safe ventured to present him with a dowbaked sacrifice and put him off with that which in nature and humane consideration is absolutely the worst for such is all the crude and imperfect utterance of our more imperfect conceptions But let Solomons reason be what it will good we are sure it is Let us consider who keeps the precept best He that deliberates or he that considers not but when he speakes What man in the world is hasty to offer any thing before God if he bee not who prayes ex tempore And then adde to it but the weight of Solomons reason and let any man answer me if he thinks it can well stand with that reverence we owe to the Immense the infinite and to the eternall God the God of wisdome to offer him a sacrifice which we durst not present to a Prince or a prudent Governour in re seriâ such as our prayers ought to be And that this may not be dashed with a pretence it is carnall Numb 7. reasoning I desire it may be remembred that it is the argument God himselfe uses against lame maimed and imperfect sacrifices Goe and offer this to thy Prince see if he will accept it Implying that the best person is to have the best present and what the Prince will slight as truly unworthy of him much more is it unfit for God For God accepts not of any thing we give or doe as if he were bettred by it for therefore its estimate is not taken by its relation or naturall complacency to him it is all alike to him for in it selfe it is to him as nothing But God accepts it by its proportion and commensuration to us That which we call our best and is truly so in humane estimate that pleases God for it declares that if we had better we would give it him But to reserve the best sayes too plainly that we think any thing is good enough for him As therefore God in the Law would not be served by that which was imperfect in genere naturae so neither now nor ever will that please him which is imperfect in genere morum or materiâ intellectuali when we can give a better Well then in the nature of the thing ex tempore forms have much the worse of it But it is pretended that there is such Numb 8. a thing as the gift of Prayer a praying with the Spirit Et nescit tarda molimina spiritus sancti gratia Gods Spirit if he pleases can doe his work as well in an instant as in long premeditation And to this purpose are pretended those places of Scripture which speak of the assistance of Gods Spirit in our prayers Zech. 12. 10. And I will poure upon the house of David and the inhabitants of Jerusalem the spirit of grace and supplication But especially Rom. 8. 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered c. From whence the Conclusion that is inferred is in the words of Saint Paul That we must pray with the spirit therefore not with set forms therefore ex tempore The Collection is somewhat wild for there is great independence in the severall parts and much more is in the Conclusion Numb 9. then 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 maine design of it and then consider the particular meanes of its perswasion quoted in the objection It is one of the priviledges of the Gospel and the benefit of Numb 10. Christs ascension that the holy Ghost is given unto the Church and is become to us the fountaine of gifts and graces But these gifts and graces are improvements and helps of our naturall 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 Heretique was more confident of his own naturals or did ever more undervalue Gods grace then ever the Pelagians did yet he denyes not this But what then Therefore without study without art without premeditation without learning the spirit gives the gift of prayer and it is his grace that without any naturall or artificiall help makes us pray ex tempore No such thing The Objection proves nothing of this Here therefore we will joyn issue whether the gifts and helps Numb 11. of the Spirit be immediate infusions of the Faculties and powers and perfect abilities Or that he doth assist us only by his aydes externall and internall 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 aydes of the holy Ghost are only assistances to us in the use of naturall and artificiall 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 studyed and considered of are in a true and proper sense and without enthusiasm the fruits of the spirit 1. Gods Spirit did assist the Apostles by wayes extraordinary Numb 12. 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 So that the holy Ghost is the author of our saith and we believe with the spirit it is Saint Pauls expression and yet our beliefe 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 sayes 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 meanes of his own appointment to believe to speak to understand to prophecy and to pray 2. And that these are for this reason called gifts and graces and issues of the Spirit is so evident and notorious that the Numb 13. speaking of an ordinary revealed truth is called in Scripture a speaking by the Spirit 1 Cor. 12. 8. No man can say that Jesus Vid. Act. 19. 21. Act. 16. 7 8 9. 10. is the Lord but by the holy Ghost For if the holy Ghost supplyes us with materials and fundamentals for our building it is then enough to denominate the whole edifice to be of him although the labour and the workmanship be ours upon anothers stock And this is it which the Apostles speaks 1 Cor. 2. 13. Which things also we speak not in the words which mans wisdome teacheth but which the holy Ghost teacheth comparing spirituall
then to put all his abilities and faculties to it and whether of the two does most likely doe that he that takes paines and considers and discusses and so approves and practises a form or he that never considers what he sayes till hee sayes it needs not much deliberation to passe a sentence 7. Lastly did not the Penmen of the Scripture write the Epistles and Gospels respectively all by the Spirit Most certainly Numb 22. holy men of God spoke as they were moved by the holy Ghost saith Saint Peter And certainly they were moved by a more immediate motion and a motion nearer to an Enthusiasme then now adayes in the gift and spirit of Prayer And yet in the midst of those great assistances and motions they did use study art industry and humane abilities This is more then probable in the different styles of the severall Books some being of admirable art others lower and plaine The words were their own at least sometimes not the holy Ghosts And if the Fathers and Grammarians were not deceived by false Copies but that they truly did observe sometimes to be propriety of expression in the language sometimes not true Greek who will think those errours or imperfections in Grammar were in respect of the words I say precisely immediate inspirations and dictates of the holy Ghost and not rather their own productions of industry and humanity But clearely some of their words were the words of Aratus some of Epimenides some of Menander some of Saint Paul This speak I not the Lord 1 Cor. 7. and yet because the holy Ghost renewed their memory improved their understanding supplyed to some their want of humane learning and so assisted them that they should not commit an errour in fact or opinion neither in the narrative nor dogmaticall parts therefore they writ by the Spirit Since then we cannot pretend upon any grounds of probability to an inspiration so immediate as theirs and yet their assistances which they had from the Spirit did not exclude humane arts and industry but that the ablest Scholler did write the best much rather is this true in the gifts and assistances we receive and particularly in the gift of Prayer it is not an ex tempore and an inspired faculty but the faculties of nature and the abilities of art and industry are improved and ennobled by the supervening assistances of the Spirit And now let us take a man that pretends he hath the gift of Numb 23. Prayer and loves to pray ex tempore I suppose his thoughts goe a little before his tongue I demand then Whether cannot this man when it is once come into his head hold his tongue and write down what he hath conceived If his first conceptions were of God and Gods Spirit then they are so still even when they are written Or is the Spirit departed from him upon the sight of a pen and Ink-horn It did use to be otherwise among the old and new Prophets whether they were Prophets of Prediction or of ordinary Ministery But if his conception may be written and being written is still a production of the Spirit then it follows that set-set-forms of Prayer deliberate and described may as well be a praying with the Spirit as sudden forms and ex tempore out lets Now the case being thus put I would faine know what the difference is between deliberate and ex tempore Prayers save Numb 24. only that in these there is lesse consideration and prudence for that the other are at least as much as them the productions of the Spirit is evident in the very case put in this very Argument and whether to consider and to weigh them be any disadvantage to our devotions I leave it to all wise men to determine So that in effect since after the pretended assistance of the Spirit in our Prayers we may write them down consider them try the spirits and ponder the manner the reason and the religion of the addresse let the world judge whether this sudden utterance and ex tempore forms be any thing else but a direct resolution not to consider before-hand what we speak But let us look a little further into the mystery and see what Numb 25. is meant in Scripture by praying with the Spirit In what sense 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 But praying with the spirit hath besides this other senses also in Scripture I finde in one place that then we pray with the Spirit when the holy Ghost does actually excite us to desires and earnest tendencies to the obtaining our holy purposes when he gives us zeale and devotion charity and fervour spirituall violence and holy importunity This sense is also in the latter part of the objected words of Saint Paul Rom. 8. The Spirit it selfe maketh intercession for us with groanings c. Indeed this is truly a praying in the spirit but this will doe 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 eares of the people but cryes loud in the eares of God with groanes unutterable so it followes 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 mentall Prayer which is properly and truly praying by the Spirit Another praying with the Spirit I find in that place of S Paul Numb 26. from whence this expression is taken and commonly used I will pray with the spirit and I will pray with the understanding also Here they are opposed or at least declared to be things severall and disparate where by the way observe that praying with the spirit even in sense of Scripture is not alwayes 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 prophecying 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 be the benefit of the Church directly or immediately By the way only If Saint Paul did so undervalve the praying Numb 27. 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 this Question had been between praying with the Spirit and obeying our superiors 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 formes of worship especially with the scandall and offence of very wise and learned men and to the disgrace of the dead Martyrs who sealed our Liturgy with their blood But to return In this place praying with the Spirit is no Numb 28. more then my spirit praying For so S. Paul joynes them as terms identicall 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 spirituall Prayers But then indeed at that time there was something extraordinary joyned for it was in an unknown tongue the practice of which S. 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 I much doubt is no more transmitted to us then the speaking tongues in the spirit or prophecying ex tempore and by the spirit But I would adde also one experiment which S. Paul also there addes by way of instance If praying with the spirit in this place Numb 29. 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 senses put upon them to serve purposes And now let us have some Church-musick too though the Organs be pulled down and let any the best Psalmist of them all compose a hymne in metricall forme and sing it to a new tune with perfect and true musick and all this ex tempore For all this the holy Ghost can doe if he pleases But if it be said that the Corinthian Christians composed their songs and hymnes 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 Lyturgy 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 senses of praying with the spirit and in all its acceptations in Scripture to pray or sing with the spirit neither of them of necessity implyes ex tempore The summe or Collecta of the premises is this Praying with Numb 30. the spirit is either when the spirit stirres up our desires to pray Per motionem actualis auxilii or when the spirit teaches us what or how to pray telling us the matter and manner of our prayers 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 expressely of it and yet suppose it had we are certaine the holy Ghost hath supplyed us with all these and yet in set formes of prayer best of all I meane there where a difference can be For as for the desires and actuall motions or incitements to pray they are indifferent to one or the other to set-set-forms or to ex tempore 2. But as to the matter and manner of prayer it is clearly contained in the expresses and set forms of Scriptures and it is supplyed to us by the spirit for he is the great Dictator of it Now then for the very words No man can assure me that the Numb 31. words of his ex tempore prayer are the words of the holy Spirit it is not reason nor modesty to expect such immediate assistances to so little purpose he having supplyed us with abilities more then enough to expresse our desires aliunde otherwise then by immediate dictate But if we will take Davids Psalter or the other hymnes 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 Prayer and the probability of their being accepted then when he prayes his Psalter or the Lords Prayer or another office which he finds consigned in Scripture When Gods Spirit stirs us up to an actuall devotion and then we use the matter hee 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 vocall prayer this is it And thus I have examined the intire and full scope of this Question and rifled their Objection Now I shall proceed to some few Arguments which are more extrinsecall to the nature of the thing It is a practice prevailing among those of our Brethren that are Numb 32. zealous for ex tempore prayers to pray their Sermons over to reduce their doctrine into Devotion and Lyturgy I mislike it not for the thing it selfe if it were done regularly for the manner and the matter were alwayes pious and true But who shall assure me when the preacher hath disputed or rather dogmatically decreed a point of predestination or of prescience of contingency or of liberty or any of the most mysterious parts of Divinity and then prayes his Sermon over that he then prayes with the Spirit Unlesse I be sure that he also preached with the Spirit I cannot be sure that he prayes with the spirit for all he prayes ex tempore Nay if I heare a Protestant preach in the morning and an Anabaptist in the afternoone to day a Presbyterian to morrow an Independent am I not most sure that when they have preached Contradictories and all of them pray their Sermons over that they doe not all pray with the spirit More than one in this case cannot pray with the spirit possibly all may pray against him 2. From whence I thus argue in behalfe of set forms of Numb 33. prayer That in the case above put how shall I or any man else say Amen to their prayers that preach and pray contradictories At least I am much hindred in my devotion For besides that it derives our opinions into our devotions makes every schoole point become our religion and makes God a party so farre as we can intitling him to our impertinent wranglings Besides this I say while we should attend to our addresses towards God we are to consider whether the point be true or no and by that time we have tacitly discoursed it we are
upon another point which also perhaps is as Questionable as the former and by this time our spirit of devotion is a little discomposed and something out of countenance there is so much other imployment for the spirit the spirit of discerning and judging All which inconveniences are avoyded in set formes of Liturgy For we know before hand the conditions of our Communion and to what we are to say Amen to which if we like it we may repaire if not there is no harm done your devotion shall not be surprized nor your Communion invaded as it may be and often is in your ex tempore prayers And this thing hath another collaterall inconvenience which is of great consideration for upon what confidence can we sollicite any Recusants to come to our Church where we cannot promise them that the devotions there to be used shall be innocent nor can we put him into a condition to judge for himselfe If hee will venture he may but we can use no Argument to make him choose our Churches though he should quit his own 3. But again let us consider with sobriety Are not those Numb 34. prayers and hymnes 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 then David had or then the Apostles and Prophets and other holy persons in Scripture whose Prayers and Psalmes are by Gods Spirit consigned to the use of the Church for ever Or will it be denyed 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 Magnificat In a just porportion and commensuration I argue so concerning the primitive and ancient forms of Church service which are composed Numb 35. according to those so excellent patterns which if they had remained pure as in their first institution or had alwayes been as they have been reformed by the Church of England they would against all defiance put in for the next place to those formes or 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 But for the forme this I say further 4. That the Church of God hath the promise of the spirit made to her in generall to her in her Catholick and united capacity Numb 36. to the whole Church first then to particular Churches then in the lowest seat of the Category to single persons Now then I infer if any single persons will have us to believe without all possibility of proofe 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 generall it is so much the more of the spirit she is likely to have and then if there be no errours in the matter the Church hath the advantage and probability on her side and if there be an errour in matter in either of them they faile of their pretences neither of them have the spirit 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 premissis 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 5. Or if the Church shall be admitted to have the gift and the spirit of prayer given unto her by virtue of the great promise Numb 37. of the spirit to abide with her for ever yet for all this she is taught to pray in a set form of prayer and yet by the spirit too For what think we When Christ taught us to pray in that incomparable modell the Lords Prayer if we pray that prayer devoutly and with pious and actuall intention doe 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 Wee are sure that Christ and Christs Spirit taught us this Prayer they only gather by conjectures and opinions that in their ex tempore forms the spirit of Christ teaches them So much then as certainties are better then uncertaines and God above man so much is this set form besides the infinite advantages in the matter better then their ex tempore forms in the form it selfe 6. If I should descend to minutes and particulars I could instance Numb 38. in the behalfe of set forms that God prescribed to Moses a set form of prayer and benediction to be used when he did blesse the people 7. That Moses composed a song or hymne for the children of Israel to use to all their generations 8. That David composed many for the service of the tabernacle 9. That Solomon and the holy Kings of Judah brought them in and continued them in the ministration of the temple 10. 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 then probable that they were left there for our use and devotion 11. That S. John Baptist taught his Disciples a forme of prayer 12. And that Christs Disciples begged the same favour and it was granted as they desired it 13. And that Christ gave it not only in massâ materiae but 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 In which also I am most certainly confirmed besides the universall testimony of Gods Church so attesting it in the precept which Christ added When ye pray pray after this manner and indeed it points not the matter only of our prayers but the form of it the manner and the matter of the addresse both But in the repetition of it by Saint Luke the preceptive words seeme to limit us and direct us to this very form of words when ye pray say Our Father c. 14. I could also adde the example of all the Jewes and by consequence of our blessed Saviour who sung a great part of Davids Psalter in their feast of Passeover which part is called by the Iewes the great Hallelujah it begins at the 113 Psalm and
ends at the 118 inclusively And the Scripture mentions it as part of our blessed Saviours devotion and of his Disciples that they sung a Psalme 15. That this afterward became a Precept Evangelicall that we should praise God in Hymnes Psalmes and spirituall Songs which is a form of Liturgy in which we sing with the spirit but yet cannot make our Hymnes ex tempore it would be wild stuffe if we should goe about it 16. And lastly that a set form of worship and addresse to God was recorded by Saint John and sung in heaven and it was Apoc. 15. composed out of the songs of Moses Exod. 15. of David Psal. 145. and of Jeremy Chap. 10. 6 7. which certainly is a very good precedent for us to imitate although but revealed to Saint John by way of vision and extasie All which and many more are to me as so many Arguments of the use excellency and necessity of set forms of Prayer for publick Liturgies and of greatest conveniencie even for private devotions 17. And so the Church of God in all Ages did understand it Numb 39. I shall not multiply Authorities to this purpose for they are too many and various but shall only observe two great instances of their beliefe and practise in this particular 1. The one is the perpetuall use and great Eulogies of the Lords Prayer assisted by the many Commentaries of the Fathers upon it 2. The other is that solemn form of benediction and mysticall prayer as Saint Augustine calls it Lib. 3. de Trinit c. 4. which all Churches and themselves said it was by Ordinance Apostolicall used in the Consecration of the blessed Sacrament But all of them used the Lords Prayer in the Canon and office of Consecration and other prayers taken from Scripture so Justin Martyr testifies that the Consecration is made per preces verbi Dei by the prayers taken from the Word of God and the whole Canon was short determined and mysterious Who desires to be further satisfied in this particular shall Numb 40. find enough in Walafridus Strabo Aymonius Cassander Elacius Illyrious Josephus Vicecomes and the other Ritualists and the other Ritualists and in the old offices themselves So that I need not put you in mind of that famous doxology of Gloria Patria c. nor the Trisagion nor any of those memorable hymnes used in the Ancient Church so knownly and frequently that the beginning of them came to bee their name and they were known more by their own words then the Authors inscription At last when some men that thought themselves better gifted Numb 41. would be venturing at conceived formes of their own there was a timely restraint made in the Councell of Milevis in Africa Placuit ut preces quae probatae fuerint in Concilio ab omnibus celebrentur nec aliae omnino dicantur in Ecclesia 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 Superiours and no private forms of our conceiving must be used in the Church The reason followes Ne forte 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 The reason is good and they are eare-witnesses of it that 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 personall concernments and wild fancies born perhaps not two dayes before are made the objects of the peoples hopes of their desires and their prayers and all in the meane time pretend to the holy Spirit I will not now instance in the vaine-glory that is appendant Numb 42. to these ex tempore formes of prayer where the gift of the man is more then the devotion of the man nor will I consider that then his gift is best when his prayer is longest and if he take a complacency in his gift as who is not apt to doe 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 bee heard for their much babling But these things are accidentall 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 selfe on the surer side of charitable construction which truly I desire to keep nor only to their persons whom I much reverence but also to their actions But yet I durst not doe the same thing even for these last reasons though I had no other But it is objected that in set forms of Prayer we restrain and Numb 43. confine the blessed Spirit and in conceived forms when every man is left to his liberty then the Spirit is free unlimited and unconstrained I answer either their conceived formes I use their own words Numb 44. though indeed the expression is very inartificiall 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 unlesse there be cause the single person will not alter it unlesse he do things unreasonable and without cause So that it will be an unequall and a peevish quarrell 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 But if by Conceived forms in this objection they meane Numb 45. ex tempore prayers for so they most generally practice 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 premeditate 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 unlawfull to use set forms That the spirit is restrained or that it is free in either is accidentall to them both for it may be either free
or not free in both as it may happen But the restraint is this that every one is not left to his liberty Numb 46. 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 restraine the spirit I would faine know is not the spirit restrained when the whole Congregation shall be confined to the form of this one mans composing or it shall be unlawfull or at least a disgrace and disparagement to use any set forms especially of the Churches composition More plainly thus 2. Doth not the Minister confine and restraine the spirit of the Lords People when they are tyed to his form It would Numb 47. 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 runne into a greater and to avoid the disorder of a popular noyse restraine the blessed Spirit for even in this case as well as in the other Where the spirit of God is there must be liberty 3. 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 Numb 48. must be in publike prayer and will it not suffice that it be in private And if in publike prayers is not the liberty of the spirit sufficiently preserved in that the publike spirit is free That is the Church hath power upon occasion to alter and encrease her Litanyes 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 4. Does not the Directory that thing which is here called restraining Numb 49. 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 that 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 senses the spirit must assist or not at all only for the words he shall take his choyce Now I desire it may be considered sadly and seriously Is it not as much injury to the spirit to restraine his matter as to appoint his words Which is the more considerable of the two sense or Language Matter or Words I meane 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 severall words and expressions so if the spirit prescribe the words I may still abound in variety of sense 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 sense to our purposes A goodly compensation surely 5. Did not Christ restrain the spirit of his Apostles when he Numb 50. 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 lesse then 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 doe it by directing all the matter and much of the manner and Christ himselfe did it by prescribing both the matter and the words too 6. These restraints as they are called or determinations of the Spirit are made by the Spirit himselfe For I demand when Numb 51. any Assembly of Divines appointed 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 spirituall Such as was that of S. Paul to the Corinthians when he prescribed orders for publike prophecying 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 7. Is it not a restraint of the Spirit to sing a Psalm in meeter by appointment Cleerely as much as appointing formes of Numb 52. prayer or Eucharist And yet that we see done daily and no scruple made Is not this to be partiall in judgement and inconsiderate of what wee doe 8. And now after all this strife what harm is there in restraining the spirit in the present sense What prohibition what law Numb 53. 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 those gifts 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 spirituall 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 For Divinity never knew any other vitious restraining of the Spirit but either suppressing those holy incitements to virtue and Numb 54. good life which Gods 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 commended and so taking away the liberty of Prophecying The first is directly vitious In materia speciale the second is tyrannicall 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 Chimera that it hath no footing or foundation upon any ground where a wise man may build his confidence 9. But lastly how if the spirit
God to judge It concernes all persons to see that they doe their best to finde out truth and if they doe it is certain that let the errour be never so damnable they shall escape the errour or the misery of being damn'd for 't And if God will not be angry at men for being invincibly deceiv'd why should men be angry one at another For he that is most displeased at another mans errour may also be tempted in his own will and as much deceived in his understanding For if he may faile in what he can chuse he may also faile in what he cannot chuse His understanding is no more secur'd then his will nor his Faith more then his obedience It is his own fault if he offends God in either but whatsoever is not to be avoided as errours which are incident oftentimes even to the best and most inquisitive of men are not offences against God and therefore not to be punished or restrained by men but all such opinions in which the publick interests of the Common-wealth and the foundation of Faith and a good life are not concern'd are to be permitted freely Quisque abundet in sensu suo was the Doctrine of S. Paul and that is Argument and Conclusion too and they were excellent words which S. Ambrose said in attestation of this great truth Nec Imperiale est libertatem dicendi negare nec sacerdotale quod sentias non dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE END A DISCOURSE CONCERNING PRAYER Ex tempore OR By pretence of the Spirit In justification of Authorized and set-Set-forms of LITURGIE 1 COR. 14. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the spirits of the Prophets are subject to the Prophets For God is not the Author of confusion but of peace as in all Churches of the Saints Printed for Richard Royston 1647. A Discourse concerning PRAYER Ex tempore c. I Have read over this Book which the Assembly of Divines is pleased to call The Directory for Prayer I confesse I came to it with much expectation and was in some measure confident I should have found it an exact and unblameable modell of Devotion free from all those objections which men of their own perswasion had obtruded against the publike Liturgy of the Church of England or at least it should have been composed with so much artifice and finenesse that it might have been to all the world an Argument of their learning and excellency of spirit if not of the goodnesse and integrity of their Religion and purposes I shall give no other character of the whole but that the publike disrelish which I finde amongst persons of great piety of all qualities not only of great but even of ordinary understandings is to me some argument that it lies so open to the objections even of common spirits that the Compilers of it did intend more to prevaile by the successe of their Armies then the strength of reason and the proper grounds of perswasion which yet most wise and good men believe to be the more Christian way of the two But Sir you have engaged me to say something in particular to satisfie your conscience In which also I desire I may reserve a leave to my self to conceal much if I may in little doe you satisfaction I shall therefore decline to speak of the Efficient cause of this Directory and not quarrell at it that is was composed against Numb 2. the Lawes both of England and all Christendome If the thing were good and pious I should learn to submit to the imposition and never quarrell at the incompetency of his authority that engaged me to doe pious and holy things And it may be when I am a little more used to it I shall not wonder at a Synod in which not one Bishop sits in the capacity of a Bishop though I am most certain this is the first example in England since it was first Christned But for present it seemes something hard to digest it because I know so well that all Assemblies of the Church have admitted Priests to consultation and dispute but never to authority and decision till the Pope enlarging the phylacteries of the Archimandrites and Abbots did sometimes by way of priviledge and dispensation give to some of them decisive voyces in publike Councels But this was one of the things in which he did innovate and invade against the publike resolutions of Christendome though he durst not doe it often and when he did it it was in very small and inconsiderate numbers I said I would not meddle with the Efficient and I cannot meddle with the Finall cause nor guesse at any other ends and Numb 3. purposes of theirs then at what they publiquely professe which is the abolition and destruction of the Book of Common-Prayer which great change because they are pleased to call Reformation I am content in charity to believe they think it so and that they have Zelum Dei but whether secundum scientiam according to knowledge or no must be judged by them who consider the matter and the forme But because the matter is of so great variety and minute consideration every part whereof would require as much scrutiny Numb 4. as I purpose to bestow upon the whole I have for the present chosen to consider only the form of it and because it pretends against the form of set Lyturgy and that ex tempore forms doe succeed in room of the established and determined services I shall give you my judgement of it without any sharpnesse or bitternesse of spirit for I am resolved not to be angry with any man of another perswasion as knowing that I differ just as much from them as they doe from me And first I consider that the true state of the Question is only this Whether it is better to pray to God with consideration Numb 5. or without whether is the wiser man of the two hee who thinks and deliberates what to say or he that utters his mind as fast as it comes Whether is the better man he who out of reverence to God is most carefull and curious that he offend not in his tongue and therefore he himselfe deliberates and takes the best guides he can or he who out of the confidence of his own abilities or other exteriour assistances speaks what ever comes uppermost And here I have the advice and councell of a very wise man no lesse than Solomon Eccles. 5. 2. Be not rash with thy mouth Numb 6. and let not thy heart be hasty to utter any thing before God for God is in heaven and thou upon earth therefore let thy words be few The consideration of the vast distance between God and us Heaven and Earth should create such apprehensions in us that the very best and choycest of our offertoryes are not acceptable but by Gods gracious vouchsafeing and condescension and therefore since we are so much indebted to God for accepting our best it is not
things with spirituall The holy Ghost teaches yet it is upon our co-operation our study and endeavour while we compare spirituall things with spirituall the holy Ghost is said to teach us because these spirituals were of his suggestion and revelation 3. For it is a rule of the Schools and there is much reason Numb 14. in it Habitus infusi infunduntur per modum acquisitorum whatsoever is infused into us is in the same manner infused as other things are acquired that is step by step by humane meanes and co-operation and grace does not give us new faculties and create another nature but meliorates and improves our own And what S. Paul said in the Resurrection is also true in this Question That is not first which is spirituall but that which is naturall and then that which is spirituall The graces and gifts of the Spirit are postnate and are additions to art and nature God directs our councels opens our understandings regulates our will orders our affections supplies us with Objects and Arguments and opportunities and revelations in scriptis and then most when we most imploy our own endeavours God loving to blesse all the meanes and instruments of his service whether they be naturall or acquisite But whosoever shall look for any other gifts of the spirit besides Numb 15. the parts of nature helped by industry and Gods blessing upon it and the revelations or the suppplyes of matter in holy Scripture will be very farre 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 saith as S. Paul calls it 2 Cor. 4. 13 acquired by humane meanes 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 And if the spirit of Prayer be of greater consequence and hath a promise of a speciall prerogative let the first be proved and the second be shewn in any good record and then I will believe it too 4. And the parallel of this Argument I the rather urge because Numb 16. 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 and to be improved by our industry and those are faith in which I before instanced and charity Epist. Jud. ver 20. 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 supplyed us with matter let our industry and co-operations per modum naturae improve these gifts and build upon this foundation So that in effect praying in the holy Ghost or with the Spirit Numb 17. is nothing but prayer for such things and in such manner which God by his Spirit hath taught us in holy Scripture Holy prayers spirituall songs so the Apostle calls one part of prayer viz. Eucharisticall or thanksgiving that is prayers or songs which are spirituall in materiâ And if they be called spirituall for the efficient cause too the holy Ghost being the Author of them it comes all to one for therefore he is the cause and giver of them because he hath in his word revealed what things we are to pray for and there also hath taught us the manner And this is exactly the Doctrine I plainly gather from the objected Numb 18. words of Saint Paul The spirit helpeth our infirmities How so it followes immediately For we know not what we should pray for as we ought So that therefore he is the Spirit of supplication and prayer because he teaches us what to ask and how to pray so he helps our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the Greek Collaborantem adjuvat It is an ingeminate expression of helping us in our labours together with him Now he that shall say this is not sufficiently done by Gods Spirit in Scripture by Prayers and Psalmes and Hymnes and Spirituall Songs and precepts concerning prayer set down in that holy repository of truth and devotion undervalues that inestimable treasure of the Spirit and if it be sufficiently done there he that will multiply his hopes farther then what is sufficient may possibly deceive himself but never deceive God and make him multiply and continue miracles to justifie his fancy 5. Better it is to follow the Scriptures for our guide as in all Numb 19. things else so in this particular Ephes. 6. 17 18. Take the sword of the Spirit which is the word of God Praying alwayes 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 followes 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 The summe is this Whatsoever this gift is or this spirit of Numb 20. Prayer it is to be acquired by humane industry by learning of the Scriptures by reading by conference and by whatsoever else faculties are improved and habits enlarged Gods Spirit hath done his work sufficiently this way and he loves not either in nature or grace which are his two great sanctions to multiply miracles when there is no need 6. So that now I demand Whether or no since the expiration Numb 21. of the Age of Miracles does not Gods Spirit most assist us when we most endeavour and most use the meanes He that sayes No discourages all men from reading the Scriptures from industry from meditation from conference from humane Arts and Sciences and from whatsoever else God and good Lawes provoke us to by proposition of rewards But if Yea as most certainly God will best crown the best endeavours then the spirit of Prayer is greatest in him who supposing the like capacities and opportunities studies hardest reads most practices most religiously deliberates most prudently and then by how much want of meanes is worse then the use of meanes by so much ex tempore Prayers are worse then deliberate and studyed Excellent therefore is the councell of S. Peter 1 Ep. Chap. 4. ver 11. If any man speak let him speak as the Oracles of God not lightly then and inconsiderately If any man minister let him doe it as of the ability which God giveth great reason
baptized in the name of Jesus because unus Deus unum baptisma and as it is still one Faith which a man confesseth severall times and one Sacrament of the Eucharist though a man often communicates so it might be one baptism though often ministred And the unity of baptism might not be deriv'd from the unity of the ministration but from the unity of the Religion into which they are baptized though baptized a thousand times yet because it was still in the name of the holy Trinity still into the death of Christ it might be unum baptisma Whether S. Cyprian Firmilian and their Collegues had this discourse or no I know not I am sure they might have had much better to have evacuated the force of that Argument although I believe they had the wrong cause in hand But this is it that I say that when a Question is so undetermin'd in Scripture that the Arguments rely only upon such mysticall places whence the best fancies can draw the greatest variety and such which perhaps were never intended by the holy Ghost it were good the rivers did not swell higher then the fountaine and the confidence higher then the Argument and evidence for in this case there could not any thing be so certainly proved as that the disagreeing party should deserve to be condemn'd by a sentence of Excommunication for disbelieving it and yet they were which I wonder at so much the more because they who as it was since judg'd had the right cause had not any sufficient Argument from Scripture not so much as such mysticall Arguments but did fly to the Tradition of the Church in which also I shall afterward shew they had nothing that was absolutely certaine 3. I consider that there are divers places of Scripture containing Numb 6. in them mysteries and Questions of great concernment and yet the fabrick and constitution is such that there is no certain mark to determine whether the sense of them should be literall or figurative I speak not here concerning extrinsecall meanes of determination as traditive Interpretation Councels Fathers Popes and the like I shall consider them afterward in their severall places but here the subject matter being concerning Scripture in its own capacity I say there is nothing in the nature of the thing to determine the sense and meaning but it must be gotten out as it can and that therefore it is unreasonable that what of it selfe is ambiguous should be understood in its own prime sense and intention under the paine of either a sinne or an Anathema I instance in that famous place from whence hath sprung that Question of Transubstantiation Hoc est corpus meum The words are plain and clear apt to be understood in the literall sense and yet this sense is so hard as it does violence to reason and therefore it is the Question whether or no it be not a figurative speech But here what shall we have to determine it What mean soever we take and to what sense soever you will expound it you shall be put to give an account why you expound other places of Scripture in the same case to quite contrary senses For if you expound it literally then besides that it seems to intrench upon the words of our blessed Saviour The words that I speak they are Spirit and they are life that is to be spiritually understood and it is a miserable thing to see what wretched shifts are used to reconcile the literall sense to these words and yet to distinguish it from the Capernaiticall fancy but besides this why are not those other sayings of Christ expounded literally I am a Vine I am the Doore I am a Rock Why doe we flie to a figure in those parallel words This is the Covenant which I make between me and you and yet that Covenant was but the sign of the Covenant and why doe we fly to a figure in a precept as well as in mystery and a proposition If thy right hand offend thee cut it off and yet we have figures enough to save a limb If it be said because reason tells us these are not to be expounded according to the letter This will be no plea for them who retaine the literall exposition of the other instance against all reason against all Philosophy against all sense and against two or three sciences But if you expound these words figuratively besides that you are to contest against a world of prejudices you give your selfe the liberty which if others will use when either they have a reason or a necessity so to doe they may perhaps turn all into Allegory and so may evacuate any precept and elude any Argument Well so it is that very wise men have expounded things * Sic S Hieron In ad â—esâ—entiâ provocatus ardore studio Scriptuarum allegoricè interpretatus sum Abdiam Prophetam cujus historiam nesciebam De sensu Allegorico S. Script dixit Basilius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allegorically when they should have expounded them literally So did the famous Origen who as S. Hierom reports of him turned Paradise so into an Allegory that he took away quite the truth of the Story and not only Adam was turned out of the Garden but the Garden it selfe out of Paradise Others expound things literally when they should understand them in Allegory so did the Ancient Papias understand Apocal. 20. Christs Millenary raign upon earth and so depressed the hopes of Christianity and their desires to the longing and expectation of temporall pleasures and satisfactions and he was followed by Justin Martyr Irenaeus Tertullian Lactantius and indeed the whole Church generally till S. Austin and S. Hierom's time who first of any whose works are extant did reprove the errour If such great spirits be deceiv'd in finding out what kinde of senses L. 23. de Civit. Dei c 7. praefat â— 19. in Isai. in c. 36. Ezek. be to be given to Scriptures it may well be endur'd that we who sit at their feet may also tread in the steps of them whose feet could not alwayes tread aright 4. I consider that there are some places of Scripture that Numb 7. have the selfe same expressions the same preceptive words the same reason and account in all appearance and yet either must be expounded to quite different senses or else we must renounce the Communion and the charities of a great part of Christendome And yet there is absolutely nothing in the thing or in its circumstances or in its adjuncts that can determine it to different purposes I instance in those great exclusive negatives for the necessity of both Sacraments Nisi quis renatus fuerit ex aquâ c. Nisi manducaveritis carnem filii hominis c. a non introibit in regnum coelorum for both these Now then the first is urg'd for the absolute indispensable necessity of baptism even in Infants insomuch that Infants goe to part of Hell if
this often hapned I think S. Austin is the chiefe 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 Salmeron disput 51. in Rom. him by others The procession of the holy Ghost from the Sonne which is an Article the Greek Church disavowes derives from the Tradition Apostolicall as it is pretended and yet before S. Austin we heare nothing of it very cleerly or certainly for as much as that whole mystery concerning the blessed Spirit was so little explicated in Scripture and so little derived to them by Tradition that till the Councell of Nice you shall hardly find any form of worship or personall addresse 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 Tradition descends upon us with unequall certainty it would be very unequall to require of us an absolute beliefe of every thing not written for feare we be accounted to slight Tradition Apostolicall And since no thing can require our supreme assent but that which is truly Catholike and Apostolike and to such a Tradition is requir'd as Irenaeus sayes the consent of all those Churches which the Apostles planted and where they did preside this topick will be of so little use in judging heresies that besides what is deposited in Scripture it cannot be proved in any thing but in the Canon of Scripture it selfe and as it is now received even in that there is some variety And therefore there is wholy a mistake in this businesse for when the Fathers appeal to Tradition and with much earnestnesse Numb 8. and some clamour they call upon Hereticks to conform to or to be tryed by Tradition it is such a Tradition as delivers the fundamentall points of Christianity which were also recorded in Scripture But because the Canon was not yet perfectly consign'd they call'd to that testimony they had which was the testimony of the Churches Apostolicall whose Bishops and Priests being the Antistites religionis did believe and preach Christian Religion and conserve all its great mysteries according as they had been taught Irenaeus calls this a Tradition Apostolicall Christum accepisse calicem dixisse sanguinem suum esse docuisse novam oblationem novi Testamenti quam Ecclesia per Apostolos accipiens offert per totum mundum And the Fathers in these Ages confute Hereticks by Ecclesiasticall Tradition that is they confront against their impious and blaspemous doctrines that Religion which the Apostles having taught to the Churches where they did preside their Successors did still preach and for a long while together suffered not the enemy to sow tares amongst their wheat And yet these doctrines which they called Traditions were nothing but such fundamentall truths which were in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Irenaeus in Eusebius observes in the instance of Polycarpus and it is manifest by considering Lib. 5. cap. 20. what heresies they fought against the heresies of Ebion Cerinthus Nicolaitans Valentinians Carpocratians persons that Vid. Irenae l. 3 4. cont haeres denyed the Sonne of God the Unity of the God-head that preached impurity that practised Sorcery and Witch-craft And now that they did rather urge Tradition against them then Scripture was because the publike Doctrine of all the Apostolicall Churches was at first more known and famous then many parts of the Scripture and because some Hereticks denyed S. Lukes Gospel some received none but S. Matthews some rejected all S. Pauls Epistles and it was a long time before the whole Canon was consign'd by universall Testimony some Churches having one part some another Rome her selfe had not all so that in this case the Argument from Tradition was the most famous the most certain and the most prudent And now according to this rule they had more Traditions then we have and Traditions did by degrees lessen as they came to be written and their necessity was lesse as the knowledge of them was ascetained to us by a better Keeper of Divine Truths All that great mysteriousnesse of Christs Priest-hood the unity of his Sacrifice Christs Advocation and Intercession for us in Heaven and many other excellent Doctrines might very well be accounted Traditions before S. Pauls Epistle to the Hebrews was publish'd to all the World but now they are written truths and if they had not possibly we might either have lost them quite or doubted of them as we doe of many other Traditions by reason of the insufficiency of the propounder And therefore it was that S. Peter took order that the Gospel 2 Pet. 1. 13. should be Writ for he had promised that he would doe something which after his decease should have these things in remembrance He knew it was not safe trusting the report of men where the fountain might quickly run dry or be corrupted so insensibly that no cure could be found for it nor any just notice taken of it till it were incurable And indeed there is scarce any thing but what is written in Scripture that can with any confidence of Argument pretend to derive from the Apostles except ritualls and manners of ministration but no doctrines or speculative mysteries are so transmitted to us by so cleer a current that we may see a visible channell and trace it to the Primitive fountaines It is said to be a Tradition Apostolicall that no Priest should baptize without chrism and the command of the Bishop Suppose it were yet we cannot be oblig'd to believe it with much confidence because we have but little proofe for it scarce any thing but the single testimony of S. Hierom. And yet if it were this is but a rituall of which in passing by I shall give that account That Dialog adv Lucifer suppose this and many more ritualls did derive clearly from Tradition Apostolicall which yet but very few doe yet it is hard that any Church should be charged with crime for not observing such ritualls because we see some of them which certainly did derive from the Apostles are expir'd and gone out in a desuetude such as are abstinence from blood and from things strangled the coenobitick life of secular persons the colledge of widowes to worship standing upon the Lords day to give milk and honey to the newly baptized and many more of the like nature now there having been no mark to distinguish the necessity of one from the indifferency of the other they are all
But the observation and experience of all wise men can justifie this truth All that I shall say to the present purpose is this that consideration is to be had to the weakness of persons when they are prevail'd upon by so innocent a prejudice and when there cannot be arguments strong enough to over-master an habituall perswasion bred with a man nourish'd up with him that alwayes eat at his table and lay in his bosome he is not easily to be called Heretique for if he keeps the foundation of faith other articles are not so cleerly demonstrated on either side but that a man may innocently be abused to the contrary And therefore in this case to handle him charitably is but to doe him justice And when an opinion in minoribus articulis is entertain'd upon the title and stock of education it may be the better permitted to him since upon no better stock nor stronger arguments most men entertain their whole Religion even Christianity it selfe 5. There are some persons of a differing perswasion who therefore Numb 5. are the rather to be tolerated because the indirect practices and impostures of their adversaries have confirmed them that those opinions which they disavow are not from God as being upheld by means not of Gods appointment For it is no unreasonable discourse to say that God will not be served with a lye for he does not need one and he hath means enough to support all those truths which he hath commanded and hath supplyed every honest cause with enough for its maintenance and to contest against its adversaries And but that they which use indirect arts will not be willing to lose any of their unjust advantages nor yet be charitable to those persons whom either to gain or to undoe they leave nothing unattempted the Church of Rome hath much reason not to be so decretory in her sentences against persons of a differing perswasion for if their cause were entirely the cause of God they have given wise people reason to suspect it because some of them have gone to the Devill to defend it And if it be remembred what tragedies were stirred up against Luther for saying the Devill had taught him an argument against the Mass it will be of as great advantage against them that they goe to the Devill for many arguments to support not onely the Mass but the other distinguishing Articles of their Church I instance in the notorious forging of Miracles and framing of false and ridiculous Legends For the former I need no other instances then what hapned in the great contestation about the immaculate conception when there were Miracles brought on both sides to prove the contradictory parts and though it be more then probable that both sides play'd the jugglers yet the Dominicans had the ill luck to be discovered and the actors burn'd at Berne But this discovery hapned by providence for the Dominican opinion hath more degrees of probability then the Franciscan is cleerly more consonant both to Scripture and all antiquity and this part of it is acknowledged by the greatest Patrons themselves as Salmeron Posa and Wadding yet because they played the knaves in a just question and used false arts to maintain a true proposition God Almighty to shew that he will not be served by a lye was pleased rather to discover the imposture in the right opinion then in the false since nothing is more dishonourable to God then to offer a sin in sacrifice to him and nothing more incongruous in the nature of the thing then that truth and falshood should support each other or that true doctrine should live at the charges of a lye And he that considers the arguments for each opinion will easily conclude that if God would not have truth confirmed by a lye much lesse would he himself attest a lye with a true miracle And by this ground it will easily follow that the Franciscan party although they had better luck then the Dominicans yet had not more honesty because their cause was worse and therefore their arguments no whit the better And although the argument drawn from miracles is good to attest a holy doctrine which by its own worth will support it selfe after way is a little made by miracles yet of it selfe and by its owne reputation it will not support any fabrick for instead of proving a doctrine to be true it makes that the miracles themselves are suspected to be illusions if they be pretended in behalfe of a doctrine which we think we have reason to account false And therefore the Jews did not beleeve Christs doctrine for his Miracles but dis-beleeved the truth of his Miracles because they did not like his doctrine And if the holinesse of his doctrine and the Spirit of God by inspirations and infusions and by that which Saint Peter calls a surer word of prophecy had not attested the Divinity both of his Person and his Office we should have wanted many degrees of confidence which now we have upon the truth of Christian Religion But now since we are fore-told by this surer word of prophecy that is the prediction of Jesus Christ Vid. Baron AE D. 68. n. 22. Philostrat l. 4. T. 485. compend Cedren p. 202. that Antichrist should come in all wonders and signs and lying miracles and that the Church saw much of that already verified in Simon Magus Apollonius Tyaneus and Manetho and divers * Stapleton prompt Moral pars aestiva p. 627. Heretiques it is now come to that passe that the argument in its best advantage proves nothing so much as that the doctrine which it pretends to prove is to be suspected because it was foretold that false doctrine should be obtruded under such pretences But then when not onely true miracles are an insufficient argument to prove a truth since the establishment of Christianity but that the miracles themselves are false and spurious it makes that doctrine in whose defence they come justly to be suspected because they are a demonstration that the interested persons use all means leave nothing unattempted to prove their propositions but since they so faile as to bring nothing from God but something from the Devill for its justification it 's a great signe that the doctrine is false because we know the Devill unlesse it be against his will does nothing to prove a true proposition that makes against him And now then those persons who will endure no man of another opinion might doe well to remember how by their exorcismes their Devils tricks at Lowdon and the other side pretending to cure mad folkes and persons bewitched and the many discoveries of their jugling they have given so much reason to their adversaries to suspect their doctrine that either they must not be ready to condemne their persons who are made suspicious by their indirect proceeding in attestation of that which they value so high as to call their Religion or else they must condemne themselves for making
impregnable or that he receives a benefit when he is plundered disgraced imprisoned condemned and afflicted neither his sleeps need to be disturbed nor his quietnesse discomposed But if a man cannot change his opinion when helists nor ever does heartily or resolutely but when he cannot do otherwise then to use force may make him an hypocrite but never to be a right beleever and so instead of erecting a trophee to God and true Religion we build a Monument for the Devill Infinite examples are recorded in Church story to this very purpose But Socrates instances in one for all for when Eleusius Bishop of Cyzicum was threatned by the Emperour Ualens with banishment and confiscation if he did not subscribe to the decree of Ariminum at last he yeilded to the Arrian opinion and presently fell into great torment of Conscience openly at Cyzicum recanted the errour asked God and the Church forgivenesse and complain'd of the Emperours injustice and that was all the good the Arrian party got by offering violence to his Conscience And so many families in Spain which are as they call them new Christians and of a suspected faith into which they were forc'd by the tyrannie of the Inquisition and yet are secret Moores is evidence enough of the * Ejusmodi fuit Hipponensium conversio cujus quidem species decepit August ita ut opinaretur haereticos licet non morte trucidandos vi tamen coercendos Experientiaenim demonstravit eos tam facile ad Arianismum transiisse atque ad Cathelicismum cum Arriani Principes rerum in ed civitate petirentur inconvenience of preaching a doctrine in ore gladii cruentandi For it either punishes a man for keeping a good conscience or forces him into a bad it either punishes sincerity or perswades hypocrisie it persecutes a truth or drives into error and it teaches a man to dissemble and to be safe but never to be honest 8. It is one of the glories of Christian Religion that it was so pious excellent miraculous and petswasive that it came in upon its owne piety and wisdome with no other force but a torrent Numb 12. of arguments and demonstration of the Spirit a mighty rushing wind to beat downe all strong holds and every high thought and imagination but towards the persons of men it was alwayes full of meeknesse and charity complyance and toleration condescension and bearing with one another restoring persons overtaken with an error in the spirit of meeknesse considering lest we also be tempted The consideration is as prudent and the proposition as just as the precept is charitable and the precedent was pious and holy Now things are best conserved with that which gives it the first being and which is agreeable to its temper and constitution That precept which it chiefly preaches in order to all the blessednesse in the world that is of meekness mercy and charity should also preserve it selfe and promote its owne interest For indeed nothing will doe it so well nothing doth so excellently insinuate it selfe into the understandings and affections of men as when the actions and perswasions of a sect and every part and principle and promotion are univocall And it would be a mighty disparagement to so glorious an institution that in its principle it should be mercifull and humane and in the promotion and propagation of it so inhumane And it would be improbable and unreasonable that the sword should be used in the perswasion of one proposition and yet in the perswasion of the whole Religion nothing like it To doe so may serve the end of a temporall Prince but never promote the honour of Christs Kingdome it may secure a designe of Spaine but will very much disserve Christendome to offer to support it by that which good men believe to be a distinctive cognisance of the Mahumetan Religion from the excellencie and piety of Christianity whose sense and spirit is described in those excellent words of S. Paul 2 Tim. 2. 24. The servant of the Lord must not strive but be gentle unto all men in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging the truth They that oppose themselves must not be strucken by any of Gods servants and if yet any man will smite these who are his opposites in opinion he will get nothing by that he must quit the title of being a servant of God for his paines And I think a distinction of persons Secular and Ecclesiasticall will doe no advantage for an escape because even the Secular power if it be Christian and a servant of God must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I meane in those cases where meeknesse of instruction is the remedy or if the case be irremediable abscission by Censures is the penalty 9. And if yet in the nature of the thing it were neither unjust Numb 13. nor unreasonable yet there is nothing under God Almighty that hath power over the soule of man so as to command a perswasion or to judge a disagreeing Humane positive Lawes direct all externall acts in order to severall ends and the Judges take cognisance accordingly but no man can command the will or punish him that obeys the Law against his will for because its end is served in externall obedience it neither looks after more neither can it be served by more nor take notice of any more And yet possibly the understanding is lesse subject to humane power then the will for that humane power hath a command over externall acts which naturally and regularly flow from the will ut plurimùm suppose a direct act of will but alwayes either a direct or indirect volition primary or accidentall but the understanding is a naturall faculty subject to no command but where the command is it selfe a reason fit to satisfie and perswade it And therefore God commanding us to beleeve such revelations perswades and satisfies the understanding by his commanding and revealing for there is no greater probation in the world that a proposition is true then because God hath commanded us to believe it But because no mans command is a satisfaction to the understanding or a verification of the proposition therefore the understanding is not subject to humane authority They may perswade but not enjoyne where God hath not and where God hath if it appeares so to him he is an Infidell if he does not beleeve it And if all men have no other efficacie or authority on the understanding but by perswasion proposall and intreaty then a man is bound to assent but according to the operation of the argument and the energie of perswasion neither indeed can he though he would never so faine and he that out of feare and too much complyance and desire to be safe shall desire to bring his understanding with some luxation to the beliefe of humane dictates and authorities may as often misse of the truth as hit it but is sure alwaies to
the Primitive Church against the example of all famous Churches in all Christendome in the whole descent of 15. Ages without all command and warrant of Scripture that it is unreasonable in the nature of the thing against prudence and the best wisedome of humanity because it is without deliberation that it is innovation in a high degree without that Authority which is truly and by inherent and ancient right to command and prescribe to us in externall forms of worship that it is much to the disgrace of the first reformers of our Religion that it gives encouragement to the Papists to quarrell with some reason and more pretence against our Reformation as being by the Directory confessed to have been done in much blindnesse and therefore might erre in the excesse as well as in the defect in the throwing out too much as casting off too little which is the more likely because they wanted zeale to carry it farre enough He that considers the universall deformity of publike worship and the no meanes of union no Symbol of publike communion being publikely consigned that all Heresies may with the same Authority bee brought into our prayers and offered to God in behalfe of the people with the same Authority that any truth may all the matter of our prayers being left to the choyce of all men of all perswasions and then observes that actually there are in many places heresie and blasphemy and impertinency and illiterate rudenesses put into the devotions of the most Solemne dayes and the most publike meetings and then lastly that there are divers parts of Lyturgy for which no provisions at all is made in the Directory and the very administration of the Sacraments left so loosely that if there be any thing essentiall in the forms of Sacraments the Sacrament may come ineffectuall by want of due words and due ministration I say he that considers all these things and many more he may consider will finde that particular men are not fit to be intrusted to offer in publike 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 Kingdomes the being of a Church the unity of minds the conformity of practice the truth of perswasions and the salvation of soules are so very much concerned as they are in the publike prayers of a whole Nationall Church An unlearned man is not to be trusted and a wise man dare not trust himselfe hee that is ignorant cannot he that is knowing will not The End OF THE SACRED ORDER AND OFFICES OF EPISCOPACIE By Divine Jnstitution Apostolicall Tradition and Catholique Practice TOGETHER WITH Their Titles of Honour Secular Employment Manner of Election Delegation of their Power and other appendant questions asserted against the Aerians and Acephali new and old By IER TAYLOR D. D. Chaplaine in Ordinarie to His MAJESTIE 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 RICHARD ROYSTON at the Angel in Ivie-lane 1647. TO THE TRVLY VVORTHY AND MOST ACCOMPLISHT S r CHRISTOPHER HATTON Knight of the Honourable Order of the BATH SIR I AM ingag'd in the defence of a Great Truth and J would willingly finde a shrowd to cover my selfe from danger and calumny and although the cause both is ought to be defended by Kings yet my person must not goe thither to Sanctuary unlesse it be to pay my devotion and I have now no other left for my defence I am robd of that which once did blesse me and indeed still does but in another manner and I hope will doe more but those distillations of coelestiall dewes are conveyed in Channels not pervious to an eye of sense and now adayes we seldome 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 Noblenesse if I should onely 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 loyaltie to His sacred Majestie These did prompt me with the greatest confidence to hope for Your faire incouragement and assistance in my pleadings for Episcopacy in which cause Religion and Majesty the King and the Church are interested as parties of mutuall concernment There was an odde observation made long agoe and registred in the Law to make it authentick Laici sunt infensi Clericis Now the Clergy 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 In Chartē Edgar Regis A. D. 485. apud Hen. Spelman Pontificum verba Sacerdotum in convulsis ligaminibus velut fundamenta montium fixa sunt tamen plerumque tempestatibus turbinibus saecularium rerum Religio S. Matris Ecclesiae maculis reproborum dissipatur acrumpitur Idcirco Decrevimus Nos c. There was a sad example of it in K. Iohn's time For when he threw the Clergy 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 Sacrednesse of their persons nor the Lawes of God nor the terrors of Conscience nor feares of Hell nor Church-censures nor the Lawes of Hospitality could protect from Scorne from blowes from slaughter Now there being so neer 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 then all the tyes of Lay-Allegiance all the Politicall 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 securitie by the obligation of secular advantages For they who have their livelyhood from the King and are in expectance of their fortune from him are more likely to pay a tribute of exacter duty then others whose fortunes are not in such immediate dependancy on His Majesty Aeneas Sylvius once gave a merry reason why Clerks advanced the Pope above a Councell viz. because the Pope gave spirituall promotions but the Councels 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 then by those who receive nothing from him but the common influences of Goverment 3. But the Bishops duty to the King derives it selfe
chiefe of the Church doe it and none else And George Pachymeres the Paraphrast of S. Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In cap. 5. de Eccles. hierarch It is required that a Bishop should consigne faithfull people baptiz'd For this was the Ancient practise I shall not need to instance in too many particulars for that the Ministry of confirmation was by Catholick custome appropriate to Bishops in all ages of the Primitive Church is to be seen by the concurrent testimony of Councells Fathers particularly of S. Clemens Alexandrinus in * Lib. 3. hist. cap. 17. Eusebius a De Baptismo Tertullian S. b Epist. 1. cap. 3. ad Decent Innocentius the first c Epist. 4. Damasus d Epist. 88. S. Leo in e Epist. ad Episc German Iohn the third in S. f Lib. 3. ep 9. Gregory Amphilochius in the life of S. Basil telling the story of Bishop Maximinus confirming Basilius and Eubulus the g Apud Gratian de consecrat dist 5. can ut jejuni Councell of Orleans and of h Ibid. Can. ut Episcopi Melda and lastly of i Concil Hispal can 7. Sevill which affirmes Non licere Presbyteris .... per impositionem manûs fidelibus baptizandis paracletum spiritum tradere It is not lawfull for Presbyters to give confirmation for it is properly an act of Episcopall power .... Chrismate spiritus S. superinfunditur Vtraque verò ista manu ore Antistitis impetramus These are enough for authority and dogmaticall resolution from antiquity For truth is the first that ever did communicate the power of confirming to Presbyters was Photius the first author of that unhappy and long lasting schisme between the Latine and Greek Churches and it was upon this occasion too For when the vide Anastabiblioth praefat in Can. 8. Synodi Bulgarians were first converted the Greekes sent Presbyters to baptize and to confirme them But the Latins sent againe to have them re-confirmed both because as they pretended the Greekes had no jurisdiction in Bulgaria nor the Presbyters a capacity of order to give confirmation The matters of fact and acts Episcopall of confirmation are innumerable but most famous are those confirmations made by S. Rembert Bishop of vide Optatum lib. 2. S. Bernard in vitâ S Malachiae Surium tom 1. in Febr. Brema and of S. Malchus attested by S. Bernard because they were ratified by miracle saith the Ancient story I end this with the saying of S. Hierome Exigis ubi scriptum sit In Actibus Apostolorum Sed etiamsi Scripturae authoritas non subesset totius orbis in hanc partem consensus instar praecepti dial adv Lucifer obtineret If you aske where it is written viz. that Bishops alone should confirme It is written in the Acts of the Apostles meaning by precedent though not expresse precept but if there were no authority of Scripture for it yet the consent of all the world upon this particular is instead of a command *** It was fortunate that S. Hierome hath expressed himselfe so confidently in this affaire for by this we are arm'd against an objection from his own words for in the same dialogue speaking of some acts of Episcopall priviledge and peculiar ministration particularly of Confirmation he saies it was ad honorem potius Sacerdotii quà m ad legis necessitatem For the honour of the Priesthood rather then for the necessity of a law To this the answer is evident from his own words That Bishops should give the Holy Ghost in confirmation is written in the Acts of the Apostles and now that this is reserved rather for the honour of Episcopacy then a simple necessity in the nature of the thing makes no matter For the question here that is only of concernment is not to what end this power is reserved to the Bishop but by whom it was reserved Now S. Hierome saies it was done apud Acta in the Scripture therefore by Gods Holy Spirit and the end he also specifies viz. for the honour of that sacred order non propter legis necessitatem not that there is any necessity of law that confirmation should be administred by the Bishop Not that a Priest may doe it but that as S. Hierome himselfe there argues the Holy Ghost being already given in baptisme if it happens that Bishops may not be had for he puts the case concerning persons in bondage and places remore and destitute of Bishops then in that case there is not the absolute necessity of a Law that Confirmation should be had at all A man does not perish if he have it not for that this thing was reserved to a Bishops peculiar ministration was indeed an honour to the function but it was not for the necessity of a Law tying people in all cases actually to acquire it So that this non necessarium is not to be referred to the Bishops ministration as if it were not necessary for him to doe it when it is to be done not that a Priest may doe it if a Bishop may not be had but this non necessity is to be referred to confirmation it selfe so that if a Bishop cannot be had confirmation though with much losse yet with no danger may be omitted This is the summe of S. Hieroms discourse this reconciles him to himselfe this makes him speak conformably to his first assertions and consequently to his arguments and to be sure no exposition can make these words to intend that this reservation of the power of confirmation to Bishops is not done by the spirit of God and then let the sense of the words be what they will they can doe no hurt to the cause and as easily may we escape from those words of his to Rusticus Bishop of Narbona Sed quia scriptum est Presbyteri duplici honore honorentur .... praedicare eos decet utile est benedicere congruum confirmare c. It is quoted by Gratian dist 95. can ecce ego But the glosse upon the place expounds him thus i. e. in fide the Presbyters may preach they may confirme their Auditors not by consignation of Chrisme but by confirmation of faith and for this quotes a paralell place for the use of the word Confirmare by authority of S. Gregory who sent Zachary his legate Caus. 11. q. 3. can Quod praedecessor into Germany from the See of Rome ut Orthodoxos Episcopos Presbyteros vel quoscunque reperire potuisset in verbo exhortationis perfectos ampliùs confirmaret Certainly S. Gregory did not intend that his legate Zachary should confirme Bishops Priests in any other sense but this of S. Hieroms in the present to wit in faith and doctrine not in rite and mystery and neither could S. Hierome himselfe intend that Presbyters should doe it at all but in this sense of S. Gregory for else he becomes an Antistrephon and his owne opposite * Yea but there is a worse matter
it is Can. 5. permitted that any one may appeale to a Synod of BISHOPS si fortè aliquâ indignatione aut contentione aut qualibet commotione Episcopi sui excommunicati sint if he thinks himselfe wrong'd by prejudice or passion and when the Synod is met hujusmodi examinent Quaestiones But by the way it must be Synodus Episcoporum so the Canon ut ita demum hi qui ob culpas suas EPISCOPORUM SUORUM OFFENSAS meritò contraxerunt dignè etiam à caeteris excommunicati habeantur quousque in communi vel IPSI EPISCOPO SUO UISUM FUERIT humaniorum circà eos ferre sententiam The Synod of Bishops must ratifie the excommunication of all those who for their delinquencies have justly incurred the displeasure of their Bishop and this censure to stick upon them till either the Synod or their owne Bishop shall give a more gentle sentence ** This Canon we see relates to the Canon of the Apostles and affixes the judicature of Priests and Deacons to the Bishops commanding their censures to be held as firme and valid only as the Apostles Canon names Presbyters and Deacons particularly so the Nicene Canon speakes indefinitely and so comprehends all of the Diocesse and jurisdiction The fourth Councell of Carthage gives in expresse termes the cognisance of Clergy-causes to the Bishop Can. 59. calling ayd from a Synod in case a Clergy-man prove refractary and disobedient Discordantes Clericos Episcopus vel ratione vel potestate ad concordiam trahat inobedientes Synodus per audientiam damnet If the Bishops reason will not end the controversies of Clergy-men his power must but if any man list to be contentious intimating as I suppose out of the Nicene Councell with frivolous appeales and impertinent protraction the Synod of Bishops must condemne him viz. for his disobeying his Bishops sentence * The Councell of Antioch is yet more particular in it's Sanction for this affayre intimating a cleare distinction of proceeding in the causes of a Bishop and the other of Priests and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 4. c. If a Bishop shall be deposed by a Synod viz. of Bishops according to the exigence of the Nicene Canon or a PRIEST OR DEACON BY HIS OWNE BISHOP if he meddles with any Sacred offices he shall be hopelesse of absolution But here we see that the ordinary Iudge of a Bishop is a Synod of Bishops but of Priests and Deacons the Bishop alone And the sentence of the Bishop is made firme omnimodò in the next Canon Si quis Presbyter vel Diaconus proprio contempto Episcopo .... privatim congregationem effecerit altare erexerit Episcopo accersente non obedierit nec velit ei parere nec morem gerere primò secundò vocanti hic damnetur omni modo ..... Quod si Ecclesiam conturbare sollicitare persistat tanquam seditiosus per potestates exter as opprimatur What Presbyter soever refuses to obey his Bishop and will not appeare at his first or second Summons let him be deposed and if he shall persist to disturbe the Church let him be given over to the secular powers * Adde to this the first Canon of the same Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c If any one be excommunicate by his owne Bishop c as it is in the foregoing Canons of Nice and the Apostles The Result of these Sanctions is this The Bishop is the Iudge the Bishop is to inflict censures the Presbyters and Deacons are either to obey or to be deposed No greater evidence in the world of a Superiour jurisdiction and this established by all the power they had and this did extend not only to the Clergy but to the Laity for that 's the close of the Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This constitution is concerning the Laity and the Presbyters and the Deacons and all that are within the rule viz that if their Bishop have sequestred them from the holy Communion they must not be suffered to communicate elsewhere But the AUDIENTIA EPISCOPALIS The Bishops Audience-Court is of larger power in the Councell of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 9. If any Clergy man have any cause against a Clergy man let him by no meanes leave his owne Bishop and runne to SECULAR COURTS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But first let the cause be examined before their owne BISHOP or by the BISHOPS LEAVE before such persons as the contesting parties shall desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever does otherwise let him suffer vnder the censures of the Church Here is not only a subordination of the Clergy in matters criminall but also the civill causes of the Clergy must be submitted to the Bishop under paine of the Canon * I end this with the at estation of the Councell of Sardis exactly of the same Spirit the same injunction and almost the same words with the former Canons Hosius the President said If any Deacon or Priest or Can. 13. 14. of the inferiour Clergy being excommunicated shall goe to another Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing him to be excommunicated by his owne BISHOP that other Bishop must by no meanes receive him into his communion Thus farre we have matter of publike right and authority declaring the Bishop to be the Ordinary Iudge of the causes and persons of Clergy men and have power of inflicting censures both upon the Clergy and the Laity And if there be any weight in the concurrent testimony of the Apostolicall Canons of the Generall Councells of Nice and of Chalcedon of the Councells of Antioch of Sardis of Carthage then it is evident that the Bishop is the Ordinary Iudge in all matters of Spirituall cognisance and hath power of censures and therefore a Superiority of jurisdiction This thing only by the way in all these Canons there is no mention made of any Presbyters assistant with the Bishop in his Courts For though I doubt not but the Presbyters were in some Churches and in sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Ignatius calls them counsellors and assessors with the Bishop yet the power and the right of inflicting censures is only expressed to be in the Bishop and no concurrent jurisdiction mention'd in the Presbytery but of this hereafter more particularly * Now we may see these Canons attested by practice and dogmaticall resolution S. Cyprian is the man whom I would choose in all the world to depose in this cause because he if any man hath given all dues to the Colledge of Presbyters and yet if he reserves the Superiority of jurisdiction to the Bishop and that absolutely and independently of conjunction with the Presbytery we are all well enough and without suspition * Diù patientiam meam tenui Fratres Charissimi saith he writing Epist. 10. to the Presbyters and Deacons of his Church He was angry with them for admitting the lapsi without his consent and though he was