used to this day in the Greek Church So many Fathers testifying the practice of the Church and teaching this Doctrine and so many more Fathers as were assembled in six Councils all giving witness to this holy Rite and that in pursuance also of Scripture are too great a Cloud of Witnesses to be despised by any man that calls himself a Christian. SECT IV. The BISHOPS were always and the only Ministers of Confirmation SAint Chrysostom asking the reason why the Samaritans who were Baptized by Philip could not from him and by his Ministery receive the Holy Ghost answers Perhaps this was done for the honour of the Apostles to distinguish the supereminent dignity which they bore in the Church from all inferior Ministrations but this answer not satisfying he adds Hoc donum non habebat erat enim ex Septem illis id quod magìs videtur dicendum Vnde meâ sententiâ hic Philippus unus ex septem erat secundus à Stephano ideo Baptizans Spiritum Sanctum non dabat neque enim facultatem habebat hoc enim donum solorum Apostolorum erat This Gift they had not who Baptized the Samaritans which thing is rather to be said than the other for Philip was one of the Seven and in my opinion next to S. Stephen therefore though he Baptized yet he gave not the Holy Ghost for he had no power so to do for this Gift was proper only to the Apostles Nam virtutem quidem acceperant Diaconi faciendi Signa non autem dandi aliis Spiritum Sanctum igitur hoc erat in Apostolis singulare unde praecipuos non alios videmus hoc facere The Ministers that Baptized had a power of doing Signs and working Miracles but not of giving the Holy Spirit therefore this Gift was peculiar to the Apostles whence it comes to pass that we see the chiefs in the Church and no other to do this S. Dionys says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is need of a Bishop to Confirm the Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this was the ancient custom of the Church And this was wont to be done by the Bishops for conservation of Unity in the Church of Christ said S. Ambrose A solis Episcopis By Bishops only said S. Austin For the Bishops succeeded in the place and ordinary Office of the Apostles said S. Hierom. And therefore in his Dialogue against the Luciferians it is said That this observation for the honour of the Priesthood did descend that the Bishops only might by Imposition of Hands confer the Holy Ghost that it comes from Scripture that it is written in the Acts of the Apostles that it is done for the prevention of Schisms that the safety of the Church depends upon it But the words of P. Innocentius I. in his first Epistle and third Chapter and published in the first Tome of the Councils are very full to this particular De consignandis Infantibus manifestum est non ab alio quà m ab Episcopo fieri licere nam Presbyteri licèt sâ—nt Sacerdotes Pontificatûs tamen apicem non habent haec autem Pontificibus solis deberi ut vel consignent vel paracletum Spiritum tradant non solùm consuetudo Ecclesiastica demonstrat verùm illa lectio Actuum Apostolorum quae asserit Petrum Joannem esse directos qui jam Baptizatis traderent Spiritum Sanctum Concerning Confirmation of Infants it is manifest it is not Lawful to be done by any other than by the Bishop for although the Presbyters be Priests yet they have not the Summity of Episcopacy But that these things are only due to Bishops is â—ot only demonstrated by the custom of the Church but by that of the Acts of the Apostles where Peter and John were sent to minister the Holy Ghost to them that were Baptized Optatus proves Macarius to be no Bishop because he was not conversant in the Episcopal Office and Imposed hands on none that were Baptized Hoc unum à majoribus fit id est à summis Pontificibus quod à minoribus perfici non potest said P. Melchiades This of Confirmation is only done by the greater Ministers that is by the Bishops and cannot be done by the lesser This was the constant Practice and Doctrine of the Primitive Church and derived from the practice and tradition of the Apostles and recorded in their Acts written by S. Luke For this is our great Rule in this case what they did in Rituals and consigned to Posterity is our Example and our warranty we see it done thus and by these men and by no others and no otherwise and we have no other authority and we have no reason to go another way The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Luke the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Chrysostom the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Governour in Ecclesiasticals his Office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach such things as are not set down in Books their Practice is a Sermon their Example in these things must be our Rule or else we must walk irregularly and have no Rule but Chance and Humour Empire and Usurpation and therefore much rather when it is recorded in Holy Writ must this Observation be esteemed Sacred and inviolable But how if a Bishop be not to be had or not ready S. Ambrose is pretended to have answered Apud Aegyptum Presbyteri consignant si praesens non sit Episcopus A Presbyter may consign if the Bishop be not present and Amalarius affirms Sylvestrum Papam praevidentem quantum periculosum iter arriperet qui sine Confirmatione maneret quantum potuit subvenisse propter absentiam Episcoporum necessitate addidisse ut à Presbytero Vngerentur That Pope Sylvester fore-seeing how dangerous a Journey he takes who abides without Confirmation brought remedy as far as he could and commanded that in the absence of Bishops they should be anointed by the Priest and therefore it is by some supposed that factum valet sieri non debuit The thing ought
not to be done but in the proper and appointed way but when it is done it is valid just as in the case of Baptism by a Lay-man or Woman Nay though some Canons say it is actio irrita the act is null yet for this there is a salvo pretended for sometimes an action is said to be irrita in Law which yet nevertheless is of secret and permanent value and ought not to be done again Thus if a Priest be promoted by Simony it is said Sacerdos non est sed inaniter tantùm dicitur He is but vainly called a Priest for he is no Priest So Sixtus II. said That if a Bishop ordain in another's Diocese the Ordination is void and in the Law it is said That if a Bishop be consecrated without his Clergy and the Congregation the Consecration is null and yet these later and fiercer Constitutions do not determine concerning the natural event of things but of the legal and Canonical approbation To these things I answer That S. Ambrose his saying that in Egypt the Presbyters consign in the Bishop's absence does not prove that they ever did Confirm or Impose hands on the Baptized for the ministery of the Holy Spirit because that very passage being related by S. Austin the more general word of consign is rendred by the plainer and more particular consecrant they consecrate meaning the blessed Eucharist which was not permitted primitively to a simple Priest to do in the Bishops absence without leave only in Egypt it seems they had a general leave and the Bishop's absence was an interpretative consent But besides this consignant is best interpreted by the practice of the Church of which I shall presently give an account they might in the abscence of the Bishop consign with Oil upon the top of the Head but not in the Fore-head much less Impose hands or Confirm or minister the Holy Spirit for the case was this It was very early in the Church that to represent the Grace which was ministred in Confirmation the Unction from above they us'd Oil and Balsam and so constantly us'd this in their Confirmations that from the Ceremony it had the appellation Sacramentum Chrismatis S. Austin calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Dionysius Now because at the Baptism of the adult Christians and by imitation of that of Infants Confirmation and Baptism were usually ministred at the same time the Unction was not only us'd to persons newly baptizâ—d but another Unction was added as a ceremony in Baptism it self and was us'd immediately before Baptism and the oil was put on the top of the head and three times was the party sign'd So it was then as we find in the Ecclesiastical Hierarchy But besides this Unction with oil in Baptismal preparations and pouring oil into the Baptismal water we find another Unction after the Baptism was finished For they bring the Baptized person again to the Bishop saith S. Dionys who signing the man with hallowed Chrism gives him the Holy Eucharist This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfective or consummating Vnction this was that which was us'd when the Bishop Confirmed the Baptized person For to him who is initiated by the most holy initiation of the Divine generation that is to him who hath been Baptiz'd saith Pachimeres the Paraphrast of Dionysius the perfective Vnction of Chrism gives the gift of the Holy Ghost This is that which the Laodicean Council calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be anointed after Baptism Both these Unctions were intimated by Theophilus Antiochenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man that is born into the World and every man that is a Champion is anointed with oil That to Baptism this alluding to Confirmation Now this Chrism was frequently ministred immediately after Baptism in the Cities where the Bishop was present but in Villages and little Towns where the Bishop was not present it could not be but Bishops were forc'd at their opportunities to go abroad and perfect what was wanting as it was in the example of Peter and John to the Samaritans Non quidem abnuo hanc esse Ecclesiarum consuetudinem ut ad eos qui longè in minoribus Vrbibus per Presbyteros Diaconos baptizati sunt Episcopus ad invocationem Sancti Spiritûs manum impositurus excurrat It is the custom of the Church that when persons are in lesser Cities baptiz'd by Priests and Deacons the Bishop uses to travel far that he may lay hands on them for the invocation of the Holy Spirit But because this could not always be done and because many Baptized persons died before such an opportunity could be had the Church took up a custom that the Bishop should consecrate the Chrism and send it to the Villages and little Cities distant from the Metropolis and that the Priests should anoint the Baptized with it But still they kept this part of it sacred and peculiar to the Bishop 1. That no Chrism should be us'd but what the Bishop consecrated 2. That the Priests should anoint the Head of the Baptized but at no hand the Fore-head for that was still reserved for the Bishop to do when he Confirmed them And this is evident in the Epistle of P. Innocent the First above quoted Nam Presbyteris seu extra Episcopum seu praesenta Episcopo Baptizant Chrismate baptizatos ungere licet sed quod ab Episcopo suerit consecratum non tamen frontem ex eodem oleo signare quod solis debetur Episcopis cùm tradunt Spiritum Paracletum Now this the Bishops did not only to satisfie the desire of the Baptized but by this Ceremony to excite the votum Confirmationis that they who could not actually be Confirmed might at least have it in voto in desire and in Ecclesiastical representation This as some think was first introduc'd by Pope Sylvester and this is the Consignation which the Priests of Egypt us'd in the absence of the Bishop and this became afterward the practice in other Churches But this was no part of the Holy Rite of Confirmation but a Ceremony annexed to it ordinarily from thence transmitted to Baptism first by imitation afterwards by way of supply and in defect of the opportunities of Confirmation Episcopal And therefore we find in the first Arausican Council in the time of Leo the First and Theodosius junior it was decreed That in Baptism every one should receive Chrism De eo autem qui in Baptismate quâcunque necessitate faciente Chrismatus non fuerit in Confirmatione Sacerdos commonebitur If the Baptized by any intervening accident or necessity was not anointed the Bishop should be advertis'd of it in Confirmation meaning that then it must be done For the Chrism was but a Ceremony annexed no part of either Rite essential to it but yet they thought it necessary by reason of some opinions then prevailing in the Church But here the Rites themselves are clearly distinguish'd and
this of Confirmation was never permitted to mere Presbyters Innocentius III a great Canonist and of great authority gives a full evidence in this particular Per frontis Chrismationem manûs Impositio designatur quia per eam Spirituâ— Sanctus per augmentum datur robur Vnde cùm caeteras unctiones simplex Sacerdos vel Presbyter valeat exhibere hanc non nisi summus Sacerdos vel Presbyter valeat exhibere idest Episcopus conferre By anointing of the forehead the Imposition of hands is design'd because by that the Holy Ghost is given for increase and strength therefore when a single Priest may give the other Unctions yet this cannot be done but by the chief Priest that is the Bishop And therefore to the Question What shall be done if a Bishop may not be had the same Innocentius answers It is safer and without danger wholly to omit it than to have it rashly and without authority ministred by any other Cùm umbra quaedam ostendatur in operâ— veritas autem non subeat in essectu for it iâ— a mere shadow without truth or real effect when any one else does it but the person whom God hath appointed to this ministration And no approved man of the Church did ever say the contrary till Richard Primate of Armagh commenced a new Opinion from whence Thomas of Walden says that Wiclef borrowed his Doctrine to trouble the Church in this particular What the Doctrine of the ancient Church was in the purest times I have already I hope sufficiently declared what it was afterwards when the Ceremony of Chrism was as much remarked as the Rite to which it ministred we find fully declared by Rabanus Maurus Signatur Baptizatus cum Chrismate per Sacerdotem in Capitis summitate per Pontificem verò in Fronte ut priori Vnctione significetur Spiritùs Sancti super ipsum descensio ad habitationem Deo consecrandum in secunda quoque ut ejus Spiritûs Sancti septiformis gratia cum omni plenitudine sanctitatis scientiae virtutis venire in hominem declaretur Tunc enim ipse Spiritus Sanctus post mundata benedicta corpora atque animas liberè à Patre descendit ut unà cum sua visitatione sanctificaret illustraret nunc in hominem ad hoc venit ut Signaculum fidei quod in fronte suscepit faciat cum donis coelestibus repletum suâ gratiâ confortatum intrepidè audacter coram Regibus Potestatibus hujus seculi portare ac nomen Christi liberâ voce praedicare In Baptism the Baptized was anointed on the top of the Head in Confirmation on the Forehead by that was signified that the Holy Ghost was preparing a habitation for himself by this was declared the descent of the Holy Spirit with his seven-fold Gifts with all fulness of knowledge and spiritual understanding These things were signified by the appendant Ceremony but the Rites were ever distinguished and did not only signifie and declare but effect these Graces by the ministry of Prayer and Imposition of Hands The Ceremony the Church instituted and us'd as she pleas'd and gave in what circumstances they would chuse and new propositions entred and customs chang'd and deputations were made and the Bishops in whom by Christ was plac'd the fulness of Ecclesiastical power concredited to the Priests and Deacons so much as their occasions and necessities permitted and because in those ages and places where the external Ceremony was regarded it may be more than the inward Mystery or the Rite of Divine appointment they were apt to believe that the Chrism or exterior Unction delegated to the Priests Ministery after the Episcopal consecration of it might supply the want of Episcopal Confirmation it came to pass that new opinions were enterâ—ain'd and the Regulars the Friers and the Jesuits who were always too little friends to the Episcopal power from which they would fain have been wholly exempted publickly taught in England especially that Chrism ministred by them with leave from the Pope did do all that which ordinarily was to be done in Episcopal Confirmation For as Tertullian complain'd in his time Quibus fuit propositum aliter docendi eoâ— necessitas coegit aliter disponendi instrumenta Doctrinae They who had purposes of teaching new Doctrines were constrain'd otherwise to dispose of the Instruments and Rituals appertaining to their Doctrines These men to serve ends destroyed the Article and overthrew the ancient Discipline and Unity of the Primitive Church But they were justly censur'd by the Theological Faculty at Paris and the Censure well defended by Hallier one of the Doctors of the Sorbon whither I refer the Reader that is curious in little things But for the main It was ever call'd Confirmatio Episcopalis impositio manuum Episcoporum which our English word well expresses and perfectly retains the use we know it by the common name of Bishopping of Children I shall no farther insist upon it only I shall observe that there is a vain distinction brought into the Schools and Glosses of the Canon Law of a Minister ordinary and extraordinary all allowing that the Bishop is appointed the ordinary Minister of Confirmation but they would fain innovate and pretend that in some cases others may be Ministers extraordinary This device is of infinite danger to the destruction of the whole Sacred Order of the Ministery and disparks the inclosures and lays all in common and makes men supreme controllers of the Orders of God and relies upon a false Principle for in true Divinity and by the Oeconomy of the Spirit of God there can be no Minister of any Divine Ordinance but he that is of Divine appointment there can be none but the ordinary Minister I do not say that God is tied to this way he cannot be tied but by himself and therefore Christ gave a special Commission to Ananias to baptize and to confirm S. Paul and he gave the Spirit to Cornelius even before he was baptized and he ordained S. Paul to be an Apostle without the ministery of man But this I say That though God can make Ministers extraordinary yet Man cannot and they that go about to do so usurp the Power of Christ and snatch from his hand what he never intended to part with The Apostles admitted others into a part of their care and of their power but when they intended to imploy them in any ministery they gave them so much of their Order as would enable them but a person of a lower Order could never be deputed Minister of actions appropriate to the higher which is the case of Confirmation by the Practice and Tradition of the Apostles and by the Universal Practice and Doctrine of the Primitive Catholick Church by which Bishops only the Successors of the Apostles were alone the Ministers of Confirmation and therefore if any man else usurp it let them answer it they do hurt indeed to themselves but no benefit to others to whom
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
Lunatick child and at the same time cured him but such things as these are extra-regular and contingent This which we speak of is a regular Ministery and must have a regular effect S. Austin said that the holy Spirit in Confirmation was given ad dilatanda Ecclesiae primordia for the propagating Christianity in the beginnings of the Church S. Hierom says it was propter honorem sacerdotii for the honour of the Priesthood S. Ambrose says it was ad Confirmationem Vnitatis in Ecclesia Christi for the confirmation of Unity in the Church of Christ. And they all say true But the first was by the miraculous Consignations which did accompany this Ministery and the other two were by reason that the Mysteries were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were appropriated to the ministery of the Bishop who is caput unitatis the Head the last resort the Firmament of Unity in the Church These effects were regular indeed but they were incident and accidental There are effects yet more proper and of greater excellency Now if we will understand in general what excellent fruits are consequent to this Dispensation we may best receive the notice of them from the Fountain it self our Blessed Saviour He that believes out of his belly as the Scripture saith shall flow Rivers of Living waters But this he spake of the Spirit which they that believe on him should receive This is evidently spoken of the Spirit which came down in Pentecost which was promised to all that should believe in Christ and which the Apostles ministred by Imposition of hands the Holy Ghost himself being the expositor and it can signifie no less but that a Spring of life should be put into the heart of the Confirmed to water the Plants of God that they should become Trees not only planted by the waterside for so it was in David's time and in all the Ministery of the Old TeTestament but having a River of living water within them to make them fruitful of goods works and bringing their fruit in due season fruits worthy of amendment of life 1. But the principal thing is this Confirmation is the consummation and perfection the corroboration and strength of Baptism and Baptismal Grace for in Baptism we undertake to do our duty but in Confirmation we receive strength to do it in Baptism others promise for us in Confirmation we undertake for our selves we ease our God-fathers and God-mothers of their burthen and take it upon our own shoulders together with the advantage of the Prayers of the Bishop and all the Church made then on our behalf in Baptism we give up our names to Christ but in Confirmation we put our Seal to the Profession and God puts his Seal to the Promise It is very remarkable what S. Paul says of the beginnings of our being Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the beginning of Christ Christ begins with us he gives us his word and admits us and we by others hands are brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the form of Doctrine unto which ye were delivered Cajetan observes right That this is a new and emphatical way of speaking we are wholly immerged in our Fundamentals other things are delivered to us but we are delivered up unto these This is done in Baptism and Catechism and what was the event of it Being then made free from sin ye became the Servants of Righteousness Your Baptism was for the Remission of sins there and then ye were made free from that bondage and what then why then in the next place when ye came to consummate this procedure when the Baptized was Confirmed then he became a servant of righteousness that is then the Holy Ghost descended upon you and enabled you to walk in the Spirit then the seed of God was first thrown into your hearts by a celestial influence Spiritus Sanctus in Baptisterio plenitudinem tribuit ad innocentiam sed in Confirmatione augmentum praestat ad gratiam said Eusebius Emissenus In Baptism we are made innocent in Confirmation we receive the increase of the Spirit of Grace in that we are regenerated unto life in this we are strengthned unto battel Dono sapientiae illuminamur aedificamur erudimur instruimur confirmamur ut illam Sancti Spiritûs vocem audire possimus Intellectum tibi dabo instruam te in hac vitâ quâ gradieris said P. Melchiades We are inlightned by the gift of wisdom we are built up taught instructed and confirmed so that we may hear that voice of the Holy Spirit I will give unto thee an understanding heart and teach thee in the way wherein thou shalt walk For so Signari populos effuso pignore sancto Mirandae virtutis opus It is a work of great and wonderful power when the holy Pledge of God is poured forth upon the people This is that Power from on high which first descended in Pentecost and afterward was ministred by Prayer and Imposition of the Apostolical and Episcopal hands and comes after the other gift of Remission of sins Vides quòd non simpliciter hoc fit sed multâ opus est virtute ut detur Spiritus Sanctus Non enim idem est assequi remissionem peccatorum accipere virtutem illam said S. Chrysostom You see that this is not easily done but there is need of much power from on high to give the Holy Spirit for it is not all one to obtain Remission of sins and to have received this vertue or power from above Quamvis enim continuò transituris sufficiant Regenerationis beneficia victuris tamen necessaria sunt Confirmationis auxilia said Melchiades Although to them that die presently the benefits of Regeneration Baptismal are sufficient yet to them that live the Auxiliaries of Confirmation are necessary For according to the saying of S. Leo in his Epistle to Nicetas the Bishop of Aquileia commanding that Hereticks returning to the Church should be Confirmed with invocation of the Holy Spirit and Imposition of hands they have only received the form of Baptism sine sanctificationis virtute without the vertue of Sanctification meaning that this is the proper effect of Confirmation For in short Although the newly-lifted Souldiers in humane warfare are inrolled in the number of them that are to fight yet they are not brought to battel till they be more trained and exercised So although by Baptism every one is ascribed into the catalogue of Believers yet he receives more strength and grace for the sustaining and overcoming the temptations of the Flesh the World and the Devil only by Imposition of the Bishops hands They are words which I borrowed from a late Synod at Rhemes That 's the first remark of blessing In Confirmation we receive strength to do all that which was for us undertaken in Baptism For the Apostles themselves as the H. Fathers observe were timorous in the Faith until they were Confirmed in Pentecost but after
lawful or not but which were better To Confirm Infants or to stay to their Childhood or to their riper years Aquinas Bonaventure and some others say it is best that they be Confirmed in their Infancy quia dolus non est nec obicem ponunt they are then without craft and cannot hinder the descent of the Holy Ghost upon them And indeed it is most agreeable with the Primitive practice that if they were Baptized in Infancy they should then also be Confirmed according to that of the famous Epistle of Melchiades to the Bishops of Spain Ità conjuncta sunt haec duo Sacramenta ut ab invicem nisi morte praeveniente non possint separari unum altero ritè persici non potest Where although he expresly affirms the Rites to be two yet unless it be in cases of necessity they are not to be severed and one without the other is not perfect which in the sence formerly mentioned is true and so to be understood That to him who is Baptized and is not Confirmed something very considerable is wanting and therefore they ought to be joyned though not immediately yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to reasonable occasions and accidental causes But in this there must needs be a liberty in the Church not only for the former reasons but also because the Apostles themselves were not Confirmed till after they had received the Sacrament of the Lord's Supper Others therefore say That to Confirm them of Riper years is with more edification The confession of Faith is more voluntary the election is wiser the submission to Christ's discipline is more acceptable and they have more need and can make better use of their strengths than derived by the Holy Spirit of God upon them and to this purpose it is commanded in the Canon Law that they who are confirmed should be perfectae aetatis of full age upon which the Gloss says Perfectam vocat fortè duodecim annorum Twelve years old was a full age because at those years they might then be admitted to the lower services in the Church But the reason intimated and implied by the Canon is because of the Preparation to it They must come Fasting and they must make publick Confession of their Faith And indeed that they should do so is matter of great edification as also are the advantages of choice and other preparatory abilities and dispositions above-mentioned They are matter of edification I say when they are done but then the delaying of them so long before they be done and the wanting the aids of the Holy Ghost conveyed in that Ministery are very prejudicial and are not matter of edification But therefore there is a third way which the Church of England and Ireland follows and that is that after Infancy but yet before they understand too much of Sin and when they can competently understand the Fundamentals of Religion then it is good to bring them to be Confirmed that the Spirit of God may prevent their youthful sins and Christ by his Word and by his Spirit may enter and take possession at the same time And thus it was in the Church of England long since provided and commanded by the Laws of King Edgar cap. 15. Vt nullus ab Episcopo confirmari diu nimiùm detrectârit That none should too long put off his being Confirmed by the Bishop that is as is best expounded by the perpetual practice almost ever since as soon as ever by Catechism and competent instruction they were prepared it should not be deferred If it have been omitted as of late years it hath been too much as we do in Baptism so in this also it may be taken at any age even after they have received the Lord's Supper as I observed before in the Practice and Example of the Apostles themselves which in this is an abundant warrant But still the sooner the better I mean after that Reason begins to dawn but ever it must be taken care of that the Parents and God-fathers the Ministers and Masters see that the Children be catechised and well instructed in the Fundamentals of their Religion For this is the necessary preparation to the most advantageous reception of this Holy Ministery In Ecclesâ—is potissimùm Latinis non nisi adultiore aetate pueros admitti videmus vel hanc certè ob causam ut Parentibus Susceptoribus Ecclesiarum Praesectis occasio detur pueros de Fide quam in Baptismo professi sunt diligentiùs instituendi admonendi said the excellent Cassander In the Latin Churches they admit children of some ripeness of age that they may be more diligently taught and instructed in the Faith And to this sence agree S. Austin Walafridus Strabo Ruardus Lovaniensis and Mr. Calvin For this was ever the practice of the Primitive Church to be infinitely careful of Catechizing those who came and desired to be admitted to this holy Rite they used Exorcisms or Catechisms to prepare them to Baptism and Confirmation I said Exorcisms or Catechisms for they were the same thing if the notion be new yet I the more willingly declare it not only to free the Primitive Church from the suspicion of Superstition in using Charms or Exorcisms according to the modern sence of the word or casting of the Devil out of innocent Children but also to remonstrate the perpetual practice of Catechizing Children in the eldest and best times of the Church Thus the Greek Scholiast upon Harmenopulus renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Primitive Exorcist was the Catechist And Balsamon upon the 26. Canon of the Council of Laodicea says that to Exorcize is nothing but to Catechize the unbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some undertook to Exorcize that is says he to Catechize the unbelievers And S. Cyril in his Preface to his Catechisms speaking to the Illuminati Festinent says he pedes tui ad Catecheses audiendas Exorcismos studiosè suscipe c. Let your feet run hastily to hear the Catechisms studiously receive the Exorcisms although thou beest already inspired and exorcized that is although you have been already instructed in the Mysteries yet still proceed For without Exorcisms or Catechisms the Soul cannot go forward since they are Divine and gathered out of the Scriptures And the reason why these were called Exorcisms he adds Because when the Exorcists or Catechists by the Spirit of God produce fear in your hearts and do inkindle the Spirit as in a furnace the Devil flies away and Salvation and hope of Life Eternal does succeed according to that of the Evangelist concerning Christ They were astonished at his Doctrine for his word was with power and that of S. Luke concerning Paul and Barnabas The Deputy when he saw what was done was astonished at the Doctrine of the Lord. It is the Lord's Doctrine that hath the power to cast out Devils and work Miracles Catechisms are the best Exorcisms
received 1004. Alexander III. in a Council condemned Pet. Lombard of Heresy from which sentence without repentance or leaving his opinion after 36 years he was absolved by Innocent III. 1005. Infallible The Romanists hold the Scripture for no infallible rule 381. No man affirms but J.S. that the Fathers are infallible 373 374 375. Whether the representative Church be infallible 389. General Councils not infallible 392. Bellarmine confesseth that for 1500 years the Pope's judgement was not held infallible 453. Infants What punishment Adam's sin can bring upon Infants that die 714 n. 29. It was the general opinion of the Fathers before Saint Augustine that Infants unbaptized were not condemned to the pains of Hell 755 756 n. 16 17. The reason on which the Baptism of Infants is grounded 718 n. 42. Infirmity What is the state of Infirmity 771 n. 3. It excuses no man ibid. That state which some men call a state of Infirmity is a state of sin and death 777 n. 26. What are sins of infirmity 789 n. 47. Sins of infirmity consist more in the imperfection of obedience then in the commission of any evil 790 n. 51. A sin of infirmity cannot be but in a small matter 791 n. 54. What are not sins of infirmity 792 n. 55. Violence of passion excuseth none under the title of sins of infirmity 792 n. 56. Sins of infirmity not accounted in the same manner to young men as to others 793 n. 59. The greatness of the temptation doth not make sin excusable upon the account of sins of infirmity 793 n. 60. The smallest instance if observed ceases to be a sin of infirmity 794 n. 61. A man's will hath no infirmity 794 n. 62. Nothing is a sin of infirmity but what is in some sense involuntary 794 n. 63. Sins of inculpable ignorance are sins of infirmity 794 n. 64. There is no pardonable state of infirmity 797 n. 98. Job Chap. 31. v. 18. explained 721. Gospel of Saint John Chap. 3. v. 5. Vnless a man be born of water and of the holy Spirit explained 5 6 b. Chap. 6. v. 53. Vnless ye eat the flesh of the Son of God and drink his bloud 8 b. Chap. 8. 47. He that is of God heareth God's word 679 n. 62. Chap. 9.34 Thou wast altogether born in sin and dost thou teach us 721 n. 49. Chap. 14.17 The world cannot receive him explained 785 n. 37. Chap. 20.23 Whosoever's sins ye remit explained 816 n. 66. 1. Epistle of Saint John Chap. 5. v. 17. There is a sin not unto death explained 643 n. 31. and 809 810. Chap. 3.9 He that is born of God sinneth not nor can he explained 810. Chap. 1.9 If we confess our sins God is faithful to forgive our sins explained 830 n. 34. Chap. 5.7 The Father the Word and the Spirit and these three are one explained 967 n. 4. Irenaeus He mentions an impostor that essayed to counterfeit Transubstantiation long before the Roman Church decreed it 228 § 10. Isaiah Chap. 53. v. 10. explained 712 n. 15. Judgment That of man and God proceed in several methods and relie upon different grounds 614 615 n. 15. Jurisdiction Mere Presbyters had not in the Church any Jurisdiction in causes criminal otherwise then by delegation 82 § 21. What persons are under that of Bishops 123 § 36. Justice God's Justice and Mercy reconciled about his exacting the Law 580. Justification Of our Justification by imputation of Christ's righteousness 901 902. Guilt cannot properly and really be traduced from one person to another 902 915. Of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 903. K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WHat it signifieth 636 n. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that word and its use 638 n. 12. Keys Wherein that kind of power consisteth 841 n. 58. Kings The Episcopal power encroacheth not upon the Regal 120 § 36. The seal of Confession the Romanists will not suffer to be broken to save the life of a Prince or the whole State 343 c. 3. § 2. An excommunicate King the Romans teach may be deposed or killed 344 c. 3. § 3. The Pope takes upon him to depose Kings that are not heretical 345. The Roman Religion no friend to Kings 345. Their opinions so injurious to Kings are not the doctrines of private men onely 345. Father Arnald Confessor to Lewis XIII of France did cause that King in private confession to take such an oath as did in a manner depose him 489. L. Laiety NO Ecclesiastical presidency ever given to the Laiety 114 § 36. The Oeconomus of the Church might not be a Lay-man 164 § 50. The Laiety sometime admitted to vote in Councils 394 395. Lay-Elders never had authority in the Church 165 § 51. Latin Photius was the first authour of the Schism between the Greek and Latin Church 109 § 33. Law The Papists corrupted the Imperial Law of Justinian in the matter of Prayers in an unknown Language 304 c. 1. § 7. The difference between the Law and Gospel 574. Of the possibility of keeping the Law 576. Arguments to prove that perfect obedience to God's Law is impossible 576 577 n. 15. ad 19. In what sense it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 574. It s severity made the Gospel better received ibid. Difference between it and the Gospel 673 n. 46. and 574 575. and 580 581. Of the difference between Saint Augustine and Saint Hierome concerning the possibility of keeping the Law of God 579 n. 30 31. In what measures God exacteth it 580 581. His mercy and justice reconciled about that thing 580 581. To keep the Law naturally possible but morally impossible 580 n. 34. No man can keep the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585 n. 50. The Law of works imposed on Adam onely 587 n. 1. The state of men under the Law 778. A threefold Law in man flesh or members the mind or conscience the spirit 781 n. 29. The contention between the Law of the flesh and conscience is no sign of Regeneration but the contention between the Law of the flesh and spirit is 782 n. 31. The Law of Moses and of the Gospel were not impossible of themselves but in respect of our circumstances 580 n 33. All that which was insupportable in Moses's Law was nothing but the want of Repentance ibid. Laws indirectly occasion sin 771 n. 6. Lawful Every thing that is lawful or the utmost of what is lawful not always 〈◊〉 to be done 856 857. Life The necessity of good life 799 n. 25. The natural evils of man's life 734 n. 82. Loose What in the promise of Christ is signified by binding and loosing 836 n. 45 46 47. Saint Luke Chap. 22.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 153 § 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text what it meaneth ibid. 154. Chap. 15.7 explained 801 n. 5. Chap. 11.41 explained 848. Chap. 13.14 explained 786 40. Lukewarmness How it comes to be a