misery 5. But that which is of special concernment is this that the Liturgy of the Church of England hath advantages so many and so considerable as not only to raise it self above the devotions of other Churches but to endear the affections of good people to be in love with Liturgy in general 6. For to the Churches of the Roman Communion we can say that ours is reformed to the reformed Churches we can say that ours is orderly and decent for we were freed from the impositions and lasting errors of a tyrannical spirit and yet from the extravagancies of a popular spirit too our reformation was done without tumult and yet we saw it necessary to reform we were zealous to cast away the old errors but our zeal was balanced with consideration and the results of authority Not like women or children when they are affrighted with fire in their clothes we shak'd off the coal indeed but not our garments lest we should have exposed our Churches to that nakedness which the excellent men of our sister Churches complained to be among themselves 7. And indeed it is no small advantage to our Liturgy that it was the off-spring of all that authority which was to prescribe in matters of Religion The King and the Priest which are the Antistites Religionis and the preservers of both the Tables joyn'd in this work and the people as it was represented in Parliament were advised withal in authorizing the form after much deliberation for the Rule Quod spectat ad omnes ab omnibus tractari debet was here observed with strictness and then as it had the advantages of discourse so also of authorities its reason from one and its sanction from the other that it might be both reasonable and sacred and free not only from the indiscretions but which is very considerable from the scandal of popularity 8. And in this I cannot but observe the great wisdom and mercy of God in directing the contrivers of the Liturgy with the spirit of zeal and prudence to allay the furies and heats of the first affrightment For when men are in danger of burning so they leap from the flames they consider not whither but whence and the first reflexions of a crooked tree are not to straightness but to a contrary incurvation yet it pleased the Spirit of God so to temper and direct their spirits that in the first Liturgy of King Edward they did rather retain something that needed further consideration than reject any thing that was certainly pious and holy and in the second Liturgy that they might also throughly reform they did rather cast out something that might with good profit have remained than not satisfie the world of their zeal to reform of their charity in declining every thing that was offensive and the clearness of their light in discerning every semblance of error or suspicion in the Roman Church 9. The truth is although they fram'd the Liturgy with the greatest consideration that could be by all the united wisdom of this Church and State yet as if Prophetically to avoid their being charg'd in after ages with a crepusculum of Religion a dark twilight imperfect Reformation they joyn'd to their own Star all the shining tapers of the other reformed Churches calling for the advice of the most eminently learned and zealous Reformers in other Kingdoms that the light of all together might shew them a clear path to walk in And this their care produced some change for upon the consultation the first form of King Edwards Service-book was approved with the exception of a very few clauses which upon that occasion were review'd and expung'd till it came to that second form and modest beauty it was in the Edition of MDLII and which Gilbertus a German approved of as a transcript of the ancient and primitive forms 10. It was necessary for them to stay some-where Christendom was not only reformed but divided too and every division would to all ages have called for some alteration or else have disliked it publickly and since all that cast off the Roman yoke thought they had title enough to be called Reformed it was hard to have pleased all the private interests and peevishness of men that called themselves friends and therefore that only in which the Church of Rome had prevaricated against the word of God or innovated against Apostolical tradition all that was par'd away But at last she fix'd and strove no further to please the people who never could be satisfied 11. The Painter that exposed his work to the censure of the common passengers resolving to mend it as long as any man could find fault at last had brought the eyes to the ears and the ears to the neck and for his excuse subscrib'd Hanc populus fecit But his Hanc ego that which he made by the rules of art and the advice of men skill'd in the same mystery was the better piece The Church of England should have par'd away all the Canon of the Communion if she had mended her piece at the prescription of the Zuinglians and all her office of Baptism if she had mended by the rules of the Anabaptists and kept up Altars still by the example of the Lutherans and not have retain'd decency by the good will of the Calvinists and now another new light is sprung up she should have no Liturgy at all but the worship of God be left to the managing of chance and indeliberation and a petulant fancy 12. It began early to discover its inconvenience for when certain zealous persons fled to Frankford to avoid the funeral piles kindled by the Roman Bishops in Queen Maries time as if they had not enemies enough abroad they fell soul with one another and the quarrel was about the Common-Prayer-Book and some of them made their appeal to the judgment of Mr. Calvin whom they prepossessed with strange representments and troubled phantasms concerning it and yet the worst he said upon the provocation of those prejudices was that even its vanities were tolerable Tolerabiles ineptias was the unhandsome Epithete he gave to some things which he was forc'd to dislike by his over-earnest complying with the Brethren of Frankford 13. Well! upon this the wisdom of this Church and State saw it necessary to fix where with advice she had begun and with counsel she had once mended And to have altered in things inconsiderable upon a new design or sullen mislike had been extreme levity and apt to have made the men contemptible their authority slighted and the thing ridiculous especially before adversaries that watch'd all opportunity and appearances to have disgraced the Reformation Here therefore it became a Law was established by an Act of Parliament was made solemn by an appendant penalty against all that on either hand did prevaricate a sanction of so long and so prudent consideration 14. But the Common-Prayer-Book had the fate of S. Paul for when it had scap'd the storms of
4 deprecations and 5 prayers and 6 intercessions and 7 giving of thanks will warrant and commend as so many parts of duty all the portions of the English Liturgy 34. If it were worth the pains it were very easie to enumerate the Authors and especially the occasions and time when the most minute passages such I mean as are known by distinct appellatives came into the Church that so it may appear our Liturgy is as ancient and primitive in every part as it is pious and unblameable and long before the Church got such a beam in one of her eyes which was endeavoured to be cast out at the Reformation But it will not be amiss to observe that very many of them were inserted as Antidotes and deleteries to the worst of Heresies as I have discours'd already and such was that clause through Jesus Christ our Lord who liveth and reigneth with thee in the unity of the holy Spirit ever one God and some other phrases parallel were put in in defiance of the Macedonians and all the species of the Antitrinitarians and used by S. Ambrose in Millain S. Austin in Africa and Idacius Clarus in Spain and in imitation of so pious precedents the Church of England hath inserted divers clauses into her Offices 35. There was a great instance in the administration of the blessed Sacrament For upon the change of certain clauses in the Liturgy upon the instance of Martin Bucer instead of the bloud of our Lord Jesus Christ which was given for you preserve your body and soul unto everlasting life was substituted this take and eat this in remembrance c. and it was done lest the people accustomed to the opinion of Transubstantiation and the appendant practices should retain the same doctrine upon intimation of the first clause But in the beginning of Queen Elizabeths reign when certain persons of the Zuinglian opinion would have abused the Church with Sacramentary doctrine and pretended the Church of England had declared for it in the second clause of 1552 the wisdom of the Church thought it expedient to joyn both the clauses the first lest the Church should be suspected to be of the Sacramentary opinion the latter lest she should be mistaken as a Patroness of Transubstantiation And both these with so much temper and sweetness that by her care she rather prevented all mistakes than by any positive declaration in her prayers engaged her self upon either side that she might pray to God without strife and contention with her brethren For the Church of England had never known how to follow the names of men but to call Christ only her Lord and Master 36. But from the inserting of these and the like clauses which hath been done in all ages according to several opportunities and necessities I shall observe this advantage which is in many but is also very signally in the English Liturgy we are thereby enabled and advantaged in the meditation of those mysteries de quibus festivatur in sacris as the Casuists love to speak which upon solemn days we are bound to meditate and make to be the matter and occasion of our address to God for the offices are so ordered that the most indifferent and careless cannot but be reminded of the mystery in every Anniversary which if they be summ'd up will make an excellent Creed and then let any man consider what a rare advantage it will be to the belief of such propositions when the very design of the Holy-day teaches the hard handed Artizan the name and meaning of an Article and yet the most forward and religious cannot be abused with any semblances of superstition The life and death of the Saints which is very precious in the eyes of God is so remembred by his humble and afflicted handmaid the Church of England that by giving him thanks and praise God may be honoured the Church instructed by the proposition of their example and we give testimony of the honour and love we owe and pay unto Religion by the pious veneration and esteem of those holy and beatified persons 37. Certain it is that there is no part of Religion as it is a distinct vertue and is to be exercised by interiour acts and forms of worship but is in the offices of the Church of England For if the Soul desires to be humbled she hath provided forms of Confession to God before his Church if she will rejoyce and give God thanks for particular blessings there are forms of thanksgiving described and added by the Kings authority upon the Conference at Hampton-Court which are all the publick solemn and foreseen occasions for which by Law and order provision could be made if she will commend to God the publick and private necessities of the Church and single persons the whole body of Collects and devotions supplies that abundantly if her devotion be high and pregnant and prepared to fervency and importunity of congress with God the Litanies are an admirable pattern of devotion full of circumstances proportionable for a quick and an earnest spirit when the revolution of the Anniversary calls on us to perform our duty of special meditation and thankfulness to God for the glorious benefits of Christs Incarnation Nativity Passion Resurrection and Ascension blessings which do as well deserve a day of thanksgiving as any other temporal advantage though it be the pleasure of a victory then we have the offices of Christmass the Annunciation Easter and Ascension if we delight to remember those holy persons whose bodies rest in the bed of peace and whose souls are deposited in the hands of Christ till the day of restitution of all things we may by the Collects and days of Anniversary festivity not only remember but also imitate them too in our lives if we will make that use of the proportions of Scripture allotted for the festival which the Church intends to which if we add the advantages of the whole Psalter which is an intire body of devotion by it self and hath in it forms to exercise all graces by way of internal act and spiritual intention there is not any ghostly advantage which the most religious can either need or fancy but the English Liturgy in its entire constitution will furnish us withal And certainly it was a very great wisdom and a very prudent and religious Constitution so to order that part of the Liturgy which the ancients called the Lectionarium that the Psalter should be read over twelve times in the year the Old Testament once and the New Testament thrice beside the Epistles and Gospels which renew with a more frequent repetition such choice places as represent the entire body of faith and good life There is a defalcation of some few Chapters from the entire body in the order but that also was part of the wisdom of the Church not to expose to publick ears and common judgments some of the secret rites of Moses's Law or the more mysterious prophecies of the New
Confessor are the great demonstration to all the world that Truth is as Dear to your MAJESTY as the Jewels of your Diadem and that your Conscience is tender as a pricked eye I shall pretend this only to alleviate the inconvenience of an unseasonable address that I present your MAJESTY with a humble persecuted truth of the same constitution with that condition whereby you are become most Dear to God as having upon you the characterism of the Sons of God bearing in your Sacred Person the marks of the Lord Jesus who is your Elder Brother the King of Sufferings and the Prince of the Catholick Church But I consider that Kings and their Great Councils and Rulers Ecclesiastical have a special obligation for the defence of Liturgies because they having the greatest Offices have the greatest needs of auxiliaries from Heaven which are best procured by the publick Spirit the Spirit of Government and Supplication And since the first the best and most solemn Liturgies and Set forms of Prayer were made by the best and greatest Princes by Moses by David and the Son of David Your MAJESTY may be pleased to observe such a proportion of circumstances in my laying this Apology for Liturgy at Your feet that possibly I may the easier obtain a pardon for my great boldness which if I shall hope for in all other contingencies I shall represent my self a person indifferent whether I live or die so I may by either serve God and Gods Church and Gods Vicegerent in the capacity of Great Sir Your Majesties most humble and most obedient Subject and Servant JER TAYLOR Hierocl in Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An APOLOGY for Authorized and Set Forms of LITVRGY I Have read over this Book which the Assembly of Divines is pleased to call The Directory for Prayer I confess I came to it with much expectation and was in some measure confident I should have found it an exact and unblameable model of Devotion free from all those Objections which men of their own perswasion had obtruded against the Publick Liturgie of the Church of England or at least it should have been composed with so much artifice and fineness that it might have been to all the world an argument of their learning and excellency of spirit if not of the goodness and integrity of their Religion and purposes I shall give no other character of the whole but that the publick disrelish which I find amongst Persons of great piety of all qualities not only of great but even of ordinary understandings is to me some argument that it lies so open to the objections even of common spirits that the Compilers of it did intend more to prevail by the success of their Armies than the strength of reason and the proper grounds of perswasion which yet most wise and good Men believe to be the more Christian way of the two But because the judgment I made of it from an argument so extrinsecal to the nature of the thing could not reasonably enable me to satisfie those many Persons who in their behalf desired me to consider it I resolv'd to look upon it nearer and to take its account from something that was ingredient to its Constitution that I might be able both to exhort and convince the Gainsayers who refuse to hold fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faithful word which they had been taught by their Mother the Church of England Sect. 2. I SHALL decline to speak of the efficient cause of this Directory and not quarrel at it that it was composed against the Laws both of England and all Christendom If the thing were good and pious and did not directly or accidentally invade the rights of a just Superiour I would learn to submit to the imposition and never quarrel at the incompetency of his authority that ingaged me to do pious and holy things And it may be when I am a little more used to it I shall not wonder at a Synod in which not one Bishop sits in the capacity of a Bishop though I am most certain this is the first example in England since it was first Christened But for the present it seems something hard to digest it because I know so well that all Assemblies of the Church have admitted Priests to consultation and dispute but never to authority and decision till the Pope enlarging the phylacteries of the Archimandrites and Abbots did sometime by way of priviledge and dispensation give to some of them decisive voices in publick Councils but this was one of the things in which he did innovate and invade against the publick resolutions of Christendom though he durst not do it often and yet when he did it it was in very small and inconsiderable numbers Sect. 3. I SAID I would not meddle with the Efficient and I cannot meddle with the Final cause nor guess at any other ends and purposes of theirs than at what they publickly profess which is the abolition and destruction of the Book of Common Prayer which great change because they are pleased to call Reformation I am content in charity to believe they think it so and that they have Zelum Dei but whether secundum scientiam according to knowledge or no must be judg'd by them who consider the matter and the form Sect. 4. BUT because the matter is of so great variety and minute Consideration every part whereof would require as much scrutiny as I purpose to bestow upon the whole I have for the present chosen to consider only the form of it concerning which I shall give my judgment without any sharpness or bitterness of spirit for I am resolved not to be angry with any men of another perswasion as knowing that I differ just as much from them as they do from me Sect. 5. THE Directory takes away that Form of Prayer which by the aâ—â—hority and consent of all the obliging power of the Kingdom hath been used and enjoyned ever since the Reformation But this was done by men of differing spirits and of disagreeing interests Some of them consented to it that they might take away all set forms of prayer and give way to every mans spirit the other that they might take away this Form and give way and countenance to their own The first is an enemy to all deliberation The Second to all authority They will have no man to deliberate These would have none but themselves The former are unwise and rash the latter are pleased with themselves and are full of opinion They must be considered apart for they have rent the Question in pieces and with the fragment in his hand every man hath run his own way question 1 Sect. 6. FIRST of them that deny all set forms though in the subject matter they were confessed innocent and blameless Sect. 7. AND here I consider that the true state of the Question is only this Whether it is better to pray to God with Consideration or without Whether is the wiser
if all Christian Churches had one common Liturgy there were not a greater symbol to testifie nor a greater instrument to preserve the Catholick Communion and when ever a Schism was commenc'd and that they called one another Heretick they not only forsook to pray with one another but they also altered their Forms by interposition of new Clauses Hymns and Collects and new Rites and Ceremonies only those parts that combined kept the same Liturgy and indeed the same Forms of Prayer were so much the instrument of Union that it was the only ligament of their Society for their Creeds I reckon as part of their Liturgy for so they ever were so that this may teach us a little to guess I will not say into how many Churches but into how many innumerable atoms and minutes of Churches those Christians must needs be scattered who alter their Forms according to the number of persons and the number of their meetings every company having a new Form of Prayer at every convention And this consideration will not be vain if we remember how great a blessing Unity in Churches is and how hard to be kept with all the arts in the world and how every thing is powerful enough for its dissolution But that a publick Form of Liturgy was the great instrument of Communion in the Primitive Church appears in this that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excommunication was an exclusion à communicatione orationis conventûs omnis sancti commercii from the participation of the publick meeting and Prayers and therefore the more united the Prayer is still it is the greater instrument of Union the Authority and Consent the publick Spirit and common Acceptation are so many degrees of a more firm and indissoluble Communion Sect. 103. THIRDLY To this I add that without prescribed Forms issues of the publick Spirit and Authority publick Communion cannot be regular and certain as may appear in one or two plain instances It is a practise prevailing among those of our Brethren that are zealous for ex tempore or not enjoyned Prayers to pray their Sermons over to reduce their Doctrine into Devotion and Liturgie I mislike it not for the thing it self if it were regularly for the manner and the matter always 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 prays with the Spirit Unless I be sure that he also Preached with the Spirit I cannot be sure that he Prays with the Spirit for all he prays ex tempore Nay if I hear a Protestant preach in the Morning and an Anabaptist in the Afternoon to day a Presbyterian to morrow an Independant am I not most sure that when they have preached contradictories and all of them pray their Sermons over that they do not all pray with the Spirit More than one in this case cannot pray with the Spirit possibly all may pray against him Sect. 104. FOURTHLY From whence I thus argue in behalf of set Forms of 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 School-point become our Religion and makes God a party so far 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 tacitely 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 avoided in set forms 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 repair if not there is no harm done your devotion shall not be surprized nor your communion invaded as it may be often in your ex tempore prayers and unlimited devotions Sect. 105. FIFTHLY and this thing hath another collateral inconvenience which is of great consideration for upon what confidence can we solicite 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 himself if he will venture he may but we can use no argument to make him choose our Churches though he would quit his own Sect. 106. SIXTHLY So that either the people must have an implicite faith in the Priest and then may most easily be abused or if they have not they cannot joyn in the prayer it cannot become to them an instrument of communion but by chance and irregularly and ex post facto when the prayer is approv'd of and after the devotion is spent for till then they cannot judge and before they do they cannot say Amen and till Amen be said there is no benefit of the prayer nor no union of hearts and desires and therefore as yet no communion Sect. 107. SEVENTHLY Publick forms of prayer are great advantages to convey an Article of faith into the most secret retirement of the Spirit and to establish it with a most firm perswasion and endear it to us with the greatest affection For since our prayers are the greatest instruments and conveyances of blessing and mercy to us that which mingles with our hopes which we owe to God which is sent of an errand to fetch a mercy for us in all reason will become the dearer to us for all these advantages And just so is an Article of belief inserted into our devotions and made a part of prayer it is extreamly confirmed by that confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulness of perswasion that must exclude all doubting from our prayers and it insinuates it self into our affection by being mingled with our desires and we grow bold in it by having offered it to God and made so often acknowledgment of it to him who is not to be mocked Sect. 108. AND certainly it were a very strange Liturgy in which there were no publick Confession of Faith for as it were deficient in one act of Gods worship which is offering the understanding up to God bringing it in subjection to Christ and making publick profession of it it also loses a very great advantage which might accrue to Faith by making it a part of our Liturgick devotions and this was so apprehended by the Ancients in the Church our Fathers in Christ that commonly they used to oppose a Hymn or a Collect or a Doxology in
to be sorrowful are natural effects of their proper apprehensions and therefore are not properly capable of a law Though it be possible for a man who is of a sanguine complexion in perfect health and constitution not to act his lust yet it will be found next to impossible not to love it not to desire it and who will find it possible that every man and in all cases of his temptation should overcome his fear But if this fear be instanced in a matter of religion it will be apt to multiply eternal scruples and they are equivocal effects of a good meaning but are proper and univocal enemies to piety and a wise religion 22. I need not take notice of the infinite variety of thoughts and sentences that divide all mankind concerning their manner of pleasing and obeying God and the appendant zeal by which they are furiously driven on to promote their errors or opinions as they think for God and he that shall tell these men they do amiss would be wondred at for they think themselves secure of a good reward even when they do horrible things But the danger here is very great when the instrument of serving God is nothing but opinion and passion abus'd by interest especially since this passion of it self is very much to be suspected it being temerity or rashness for some zeal is no better and its very formality is inadvertency and inconsideration 23. But the case is very often so that even the greatest consideration is apt to be mistaken and how shall men be innocent when besides the signal precepts of the Gospel there are propounded to us some general measures and as I may call them extraregular lines by which our actions are to be directed such as are the analogy of faith fame reputation publick honesty not giving offence being exemplary all which and divers others being indefinite measures of good and evil are pursued as men please and as they will understand them And because concerning these God alone can judge righteously he alone can tell when we have observed them we cannot and therefore it is certain we very often do mistake 24. Hence it is that they who mean holiness and purity are forc'd to make to themselves rules and measures by way of Idea or instrument endeavouring to chuse that side that is the surest which indeed is but a guessing at the way we should walk in and yet by this way also men do often run into a snare and lay trouble and intricacy upon their consciences unnecessary burthens which presently they grow weary of and in striving to shake them off they gall the neck and introduce tediousness of spirit or despair 25. For we see when Religion grows high the dangers do increase not only by the proper dangers of that state and the more violent assaults made against Saints than against meaner persons of no religious interest but because it will be impossible for any man to know certainly what intension of spirit is the minimum religionis the necessary condition under or less than which God will not accept the action and yet sometimes two duties justle one another and while we are zealous in one we less attend the other and therefore cannot easily be certain of our measures and because sometimes two duties of a very different matter are to be reconcil'd and waited upon who can tell what will be the event of it since mans nature is so limited and little that it cannot at once attend upon two objects 26. Is it possible that a man should so attend his prayers that his mind should be always present and never wander does not every man complain of this and yet no man can help it And if of this alone we had cause to complain yet even for this we were not innocent in others and he that is an offender in one is guilty of all and yet it is true that in many things we all offend And all this is true when a man is well and when he is wise but he may be foolish and he will be sick and there is a new scene of dangers new duties and new infirmities and new questions and the old uncertainty of things and the same certainty of doing our duty weakly and imperfectly and pitiably Quid tam dextro pede concipis ut te Conatus non poeniteat votique peracti 27. Since therefore every sin is forbidden and yet it can enter from so many angles I may conclude in the words of Sedulius Lex spiritualis est quia spiritualiae mandat ardua praecipit opera spiritus prohibens peccata ideò non potest impleri Gods law is spiritual and we are carnal and disproportionate to it while we are in the state of conjunction and therefore it cannot be kept Deus jugum legis homini imponit homo ferre non valet said the Fathers of the Synod of Frankeford God hath imposed a yoke but man cannot bear it For that I may summ up all 28. In affirmative Precepts the measure is To love God with all our faculties and degrees In negative Precepts the measure is Not to lust or desire Now if any man can say that he can so love God in the proper and full measures as never to step aside towards the creatures with whom he daily converses and is of the same kindred with them and that he can so abstain from the creature as never to covet what he is forbidden then indeed he justifies God in imposing a possible law and condemns himself that he does not what he ought But in all he infers the absolute necessity of Repentance 29. But because we are sure God is just and cannot be otherwise all the Doctors of the Church have endeavoured to tie these things together and reconcile our state of infirmity with the justification of God Many lay the whole fault upon Man not on the impossible imposition But that being the Question cannot be concluded on either hand with a bare Affirmative or Negative and besides it was condemn'd by the African Councils to say that a man might if he pleas'd live without sin Posse hominem sine peccato decurrere vitam Si velit ut potuit nullo delinquere primus Libertate suâ Nempe haec damnata fuêre Conciliis mundique manu said Prosper For if it were only the fault of men then a man might if he pleased keep the whole law and then might be justified by the law and should not need a Saviour S. Augustine indeed thought it no great error and some African Bishops did expresly affirm that some from their conversion did to the day of their death live without sin This was worse than that of Pelagius save only that these took in the Grace of God which in that sence which the Church teaches the Pelagians did not But this also was affirmed by S. Austin upon which account it must follow that the Commandments are therefore possible because it is
what made Adam sin when he fell If a fatal decree made him sin then he was nothing to blame Fati ista culpa est Nemo fit fato nocens No guilt upon mankind can lie For what 's the fault of destiny And Adam might with just reason lay the blame from himself and say as Agamemâ—on did in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was not I that sinned but it was fate or a fury it was God and not I it was not my act but the effect of the Divine decree and then the same decree may make us sin and not the sin of Adam be the cause of it But if a liberty of will made Adam sin then this liberty to sin being still left us this liberty and not Adams sin is the cause of all our actual Concerning the other clause in the Presbyterian Article that our natural corruption in the regenerate still remains and is still a sin and properly a sin I have I confess heartily opposed it and shall besides my arguments confute it with my blood if God shall call me for it is so great a reproach to the spirit and power of Christ and to the effects of Baptism to Scripture and to right reason that all good people are bound in Conscience to be zealous against it For when Christ came to reconcile us to his Father he came to take away our sins not only to pardon them but to destroy them and if the regenerate in whom the spirit of Christ rules and in whom all their habitual sins are dead are still under the servitude and in the stocks of Original sin then it follows not only that our guilt of Adams sin is greater than our own actual the sin that we never consented to is of a deeper grain than that which we have chosen and delighted in and God was more angry with Cain that he was born of Adam than that he kill'd his Brother and Judas by descent from the first Adam contracted that sin which he could never be quit of but he might have been quit of his betraying the second Adam if he would not have despaired I say not only these horrid consequences do follow but this also will follow that Adams sin hath done some mischief that the grace of Christ can never cure and generation stains so much that regeneration cannot wash it clean Besides all this if the natural corruption remains in the regenerate and be properly a sin then either God hates the regenerate or loves the sinner and when he dies he must enter into Heaven with that sin which he cannot lay down but in the grave as the vilest sinner lays down every sin and then an unclean thing can go to Heaven or else no man can and lastly to say that this natural corruption though it be pardoned and mortified yet still remains and is still a sin is perfect non-sence for if it be mortified it is not it hath no being if it is pardoned it was indeed but now is no sin for till a man can be guilty of sin without obligation to punishment a sin cannot be a sin that is pardoned that is if the obligation to punishment or the guilt be taken away a man is not guilty Thus far Madam I hope you will think I had reason One thing more I did and do reprove in their Westminster Articles and that is that Original sin meaning our sin derived from Adam is contrary to the law of God and doth in its own nature bring guilt upon the sinner binding him over to Gods wrath c. that is that the sin of Adam imputed to us is properly formally and inherently a sin If it were properly a sin in us our sin it might indeed be damnable for every transgression of the Divine Commandment is so but because I have proved it cannot bring eternal damnation I can as well argue thus This sin cannot justly bring us to damnation therefore it is not properly a sin as to say this is properly a sin therefore it can bring us to damnation Either of them both follow well but because they cannot prove it to be a sin properly or any other ways but by a limited imputation to certain purposes they cannot say it infers damnation But because I have proved it cannot infer damnation I can safely conclude it is not formally properly and inherently a sin in us Nec placet ô superi vobis cum vertere cuncta Propositum nostris erroribus addere crimen Nor did it please our God when that our state Was chang'd to add a crime unto our fate I have now Madam though much to your trouble quitted my self of my Presbyterian opponents so far as I can judge fitting for the present but my friends also take some exceptions and there are some objections made and blows given me as it happened to our Blessed Saviour In domo illorum qui diligebant me in the house of my Mother and in the societies of some of my Dearest Brethren For the case is this They joyn with me in all this that I have said viz. That Original sin is ours only by imputation that it leaves us still in our natural liberty and though it hath devested us of our supernaturals yet that our nature is almost the same and by the grace of Jesus as capable of Heaven as it could ever be by derivation of Original righteousness from Adam In the conduct and in the description of this Question being usually esteemed to be only Scholastical I confess they as all men else do usually differ for it was long ago observed that there are sixteen several famous opinions in this one Question of Original sin But my Brethren are willing to confess that for Adams sin alone no man did or shall ever perish And that it is rather to be called a stain than a sin If they were all of one mind and one voice in this Article though but thus far I would not move a stone to disturb it but some draw one way and some another and they that are aptest to understand the whole secret do put fetters and bars upon their own understanding by an importune regard to the great names of some dead men who are called masters upon earth and whose authority is as apt to mislead us into some propositions as their learning is useful to guide us in others but so it happens that because all are not of a mind I cannot give account of every disagreeing man but of that which is most material I shall Some learned persons are content I should say no man is damned for the sin of Adam alone but yet that we stand guilty in Adam and redeemed from this damnation by Christ and if that the Article were so stated it would not intrench upon the justice or the goodness of God for his justice would be sufficiently declared because no man can complain of wrong done him when the evil that he fell into by Adam
a lie But a good man that believes what according to his light and upon the use of his moral industry he thinks true whether he hits upon the right or no because he hath a mind desirous of truth and prepared to believe every truth is therefore acceptable to God because nothing hindred him from it but what he could not help his misery and his weakness which being imperfections meerly natural which God never punishes he stands fair for a blessing of his morality which God always accepts So that now if Stephen had followed the example of God Almighty or retained but the same peaceable spirit which his Brother of Carthage did he might with more advantage to truth and reputation both of wisdom and piety have done his duty in attesting what he believed to be true for we are as much bound to be zealous pursuers of peace as earnest contenders for the Faith I am sure more earnest we ought to be for the peace of the Church than for an Article which is not of the Faith as this Question of rebaptization was not for S. Cyprian died in belief against it and yet was a Catholick and a Martyr for the Christian Faith 23. The summe is this S. Cyprian did right in a wrong cause as it hath been since judged and Stephen did ill in a good cause as far then as piety and charity is to be perferred before a true opinion so far is S. Cyprian's practice a better precedent for us and an example of primitive sanctity than the zeal and indiscretion of Stephen S. Cyprian had not learned to forbid to any one a liberty of prophesying or interpretation if he transgressed not the foundation of Faith and the Creed of the Apostles 24. Well thus it was and thus it ought to be in the first Ages the Faith of Christendom rested still upon the same foundation and the judgements of heresies were accordingly or were amiss but the first great violation of this truth was when General Councils came in and the Symbols were enlarged and new Articles were made as much of necessity to be believed as the Creed of the Apostles and damnation threatned to them that did dissent and at last the Creeds multiplied in number and in Articles and the liberty of prophesying began to be something restrained 25. And this was of so much the more force and efficacy because it began upon great reason and in the first instance with success good enough For I am much pleased with the enlarging of the Creed which the Council of Nice made because they enlarged it to my sence but I am non sure that others are satisfied with it While we look upon the Articles they did determine we see all things well enough but there are some wise personages consider it in all circumstances and think the Church had been more happy if she had not been in some sence constrained to alter the simplicity of her faith and make it more curious and articulate so much that he had need be a subtle man to understand the very words of the new determinations 26. For the first Alexander Bishop of Alexandria in the presence of his Clergy entreats somewhat more curiously of the secret of the mysterious Trinity and Unity so curiously that Arius who was a Sophister too subtle as it afterward appeared misunderstood him and thought he intended to bring in the heresy of Sabellius For while he taught the Unity of the Tritity either he did it so inartificially or so intricately that Arius thought he did not distinguish the persons when the Bishop intended only the unity of nature Against this Arius furiously drives and to confute Sabellius and in him as he thought the Bishop distinguishes the natures too and so to secure the Article of the Trinity destroyes the Unity It was the first time the Question was disputed in the world and in such mysterious niceties possibly every wise man may understand something but few can understand all and therefore suspect what they understand not and are furiously zealous for that part of it which they do perceive Well it happened in these as always in such cases in things men understand not they are most impetuous and because suspicion is a thing infinite in degrees for it hath nothing to determine it a suspicious person is ever most violent for his fears are worse than the thing feared because the thing is limited but his fears are not so that upon this grew contentious on both sides and tumultuous rayling and reviling each other and then the Laity were drawn into parts and the Meletians abetted the wrong part and the right part fearing to be overborn did any thing that was next at hand to secure it self Now then they that lived in that Age that understood the men that saw how quiet the Church was before this stirre how miserably rent now what little benefit from the Question what schism about it gave other censures of the business than we since have done who only look upon the Article determined with truth and approbation of the Church generally since that time But the Epistle of Constantine to Alexander and Arius tells the truth and chides them both for commencing the Question Alexander for broaching it Arius for taking it up and although this be true that it had been better for the Church it never had begun yet being begun what is to be done in it of this also in that admirable Epistle we have the Emperours judgment I suppose not without the advice and privity of Hosius Bishop of Corduba whom the Emperour loved and trusted much and imployed in the delivery of the Letters For first he calls it a certain vain piece of a Question ill begun and more unadvisedly published a Question which no Law or Ecclesiastical Canon defineth a fruitless contention the product of idle brains a matter so nice so obscure so intricate that it was neither to be explicated by the Clergy nor understood by the people a dispute of words a doctrine inexplicable but most dangerous when taught lest it introduce discord or blasphemy and therefore the Objector was rash and the Answerer unadvised for it concerned not the substance of Faith or the worship of God nor any chief commandment of Scripture and therefore why should it be the matter of discord For though the matter be grave yet because neither necessary nor explicable the contention is trifling and toyish And therefore as the Philosophers of the same Sect though differing in explication of an opinion yet more love for the unity of their Profession than disagree for the difference of opinion So should Christians believing in the same God retaining the same Faith having the same hopes opposed by the same enemies not fall at variance upon such disputes considering our understandings are not all alike and therefore neither can our opinions in such mysterious Articles So that the matter being of no great importance but vain and a
Prophesying or Preaching which yet all Christians know does abide with the Church for ever 5. To every ordinary and perpetual Ministery at first there were extraordinary effects and miraculous consignations We find great parts of Nations converted at one Sermon Three thousand Converts came in at once Preaching of S. Peter and five thousand at another Sermon and persons were miraculously cured by the Prayer of the Bishop in his visitation of a sick Christian and Devils cast out in the conversion of a sinner and Blindness cur'd at the Baptism of S. Paul and Aeneas was healed of a Palsie at the same time he was cur'd of his Infidelity and Eutychus was restor'd to life at the Preaching of S. Paul And yet that now we see no such Extraordinaries it follows not that the Visitation of the sick and Preaching Sermons and Absolving Penitents are not ordinary and perpetual ministrations and therefore to fansy that invocation of the Holy Spirit and Imposition of hands is to cease when the extraordinary and temporary contingencies of it are gone is too trifling a fancy to be put in balance against so Sacred an Institution relying upon so many Scriptures 6. With this Objection some vain persons would have troubled the Church in S. Austin's time but he considered it with much indignation writing against the Donatists His words are these At the first times the Holy Spirit fell upon the Believers and they spake with Tongues which they had not learned according as the Spirit gave them utterance They were Signs fitted for the season for so the Holy Ghost ought to have signified in all Tongues because the Gospel of God was to run through all the Nations and Languages of the World so it was signified and so it pass'd through But is it therefore expected that they upon whom there is Imposition of hands that they might receive the Holy Ghost that they should speak with Tongues Or when we lay hands on Infants does every one of you attend to hear them speak with Tongues And when he sees that they do not speak with Tongues is any of you of so perverse a heart as to say They have not received the Holy Ghost for if they had received him they would speak with Tongues as it was done at first But if by these Miracles there is not now given any testimony of the presence of the Holy Spirit how doth any one know that he hath received the Holy Ghost Interroget cor suum Si diligit fratrem manet Spiritus Dei in illo It is true the Gift of Tongues doth not remain but all the greater Gifts of the Holy Spirit remain with the Church for ever Sanctification and Power Fortitude and Hope Faith and Love Let every man search his Heart and see if he belongs to God whether the love of God be not spread in his heart by the Spirit of God Let him see if he be not patient in Troubles comforted in his Afflictions bold to confess the Faith of Christ crucified zealous of Good works These are the miracles of Grace and the mighty powers of the Spirit according to that saying of Christ These signs shall follow them that believe In my Name shall they cast out Devils they shall speak with new Tongues they shall tread on Serpents they shall drink poison and it shall not hurt them and they shall lay their hands on the sick and they shall recover That which we call the Miraculous part is the less power but to cast out the Devil of Lust to throw down the Pride of Lucifer to tread on the great Dragon and to triumph over our Spiritual enemies to cure a diseased Soul to be unharmed by the poison of Temptation of evil Examples and evil Company these are the true signs that shall follow them that truly and rightly believe on the Name of the Lord Jesus this is to live in the Spirit and to walk in the Spirit this is more than to receive the Spirit to a power of Miracles and supernatural products in a natural matter For this is from a supernatural principle to receive supernatural aids to a supernatural end in the Diviner spirit of a man and this being more miraculous than the other it ought not to be pretended that the discontinuance of extraordinary Miracles should cause the discontinuance of an ordinary Ministration and this is that which I was to prove 7. To which it is not amiss to add this Observation that Simon Magus offered to buy this power of the Apostles that he also by laying on of hands might thus minister the Spirit Now he began this sin in the Christian Church and it is too frequent at this day but if all this power be gone then nothing of that sin can remain if the subject matter be removed then the appendant crime cannot abide and there can be no Simony so much as by participation and whatever is or can be done in this kind is no more of this Crime than Drunkenness is of Adultery it relates to it or may be introductive of it or be something like it But certainly since the Church is not so happy as to be intirely free from the Crime of Simony it will be hard to say that the power the buying of which was the principle of this sin and therefore the Rule of all the rest should be removed and the house stand without a foundation the relative without the correspondent the accessary without the principal and the accident without the subject This is impossible and therefore it remains that still there abides in the Church this power that by Imposition of the Hands of fit persons the Holy Ghost is ministred But this will be further cleared in the next Section SECT III. The Holy Rite of Imposition of Hands for the giving the Holy Spirit or Confirmation was actually continued and practised by all the succeeding Ages of the purest and Primitive Church NExt to the plain words of Scripture the traditive Interpretation and Practice of the Church of God is the best Argument in the World for Rituals and Mystical ministrations for the Tradition is universal and all the way acknowledged to be derived from Scripture And although in Rituals the Tradition it self if it be universal and primitive as this is were alone sufficient and is so esteemed in the Baptism of Infants in the Priests consecrating the Holy Eucharist in publick Liturgies in Absolution of Penitents the Lord's Day Communicating of Women and the like yet this Rite of Confirmation being all that and evidently derived from the practice Apostolical and so often recorded in the New Testament both in the Ritual and Mysterious part both in the Ceremony and Spiritual effect is a point of as great Certainty as it is of Usefulness and holy designation Theophilus Antiochenus lived not long after the death of S. John and he derives the name of Christian which was first given to the Disciples in his City from this Chrism or