because they prefer those Pastors who teach his Doctrine and administer his Sacraments and discipline according to the Rules of the Gospel before those who grossly corrupt them and impose those corruptions He must have a very odd understanding that can assent to so senseless not to say so wicked an assertion For this were no better than to set up a point of meer human Order in opposition to the interest of Truth and Holiness I might here instance again in the Arrian Bishops who had not only the countenance of the Emperors but got Imperial Councils call'd General as that of Armini and Syrmium on their side and according to this Principle they were the only lawful Pastors and those that separated from them were no part of the Catholick Church I know not how Mr. K. will like these consequences But he cannot avoid them unless he will say That where there are in a Nation two divided parties of Christians fixt under different Pastors those are the only lawful Pastors who are on the side of Truth in the Points controverted betwixt them whether they have the Civil Magistrates countenance or no. And if he say this 't will follow on the other hand that in those Popish Kingdoms where there are any Protestant Ministers they are the only lawful Pastors and the Popish Churches that live not under them no part of the Catholick Church Nay in those parts of Germany where there are Lutherans and Calvinists if the Calvinists be in the right the Lutherans for separating from the Calvinist Ministers forfeit all relation to the Catholick Church And to add no more if the Non-Conformists be in the right in the matters debated betwix them and the Conformists about Church-Government c. they are the only lawful Pastors and the Prelatical Churches no part of the Catholick Church Or lastly Must the Laws of Christ determine who are lawful Pastors then those are the only lawful spiritual Governors in his Church whose Office he has instituted who have all the Qualifications requir'd 1 Tim. 3. ch 1 Tit. Who are ordain'd to their Office by such as he has entrusted the power of Ordination to where such Ordination can be had and who have the consent of that Flock they take the oversight of If these be the laws of Christ as it were easy to prove if that were deny'd then all Diocesan Prelates must be cashier'd from the number of lawful Pastors unless they can prove their Office instituted by Christ and so must all the Parish-Ministers who want the Qualifications mention'd 1 Tim. 3. or who are impos'd on the people without their consent nay too often against it And if Mr. K's Notion of the Catholick Church be true then all the Churches that live under Diocesan Prelates as their spiritual Governors or such unqualifi'd obtruded Parish-Ministers are no part of the Catholick Church So that if he retract not this new description of the Catholick Church 't is like to fall heavy on his own Party and because I would not be so uncharitable to the Church of England as he is to the Churches of Dissenters I advise him the next time he undertakes to define the Catholick Church to leave out this dangerous mark of it At least he ought to apply this mark to the Papists as well as Dissenters whereas among the Latin Questions The 14th is Whether that be a true Church which has not lawful Pastors And Mr. K. thus answers It may be a true Church witness the Church of Rome which has had so many haeretical schismatical simoniacal ones who were not all lawful Pastors But did there therefore cease to be a Chureh at Rome But I perceive this is a true mark when he would vent his spleen against the Presbyterian Churches at home and abroad but a false or uncertain one when it would unchurch the Papists The best of it is if it be a true mark the Papal and Diocesan Churches are most concern'd in the dangerous consequences of it All therefore I shall add on this Head is a brief Answer to Mr. M's Question What that Holy Catholick and Apostolick Church is which we profess to believe in the Creed Answ We need go no farther for the resolution of this Question than the Text quoted by Mr. K. 4 Eph. 3 4 5. Only I must premise that the Catholick Church in its true extent includes the Church Triumphant as well as the Church Militant nay all the Saints that have been are or shall be on earth to the end of the world see Mr. Claud's Reponse au livre de Mon sr l' Evesque de Meaux c. p. 7 8 9 c. But if we speak of the Catholick Church as militant on earth it must be considered either as measured by the judgment of God which discerns the truth of things from all hypocritical disguises or as measur'd by the judgment of humane Charity As measur'd by the judgment of God 't is according to the fore-quoted Text One body or society animated by one holy Spirit having one heavenly hope subjected to one Lord Jesus believing the same revealed Doctrine as to all necessary Articles and devoted by one Baptismal Covenant to one heavenly Father This Body is call'd Invisible or Mystical from that internal Faith and Holiness which are invisible and 't is also Visible by the external profession of that true Faith and Holiness And this is that Church which we profess to believe in the Creed in which alone we can expect to find the true Communion of Saints And to this Church alone all promises of saving Blessings are made in the holy Scriptures * The judgment of several Fathers to this purpose and particularly St Aug see quoted in that forecited discourse of Mr Claud from p 45 to 68 But the Catholick Church as measur'd by the judgment of human Charity comprizes all that make a credible profession of Christian Faith and Holiness For we are incapable to distinguish the true and living members of the Church from those that only appear to be so And therefore the Catholick Church as estimated by our charity is more large and comprehensive than the real Body of Christ For Hypocrites are no true members of his Body tho mixt with them in the same external Society by their external Profession or as St. John distinguishes they are among them but not of them 1 Joh. 2. v. 19. They are but blasted Ears not the true Wheat they are members of the Church Catholick in appearance not in reality The Church Catholick as measur'd by our charitable judgment is I know commonly call'd the Church-Catholickâ— Visible i. e. the Church Catholick as estimated by an external or visible profession But I wou'd choose rather for avoiding confusion to call it the Visible Church Catholick mixt For the Church Catholick in the proper sense as constituted of its living or as the Schools speak its univocal members real Saints is also Visible because its members not only
church-lands and utensils as Sacriledg and a very horrid sin shou'd see somthing equally hainous if not more so in mens alienating those excellent gifts God has endued them with for the Churches Edification when never justly forbidden the exercise of that Ministery to which they are devoted They who are justly call'd to that office by men are call'd by Christ and are bound to be true and faithful to him And where there is a true necessity of their labours they may answer their unjust silencers as Peter John did Acts 4.19 Whether it be right in the sight of God to hearken unto you more than unto God judg ye Timothy who was ordain'd by men yet has that solemn charge given him 2 Tim. 4.1 2. that is sufficient to deter Ministers from denying their Lord the service they have vow'd him to please the unjust will of men I know but one case that will excuse a Minister unjustly silenc'd in forbearing the exercise of his Ministry viz. when there is no necessity of his labours and the exercise of his Ministry would by violating pubâ—ick order do more hurt than good in his present circumstances But 't is too evident this was not the case of those 2000 Ministers siâ—enc'd by the Act of Vniformity To that purpose let the consequences of their continuing or forbearing their Ministry be compar'd What was the inconvenience of their Preaching more than this that a point of humane order was violated some needless impositions to speak the mildest not comply'd with which were design'd to promote an impracticable uniformity but were more likely to prove engines of corrupting and dividing the Church and the unjust will of the Silencers disobey'd What was the advantage of their continuing their Ministry It may be justly said to the honour of God that many thousands of ignorant souls have been instructed in the truths of the Gospel and by true conversion or repentance added to the number of Christ's mystical body the honour of Christianity has been promoted by the purity of their societies through the faithful exercise of Church-discipline the serious practice of Religion has been more effectually maintain'd in a profane and debauched age And what I would chiefly recommend to your consideration a vast number of souls have enjoy'd the sutable and succesful means of their Edification and Salvation who either through the irregularity of Parish-bounds or through their own scruples about the terms of Parish-communion must else have wanted them or through the ill provision of Parish-Ministers must have sat under such Pastors as no man concern'd for his own â—ternal happiness should be satisfied with where he may have better For the truth of these things the silenced Ministers may freely appeal to those that know them and have any serious sense of these matters But they will not much regard the judgment of those who think there is no need of any other conversion than from the external profession of a false Religion to the profession of a true And no Regeneration but external Baptism who account all sufficiently qualified to take a pastoral charge of souls who have got into holy Orders and think the people bound in complaisance to the Patron or the Bishop to acquiesce in their choice tho it deprive them of the most probable means of their salvation and oblige them to sit under those as their Pastors from whose labours little succeâ—s can be rationally expected But for such as understand the real necessities and value of souls and know how much the success of Ministers does ordinarily depend on their moral aptitude and abilities for that sacred Office and have learnt to prefer the Edification and Salvation of Souls before external order when inconsistent with it Let them judge whether the foresaid Ministers had not sinned had they in those circumstances deserted their Ministry and denied their help to those that needed and earâ—estly crav'd it i. e. Whether it were better that in our large Parish-Churches thousands should live without any publick worship of God or means of salvation Or thâ—t all who scruple the imposed conditions of lay-communion shou'd live without Pastors till they can change their judgment Or that the people in a vast number of Parishes should live under such as their Pastors as no serious Christian would commit the conduct of his soul to where he may have better Or that irreligion should prevail through the total neglect of Church-Discipline In a word whether it were better all the souls whom the Nonconformist's Ministry has been the Instrument within these 25 years to enlighten sanctify and prepare for Heaven had never enjoy'd their labours than the external order of Parish-bounds should be violated and the suspected impositions of things own'd by the Imposers for indifferent disobey'd Now if it were sinful for the silenc'd Ministers to desert their office in such circumstances because of an unjust prohibition then no law of God that concerns the Churches peace does oblige them to it And that they were unjustly prohibited the exercise of their office belongs to the next Head. 2. The foresaid Ministers do in the exercise of their Ministry violate no just law of man. The humane Law which they violate enjoyns such conditions of their office as these among others 1. A Declaration of unfeigned Assent and Consent to all things contained in and prescribed by the Book entituled the Book of Common-Prayer and Administration of the Sacraments and other Rites and Ceremonies c. and in the form and manner of making Ordaining and Consecrating of Bishops Priests and Deacons 2. The Oxford Oath or swearing never to endeavour any alteration of the present Church-Government 3. Reordination as to those that had not Prelatical Ordination 4. The Oath of Canonical Obedience c. Now if these conditions of the Ministry be sinful I would gladly know whether any humane law be just that forbids the Ministâ—rs of our Lord Jesus to preach his Gospel unless they will comply with sinful terms or that makes sinning the condition of the exercise of their Ministry I hope none will presume to say that which sets up the authority of Man against God's I would therefore enquire further Ought all to forbear the exercise of their Ministry who are forbidden by an unjust humane Law If so why did not Christian Pastors forbear it under Pagan Emperors or the Orthodox under the Arrian or Reformed Pastors under Popish Princes where the law â—orâ—ids them Or will Mr. K. say all these ought to have forborn and deserted their office What! has God left it at the will of men whether he shall be publickly worshipt whether his Gospel shall be preach'd whether the Office he has call'd men to shall be discharg'd whether souls shall enjoy the sutable means of their Salvation or the number of Ministers shall be proportionable to the real necessity of souls Has he given men any power against his own interest or to promote the damnation of souls by imposing such
terms of the Ministry as Christ's own Laws forbid his Ministers to obey If all ought not to forbear their Ministry who are forbidden by an unjust Law What is there in the case of the silenc'd Ministers that shâ—uld oblige them to it I know nothing can be imagin'd but this That obedience to that Law tho unjust would in their circumstances tend more to the good of the Church and sou s than all their ministerial labours And if any can make this good I doubt not but they will forbear For proof of the contrary see p. 27 28. under the former Head. All the Quest therefore will be concerning the conditions of the Ministry that by the foresaid Law were impos'd upon them For the first mentioned the Declaration of Assent and Consent c. Are there not many thousands of sincere and upright Chrâ—stians in these Kingdoms who do really judge kneeling at the Sacrament unlawful because they account it a symbo izing with the Church of Rome in a ceremony abus'd to Idolatry who judge the Cross in Baptism unlawful because 't is a new Tessera or symbol of our Christian Profession of humâ—ne Institution to which those very duties and blessings of â—he Gospel are annext which our Lord has annext to Baptism â—specialâ—y when the words of the Canon are To dedicate them â—y that badge the sign of the Cross to the service of Christ whose benefits â—â—stow'd on th m in Baptism the name of the Cross does represent Or whâ— scruple the use of Sponsors in Baptism to undertake that work which â—s the Parents duty and not theirs unless the Parent be incapable and the more because the 29â—h Canon of the Church saâ—th No Parent shall be urged to be present nor be admitted to answer as Godfather for his â—wn child He that knows not there are many thousands who judge â—hese things unlawful and yet are persons as eminent for their piety as those that are otherwiâ—e minded is either a stranger to these Nations or has very little charity left Whether these persons be mistaken in these scrupâ—es or no I do not now dispute nor is it necessary to my Argument to suppose them in the right But I wou'd hope it will be granted me that their credible profession of Religion gives them a right to all the seals of the Covenant and that 't is not lawful to debar them from the Lords-Supper or their children from Baptism on the account of these scruples To say otherwise were to make it lawful for the Ministers of Christ to reject those whom they have all imaginable reason to beâ—ieve that their Lord receives nay whom he has commanded them to receive Rom. 14.1 Whereas to reject sâ—ch is a heinous degree of Schism and opposite to the great law of Charity and Christian forbearance which Pastors as well as people are concerned in 'T is the very sin Diotrephes is charg'd with 3 Ep. Joh. v. 10. Now if it be unâ—awful to deprive such of external Church-priviledges as in the judgment of rational Charity have a right to them then 't is unlawful to profess our Assent and Consent to a Book which obliges us to thâ—s Uncharitable and Schismatical practice For the Book obliges us to administer the Sacraments only in the manner there prescribed and by the Canons of the Church those Ministers incur the danger of Suspension that do otherwise So that we cannot be Ministers without approving thâ—se Schismatical Conditions of Church-Communion and perhaps excluding the most sober part of a Parish on the account of them Whereas Christian Love forbids us to Exclude such and much more forbids us to Assent and Consent to their Exclusion For the 2d Condâ—tion of the Ministry That Clause in the Oxford Oath wherein we must swear never to endeavour any Alteration of Government in the Church Do's Mr. K think there are no Corruptions in the Government of the Church which if alter'd and reform'd wou'd greatly conduce to the advancement of real Religion Is the exercise of Church-Government by a Lay-Chancellor and the manner of their process in the Spiritual Courts no corruption that needs amendment What when so solemn a thing as the Censures of the Church is manag'd more like a dâ—sign to correct mens purses then either the Errors of their Judgment or disorders of their Practâ—ce and as Dr. Burnet in the life of Bishop Bedel complains That Excommunication had lost all its force as a Spiritual Censuâ—e and was dreaded only on the account of the effects it produc't in Law. And these matters are not since chang'd for the better Is that Discipline by which every particular Church shou'd be as much as possible preserv'd from the infecti n and scandal of notoriously wicked members possible to be exercised by a Bishop or his Lay-Chancellor for a whole Diocess containing 3 or 4 hundred or perhaps as many more particular Churches For Instance Is the Bishop of Lincoln whose Diocess contains in it 1000 or 1100 Parish-Churches capable to calâ— all the scandalous sinners within that vast Precinct to Repentance to examine the crimes alledg'd against them use all the admonitions and reproofs that tend to reclaim them and after due evidence of their impenitency cast them out of Church Communion How many thousands must he have at once in his Court if he exercised Church Discipline as strictly as the H. Scriptures enjoyn or as the Common-Prayer-Book owns it was practised in the primitive Church See Pref to the Commination used in Lent. And does there need any plainer Argument of the impossibility of it then that this Discipline was never actualâ—y exe câ—sed by the Bâ—shops to any purpose nor one scandalous siâ—ner of a thousand in a Diocess ever call'd to Repentance for his notorious crimes or censured for his continuing in them unless it were some scrupulous Nonconformist And does Mr. K. think these things need no alteration If he doth so I would gladly know What Church-Government or Discipline signifies To what purpose then is all this stir about an Empty Name when there is no use to be made of the Thing to the great purposes it 's intended for when 't is not exercised to preserve the honour of Religion by a credible profession of it in particular Churches and to secure those Churches from the pernicious influence of such whom their Haeresies or their scandalous crimes render unfit for Christian Society If these things be gross abuses If the present Church-Government render Discipline impracticable and deprive Parish-Ministers of an essential part of their Office Is it lawful to swear We will never endeavour an alteration of this and that without any limitation signified as in an irregular manner or beyond our particular Sphoere Is it lawful for those who know these to be corruptions which have greatly depraved the Church and dishonoured Christianity to swear they will never eâ—deavour to amend them They might as well bind themselves by oath never to Repent nor Promote the