Liturgy and Ceremonies we most humbly represent unto your Majesty 1. First For Church-Government that although upon just Reasons we do dissent from that Ecclesiastical Hierarchy or Prelacy disclaimed in the Covenant as it was stated and exercised in these Kingdoms yet we do not nor ever did renounce the true Ancient and Primitive Presidency as it was ballanced and managed by a due Commixtion of Presbyters therewith as a fit means to avoid Corruptions Partiality Tyranny and other Evils which may be incident to the Administration of one single Person Which kind of attempered Pesidency if it shall be your Majesty's grave Wisdom and gracious Moderation be in such a manner constituted as that the forementioned and other like Evils may be certainly prevented we shall humbly submit thereunto And in Order to an happy Accommodation in this weighty Business we desire humbly to offer unto your Majesty some of the Particulars which we conceive were amiss in the Episcopal Government as it was practised before the Year 1640. 1. The great Extent of the Bishops Diocess which was much too large for his own personal Inspection wherein he undertook a Pastoral Charge over the Souls of all those within his Bishoprick which must needs be granted to be too heavy a Burthen for any one Man's Shoulders The Pastoral Office being a Work of Personal Ministration and Trust and that of the highest Concernment to the Souls of the People for which they are to give an Account to Christ. 2. That by Reason of this Disability to discharge their Duty and Trust personally the Bishops did depute the Administration of much of their Trust even in matters of spiritual Cognizance to Commissaries Chancellors and Officials whereof some were Secular Persons and could not administer that Power which originally appertaineth to the Pastors of the Church 3. That those Bishops who affirm the Episcopal Office to be a distinct Order by Divine Right from that of the Presbyter did assume the sole Power of Ordination and Jurisdiction to themselves 4. That some of the Bishops exercised an Arbitrary Power as by sending forth their Books of Articles in their Visitations and therein unwarrantably enquiring into several things and swearing the Church-Wardens to present accordingly So also by many Innovations and Ceremonies imposed upon Ministers and People not required by Law and by suspending Ministers at their Pleasure For reforming of which Evils we humbly crave leave to offer unto your Majesty 1. The late most Reverend Primate of Ireland his Reduction of Episcopacy unto the Form of Synodical Government received in the ancient Church as a Ground-work towards an Accommodation and fraternal Agreement in this Point of Ecclesiastical Government Which we rather do not only in regard of his eminent Piety and singular Ability as in all other Parts of Learning so in that especially of the Antiquities of the Church but also because therein Expedienâ— are offered for healing these Grievances And in order to the same end we further humbly desire that the Suffragans or Corepiscopi mentioned in the Primate's Reduction may be chosen by the respective Synods and by that Election be sufficiently authorized to discharge their Trust. That the Associations may not be so large as to make the Discipline impossible or to take off the Ministers from the rest of their necessary Imployments That no Oaths or Promises of Obedience to the Bishops nor any unnecessary Subscriptions or Engagements be made necessary to Ordination Institution Induction Ministration Communion or Immunities of Ministers they being responsible for any Transgression of the Law And that no Bishops nor any Ecclesiastical Governors may at any time exercise their Government by their own private Will or Pleasure but only by such Rules Canons and Constitutions as shall be hereafter by Act of Parliament ratified and established and that sufficient Provision be made to secure both Ministers and People against the Evils of Arbitrary Government in the Church 2. Concerning the Liturgy 1. We are satisfied in our Judgments concerning the Lawfulness of a Liturgy or Form of publick Worship provided that it be for the matter agreeable unto the Word of God and fitly suited to the Nature of the several Ordinances and the necessity of the Church nether too tedious in the whole nor composed of too short Prayers unmeet Repetitions or Responsals nor too dissonant from the Liturgies of other Reformed Churches nor too rigorously imposed nor the Minister so confined thereunto but that he may also make use of those Gifts for Prayer and Exhortation which Christ hath given him for the Service and Edification of the Church 2. That inasmuch as the Book of Common Prayer hath in it many things that are justly offensive and need amendment hath been long discontinued and very many both Ministers and People Persons of Pious Loyal and Peaceable Minds are therein greatly dissatisfied whereupon if it be again imposed will inevitably follow sad Divisions and widening of the Breaches which your Majesty is now endeavouring to heal We do most humbly offer to your Majesty's Wisdom that for preventing so great Evil and for setling the Church in Unity and Peace some Learned Godly and Moderate Divines of both Perswasions indifferently chosen may be imployed to Compile such a Form as is before described as much as may be in Scripture words or at least to Revise and effectually Reform the old together with an Addition or Insertion of some other varying Forms in Scripture phrase to be used at the Minister's Choice of which Variety and Liberty there be Instances in the Book of Common Prayer 3. Concerning Ceremonies We humbly represent that we hold our selves obliged in every part of Divine Worship to do all things decently in order and to Edification and are willing therein to be determined by Authority in such things as being meerly Circumstantial are common to Humane Actions and Societies and are to be ordered by the Light of Nature and Christian Prudence according to the General Rules of the Word which are always to be observed And as to divers Ceremonies formerly retained in the Church of England We do in all Humility offer unto your Majesty these ensuing Considerations That the Worship of God is in it self perfect without having such Ceremonies affixed thereto That the Lord hath declared himself in the Matters that concern his Worship to be a Iealous God and this Worship of his is certainly then most pure and most agreeable to the Simplicity of the Gospel and to his holy and jealous Eyes when it hath least of Humane Admixtures in things of themselves confessedly unnecessary adjoyned and appropriated thereunto upon which account many faithful Servants of the Lord knowing his Word to be the perfect Rule of Faith and Worship by which they must judge of his Acceptance of their Services and must be themselves judged have been exceeding fearful of varying from his Will and of the danger of displeasing him by Additions or Detractions in such Duties wherein they must
suggest nor did we ever hear any just Reasons given for their diâ—ient from the Ecclesiastical Hierarchy or Prelacy as it was stated and established in this Kingdom Which we believe to be for the main the true ancient primitive Episcopacy and that to be more than a meer presidency of Order Neither do we find that the same was in any Time ballanced or managed by any Authoritative Commixtion of Presbyters therewith Though it hath been then and in all Times since usually exercised with the Assistance and Counsel of Presbyters in subordination to the Bishops § 8. And we cannot but wonder that the Administration of Government by one single Person should by them be affirmed to be so liable to Corruptions Partialities Tyrannies and other Evils that for the avoiding thereof it should be needful to have others joyned with him in the power of Government Which if applyed to the Civil State is a most dangerous Insinuation And we verily believe what Experience and the Constitutions of Kingdoms Armies and even private Families sufficiently confirmeth in all which the Government is administred by the Authority of one single Person although the Advice of others may be requisite also but without any share in the Government that the Government of many is not only most subject to all the aforesaid Evils and Inconveniencies but more likely also to breed and soment perpetual Factions both in Church and State than the Government by one is or can be And since no Government can certainly prevent all Evils that which is liable to the least and sewest is certainly to be preferred As to the four particular Instances of things amiss c. § 9. 1. We cannot grant that the Extent of any Diocess is so great but that the Bishop may well perform that wherein the proper Office and Duty of a Bishop doth consist which is not the personal Inspection of every Man's Soul under his Government which is the Work of every Parochial Minister in his Cure but the Pastoral Charge of overseeing directing and taking care that the Ministers and other Ecclesiastical Officers within his Diocess do their several respective Duties in their several Stations as they ought to do And if some Diocesses shall be thought of too large Extent the Bishops may have Suffragan Bishops to assist them as the Laws allow It being a great mistake that the Personal Inspection of the Bishop is in all places of his Diocess at all times necessary For by the same reason neither Princes nor Governours of Provinces nor Generals of Armies nor Mayors of great Cities nor Ministers of great Parishes could ever be able to discharge their Duties in their several Places and Charges § 10. 2. We confess the Bishops did as by the Law they were enabled depute part of the Administration of their Ecclesiastical Jurisdictions to Chancellors Commissaries and Officials as Men better skill'd in the Civil and Canon Laws But as for Matters of more Spiritual Concernment viz. the Sentences of Excommunication and Absolution with other Censures of the Church we conceive they belong properly to the Bishop to decree and pronounce either by himself where for the present he resideth or by some grave Ecclesiastical Person by him Surrogated for that purpose in such Places where he cannot be Personally present Wherein if many things have been done amiss for the time past or shall be seasonably conceived inconvenient for the future we shall be as willing to have the same Reformed and Remedied as any other Persons whatsoever § 11. 3. Whether a Bishop be a distinct Order from Presbyter or not or whether they have power of sole Ordination or no is not now the Question But we affirm that the Bishops of this Realm have constantly for ought we know or have heard to the contrary Ordained with the Assistance of Presbyters and the Imposition of their Hands together with the Bishops And we conceive it very fit that in the exercise of that part of their Jurisdiction which appertaineth to the Censures of the Church they should likewise have the Advice and Assistance of some Presbyters And for this purpose the Colledges of Deans and Chapters are thought to have been instituted that the Bishops in their several Diocess might have their Advice and Assistance in the Administration of their weighty Pastoral Charge § 12. 4. This last dependeth upon Matter of Fact Wherein if any Bishops have or shall do otherwise than according to Law they were and are to be answerable for the same And it is our desire as well as theirs that nothing may be done or imposed by the Bishop but according to the known Laws For Reforming of which Evils c. § 13. 1. The Primates Reduction though not published in his Life time was formed many years before his Death and shewed to some Persons ready to attest the same in the Year 1640. but it is not consistent with two other Discourses of the same Learned Primate viz. the one of the Original of Episcopacy and the other of the Original of Metropolitans both printed in the Year 1641. and written with great diligence and much variety of ancient Learning In neither of which is to be found any mention of the Reduction aforesaid Neither is there in either of them propounded any such Model of Church Government as in the said Reduction is contained Which doubtless would have been done had that Platform been according to his setled Judgment in those Matters In which Reduction there are sundry things as namely the Conforming of Suffragans to the number of Rural Deaneries which are apparently private Conceptions of his own accommodated at that time for the taking off some present from Animosities but wholly destitute of any Colour of Testimony or President from Antiquity nor is any such by him offered towards the proof thereof And it would be considered whether the Final Resolution of all Ecclesiastical Power and Jurisdiction into a National Synod where it seemeth to be placed in that Reduction without naming the King or without any dependance upon him or relation to him be not destructive of the King's Supremacy in causes Ecclesiastical It is observable nevertheless that even in the Reduction Archi-Episcopacy is acknowledged As for the super-added Particulars § 14. 1. The Appointment and Election of Suffragans is by the Law already vested in the King whose Power therein is by the Course here proposed taken away § 15. 2. What they mean by Associations in this place they explain not but we conceive it dangerous that any Association whatsoever is understood thereby should be made or entered into without the King's Authority § 16. 3. We do not take the Oaths Promises and Subscriptions by Law required of Ministers at their Ordination Institution c. to be unnecessary although they be responsible to the Laws if they do amiss it being thought requisite as well by such Cautions to prevent Offences as to punish Offenders afterwards Upon all which Consideration it is that
that seeing the greatning or the lessening of Episcopal Power is in your Majesty's Judgment but a Matter of Convenience the Lord will put it into your Heart to make such an Alteration in the alterable Points as the Satisfaction of the Consciences of sober Men and the Healing and Union of these Nations do require As to our Plea for Primitive Episcopacy the Offices and Ordinances of Christ must be still distinguished from the alterable Accidents Though we plead not for the Primitive Poverty Persecution or Restraints yet must we adhere to the Primitive Order and Worship and Administrations in the Substance as believing that the Circumstantiating of them is much committed unto Man but to institute the Ordinances and Offices is the high Prerogative of Christ the Universal King and Law-giver of the Church Concerning the Matter of your Majesty's Concessions as related to our Proposals 1. WE humbly renew our Petition to your Majesty for the effectual Security of those premised Necessaries which are the Matter of our chiefest Care and whereunto the Controverted Points subserve viz. 1. That private Exercises of Piety might be encouraged 2. That an able faithful Ministry may be kept up and the insufficient negligent scandalous and non-resident cast out 3. That a credible Profession of Faith and Obedience be pre-required of Communicants 4. That the Lord's Day be appropriated to Hâ—ly Exercises without unnecessary Divertisements 2. For Church-Government In this your Majesty's Declaration Parish Discipline is not sufficiently granted us Inferiour Synods with their Presidents are passed by and the Bishop which your Majesty declareth for is not Episcopus Praeses but Episcopus Princeps indued with sole Power both of Ordination and Iurisdiction For though it be said That the Bishop shall do nothing without the Advice of Presbyters yet their Consent is not made necessary but he might go contrary to the Counsel of them all And this Advice is not to be given by the Diocesan Synod or any chosen Representatives of the Clergy but by the Dean and Chapter and so many and such others as â—e please to call In all which there being nothing yielded us which is sufficient to the desired Accommodation and Union we humbly prosecute our Petition to your Majesty that the Primitive Presidency with the respective Synods described by the late Reverend Primate of Ireland may be the Form of Church-Government established among us At least in these Three needful Points 1. That the Pastors of the respective Parishes may be allowed not only publickly to Preach but personally to Catechize or otherwise Instruct the several Families admitting none to the Lord's Table that have not personally owned their Baptismal Covenant by a credible Profession of Faith and Obedience and to admonish and exhort the Scandalous in order to their Repentance to hear the Witnesses and the accused Party and to appoint fit Times and Places for these things and to deny such Persons the Communion of the Church in the Holy Eâ—charist that remain impenitent or that wilfully refuse to come to their Pastors to be instructed or to answer such probable Accusations and to continue such Exclusion of them till they have made a credible Profession of Repentance and then to receive them again to the Communion of the Church provided there be place for due Appeals to Superiour Power All this we beseech your Majesty to express under your Fifth Concession because it is to us of very great weight and the Rubrick is unsatisfactory to which we are referred 2. That all the Pastors of each Rural Deaneries having a stated President chosen by themselves if your Majesty please to grant them that liberty may meet once a Month and may receive Presentments of all such Persons as notwithstaning Suspension from Communion of the Church continue impenitent or unreformed and having further admonished them may proceed to the Sentence of Solemn Excommunication if after due patience they cannot prevail And may receive the Appeals of those that conceive themselves injuriously Suspended and may decide the Cause Or if this cannot be attained at least that the Pastors of each Rural Deanery with their President may have power to meet Monthly and receive all such Presentments and Appeals and judge whether they be fit to be transmitted to the Diocesan or not and to call before them and admonish the Offenders so presented Yet if Presentments against Magistrates and Ministers be reserved only to the Diocesan Synod and their Appeals immediately there put in we shall therein submit to your Majesty's pleasure 3. That a Diocesan Synod consisting of the Delegates of the several Rural Synods be called as often as need requireth and that without the Consent of the major part of them the Diocesan may not Ordain or Exercise any Spiritual Censures on any of the Ministers nor Excommunicate any of the People but by consent of the Synod or of the Pastors of the particular Parishes where they had Communion And that not only Chancellors but also Arch-deacons Commissaries and Officials as such may pass no Censures purely Spiritual But for the Exercise of Civil Government coercively by Mulcts or Corporal Penalties by Power derived from your Majesty as Supream over Persons and in things Ecclesiastical we presume not at all to interpose but shall submit to any that act by your Majesty's Commission Our Reasons for the first part of Discipline viz. in particular Parishes are these IT is necessary to the Honour of the Christian Profession to the integrity of Worship to the destruction of Impiety and Vice to the Preservation of the Sound the raising them that are Fallen the comforting of the Penitent the strengthning of the Weak the Purity Order Strength and Beauty of our Churches the Vanity of Believers and the Pleasing of Christ who hath required it by his Laws And withal it is agreeable to the ancient Canons and Practice of the Churches and is consented to by our Reverend Brethren and so is no Matter of Controversie now between us Yet is not the Rubrick satisfactory which we are referred to 1. Because it leaves the People at their liberty whether they will let us know of their intention to Communicate till the Night or Morning before and alloweth us then only to admonish them when in great Parishes it is impossible for want of time 2. Because it doth allow us to deny the Sacrament to those only that maliciously refuse Reconciliation with their Neighbourâ—s and only admonish other scandalous Sinners to sorbear Though the Canons forbid us to deliver them the Sacrament The Reasons why we insist on the second Proposal are these It being agreed on between us That the younger less discreet sort of Ministers are unfit to pass the Sentence of Excommunication without Advice and Moderation by others and every Church is not like to be provided with grave discreet judicious Guides the necessity of these frequent lesser Synods for such Moderation and Advice and Guidance will appear by these two general Evidences 1.
without grand Sacriledge and Prophaneness although by Corruption of Persons and Times they have been either superstitiously abused or too prophanely employed but rather to reduce them to their primitive Use and Donation 18. Whether the ancient Fasting Days of the Week and Festivals of the Church setled both by Provincial Synods in the Year 1562. and 1640. and confirmed by the then Regal Power and also by several Statutes and Laws ought not by all persons in Conscience to be still observed until they be abrogated by the like Powers again or how far the Liberty of Conscience therein may be used in observing or not observing them the like for the usage of the Cross in Baptism and the humble posture of Kneeling at the receiving of the blessed Sacrament of the Lord's Supper 19. Which way of security and peace of Conscience may a quiet Christian order and dispose himself his Wife Children and Family in his Duty and Service towards God and enjoy the right use and benefit of the Sacraments and other holy Duties as long as that part of the Catholick Church wherein he lives is under persecution and the visible Ruling Church therein is faln Schismatical if not in many particulare Heretical April 20th 1655. May 14th 1655. An Answer to the foregoing Questions sent to Sir R. Clare Ad Quest. 1m. EIther that Conscience owneth the right Religion and Discipline only or the right with some tolerable accidental Errours or a wrong Religion and Discipline in the Substance The first the Magistrate must not only tolerate but promote The second he must tolerate rather than do worse by suppressing it The third he must suppress by all lawful means and tolerate when he cannot help it without a greater Evil. I suppose no Judicious Man will expect an exact Solution of so Comprehensive a Question in few words And I find not that a large Discussion is now expected from me There are four or five Sheets of my Manuscripts in some hands abroad on this Point which may do more towards a satisfactory Solution than these few words Ad 2m. Either the tender Conscience is in the right or in the wrong If in the wrong the Magistrates Liberty will not make a Sin to be no Sin but the Party is bound by God to rectifie his Judgment and thereby his Practice If in the right it is a strange Question Whether a Man may obey God that hath the Magistrates leave till he be enforced by Mens violence Doth any doubt of it Ad 3m. Matter of Government depending only on Fact is a Contradiction Seeing Government consisteth in a Right and the Exercise of it I am not able therefore to understand this Question Yet if this may afford any help toward the Solution I affirm That the general and perpetual practice of the Church from Age to Age of a thing not forbidden by the Word of God will warrant our imitation I say of a thing not forbidden because it hath been the general and perpetual practice of the Church to Sin by vain Thoughts Words imperfect Duties c. wherein our imitation is not warrantable The general and perpetual practice includeth the Apostles and that Age. But what is meant by Evidencing the Right of a thing that dependeth only of Fact or by Evidencing the Truth and Certainty of a Fact by general and perpetual practice which is to prove idem per idem I will not presume that I understand Ad 4m. I know not what Bishops you mean A Congregational Bishop overseeing the People is undoubtedly lawful so is a Congregational Bishop being President of a Presbytery which is over that Congregation Where many Congregational Officers are associated I do not think that a President for a time or during his fitness standing and fixed is unlawful The like I may say of a President of many of those Associations again associated as in a Province or Diocess And I believe it were a very easie work for wise godly moderate men to agree about his Power And I would not seem so censorious as to proclaim that England wanteth such further than the actual want of such Agreement or just endeavours thereto doth proclaim it I am satisfied also that the Apostles themselves have de jure Successors in all that part of their work which is to be perpetuated or continued till now though not in their extraordinary Endowments and Priviledges But if the sence of your Question be Whether one Man may be the standing chief Governour of many particular Churches with their Officers having either sole power of Ordination and Jurisdiction as some would have or a Negative Voice in both as others it would seem great arrogancy in me to be the confident Determiner of such a Question which so wise learned godly sober Men have said so much of on both sides already Ad 5m. 1. He that knows how short Church History is in these Matters for the first Age after the Apostles at least and hath read impartially what Gersom Bucerus Parker Blondellus Salmasius Altare Damascen have said on one side and Saravia Downham Dr. Hammond c. on the other would sure never expect that I should presume to pass any confident Sentence in the Point And it 's like he would be somewhat moderate himself 2. I say as before I know not what you mean by Bishops I am confident that the Church was not of many Hundred years after Christ governed as ours was lately in England by a Diocesan Bishop and a Chancellor excluding almost all the Presbyters 3. Why do you say Since the Apostles days when you before spoke of the General and perpetual practice of the Church Ad 6m. The word National Church admits of divers sences As it was usually understood in England I think there was none for divers hundred years after Christ either governed by Bishops or without them They that will look after the most encouraging Presidents must look higher than National Churches Ad 7m. The Question seems not to mean any particular truly-schismatical Party of Ministers but the generality that live not under the Bishops and so I answer negatively waiting for the Accusers proof Ad 8m. 1. I know not what the Oath of Canonical Obedience is therefore cannot give a full Answer I know multitudes of Ministers ordained by Bishops that never took any such Oath 2. The Powers that violently took down the Bishops were the Secular Powers None else could use violence And it were a strange Oath for a Man to swear that he would never obey the Secular Powers if they took down the Bishops when the Holy Ghost would have us obey Heathen Persecutors 3. If it were so great a Sin to obey those Powers I conceive it must be so to the Laity as well as the Ministry And I knew but few of the Episcopal Gentry or others called to it that did refuse to take the Engagement to be true and faithful to that Power when the Presbyters here accused durst not take it
a sober Christian hath the least reason to scruple Communion in Will you have a Pastor that shall not speak in the Name of the People to God or will you call his Prayers his own which he puts up by Virtue of his Office according to God's Word Ad 17m. I think they cannot without Sacriledge make such Alienation except where God's Consent can be proved For Example if the Ministers of the Church have full as much means given as is fit for the Ends to which it is given and yet the People will give more and more to the Burden and ensnaring of the Church and the impoverishing or ruin of the Common-wealth here I think God consents not to accept that Gift and therefore it was but an Offer and not plenarily a Gift for want of Acceptance for he accepts not that which he prohibits Here therefore the Magistrate may restore this to its proper use But whether this were any of the Case of these Sacrilegious Alienations too lately made in this Land is a farther Question I apprehend a deep Guilt of Sacriledge upon some Ad 18m. The Particulars here mentioned must be distinctly considered 1. About Fasts and Feasts the Question as referring to the Obligation of the Laws of the Land is of the same Resolution as all other Questions respecting those Laws which being a Case more out of my way I shall not presume to determine without a clearer Call Only I must say that I see little Reason why those Men should think themselves bound in this who yet suppose themselves loose from many other Laws and who obey many of the Laws or Ordinances of the present Powers 2. I much fear that not only the Querist but many more are much ensnared in their Consciences by misunderstanding the Nature and use of Synods It 's one thing for an Assembly of Bishops to have a superior Governing Power directly over all particular Churches and Bishops and another thing for such an Assembly to have a Power of determining of things necessary for the Concord of the several Churches I never yet saw it proved that Synods are over Bishops in a direct Governing Order nor are called for such Ends but properly in ordine ad Unitatem and so oblige only more than single Bishops by Virtue of the General Precept of maintaining Unity and Concord This is the Opinion of the most learned Bishop and famous antiquary that I am acquainted with 3. And then when the end ceases the Obligation is at an End So that this can now be no Law of Unity with us 4. All human Laws die with the Legislator farther than the surviving Rulers shall continue them The Reason is drawn from the Nature of a Law which is to be jussum Majestatis in the Common wealth and every where to be a sign of the Rectors Will de debito vel constituendo vel confirmando Or his Authoritative Determination of what shall be due from us and to us Therefore no Rector no Law and the Law that is though made by the deceased Rector is not his Law but the present Rector's Law formally it being the signifier of his Will And it is his Will for the continuance of it that gives it a new Life In all this I speak of the whole Summa potestas that hath the absolute Legislative Power If therefore the Church Governors be dead that made these Laws and no sufficient Power succeeds them to continue these Laws and make them theirs then they are dead with their Authors 5. The present Pastors of the Church though but Presbyters are the true Guides of it while Bishops are absent and the true Guides conjunctly with the Bishops if they were present according to the Judgment of your own side Whoever is the sole existent governing Powerâ— may govern and must be obeyed in things Lawful Therefore you must for all your unproved Accusation of Schism obey them The Death or Deposition of the Bishops depriveth not the Presbyters of that Power which they had before 6. Former Church Governors have not Power to bind all that shall come after them where they were before free But their Followers are as free as they were 7. The Nature of Church Canons is to determine of Circumstances only for a present time place or occasion and not to be universal standing Laws to all Ages of the Church For if such Determinations had been fit God would have made them himself and they would have been contained in his perfect Word He gives not his Legislative Power to Synods or Bishops 8. Yet if your Conscience will needs persuade you to use those Ceremonies you have no ground to separate from all that will not be of your Opinion 9. For the Cross the Canons require only the Minister to use it and not you and if he do not that 's nothing to you 10. Have you impartially read what is written against the Lawfulness of it by Amesius's fresh Suit Bradshaw Parker and others If you have you may at least see this that it 's no fit matter to place the Churches Unity or Uniformity in and they that will make such Laws for Unity go beyond their Commission Church Governors are to determine the Circumstances pro loco tempore in particular which God hath in Word or Nature made necessary in genere and left to their Determination But when Men will presume beyond this to determine of things not indeed circumstantial or no way necessary in genere nor left to their Determination as to institute new standing Symbols in and with God's Symbols or Sacraments to be engaging Signs to engage us to Christ and to Work Grace on the Soul as the Word and Sacraments do that is by a moral Operation and then will needs make these the Cement of Unity this is it that hath been the Bane of Unity and Cause of Divions 11. Kneeling at the Sacrament is a Novelty introduced many hundred years after Christ and contrary to such Canons and Customs of the Church to which for Antiquiâ—y and Universality you owe much more respect than to the Canons of the late Bishops in England 12. If your General Rule hold that you stand bound by all Canons not repealed by equal Power you have a greater burden on your back than you are aware of which if you bore indeed you would know how little this usurped Legislative Power befriends the Church And among others you are bound not to kneel in the Church on any Lord's Day in Sacrament or Prayer Grotius de Imperio Sumpotest would teach much more Moderation in these Matters than I here perceive Ad Q. 19m. 1. It 's too much Self-conceitedness and Uncharitableness to pass so bold a Censure as your Supposition doth contain of the visible ruling Church being Schismatical and so Heretical Which is the ruling Church I know none in England besides Bishops that pretend to rule any but their own Provinces and but few that pretend Order to Regiment Perhaps when the
their Consciences Why do they not obey the present Secular Powers in all other things It is known the King consented to relax this And however this is little to them that go on the Ground of Divine or Ecclesiastical Right And if we must so plunge our selves into Enquiries after the Rights of Secular Governours before we can know whether to stand or set at the Sacrament we are all uncertain what to do in greater Matters for there are as apparent grounds for our uncertainty of five hundred years old and more which this is no place to dive into And it would be as unlawful on this ground to read any other Psalm or Chapter but what was of old appointed for the Day as to forbear kneeling at the Sacrament And perhaps on the Opponents grounds it would be still as sinful to restrain a Child or Servant from Dancing on the Lord's Day And if it be Ecclesiastical Authority that they stick at that must be derived from Christ and so Originally Divine or it is none And then not to wade so unseasonably into the main Controversie 1. Before they have proved their Legislative Authority 2. And that this Congregation is Iure Divino part of their Charge and under their Jurisdiction 3. And that they had power to contradict the Examples of Christ and his Apostles herein and the constant practice of the Primitive Church and the Canons of Councils even General Councils 4. And that their Canons are yet in force against all these I say before all this be well done we shall find that there must go more than a slight Supposition to the making good of their Cause According to their own Principles a lower Power cannot reverse the Acts of a higher But the General Councils Nice and Constantinople that forbad Kneeling on any Lord's Day was a higher Power than the English Convocation Ergo The English Convocation cannot Repeal its Acts. Though for my own part I think that neither of their Acts do need any Repeal to Null them to us in such Cases 5. Besides this if these Canons bind Conscience yet it is either by the Authority that Enacted them or by the Authority of the present Church-Governours that impose them If old Canons bind without or against the present Power then the same Canon that forbiddeth Kneeling bindeth and many an hundred more a great part of which are now made no Conscience of If it be the present Authority that is above the Ancient then 1. They that pretend to such Authority over this Congregation should produce and exercise it For if we know them not not receive any Commands from them we are capable of no Disobedience to them 2. And in the mean time We that are in the place must take it as our Charge or do the Work or for ought I know it will in most Places be undone For the Authority is for the Work 3. We use to take it for the great partiality at least of the Church of Rome that will be judged by none but the present Church that is themselves when we would be tried by the Scripture or the Ancient Church In a word I do not think that when Circumstances tending to Order and Decency are so mutable that God ever gave power to any Bishops to tie all Congregations and Ages to this or that Sacrament Gesture nor at all to make them so necessary as that Bodily Punishment or Excommunications should be inflicted on the Neglecters of them And I think that Calling which hath no better Work than this to do is not worth the regarding And here I should propound to the contrary-minded one Question Whether if a Bishop should command them to stand or sit they would do it Yea or if a Convocation commanded it If they say Yea then must they lay by all their Arguments from pretended irreverence to prove Sitting evil for I hope they would not be irreverent nor do evil at the command of a Bishop or Convocation And then let our Authority from Scripture Example and the Universal Church and a General Council and the present Secular Power and the late Assembly and Parliaments and the present Pastors or Presbyters of the Congregations I say let all this be set against the present Countermand of I know not who nor for what Reason as being not visible But if they say They would not obey the Bishops if they forbad them Kneeling then let them justifie us that obey them not when they command us to Kneel having so much as is expressed to the contrary Thus Sir I have first given you my Reasons about the Gesture it self And of putting it into each Persons hands I have thus much more to say 1. I know nothing to oblige me to it 2. Christ himself did otherwise as appeareth in Matth. 26. 26 27. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take ye eat ye drink ye all of it doth shew that it was given to them all in general and not to each man singly 3. And in this also Antiquity is on my side the contrary being much later More Reasons I have that I shall not now trouble you with To this I may well add That no Man can have any Rational pretence that I know of against the Receiving of the Sacrament upon such a General Delivery 1. Because the contrary was never yet pleaded necessary Iure Divino that I know of 2. And if it were a Sin it would be the Ministers Sin so to deliver it and not theirs who as they have not the Rule of his Actions so they shall not Answer for them Having thus told you my thoughts of the Matters in doubt I shall next tell you my purpose as to your Motion 1. I did never hitherto to my remembrance refuse to give the Sacrament to any one meerly because they would not take it Sitting or Standing nor did ever forbid or repel any on that account nor ever mean to do If any of my Charge shall take it Standing or Kneeling I shall not forbid them on any such account 2. If they further expect that I should put it into each Man's hands individually I may well expect the liberty of guiding my own Actions according to my own Conscience if I may not guide theirs It is enough that in such Cases they will refuse to be Ruled by me they should not also usurp the ruling of me but let us be equal and let me have my liberty as I am willing to let them have theirs and if I sin they are not guilty of it Nor have they any ground to refuse the Sacrament rather than so take it 3. Yet if any of my Pastoral Charge shall be unsatisfied if they will but hear my Reasons first and if those Reasons convince them not if they will profess that they think it a Sin against God for them to Receive the Sacrament unless it be put into their hands Kneeling and Ergo that they dare not in Conscience take it otherwise I do purpose to
by Laws 6. If there be Bishops in the Church sure they must have the superintendent Care and so Power over the whole Flock Presbyters and People yet so that for the Exercise of it they intrust to the Rector of each Parish with what shall be found necessary for the Souls of the People in daily Administration 7. I cannot think it meet that the 39 Articles which are the Hedge between us and the Papacy should be removed and Articles in bare Scriptureâ—terms substituted in their room unless by this means the Papacy receding also an universal Peace might be hoped which is a thing beyond our Prospect That no more Articles be added to clog our Communion is very reasonable That any of these established are excepted against by those in Relation to whom we now consider is more than I have heard 8. For the not removing any Minister but upon weighty Cause and not punishing Offenders by other than Ecclesiastical Censures leaving the rest to the Civil Magistrate I see no matter of Debate between us R. B.'s Reply THE Strictures returned instead of Abatements for Accommodation refer almost all the Matters in Difference to the Civil Magistrate We know that whoever is in possession of the Magistracy will be the Judge of his own Actions and give us Laws according to his Judgment Our Motion is not for Divines to do any of the Magistrates Work But when Magistrates against Episcopacy are up we would have Divines endeavour in their places to draw them from injuring the Brethren that are for Episcopacy And when Magistrates that are for Episcopacy are up we would have Divines endeavour in their places to draw them from injuring the Brethren that cannot comply with it any nearer than on the fore-expressed Terms And that the Party that is still under might not be look upon and used as a Sect and Division might not be cherished among us we much rather desire an Accommodation than a Toleration that we may be but one Bodyâ— and stick together whatever Changes come To this end we first desire that our Rule for Doctrine Discipline and Worship be such as may serve for an Universal Concord and next that we may be secured from Encroachments on our just Liberty and such Impositions besides or above the Rule as we know will cause Divisions and Persecutions That which we desire to these Ends from the Divines to whom we offer our Proposals is that they will express their own Desire that so much may be granted by the Magistrate as they find meet to be granted and agreeing on the fittest Terms among themselves will profess and promise their faithful Endeavours in their Places and Capacities to procure the Concession and Approbation of these Terms from the Magistrate And this any single person may to prepare for a further Communication consider of and consent unto viz. to improve his Interest to these Ends. Now to the Particulars 1. We desire that you will profess your Judgment and promise your just Endeavours in your place that no Laws may be made or continued that are contrary to these Christian Duties and I know of none such existent And then we consent that all Persons be responsible for their Miscarriages 2. This is the chief of our Desires that you will profess your desire and promise your endeavour in your place that the power mentioned in the eighth Article may by Law be granted to the Rectors of each Parish we suppose that their Office is of Divine Institution and therefore that Magistrates may not change it what is by Law established the Possessors of the Government will still be Judges of Did we believe that the Pastors of particular Churches are not of Divine Institution unchangeable by Man or that Diocesan Bishops could exercise Christ's Discipline over so many hundred Parishes so that it would not certainly be cast out by their undertaking it we would not have insisted on this Article but yield that Rectorsâ— shall never Rule 3. We might hope that the Ceremonies might be left indifferent and so there might be no Divisions about them As we find it now by Experience in our Assemblies in the singing of Psalms the Gesture is left indifferent and there is no trouble about it So in many places the Sacrament Gesture is left indifferent and one kneeleth and another standeth and another sitteth and there is no disturbance about it but Custom having taken off their Prejudice they have the Charity to bear with one another And some Congregations sing one Version of the Psalms and some another and though Uniformity in that be much more desirable than in a Cross or Surplice or Kneeling at Receiving the Eucharist yet there is no disturbance among us about it And when our Unity is not laid upon our Uniformity in these unnecessary things we shall not be necessitated to persecute one another about them nor to make Sects by our Toleration of Dissenters And doubtless if your Toleration be of all that profess Tenderness of Conscience in these Points you will find such abundance of godly Men avoid your Ceremonies and accept of your Toleration that you will think your selves necessitated to persecute them as dishonouring you and discouraging Uniformity by their dissent But if you tolerate some and not others that can lay the same claim to it your partiality will quickly break all into pieces We are certain that leaving these unnecessary things at liberty to be used only by those that will is the way to Unity But if this cannot be attained we shall be glad of a Toleration in our Publick Charges 4. The Patron 's Right of Nomination may be preserved though the Communicants have their Consent preserved without which none is to be obtruded on them Though in case of unreasonable refusal of fit men much means may be used by Church-Officers and Magistrates to bring them to consent But how can People be governed in the Worship of God and in a Holy Life by any Pastor without their own consent 5. The multiplying of Bishops is in our Account the making Discipline become possible that else is not to any purpose And though our own Judgment be that every Parish that is great should have a Bishop and Presbytery yet we yield to you for Concord and Peace that there be a Bishop and Presbytery in every City that is Corporation or Market-Town and these as is expressed in the Articles to have one in every County or Diocess to whom they shall be responsible We desire only the profession of your Consent to this Change and promise of your promoting it in your place by just means that so our Differences may be ended But if this cannot be granted and no particular Pastors tolerated to exercise Discipline in their own Parishes but all must be done by the Bishop and his Court we must take it as equipollent to this Conclusion Discipline shall be cast out of the Churches And then we have no hopes of the healing of our
the thing to avoid Errour but yet I think that none should stick much at this because it is but de Nomine and afterwards you seem to leave a true Governing Power not only in the Presbyters but in the Pastors and Elders of the Parish-Churches 7. Seeing your Moderators are truly Bishops as described and others also if the Parishes be true Churches why is Ordination appropriated to the Bishops so called Do you intend that he shall do it by Consent of his Synod or a Presbytery or by his own Power alone 2. Is he to suspend depose and excommunicate by himself alone as this General seems to intimate or only in and by Consent of his Synod or Presbytery 3. The same also I ask as to his Transplanting Ministers as he sees useful for if he may do all this himself ad libitum it may discourage a Man from meddling with the Ministery when after all his Study and Labour it is at the Bishop's pleasure whether he shall Preach or be Suspended For though you after say for what Faults he shall be Suspended yet that signifieth nothing if the Bishop be Judge Of Appeals as a dear Remedy and doubtful Men will be diffident And Transplanting may undo a Minister at the Bishop's Pleasure And I doubt the absolute Deprival of the People of their Power of Consent or Dissent in this and other Cases of Title to their proper Pastors will be found 1. contrary to the nature of the Pastoral Work 2. to the Scripture 3. and to all Antiquity and practice of the Catholick Church for many Hundred Years 15. If it had been said that none but such Bishops shall have power to pronounce the Major Excommunication or that which is now called Excommunication in Scotland to which Horning c. is annexed it would have less founded to the contradiction of Antiquity c. For Suspension from the Communion which you allow to particular Churches and Presbyteries is called by many the minor Excommunication and by some a Temporary Conditional Excommunication and by others as Sir Wil. Morrice is written against as an unlawful thing 'till some just Excommunication precede 22. Might but the Moderator with his Presbytery by consent Ordain it would more satisfie 24. In Transplanting both Moderators and Pastors should not either their own Consent or the Presbytery's or People's be made necessary 31. The words of the Formula of Ordination will be material as to honest Men's reception or refusal of the Office 32. The Office of a Pastor as instituted in Scripture is not only to Baptize and celebrate the Sacrament of Communion but also to Judge by the power of the Keys whom to Baptize and to whom to give the Sacrament of Communion that is in Subordination to Christ's Prophetical Preistly and Kingly Office to be his Minister in Office 1. To teach the People 2. To go before them in Worship 3. To guide them by the Keys of Discipline And he is no true Minister that wanteth any one of these Powers however he may be hindered from the Exercise 33. At least 1. Necessity ad finem 2. Scripture 3. And the Catholick Antiquity should be so far regarded as to make the People's Consent necessary though not their Election at least when they do not by unreasonable Denial forfeit this Priviledge 35. If this be a limitation of Can. 7. it s well A. 3. viz. Supposing there be a tolerable Pastor there and no notorious necessity for some Parishes may have no Pastor some worse than none and some with us as many in London-Parishes Stepney Giles Cripplegate Sepulchres Martins c. have more Souls than ten Men can Teach and Over-see who must not therefore be forsaken and given up to Satan what-ever we suffer for endeavouring their Salvation 47. A Bishop if he please may thus causlesly keep most Ministers in his Diocess from Preaching the Gospel for the most part of their Lives I had rather be punished as a Rogue at a Whipping Post before I am fully heard and judged than have innocent Souls deprived of the usual means of their Salvation under pretence of Punishing me At least let no Suspension be valid longer than the place is competently supplied by another 48. Will no Mulcts or Stripes satisfie the Law without Silencing Men and forbidding them to endeavour Men's Salvation before their Crimes are proved such as render them uncapable of that work 49. But hath the Synod or Presbytery a Negative Voice in his punishment or not 50. For Treason and Murder there is reason for it but if every Man must be deposed from the Ministry that did ever Curse Swear or had any scandalous Vice from his Child-hood before his Ordination or Conversion I doubt the number left will be too small 53. The old Canons distinguished Some Crimes left so great a blot as made Men uncapable others did not so If such a War should break out as between the Emperor Henry IV. c. and the Pope or between the Houses of York and Lancaster the prevailing Party will force the Ministers to own him and if the other Party after prevail their Crime will be called Treason and all the Churches left desolate and the Peoples Souls forsaken by the Ministers perpetual incapacity and the King 's pardoning Power much restrained 54. Why should it be left to the Bishop's Will whether he will restore such a Penitent or not 56. Peaceable Men will consent that no Ministers should be permitted to Preach or Talk Seditiously against even those Rules of Government which they do not approve But this Penalty is so high and severe that few worthy Ministers will think their Station secure but will prepare for Banishment For 1. These Rules are many 2. And Derogatory is a large Word and will extend far 3. And there are few worthy Ministers that have no Drunkards Fornicators c. for their Enemies to accuse them E. g. if I lived in Scotland and should but read Blondel de jure Plebis in regimine Ecclesiastico and say it is sound Doctrine and this in Discourse at my own Table I might be thus troubled and banished it being derogatory to that part of the King's Rules as here exprest which deprive the People of all power of Consent c. Is it not enough that this Paper of Canons be so far equalled with God's Word yea with the very Articles of our Faith as that the open Oppugners of them have the same Penalty as open Hereticks who of old were after a first and second Admonition to be avoided And surely I think even that this is too much and yet I would have turbulent Preaching against the Government or Endeavours openly to subvert it restrained But methinks after the first and second Admonition a competent Mulct might do that sufficiently till Men go so far as to be turbulent Incendiaries 63. Shall the Presbytery have a Negative Voice in the Ordination or be Cyphers 66. It is well that the Elders Consent is
excepting Lay-Chancellor's use of the Keys ipso facto Excommunicateth all Nobility Gentry Clergy and Commons that say That it is repugnant to the Word of God And it 's time to take heed what we Swear when the Act of Uniformity the Oxford-Act the Corporation Act the Vestry Act the Militia Act and the Oath of Supremacy do bind all the Nation by Solemn Oath not to endeavour any alteration of Government in Church or State And yet most Reverend Fathers who most sharply call us to Conformity do Write for a Foreign Ecclesiastical Jurisdiction under the Name of an Universal Colledge of Bishops or Council having such power as other Courts even Commanding Pretorian Legislative and Judicial to all the Church on Earth and that obedience to this Foreign Jurisdiction is the necessary way to escape Schism and Damnation And if it be no alteration of Government to bring King and Kingom to be subject to a Foreign Jurisdiction this Oath and the Oath of Supremacy and the 39 Articles and Canons and several Statutes which renounced it are all unintelligible to us We renounce all subjection to any Foreign Church or Power but not Communion We have Communion with the Church of Rome and all others in Christianity but not in their sin and we are not yet so dull as to know no difference between Foreigners Government of us and their Communion nor to think that Separation from a Usurped Government is Separation from Christian Communion Nor can we possibly believe the Capacity of Pope or Council or Colledge of Bishops as a Monarchy or Aristocracy to Govern all the World in one Soveraignty Ecclesiastical till we see one Civil Monarchy or Aristocracy rule all the Earth And we dread the Doctrine and Example of such Men as would introduce any Foreign Jurisdiction while they are for Swearing all the Land against any alteration of Church-Government And we must deliberate before we thus Conform while so Great Men do render the Oath so doubtful to us I appeal to the fore-cited Profession of my Loyalty published many years ago as being far more full and satisfactory to any that questioneth it than the taking of this doubtful controverted Oath would be A true Copy of the Iudgment of Mr. Saunders now Lord Chief Iustice of the King's-Bench given me March the 22d 1674 5. 1. IF he hath the Bishop's License and be not a Curate Lecturer or other Promoted Ecclesiastical Person mentioned in the Act I conceive he may Preach Occasional Sermons without Conforming and not incure any Penalty within this Act. The due Order of Law requires that the Delinquent if he be forth-coming ought to be summon'd to appear to Answer for himself if he pleases before he be Convicted But in case of his withdrawing himself or not appearing he may be regularly Convicted Convictions may be accumulated before the Appeal be determined but not unduely nor is it to be supposed that any undue Convictions will be made As I Conceive Edm. Saunders M. day 22. 167â— Mr. Polixfen's Iudgment for my Preaching Occasionally A. B. before the Thirteenth of this King being Episcopally Ordained and at the time of the Act of Uniformity made Car. 2. not being Incumbent in any Living or having any Ecclesiastical Preferment before the Act of Uniformity viz. 25 Feb. 13 Car. 2. obtains a License of the then Bishop of London under his Seal to Preach in any part of his Diocess aud at the same time subscribes the 39 Articles of the Church of England Quest. Whether Licenses Preceding the Act be within the meaning of the Act I conceive they are For if Licensed at the time of the Act made what need any new License That were but actum agere and the Clause in the Act unless he be Iacensed c. in the manner of penning shews that Licenses that then were were sufficient and within the Provision And the followiug Clause as to the Lecturers is Express now is or shall be Licensed The former part of the Act as well as that extends to Licenses that then were For the same License that enables a man to Preach a Lecture must enable a man to Preach Q. Whether he be restrained by the Act of Vniformity to Preach a Funeral Sermon or other occasional Sermon I Conceiâ—e that he is not restrained by this Act to Preach any Occasional Sermon so as it be within the Diocess wherein he is Licensed Hen. Pollexfen Decemb. 19. 1682. § 77. While I continue night and day under constant pain and often strong and under the sentence of approaching death by an uncurable disease which age and great debility yields to I found great need of the constant exercise of patience by obedient submission to God and writing a small Tractate of it for my own use I saw reason to yield to them that desired it might be publick there being especially so common need of obedient patience § 78. Having long ago written a Treatise against Coalition with Papists by introducing a Foreign Jurisdiction of Pope or Councils I was urged by the Writings of Mr. Dogwel and Dr. Saywell to publish it but the Printers dare not Print it Entitled England not to be perjured by receiving a Foreign Jurisdiction It is in two Parts The first Historical shewing who have endeavoured to introduce a Foreign Jurisdiction citing Papists Grotius Arch-Bishop Bromball Arch-Bishop Laud Thorndike Dr. Saywell Dodwell four Letters to Bishop Guning and others The 2d part strictly Stating the Controversy and Confuting a Foreign Jurisdiction against which Change of Government all the Land is Sworn I may not Print it § 79. When I saw the storm of Persecution arising by the Agitators Hilton Shad Buck and such other and saw what the Justices were at least in present danger of and especially how Le Strange and other weekly Pamphleteers bent all their wit and power to make others odious and prepared for destruction and to draw as many as possibly they could to hate and ruine faithful men and how Conscience and serious piety grew with many into such hatred and reproach that no men were so much abhorred that many gloried to be called Tories tho they knew it was the name of the Irish common murdering Thieves I wrote a small Book called Cain and Abel in two parts The first against malignant Enmity to serious Godliness with abundant Reasons to convince Malignants The second against Persecution by way of Quaere's I wrote a third part as Impartial to tell Dissenters why while I was able I went oft to the Parish Church and there Communicated and why they should not suffer as Separatists or Recusants lest they suffer as evil doers But wise men would not let me publish it And the two first the Booksellers and Printers durst not print but twice refused them § 80. But the third part the Reasons of my Communion with Parish Churches that have honest able Ministers I sent to one friend who telling others of it a Bookseller after two
am sure if not all quiet in their Habitations even in the Kings Quarters not so much as taking the Covenant so that I know not how you can except against them as casting out the Bishops What tell you them of other Mens Actions could they help it what if it be in a time when Bishops were so Ejected when you cannot prove them guilty of it 4. The Covenant it self doth not reject all Bishops but only such as stood in England and so concatenated to Chancellors Deans c. and with such an Explication Mr. Coleman gave it to the House of Lords If therefore you could prove that the Associated Ministers have taken the Covenant which you have not done yet that proves not that they were the Ejectors of the Bishops 6. There is no Bishop that we know of over this Diocese 7. You cannot prove that those that were Ordained by meer Presbyters might have had Episcopal Ordination of which more anon 8. It is not the Regularity of the Ordination that we desire you to acknowledge but only its being so that it is not a nullity So that you may see how unfaithfully you stated the case which is rather this Whether when the Bishop of this Diocess is dead and the rest taken down by the Reigning Power and we know not where to have Episcopal Ordination or at least without the great suffering of the Bishops on whom the present Powers will inflict so great a penalty if they Ordain if in this case any be Ordained by meer Presbyters are we bound to judge them no Ministers yea and to refuse Associating with others for their sakes Whether our Church doors must be shut up and Gods publick Worship thrown away till the Rulers will permit and the Presbyters and People admit Bishops again and Ministers and Churches all be null yea I do no find you prove that our Agreement requires any such acknowledgment as your self intimateth of which next Except Sect. 3. Mr. Baxter himself I name for one a Principal of this Association and protesting it one end of this Association that they may be acknowledged for true Presbyters and Pastors of their Churches by all who enter into this Agreement vid. p. 14. and the two last lines and p. 15. for eight lines also p. 14. Reas. 11. and Reas. 12. p. 47. mid and p. 49. fin Reply to Sect. 3. For my self I think you have more against me than any other Man in your Association But yet 1. you have not proved that I had not Episcopal Ordination which indeed I had 2. Nor that I consented to the removal of their Calling If I did so yet till you can know it you have no just ground for your alienation 3. If I did consent yet that nulleth not my former Call 4. You know not if I did whether I repent or not 5. No man must be rejected for a fault supposed without a just Tryal in all Equity you should hear me speak for my self I have publickly offered satisfaction to any that are offended with me 6. What if I only were faulty would that warrant you to separate from all the rest for my sake 7. But what do you alledge against me That I would have an acknowledgment that we are true Presbyters and Pastors A heinous Crime that I will not yield to have Gods Church among us unchurched by the Papists and his Worship cast aside for want of true Ministers 8. But what are all these Words of mine to the Agreement Those are but mine own Thoughts which none are desired to consent to You should have produced somewhat from our Articles of Concord and not from my Words Except to Sect. 4. Do they take in your acknowledged Grounds of all parts Episcopal and all who would have us acknowledge them Presbyters ordained in this Church without Bishops not by necessity as in the Churches wherein no Protestant Bishop could be had unless their Christian Charity can take Countenance to say that none of our Bishops were Protestants and that then they must have had no Ordination at all or Ordination by Papists requiring of them the Acknowledging the Popes Ecclesiastial Supremacy which was the confessed Case of those Protestants beyond Seas from whence they would fain borrow a Cloak for their Fact but the Covering is too short though they argue while the World endures there is a vast difference betwixt necessity and voluntary Engaging by Covenant and relinquishing casting off and laying by true Catholick Protestant Bishops Reply to Sect. 4. Yes Sir I am confident I take in the Grounds of the Episcopal Protestants But I dare not say yours for I do not know you nor are you able to manifest the contrary 1. Necessity may justify some things that else were unjustifiable and the absence of such Necessity may prove them sinful But if Presbyters may justly ordain in case of necessity then you will hardly prove our Ordination null for want of that Necessity though you should prove it irregular It seems you think that Lay Men may baptize in case of necessity if so you may prove it sinful but hardly null where Necessity is not 2. It is an incredible Assertion against the Sun that all those Protestants beyond Sea had such a Necessity and could not have Protestant Bishops Put out Mens Eyes and then tell them this Were the Low Countries so far from England that they could not possibly have borrowed a Bishop to Ordain Was not Bishop Carleton at the Synod of Dort with them why did not that Synod desire this Curtesy It is said he protested for Bishops in the open Synod and that he took their Silence for Consent and also that some after told him that they would have them if they could as if Silence were any Sign of Consent against their own established Discipline Who knows not that their loathness to displease King Iames of whom they had then so much need might well cause them to keep Silence about that which was not the Business of the Assembly as long as they held their present Government and if some said they would have Bishops if they could it is plain it was but few for if most had been willing what hindered them If you say the Civil Powers I answer 1. The Ecclesiasticks so taught them and desired the Presbyterian Government of them 2. They might have run the hazard of a Persecution as well as we and the civil Rulers of this Nation are as much at least against it as theirs So some gather from Moulin's Word to Bishop Andrews and some few other Mens that the French Churches would fain have Bishops as also they are said to have offered Obedience to the Papist Bishops if they would turn Protestants when as it is known they are against Bishops and if any particular Persons are for it it is against the Establishment of their Churches Perhaps they might think their Form of Government not of such Moment as to reject Episcopacy if it might come
enjoy what Success is such a Dispute like to have either with the People or with the Adversary will they not tell us our Church is invisible especially when these few Bishops are dead Except to Sect. 6. 2. Whether in this Worcestershire Association whosoever will enter into it doth not therein oblige himself to acknowledge that Presbyters while there remain alive fourteen or thirteen or twelve Catholick Protestant Bishops may proceed to publick Excommunications and Absolutions in foro Ecclesiastico without asking those Bishops Consent allowance or taking any notice of them See Resolution 12 13 14 15. and the Scope of the whole Book Reply to Sect. 6. To your second Question I answer The Term Excommunication we use not This Term is used to signify sometimes a delivering up to Satan and casting out of the Catholick Church sometimes only a Ministerial Declaration that such a Person should be avoided by the People acquainting them with their Duty and requiring them to perform it sometimes it signifies the Peoples actual Avoidance In the former Sense we have let it alone and that which you call your Excommunicatio Major we meddle not with much less do we usurp a compelling Power for the Execution The other we know to be consistent with the Principles of Episcopal Protestants if not also with Papists yea even when there is a Bishop resident in the Diocess it being but part of our teaching and guiding Office as Presbyters of that Congregation but I have said enough of this in my Explications already 2. But what if there be twelve latent Bishops in England when for my part I I hear not of above two or three have they Power not only to ordain but also to govern other Diocesses which have no Bishops Yea must they needs govern them 1. Woe then to the Churches of England that must live under such Guilt devoid of all Government 2. Woe to the Sinners themselves that must be left without Christ's Remedy 3. Woe to particular Christians that must live in the continual Breach of God's known Law that saith with such go not to eat c. for want of a Bishop to Execute it 4. Woe to the few Bishops that be for it all the Authority be in them then the Duty and Charge of executing it is only on them and then they are bound to Impossibilities one Bishop must Excommunicate all the Offenders in a great part of the Land when he is not sufficient to the hundredth part of the Work Then when all the Bishops in England are dead save one or two they are the sole Pastors of England and all Discipline must be cast away for want of their Sufficiency Then it seems the Death of one Bishop or two or three doth actually devolve their Charge to another and who knoweth which other This is new Canon Not only Protestant Bishops but some Papists confess that when a Bishop is dead the Government remains in the Presbyters till another be chosen sure they that govern the People at least with him whilst he is living as is confessed need not look on it as an alien supereminent transcendent Work when he is dead Bishop Bromhall against Mil. p. 127. gives People a Judgment of Discretion and Pastors a Judgment of Direction and to the chief Pastors a Judgment of Jurisdiction You may go well allow us by a Judgment of Direction to tell the People that they should avoid Communion with an open wicked Man even while a Bishop is over us Selden de Syne c. 8 9 10. and will tell you another Tale of the way of Antiquity in Excommunication and Absolution than you do hear But of this enough in the Books Except to Sect. 7. 3. Doth not he oblige himself also to acknowledge that not only Presbyters incommuni governing but one single one of them may proceed to Excommunicatiand Absolution in foro Ecclesiastico Reply to Sect. 7. Your third Question I answer by a Denial There is no such Obligation The Declaration of the Peoples Duty to avoid such an one is by one so is every Sermon so is your Episcopal Excommunication Doth not one and that a Presbyter declare or publish it But for advising and determining of it we have tyed our selves not to do it alone though for mine own private Opinion I doubt not easily to prove that one single Bishop or Pastor hath the Power of the Keys and may do all that we agree to do Except to Sect. 8. 4. That not only one single Presbyter but one whose Ordination was never by any Bishop to be Presbyter where also Bishops were that might have been sought unto hath that Power also of Excommunication c. Reply to Sect. 8. Your fourth is answered in the rest if his Ordination have only in the Judgment of Episcopal Protestants yea of some Papists an Irregularity but not a Nullity then he hath Power to do so much as we agree on Your Exception is as much against his other Ministrations Except to Sect. 9. I speak only of the Essence of their Association not insisting on what Mr. Baxter declares to the World that in some Cases the People not satisfied with the Bishops or Presbyters Ordination may accept or take a Man of themselves without any Ordination by Bishops or Presbyters to be their Pastor and Presbyter with Power of Excommunication and Absolution in himself alone without the People see p. 83. Reply to Sect. 9. That this may be done in some Cases I have lately disputed it with a learned Man of your Party and convinced him And methinks Nature should teach you if you were unordained but qualified by Gifts cast among the Indians that you should not let them perish for want of that publick constant teaching which is Ministerial or of Sacraments and Discipline only for want of Ordination that the Substance of Duty should not be thrown by for want of that Order which was instituted for its Preservation and not for its Destruction You dare scarce openly and plainly deny that Necessity warrants the Presbyters of the Reformed Churches to ordain And I doubt you allow it them then on no other grounds then what would warrant this that I am now pleading for Except to Sect. 10. And for any Votum or desire of Bishops Protest Bishops if they might have them or access unto them which was so oft the publick avowed Desire of the chiefest Reformers and Protestants beyond Sea much unlike the Spirit of our Presbyterians see what Mr. Baxter gives us to know p. 85. where comparing our present Bishops with a Leader in an Army he faith Nay it is hard trusting that Man again that hath betrayed us and the Church ibid. These have so apparently falsified their Trust that if we were fully resolved for Bishops yet we cannot submit to them for Ordination or Jurisdiction and then he proves it by Canon he thinks that the Presbyters now should not submit to the present Bishops by Canon Concilii Rbegien ut
is necessary absolutely to the Being of the Ministerial Calling I doubt not but all the unhappy Consequences will be unavoidable which you mention concerning the Churches of all the West But whether it be you or I that is to be blamed for those Consequences it is not your Word only that must determine and I am willing to try by weight of Reasons Except to Sect. 13. And now for the Proof of all this the whole weight is laid by this Book 1. Upon an Argument a comparatis If they the Protestants beyond Seas are lawful Pastors and Presbyters whose Necessity and Plea of Necessity publickly to have been made by those these our new Presbyterians cannot deny then our new ordained ones by Presbyters are Presbyters also though they want all such Pretence all colour of Necessity for themselves were the first Authors of it to those that ejected them which yet did not bring a Necessity neither which we all know If Necessity be pleaded to be above Ecclesiastical Laws as sometimes it hath dispensed even with divine positive Laws themselves then they pro imperio will be above them by their own Magisterial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Consequence if they will take this to themselves that whatsoever is lawful to others upon necessity is and shall be lawful to themselves without Necessity they may in the next place Pope-like take to themselves to dispense with divine positive Laws also because necessity has sometimes dispensed with them Reply to Sect. 13. 1. You may as well say we dare not say the Sun Shineth as that we dare not deny the Protestant Churches to have been without Bishops to this day through necessity against their Wills when in almost all of them the full Power Civil and Ecclesiastical is supposed to be among themselves though I deny not but some particular Persons among them would fain have Bishops yet I think very few in comparison of those that were willing to be rid of them when they were received here 2. You boldly affirm without Proof that the Ministers of this County who were not ordained by Bishops were Ejectors of them or Authors of the Necessity 3. I shewed you before we have more Necessity than you mention and besides a Necessity whereof we are not guilty there may be a culpable Necessity which yet may free our calling from a nullity though not our selves from Sin What if God should permit all the Churches of Ethiopia or the Greeks to deny the Ius Divinum of Episcopacy which is possible as well as to permit the Reformed Churches to do i◠aud so to set up Ordination by meer Presbyters while I speak to you on your own Grounds I suppose this to be their Error and so their Sin yet would you presently unchurch them all and rather have God's Worship forborn as to the Publick There be many among us who are against Diocesan Bishops who give us good testimony of a sincere Heart impartial studying of the Point with as much self-denial and earnest Prayer for God's Direction as any Episcopal Man that ever I knew and yet remain against Episcopacy This kind of Necessity may sure free their Calling from the Charge of Nullity which needs not this Plea though it could not free them from the Charge of Error Except to Sect. 14. Instead of answering one Word to Ignatius God's Holy Saint and Martyr his renowned Epistles which he knew lately vindicated or to all the ancient Fathers avowing in terminis the jus divinum of Bishops above Presbyters and the Bishops sole Power of ordaining or producing any to the contrary he fills up his Books with Citations of modern Mens Writings which they all wrote charitably for the Patronage of those poor afflicted Protestants who had no Bishops because they could have none So that as well his Authorities as his Reasons are all drawn a loco comparatorum arguing weakly from the Priviledge of necessity to their licentiousness with or without Necessity which is one continued Sophism Reply to Sect. 14. 1. Though Ignatius were both a Saint and Holy yet I know not what call I had in those Papers to meddle with him Unless I must needs dispute the point of Episcopacy which I did disclaim 2. As I would not undervalue the late Vindicacation of Ignatius so I would not have you so far overvalue it as to think it should so easily and potently prevail 1. With all those that see not any Cogency in the Arguments or sufficiency in the Answers to the contrary Objections 2. Or with hose that will take Scripture only for the Test of this Cause 3. Or with those that are confident that you can never prove that Ignatius speaks of Diocesan Bishops but only of the Bishops of particular Churches 3. Your talk of all the Ancient Fathers avowing in terminis the Bishops sole Power of ordaining doth but discredit the rest of your Words You suppose us utter Strangers both to those Fathers and the English Bishops who maintain that Presbyters must be their Coadjutors in Ordination 4. What if I should grant that all the Fathers would have Bishops to have the sole Power of Ordaining ordinarily and for Order Sake And that it is a Sin of Disorder where unnecessarily it is done otherwise that 's nothing to the Question that I had in hand which is whether such Ordination by Presbyters be not only irregular but null and whether an uninterrupted Succession be necessary to our Office 5. I plainly perceive here again that you are loath to speak out your Mind but you seem to dissent from these charitable Maintainers of the Protestants Why else do you set Ignatius and the ancient Fathers as the Party that I should have respected instead of these if you did not think that the Fathers and these Men were contrary 6. My Business was to prove that according to the Principles of the Protestant Bishops in England our Ordination was not null eo Nomine because without a Bishop now I am blamed for proving this by Modern Writers and not Fathers If you will disclaim the Modern Protestant Bishops do not pretend to be of their Party but speak plainly If I fill up my Book with such Citations then I hope I was not deficient in bringing the Testimonies of the Protestant Episcopal Divines and yet many more I could cite to that end 7. To that of the Protestants Necessity enough is said till your Words are canonical or your Proof stronger I do not think but there are some Protestant Bishops so called at least in France and Holland now that went out of Britain and Ireland why cannot they ordain them Bishops in their extream Necessity Why did the angry Bishops so revile poor Calvin Beza the Churches of Geneva Scotland and many others for casting out Bishops and setting up Presbytery if all were done on a justifiable Necessity But enough of this Except to Sect. 15. But that these Authors cited by him may be authentical all the
say that God will make their Acts as useful to the honest Receiver as if the Ordainer had done it by just Authority and another to say that such an Ordainer had Authority because his Incapacity was not known or judged that is because it was not then known that he had none 2. Moreover if the Catholick Churches Acceptation and Reputation which you mention would serve turn then 1. It were well worth the knowing what you mean by the Catholick Church do you mean the whole or only a Part If the whole then few Ministers or Bishops must be so accepted for who is known to all Christians in the World If a Part then what Part must it be what if one Part repute him a true Minister or Bishop and the other a false or none which is very common If you say it is the People over whom he is Pastor then nothing more common then for them to be divided in their Judgments If you say it is the greater part then we shall be at utter Uncertainties for our Succession as little knowing what the greater part of the People thought of our Predecessors if you mean the Superior Bishops then a Metropolitan it seems is the Catholick Church when a Bishop is to be judged of and it is like a Patriarch for a Metropolitan and the Pope for him But as 1. We know not how these judged of our Predecessors 2. So we little believe that these Mens Judgments can make a Man to be a Bishop that is none or make him have a Power which else he had not this is worse than the Doctrine which hangs the Efficacy of the Sacraments on the Priests Intention It 's like the Faith of some that think to make a Falsehood become true by believing it true 3. And you know it is the Pope whose Succession we are questioning and which is the Catholick Church that must accept and repute him a true Pope If the Council of Basil were the Catholick Church then you know how Eugenius was reputed and then where is our Succession I doubt not but true Christians that are not guilty of the Nullity of the Ordination nor knew it may have the Benefit and Blessing of such a Man's Administrations and they may be valid to the Receiver But that is on another ground which I have lately manifessed to another in debating this Cause and not that the Administrator had any true Ministerial Authority from God Again I refer you to my Answer to Bellarmine and others in those Papers Except to Sect. 18. V.G. Put case one not baptized thought to have been baptized had per ignorantiam facti been promoted to be Bishop Archibishop or Patriarch yet so long as the Church knew it not nor himself perhaps but did accept him bona Fide though ipso Facto had it been known such had been uncapable of Episcopal Order yet being so accepted by the Catholick Church Ordinations done by him were not null nor did he interrupt the Succession but latente omni defectu baptismi he was a true Bishop though after his Death by any Writing they had come to discover it for the Church as all Judicatures rightly proceeds secundum allegata probata the same I say of secret Symony V. S. But on the other side to speak now to the Presbyterian Case Reply to Sect. 18. Nay then put Case the Man were not Ordained and the Church took him to be Ordained you say the Church must proceed secundum allegata probata doth not this give up your Cause and yield all that I plead for which is that an authoritative Ordination and so an uninterrupted Succession is not simply and absolutely necessary to the being of the Ministry For you confess your Churches Reputation may serve without it By the way take head least you either make the People to be none of the Catholick Church or at least you give a Power to the People to make Ministers Bishops and Popes by their bare Thoughts without Ordination or so much as Election But then you will remember that if Reputation without just Ordination may serve turn I know not but those among us may be Ministers whom you disclaim For the Pastors and People of all the Protestant Churches in Europe except your selves here do take such for Ministers so far as it is possible by Writings Professions and Practices to know their Minds and I hope they are as good a part of the Catholick Church as the Pope and his Consistory are If Reputation then will make Pastors without Ordination we may have as good a Plea as those you plead for For the case of Symony you mention see what I cited out of Dr. Hammond and you know sure that many Canons make Ordinations null and the Office null ipso Facto whether ever the Party be questioned in Judgment or not such Canons and Laws are equal to Sentences A Case also may be known that is never questioned and Judged who could question the Sodomitical unclean murderous Popes though it was commonly known I take it for granted therefore that the Knowledge degraded them without a Judgment according to your own Words here unless one part of them contradict the other Except to Sect. 19. The same ancient Church which did make void and annul constantly all Ordinations made by meer Presbyters whether they Schismatically arrogated to themselves to be Bishops and were not nor so reputed by the Church or otherwise upon any Pretention whatsoever for at that time no necessity could be with any Colour nor was pretended Reply to Sect. 19. 1. But is it the Judgment of the Ancient Church that will serve to degrade or null a Minister of this Age If so then all your former Arguing is in the Dust For though your Popes had none to Judge them Wicked and Uncapable then yet the ancient Church before them did make void and null the Office and Ordinations of such as they If it must be a present Power that must do it we have not yet been called to any Judicature about it 2. Your Parenthesis seems to intimate that if the Presbyters be but Reputed Bishops by the Church then their Ordinations are not null All 's well on our side then except you only or the Romanists be the whole Western Church For not only Pastors and People here do take Presbyters to be Bishops having Power of Ordination but so do the rest of the Reformed Churches or at least most of them They think that the primitive Bishop was the Bishop of one particular Church and not of a Diocess or many Churches 3. You talk of necessity again but you would not say that necessity would have excused them then if there had been such though it seems you would be thought to judge of the Reformed Churches as the Protestant Bishops do or else hide your Judgment in part Except to Sect. 20. These Three Fallacies are the Summ of all his Arguments rather popular Calumnies for want of Argument
This is like the Man that swears he never swore in his Life you blame me with charging you with what you contend for 2. But you do with as little Candor as verity say that in the next Page it is those same Men that I speak of when I purposely and plainly call these Gentlemen of the Episcopal Protestant Party as distinct from the Cassandrian Papists and as helping us in the Discovery of the Danger But I perceive it is your Desire to make Men believe that I took them for all one But a good Cause needs to such a way of Defenceâ— Did you think that the learned Doctor to whom you wrote would believe you who had my Book at hand and could see that your Words were false And is it not strange that upon such a dishonest Foundation you can build such a triumphant Exclamation as follows See how Uncharitableness betrays and accuses it self c. Exception to Sect. 27. Pag. 50. n. 4. If these that I dispute with will shew themselves openly to be Papists and plead that Women or Lay-Men may baptize in case of Necessity c. See see his Magisterial canting crying out Popery upon whatever likes him not Doth he know whom he here condemns for Papists Yes he doth for he tells us pag. 81. that the 38th Canon Elibertint Concilii and he tells us right decrees that in case of necessity a Lay Man may baptize well an ancient Catholick Council held under the primitive pure Times whilst Persecution yet exercised the Church more ancient than the Council of Nice and whereof Magnus Osius Confessor was a part is peacht of Popery too together with us Enough of this I might add much more All this within the compass of twenty Leaves from pag. 45. to 85. Reply to Sect 27. All this but a meer Mistake whether willing or unwilling I never took this Point alone enough to denominate a Man a Papist but because it is a Point wherein the Papists generally hold one way and the Protestants another I take it to be a 〈◊〉 Discovery which side the forementioned Persons are of I durst not say that the Error of Purgatory or praying for the Dead or praying to Saints no â— nor Transubstantiation alone is sufficient to denominate a Man a Papist But yet I think if a Man would degrade our Ministers and unchurch our Churches and all the Reformed Churches that have not Bishops and maintain the Romish Ordination and Church and yet saythe is not a Papist your Addition of one of these would further the Discovery I am not ignorant that Tertullian and others speak of Lay Mens Baptizing in case of necessity but not for Women though Pamelius would pervert Tertullian's Words for that End Except to Sect. 28. To give you a Taste when he quotes Fathers as he quoted above the 80th Canon Apostotical to eject our Bishops So also when he would prove that the ancient Church held it lawful for Ministers to impose Hands for the confirming of Parties haptised pag. 58. for Proof of what he saith he pretends to but Two Authors viz. Ambrose in Ephes. 4. and Augustin quoest ex vet novo Testam mixt both certainly spurious Pieces and the latter the Work of an Heretick Reply to Sect. 28. You go the farther the worse I quoted Bishop Downame as one of the Episcopal Protestants to shew that it is their Judgment that Ministers ordained without Bishops may be true Ministers Now because the Bishop brings these two Testimonies on the by about Confirmation and Reconciliation of Penitents you do in my Judgment not well 1. Feign me to be the Speaker of those Words and the Alledger of those Authors when it was a Bishop and his Words go cited because a Bishop 2. You make me to do it in order to prove the Power of Ministers to impose Hands on the Confirmed and Reconciled when even Bishop Downame brought in that and these Testimonies thereto but as subservient to the others But perhaps I left you some occasion of this mistake to charge me with the Words of the Bishop No none at all I enclosed his Words with this Mark and after I wrote so far Bishop Downame that there might be no place for such an Oversight But where you talk of but two Authors for this I thought you had known how easy it is to bring more For if it be the Ceremony of Imposing Hands that you would deny to the Presbyters it was so far from being denied theâ—â— anciently that even the English Bishops allowed it them in Ordination which is the greater If you mena the Power of Confirming and Reconciling it 's known the Bishops might delegate Presbyters to it and the Corepiscopi used it yea Presbyters I think in some Cases And for Reconciliation Bishop Usher tells you in the Words I cited that even Deacons used it or had it Yet is not the Testimony of those Authors contemptible that ascribed to Ambrose is taken by Erasmus to be Remigius or Anselme by Maldonate to be Remigius by Brugensis and Bellarmine to be Hillarius Diaconus And well might Downame alledge them against the Papists when Bellarmine the Rhemists Alan and others so esteem them and quote them as Ambrose when it serves their turns And for the Book of Quest. in vet nov Test. 1. The Papists citing it Bellarmine Harding Turrian Eckius Cope Rhemists c. Downame might well cite it ad Hominem yea ad Rem it being matter of Fact that he speaks to and the Author so ancient that Hierome seems to take notice of him Except to Sect. 29. In all this you see I have not disputed the Case with him but only discovered to you his manner for that he himself professes he is resolved in this Book to forbear the Dispute p. 79. princip pag. 77. he would give us to understand that he hath much more behind that he can say by way of Argument for this is only crying out Popery Popish c. for Presbyters Power of Governing Excommunicating ordaining without a Bishop Let him be intreated to do it and lay aside his poor kind of calumniating his Adversary and deal Christianly by Arguments only and he shall soon be answered I believe For the present he may know his Papers prevail not but only provoke those he writes against Reply to Sect. 29. It 's strange that to call a Papist a Papist should be accounted Calumniation I profess to speak of none but Cassandrian Papists I name none They that are not such have no reason to say that I calumniate them when I professedly accept and and honour and seek Reconciliation with them They that are such methinks should not be ashamed of it It 's an ill Religion which a Man must be asham'd of and an ill Profession that is ashamed of a true Religion 2. That my Papers prevail not but provoke is no wonder 1. The Papists I expected to provoke by discovering their Designs and attempted not
be sinful and hazarding our Souls c. We should never have stuck at Conformity to them And it is no small Number of Sins so heiâ—ous which we suppose since imposed that we dare not so much as name them least we displease you and make you say that we render the Conformists such heinous Sinners But I will alledge your Authority when any of us are next blamed for discovering the â—einous Sinfulness of Conformity as we yet believe it would be to us If you say that the Licensers would licence our Writings if we did it with Sobriety 1. You know that the Canon and Law is against it 2. I shall then in Justice challenge you to make it good and here promise you an account of my Nonconformtiy whenever you will procure it licensed 6. And which way got you so strong a Faith as to be past doubt that did we discover any sinfulness it would by Authority have been taken away Make this true yet after neer Two Thousand Ministers have been neer Sixteen Years ejected and silenced and many killed by Imprisonment and the People of the Land divided and distracted by the training Engines and you shall have the Honour of being the greatest healer of our Breaches that ever rose in the Days of my Remembrance But if it be not true III. The Third Passage is p. 69 70. throughout These are great things to be spoken so boldly 1. Do you suppose your Reader one that never read Church-History What Work the Bishops made for Arrianism for Nestorianism for the Eutychians and Aâ—â—phalites against Nazianzen Chrysostom c. for the Monothelites about the tria Capitula for Images against Emperors and Kings setting up the Pope and decreed the Deposition of all Princes that obey him not and making Loyalty to be Heresis Henriciana How the River Oronte at Antioch hath been coloured with the Blood and the Graves of the Monks and People that fought it out in the Streets for the several Bishops what work they made at the first Council at Constance the first and the second of Ephesus the Council at Calcedon and many another How many Ages they were and yet are the Army of the Pope to subdue Princes and Nations Truth and Justice and set up the Evil that now reigneth in the Christian World How even against the Popes Will they made the best King and Emperor Ludovicus Pius as a Pennance resign his Crown and Scepter on the Altar to a Rebel Son and sent him to Prison He that ever read but Baronius Binnius or other Episcopal History will pity you can you name one Presbyter for very many Bishops that have been the Heads or Fomenters of Heresie Schism or Rebellion and yet Presbyters were more in Number than Bishops Innumerable Bishops saith Binnius were in the Monothelite Council under â—hilipicuâ— Of all things that ever befel the Christian Church I scarce know any thing comparable in Shame and Mischievous Effects to the horrid perfideousness Contention Schism and Pride of Bishops Cursing one Year by Hundreds all that were of one Opinion and another Year all that were of the contrary as the times and Interest and Emperor changed And if Arius or Novatus Aerius and Donatus which are all you name were the Beginners of any Schism how many hundred Bishops were the Promoters of them all save that of Aerius against themselves And is it any honour to Episcopacy that Arius and Aerius an Arian were not Bishops when they were said to be Seekers of Bishopricks and to divide because they could not obtain them Sure they were Prelatical Presbyters what honour were it to Episcopacy that you are no Bishop if all these and such things were vended by you in hope of a Bishoprick or some Preferment I will never whilst I breathe trust a Presbyter that sets himself to get Preferment no more than I will trust a But did you know or did you not that as for Novatus and Novatian one of them was an ill-chosen Bishop of Rome and the other a Promoter of his Prelacy and that as for Donatus there were two of them one of them a Bishop and that the Donatists Schism was meerly and basely Prelatical even whether their Bishop or Cecilianus should carry it and that their Re-baptizing and Re-ordaining and Schism was because they took none to have power that had it not from their Bishop as being their right like our Re-ordainers And are these Instances to prove what you assert Were it not for entring upon an unpleasing and unprofitable Task I would ask you 1. Who that Iuncto of Presbyters was that dethroned the King was it they that petitioned and protested against it 2. Whether it was not an Episcopal Parliament forty to one if not an hundred that began the War against the King 3. Whether the General and Commanders of the Army twenty to one were not Conformists 4. Whether the Major Generals in the Countries were not almost all Episcopal Conformists The Earl of Stamford was over your Country 5. Whether the Admiral and Sea-Captains were not almost all Episcopal Conformists As Heylin distinguisheth them of Archbishop Abbots mind disliking Arminianism Monopolies c. 6. Whether the Archbishop of York were not the Parliaments Major General 7. Whether the Episcopal Gentry did not more of them take the Engagement and many Episcopal Ministers than the Presbyterians 8. Whether if this Parliament which made the Acts of Uniformity and Conventicles should quarrel with the King it would prove them to be Presbyterians and Nonconformists 9. Whether the Presbyterian Ministers of London and Lancashire did not write more against the Regicides and Usurpers and declare against them than all the Conformists or as much And the Long Parliament was forced and most of them cast out before the King could be destroyed And when they were restored it made way for his Restoration And Sir Thomas Allen Lord Mayor and the City of Londons inviting General Monk from the Rump into the City and joyning with him was the very Day that turned the Scales for the King But all these are Matters fitter for your better Consideration than our Debate I rest Your Servant Rich. Baxter Iuly 26. 1678. To Mr. Long of Exeter Numb VI. A Resolution of this Case What 's to be done when the Law of the Land commands Persons to go to their Parish-Church and Parents require to go to private Meetings Quest. THE Law of the Land commandeth me to go to the Publick Churches the Canon commandeth me to go to my own Parish-Church and not to another Parish Both forbid me to go to Conventicles and silenced Preachers My Father and Mother forbid me to go to the Publick Churches and command me to go constantly to a silenced Minister in Meetings forbidden by the Law But specially not to go to my Parish Priest saying he is an insufficient and drunken Railer but to a Neighbour Parish if I will not obey their first Command Am I now bound to obey my Parents
Worship to be unlawful to them that have not Liberty to do better Discipline I wanted in the Church and saw the sad Effects of its neglect But I did not then understand that the very Frame of Dioceâ—â—n Prelacy excluded it but thought it had been only the Bishops personal neglects Subscription I began to judge unlawful and saw that I sinned by temerity in what I did For though I could still use the Common Prayer and was not yet against Diocesans yet to Subscribe Ex Animo That there is nothing in the three Books contrary to the Word of God was that which if it had been to do again I durst not do So that Subscription and the Cross in Baptism and the promâ—â—â—â— giving of the Lord's Supper to all Drunkards Swearers Fornicators Scorners at Godliness c. that are not Excommunicate by a Bishop or Chancellor that is out of their Acquaintance These three were all that I now became a Nonconformist to But most of this I kept to my self I daily disputed against the Nonconformists for I found their Censoriousness and Inclinations towards Seperation in the weaker sort of them to be a Threatning Evil and contrary to Christian Charity on one side as Persecution is on the other Some of them that pretended to much Learning engaged me in Writing to dispute the Case of Kneeling at the Sacraments which I followed till they gave it over I laboured continually to repress their Censoriousness and the boldness and bitterness of their Language against the Bishops and to reduce them to greater Patience and Charity But I found that their Sufferings from the Bishops were the great Impediment of my Success and that he that will blow the Coals must not wonder if some Sparks do fly in his face and that to persecute Men and then call them to Charity is like whipping Children to make them give over Crying The stronger sort of Christians can bear Mulcts and Imprisonments and Reproaches for obeying God and Conscienceâ— without abating their Charity or their Weakness to their Persecutors but to expect this from all the weak and injudicious the young and passionate is against all Reason and Experience I saw that he that will be loved must love and he that rather chooseth to be more feared than loved must expect to be hated or loved but diminutively And he that will have Children must be a Father and he that will be a Tyrant must be contented with Slaves § 20. In this Town of Dudley I lived not a Twelve-month in much comfort amongst a poor tractable People lately famous for Drunkenness but commonly more ready to hear God's Word with submission and reformation than most Places where I have come so that having since the Wars set up a Monthly Lecture there the Church was usually as much crowded within and at the Windows as ever I saw any London Congregations Partly through the great willingness of the People and partly by the exceeding populousness of the Country where the Woods and Commons are planted with Nailers Scithe-Smiths and other Iron-Labourers like a continued Village And here in my weakness I was obliged to thankfulness to God for a convenient Habitation and the tender care of Mr. R. Foley's Wife a Genlewoman of such extraordinary Meekness and Patience with sincere Piety as will not easily be believed by those that knew her not who died about two years after § 21. When I had been but three quarters of a year at Dudley I was by God's very gracious Providence invited to Bridgnorth the second Town of Shropshire to preach there as Assistant to the worthy Pastor of that place As soon as I heard the place described I perceived it was the fittest for me for there was just such Employment as I desired and could submit to without that which I scrupled and with some probability of peace and quietness The Minister of the place was Mr. William Madstard a grave and severe Ancient Divine very honest and conscionable and an excellent Preacher but somewhat afflicted with want of Maintenance and much more with a dead-hearted unprofitable People The Town Maintenance being inconsiderable he took the Parsonage of Oldbury near the Town a Village of scarce twenty Houses and so desired me to be one half day in the Town and the other at the Village but my Lot after fell out to be mostly in the Town The place is priviledged from all Episcopal Jurisdiction except the Archbishop's Triennial Visitation There are six Parishes together two in the Town and four in the Country that have all this Priviledge At Bridgnorth they have an Ordinary of their own who as an Official keepeth a constant Ecclesiastical Court having the Jurisdiction of those six Parishes This reverend and good man Mr. Madstard was both Pastor and Official the Place usually going along with that of the Preacher of that Town though separable By which means I had a very full Congregation to preach to and a freedom from all those things which I scrupled or thought unlawful I often read the Common Prayer before I preached both on the Lord's-days and Holy-days but I never administred the Lord's Supper nor ever Baptized any Child with the Sign of the Cross nor ever wore the Surplice nor was ever put to appear at any Bishop's Court. But the People proved a very ignorant dead-hearted People the Town consisting too much of Inns and Alehouses and having no general Trade to imploy the Inhabitants in which is the undoing of great Towns so that though through the great Mercy of God my first Labours were not without Success to the Conversion of some ignorant careless Sinners unto God and were over-valued by those that were already regardful of the Concernments of their Souls yet were they not so successful as they proved afterwards in other places Though I was in the fervour of my Affections and never any where preached with more vehement desires of Mens Conversion and I account my Liberty with that measure of Success which I there had to be a Mercy which I can never be sufficiently thankful for yet with the generality an Applause of the Preacher was most of the success of the Sermon which I could hear of and their tipling and ill company and dead-heartedness quickly drowned all § 22. Whilst I here exercised the first Labours of my Ministry two several Assaults did threaten my Expulsion The one was a new Oath which was made by the Convocation commonly called The Et caetera Oath For it was to swear us all That we would never Consent to the Alteration of the present Government of the Church by Archbishops Bishops Deans Arch-deacons c. This cast the Ministers throughout England into a Division and new Disputes Some would take the Oath and some would not Those that were for it said That Episcopacy was Iure Divino and also settled by a Law and therefore if the Sovereign Power required it we might well swear that we would never consent to
and Formalists were not now broad enough nor of sufficient force The King's Party as their Serious Word called the Parliaments Party Rebels and as their common ludiâ—rous Name The Round-heads the original of which is not certainly known Some say it was because the Puritans then commonly wore short Hair and the King's Party long Hair Some sâ—y it was because the Queen at Strafford's Tryal asked who that Round-headed Man was meaning Mr. Pym because he spake so strongly The Parliaments Party called the other side commonly by the Name of Malignants as supposing that the generality of the Enemies of serious Godliness went that way in a desire to destroy the Religious out of the Land And the Parliament put that Name into their Mouths and the Souldiers they called Cavaliers because they took that Name to themselves and afterwards they called them Damme's because God Damn me was become a common Curse and as a By-word among them The King professed to sight for the Subjects Liberties the Laws of the Land and the Protestant Religion The Parliament profest the same and all their Commissions were granted as for King and Parliament for the Parliament professed that the Separation of the King from the Parliament could not be without a Destruction of the Government and that the Dividers were the Destroyers and Enemies to the State and if the Soldiers askt each other at any Surprize or Meeting who are you for those on the King's side said for the King and the others said for King and Parliament the King disowned their Service as a Scorn that they should say they fought for King and Parliament when their Armies were ready to charge him in the Field They said to this 1. That they fought to redeem him from them that took him a voluntary Captive and would separate him from his Parliament 2. That they fought against his Will only but not against his Person which they desired to rescue and preserve nor against his Authority which was for them 3. That as all the Courts of Justice do execute their Sentences in the King's Name and this by his own Law and therefore by his Authority so much more might his Parliament do § 52. But now we come to the main matter What satisfied so many of the intelligent part of the Countrey to side with the Parliament when the War began What inclined their Affections I have before shewed and it is not to be doubted but their Approbation of the Parliament in the cause of Reformation made them the easilier believe the lawfulness of their War But yet there were some Dissenters which put the matter to debates among themselves In Warwickshire Sir Francis Nethersole a religious Knight was against the Parliaments War and Covenant though not for the Justness of the War against them In Glocestershire Mr. Geree an old eminent Nonconformist and Mr. Copell a learned Minister who put out himself to prevent being put out for the Book of Recreations and some others with them were against the lawfulness of the War so was Mr. Lyford of Sherborn in Dorcetshire and Mr. Francis Bampfield his Successor and some other Godly Ministers in other Countries And many resolved to meddle on no side Those that were against the Parliaments War were of three Minds or Parties One Part thought that no King might be resisted but these I shall not take any more notice of The other thought that our King might not be at all resisted because he is our Sovereign and we have sworn to his Supremacy and if he be Supreme he hath neither Superior nor Equal And Oaths are to be interpreted in the strictest Sense The third sort granted that in some Cases the King might be resisted as Bilson and other Bishops hold but not in this Case 1. Because the Law giveth him the Militia which was contended for and the Law is the measure of Power 2. Because say they the Parliament began the War by permitting Tumults to deprive the Members of their Liberty and affront and dishonour the King 3. Because the Members themselves are Subjects and took the Oath of Allegiance and Supremacy and therefore have no Authority to resist 4. It is not lawful for Subjects to defend Reformation or Religion by Force against 〈◊〉 Soveraigns no such good Ends will warrant evil Means 5. It is contrary to the Doctrine of Protestants and the ancient Christians and Scripture it selfe which condemneth all that resist the higher Powers and as for the Primitive Christiansâ— it is well known they were acquainted with no other lawful Weapons against them but Prayers and Tears 6. It importeth a false Accusation of the King as if he were about to destroy Religion Liberties or Parliaments all which he is resolved to defend as in all his Declarations doth appear 7. It justifieth the Papists Doctrine and Practices of Rebellion and taketh the Odium from them unto our selves and layeth a Reproach upon the Protestant Cause 8. It proceedeth from Impatience and Distrust of God which causeth Men to fly to unlawful means Religion may be preserved better by patient Sufferings These were their Reasons who were against the Parliaments War which may be seen more at large in Mr. Dudly Digs his Book and Mr. Welden's and Mr. Michael Hudson's and Sir Francis Nethersole's § 53. As for those on the Parliaments side I will first tell you what they said to these Eight Reasons and next what Reasons moved them to take the other side 1. To the First Reason they said as before that for the Law to give the King the â—â—â—â—itia signifieth no more but that the People in Parliament consented to obey him in Matter of Wars and to fight for him and under his Conduct For the Law is nothing but the Consent of King and Parliament and the Militia is nothing but the Peoples own Swords and Strength And that this Consent of theirs should be supposed to be meant against themselves as if they consented to destroy themselves whenever he commanded it is an Exposition against Nature Sense and Reason and the common Sentiments of Mankind And they said that the same Law required Sheriffs to exercise the Militia in Obedience to the Decrees of his Courts of Justice and this against the King's Personal Commands and in the King's Name Because King and Parliament have by Law setled those Courts and Methods of Execution a Command of the King alone can no more prevail against them than it can abrogate a Law And the Law said they is above the King because King and Parliament are more than the King alone And they pretend also Presidents for their Resistance 2. To the Second they said that when 200000 Protestants were murdered in Ireland and their Friends so bold in England and the Parliaments Destruction so industruously endeavoured it was no time for them to rebuke their Friends upon terms of Civility and good Manners though their Zeal was mixt with Indiscretion and that if the Londoners had not shewed that Zeal
or to turn to something else which though there be some reason for it I feel cometh from a want of Zeal for the Truth and from an impatient Temper of Mind I am ready to think that People should quickly understand all in a few words and if they cannot lazily to despair of them and leave them to themselves And I the more know that it is sinful in me because it is partly so in other things even about the Faults of my Servants or other Inferiours if three or four times warning do no good on them I am much tempted to despair of them and turn them away and leave them to themselves I mention all these Distempers that my Faults may be a warning to others to take heed as they call on my self for Repentance and Watchfulness O Lord for the Merits and Sacrifice and Intercession of Christ be merciful to me a Sinner and forgive my known and unknown Sins THE LIFE OF THE REVEREND Mr. Richard Baxter LIB I. PART II. § 1. IN the Time of the late unhappy Wars in these Kingdoms the Controversies about Church Government were in most Mens mouths and made the greatest Noise being hotly agitated by States-men and Divines by Words and Writings which made it necessary to me to set my self to the most serious study of those Points The result of which was this confident and setled Judgment that of the four contending Parties the Erastian Episcopal Presbyterian and Independant each one had some Truths in peculiar which the other overlookt or took little notice of and each one had their proper Mistakes which gave advantage to their Adversaries though all of them had so much truth in common among them as would have made these Kingdoms happy if it had been unanimously and soberly reduced to practice by prudent and charitable Men. § 2. 1. The Erastians I thought were thus far in the right in asserting more fully than others the Magistrates Power in Matters of Religion that all Coercive Power by Mulcts or Force is only in their hands which is the full sence of our Oath of Supremacy and that no such Power belongeth to the Pastors or People of the Church and that thus as Dr. Ludov. Molinaeâ—â— pleadeth there should not be any Imperium in Imperio or any Coercive Power challenged by Pope Prelate Presbytery or any but by the Magistrate alone that the Pastoral Power is only Perswasive or exercised on Volunteers yet not private such as belongeth to every Man to perswade that hath a perswading Facultyâ— but Publick and Authoritative by Divine appointment And not only to perswade by Sermons or general Speeches but by particular oversight of their particular Flocks much like the Authority of Plato or Zenâ— in his School or a Master in any Academy of Volunteers or of a Physician in his Hospital supposing these were Officers of God's Institution who could as the ground of their perswasitantâ— produce his Commission or Command for what they said and did But though the Diocesans and the Presbyterians of Scotland who had Laws to enable them opposed this Doctrine or the Party at least yet I perceived that indeed it was but on the ground of their Civil Advantages as the Magistrate had impowered by them by his Laws which the Erastians did not contradict except some few of the higher 〈◊〉 sort who pleaded as the Papists for somewhat more which yet they could not themselves tell what to make of But the generality of each Party indeed owned this Doctrine and I could speak with no sober Judicious Prelatist Presbyterian or Independant but confessed that no Secular or Forcing Power belonged to any Pastors of the Church as such and unless the Magistrates authorized them as his Officers they could not touch mens Bodies or Estates but the Conscience alone which can be of none but of Assenters § 3. 2. The Episcopal Party seemed to have reason on their side in 〈◊〉 that in the Primitive Church there were some Apostles Evangelists and others who were general unfixed Officers of the Church not tyed to any particular Chaâ—ge and had some Superiority some of them â—â—over-fixed Bishops or Pastors And though the extraordinary Parts of the Apostles Office ceased with them I saw no proof of the Cessation of any ordinary part of their Office such as Church Government is confessed to be All the doubt that I saw in this was Whether the Apostles themselves were constituted Governours of other Pastors or only over-ruled them by the Eminency of their Gifts and Priviledge of Infallibility For it seemed to me unmeet to affirm without proof that Christ setled a Form of Government in his Church to endure only for one Age and changed it for a New one when that Age was ended And as to fixed Bishops of particular Churches that were Superiours in degree to Presbyters though I saw nothing at all in Scripture for them which was any whit cogent yet I saw that the Reception of them in all the Churches was so timely even in the days of one of the Apostles in some Churches and so general that I thought it a most improbable thing that if it had been contrary to the Apostles mind we should never read that they themselves or any one of their Disciples that conversed with them no nor any Christian or Heretick in the World should once speak or write a word against it till long after it was generally setled in the Curches This therefore I resolved never to oppose § 4. 3. And as for the Presbyterians I found that the Office of Preaching Presbyters was allowed by all that deserve the Name of Christians and that this Office did participate subserviently to Christ of the Prophetical or Teaching the Priestly or worshipping and the Governing Power and that both Scripture Antiquity and the perswasive Nature of Church Government clearly shew that all Presbyters were Church Governours as well as Church Teachers and that to deny this was to destroy the Office and to endeavour to destroy the Churches And I saw in Scripture Antiquity and Reason that the Association of Pastors and Churches for Agreement and their Synods in Cases of Necessity are a plain duty and that their ordinary stated Synods are usually very convenient And I saw that in England the Persons which were called Presbyterians were emiment for Learning Sobriety and Piety and the Pastors so called were they that went through the Work of the Ministry in diligent serious preaching to the People and edifying Mens Souls and keeping up Religion in the Land § 5. 4. And for the Independants I saw that most of them were Zealous and very many Learned discreet and godly Men and fit to be very serviceable in the Church And I found in the search of Scripture and Antiquity that in the beginning a Governed Church and a stated worshipping Church were all one and not two several things And that though there might be other byâ—Meetings in places like our Chappels or private Houses
for such as Age or Persecution hindered to come to the more solemn Meetings yet Churches then were no bigger in number of Persons than our Parishes now to grant the most And that they were Societies of Christians united for Personal Communion and not only for Communion by Meetings of Officers and Delegates in Synods as many Churches in Association be And I saw if once we go beyond the bounds of Personal Communion as the end of particular Churches in the Definition we may make a Church of a Nation or of ten Nations or what we please which shall have none of the Nature and Ends of the Primitive particular Churches Also I saw a commendable care of serious Holiness and Discipline in most of the Independant Churches And I found that some Episcopal Men as Bishop Usher himself did voluntarily profess his Judgment to me did hold that every Bishop was independant as to Synods and that Synods were not proper Governours of the particular Bishops but only for their Concord § 6. 5. And for the Anabaptists themselves though I have written and said so much against them as I found that most of them were Persons of Zeal in Religion so many of them were sober godly People and differed from others but in the Point of Infant Baptism or at most in the Points of Predestination and Free-will and Perseverance as the Iesuits differ from the Dominicans the Lutherans from the Calvinists and the Arminians from the Contra-Remonstrants And I found in all Antiquity that though Infant Baptism was held lawful by the Churchâ— yet some with Tertullian and Nazienzen thought it most convenient to make no haste and the rest left the time of Baptism to every ones liberty and forced none to be baptized Insomuch as not only Constantint Theudâ—sius and such other as were converted at Years of Discretion but Augustine and many such as were the Children of Christian Parents one or both did defer their Baptism much longer than I think they should have done So that in the Primitive Churchi some were Baptized in Infancy and some at ripe Age and some a little before their Death and none were forced but all left free and the only Penalty among men of their delay was that so long they were without the Priviledges of the Church and were numbred but with the Catechumens or Expectants § 7. 6. As to Doctrinal Differences also between Arminians and Anti-Arminians I soon perceived that it was hard to find a Man that discerned the true State of the several Controversies and that when unrevealed points uncertain to all were laid aside and the Controversies about Words were justly separated from the Controversies about things the Differences about things which remained were fewer and smaller than most of the Contenders perceived or would believe § 8. 7. Yea I found that our Doctrinal Controversies with the Papists themselves were very much darkned and seldom well stated and that in the Points of Merit Justification Assurance of Salvation Perseverance Grace Free-will and such others it was common to misunderstand one another and rare to meet with any that by just Distinction and Explication did well state the Controversies and bring them out of the Dark § 9. What I begin to write about any of these Doctrinal Differences in my Aphorisms Confession Apologie c. I will now pass by and the manifold Censures and Encounters which I had thereupon and the many Manuscripts of worthy Brethren animadverting upon my Aphorisms which I was privately put to answer Because it is not such Differences that now I am to speak of § 10. I perceived then that every Party beforementioned having some Truth or Good in which it was more eminent than the rest it was no impossible thing to separate all that from the Error and the Evil and that among all the Truths which they held either in Common or in Controversy there was no Contradiction And therefore that he that would procure the Welfare of the Church must do his best to promote all the Truth and Good which was held by every part and to leave out all their Errors and their Evil and not take up all that any Party had espoused as their own § 11. The things which I disliked as erroneous or evil in each Party were these 1. In the Erastians I disliked 1. That they made too light of the Power of the Ministry and Church and of Excommunication and did not distinguish sufficiently of a persuasive Power which is but private and is founded only in the Reason of the Speaker and a persuasive Power which is publick in an Officer of Christ which Camero well calleth Doctoral and is founded conjunctly in his Authority by God's Commission and his Arguments 2. That they made the Articles of the Holy Catholick Church and the Communion of Saints too insignificant by making Church Communion more common to the impenitent than Christ would have it and so dishonoured Christ by dishonouring his Church and making it too like to the Heathen World and breaking down the Hedge of Spiritual Discipline and laying it almost in common with the Wilderness 3. That they misunderstood and injured their Brethren supposing and affirming them to claim as from God a coercive Power over the Bodies or Purses of Men and so setting up Imperium in Imperio whereas all temperate Christians at least except Papists confess that the Church hath no Power of Force but only to manage God's Word unto Mens Conscienceâ—◠§ 12. In the Diocesane Party I utterly distiked 1. Their Extirpation of the true Discipline of Christ as we conceive by consequence though not intentionally not only as they omitted it and corrupted it but as their Principles and Church State had made it unpracticable and impossible while one Bishop with his Consitory had the sole Government of a thousand or many hundred Churches even over many thousands whose Faces they were never like to see not setting up any Parâ—chia Government under them But just as if the Archbishopsâ— or rather the Patriarchs in Câ—nstantiâ—â—'s days should have deposed all the Bishops in the Empire and have taken all their Charges upon themselves 2. That hereby they altered the Species of Churches and either would deâ— all particular Churches and have none but associated Diocesane Churches who hold the Communion by Delegates and not personally or else they would turn all the particular Parochial Churches into Christian Oratories and Schools while they gave their Pastors but a Teaching and Worshiping Power but not a Governing 3. That hereby they altered the ancient Species of Presbyters to whose Office the Spiritual Government of their proper Folks as truly belonged as the Power of preaching and worshipping God did 4. That they extinguished the ancient Species of Bishops which was in the times of Ignatius when every Church had one Altar and one Bishop and there were none but Itinerants or Archbishops that had many Churches 5. That they set up Courts that were more Secular
may read them After this I received from Sir Ralph Clare these ensuing Papers as from some Courtiers which are of the same Strain with Dr. Gunning's which with my brief Answer I adjoin SIR THE Influence and Power you have in the present Pastor of your Church who is much famed abroad and had in a reverend Esteem as well for Piety of Life as for his Learning Moderation and desiring the Peace of the Church gives Encouragement to your old Acquaintance and Associate in that One-glorious Court of England to desire the Favour that this inclosed Paper may be presented to his Christian View and Consideration presuming so great is his Charity that he will not leave any wounded Soul unhealed wherein he is able to bestow his Balm In this he extends not his Charity alone as to a single Person but in me there are many more of your Friends included who would have appeared in Person or met in Conference were is not our Mansions are at too great a distance and the Malignity and Iealousy of Times challenges Retirements rather than Assemblies It is not civil in us to chalk the Method of Answering the Queries yet for Easement Sake and Brevity it will be satisfactory his free Concession of any Proposals in the Affirmative to be true without any Enlargement of Reasons and for those Queries which may and must admit Divisions Distinctions and Discourse on the Case let the reverend Gentleman use his own Form Iudgment and Discretion as believing he will proceed with such Candor and Impartiality as becometh a Man of his Calling and Eminency waving all By-Interests and Relations to any Party or Faction either regnant or eclipst which Act will deservedly heighten the high Esteem he is valued at and your self by this Honour done engage me and many more of your old Friends in me to subscribe our selves Your Servants Theophilus Church A feigned Name April 20. 1655. Certain Queries and Scruples of Conscience offered to some Learned Divines for Resolution and Satisfaction 1. WHETHER may a Christian Magistrate tolerate Liberty of Conscience in Religion and Church Discipline without Scandal 2. Whether may and ought a tender Conscience exercise and use his Liberty and Freedom without Violence inforced by Superiors 3. Whether in Matters of Government Ecclesiastical depending only of Fact the general and perpetual Practice of the Church from Age to Age be not a sufficient Evidence and Warrant of the Right Truth and certainty of the thing 4. Whether the Vocation of Bishops be an Order Lawful in it self 5. Whether the Regiment Ecclesiastical by Bishops hath not continued throughout the Christian Church ever since the Apostles untill Calvin's days No Church Orthodox dissenting 6. Whether was there ever since the Apostle's days so much as one national Church governed by a Presbytery without a Bishop untill Calvin's Days If so where was the Original in what Place by what Persons of what continuance and how was it lost or changed into Episcopacy and upon what Grounds or Motives 7. Whether the present Ministry in the Church of England as it now separated from their lawful Superiors or Bishops be not Schismatical 8. Whether all these Ministers that have taken the Oath of Canonical Obedience to their Bishops and have backsliden and submitted to those Powers that violently deprived the said Bishops of their legal Powers and Iurisdictions by yielding a voluntary Obedience to their Ordinances are not under a high Censure of Perjury and Schism 9. Whether those Ministers now pretended to be made and ordained in the Church of England only by their Fellow Ministers without a Bishop be true Ministers or no or else meer Lay Persons and bold Usurpers of the Sacred Function and Order like Corah and his Complices 10. Whether all those Ministers which are now in actual possession of the late Incumbents Parsonages and Cures of Souls and deprived for their only adhering and assisting their late lawful Prince and their Governour and also their Bishops to whom they owed all Canonical Obedience without and beside any Legal Induction or Admission may not be reputed as Intruders and false Shepherds 11. Whether it had not been an excellent part of Christian Perfection rather to endure passively lost of Liberty Estate and even of Life it self for the maintenance and defence of the Iust and Legal Rights invested in the Church and the Bishops it 's Superintendent Pastors and the Liturgy and Service of the Church than carnally for Self-interest and Ends to comply and submit even against their knowing Consciences to a violent and meer prevailing power and force in the abolishing of Episcopal Power and the daily Prayers and Service used in the Church 12. Whether all such Persons be not guilty of Schism and of Scandal given which Communicate and be present in such Ministers Congregations and Assemblies whether in Church or in private Meetings to hear their Prayers or Sermons or receive their Sacraments according to the now present mode and form more especially in the participation with them in the Sacrament of the Eucharist Or how far may a good Christian Communicate with such without just Scandal given or taken 13. Whether it be lawful and just for any Orthodox Minister or Episcoparian to accept of any Benefice with Cure of Souls as the state of the English Church now standeth visible and ruling without guilt of Schism by compliance to their Form 14. Whether as the Condition of the present Church of England is The Ministers thereof may not legally and so justifiably exercise and use against the late Liturgy of the Church there being no Statute Law prohibiting the same And whether those that continue the Observation of the late Directory be not perturbers of the Peace of the Church especially since the limitation of trial by a pretended Legality and Command for its observance is expired and not reconfirmed 15. Whether the old Iewish Church had not set Forms of Prayer whether St. John the Raptist our Saviour's Praecursor and our blessed Saviour himself taught not their Disciples set Forms of Prayers and whether the Christian Church especially since the time of Peace from the violence of Heathenish Persecution had not nor generally used set Forms of Prayer And whether the Ministers now ex tempore Prayers in the Church be not as well a set Form of Prayers to the Auditors whose Spirits are therein bounded as any set Form of Prayer used in the Church 16. Whether may a Christian without Scandal given appear to be a Godfather or Godmother to a Child in these New Assemblies where the Minister useth his own Dictates and Prayers and not of the ancient Liturgy except the Words of Baptism I Baptize thee A. B. in the Name of the Father c. 17. Whether any Supream Earthly Power or Powers Spiritual or Temporal joint or separate can alienate and convert to secular uses or imployments any Houses Lands Goods or Things once devoted offered and dedicated to God and his Church
4. Most Presbyters that I know do perform all Ecclesiastical Matters upon supposition of a Divine Direction and not upon the Command of Humane Powers Ad 9m. The Ordination of meer Presbyters is not null and the Presbyters so ordained now in England are true Presbyters as I am ready to maintain But wait for the Accuser's proof of the nullity Ad 10m. 1. This calls me to decide the Controversie about the late Wars which I find not either necessary or convenient for me to undertake 2. The like I must say of deciding the Legality of Inductions and Admissions 3. If a worthy Man be cast out had you rather that God's Worship were neglected and the People perished for lack of Teaching then any other Man should be set over them though one that had no hand in casting him out Must the People needs have him or none as long as he lives Was it so when Bishops were cast out heretofore by Emperours or Councils I think may take the Guidance of a destitute People so I hinder not a worthy Man from recovering his Right 4. I never desired that any should be Excluded but the Unworthy the Insufficient or Scandalous or grosly Negligent And I know but too few of the Ejected that are not such And this Question doth modestly pass over their Case or else I should have said somewhat more to the Matter Ad 11m. 1. It is a necessary Christian Duty to see that we do not the least Evil for our own safety And all God's Ordinances must be maintained as far as we can But as I before disclaimed the Arrogance of determining the Controversie about our Diocesan Episcopacy so I think not every Legal Right of the Church which it hath by Man's Law nor every thing in our Liturgy to be worthy so stiff a maintenance as to the loss of Life nor the loss of Peace Nor did the late King think so who would have let go so much But I think that they that did this carnally for Self-interest and Ends did grievously sin whether the thing it self were good or bad especially if they went against their Consciences 2. I think there is no unlawful Prayers or Service now offered to God in the Church ordinarily where I have had opportunity to know it And I think we pray for the same things in the main as we were wont to do and offer God the same Service And that Mr. Ball and others against the Separatists have sufficiently proved that it is no part of the Worship but an Accident of it-self indifferent that I use These Words or Those a Book or no Book a Form premeditated or not And no Separatist hath yet well answered them Ad 12m. Such as you described you can hardly know and therefore not knowingly scruple their Communion for a Man's ends and knowledge are out of your sight You can hardly tell who did this against Knowledge and Conscience carnally for Self interest But if you mean it of your ordinary Ministers and Congregations I am past doubt that you are Schismatical if not worse you avoid the Assemblies and Ordinances mentioned upon such Accusations and Suppositions And I shall much easier prove this than you will make good your Separation Ad 13m. Permitting you to suppose Orthodox and Episcoparian to be the same at present you may easily know that the Episcopal are not all of a Mind but differ I think much more among themselves than the moderate Episcopal and Presbyterians differ some maintaining that the Ordination of meer Presbyters is not null with divers the like things which the novel sort doth disclaim The old Episcopal Protestant may not only take a Cure of Souls now without any Contradiction to his Principles but may comfortably Associate with the peaceable Ministry of the Land and may not conscionably avoid it The Novel sort before mentioned ought to rectifie their mistakes and so to take up their duty but as they are I see not how they can do it in consistency with their Principles unless under the Jurisdiction of a Bishop Ad 14m. For the Point of the legality of the Liturgy you call me to determine Cases in Law which I find my self unfit for And for the Directory its Nature is according to its Name not to impose Words or Matter nor bind by human Authority but to direct Men how to understand God's Word concerning the Ordering of his Worship Now either it directeth us right or wrong If wrong we must not follow such Directions If right it 's no unlawful disturbance of the Churches Peace to obey God's Word upon their Direction Circumstances wherein some place most of their Government they very little meddle with And indeed I know but few that do much in the order of Worship eo Nomine because it is so in the Directory but because they think it most agreeable to God's Word or most tending to Concord as things now stand Would you have us avoid any Scripture or orderly Course meerly because it is expressed in the Directory And think you those are Ways of Peace Ad 15m. I think on the Credit of others that the Jewish Church had a Liturgy I am sure they had Forms of Praises and Prayer in some Cases I know Christ taught his Disciples the Lord's Prayer I will not determine whether as a Directory for Matter and Order or whether as a Form of Words to be used or when or how oft used I conjecture you regard the Judgment of Grotius who saith in Matt. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hunc Sensum Non enim praecipit Christus verba recitari quod nec legimus Apostolos fecisse quanquam id quoque fieri cum fructu potest sed materiam precum hinc promere i.e. Pray thus that is to this Sense For Christ doth not command the saying of the Words nor do we read that the Apostles did it though that also may profitably be done but hence to fetch the Matter of Prayer You know the Directory adviseth the use of the Words And how it was that Iohn taught his Disciples to pray I cannot tell nor will herein pretend my self wiser than I am The Example of the Primitive Church is never the more imitable for the Cessation of Persecution and its Example before is most to be regarded that being purest that is next the Fountain We are sure that the Church long used extemporate Prayers and its probable betimes some Forms withal I think they are strangely Dark and addicted to Extreams that think either that no Forms are lawful or that only prescribed or premiditated Forms are lawful And if you will condemn all publick extemporate Prayers you will err as grosly as they that will have no other Ad 16m. I know no necessity of any Godfather or Godmother beside the Parents unless you will call those so that in case of their necessary Absence are their Delegates Nor do I know that ordinarily among us any Dictates or Prayers are used that
Schism and Herefie come to be opened it will not be found to lye where you imagin nor so easily proved as rashly affirmed or intimated 2. Do not be too sensible of Persecution when Liberty of Conscience is so proclaimed though the Restriction be somewhat on your side O the difference of your Persecution and theirs that suffered by you 3. The only conscionable and safe way for the Church and your own Souls is to love long for pray and consult for Peace Close in the unanimous practice of so much as all are agreed in In amicable Meetings endeavour the healing of all breaches Disown the ungodly of all Parties Lay by the new violent Opinions inconsistant with Unity I expect not that this advice should please the prejudiced But that it 's the only safe and comfortable way is the Confident Opinion of Your Brother Richard Baxter All the Disturbance I had in my own Parish was by Sir Ralph Clare's refusing to Communicate with us unless I would give it him kneeling on a distinct Day and not with those that received it fitting To which Demand I gave him this following Answer SIR UPon Consultation with others and my own Conscience I return this Answer to your last motion beseeching you to believe that it had been more pleasing if it would have stood with the pleasing of God and any own Conscience 1. In general it is my resolution to be so far from being the Author of any Divisions in any part of the Church of Christ as that I shall do all that lawfully I can to avoid them 2. I am so far from the Judgment and Practices of the late Prelates of England in point of compelling all to obey or imitate them in gestures and other indifferent things on pain of being deprived of God's greatest Ordinances which are not indifferents beside the ruine of their Estates c. that I would become all things lawful to all Men for their good and as I know that the Kingdom of God standeth not in such things so neither would I shut any out of his visible Kingdom for such things as judging that our Office is to see God's Law obeyed as far as we can procure it and not to be Law-gives to the Church our selves and in Circumstantials to make no more Determinations than are necessary left they prove but Engines to ensnare Mens Consciences and to divide the Church And as I would impose no such things on other Churches if I had power so neither will I do it on this Church of which I have some oversight 3. More particularly I am certain that sitting in the receiving of the Lord's Supper is lawful or else Christ and his Apostles and all his Churches for many hundred years after him did sin which cannot be And I take it to be intolerable arrogancy and unmannerliness to speak easily to call that unreverence and sawciness as many do which Christ and the Apostles and all the Church so long used with one consent He better knew what pleaseth himself than we do The vain pretended difference between the Apostles Gesture and ours is nothing to the matter He that sitteth on the Ground sitteth as well as he that sitteth on a Stool And if any difference were it was their Gesture that seems the more homely and no such difference can be pretended in the Christian Churches many hundred years after And I think it is a naked pretence having no shew of reason to cover it of them that against all this will plead a necessity of kneeling because of our unworthiness For 1. The Churches of so long time were unworthy as well as we 2. We may kneel as low as the Dust and on our bare knees if we please immediately before in praying for a blessing and for the pardon of our sins and as soon as we have done 3. Man must not by his own Conceits make those things necessary to the Church which Christ and his Church for so long thought unnecessary 4. On this pretence we might refuse the Sacrament it self for they are more unworthy to eat the Flesh of Christ and to drink his blood than to sit at his Table 5. The Gospel is Glad Tidings the Effects of it are Faith and Peace and Joy the Benefits are to make us one with Christ and to be his Spouse and Members the work of it is the joyful Commemoration of these Benefits and living in Righteousness Peace and Joy in the Holy Ghost And the Sacramental Signs are such as suit the Benefits and Duties If therefore Christ have called us by his Example and the Example of all his Church to sit with him at his Table to represent Our Union Communion and joyful redeemed State and our everlasting sitting with him at his Table in his Kingdom it as little beseems us to reject this Mercy and Duty because of our Unworthiness as to be our own Lawgivers And on the like Reasons men might say I will not be united to thee nor be a Member of thy Body or married to thee nor sit with thee on thy Throne Rev. 3. 21. according to thy Promise because it would be too great sawciness in me Gospel Mercies and Gospel Duties and Signs must be all suited and so Christ hath done them and we may not undo them 4. I must profess that upon such Considerations I am not certain that sitting is not of commanded Necessity as I am sure it is lawful nor am I certain that kneeling in the Act of Receiving when done of choice is not a flat sin For I know it is not only against Scripture Example where though Circumstances apparently occasional bind not as an upper Room c. yet that 's nothing to others but also it is against the Canons of Councils yea a General Council at Trull in Constantinople and against so concurrent a Judgment and Practice of the Church for many hundred years that it seems to fight with Vincentius Lerinens Catholick Rule quod semper ubique ab omnibus receptum c. Let them therefore justifie kneeling as lawful that can for I cannot and therefore dare not do that which shall be an owning of it when we may freely do otherwise 5. Yet for all this I so much incline to Thoughts of Peace and Closure with others that I will not say that sitting is of necessity nor that kneeling is unlawful unless where other Circumstances make it so nor condemn any that differ from me herein Yea if I could not otherwise Communicate with the Church in the Sacrament I would take it kneeling myself as being certain that the Sacrament is a Duty and not certain that kneeling is a sin and in that Case I believe it is not 6. As for them that think kneeling a Duty because of the Canons of the late Bishops enjoyning it I have more to say against their Judgment than this Paper will contain Only in a word 1. If it be the Secular Powers establishing those Canons that binds
Removal 3. Let divers of these Classes meet once or twice a year in a Provincial Assembly and let the fittest Man in the Province be their standing President Hitherto there is no Concession on the Presbyterian side but that the President pro tempore be turned to a standing President nor any on the Episcopal side but that most necessary one that every Presbyter be acknowledged a Church Guide and not a meer Preacher 4. Let it be left to each Man's Conscience whether the President be called by the Name of Bishop President Superintendent Moderator c. seeing a Name is no meet Reason of a Breach 5. Let no Man be forced to express his Judgment de Iure whether the President have a Negative Voice in Ordination or Excommunication nor whether he be distinct in order or only in degree seeing it is not the unonimous and right belief concerning these things that is of Necessity for then they must have been in our Creed but the unanimous and right practice But let all agree that they will joyn in these Classical and Provincial Assemblies and then only Ordain and that they will not Ordain but when the President is one unless in case of flat necessity which is never like to befal us if this way be taken My Question now is Whether the godly moderate Episcopal and Presbyterian Divines on supposition that they can at present come no nearer to each other may not and ought not thus far to close and thus live in Christian Love and Unity seeing that we are bound to Concord in Practice so far as we agree in Judgment and seeing that if any nearer Closure be yet necessary in such United Bodies and Amicable Associations Assemblies and Correspondencies its most likely to be attained this way and indeed no other that I can as yet discern These Terms I once propounded to one most Reverend Prelate now near you who told me That with moderate Men they might suffice for an Union If you are of the same Judgment I should have the stronger hopes and if you are not I shall the sooner let them fall Were your leisure such as to admit of further trouble I would crave a word for the Resolution of my own Judgment in these Points 1. I am satisfied that the Apostles have Successors in all those Works that are of standing Necessity and that Church-Government is one of those Works and that its improbable that Christ should settle one Species of Church-Government in the Apostles Hands for an Age and then change it for ever after and that they that affirm such a Change must prove it and this Argument sticks close But then I would crave one of your strongest Arguments to prove though I know that the Presbyterians grant it that indeed the Apostles had a power by Office to Govern the Seventy or the Presbyters as inferiour Officers besides the power that they had by the meer interest of their Gifts and priviledge of being Eye-witnesses of the Works of Christ and Ear-witnesses of his Word 2. If the Apostles Examples will prove the Right of an unfixed Ambulatory Episcopacy yet I would see how it appears that ever they were fixed to particular Churches or ever any of them had a distinct and limited Diocess where the rest had not Charge as well as they 3. I am satisfied that very early after the Apostles the common Government of each Church was by a Bishop and Presbytery but I can yet see no Evidence that this Church for 150 or 200 Years was any more than one Congregation like one of our Parishes for number of People which was Congregate in a City and from the Circumjacent Villages as our Independant or Anabaptist Churches now are while the Multitude were Infidels I would therefore crave one clear Proof that the first fixed Bishops ruled any more standing Congregations having ordinary Assemblies and Communion in the Lord's Supper than one only And whether the multiplying of Believers did not make a real Change of the former Species of Government while the Bishop of the City took on him the Government of many Particular Churches who had but one before and when Bishops should have been multiplied as fast as Churches were and as Presbyters were Some Passages in the eldest Writers incline me to these Thoughts of which if they be wrong your Correction will be most acceptable May I crave if not your Solution of all these Doubts yet at least your Advice in the first Case of Practice and your Pardon of my Boldness I shall under great Obligations remain A humble Reverencer of your great Abilities and Dignity Rich. Baxter Kiderminster in Worcestershire June 8. 1655. If you return any thing Mr. Underhill at the Anchor and Bible in Paul's Church-yard will convey it me To the very Reverend and much Honoured Dr. Brownrigg Bishop of Exeter These Whereto the Bishop made this short Reply Worthy Sir I Have received your kind and â—â—â—â—teous Letter the Evidence of your very pioâ—â— and peaceable Spirit which I heartily desire may be a Provocation to others to lead them into the ways of Peace Sir Your Esteem of me and of my Abilities is the Errour of your Love and of those that have represented me to you in too great a Character quod non humiliter tantùm sed veraciter dico only I shall desire to be serviceable to God and his Church in what I am able Your Letter came to my hands at the time of my removal from Highgate into the Country here I have continued many Months suffering the trouble and pain of the Stone which which hath put me into a long and tedious Course of Physick Now I am upon my Iourney homewards from whence God willing I will write to you being truly sensible of your Religious Endeavours for so good a Work as the Composing of those woful Rents made in this Church The God of Truth and Peace guide us into the Ways of Truth and Peace to whose Grace and Blessing I do heartily recommend you resting SIR Your very respectful Friend who embraceth your Love and returns his to you very heartily Ra. Exon. Highgate July 3. 1655. And not long after I received this Answer Worthy Sir I Am indebted to you for an Answer to your Inquiries which I received from you It should have been more speedy but in truth I brought from London my crasie and ill-affected Body which since my coming home hath bred me much pain of the Stone and taken up my time in suffering those Distempers and using the Remedies prescribed to me I have now sent you my Thoughts which I doubt not but you will receive as candidly as I impart them to you The Age is quarrelsome but I apprehend you as one of a peaceable Spirit aiming only at the Settlement of our unhappy Distractions The God of Peace compose all our hearts to Peace and make the Rents of our Church to be the Matter of our chief Compassion Charitas Ecclesiae
omnes omnium Charitates inse complectitur Sir I have sent you my Answer written with a more legible hand and with some regard of ease to my self in transcribing with my very hearty love recommended and assured to you I commend you to the Grace and Blessing of Almighty God resting Your very respectful Friend Ra. Exon. Austie in Hartfordshire Iuly 21. 1655. Bishop Brownrigg ' s Answer about Government Prop. 1. YOur first Proposal is In every Parish where there are more Presbyters than one let one be the Chief and his Consent chiefly taken in the guidance of the Church Answ. 1. This Case is rarely to be found in the Parishes of England nor can there be a sufficient Maintenance for a Plurality of Presbyters in our Parochial Congregations yet if such be found it may be a good means to preserve Order and Peace that the ordering of Affairs which shall be referred to them be managed by him that hath the Praesecture of that Parish I wish that in those Churches which beside the Incumbent have had Lecturers this Rule had been observed Prop. 2. Let many such Churches be associated call it a Classis or what you will and let the fittest Man be their President as long as he is fit that is during life unless he deserve a removal Answ. 2. This Proposal looks like our Rural Deaneries or Choriepiscopal Order which hath been laid much aside but for the reducing of it and to make it profitable I wish that it may be bounded with fit Canons prescribing what they may do and with intimation from the Bishop and his Inspection and that such a Dean or President may be continued for Life that being a means to breed Experience if he do not deserve a removal Prop. 3. Let divers of these Classes meet once or twice a Year in a Provincial Assembly and let the fitâ—est Man in the Province be their standing President Answ. 3. This Course hath been by Law and Practice already used in our Church in the Archidiaconal Visitations and Synods which may be more quickened and actuated by sit Canons for their Direction what and who the President must be may be provided for by Canons and his Station continued and that Presbyters having Cure of Souls should not be accounted meer Preachers but Church-Guides and as they are already acknowledged Rectors of Churches Prop. 4. Let it be left to every Man's Conscience Whether the President be called by the Name of Bishop President Superintendent Moderator c. seeing that a Name is no meet Reason of a Breach c. Answ. 4. If by President you understand him that must moderate the Half-year or yearly Synods under the Inspection of the Diocesan as his Order may be newly framed so his Name may be newly imposed but that the Primitive Name of Bishop should be turned into a new Name is as you say no meet Reason for a Breach and we see Presbyters assume that Name to themselves and to put a new Name upon an old Institution is as Augustine speaks in the like Case Indoctis struere fallaciam doctis facere injuriam Prop. 5. Let no Man be forced to Express his Iudgment de Jure Whether the President have a Negative Voice in Ordination or Excommunication or whether he be distinct in Order or Degree seeing it is not the unanimous and right Belief of these things that is of Necessity for then they must have been in our Creed but the unanimous and right Practice but let them all agree that they will constantly joyn in these Classical and Provincial Assemblies and then only Ordain and that they will not Ordain but when the President is one unless in Case of flat Necessity which is never like to befall us if this may be takenâ— Answ. 5. If by President you understand the Diocesan then that the Bishop should be deprived of his Negative Voice in Ordination or Excommunication and so I conceive in other Censures and Acts of Government is to make him a meer Shadow without any Authority like our Scrutators in our University to propound Graces and collect Suffrages and pronounce Sentence Surely St. Paul invested Timothy and Titus with more Power and Authority both for Ordination and Censures but then to remedy the Inconveniencies of a wilful Negative it 's fit that an Appeal may be made to a Provincial Synod that may examine and if need be rectifie what was amiss in the Negative That Church Businesses were Ordered by the Concurrence of more Presbyters besides the Bishop in Cyprian's time was fit at that time when the Government of Church Affairs was Arbitrary and not Regulated by Law in which Case it was safest for the Bishop to have the Consent of others with him This is not our Case we have express Canons and Laws laid upon Bishops beyond which they cannot go and so may well be intrusted with the Execution of the Sentence of the Law the Sentence of the Judge being only Declarativa Executiva and if he transgress those Rules prefixed he is liable to Censure In our Church plurimum legi minimum Episcopo relinquitur as we see in Civil Matters one Justice of Peace hath the Power of Executing the Sentence of a Law or Statute but no Arbitrary Power granted to him That the Bishop be distinct from the Presbyter whether ordine or gradu is the Schoolmens Debate and I conceive may have such accord as may not ingender strife That Ordination be by the Assistance of Presbyters is already required in our Form of Ordination and if it be fixed to the Times of Synods it may be easily granted and sure that Blame that hath been laid upon our Bishops for Ordaining of insufficient Men is most what an undue Charge the Law of the Land hath set that lowness of sufficiency in Men to be ordained and instituted that if a Bishop refuseth to give Orders or Institution to a Man presented by the Patron he is punishable by the Judges As I have heard Archbishop Abbot was fined an Hundred pounds in case he did not admit a Clark so meanly qualified as the Law requires Some other Proposals are added in the End of your Letter Prop. 1. I Am satisfied that the Apostles have Successors in all those Works that are of standing Necessity and that Church Government is one of those Works and that it is improbable that Christ should settle one Species of Church Government in the Apostles Hands for an Age and then Change it for ever after and they that affirm such a change must prove it Answ. 6. Supposing what the Apostles did in ordering of Church Government to be in the Name and by the Authority of Christ this Assertion I conceive to be very true and it doth infer a Subordination of all Officers and Members of the Church to the Apostles and those that were their Successors Prop. 2. Whether the Apostles had a Power by Office to govern the LXX and the Presbyters as inferior Officers besides the
Power that they had by the meer Interest of their Gifts and Priviledge of being Eye Witnesses of the Works of Christ and Ear Witnesses of his Words Answ. 7. The extraordinary Gifts of the Apostles and the Priviledge of being Eye and Ear Witnesses to Christ were Abilities which they had for the infallible Discharge of their Function but they were not the Ground of their Power and Authority to govern the Church That the Seventy and so other Presbyters were inferior to the Apostles and under their Government doth appear to me though at their first sending by Christ they were immediately subject to Christ the Apostles not being then established in the Government of the Church but when Christ authorised his Apostles with the Power of Government Potestas Clavium was committed to them only not to the Seventy and so we must conceive that the Colledge of Apostles were invested with the Government of the Church and the Seventy not having the Keys committed to them were under the Authority of the Apostles and so were Presbyters to the Apostles Successors Prop. 3. If the Apostles Example will prove the right of an unfixed ambulatory Episcopacy yet I would see how it appears that ever they were fixed to particular Charges or ever any of them had a distinct and limited Diocess where the rest had not Charge as well as they Answ. 8. I conceive the Apostles as Apostles had an unlimited and as you call it an unfixed ambulatory Episcopacy being sent into the whole World and not by Christ's Institution confined to any one fixed Seat but yet that hinders not but that by Consent and Agreement among themselves they might have a Distribution of their several Circuits as it is seen in the Agreement between St. Peter and St. Paul which as it did not exclude their original Power over all Churches so it did accommodate them to a more opportune Discharge of their Function and accordingly they setled their Successors in those Places not committing to them an universal Jurisdiction which was a Personal Priviledge of their Apostleship Prop. 4. I am satisfied that very early after the Apostles the common Government of each Church was by a Bishop and Presbytery but yet I can see no Evidence that this Church for 150 or 200 Years was any more than one Congregation like one of our Parishes for Number of People which was congregated in a City and from the circumjacent Villages as our Independant or Anabaptist Churches now are while the Multitude were Infidels I would therefore crave any clear Proof that the first fixed Bishops ruled any more standing Congregations having ordinarily Assemblies and Communion in the Lord's Supper than one only and whether the multiplying of Believers did not make a real Change of the former Species of Government while the Bishop of the City took on him the Government of many particular Churches who had but one before and whether Bishops should not have been multiplied as fast as Churches were and Presbyters were Answ. 9. That the Government of the Churches was not only Vicatim but Regionatim appears by those Deputies and Successors which the Apostles constituted in particular Titus is authorised to ordain and govern not one Parish but the many Churches in Crete That those primitive Bishops did employ their ordinary Function of Preaching and adminstring the Sacrament in their City of Residence may well be granted which hinders not but that they might have Inspection into the circumjacent Villages for ordaining of Presbyters and other Administrations of Government and what needed a Colledge of Presbyters residing in the City with the Bishop if they were not sent out by him to officiate in those Villages adjacent as the Number of Believers required not did the multiplying of Believers in the adjacent places require several Bishops in several Congregations independent on the City Bishop but the ordinary Discharge of those Places was committed to them in Subordination to the City-Bishop and Presbyters there assembled as occasion required In this Case it fared with the Church as in Philosophy they say it is in the matter of Nutrition and Augmentation where the form is not multiplied but only extended ad novam materiam These Answers not changing my Judgment I made the following Notes upon them Ad 1. Every Church Primae magnitudinis speciei should be as great and no greater than is capable of PERSONAL Communion as our greater Parishes and every such Church had of old a Bishop One Altar and one Bishop was Ignatius's Note of one Church and such a one may maintain divers Ministers and the Rich should not burden the Church for maintenance but help freely Ad 2. This is a President of a Synod of Bishops Ad 3. I thank you for granting Presbyters to be Church-Rectors Ad 4. If he be but a President he is but a Bishop Primi Ordinis of one Church as the rest But if he be the stated Rector of many Churches he is really an Archbishop Ad 5. This was written when our Diocesane Frame was taken down to reconcile them that were for and them that were against such Bishops pro tempore If you take liberty to cast off the Example of Cyprian's times on pretence that the Case is altered by the Kings Laws then you will never know where to rest while Laws are alterable Qu. Whether the Practice of the Church till Cyprian's time be not a probable Notice to us what was the Apostolical instituted Government If not why use you the Argument of Antiquity for Episcopacy If yea Qu. Whether Rulers may alter the Apostolick Institution and the Office and work of Presbyters may be changed on pretence that now Bishops can do it without them He that ever tryed true Discipline will find one Parish big enough for one Man's or divers Mens right Performance of it and Six hundred or a Thousand Parishes too many Alas do you think it Lawful to ordain insufficient unmeet Men if the Law of the Land so command you what then are Christ's Laws for Ad. 6. Here I granted you the major of your grand Argument for Episcopacy Ad 7. The Apostles Superiority of Power I deny not but that the Power of the Keys was given to the Apostles only I deny If Christ immediately gave it to no other yet by his Spirit he did and by the Church-Law which he left to be the Instrument of continued conveyance and Title by which the Apostles were to invest others with that Power which the Schoolmen ordinarily acknowledge to belong to Presbyters as such who may use them to the People Ad 8. 1. De facto it is no where proved truly that the Twelve or Thirteen Apostles did by consent limit their Provinces But contrarily that they Officiated together at Ierusalem and Peter if at Rome as some think he was and Paul in the same Diocess at Rome c. and Paul and Iohn at Ephesus and Timothy also as is said 2. If they had this had been
Presbyterians and Episcopal Men had but before come to some Agreement they would the more unanimously join against the Fanaticks But since the War the Diocesane Party by Dr. Hammond's means was gone to a greater Distance and grown higher than before and denyed the very being of the Reformed Churches and Ministry and avoided all ways of Agreement with them but by an absolute Submission to their Power as the Papists do by the Protestants and that there is a wonderous difference between the Cause of the one Party and the other For though they are born equally capable of Government or Subjection yet all that the Presbyterians for the most part of them desire is but to have leave to worship God and guide their Flocks in ways of Piety and Concord without being persecuted for it And the Prelatical Mens Cause is that they may be the Governors of all and that no Man have leave to serve God but as they prescribe to him nor to rule his Flock but as ruled by them Yea as soon as a Man doth but side with the Men of that Opinion he presently carryeth it as if by his Opinion he had acquired a right to be the Governor of others But especially I told him that the Number of the Ignorant and Scandalous was so great which the Diocesane Party would restore and set up and the Number of the godly learned able Ministers so great which they would cast out and silence that we look'd on it as the ruine of the Church that we had not any Animosity against them that we desired no Man should be hindred in his Ministry for any thing he had done in the Wars against the Parliament But we desired that the People might have faithful Pastors and not drunken ignorant Readers as he knew in this Country they had had And that every ceremonial Difference might not again be thought a sufficient Reason to cast out hundreds of the ablest Men and put in such insufficient Persons in their steads Persecution and the Ruine of the Ministry and Churches were expected by most if Prelacie got up again and if such leading Men as Dr. Hammond would but before-hand come to Terms of some Moderation and promise to endeavour faithfully to bring things to that pass as now should be thought indifferent it would greatly facilitate Mens Conjunction against the turbulent Sectaries and Souldiers I told him he had long lived here among us and saw the worst of us he saw that our private Meetings were only in due Subordination to the Publick and that they were only spent in such Actions as every Christian might do to repeat a Sermon and Pray and propose his Doubts to his Pastor and sing Psalms and not to any Faction or Sedition and that we had not a Sectary in the Town but were all of a Mind and walked in Humility and Blamelesness and Charity toward all all which he did freely acknowledge and I asked him then whether he thought we were fit to be endured or to be supprest And whether it were not hard that Men who had prevailed in Arms as the Parliaments past had done should beg but for Liberty to live quietly by them or those that were now kept under and not obtain it But we cared little for this as it is our own Interest so that the Souls of Men even Thousands in all Countries might not be injured and undone by an ignorant vitious persecuting Ministry To this he confidently affirmed that he being most throughly acquainted with Dr. Hammond who received Letters from Dr. Morley then with the King could assure me that all Moderation was intended and that any Episcopacy how loâ—â—soever would serve the turn and be accepted And a bare Presidency in Synods such as Bishop Usher in his Reduction did require was all that was intended Yea Bishop Hall's way of Moderation would suffice that there should be no Lord Bishops nor so large Diocesses or great Revenues much less any persecuting Power but that the Essentials of Episcopacy was all that was expected that no godly able Minister should be displaced much less silenced nor unworthy Men any more set up that there should be no Thoughts of Revenge for any thing past but all be equal In Conclusion we agreed that I should make some Proposals to Dr. Hammond containing the Terms of our Agreement and he would bring them to him for he lived but seven Miles from us and procure me an Answer Whereupon I drew up a few Proposals and Sir Ralph Clare shortly brought me back an Answer to them by which I saw that there was no Agreement that way to be made For Dr. Hammond cast all the Alterations or Abatements upon the King and Parliament when as the thing that I desired of him was but to promise his best Endeavours to accomplish it by persuading both the Clergy and the Civil Governors to do their Parts Yet I must say I took the Death of Dr. Hammond who died just when the King came in before he saw him or received his intended Advancement for a very great loss for his Piety and Wisdom would sure have hindred much of the Violence which after followed I wrote him a Reply but never sent it because the Tumults presently interrupted us The Papers on both sides were these following R. Baxter's Proposals sent by Sir R. Clare to Dr. Hammond HAving premised the Terms on which the Episcopal Presbyterian and Independant c. may maintain a Brotherly Agreement in case the Magistrate gives Liberty to them all I shall add some Propositions containing those things that we desire the Brethren of the Episcopal way will grant us as necessary to the Peace of these Churches and the avoiding of Persecution to the hindrance of the Gospel in case the Magistrate should establish their way 1. We desire that private Christians may not be hindered from praying in their Families according to the sense of their Necessities without imposed Forms nor from reading Scripture and good Books catechising and instructing their Families and restraining them from dancing and other Vanities which would withdraw them from holy Exercises on the Lord's Day And that Neighbours be not hindred from meeting at convenient times in each others Houses to edifie themselves by Godly Conference Reading repeating Sermons Prayer singing Psalms so be it they refuse not the oversight of their faithful Pastors in the management hereof nor set up these Meetings in Opposition to the publick Assemblies but in due Subordination to them and be responsible to Governors for all Miscarriages 2. We desire that the ungodly sort of People may not be suffered to make the serious practice of Godliness an open Scorn or to deride the Practice of such holy Duties as by God and our Governors we are allowed to perform 3. That the most able Godly faithful Men be Pastors of the Flocks and the insufficient ungodly negligent scandalous and Heretical be kept and cast out the Welfare of the Church consisting so much in
the Quality of the Pastors 4. That no Pastors be forced upon the Flocks against their Consent the Church Governors being the Approvers and Ordainers and fit means being used to procure their Consent though meer Teachers may be forced on the Ignorant Heretical and obstinate that are unmeet for Church-Communion 5. That the Teachers of the Parishes may be urged to catechise the People and personally in due time and Place to confer with them all and instruct them in the Matters of Salvation and all the People may be urged to submit thereunto 6. That before any Person 's baptized in infancy be admitted among the adult Members of the Church to their holy Communion and Priviledges they make an open Profession of Faith and Holiness such as shall be approved by the Pastor of that particular Church who is responsible if he deny Approbation unjustly The solemnity of Confirmation we leave to the Wisdom of Church-Governors 7. That we may have Liberty in the Temples to assemble for God's Worship and may have no new Worship and Ordinances or symbolical mystical Ceremonies enforced on us against our Consciences And that such as dare not use the Cross Surplice or kneeling in the Act of Receiving may not be Penalties be forced to them nor therefore denied the Exercise of the Ministry or the Communion of the Church and those that Scruple the English Common Prayer-Book may have leave to exercise their Ministry without it at least that they may be allowed the use of a Liturgy to be drawn up in Scripture Words and approved by a Synod and besides that freely to pray according to the variety of Occasions and Subjects which they preach of they being responsible to their Governors for all that they say and do amiss 8. That the Pastors of each Parish-Church may have Liberty to hear Accusations of Hereby or Scandal and to admonish the Offenders publickly that hear not private Admonition to call them openly to Repent and confess their Sin and promise Reformation to absolve the Penitent and reject the Impenitent requiring the People to avoid them But yet if you require that no Pastor should proceed to the publick admonishing and rejecting any but upon the Judgment of the next Synod and their President we submit unless which God forbid they should defend Heresy and Wickedness and prohibit Discipline 9. That the Neighbour-Pastors associating for Union and Communion may hold monthly Synods in every Market-Town having a President stated for Life unless he prove unfit And that the Pastors of the Particular Churches be here responsible for their Doctrine and Practice if any shall accuse them And that Cases about Publick Confirmation Admonitions or Censures excepted from the Power of the Pastors of the particular Churches of that Association may be here decided But yet that the President and Synod may not be forced to undertake the special Charge of all the Souls of each Congregation as it belongeth to the several Pastors 10. That every Quarter and oftner if the President see cause there may be a Synod of all the Pastors of each County or Diocesses if that may not be granted who also shall have a stated President the Name we leave to you who shall maintain a more general Communion and without destroying the Power of the particular Pastors or lesser Synods shall receive Appeals and take Cognizance of such Cases as are proper to them And that no President of greater or lesser Synods shall ordain suspend deprive or excommunicate any Pastor or Deacon without the Consent of the Synod and the Presence of some of them nor censure the Members of any particular Church without the Consent of the Synod or of the Pastor of that Church And that all Presidents be freely chosen by the Synods where they must preside 11. That National Councils may consist of the Presidents of both the Diocesane and inferior Synods or else of the Diocesane and two out of each County freely chosen by the Major Vote of all the Pastors 12. That no Subscription be required of the Pastors to any thing about Religion but to the Holy Scriptures and the ancient Creeds and to the necessary Articles of Faith and Practice exprest in Scripture Terms and to the Renunciation of all Heresies contrary thereto And that in the Matter of the Divine Right of Prelacy or Synodical Government or Ceremonies it may suffice that we are responsible for any Disobedience and be not forced to subscribe our Approbation they being not Articles of Faith but Points of Practice and if you see Cause to restrain Men from Preaching against any other controverted Opinions they may not be forced to approve them 13. That no Pastor be displaced unless for Insufficieney Negligence or Scandal committed within two Years before the Accusation or unless some able Godly faithful Pastor prove a better Title to the Place 14. Lastly That Persons Excommunicate may not be punished eo Nomine because Excommunicate by corporal Punishments unless it be by disfranchising that they be uncapable of Government or of choosing Governors seeing the same Men are also obnoxious to the Laws of the Land for such Crimes as the Laws condemn notwithstanding their Excommunication On these Terms we may hold a Christian Concord without any Danger of Persecution or Breach of Charity or Peace if the Magistrate should think meet to settle Episcopacy as we may on the forementioned Terms while the present Liberty continueth Iuly 1659. Dr. Hammond's Answer 1. WHAT concerns private Christians in their own Families will I suppose easily be granted care being taken that nothing contrary to known Laws be attempted under Pretence of convening for Christian Advantages 2. What concerns the Rectors of each Parish in the Discharge of the Duty by Law committed to them there can be no doubt of What is more required to be intrusted to them being now by Law in the Bishops cannot be removed without changing the Law which must be left to the Law-Makers upon due Consideration of Ancient Primitive Practice and what may probably most tend to Edification 3. What concerns the Observation of Ceremonies by Minister or People by Law established must be done by Tolleration or Exemption from Punishments allowed to tender Consciences with care had also to Uniformity 4. The Nomination of Persons to Offices in the Church must have respect to to the lawful right of Patrons unless by Law some Change be thought expedient to be introduced herein 5. If the Presidents of inferior Synods are to have Episcopal Power in Confirmation Censures Ordination then this being the multiplying of Bishops must be referred to the Supreme Power to judge whether all things considered it be best or whether some larger Diocesses being divided some lesser may not remain as they are But if inferior Presidents be not vested with Episcopal Power but be in the Nature of our rural Deans or of Archdeacons the use of them and their Synods may be good with Subordination to Bishops and regulated
Divisions or satisfying the Desires and Consciences of multitudes of Persons truly fearing God And if we may not have Discipline to promote a just Reformation of Manners we shall still have irregular Attempts of Reformation But it is not the Name that we insist on Call them Rural Deans or Arch-Deacons or what you please so be it they may be authorized to do the things â—ere desired even to exercise that Discipline which one Bishop in a County cannot exercise 6. A General Care is one thing and the Special Charge of the particular Pastor is another The former extendeth no further than to oversee the particular Pastors and to receive Appeals in extraordinary Cases from any of the People and to teach them in course while as Visitors they pass from one Parish to another and in the same manner to administer Sacraments and personally exercise Parish Discipline But the Special Charge containeth an Obligation to watch over each particular Person in an ordinary teaching them publickly and privately as they have occasion and opportunity and plucking up all Weeds of Heresie and Profaneness that shall spring up among them resolving Doubts convincing Gainsayers and ordinarily guiding them in Publick Worship calling the Offenders to Penitence and absolving the Penitent and binding over the Impenitent to the Judgment Seat of Christ and requiring the People to avoid them If you impose on every Diocesan Bishop besides the fore-described General Care this Special Charge over every Soul as every Pastor of a particular Church hath you will take an effectual Course to keep the most pious modest and thoughtful Persons out of that rank And your Phrase of Intrusting so much as is found necessary in the hands of the Rector of each Parish seemeth to intimate that you take those Rectors not only for Men of a distinct Order or Office from the Bishops but also of an Office that it is not of Divine Institution and described by God but of Humane Institution and left to the Bishop's Discretion what it shall be and how much power such shall have and that they are to be intrusted with it from the Bishops as the Italians in Concil Trident. would have had the Bishops to have theirs from the Pope If this be your meaning it will not reconcile If it be not then the Rectors of each Parish may knowâ— their Office from the Holy Scripture and receive it as from Christ who hath instituted it and entrusted them with it 7. We desire the Scripture Confession but to the Extent and Securing of our Peace and Concord If Papists would agree upon such a Confession yea on a Subscription to the whole Scripture we should rejoice But they cannot do it without ceasing to be Papists And many may rise up among our selves that may scruple some words in the 39 Articles that are not fit ergo to be persecuted and cast out of the Church as Mr. Chillingworth's Instance proves 1. As he that should scruple some one word of no great weight in Athanasius's Creed contrary to Art 8. 2. Or the absolute Exclusion of Works in the Article of Justification Art 11. 3. Or the displeasingness and sinfulness of Works before Faith and their not making Men meet to receive Grace Art 13. 4. And that voluntary Works besides or above God's Commandments cannot be taught without Aâ—â—ogancy and Impiety vide Annot. Dr. H. H. in 1 Cor. 9. 16 17. Art 14. 5. If any think that the Virgin Mary or Infants offended not in many things Art 15. We question whether it be according to the Ancient Simplicity or Charity to cast out all these from our Churches 6. And what if Dr. Taylor and many others cannot Subscribe to Art 9. and 2. 7. And if a Man believe not that by good Works a lively Faith may be as evidently known as a Tree discerned by the Fruit should he be presently cast out Art 12. 8. The 21 Art concludeth that General Councils may not be gathered together without the Commandment and Will of Princes and some think it may as well besaid that we may not meet for Publick Worship without their Command and Will and that this proveth that there never was a General Council nor ever will be because the Princes Infidels and Christians in whose Dominions the Bishops live never did or will generally Consent to have their Subjects go to a General Council 9. The 31st Art concludeth that there is none other Satisfaction for Sin but Christ's alone which many beside Grotius do contradict 10. Many dare not Subscribe to the 34th Art without restrictionâ— 11. Many good Men dare not so fully approve of all the Homilies as Art 35. dothâ— 12. Many have refused Subscription because of Art 36 it being hard so far to justifie every word in such Humane Writings as the Book of Consecration is Now it seems against our Unity to make such a Test of it as all Persons tolerable cannot agree in And it seems contrary to the Ancient Simplicity which required no other Test than the Scriptures and the Creeds And it hardeneth the Papists to call on us to prove a Succession of Protestants from the first Ages that is of Men that have held all the 39 Articles But yet we highly value the 39 Articles as found and moderate and if we can procure no nearer a recourse to Scripture and Ancient Simplicity we shall cheerfully submit to the 39 Articles if the Doctrine of Bishops and Ceremonies might be left out as Matters of Practice and not of Faith as long as we are responsible for any Disobedience And it 's hard if such things must be Subscribed as of Necessity to our Church Communion or Ministry And that these have been excepted against by the Old Nonconformists I suppose you know And if you could be content with a Scripture Confession if Rome would yield to it why should you deny to your Brethren at home that which you would grant the Romanists and therefore confess you may lawfully grant Let us lay down such a Rule of Concord as is fit for all to yield to and then leave all to accept it as they please and so they cannot blame our Religion nor maintain their Alienation But if we will not be content with a Rule that 's fitted for Universal Concord we keep Men from it And seeing you now say It 's reasonable that we be clog'd with no more why might not the same have been said of some of the fore-mentioned Passages if they had been left out 8. But the Doubt is Whether you will allow the Title of the Ministers now in possession except as before excepted or whether you will rather judge all their Titles void that were not Ordained by Diocesan Bishops Lastly We desire to know whether all the rest not touched on and excepted against in these Notes have your Consent as that Bishops be chosen by the whole Clergy and Ordain not and Censure not without their Synods c. O how easie were a
whereas you tell us that the conforming of Suffraganes to Rural Deaneries and other such are his private Conceptions destitute of any Testimoney of Antiquity We answer No marvel when Rural Deaneries were unknown to true Antiquity And when in the Ancientest Church every Church had its proper Bishop and every Bishop but one Church that had also but one Altar But surely the Corepiscopi were no Strangers to Antiquity as may appear before the Council at Nice in Concil Ancyran Can. 12. and in Concil Antiochin Can. 10. c. It was unknown in the days of Ignatius and Iustin Martyr that a Church should be as large as a Rural Deanry containing a dozen Churches with Altars that had none of them peculiar Bishops But it was not strange then that every Church had a Bishop and if it were Rural a Chorepiscopus As also you may gather even from Clemens Romanus The Quarrel which you pick with the Archbishops Reduction for not Naming the King as if he destroyed his Supremacy is such as a low degree of Charity with a little Understanding might easily have prevented Either you know that it is the Power of the Keys called Spiritual and proper-Ecclesiastical and not the Coercive Power circa Ecclesiastica which the Archbishop speaketh of and all our Controversie is about or you do not know it If you do know it either you think this Power of the Keys is resolved into the King or not If you do think so you differ from the King and from all of your selves that ever we talked with and you contradict all Protestant Princes that have openly disclaimed any such Power and published this to the World to stop the Mouths of Calumniating Papists And we have heard the King and some of you disclaim it And how can you then fitly debate these Controversies that differ from all Protestant Kings and from the Church But if you your selves do not so think had you a Pen that would charge the Archbishop for destroying the King's Supremacy for asserting nothing but what the King and you maintain And if you knew not that this Spiritual Power of the Keys as distinct from Magistratical Coercive Power is the Subject of our Controversie we dispute to good purpose indeed with Men that know not what Subject it is that we are to dispute about so that which way soever it go you see how it is like to fall and how Men that are out of the dust and noise will judge of our Debates And here we leave it to the Notice and Observation of Posterity upon the perusal of all your Exceptions How little the English Bishops had to say against the Form of Primitive Episcopacy contained in Archbishop Usher's Reduction in the day when they rather chose the increase of our Divisions the Silencing of many Hundred faithful Ministers the scattering of the Flocks the afflicting of so many thousand godly Christians than the accepting of this Primitive Episcopacy which was the Expedient which those called Presbyterians offered never once speaking for the Cause of Presbytery And what kind of Peace-makers and Conciliators we met with when both Parties were to meet at one time and place with their several Concessions for Peace and Concord ready drawn up and the Presbyterians in their Concessions laid by all their Cause and proposed an Archbishops frame of Episcopacy and the other side brought not in any of their Concessions at all but only unpeaceably rejected all the Moderation that was desired Lastly They hear desire it may be observed that in this Reduction Archiepiscopacy is acknowledged And we shall also desire that it may be observed that we never put in a word to them against Archbishops Metropolitans or Primates and yet we are very far from attaining any Peace with them And we desire that it may be observed also that understanding with whom we had to do we offered them not that which we approved our selves as the best but that which we would submit to as having some Consistency with the Discipline and Order of the Church which was our End Of the Superadded Particulars § 14. 1. This is scarce Serious The Primate's Suffragans or Chorepiscopi are Rural Deans or as many for number The Suffragans you talk of by Law are other things about Sixteen in all the Land The King's Power is about the Choice of them as Humane Officers but as Pastors of the Church or Bishops the Churches had the Choice for a Thousand years after Christ through most of the Christian World And what if it be in the King's power Is it not the more reasonable that the King be petitioned to in the Business The King doth not choose every Rural Dean himself And is it any more destructive of his Power to do it by the Synods than by the Diocesan This use the Name and Power of Kings is made of by some kind of Men to make a noise against all that cross their Domination but all that is exercised by themselves is no whit derogatory to Royalty And yet how many Men have been Excommunicated for refusing to Answer in the Chancellor's Courts till they profess to sit there by the King's Authority § 15. We much doubt whether you designed to read the Archbishop's Reduction when you answered our Papers If you did not why would you choose to be ignorant of what you answered when so light a Labour might have informed you If you did how could you be ignorant of what we meant by Associations when you saw that such as our Rural Deaneries was the thing spoken of and proposed by the Reduction And 1. Are the Rural Deaneries think you without the King's Authority If not what mean you by such Intimations unless you would make Men believe that we breathe Treason as oft as we breathe as the Soldier charged the Country-man for whistling Treason when he meant to plunder him 2. And what though Associations may not be entered into without the King's Authority Do you mean that therefore we may not thus desire his Authority for them If you do not to what sence or purpose is this Answer Sure we are that for Three hundred years when Magistrates were not Christian there was Preaching Praying and Associating in particular Churches hereunto without the Kings Authority and also Associating in Synods And after that for many a Hundred year the Christian Magistrates confirmed and over-ruled such Associations but never overthrew them or forbad them § 16. But the Apostles of Christ and all his Churches for many hundred years thought all these Subscriptions and Oaths unnecessary and never prescribed nor required either them or any such So unhappy is the present Church in the happy Understandings of these Men of Yesterday that are wiser than Christ his Apostles and Universal Church and have at last found out these necessary Oaths and Subscriptions And you are not quite mistaken Necessary they are to set up those that shall rule by Constraint as Lords over God's Heritage and
Presence and with the Advice and Assistance of his aforesaid Presbytery at the four set Times and Seasons appointed by the Church for that purpose 5. We will take care that Confirmation be rightly and solemnly performed by the Information and with the Advice of the Minister of the Place and as great diligence used for the Instruction and Reformation of notorious and scandalous Offenders as is possible towards which the Rubrick before the Communion hath prescribed very wholesom Rules 6. No Bishop shall Exercise any Arbitrary Power or do or impose any thing upon the Clergy or the People but what is according to the known Laws of the Land 7. We are very glad to find that all with whom we have conferred do in their Judgments approve a Liturgy or Set-Form of Publick Worship to be lawful which in our Judgment for the preservation of Unity and Uniformity we conceive to be very necessary And though we do esteem the Liturgy of the Church of England contained in the Book of Common Prayer and by Law established to be the best we have seen and we believe that we have seen all that are extant and used in this part of the World and well know what Reverence most of the Reformed Churches or at least the most Learned Men in those Churches have for it Yet since we find some Exceptions made to many absolete words and other Expressions used therein which upon the Reformation and Improvement of the English Language may-well be altered we will appoint some Learned Divines of different Perswasions to review the same and to make such Alterations as shall be thought most necessary and some such Additional Prayers as shall be thought fit for emergent Occasions and the improvement of Devotion the using of which may be left to the Discretion of the Ministers In the mean time and till this be done we do heartily wish and desire that the Ministers in their several Churches because they dislike some Clauses and Expressions would not totally lay aside the use of the Book of Common Prayer but read those Parts against which there can be no Exception which would be the best Instance of declining those Marks of Distinction which we so much labour and desire to remove 8. Lastly Concerning Ceremoniesâ— which have administred so much Matter of Difference and Contention and which have been introduced by the Wisdom and Authority of the Church for Edification and the Improvement of Piety we shall say no more but that we have the more Esteem of all and Reverence for many of them by having been present in many of those Churches where they are most abolished or discountenanced and where we have observed so great and scandalous Indecency and to our Understanding so much absence of Devotion that we heartily wish that those pious Men who think the Church of England overburthened with Ceremonies had some little Experience and made some Observation in those Churches abroad which are most without them And we cannot but observe That those Pious and Learned Men with whom we have conferred upon this Argument and who are most solicitous for Indulgence of this kind are earnest for the same out of Compassion to the Weakness and Tenderness of the Conscience of their Brethren not that themselves who are very zealous for Order and Decency do in their Judgments believe the Practice of those particular Ceremonies which they except against to be in it self unlawful and it cannot be doubted but that as the Universal Church cannot introduce one Ceremony in the Worship of God that is contrary to God's Word expressed in the Scripture so every National Church with the approbation and consent of the Soveraign Power may and hath always introduced such particular Ceremonies as in that Conjuncture of Time are thought most proper for Edification and the necessary improvement of Piety and Devotion in the People though the necessary Practice thereof cannot be deduced from Scripture and that which before was and in it self is indifferent ceases to be indifferent after it is once established by Law And therefore our present Consideration and Work is to gratifie the private Consciences of those that are grieved with the use of some Ceremonies by indulging to and dispensing with their omitting those Ceremonies not utterly to abolish any which are established by Law if any are practised contrary to Law the same shall cease which would be unjust and of ill Example and to impose upon the Conscience of some and we believe much Superiour in Number and Quality for the Satisfaction of the Conscience of others which is otherwise provided for as it would not be reasonable that Men should expect that we should our self decline or enjoyn others to do so to receive the Blessed Sacrament upon our Knees which in our Conscience is the most humble most devout and most agreeable Posture for the holy Duty because some other Men upon Reasons best if not only known to themselves choose rather to do it Sitting or Standing We shall leave all Decisions and Determinations of that kind if they shall be thought necessary for a perfect and entire Unity and Uniformity throughout the Nation to the Advice of a National Synod which shall be duly called after a little time and a mutual Conversation between Persons of different Perswasions hath mollified those Distempers abated those Sharpnesses and extinguished those Jealousies which make Men unfit for those Consultations and upon such Advice we shall use our best endeavour that such Laws might be established as may best provide for the Peace of the Church and State 1. In the mean time out of Compassion and Compliance towards those who would forbear the Cross in Baptism we are content that no Man shall be compelled to use the same or suffer for not doing it But if any Parent desire to have his Child Christned according to the Form used and the Minister will not use the Sign it shall be lawful for the Parent to procure another â—Minister to do it And if the proper Minister shall refuse to omit that Ceremony of the Cross it shall be lawful for the Parent who would not have his Child so Baptized to procure another Minister to do it who will do it according to his Desire 2. No Man shall be compelled to bow at the Name of Jesus or suffer in any degree for not doing it without reproaching those who out of their Devotion continue that Ancient Ceremony of the Church 3. For the use of the Surplice which hath for so many Ages been thought a most decent Ornament for the Clergy in the Administration of Divine Service and is in truth of a different fashion in the Church of England from what is used in the Church of Rome we are contented that Men be left to their Liberty to do as they shall think sit without suffering in the least degree for the wearing or not wearing it provided that this Liberty do not extend to our own Chappel Cathedral or Collegiate
the ruling of the People whose Rectors they are called And when I perceived some Offence at what I said I told them that we had not the Judgments of Men at our command We could not in reason suppose that our Concessions or any thing we could do would change the Judgments of any great Numbers and therefore we must consider what will unite us in case their Judgments be not changed or else we labour to no purpose § 109. But Bishop Morley told them how great our Power was and what we might do if we were willing and he told the King that no Man had written better of these Matters than I had done and there my five Disputations of Church Government c. lay ready to be produced and all was to intimate as if I now contradicted what I had there written I told him that I had best reason to know what I had written and that I am still of the same mind and stand to it all and do not speak any thing against it A great many words there were about Prelacy and Re-ordination Dr. Gunning and Bishop Morley speaking almost all on one side and Dr. Hinchman and Dr. Cosens sometimes and Mr. Calamy and my self most on the other side But I think neither Party doth value the rambling Discourses of that Day so much as to think them worthy the recording Mr. Calamy answered Dr. Gunning from Scripture very well against the Divine Right of Prelacy as a distinct Order And when Dr. Gunning told them that Dr. Hammond had said enough against the Presbyterains Cause and Ordination and was yet unanswered I thought it meet to tell him that I had answered the Substance of his Arguments and said enough moreover against the Diocesan Frame of Government and to prove the validity of the English Presbyters Ordination which indeed was unanswered though I was very desirous to have seen an Answer to it which I said because they had got the Book by them and because I thought the unreasonableness of their dealing might be evinced who force so many hundreds to be Re-ordained and will not any of them answer one Book which is written to prove the validity of that Ordination which they would have nullified though I provoked them purposely in such a Presence § 110. The most of the time being spent thus in speaking to Particulars of the Declaration as it was read when we came to the end the Lord Chancellour drew out another Paper and told us that the King had been petitioned also by the Independants and Anabaptists and though he knew not what to think of it himself and did not very well like it yet something he had drawn up which he would read to us and desire us also to give our Advice about it Thereupon he read as an Addition to the Declaration That others also be permitted to meet for Religious Worship so be it they do it not to the disturbance of the Peace and that no Iustice of Peace or Officer disturb them When he had read it he again desired them all to think on it and give their Advice But all were silent The Presbyterians all perceived as soon as they heard it that it would secure the Liberty of the Papists and one of them whispered me in the Ear and intreated me to say nothing for it was an odious Business but let the Bishops speak to it But the Bishops would not speak a word nor any one of the Presbyterians neither and so we were like to have ended in that Silence I knew if we consented to it it would be charged on us that we spake for a Toleration of Papists and Sectaries But yet it might have lengthened out our own And if we spake against it all Sects and Parties would be set against us as the Causers of their Sufferings and as a partial People that would have Liberty our selves but would have no others have it with us At last seeing the Silence continue I thought our very Silence would be charged on us a Consent if it went on and therefore I only said this That this Reverend Brother Dr. Gunning even now speaking against Sects had named the Papists and the Sâ—â—inians For our parts we desired not favour to our selves alone and rigorous Severity we desired against none As we humbly thanked his Majesty for his Indulgence to our selves so we distinguish the tolerable Parties from the intolerable For the former we humbly crave just lenity and favour but for the latter such as the two sorts named before by that Reverend Brother for our parts we cannot make their Toleration our request To which his Majesty said That there were Laws enough against the Papists and I replyed That we understood the Question to be whether those Laws should be executed on them or not And so his Majesty brake up the Meeting of that Day § 111. Before the Meeting was dissolved his Majesty had all along told what he would have stand in the Declaration and he named four Divines to determine of any Words in the Alteration if there were any difference that is Bishop Morley Bishop Hinchman Dr. Reignolds and Mr. Calamy and if they disagreed that the Earl of Anglesey and the Lord Hollis should decide it As they went out of the Room I told the Earl of Anglesey That we had no other business there that day but the Curches peace and welfare and I would not have been the Man that should have done so much against it as he had done that day for more than he was like to get by it for being called a Presbyterian he had spoken more for Prelacy than we expected And I think by the Consequent that this saying did some good for when I after found the Declaration amended and asked him how it came to pass he intimated to me that it was his doing § 112. And here you may note by the way the fashion of these Times and the state of the Presbyterians Any Man that was for a Spiritual serious way of Worship though he were for moderate Episcopacy and Liturgy and that lived according to his Profession was called commonly a Presbyterian as formerly he was called a Puritan unless he joyned himself to Independents Anabaptists or some other Sect which might afford him a more odious Name And of the Lords he that was for Episcopacy and the Liturgy was called a Presbyterian if he endeavoured to procure any Abatement of their Impositions for the Reconciling of the Parties or the ease of the Ministers and People that disliked them And of the Ministers he was called a Presbyterian that was for Episcopacy and Liturgy if he conformed not so far as to Subscribe or Swear to the English Diocesan Frame and all their Impositions I knew not of any one Lord at Court that was a Presbyterian yet were the Earl of Manchester a good Man and the Earl of Anglesey and the Lord Hollis called Presbyterians and as such appointed to direct and help
have a hand in executing it But having as I was coming to him seen the King's Declaration and seeing that by it the Government is so far altered as it is I take my self for the Churches sake exceedingly beholden to his Lordship for those Moderations and my desire to promote the Happiness of the Church which that Moderation tendeth to doth make me resolve to take that Course which tendeth most thereto But whether to take a Bishoprick be the way I was in Doubt and desired some farther time of Consideration But if his Lordship would procure us the settlement of the matter of that Declaration by passing it into a Law I promised him to take that way in which I might most serve the Puplick Peace § 119. Dr. Reignolds Mr. Calamy and my self had some Speaches oft together about it and we all thought that a Bishoprick might be accepted according to the Description of the Declaration without any Violation of the Covenant or owning the ancient Prelacy but all the Doubt was whether this Declaration would be made a Law as was then expected or whether it were but a temporary means to draw us on till we came up to all the Diocesans desired and Mr. Calamy desired that we might all go together and all refuse or all accept it § 120. But by this time the rumour of it fled abroad and the Voice of the City made a Difference for though they wish'd that none of us should be Bishops yet they said Dr. Reignolds and Mr. Baxter being known to be for moderate Episcopacy their acceptance would be less scandalous But if Mr. Calamy should accept it who had preached and written and done so much against it which were then at large recited never Presbyterian would be trusted for his sake so that the Clamour was very loud against his acceptance of it And Mr. Matthew Newcomen his Brother in Law wrote to me earnestly to dissuade him and many more § 121. For my own part I resolved against it at the first but not as a thing which I judged unlawful in it self as described in the King's Declaration But 1. I knew that it would take me off my Writing 2. I looked to have most of the godly Ministers cast out and what good could be done upon ignorant vile uncapable Men 3. I feared that this Declaration was but for a present use and that shortly it would be revok'd or nullified 4. And if so I doubted not but the Laws would prescribe such work for Bishops in silencing Ministers and troubling honest Christians for their Consciences and ruling the vicious with greater Lenity c. As that I had rather have the meanest Imployment amongst Men. 5. And my Judgment was fully resolved against the Lawfulness of the old Diocesane Frame § 122. But when Dr. Reignolds and Mr. Calamy askt my Thoughts I told them that distinguishing between what is simply and what is by Accident Evil I thought that as Episcopacy is described in the King's Declaration it is lawful when better cannot be had but yet Scandal might make it unfit for some Men more than others Therefore to Mr. Calamy I would give no Counsel but for Dr. Reignolds I persuaded him to accept it so be it he would publickly declare that he took it but on the Terms of the King's Declaration and would lay it down when he could no longer exercise it on those terms only I left it to his Consideration whether it be better stay till we see what they will do with the Declaration and for my self I was confident I should see cause to refuse it § 123. When I came next to the Lord Chancellor the next day save one he asked me of my Resolution and put me to it so suddenly that I was forced to delay no longer but told him that I could not accept it for several Reasons and it was not the least that I thought I could better serve the Church without it if he would but prosecute the establishment of the Terms granted And because I thought that it would be ill taken if I refused it on any but acceptable Reasons and also that Writing would serve best against misreports hereafter I the next Day put this Letter into the Lord Chancellor's Hand which he took in good Part In which I concealed the most of my Reasons and gave the best and used more Freedom in my farther Requests than I expected should have any good Success My Lord YOUR great Favour and Condescention encourages me to give you more of my Sense of the Business which your Lordship was pleased to propound I was till I saw the Declaration much dejected and resolved against a Bishoprick as unlawful But finding there more than on Octob. 22. his Majesty granted us in the Pastor's Consent c. the Rural Dean with the whole Ministry enabled to exercise as much persuasive Pastoral Power as I could desire who believe the Church hath no other kind of Power unless communicated from the Magistrate Subscription abated in the Universities c. And finding such happy Concessions in the great point of Parochial Power and Discipline and in the Liturgy and Ceremonies c. my Soul rejoiced in thankfulness to God and his Instruments and my Conscience presently told me it was my Duty to do my best with my self and others as for as I had Interest and Opportunity to suppress all sinful Discontents and having competent Materials now put into my Hands without which I could have done nothing to persuade all my Brethren to Thankfulness and obedient Submission to the Government And being raised to some joyful hopes of seeing the Beginnings of a happy Union I shall crave your Lordship's Pardon for presuming to tell you what farther endeavours will be necessary to accomplish it 1. If your Lordship will endeavour to get this Declaration pass into an Act. 2. If you will speedily procure a Commission to the Persons that are equally to be deputed to that work to review the Common-Prayer-Book according to the Declaration 3. If you will further effectually the Restoration of able faithful Ministers who have and will have great Interest in the sober part of the People to a setled station of Service in the Church who are lately removed 4. If you will open some way for the ejection of the insufficient scandalous and unable 5. If you will put as many of our Persuasion as you can into Bishopricks if it may be more than three 6. If you will desire the Bishops to place some of them in inferior Places of trust especially Rural Deanries which is a Station suitable to us in that it hath no Sallery or Maintenance nor coercive Power but that simple pastoral persuasive Power which we desire This much will set us all in joint And for my own part I hope by Letters this very Week to disperse the Seeds of Satisfaction into many Countries of England But my Conscience commanding me to make this my very Work and Business unless
hath been granted will be easilier granted again than that which was never granted before This Testimony is more worth than all our labour for it 2. The Ministers and People of the Land that were concerned in it had a Twelve months time by it in their Ministerial Liberty and Maintenance for this suspended the Execution of the old Laws which were in force against them till the new ones were made 3. We got which was a valuable benefit the Liberty in our Treaty to speak for our Cause under the protection of the King's Commission and justly to state our Differences which else would have been fasly stated to our prejudice and none might have contradicted them § 132. But for the fulfilling of it there was nothing at all done which the Declaration mentioneth save only this years Suspension of the Law against us And some Men were so violent at a distance in the Country that they indicted Ministers at the Assizes and Sessions notwithstanding the Declaration taking it for no Suspension of the Law which put us on many ungrateful Addresses to the King and the Lord Chancellour for their Deliverance For the Brethren complained to us from all Parts and thought it our Duty who had procured the Declaration to procure the Execution of it And when we petitioned for them they were commonly delivered from that Suffering But as to the Matter of Church-Government mentioned in the Declaration 1. The Power of Godliness hath been promoted as the Act of Uniformity and the Act against Conventicles and the Ejecting of 1800 Ministers at once and many Hundred before with much more to the same purpose express 2. The publick and private Exercises of Religion have been encouraged just as those two forementioned Acts express Of which to English-men I need not give an Exposition 3. Of the applying the Lord's Day wholly to holy Exercises without unnecessary Divertisements I have least to say because in these Times we expect only Liberty to do so our selves leaving all others to take their own way And through God's mercy we have liberty to meditate or pray in our Closets and to pray in our Families so there be not above four others present and to hear Common Prayer and Sermon too in Publick in those Parishes that have a Minister that can and will preach And if others think a Play or publick Games or Drinking or Ryoting to be necessary Divertisements they cannot constrain us to the like 4. That Clause of not permitting insufficient negligent scandalous Ministers for the word Non-resident could not pass I believe is executed according to the Judgment of the Executors for I suppose they take him that cannot discern the lawfulness of the Subscriptions Declarations and Practises of Conformity about Oaths Prelacy and Ceremonies to be more insufficient for the Ministry how learned and able otherwise soever than an ignorant Reader is And I suppose they take one that renounceth not the Obligations of the Vow and Covenant and Subscribeth not to Prelacy and Ceremonies to be more scandalous than a Drunkard or a Whoremonger and one that neglecteth any of these to be more negligent than he that neither preacheth to his Flock nor personally instructeth them § 133. As to the Appointment of such a number of Suffragan Bishops in every Diocess as is necessary to the due performance of the Work there was never a one appointed in any one Diocess in the Land that ever I heard of but yet this may be thus far excused that the Parliament having done so much of the Work of Church Discipline themselves as to cast out 1800 of us at once there was the less need of Suffragans afterwards and the Bishops themselves were sufficient to cast out or keep out the rest if ever any such more as we should seek to get into the Ministry § 134. That no Bishop shall ordain or exercise any part of Iurisdiction c. without the Advice and Assistance of the Presbyters may be performed for ought I know for perhaps the Bishop or Chancellor hath the Advice of his Chaplain in private to do it himself and I believe many of his Presbyters assist him by their Information telling him who they be that scruple Ceremonies and who meet in private to Worship God and what nonconformable Ministers presume to preach the Gospel § 135. That no Lay Chancellor Commissaries or Officials as such shall excommunicate absolve c. may for ought I know be fulfilled For though they do it Familiarly as they did before and few Countries have not some that are excommunicated by them for not receiving the Sacrament against their Consciences or some such Matter Yet whether they do it as such or in any other unknown Capacity is more than a Stander-by can tell and they say that when it comes to the Sentence of Excommunication some of them use a Priest pro Formâ § 136. Nor did I ever yet hear of an Archdeacon who exercised his Iurisdiction by the Advice and Assistance of six Ministers chosen as is there mentioned p. 11. § 137. Nor did I ever hear that an equal Number to the Canons and Prebends were annually or ever once chosen in any one Diocess by the Vote of the Presbyters to be always assisting to the Bishop in all Church-censures c. But indeed the Suffragans did never exercise their Iurisdiction without them because such Suffragans never were § 138. Nor did I ever hear that the Ministers Consent was desired for the Confirming of any in his Parish nor of any other than the old way of Confirmation that is for any that will run into the Church though never so unknown to kneel down and have the few Words mentioned in the Liturgy said with the Bishop's Hand on his Head § 139. Nor did I yet ever hear of any one who before he was admitted to the Sacrament was called to any other credible Profession of Faith and Promise of Obedience than to stand up at the Creed or to be present at the Common-Prayer Nor of refussing Scandalous Offenders till they have openly declared themselves to have truly repented and amended their former naughty Lives But I have oft heard them threatned for not receiving § 140. Much less did I ever hear of any such thing as a Rural Dean with his Neighbour-Minister meeting monthly or ever once for any of those excellent Works there mentioned Nor of any Attempt of such a thing § 141. As for the Bishop's not using Arbitrary Power but according to the known Law of the Land I suppose they take the Canons to be the Law of the Land or according to it which other Men never dream'd of that desired that Provision § 142. And whether ever the Alterations mentioned were made of the Liturgy and the additional Forms in Scripture Phrase suited to the Nature of the several Parts of Worship you may know by perusing it and by that which here followeth § 143. Yet I think
Milkstreet for which they allowed me 40 l. per Annum which I continued near a year till we were all Silenced And at the same time I preached once every Lord's Day at Blackfryars where Mr. Gibbons a judicious Man was Minister In Milkstreet I took Money because it came not from the Parishioners but Strangers and so was no wrong to the Minister Mr. Vincent a very holy blameless Man But at Blackfryars I never took a Penny because it was the Parishioners who called me who would else be less able and ready to help their worthy Pastor who went to God by a Consumption a little after he was silenced and put out At these two Churches I ended the Course of my Publick Ministry unless God cause an undeserved Resurrection § 165. Here also my Accusations followed me as maliciously and falsly as before and I was fain to clear my self by printing some of my Sermons in a little Book called Now or Never and in part of another called a Saint or a Bruit § 166. Before this I resolved to go to the Archbishop of Canterbury then Bishop of London to ask him for his License to preach in his Diocess Some Brethren blamed me for it as being an owning of Prelatical Usurpation I told them that the King had given him a power to suffer or hinder me and if he had no power at all I might lawfully desire any Man not to hinder me in my Duty much more having power as the Church-Magistrate or Officer of the King And though I was under no necessity I would not refuse a lawful thing when Authority required it The Archibishop received me with very great expression of Respects and offered me his License and would let his Secretary take no Money of me But he offered me the Book to Subscribe in I told him that he knew that the King's Declaration exempted us from Subscription He bid me write what I would I told him that what I resolved to do and I thought meet for him to expect I would do of choice though I might forbear And so in Latin I subscribed my promise not to preach against the Doctrine of the Church or the Ceremonies established by Law in his Diocess while I used his License And I told him how grievous it was to me to be daily haunted with such general Accusations behind my back and asked him why I was never accused of any Particulars And he confessed to me That if they had got any Particulars that would have deserved it I should have heard particularly from him I scarce think that I ever preached a Sermon without a Spy to give them his report of it § 167. But my last Sermon that ever I preached in Publick being at Blackfryars was defamed with this particular Accusation That I told them that the Gospel was now departing from them Insomuch as the Lady Balcarres told me That even the old Queen of Bobemia told her she wondered that I was so impudent as to say the Gospel was going away because that I and such as I were silenced while others were put into our places But all this was the breath of Mis-reporters without any colour of ground from any thing that I had said as may be seen in the printed Sermons § 168. For when the Ministers were all silenced some covetous Booksellers got Copies of the last Sermons of many of them from the Scribes that took them from their Mouths Some of them were taken word by word which I heard my self but some of us were much abused by it and especially my self for they stiled it A Farewel Sermon and mangled so both Matter and Style that I could not own it besides the printing it to the offense of Governours So that afterwards I writ out the Sermon more at large my self on Col. 2. 6 7. with another Discourse and offered them to the Press but could not get them Licensed for Reasons afterwards to me mentioned § 169. On April 23. was his Majesty's Coronation Day the Day being very serene and fair till suddenly in the Afternoon as they were returning from Westminster-hall there was very terrible Thunders when none expected it Which made me remember his Father's Coronation on which being a Boy at School and having leave to play for the Solemnity an Earthquake about two a Clock in the Afternoon did affright the Boys and all the Neighbourhood I intend no Commentary on these but only to relate the Matter of Fact § 170. To return at last to our Treaty with the Bishops If you observe the King's Declaration you will find that though Matters of Government seemed to be determined yet the Liturgy was to be reviewed and reformed and new Forms drawn up in Scripture phrase suiâ—ed to the several parts of Worship that Men might use which of them they pleased as already there were some such variety of Forms in some Offices of that Book This was yet to be done and till this were done we were uncertain of the Issue of all our Treaty but if that were done and all setled by Law our Divisions were at an end Therefore being often with the Lord Chancellour on the forementioned occasions I humbly intreated him to hasten the finishing of that Work that we might rejoyce in our desired Concord At last Dr. Reignolds and Mr. Calamy were authorized to name the Persons on that side to manage the Treaty and a Commission was granted under the Broad Seal to the Persons nominated on both sides I intreated Mr. Calamy and Dr. Reignolds to leave me out for though I much desired the Expedition of the Work I found that the last Debates had made me unacceptable with my Superiours and this would much more increase it and other Men might be fitter who were less distasted But I could not prevail with them unless I would have peremptorily refused it to Excuse me So they named as Commissioners Dr. Tuckney Dr. Conant Dr. Spurstow Dr. Manton Dr. Wallis Mr. Calamy and my self Mr. Iackson Mr. Case Mr. Clark and Mr. Newcomen besides Dr. Reignolds then Bishop of Norwich And for Assistants being the other Party had Assistants Dr. Horton Dr. Iacomb Dr. Bates Mr. Rawlinson Mr. Cooper Dr. Lightfoot Dr. Collins Mr. Woodbridge and Dr. Drake According to the King's Commission we were to meet and manage our Conference in order to the Ends therein expressed The Commission is as followeth CHARLES the Second by the Grace of God King of England Scotland France and Ireland Defender of the Faith c. To our trusty and well-beloved the most Reverend Father in God accepted Archbishop of York the Right Reverend Father in God Gilbert Bishop of London Iohn Bishop of Durham Iohn Bishop of Rochester Henry Bishop of Chichester Humphrey Bishop of Sarum George Bishop of Worcester Robert Bishop of Lincoln Benjamin Bishop of Peterburgh Bryan Bishop of Chester Richard Bishop of Carlisle Iohn Bishop of Exeter Edward Bishop of Norwich and to our trusty and well-beloved the Reverend
Antbony Tuckny Dr. in Divinity Iohn Conant Dr. in Divinity William Spurstow Dr. in Divinity Iohn Wallis Dr. in Divinity Thomas Manton Dr. in Divinity Edmund Calamy Batchelour in Divinity Richard Baxter Clerk Arthur Iackson Clerk Thomas Case Samuel Clark Matthew Newcomen Clerks and to our trusâ—y and well-beloved Dr. Earles Dean of Westminster Peter Heylin Dr. in Divinity Iohn Hacket Dr. in Divinity Iohn Barwick Dr. in Divinity Peter Guâ—â—ing Dr. in Divinity Iohn Pierson Dr. in Divinity Thomas Pierce Dr. in Divinity Anthony Sparrow Dr. in Divinity Herbert Thorndike Batchelour in Divinity Thomas Horton Dr. in Divinity Thomas Iacomb Dr. in Divinity William Bates Iohn Rawlinson Clerk William Cooper Clerk Dr. Iohn Lightfoot Dr. Iohn Collins Dr. Benjamin Woodbridge and William Drake Clerk Greeting Whereas by our Declaration of the Five and twentieth of October last concerning Ecclesiastical Affairs we did amongst other things express an esteem of the Liturgy of the Church of England contained in the Book of Common Prayer and yet since we find some Exceptions made against several things therein we did by our said Declaration declare we would appoint an equal number of Learned Divines of both Perswasions to review the same and to make such Alterations therein as shall be thought most necessary and some additional Forms in the Scripture phrase as near as might be suited to the nature of the several Parts of Worship we therefore in accomplishment of our said Will and Intent and of our continued and constant Care and Study for the Peace and Unity of the Churches within our Dominions and for the removal of all Exceptions and Differences and Occasions of Differences and Exceptions from amongst our good Subjects for or concerning the said Book of Common Prayer or any thing therein contained do by these our Letters Patents require authorize constitute and appoint you the said accepted Archbishop of York Gilbert Bishop of London Iohn Bishop of Durham Iohn Bishop of Rochester Henry Bishop of Chichester Humphrey Bishop of Sarum George Bishop of Worcester Robert Bishop of Lincoln Benjamin Bishop of Peterburgh Bryan Bishop of Chester Richard Bishop of Carlisle Iohn Bishop of Exeter Edward Bishop of Norwich Anthony Tuckney Iohn Conant William Spurstow Iohn Wallis Thomas manton Edmund Calamy Richard Baxter Arthur Iackson Thomas Case Samuel Clark and Matthew Newcomen to advise upon and review the said Book of Common Prayer comparing the same with the most ancient Liturgies which have been used in the Church in the primitive and purest Times And to that end to assemble and meet together from time to time and at such times within the space of four Kalender Months now next ensuing in the Masters Lodgings in the Savoy in the Strand in the County of Middlesex or in such other place or places as to you shall be thought fit and convenient to take into your serious and grave Considerations the several Directions Rules and Forms of Prayer and Things in the said Book of Common Prayer contained and to advise and consult upon and about the same and the several Objections and Exceptions which shall now be raised against the fame And if occasion be to make such reasonable and necessary Alterations Corrections and Amendments therein as by and between you and the said Archbishop Bishops Doctors and Persons hereby required and authorized to meet and advise as aforesaid shall be agreed upon to be needful or expedient for the giving Satisfaction unto tender Consciences and the restoring and continuance of Peace and Unity in the Churches under our Protection and Government But avoiding as much as may be all unnecessary Alterations of the Forms and Liturgy wherewith the People are already acquainted and have so long received in the Church of England And our will and pleasure is that when you the said Archbishop Bishops Doctors and Persons authorized and appointed by these our Letters Patents to meet advise and consult upon about the Premises aforesaid shall have drawn your Consultations to any Resolution and Determination which you shall agree upon as needful or expedient to be done for the altering diminishing â—r enlarging the said Book of Common Prayer or any part thereof that then you forthwith certifie and present unto us in Writing under your several Hands the Matters and Things whereupon you shall so determine for our Approbation And to the end the same or so much thereof as shall be approved by us may be established And forasmuch as the said Archbishop and Bishops having several great Charges to attend which we would not dispense with or that the same should be neglected upon any great occasion whatsoever and some of them being of great Age and Infirmities may not be able constantly to attend the Execution of the Service and Authority hereby given and required by us in the Meetings and Consultations aforesaid We Will therefore and do hereby require and authorize you the said Dr. Earles Peter Heylin Iohn Hacket Iohn Barwick Peter Gunning Iohn Pearson Thomas Pierce and Anthony Sparrow and Herbert Thorndike to supply the place or places of such of the said Archbishop and Bishops other than the said Edward Bishop of Norwich as shall by Age Sickness Infirmity or other occasion be hindred from attending the said Meeting or Consultations That is to say that one of you the said Dr. Earles Peter Heylin Iohn Hacket Iohn Barwick Peter Gunning Iohn Pearson Thomas Pearce Anthony Sparrow and Herbert Thorndike shall from time to time supply the Place of each one of them the said Archbishop and Bishops other than the said Edward Bishop of Norwich which shall happen to be hindred or to be absent from the said Meeting or Consultations and shall and may advise and consult and determine and also certifie and execute all and singular the Power and Authority before mentioned in and about the Premises as fully and absolutely as such Archbishop or Bishops which shall so happen to be absent should or might do by Vertue of these our Letters Patents or any thing therein contained in case he or they were personally present And whereas in regard of the Distance of some the Infirmities of others the multitude of constant Imployments and other incidental Impediments some of you the said Edward Bishop of Norwich Anthony Tuckney Iohn Conant William Spurstow Iohn Wallis Thomas Manton Edmund Calamy Rich. Baxter Arthur Iackson Thomas Case Samuel Clarke and Matthew Newcomen may be hindred from the constant Attendance in the Execution of the Service aforesaid We therefore will and do hereby require and authorize you the said Tho. Horton Thomas Iacomb William Bates Iohn Rawlinson William Cooper Iohn Lightfoot Iohn Collins Benjamin Woodbridge and William Drake to supply the Place or Places of such the Commissioners last above mentioned as shall by the means aforesaid or any other Occasion be hindred from the said Meeting and Consultations that is to say that one of you the said Thomas Horton Thomas Iacomb William Butes Iohn Rawlinson William Cooper Dr.
upon us and our Posterity after us § 175. When the Exceptions against the Liturgy were finished the Brethren oft read over the Reformed Liturgy which I offered them At first they would have had no Rubrick or Directory but bare Prayers because they thought our Commission allowed it not That at last they yielded to the Reasons which I gave them and resolved to take them in But first to offer the Bishops their Exceptions § 176. At this time was the Convocation chosen for till now it was deferred Had it been called when the King came in the inferiour Clergy would have been against the Diocesan and Imposing way But afterwards many hundreds were turned out that all the old sequestred Ministers might come in And the Opinion of Reordination being set afoot all those Ministers that for Twenty years together while Bishops were laid aside had been Ordained without Diocesans were in many Countreys denied any Voices in the Election of Clerks for the Convocation By all which means and by the Scruples of abundance of Ministers who thought it unlawful to have any thing to do in the choosing of such a kind of Assembly the Diocesan Party wholly carried it in the Choice § 177. In London the Election was appointed to be in Christ's Church on the Second day of May 1661 The London Ministers that were not yet ejected proved the major Vote against the Diocesan Party and when I went to have joyned with them they sent to me not to come as they did also to Mr. Calamy and without my knowledge they chose Mr. Calamy and me for London But they carried it against the other Party but by Three Voices And the Bishop of London having the power of choosing Two out of Four or Four out of Six that are chosen by the Ministers in a certain Circuit did give us the great use of being both left out and so we were excused and the City of London had no Clerk in the Convocation How should I have been there baited and what a vexatious place should I have had in such a Convocation § 178. The fourth day of May we had a meeting with the Bishops where we gave in our Paper of Exceptions to them which they received § 179. The seventh day of May was a Meeting at Sion-Colledge of all the London Ministers for the choice of a President and Assistants for the next Year where some of the Presbyterians upon a pettish Scruple absenting themselves the Diocesane Party carried it and so got the Possession and Rule of the Colledge § 180. The eighth day of May the new Parliament and Convocation sat down being constituted of Men fitted and devoted to the Diocesan Interest § 181. On the two and twentieth day of May by order of Parliament the National Vow and Covenant was burnt in the Street by the Hands of the common Hangman § 182. When the Brethren came to examine the reformed Liturgy and had oft read it over they past it at last in the same Words that I had written it save only that they put out a few Lines in the Administration of the Lord's Supper where the Word offering was used and they put out a Page of Reasons for Infant Baptism which I had annexed to that Office thinking it unnecessary and they put the larger Litany into an Appendix as thinking it too long and Dr. Wallis was desired to draw up the Prayer for the King which is his Work being after somewhat altered by us And we agreed to put before it a short Address to the Bishops professing our readiness in Debates to yield to the shortning of any thing which should be too long and the altering of any thing that should be found amiss § 183. And because I foresaw what was like to be the end of our Conference I desired the Brethren that we might draw up a plain and earnest Petition to the Bishops to yield to such Terms of Peace and Concord as they themselves did confess to be lawful to be yielded to For though we are equals in the King's Commission yet we are commanded by the Holy Ghost If it be possible and as much as in us lieth to live peaceably with all men Rom. 12. 18. and to follow peace with all men Heb. 12. 14. and if we were denied it would satisfy our Consciences and justify us before all the World much more than if we only disputed for it However we might this way have that opportunity to produce our Reasons for Peace which else we were not like to have § 184. This Motion was accepted and I was desired to draw up the Petition which I did and it was examined and with a Word or two of Alteration consented to § 185. When we met with the Bishops to deliver in these Papers I was required to deliver them and if it were possible to get Audience for the Petition before all the Company I told them that though we were Equals in the present Work and our appointed business was to treat yet we were conscious of our Place and Duty and had drawn up a Petition to them which though somewhat long I humbly craved their Consent that I might read it to them Some were against it and so they would have been generally if they had known what was in it but at last they yielded to it But their Patience was never so put to it by us as in hearing so long and ungrateful a Petition When I had read it Dr. Gunning beginneth a long and vehement Speech against it To which when he came to the end I replyed But I was interrupted in the midst of my Reply and was fain to bear it because they had been patient with much ado so long before § 186. I delivered them the Petition when I had read it and with it a fair Copy of our reformed Liturgy called Additional Forms and Alterations of theirs And they received both and so we departed Our said Writings are too long to be here inserted § 187. After all this when the Bishops were to have sent us two Papers one of their Concessions how much they would alter of the Liturgy as excepted against and the other of their Acceptance of our offered Forms or Reasons against them instead of both these a good while after they sent us such a Paper as they did before of their Reasonings against all our Exceptions without any Abatements or Alterations at all that are worth the Naming Our Brethren seeing what they were resolved to bring it too and how unpeaceably they managed the Business did think best to write them a plain Answer to their Paper and not to suppress it as we had done by the First This Task also they imposed on me and I went out of Town to Dr. Spurstow's House in Hackney for Retirement where in eight Days time I drew up a Reply to their Answer to our Exceptions and the Brethren read it and consented to it only wished that it had been larger in the
faithful Ministers were silenced at once and a Hundred thousand godly Christians kept out of the Churches Communion and persecuted than one Ceremony should be cast out of the Church or left indifferent or one Line reformed in their Common-Prayers § 212. But when Dr. Pierce could not have leave to take up his Dispute he sat upon me with kind Persuasions and Bishop Morley and he first told me that it was strange I should make such a stir for other Mens Liberty to forbear kneeling in the act of Receiving when I profest my self to take it to be lawful I told them that they might perceive then that I argued not from Interest and Opinion but from Charity and for Love and Peace They told me that it was we that had filleds the Peoples Heads with these Scruples and then when we should dispossess them of them we pleaded for their Liberty If I would but teach the People better they would quickly be brought to Obedience and would need no Liberty I told the Bishop that he was much mistaken both in saying that we put these Scruples into their Heads and in thinking that my Power with them was so great as that I alone could preach them out He reply'd with great Confidence that if I would but endeavour in good earnest to satisfy them they would quickly be satisfied I told him that he had both before the King and here declared that no Man had written better about the Ceremonies than I had and had produced my Book and therefore I thought he confuted himself For I wrote that Book before the King came in even in the hea◠of the Nations Zeal against Ceremonies and how then is it like that I put those Scruples into their Heads when I wrote against them And I thought Writing was the publickest manner of Teaching where I spake to many thousands who could never hear my Voice How then could he say that I wrote so well and yet did not reach the People what I wrote But I told him that he must pardon me that in the Pulpit I found greater matters to do than to preach for Ceremonies and could never think that such kind of preaching tended most to the saving of Mens Souls And I many times told him and the rest that I perceived that it was like to be a great Wrong to us and a greater to themselves and the Kingdom that they mistakingly imagined our Power to be greater with the People than it is and that they think we could reduce them at our Pleasure to Conformity when it is no such matter and that they imagin that the Godly People who dissent from them do pin their Religion so absolutely on our Sleeves and take up all their Opinions on trust from us Whereas I assured him that he will find by Experience that so many of them know why they hold what they hold and do it so purely for Conscience sake that if all we should turn and set against them there would so many thousands continue in their Opinions as I would not be a Persecutor of or excommunicate for more than ever their Lordships will get by it But the Bishop exprest more confidence still that I could reclaim them my self if I were but willing and that they only followed the Opinions of their Teachers I intreated him again to tell me why then they did not follow my Opinion which he himself saith I have published in Print Hereupon Dr. Pierce would needs lovingly desire that he and I might but go about the Country and preach People to Conformity and he did not doubt but they would quickly be reduced I told him that for his part I knew not how powerful his preaching might be but I could expect no such Success of mine and I marvelled why he had not recovered all the Country before this Day having had so many Years time to have gone about and preacht them to Conformity if he would have used it He answered That he had recovered all his own Parish I told him That if he had done so by all others there would have been no need of all this Trouble But I often told the Bishop and him that they knew that though I took not kneeling to be unlawful yet I took their Subscriptions and Oath of canonical Obedience and other things to be unlawful and I perceived that they intended no Abatements and consequently that they intend the silencing of me and all that are of my Mind for all their Commendation of my Writing on that Subject And I ask't them then how I can go about to preach for them when they have first silenced me Or if they would be so favourable to forbear me till I had done preaching for their Ceremonies it was but an odd kind of motion for them to make come preach for our Ceremonies so long and then you shall never preach more and an odd Employment for me to undertake to go about to persuade People to obey them in a Ceremony or two that are intended when that is done to forbid me and others to preach the Gospel and the People to enjoy their Peace upon other Accounts and no doubt to call us Schismaticks when they do it This Speech they were offended at and said that I sought to make them odious by representing them as cruel and Persecutors as if they intended to silence and cast out so many And it was one of the greatest matters of Offence against me that I foreknew and foretold them what they were about to do They said that this was but to stir up the Fears of the People and cause them to disaffect the Government by talking of silencing us and casting out the People from Communion I told them that either they do intend such a Course or not If they do why should they think us criminal for knowing it If not what need had we of all these Disputes with them which were only to persuade them not to cast out the Ministers and the People on these Accounts And it was but a few Weeks after this that Bishop Morley himself did silence me forbidding me to preach in his Diocess who now took it so heinously that I did foretell it Yet because the Hearers knew not what would be their Party justified them and concurred in censuring me as uncharitable for speaking to hardly of them and this maketh me remember that thus I have formerly been blamed by all whose Miscarriages I foretold When I told many both of the Parliament and Country what the Army did intend to do against them and many others more particularly foretold it the Army was angry with them and me and accused us of making them odious by our Slanders and cast out many Members of the Parliament on that Pretence and yet within a few Weeks they did the very things that we foretold So unanimous are all Men that have ill Designs in going the same way to their Accomplishment and so dangerous is it to foreknow what cruel
lying in great pain of the Stone and Strangury I went to visit him Twenty miles further And while I was there Mr. Baldwin came to me and told me that he also was forbidden to preach We returned both to Kidderminster and having a Lecture at Sheffnel in the way I preached there and stayed not to hear the Evening Sermon because I would make haste to the Bishop It fell out that my turn at another Lecture was on the same day with that at Sheffnal viz. at Cleibury in Shropshire also And many were there met in expectation to hear me But a Company of Soldiers were there as the Country thought to have apprehended me who shut the Doors against the Ministers that would have preached in my stead bringing a Command to the Churchwarden to hinder any one that had not a License from the Bishop and the poor People that had come from far were fain to go home with grieved hearts § 249. The next day it was confidently reported that a certain Knight offered the Bishop his Troop to apprehend me if I offered to preach And the People disswaded me from going to the Bishop supposing my Liberty in danger But I went that Morning with Mr. Baldwin and in the hearing of him and Dr. Warmstry then Dean of Worcester I remembred the Bishop of his Promise to grant me his Licence c. but he refused me liberty to preach in his Diocess though I offered him to preach only on the Creed and the Lord's Prayer and Ten Commandments Catechistical Principles and only to such as had no preaching But the Discourse between him and me at that time I have had occasion since particularly to recite in my Answer to him according as I noted it down when I came home and therefore I shall here pass it by And since then I never preached in his Diocess § 250. When he Silenced me he told me that he marvelled that I should think my own preaching so necessary as to offer to preach for nothing as if other Men could not do as much good as I I told him That when they and I had all done our best there would be many Places unsupplyed and asked him Whether he thought that such an one as I were not better than none He told me That he thought no meanly of my Abilities but till I was better affected he thought they were better that had none I urged him to tell me what he thought was the Errour of my Mind or Affections and what he would have me do towards the Cure My Errours he would not tell me save the ridiculous recital of that Sentence at the Savoy of Sin per accidens which I have spoken of in my Answer to him at large but for my Cure of I know not what he would have me read Bilson and Hooker I told him that was not now to do But when at his perswasion I revised them I admired at their Infatuation that ever they suffered such Books as Hooker's Eighth Book and Bishop Bilson of Obedience to see the Light When Hooker goeth so much further than the Long Parliament went as to affirm that the Legislative Power is so naturally belonging to the whose Body that it is Tyranny for a single Person to exercise it Lib. 1. And that the King is singulis Major sed Universis Minor and receiveth his Power from the People with many more Antimonarchical Principles which I have confuted in the Fourth Part of my Christian Directory particularly as judging them unsound And Bilson in that excellent Book of Christian Obedience hath this passage which methinks should make them burn it and not commend it to us for our Cure Pag. 520. If a Prince should go about to subject his Kingdom to a Foreign Realm or change the Form of the Commonwealth or neglect the Laws established by common Consent of Prince and People to execute his own pleasure In these and other Cases which might be named if the Nobles and the Commons joyn together to defend their ancient and accustomed Liberty Regiment and Laws they may not well be counted Rebels I never deny'd that the People might preserve the Foundation Freedom and Form of their Commonwealth which they fore-prized when they first consented to have a King I say the Law of God giveth no Man leave to resist his Prince but I never said that Kingdom and Commonwealths might not proportion their States as they thought best by their publick Laws which afterwards the Princes themselves may not violate By Superiour Powers ordained of God we understand not only Princes but all Politick States and Regiments somewhere the People somewhere the Nobles having the same Interest to the Sword that Princes have in their Kingdoms And in Kingdoms where Princes bear rule by the Sword we do not mean the Princes private Will against his Laws but his Precept derived from his Laws and agreeing with his Laws which though it be wicked yet may it not be resisted by any Subject with armed violence Marry when Princes offer their Subjects not Iustice but Force and despise all Laws to practise their Lusts not every nor any private Man may take the Sword and redress the Prince but if the Laws of the Land appoint the Nobles as next the King to assist him in doing right and withhold him from doing wrong then be they licensed by Man's Law and so not prohibited by God's to interpose themselves for the safety of Equity and Innocency and by all lawful and needful means to procure the Prince to be reformed but in no case deprived where the Scepter is inherited So far Bishop Bilson to whom I was sent § 251. To return to Bishop Monley He told me when he Silenced me that he would take care that the People should be no losers but should be taught as well as they were by me And when I was gone he got awhile a few scandalous Men with some that were more civil to keep up the Lecture till the paucity of their Auditors gave them a pretence to put it down And he came himself one day and preached to them a long Invective against them and me as Presbyterians and I know not what so that the People wondered that ever a Man would venture to come up into a Pulpit and speak so confidently to a People that he knew not the things which they commonly knew to be untrue And this Sermon was so far from winning any of them to the estimation of their New Bishop or curing that which he called the Admiration of my Person which was his great endeavour that they were much confirmed in their former Judgments But still the Bishop looked at Kidderminster as a Factious Schismatical Presbyterian People that must be cured of their over-valuing of me and then they would be cured of all the rest Whereas if he had lived with them the twentieth part so long as I had done he would have known that they were neither Presbyterians nor Factious nor Shismatical
that Christ should have no one Witness that would ever scruple or contradict them either among the Orthodox or the Hereticks as far as any Records of Antiquity do make known § 300. 7. The seventh Controversie is about their own practice in Administrations and Church Discipline And 1. that they must Ministerially deny the Sacrament of Baptism to all Children whose Parents will not have them use the Cross they say that it is the Church that refuseth them by Law and not they who are by the Law disabled from receiving them 2. The same they say of their refusing to give the Lord's Supper to any that will not kneel in the Reception of it They say that it is better to Administer the Sacraments to some than to none at all which they must do if they refuse not them that kneel not 3. And for the giving of the Sacraments of Baptism and the Lord's Supper to the unworthy for all are forced to use them they say that the Infants of all in the Church have right to Baptism at least for their Ancestor's sake and for the Godfathers and Godmothers or the Churches sake And for the Lord's Supper they have power to put away all that are proved impenitent in notorious Scandal § 301. Having told you what the Conformists say for themselves as faithfully as will stand with brevity before I proceed I think it best to set down here the words 1. Of the Covenant 2. Of the Subscription and Declaration 3. Of the Oath of Canonical Obedience before your Eyes that while the Subject of the Controversie is before you the Controversie it self may be the better understood And I suppose the Reader to have all the Books before him to which we are required to Assen◠〈…〉 The Solemn League and Covenant WE Noblemen Barons Knights Gentlemen Citizens â—â—â—gesses Ministers of the Gospel and Commous of all 〈◊〉 in the Kingdoms of Scotland â—England and Ireland by the Pâ—â—vidence of God living under one King and being of one Reformed Religion having before our Eyes the Glory of God and the Advancement of the Kingdom of our Lord and Saviour Iesus Christ the Honour and Happiness of the King's Majesty and his Posterity and the true Publick Liberty Safety and Peace of the Kingdoms wherein every ones private Condition is included And calling to mind the trâ—atherous and bloody Piots Conspiracies Attempts and Practises of the Enemies of God against the true Religion and Professors thereof in places especially in these three Kingdoms ever since the Reformation of Religion and how much their Rage Power and Presumption are of late and at this time increased and exercised whereof the deplorable Estate of the Church and Kingdom of Ireland the distressed Estate of the Church and Kingdom of England and the dangerous Estate of the Church and Kingdom of Scotland are present and publick Cestimonies We have now at last after other means of Supplication Remonstrance Protestations and Sufferings for the preservation of our selves and our Religion from utter Ruine and Destruction according to the Commendable Practice of these kingdoms in former times and the Example of God's People in other Nations after mature Deliberation resolved and determined to enter into a Mutual and Solemn League and Covenant Wherein we all Subscribe and each one of us for himself with our Hands lifted up to the most high God â—o swear 1. THat we shall sincerely really and constantly through the Grace of God endeavour in our several Places and Callings the Preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our Common Enemies The Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the Example of the best Reformed Churches And shall endeavour to bring the Churches of God in the three Kingdoms to the nearest Conjunction and Uniformity in Religion Confession of Faith Form of Church Government Directory for Worship and Catechizing That we and our Posterity after us may as Brethren live in Faith and Love the Lord may delight to dwell in the midst of us 2. That we shall in like manner without respect of Persons endeavour the Extirpation of Popery Prelacy that is Church-Government by Archbishops Bishops their Chancellors and Commistaties Deans Deans and Chapters Arch-deacons and all other Ecclesiastical Officers depending on that Hierachy Superstition Heresie Schism Prophaneness and whatsoever shall be found to be contrary to sound Doctrine and the power of Godliness lest we partake in other mens sins and thereby be in danger to receive of their plagues And that the Lord may be one and his Name one in the three Kingdoms 3. We shall with the same sincerity reality and constancy in our several Uocations endeavour with our Estates and Lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdoms and to preserve and defend the King's Majesties Person and Authority in the preservation and defence of the true Religion and Liberties of the Kingdoms That the world may bear witness with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish his Majesties just Power and Greatness 4. We shall also with all faithfulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindring the Reformation of Religion dividing the King from his People or one of the Kingdoms from another or making any faction or Parties amongst the People contrary to this League and Covenant That they may be brought to publick Trial and receive Condign Punishment as the degree of their Offences shall require or deserve or the Supream Iudicatories of both Kingdoms respectively or others having power from them for that effect shall â—udge convenient 5. And whereas the happiness of a blessed Peace between these Kingdoms denied in former times to our Progenitors is by the good Providence of God granted unto us and hath been latlely concluded and setled by both Parliaments We shall each one of us according to our place and interest endeavour that they may remain conjoyned in a firm Peace and Union to all Posterity and that Iustice may be done upon the wilful Opposers thereof in manner expressed in the precedent Article 6. We shall also according to our Places and Callings in this common Cause of Religion Liberty and Peace of the Kingdoms assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof And shall not suffer our selves directly or indirectly by whatsoever Combination Perswasion or Terrour to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this Cause which so much concerneth the Glory of God the Good of the Kingdoms and Honour of the King But shall all the days of our
the Lay-Judge And if he have power as a Presbyter why do the Bishop appropriate it to themselves If one that is no Bishop may exercise it when a Bishop bids him then is it not a thing appropriate to the Bishop's Office Besides these there are Arch-Deacons who by themselves or their Officials hold some kind of Inferiour Court which dealeth in lesser Matters Some Diocesses have one Arch-Deacon some two some few three or four The Bishops should go visit once a year and the Arch-Deacon oftner When they visit they go to some chief Town in the County and call all the Ministers to meet them where they hear a Sermon and Dine together usually They yearly compile a Book of Articles which Churchwardens are sworn to enquire after and to present the Names of the Offenders accordingly to the Bishop's Court. In brief this is the Frame of our Diocesan Government To which I only add That Fees and Money for Commutation of Penance are much of their Officers Maintenance and that such as they Excommunicate in most Cases are by a Writ De Excommunicato Capiendo to be laid in the Jail till upon their Repentance they have made their Peace and are absolved § 313. Having told you what our Government is let me tell you what the Execution of it is The Books of Articles are fitted somewhat to the Canon by those Bishops that are most moderate and cauâ—elous and therefore by the English Canons they may be known some of them usually are against Drunkards and Fornicators but the main bent of them is against those that wear not the Surplice that Baptize without the Cross that omit the Common Prayer that refuse to Baptize any Infant or that deliver the Lord's Supper to any that kneel not in receiving it or that so receive it without kneeling that stand noâ— up at the Gospel that bow not at the Name Iesus though they may sit when the same words are read in the Chapter and are not required to how at the Name Christ God c. Also about the Repair of the Church the Surplice the Books that none piss up to the Church-wall c. with many such things It is a rare thing for the Churchwardens to present any except Nonconformists that use not Ceremonies c. Swearers Drunkards and Whoremongers are seldom presented lest Neighbours be displeased but Puritans have some one or other that is more eager in looking after them When any Scandalous Person is presented he hath no other Spiritual Conviction or Exhoration to Repentance tending to Convert his Soul than at any Civil Court But telling them that he is Sorry and paying his Fees or Commutation Money he comes home But when Conscientious Nonconformists are before them whose Consciences will not let them say that they are Sorry vizâ— for praying or exhorting others in their Houses for giving the Sacrament to them that stand or sit c. they are usually Excommunicated I have been in most parts of England and in Fifty years time I never saw one do Penance or confess his Sin in publick for any Scandalous Crime nor ever heard but of two in the Country where I lived that stood in a White sheet for Adultery except in the space when Bishops were down and then I have heard many that have penitently confessed their Sin and begged the Prayers of the Congregation and been prayed for In a word their Courts are meerly as Civil Courts for Terrour but not at all to convince Men of Sin and bring them to Repentance and Salvation further than such Terrour is â—it to do it And note here That the Discipline of the Church is not to be judged of by the King's Declaration concerning Ecclesiastical Affairs which was never executed before it was void in these respects Nor yet by some of our Reformers or Chroniclers who tell you how it was exercised quickly after the Reformation in King Edward's or Queen Elizabeth's days As Hollingshead e. g. who telleth you of many Suffragans and of the Piety and Diligence of their Courts and of Exercises called Prophesying held up at the Arch-Deacons Visitations against the Subverters of which he thundereth But as it is in England at this day and hath been this Sixty or Seventy years by-past § 314. Now concerning this Diocesan Frame of Government the Non-Subscribers called Puritans by many do judge that it is sinful and contrary to the Word of God both in the Constitution and in the Administration of it And they lay upon it these heavy Charges the least of which if proved is of intolerable weight § 315. 1. They say That quantum in se it destroyeth the Pastoral Office which is of Divine Institution and was known in the Primitive Church for it doth deprive the Presbyters of the third essential part of their Office for it is clear in Scripture that Christ appointed no Presbyters that were not subservient to him in all the three parts of his Office as Prophet Priest and King to stand between the People and him in Teaching Worshipping and Governing And though the Actual Exercise of any one part may be Suspended without the Destruction of the Office yet to the Office it self which is nothing but Power and Obiligation to exercise one part is as essential as the other so then they say that That which destroyeth an essential part of the Pastors or Presbyters Office destroyeth the Office as instituted by Christ But the Diocesan state of Government destroyeth c. Ergo The Major will not be denied The Minor hath two parts 1. That governing Power and Obligation over the Flock is essential to the Office of a Pastor or Presbyter as instituted by Christ. Which they prove thus 1. The very Name of Presbyter and Pastor denoteth the Governing Power and was then used in that sence as Dr. Hâ—mmond hath well proved 2. There is no such thing found in all the New Testament as a Presbyter that had not the Power of Governing his Flock as well as Teaching it He that can find it let him Dr. Hammond hath gone over all the Texts in proving it 3. The Church long after knew no such Presbyters as had not the Spiritual Government of the Flock 4. The Papists confess that they have the Power of the Keys in foro interiori to this day which is the Spiritual Government 2. The second part of the Minor That the Diocesan Form denieth this Governing Power to the Presbyters appeareth 1. By their own Confessions â— 2. By the Actual Constitution disabling them and placing the Power elsewhere 3. By the instance of the â—orementioned Particulars and many more They have not the power of judging who shall be taken into their Churhes as Members by Baptism or Confirmed or who shall Communicate or who is to be publickly Admonished Censured Excommunicated Absolved buried as a Brother dying in Christ c. no nor what Chapter to read in the Church nor what Garment to wear nor what words of Prayer
to put up to God in all which they are meer Executioners of other Mens Judgments as a Cryer or such other Messenger § 316. 2. The second Charge against this Diocesan Prelacy is That it introduceth a New Humane Species or Presbyters or Spiritual Officers instead of Christ's which it destroyeth that is a sort of meer Subject Presbyters that have no power of Government but meerly to Teach and Worship That this is a distinct Species is proved in that 1. It wanteth an essential part which the other Species hath 2. From the Bishop's own profession who in the beginning of the Book of Ordination Subscribed to do declare it plainly determined in Scripture viz. That Bishops Priests and Deacons are three distinct Orderâ— which word Orders is the common term to signifie a Species of Church Officers distinct from a meer degree in the same Order or Species That this Office is New is proved 1. In that Scripture or Antiquity never knew it 2. Dr. Hammond Annot. in Act. 11. and in his Latin Book against Blondell Dissertat professeth that it cannot be proved that the word Bishop Presbyter or Pastor signifieth in all the Scripture any other than a proper Bishop or that there was any such as we now all Presbyters in Scripture times And in his Answer to the London Ministers he saith That for ought he knoweth all his Brethren of the Church of England are of his mind So that Presbyters that had no Governing Power were not in Scripture times And though he says that the other sort came in before Ignatiu's time yet 1. He saith not that this sort had no Government of the Flock but that they were under the Bishop in Government so that yet they are not the sort that we are speaking of 2. And he doth not prove any more § 317. 3. A third Charge which they bring against our Prelacy is That it destroyeth the Species or Form of particular Churches instituted by Christ The Churches which Christ instituted are Holy Societies associated for Personal holy Communion under their particular Pastors But all such Societies are destroyed by the Diocesan Frame Ergo it is destructive of the Form of particular Churches instituted by Christ. The distinguish between Personal Local Communion of Saints by Pastors and their Flocks and Communion of hearts only and Communion by Delegation or Deputies 1. We have Heart-Communion with all the Catholick Church through the World 2. Particular Churches have Communion for Concord and mutual Strength in Synods by their Pastors or Deputies 3. But a holy Communion of Souls or individual Persons as Members of the same particular Church for publick Worship and a holy Life is specifically distinct from both the former as is apparent 1. By the distinct end 2. The distinct manner of Communion yea and the matter of it And that this Form of Churches or Species is overthrown by this Prelacy they prove The Churches of Christ's institution were constituted of Governing Pastors and a Flock governed by them in Personal holy Communion every Church having its proper Pastor or Pastors But such Churches as are thus constituted are destroyed by our Frame of Prelacy Ergo The Major is confessed de facto by Dr. Hammond ubi supra as to Scripture times and sufficiently cleared in my Treatise of Episcopacy Ignatius his Testimony alone might suffice who saith That to every Church there was one Altar and one Bishop with the Presbyters and Deacons his Fellow Servants A Church of one Altar and of a thousand Altars A Church that is for Personal Communion and a Church that hath no Personal Communion with her Pastor or Bishop or with one of a hundred of her Fellow-Members a Church which is a Church indeed and that which is no Church but only a part of a Church are more than specifically distinct for indeed the Name is but equivoeally applied to them as distinct Natures or Societies Every Church univocally so called in sensu politico as a governed Society hath its pars gubernaâ—s and pars gubernata to constitute it But so have not our Parish Churches as such indeed as Oratories and Schools as instructed and worshipping Societies they have their Parochial Heads but as governed Societies they have no Heads proper to themselves nor any at all as Churches but as parts of a Church For the Diocesan is Head of the Diocesan Church as such and not of a Parochial Church as such but only as a part of the Diocesan Church And as it is no Kingdom which hath no King so it is no Political Church which hath no Governour or Pastor So that Diocesans destroy particular Churches as much as in them lyeth Unless any will say that as one King as he is persona naturalis may be three or twenty Kings as persona civilis as related to several Kingdoms and so one Bishop as persona naturalis may yet be a thousand Ecclesiastical Persons as Pastor of so many Churches But this being ridiculous and yet said by none that I have heard of I shall not stand to confute it But were it so yet a Pastor that never seeth or speaketh to his People nor hath any personal Communion in Worship with them and this according to the Constitution it self is not of the same sort with a Scripture Pastor 1 Thess. 5. 12 13. Hebr. 13. 17 c. which labour among them and preach to them the Word of God and watch for their Souls c. And consequently the Churches constituted by them are not of the same Species It is one Office personally to Teach Oversee Rule and Worship with them and another to do none of these to one of a thousand but to send the Churchwardens a Book of Articles § 318. 4. A fourth Charge is That it setteth up a New Church-Form which is unlawful instead of that of Christ's institution that is a Diocesan Church consisting of many hundred Parishes which none of them are Churches according to the Diocesan Frame but parts of one Church It hath been shewed that this Diocesan Church is of another Species than the Parochial one being for personal Communion which the other is uncapable of the far greatest part of the Members never seeing their Pastor nor knowing one another any more than if they lived in several parts of the World And that this Church Form is new is proved already that is that there was no Diocesan Church having many stated Congregations and Altars much less many hundreds and all under one only Bishop or Governour either in Scripture time or two hundred years after excepting only that in Alexandria and Rome some shew of more Assemblies than one under one Bishop appeared a little sooner Here note That it is not an Archbishop's Church that we are speaking of who is but the General Pastor or Bishop having other Bishops and Churches under him but it is a Church infimae Speciei commonly called a particular Church which hath no other Churches or Bishops under it
the Man that would assert or did believe that the fore described Discipline was ever exercised by any Man of them throughout his Diocess no nor in any three Parishes in it if in one Bishop Edward Reignolds of Norwich was one that went along with us to the last in our Desire and Treaties for Discipline and Reformation And who heareth of any such Discipline exercised by him who doubtless would do it if he could Nay I am confident that he will say himself that he hath not exercised it on a tenth part that are the due Objects of it in any two Parishes in his Diocess Nay in his Diocess there are as many hundreds of godly People Excommunicated or troubled by Sentence at least for Nonconformity as in any Diocess that I hear of in England and the poor Bishop looks on and cannot hinder it Could it be done some one would do it But none doth it Ergo § 332. 8. The eighth Charge against our Prelacy is That having cast out Christ's Church-Discipline prescribed in the Gospel it setteth up instead of it an unlawful kind of Church-Discipline And the unlawfulness they shew in these Particulars § 333. 1. In that the Judges of the Courts as well as the rest are meer Lay-meâ— the Bishops Chancellors who ordinarily Admonish Excommunicate and Absolve For though the King's Declaration concerning Ecclesiastical Affairs did speak against this yet that was dead before it took place and the old Course is now taken in all their Courts And what the Tongue of Man can rationally say for Lay-mens exercising the Power of the Keys most essential to the Sacred Pastoral Office it is beyond my reach to know The common Answer is that Lay-Elders are as bad As if one Man's sin would justifie anothers and warrant all Men to Subscribe to it But yet they know 1. That Church-Elders are not accounted Lay-men but Sacred Officers by those that are for them 2. That they meddle but with one Parish and that but as Assistants to the Pastors whereas the Chancellors meddle with many hundred Parishes and that as the sole Judges in the Court when the Bishop is not there which is the ordinary Case Indeed I hear that pro forma they use to get some Priest or other to pass the Sentence in Court when the Lay-Chancellor hath determined it But this a meer jugling mockery And if they were serious it would confute themselves who say That a Presbyter hath not the power of Excommunication And they justifie the Cause of the Presbyterians who claim it as is aforesaid § 334. 2. As to the Matter of the English Discipline it consisteth not in the fore-described Convictions Reproofs Exhortations to Repentance praying for the Sinner's Repentance telling him before two or three or telling the Church but in a Citation and such a Course of Process as is in Civil Secular Courts § 335. 3. And for the Manner it is not with holy Seriousness and Patience as may tend to the melting of a Sinner's heart into true Contrition nor as may tend to awake him from his Security with the Terrours of the Lord nor is it at all fitted to work upon the Conscience who can expect that Lay-men and such Men in a Publick Court and such a Court should do it Nor do I believe that any Subscribing conscionable Minister will say that he ever heard a Chancellor convert a Sinner or say that which was like or apt to bring him to true Repentance But on the contrary they work on them by Terrour of Corporal Penalties and Mulâ—ts and harden them into a hatred of those that thus vex them so that a Pastor that ever hopeth to do good on his Parishioners will take heed how he presenteth them to one of these Courts left by so much he seem to be their Enemy and they never regard his Doctrine more whereas Christ's Discipline is Paternal by Love and convincing Reason and to the very last extremity is to be done with so much Fatherly Kindness and Compassion as tendeth to melt and win the Sinner § 336. 4. And for the Adjuncts your Discipline of Excommunication is all enforced with Imprisonment and the utter ruine of the Excommunicate upon a Writ de Excommunicato capiendo If you say that it is the Magistrate's Action and not ours I answer 1. You are the Judges and make the Magistrate your Executioners 2. You take the very Life of your Discipline to lye in it How ordinarily do you say That were it not for the Sword and Corporal Penalty who would care for Excommunication And your Confession hath in it much of Truth as to your Excommunications But hereby you corrupt the Discipline of the Church and lamentably corrupt the Church it self It is a great Truth which the Churches welfare lieth on That no Man is fit for the Communion of the Church that so far despiseth it as not to be moved by a meer Excommunication Shall he have the Communion of the Church who will rather be cast out of it than repent when of old Penitents long begg'd the Churches Communion prostrate or at the Church Door before they were re-admitted And now if Ten thousand Men scorn the Churches Communion and will stand out a bare Excomunication you will drive them into the Church and to a feigned Repentance by the fear of a Jail And so all Men shall be Members of your Churches that do but so far love their Skins as rather to endure the Church than the Prison of this also the Scots Presbytery hath been guilty in part And what Churches these are it is easie to judge And you cannot say that this is only Male-administration for it is the very Constitution of your Government § 337. 5. And your Discipline is exercised by Strangers upon Strangers at many Miles distance where the Church that the Sinner is to hold Communion with heareth not the Process nor knoweth of the Matter nor perhaps the Minister that should be his Governour but only they receive a Paper from the Court containing the Sentence which the Parson must read and then in despight of him must admit the vilest to the Churches Communion and read his Absolution if the Court require it let him never so well know the Sinner to be impenitent § 338. 6. Lastly Let any Man of Charity free from Faction judge by the Canons Whether the Discipline of Excommunication be not exercised upon many godly upright Persons for fasting and praying together and such like who are unfit for such Severity And let him that readeth both Liturgy and Canons judge Whether the Communion of the Sacrament be not denied to holy Persons if they do but fear Idolatry in kneeling before the Bread who are not worthy of so great a Penalty So that in a word a kind of Secular Courts are set up instead of the Discipline of Christ and the edge of their Severity is turned against those conscientious People that be not of their Opinions in Ceremonies or
such things If it be said that the Magistrate may set up Civil Courts who may judge Circa Sacra I answer but 1. These judge de Sacris and Excommunicate and Absolve 2. They do it under the Name of Church-Discipline and the Power of the Keys 3. And instead of Christ's deposed Discipline § 339. 9. The ninth Charge against our Prelacy is consequential That it bringeth on us a multitude of grievous Calamities and ill Consequences by this abolition of true Discipline and the aforesaid Corruptions As for instance 1. That it giveth up our Cause to the Brownists quantum in se who say that our Churches are no true Churches and our Ministry is no true Ministry For if we have true Churches and Ministers it is either the Parochial the Diocesan or the National But 1. for the Parochial they say that they are no true Churches or Ministers for a true Church in sensu politico is constituted of the Governing part and the Governed part But a Parish Church hath no Governing part as such For the Diocesan is not the Head of it as a Parish Church but as a part of his Diocesan Church Otherwise one Man should be a Thousand Heads and Political persons And the Parson or Vicar though perhaps called Rector is only the Teacher and Priest and denied all Government Egro he is no Pastor as wanting an essential part of that Office nor the Church a true Church And for my part I know not how to confute these Men but by telling them that the Pastor of that Parish-Church must be judged of by God's description and not by the Bishop's which I doubt not is a true and satisfactory Answer And for a Diocesan Church the Brownists say that it is not only no Church of Christ's institution but contrary to it and therefore not to be acknowledged And for the National Church unless you speak equivocally they know no such thing for what is it that is the Constitutive Head of it The King is the Civil Head But the Constitutive Head of a Church must be an Ecclesiastical Head or a Clergy-man or Society of Men It cannot be an Archbishop for neither of the Archbishops pretendeth to it having but a priority of place and not any Government over one another Canterbury over York or in each others Provinces And the Convocation it cannot be because the Canon Anathematizeth them that take it not for the Representative Church of England And if it be but the Representative it cannot be the Constitutive Head For either it representeth the Governing part of the Church which is indeed the Head or the Governed part which is the Body If it represent the latter only then as such it can have no Governing power at all For as Representative it can have no more power than those that are represented But the Governed party as such have no Governing power Ergo neither have their Representers as such If they represent any higher power What is it It must be either in a single Person or a Collective Body which is one Political Person But the former is not at all pretended nor can be If it be said that they represent all the Pastors of England I answer no doubt that is the meaning of the Canon and yet no Man affirmeth that the real Body of all those Pastors in conjunction is one Collective Political Head of this Church For Parish-Ministers are only Heads of their several Parishes if so much but not of all the rest of the Parishes in the Nation any otherwise than of those in other Land 's Wherefore it is most evident that there is no such thing as a Church of England in a Political Formal sence as it hath one Constitutive and Ecclesiastical Head but only in an improper larger sence either as the Pastors of many Churches met in a Synod do make binding Agreements by way of voluntary Concord and Consent as many Kings may do in a voluntary Meeting which doth not constitute a Political Society Or else as they have one accidental Civil Head the King who is Head of all Religious Societies in his Dominions Papists Anabaptists c. But these are none of them Denominations à formâ But hence it may be noted 1. That as Bishop Usher said Synods are not properly a Superiour Governing power over the particular Bishops but only for voluntary Concord 2. That the Bishops must against their wills grant that all Parish-Ministers are de jure Church Governours or else how come their Representatives to be part of the Governing-Church even in Canon-making for common Government as they judge As for the Democratical conceit of them that say that the Parliament hath their Governing power as they are the Peoples Representatives and so have the Members of the Convocation though those represented have no Governing power themselves it is so palpably Self-contradicting that I need not confute it § 340. 2. A second evil Consequence is that by neglect of Discipline or excluding it the Vicious want that remedy which God hath provided to bring them to Repentance and Salvation That God hath appointed Discipline is proved from Lev. 19. 17. Matth. 18. 15 16 17 18. 1. Cor. 5. Tit. 1. 13 2. 15. 3. 10. 1 Tim. 3. 5 15. 5. 19 20 21 22 24. 2 Tim. 3. 5. 4. 2. 2. Thess. 3. 6 14. And as neglect of Preaching so neglect of Discipline tendeth to the hardening of Sinners in their sins And when in the Application of Baptism Confirmation the Lord's Supper Absolution and all Church Consolations to them they are all used by the Church as pardoned Sinners and judged to be such how vicious soever they will the easilier believe they are such indeed and reject all passages in Sermons that would convince them and all that would perswade them of the Necessity of a Change So that no doubt but many Thousands are hindered from Conversion and Salvation for want of Discipline § 341. 3. And it tendeth to propagate the Sin as Impunity from Magistrates or Parents would do which made the Apostle say 1. Cor. 5. A little leaven leaveneth the whole lump many will be encouraged to do that which undergoeth no more censure § 342. 4. It keepeth up the Credit of Sin it self and gratifieth Satan while the Church is deprived of the Publick Means appointed by God for putting Sin to open shame and bruising the Serpent's Head by a solemn Condemnation of his Works of Darkness § 343. 5. It depriveth Holiness and Obedience of the honour which God hath appointed for it by this publick differencing Judgment of the Church which being as Tertullian calleth it praejudicium futuri judicij doth represent the Justification and Condemnation of that Day and wonderfully tend to the publick honour of Godliness and Honesty and consequently to the Conversion and Establishment of Mens Souls § 344. 6. It greatly tendeth to the dishonour of the Church by its pollution whenas Christian Societies shall be conspurcated with
Name of Spiritual and Ecclesiastical Government And so by the Name they seduce Mens minds to think that this is indeed the use of the Keys which God hath put into the Churches Hands 3. Hereby they greatly encourage the Usurpation of the Pope and his Clergy who set up such Courts for probate of Wills and Causes of Matrimony and rule the Church in a Secular manner though many of them confess that directly the Church hath no forcing Power And this they call the Churches Power and Spiritual Government and Ecclesiastical Iurisdiction and say that it belongeth not to Kings and that no King can in Conscience restrain them of it but must protect them in it And so they set up Imperium in Imperio and as Bishop Bedle said of Ireland The Pope hath a Kingdom there in the Kingdom greater than the Kings Against which Ludov. Molinaeus hath written at large in two or three Treatises So that when the Papal Power in England was cast down and their Courts subjected to the King and the Oath of Supremacy formed it was under the Name of Ecclesiastical and Spiritual Power that it was acknowledged to be in the King who yet claimeth no proper Spiritual or Ecclesiastical Power so greatly were these Terms abused and so are they still as applied to our Bishops Courts so that the King is said by us to be Chief Governour in all Causes Ecclesiastical because Coercive Power in Church Matters which is proper to the Magistrate was possessed and claimed by the Clergy And in all Popish Kingdoms the Kings are but half Kings through these Usurpations of the Clergy And for us to Exercise the same kind of Power mixt with the Exercise of the Keys and that by the same Name is greatly to countenance the Usurpers § 352. If it be said That the Church claimeth no Coercive Power but as granted them by the King or that it is the Magistrate that annexeth Mulcts and Penalties and not the Church I answer 1. They perswade the Magistrate that he ought to do so 2. Force is not a meer Accident but confessed by them to be the very Life of their Government It is that which bringeth People to their Courts and enforceth all their Precepts and causeth Obedience to them so that it is part of the very Constitution of their Government And as to Fees and Commutation of Penance Pecuniary Mulcts are thus imposed by themselves 3. Their very Courts and Officers are of a Secular Form 4. The Magistrate is but the Executioner of their Sentence He must grant out a Writ and imprison a Man quatenus excommunicate without sitting in Judgment upon the Cause himself and trying the Person according to his Accusation And what a dishonour do these Men put on Magistrates that make them their Executioners to imprison those whom they condemn inuudita causa at a venture be it right or wrong So much of the Nonconformists Charges against the English Prelacy § 353. By this you may see what they Answer to the Reasons of the Conformists As 1. To the willing Conformists who plead a Iur Divinum they say That if all that Gersom Bucer Didoclavius Blondell Salmasius Parker Baines c. have said against Episcopacy it self were certainly confuted yet it is quite another thing that is called Episcopacy by them that plead it Iure Divino If 1. Bishops of single Churches with a Presbytery under them 2. and General Bishops over these Bishops were both proved Iure Divine yet our Diocesans are proved to be contra jus Divinum 2. To the Latitudinarians and involuntary Conformists who plead that no Church-Government as to the form is of Divine Institution they answer 1. This is to condemn themselves and say Because no Form is of God's Institution therefore I will declare that the Episcopal Form is of Divine Institution for this is part of their Subscription or Declaration when they Profess Assent and Confent to all things in the Book of Common Prayer and Ordination And one thing in it is in these words with which the Book beginneth It is evident to all Men diligently reading holy Scripture and ancient Authors that from the Apostles time there have been these Orders of Ministers in Christ's Church Bishops Priests and Deacons which Offices were evermore had in such reverend estimation c. So that here they declare that Bishops and Priests are not only distinct Degrees but distinct Orders and Offices and that since the Apostles time as evident by Scripture c. when yet many of the very Papists Schoolmen do deny it And the Collect in the Ordering of Priests runs thus Almighty God giver of all good things who by the holy Spirit hath appointed divers Orders of Ministers in the Church So that in plain English they declare That Episcopacy even as a distinct Order Office and Function for all these words are there is appointed by the Spirit of God because they believe that no Form is so appointed 2. That which Mr. Stillingfleet calleth A Form is none of the Substance of the Government it self nor the Offices in the Church He granteth that 1. Worshipping Assemblies are of Divine appointment 2. That every one of these must have one or more Pastors who have power in their Order to teach them and go before them in Worship and spiritually guide or govern them But 1. Whether a Church shall have one Pastor or more 2. Whether one of them shall be in some things subject to another 3. Whether constant Synods shall be held for concord of Associated Churches 4. Whether in these Synods one shall be Moderator and how long and with what Authority not unreasonable these he thinks are left undetermined And I am of his mind supposing General Rules to guide them by as he doth But the Matter and Manner of Church-Discipline being of God's appointment and the Nature and Ends of a particular Church and the Office of Pastors as well as the Form of the Church Universal it is past doubt that nothing which subverteth any of these is lawful And indeed if properly no Form of Government be instituted by God then no Form of a Church neither for the Form of Government is the Form of a Church considered in sensu politico and not as a meer Community And then the Church of England is not of God's making Quest. Who then made it Either another Church made this Church and then what was that Church and who made its Form and so ad Originem or no Church made it If no Church made the Church of England quo jure or what is its Authority and Honour If the King made it was he a Member of a Church or not If yea 1. There was then a Church-Form before the Church of England And who made that Church usque ad Originem If the King that made it was no Member of a Church then he that is no Member of a Church may institute a Church Form but quo jure and with what
which the People cannot know nor are bound to search after The words of the Vow it self are in our several Places and Callings we shall endeavour And this was the expressed work and end And this was not doing any thing against Law If a discontented Person now should say that the Parliaments End in the Act of Uniformity and that against Conventicles was Persecution and the Suppression of Religion and therefore they are not to be obeyed how would this hold while Uniformity and Peace are the published Ends and the rest are either uncertain or impertinent to us 2. Whether indeed the Imposers Ends were ill is a Controversie fit to be touched by it self They thought such a Change of Church-Government was a good End And for doing it against Law they put not that into the Swearers part in this Clause and proâ—essed the contrary themselves But if they did themselves purpose to do that against to Law which others swear to do in their Places and Calling that is according to Law are those others therefore not obliged to do what they vowed to do according to Law because the Imposers intended to do their part against Law 3. I suppose all the King's Party who took the Oath at their Composition had no ill end in it and are they not then to interpret it by their own Ends as it is their Personal Vow 4. If we reach Men that the bad Ends of the Imposers do disoblige Men from performing Vows materially good take heed left it follow that it will disoblige them much more from obeying Commands and Laws materially good And then every Subject will take himself to be disobliged who is but confident that Persecution Oppression c. were his Rulers Ends. What if a Man for evil Ends command me to obey the King or to worship God or to give to the Poor Or make me swear to do all this Doth not my Vow oblige me because he had evil Ends that drove me to it Nay if I had my self vowed to do all these for some evil end though it is certain that I must not do it to that end yet whether the change of my End does disoblige me also from my Vow as to the Matter is a difficult question which I think Casuists commonly resolve in the Negative But if any Man did mistake their Design and had good Ends himself while theirs were bad yea and the End commanded him were good the Case is much plainer 5. Who can say that the King had an ill End in taking it Or that his Place and Calling did not impower him to do that which in a Subject would have been illegal and that he may not lawfully endeavour accordingly And whereas it is said That the very War it self expounded their meaning who imposed it they being then in Arms against the King It is answered by the Non-Subscribers 1. That they openly professed to take up Arms only against Delinquent Subjects according to Law 2. That their misapplication made not good words to be bad to others 3. That if they make me swear to do it in my Place and Calling I am not obliged to expound this to be out of my Place and Calling because they go out of their Place and Calling And whereas it is said That the Bishops were part of the Parliament and so of the Civil Government â— It is answered 1. That the Parliament declared that they were no Constitutive Essential Unchangeable Part without whom the Acts of both Houses were invalid They were but part of the Lords House where they might be over-voted 2. The Scruple of the Non-Subscribers is not at all whether they are obliged to endeavour to dispossess them of their Baronies or Places in Parliament which is in the power of the King to give them but only about their Ecclesiastical Power and Government as here formed And if it could be proved that the Covenant intended both the Ejection of them from their Church Power and their Places in Parliament it followeth not that it obligeth not to the lawful act because it obligeth not to the unlawfulâ— 3. Nor can it easily be proved unlawful for the King and Parliament either to make a separation of these Powers or to take both from them and so set up the Primitive sort of Bishops either with or without any Civil Authority Abbots had once also a place in Parliament and yet they are now taken down it is supposed not unlawfully The King himself doth lawfully make Members of both Houses by making Earls and Barons and by giving Corporations power to choose Burgesses who before had none And as the new making of these so the excluding of some Members may be without any change in the Form of Civil Government Certainly many Fathers and Canons are against the Civil Government of the Clergy § 372. 2. The second objection is That the Authority of the Imposers was null as to that Act Answ. That is a distinct Controversie which here I shall pass by But granting it to be so no more will follow but that the People were not bound by any Command of theirs to take it But a Vow that is taken in my Closet without any Man's imposition or knowledge may be obligatory or one that a Robber forceth me to by the High-way The nullity of the Obligâ—â—on to take it is all that followeth the nullity of their Authority which will not infer the nullity of the Obligation to keep it for it maketh it but equal to a Vow which is made of a private Will without any Command of Authority at all § 373. 3. The third Reason which most nearly toucheth the Controversie is That the Matter vowed to extirpate Prelacy was unlawful both as against the Laws of God and of the Land Answ. If this be proved no doubt but the Obligation is void and of no effect But 1. It is before proved to be far from being against the Law of God to alter this Prelacy by warrantable means And also that it is not against the Law of the Land for Subjects modeâ—â—y to petition or Parliament Men to speak or the King and Parliament to change which are the Actions which belong to their Places and Callings And if it had been expresly part of the matter of that Vow to do this by unlawful means the question is Whether this can disoblige the Swearer from the lawful part adjoying which is to do it in their Places and Callings Whatever other matter is this matter is not yet proved to be unlawful § 374. Object But Episcopacy is Jure Divino and the Covenant mentioneth the extarpatien of Prelacy which is of the same Species with the other Episcopacy And therefore it is to be understood as to the extirpation of all Episcopacy and so not obligatory Answ. 1. It is before proved that our Prelacy is not of Divine Right but against it 2. And that it differeth even specically from the Primitive Episcopacy 3. But that 's nothing to the
obliged by the Covenant to endeavour any Alteration of Church-Government Let them write or say openly Men are obliged by the Covenant to endeavour it by lawful means but not by unlawful and let them give leave to another to accuse them in a Court of Justice for these words and let it be there tried and judged and then the sence of the Law will be declared If they be in the right the Accuser shall lose his Costs and no danger can befal them If they be not in the right they will be punished by Confiscation And is not the hazard of such a Law Suit cheap enough for a Man to save himself and others from so great a Guilt as the Justification of three Kingdoms in the Sin of Perjury if it so prove And yet I could never hear of the Man that would hazard his Estate thus on the confidence of his Exposition of the Law but multitudes venture their Souls upon it 4. The Parliament who is the Expounder of their own Laws have given us their sence of the Subject of our Controversie in a former Law which puts all out of doubt For in the Corporation Act all Men are put out of Power and Trust who will not declare that absolutely without any limitation There is no Obligation upon me or any other person from the Oath called c. so that all Obligation to any thing at all by that Vow is in this most important Act denied and the profession of this denial thus imposed By which it is past doubt that the Law-makers sence is against all Obligation absolutely 5. And that it is so is well know to those that know what was said in the Parliament when among the Commons this Reason carried it viz. That if any Obligation at all be acknowledged even to things lawful every seditious person will be left to think that he is bound to all which he conceiveth lawful which with some will be to resist the King or commit Treason Therefore all Obligation absolutely must be denied I confess such Villains there may be and they should be carefully restrained but as I doubt this Act of Parliament will no whit change their belief of their Obligations for they will think Parliaments cannot dispense with Oaths or with the Laws of God so it is a sad remedy for such villanous Errours to disoblige Men from the lawful part of Vows for fear lest they take the unlawful to be lawful As it is to teach Men to take nothing which God commandeth to be their Duty for fear least they should take ther Sin to be their Duty § 387. Object But what if the Bishop give me liberty to put in the word unlawfully or to Subscribe only in that sence may I not then lawfully do it Answ. This was the only Expedient to draw in Nonconformists heretofore and so it hath proved of late again But I distinguish 1. There is much difference between Subscribing the very words of the Act with the verbal or by-addition of your own Explication and the putting in of your Explicatory words into the Sentence which you Subscribe 2. Between Subscribing this as the imposed Declaration in the Act and Subscribing it only as another thing 3. Between the secret and the open Explication of your Mind For my part if the word unlawfully had been joyned to endeavour by the Law-makers I would not have scrupled to Subscribe that part of the Declaration But 1. the Bishop is not the Law-maker and therefore hath no more power than a private Man to expound the Law Nor is he so much as a Iudge in this business who may expound it in order to the decision of a particular Cause but only a Witness that you Subscribe 2. If you only Subscribe the very words of the Declaration and speak your Explication or write it in a by-paper you do then provide an insufficient Plaister for the Sore you do that which is evil in it self and would cure it by an uneffectual accidental Medicine You harden both the Imposers and Subscribers by your Scandal while you are said to Subscribe the very thing imposed whose sence is so plain that your Exposition is but an apparent ludicrous distortion As if I were commanded to Subscribe this Sentence God hath no knowledge nor no love The Imposer understandeth it vulgarly and blasphemously The words in the most strict and proper sence are true which cannot be said in our Case because knowledge and love are spoken primarily of the Creatures Acts and are not in God formaliter but eminenter that is somewhat more excellent which hath no other name because we have no formal Conceptions of them but must speak of God after the manner of Men while Man is the Glass and Image by which we know him yet would I not Subscribe this imposed Proposition while the Imposer meaneth it blasphemously because it is a heinous Scandal to be said to Subscribe and own such Villany and so to encourage others to it no though I might express my sence 3. Especially I may express it but privately where the Remedy against the Scandal will be ineffectual But if you may Subscribe the whole Sentence with your own words therein and that not as it is the imposed Declaration which is otherwise expounded by the Law-makers themselves but as another and may make this as publick and notorious as your Subscription it self is then I have less to say against it There are no words utterable which a Man may not put a good sence on if he please And yet I durst not so far play with Death and comply with the Spirit of Impiety as to Subscribe that There is no God or God is unjust or unwise or unholy c. though I had liberty to say I mean it in this or that sence which is true and warrantable § 388. 4. Another Motive of the Latitudinarians to Subscribe is That by to endeavour any Change or Alteration of Government in the Church is meant only any change of the Species of our Church-Government and not any Reformation of integral or accidental Defects or Depravations Answ. 1. And yet these very Men do profess to believe with Mr. Stillingfleet That no Form of Church-Government is of Divine Appointment or Imposition And if so why is it not lawful for the King and Parliament to change that which God hath not made necessary Or for Subjects to endeavour it by Petition 2. It is agreed on by Casuists and their Bishop of Lincoln Dr. Sanderson with the rest That Oaths are to be taken sensu strictiore and so are Laws and those especially which determine of the Obligation of Oaths But it is an unwarrantable audacious liberty for any Subject unnecessarily thus to turn an Universal Enunciation into a Definite and Particular and when the Law saith any alteration of Government to say that some alteration is not included Their reason is because it is said of and not in Government Answ. There is no Language much
skill in Laws than they 12. They find that even the greatest Episcopal Divines approved by our Princes and most Learned Defenders of Monarchy and Obedience do yet set up the Laws above the King and write more in this Case than we can consent to◠Mr. Tho. Hooker whom King Charles the First commended to his Children to be read speaketh so very high not only in his whole Eighth Book dedicated by Bishop Gauden to the King but also in his First Book which was extant when King Charles the First commended his Works that for my part I do not believe him that the Body as such hath the Legislative Power and that the King is singulis major and universis minor with much of the like And therefore I have wrote a full Confutation of him in the Fourth Tome of my Christian Directory And yet he is one of the most magnified Authours with the Bishops And so is Bishop Bilson who in his Treatise for Christian Subjection dedicated to Queen Elizabeth hath that terrible passage for resisting Kings before-recited § 253. 13. And they find that not only Politicians speak more in this Case than we allow and the Roman Greek and other Historians but the Historians and Chroniclers of this Land For instance Hollingshead Lib. 1. in his Chapter of Parliaments saith This House hath the most high and absolute Power of the Realm For thereby Kings and mighty Princes have from time to time been deposed from their Thrones Laws either enacted or abrogated Offenders of all sorts punished and corrupted Religion either disannulled or reformed which commonly is divided into two Houses or Parts c. Here is more then I assent to or think to be justifiable Now when all these say so much more for Resistance than we judge sound it seemeth hard to us to go so far contrary to them all in Matters of other Mens Profession as to Subscribe That on no pretence whatsoever no one Commissionated by the King may be resisted by taking up Arms. 14. And we read how Dr. Mainwairing and other Divines have been condemned by Parliament for Matters of this Nature And whatever any Latitudinarian may say we are sure that on no pretence whatsoever are words that exclude all these fore-mentioned Pretences from being lawful And if it yet be said That it is disloyal to suppose that any such illegal Commission will be granted we do not suppose that it will be so but if it be not possible to be so in this Age or another then we are contented to Subscribe this Clause For Parliaments will not differ about Impossibilities § 395. Incident to this Controversie are other Clauses of the Declaration as that the Covenant was in it self an unlawful Oath and imposed against the known Laws c. which though they contradict not yet many that were Children then and know neither Matter of Law or Fact no not so much as the Fundamental Laws and Constitution of the Kingdom do think themselves very uncapable of determining § 396. And for the Trayterous Position of taking Arms by his Authority against his Person or against those that are Commissionated by him We see no position here recited and therefore must annex this Clause to the former as before supposing that the meaning is that it is a Trayterous Position to say That it is lawful by the King's Authority to take up Arms on any pretence whatsoever against c. And we all confess that it is a Contradictory and Trayterous Position for any man to say that he may take up Arms by the King's Authority against his Authority or Dignity or Honour or Person But all the Doubt is as aforesaid Whether the King's Laws have not his Authority and whether his Laws and his Commission may not be contrary or one Commission contrary to another And in that case whether it be Trayterous to say that one side hath his Authority against the other As if his Law allow Men to defend their Lives and Purses against Assaults and an Assailant produce a Commission whether the King's Authority in his Laws and Courts enable not a Man by Arms to save his Purse or Life against such a pretended Commissioner And how shall any Subject at the time of the Assault be sure whether the Commission be true or spurious If as Ioa◠and Abner sent the young Men to play mad play before them and the Romans caused their Gladiators to fight to make them sport so if the King to try the Valour of some Subjects would Commission a few on both sides to fight against each other doth it follow that both sides were Traytors because they both fought by his Authority against such as were Commissionated by him If it be said That this is not the meaning of the Act we answer◠That where Forms are supposed to be deliberately worded by a Parliament if we must not understand Universals universally but may put in Limitations or Exceptions at our Pleasure then their words are not the signifiers of their Minds and we know not whether to go to understand them nor what be the Exceptions and Limitations allowed but every Man may except according to his Fancy and thus all will be but Equivocation and Deceit And Dr. Sanderson resolveth it That when Oaths and consequently subscribed Forms are ambiguously worded and the Imposers will not explain them it is not fit at all to take them Some Lawyers tell me that if it came before the Judges they would judge an unlawful Commission to be no Commission and that the Judges are the Expositors of the Law I answer 1. We have no assurance that the Judges would so judge much less unanimously nor that they have so done 2. Lately Mr. Ioseph Read offered at the King's-Bench-Bar to take the Oxford Oath as expounded in that sence by the Vote of the Lords about the Test and he was reproved for his Offer and told that he must take it as the Law imposed it and was sent back to Jail 3. The Law-makers only can expound a Law as antecedently Obligatory to all the Subjects The Judges can only expound it consequently for the decision of a particular Case in order to Execution and ad hoc which warranteth no Man to take that for the true meaning of the Statute § 397. IV. The Fourth Controversie is about the Oath of Canonical Obedience And the Reasons why this is scrupled by the Non-Conformists are these Because they take the Power it self to which they are to swear to be specifically Evil and against the Word of God of which their Proofs are given before And therefore they dare not be guilty of swearing Obedience to them lest they 1. Take the Name of God in vain and Oath being a thing which is not to be ventured on but with the greatest reverence deliberation and sincerity 2. And lest they scandalously approve of Usurpation in Christ's Kingdom to the wrong of his Crown and Dignity and contract the guilt of Treason or Disloyalty
the Churches of England and faithfully to preserve the peace and happiness thereof And all those who are qualified with abilities according to the Law and take the Oaths and Declarations abovesaid shall be allowed to preach Lectures and Occasional Sermons and to Catechize and to be presented and admitted to any Benefice or to any Ecclesiastical or Academical promotions or to the teaching of Schools 3. Every person admitted to any Benefice with cure of Souls shall be obliged himself on some Lord's day within a time prefixed to read the Liturgy appointed for that day when it is satisfactorily altered and the greatest part of it in the mean time and to be often present at the reading of it and sometimes to administer the Sacrament of the Lord's Supper according to the said Liturgies And it shall by himself or some other allowed Minister be constantly used in his Church and the Sacraments frequently administred as is required by the Law 4. The 4th was against the Ceremonies without alteration in their own words save about bowing at the Name â—esus as after 5. No Bishop Chancellor or other Ecclesiastical Officers shall have power to silence any allowed Minister or suspend him 〈◊〉 officio vel beneficio arbitrarily or for any cause without a known Law And in case of any such arbitary or injurious silencing and suspension there shall be allowed an appeal to some of his Majestie 's Courts of Iustice so as it may be prosecuted in a competent time and at a tolerable expence being both Bishops and Presbyters and all Ecclesiastical persons are under the Government of the King and punishable by him for gross and injurious male-administrations 6. Though we judge it the Duty of Ministers to Catechize instruct exhort direct and comfort the people personally as well as publickly upon just occasion yet lest a pretended necessity of Examinations before the Sacrament of the Lord's Supper or an unwarrantable strictness should introduce Church-Tyranny and wrong the faithful by keeping them from the Communion let all those be admitted to the Communion who since their Infant baptism have at years of discretion manifested to the Bishop or the Ministers of the Parish Church where they live a tolerable understanding of the Essential points of Faith and Godliness that is of the Baptismal Covenant and of the nature and use of the Lord's Supper and have personally owned before them or the Church the Covenant which by others they made in Baptism professing their Resolution to keep the same in a Faithful Godly Righteous Charitable and Temporal Life and are not since this profession revolted to Atheism Insidelity or Heresy that is the denying of some Essential Article of faith and live not impenitently in any gross and scandalous sin And therefore in the Register of each Parish let all their Names be written who have either before their Confirmation or at any other time thus understandingly owned their Baptismal Covenant and a Certificate thereof from the Minister of the place shall serve without any further examination for their admission to Communion in that or any other Parish Church where they shall after live till by the aforesaid revolts they have merited their suspension 7. Because in many families there are none who can read or pray â—or call to remembrance what they have heard to edify themselves and spend the Lords day in holy Exercises and many of these live so far from the Church that they go more seldom than the rest and therefore have great need of the assistance of their Neighbours it is not to be taken for a Conventicle or unlawful meeting when Neighbours shall peaceably joyn together in reading the Scripture or any good books or repeating publick Sermons and praying and â—ging â—salms to God whilst they do it under the inspection of the Minister and not in opposition to the publick Assemblies Nor yet that meeting where the Minister shall privately Catechize his Neighbours or pray with them when they are in sickness danger or distress tho persons of several Families shall be present 8. Whereas the Canon and Rubrick forbid the adâ—ission of notorious scandalous sinners to the Lords table be it enacted that those who are proved to deride or scorn at Christianity or the holy Scriptures or the Life of Reward and Punishment or the serious practice of a Godly Life and strict obedience to Gods Commands shall be numbered with the Scandalous sinners mentioned in the Canon and Rubrick and not admitted before repentance to the holy Communion § 69. The following paper will give you the reasons of all our alterations of their form of Words But I must add this that we thought not the form of Subscription sufficient to keep out a Papist from the established Ministery much less from a Toleration which we medled not with And here and in other alterations I bore the blame and they told me that no Man would put in such doubts but I. And I will here tell Posterity this Truth as a Mystery yet only to the blind which must not now be spoken that I believe that I have been guilty of hindering our own Liberties in all Treaties that ever I was employ'd in For I remember not one in which there was not some crevice or contrivance or terms offered for such a Toleration as would have let in the moderate Papists with us And if we would but have opened the Door to let the Papists in that their Toleration might have been charged upon us as being for our sakes and by our request or procuâ—ement we might in all likelihood have had our part But though for my own part I am not for Cruelty against Papists any more than others even when they are most cruel to us but could allow them a certain degree of liberty on Terms that shall secure the common Peace and the People's Souls yet I shall never be one of them that by any renewed pressures or severities shall be forced to petition for the Papists liberty if they must have it let them Petition for it themselves No craft of Iesuits or Prelates shall thunder me cudgel me or cheat me into the Opinion that it is now necessary for our own Ministry Liberty or Lives that we I say we Nonconformists be the famed Introducers of the Papists Toleration that so neither Papists nor Prelatists may bear the odium of it but may lay it all on us God do what he will with us his way is best but I think that this is not his way § 70. Upon these Alterations I was put to give in my Reasons of them which were as followeth The Reasons of our Alterations of your Proposals 1. I Put in Presidents c. to avoid Dispute whether such were meer Presbyters or as some think Bishops 2. I leave out time of disorder because it will else exclude all that were Ordained by Presbyters since the King came in 3. I put in Instituted and Authorized to intimate that it is not an Ordination to
which still more destroy it as any thing of long time hath been published It is true that in many things they were real weaknesses which he detected and that he knew more himself than most of those whom he exposed to scorn And it is true that many of them by their censoriousness of the Conformists did too much instigate such Men But it is as true that while Christ's Flock consisteth of weak ones in their Earthly State of Imperfection and while his Church is an Hospital and he the Physician of Souls it ill becometh a Preacher of the Gospel to teach the Enemies of Christ and Holiness to cast all the reproach of the Diseases upon the nature of Health or on the Physician or to expose Christ's Family to scorn for that weakness which he pittieth them for and is about to cure if he had first told us where we we might find a better sort of Men than these faulty Christians or could prove them better who meddle with God and Heaven and Holiness but formally and complimentally on the by he had done something And it is certain that nothing scarce hardened the faulty persons more in their Way and weaknesses than his way of reprehending them For my part I speak not out of partiality for he was pleased to single me out for his Commendations and to exempt me from the Accusations But it made my Heart to grieve to perceive how the Devil only was the gainer whilst Truth and Godliness was not only pretended by both parties but really intended § 89. Yea it would have grieved the heart of any sober Christian to observe how dangerously each party of the Extremes did tempt the other to impenitenitency and further Sin Even when the Land was all on a Flame and we were all in apparent danger of our ruin by our Sins and Enmities the unhappy prelates began the Game and cruelly cast out 1800 Ministers and the people thâ—â—eupon esteeming them Wolves and malignant prosecutors fled from them â—s the Sheep will do from Wolves not considering that notwithstanding their Personal Sin they still outwardly professed the same Protestant Religion and when any Prelatist told the Sectaries of their former Sin Rebellions or Divisions they heard it as the words of an Enemy and were more hardened in it against Repentance than before yea were ready to take that for a Vertue which such Men reproached them for when as before they had begun from Experience to repent And on the other side when the Prelatists saw what Crimes the Army-party of the Sectaries had before committed which they aggravated from their own Interest they noted also all the weaknesses of Judgment and Expression in Prayer which they met with not only in the weaker sort of Ministers but of the very Women and unlearned People also and turned all this not only to the reproach of all the Sectaries but as their Passion Interest and Faction led them of all the Non-conformists also of whom the far greatest part were much more innocent than themselves § 90. And so subtil is Satan in using his Instruments that by their wicked folly crying out maliciously for repentance he hindered almost all open Confession and Profession of repentance on both â—ides For these self Exalters did make their own interest and Opinions to pass with them for the sure Expositor of the Law of God and Man And they that never truly understood the old Difference between the King and Parliament did state the Crime according to their own shallow passionate conceits and then in every book cryed out Repent Repent Repent of all your Rebellions from first to last you Presbyterians began the War and brought the King's head to the 〈…〉 cut it off And as they put in Lies among some truths so the people thought they put in their Duties among their sins when they called them to repent And if a man had professed repentance for the one without the other and had not mentioned all that they expected and made his Confessions according to their prescripts they would have cryed out Traytors Traytors and have pressed every word to be the Proclamation of another War So that all their calling for repentance was but an Ambuscade and Snare and most effectually prohibited all open repentance because it would have been Treason if it had not come up to their most unjust measures And all men thought silence safer with such men than Confession of fin And the sectaries were the more persuaded that their sin was no sin And this occasioned the greater obduration of their Enemies who cryed out None of them all repenteth and therefore they are ready to do the same again And so they justifyed themselves in all the Silencings Conâ—inings Imprisonments c. Which they inflicted on them and all the odious representations of them § 91. But that great Lie that the Presbyterians in the English Parliament began the War is such as doth as much tempt men that know it to question all the History that ever was written in the World as any thing that ever I heard spoken Reader I will tell it thee to thy admiration When the War was first raised there was but one Presbyterian known in all the Parliament There was not one Presbyterian known among all the Lord Lieutenants whom the Parliament Committed the Militia to There was not one Presbyterian known among all the General Officers of the Earl of Essex Army nor one among all the English Colonels Majors or Captains that ever I could hear of There were two or three swearing Scots of whom Vrrey turned to the King What their opinion was I know not nor is it considerable The truth is Presbytery was not then known in England except among a few studious Scholars nor well by them But it was the moderate Conformists and Episcopal Protestants who had been long in Parliaments crying out of Innovations Arminianism Popery but specially of Monopolies illegal taxes and the danger of Arbitrary Government who now raised the War against the rest whom they took to be guilty of all these things And a few Independents were among them but no considerable Number And yet these Conformists never cry out Repent ye Episcopal Conformists for it was you that began the War Much less Repent ye Arminian Grotian innoveling prelates who were reducing us so near Rome as Heylin in the Life of Laud describeth for it was you that kindled the Fire and that set your own party thus against you and made them wish for an Episcopacy doubly reformed 1 with better Bishops 2 with less secular power and smaller Diocesses § 92. Some moderate worthy men did excellently well answer this Book of Dr. Patrick's so as would have stated matters rightly but the danger of the Times made them suppress them and so they were never printed But Mr. Rowles late Minister at Thistleworth printed an Answer which sufficiently opened the faultiness of what he wrote against but wanting the Masculine strength and cautelousness
my Lord there are other Fruits of it which I am not altogether hopeless of Receiving When I am commanded to pray for Kings and all in Authority I am allowed the Ambition of this Preferment which is all that ever I aspired after to live a quiet and peaceable Life in all Godliness and Honesty Diu nimis habitavit anima mea inter osores pacis I am weary of the Noise of contentious Revilers and have oft had Thoughts to go into a Foreign Land if I could find any where I might have a healthful Air and quietness that I might but Live and Die in peace When I sit in a Corner and meddle with no Body and hope the World will forget that I am alive Court City and Country is still fill'd with Clamours against me and when a Preacher wanteth Preferment his way is to Preach or write a Book against the Nonconformists and me by Name So that the Menstrua of the Press and Pulpits of some is some Bloody Invectives against my self as if my Peace were inconsistent with the Kingdom 's Happiness And never did my Eyes read such impudent Untruths in Matter of Fact as these Writings contain and they cry out for Answers and Reasons of my Nonconformity while they know the Law forbiddeth me to answer them Unlicensed I expect not that any Favour or Justice of my Superiours should Cure any of this But 1. If I might but be heard speak for my self before I be judged by them and such things believed For to contemn the Judgment of my Rulers is to dishonour them 2. I might live quietly to follow my private Study and might once again have the use of my Books which I have not seen these ten Years and pay for a Room for their standing at Kiderminster where they are eaten with Worms and Rats having no security for my quiet Abode in any place enough to encourage me to send for them And if I might have the Liberty that every Beggar hath to Travel from Town to Town I mean but to London to over-fee the Press when any thing of mine is Licensed for it And 3. If I be sent to Newgate for Preaching Christ's Gospel For I dare not sacrilegiously renounce my Calling to which I am Consecrated per Sacramentum Ordinis if I have the Favour of a better Prison where I may but walk and write These I should take as very great Favours and acknowledge your Lordship my Benefactor if you procure them For I will not so much injure you as to desire or my Reason as to expect any greater Matters no not the Benefit of the Law I think I broke no Law in any of the Preachings which I am accused of and I most confidently think that no Law imposeth on me the Oxford-Oath any more than any Conformable Minister and I am past doubting the present Mittimus for my Imprisonment is quite without Law But if the Justices think otherwise now or at any time I know no Remedy I have yet a License to Preach publickly in London-Diocess under the Arch-bishop's own Hand and Seal which is yet valid for occasional Sermons tho' not for Lectures or Cures But I dare not use it because it is in the Bishop's power to recall it Would but the Bishop who one would think should not be against the Preaching of the Gospel not re-call my License I could preach occasional Sermons which would absolve my Conscience from all Obligations to private Preaching For 't is not Maintenance that I expect I never received a Farthing for my Preaching to my Knowledge since May 1 1662. I thank God I have Food and Raiment without being chargeable to any Man which is all that I desire had I but leave to Preach for nothing and that only where there is a notorious Necessity I humbly Crave your Lordship's Pardon for the tediousness and again return you my very great Thanks for your great Favours remaining My Lord Your Lordship 's Humble Much Obliged Servant Richard Baxter Iune 24. 1670. One Reason more also as additional moveth me That the People of Scotland would have such jealous Thoughts of a Stranger especially at this time when Fame hath rung it abroad that I Conform that I should do little good among them and especially when there are Men enough among themselves that are able if Impediments were removed Another Letter to the E. of Lauderdale I Scarce account him worthy the Name of a Man much less of an English-man and least of all of a Christian who is not sensible of the great Sinfulness and Calamity of our divided and distracted Condition in his Majesty's Dominions The Sin is a Compendium of very many heinous Crimes The Calamity is 1. The King 's to have the trouble and peril of Governing such a divided People 2. The Kingdom 's to be as Guelphes and Gibelines hating and reviling one another and living in a Heart-War and a Tongue-War which are the Sparks that usually kindle a Hand-War and I tremble to think what a Temptation it is to Secret and to Foreign Enemies to make Attempts against our Peace and to read Infallibility it self pronouncing it a Maxim which the Devil himself is practically acquainted with That a House or Kingdom divided against it self cannot stand 3. The Churches To have Pastors against Pastors and Churches against Churches and Sermons against Sermons and the Bishops to be accounted the perfidiousest Enemies of the People's Souls and the Wolves that devour the Flock of Christ and so many of the People to be accounted by Bishops to be Rebellious Schismaticks and Fanaticks whose Religiousness and Zeal is the Plague of the Church and whose ruine or depression is the Pastor's Interest against whom the most vicious may be imployed as being more trusty and obedient to the Orders of the Church How doleful a Case is it that Christian Love and delight in doing good to one another is turned almost every where into wrath and bitterness and a longing after the downful of each other and to hear in most Companies the edifying Language of Love and Christianity turned into most odious Descriptions of each other and into the pernicious Language of Malice and Calumny It is to sober Men a wonderful sort of wickedness that all this is so obstinately persisted in even by those that decry the evil of it in others And to one sort all seemeth justified by saying that others are their Inferiours and to the other by saying that they are Persecuted And 't is a wonderful sort of Calamity which is so much loved that in the face of such Light and in the fore-sight of such Dangers and in the present Experience of such great Concussions and Confusions the Peace-killers will not hold their hands My Lord Many sober By-standers think That this Sin might cease and this misery be healed at a very easie Rate and therefore that it is not so much Ignorance as Interest that hindereth the Cure And they wonder who those Persons
are who can take such a State as this to be their Interest Sure I am That Peace-makers shall be Blessed as the Children of God that safe and honest Terms might easily be found out if Men were impartial and willing and that he that shall be our Healer will be our Deliverer and if your Lordship could be Instrumental therein it would be a greater honour to you in the Estimation of the true Friends of the King and Kingdom and Church and a greater Comfort to your Conscience than all worldly Greatness can afford For the Means I am not so vain as to presume to offer you any other Particulars than to tell you that I am persuaded That if there were first a Command from His Majesty to the Bishops of Chester and Norwich on one side and two Peaceable Men on the other freely to Debate and offer such Expedients as they think most proper to heal all our Divisions they would 〈◊〉 agree And when they had made that Preparation if some more such Moderate Divines were joyned to them as Dr. Stillingfleet Dr. Tillotson Dr. Outram Dr. Pierson Dr. Whitchcot Dr. More Dr. Worthington Dr. Wallis Dr. Barlow Dr. Tully Mr. Gifford c. on one side and Dr. Conant Dr. Dillingham Dr. Langley and many more that I could Name on the other side they would quickly fill up and Confirm the Concord And such a Preparation being made and shewed His Majesty certainly he would soon see that the Inconveniences of it will be so great as the Mischiefs of our Divisions are and are like to be for the further they go as a Torrent the more they will swell and Violence will not end them when it seemeth to allay them And oh what a Pleasure would it then be to His Majesty to Govern a Concordant People and to feel the Affections and Strength of a Vnited Kingdom and to have Men's Religious Zeal engage them in a Fervency for his Love and Service And what a Joy would it be to the Pastors to be Beloved of their Flocks And what a Joy to all the Honest Subjects to live in such a Kingdom and such a Church And that this Work may not seem over-difficult to you when your Lordship shall Command it I shall briefly tell you what the generality of the Sober Nonconformists hold and what it is that they desire and what it is that they refuse as sinful that when they are understood it may appear how far they are from being intolerable either in the Kingdom or the Church My Lord Pardon this boldness of Your Humble Servant Rich. Baxter Iune 24. 1670. To the Right Honourable the E. of Lauderdale His Majesty's Commissioner for Scotland §172 When the E. of Lauderdale was gone into Scotland Sir Rob. Murrey a worthy Person and one of Gresham-Colledge-Society and the Earl's great Confident sent me the Frame of a Body of Church-Discipline for Scotland and desired my Animadversions on it I had not Power to Transcribe them or make them known but you may Conjecture what they were by my Animadversions Only I may say That the Frame was very handsomely contrived and much Moderation was in it but the main Power of Synods was contrived to be in the King To the Honourable Sir Rob. Murrey this present IN General 1. The External Government of the Church is so called 1. From the Object because it is about the Body and so it belongeth both to the King and to the Pastor who speak to Men as sensible and corporeal 2. Or from the Act of Governning and so it belongeth also to both For to Preach and Admonish and give the Sacrament of Baptism by the Key of Admission and to Excommunicate c. are outward Acts. 3. From the Matter of Punishment when it is the Body immediately or the Goods that are meddled with by Penalty And so the Government belongeth to the King and Magistrates alone But this is much plainlier and fitlier distinguished as Bishop Bilson frequently and Protestants ordinarily do by the Terms of Governing by the Sword and by the Word Or by Co-active and Spiritual and Pastoral Government which is by Authoritative Persuasion or by God's Word applied to the Conscience II. Though there be an External Government in the two first Senses given by Christ as immediately to the Pastors as to the Prince they having the Keys of the Church as immediately committed to them as the Sword is to the Prince yet in the Exercise of their Office in Preaching Sacraments and Discipline they are under the Civil Government of the King who as he may see that Physicians and all others in his Kingdom do their Duties without gross abuse so may he do by Pastors tho' he cannot either assume to himself their Office or prohibit it yet he may govern them that use it and see that they do it according to Christ's Law So that under that Pretence he take not their proper Work into his own hand nor hinder them from the true Exercise III. Though there are many things in the Frame of Canons which I am uncapable of judging of as concerning another Kingdom whose Case and Customs I am not perfectly acquainted with yet I may say these three things of it in general 1. That I am very glad to see no ensnaring Oaths Declarations Professions or Subscriptions in it no not so much as a Subscription to these Canons themselves For peaceable Men can live quietly and obediently under a Government which hath many things in it which they dare not justifie or approve of It is our Work to obey it is the Magistrate's Work and not ours to justifie all his own Commands and Orders before God as having no Errors Therefore it is pity to see Subjects so put upon that which is not their Work upon the terrible Terms as some-where they are 2. I conceive that this Frame will make a Nation happy or miserable as the Men are who shall be chosen for the Work The King having the choice of all the Bishops and Moderators and the Commissioners having the Absolute Power of nullifying all if Wise and Godly Bishops and Moderators be chosen and moderate Commissioners Piety will be much promoted by these Rules of Government But if contrary it will have contrary Effects 3. Therefore supposing a choice of meet Persons though the mixtures of the Magistrates and the Churches power here be such as I cannot justifie who had rather they were distinctly managed yet I should be thankful to God if we might see but as good a Frame of Canons well used in England and should live peaceably submissively and gratefully under such a Government To the Particulars 1. The Name of Bishop appropriated to the Diocesane will stumble some who have learned that every Church hath one Bishop saith Ignatius Et ubi Episcopus ibi Ecclesia saith Cyprian Therefore they will think that you Un-Church all the Churches of the Land save the Diocesane And I could wish that the Name were fitted to
dead 2. Mr. Iohn Warren of Hatfield Broadoke in Essex a man of great Judgment and ministerial Abilities-moderation Piety and Labour The place whence he was cast out hath had no minister since to this day though a great Town and in the Bishop of London's Gift because the means is so small that none will take it And yet he cannot have leave to preach rather than none But he gets now and then one by his Interest to Preach occasionally and he heareth them in publick and then himself instructeth the People in private as far as he can obtain connivance 3. Mr. Peter Ince in Wiltshire a solid grave pious worthy able minister living with Mr. Grove that excellent humble holy Learned Gentleman who himself is now driven out of his his Country for receiving and hearing such in his House 4. Mr. Iohn How mâ—nister of Torrrington in Devonshire sometime Houshold-Preacher to Oliver Cromwell and his Son Richard till the Army pulled him down but not one that medled in his Wars He is a very Learned judicious godly man of no Faction but of Catholick healing Principles and of excellent ministerial Ablities as his excellent Treatise called The Blessedness of the Righteous sheweth 5. Mr. Ford of Exeter is a man of great Ability as his Book called The Sinner's Araignment at his Bar sheweth a Reverend Divine of great esteem for all ministerial worth with the generality of sober men And I hear a high Character of Mr. Clare near him and many more there but I know not those 6. Mr. Hughes of Plymouth a very Reverend Learned Ancient Divine long ago of London an excellent Expositor of Scripture was in his Age laid so long in Prison for silencing was not suffering enough for so excellent a Man that he fell by it into the Scurvy and died soon after His Treatife of the Sabbath is Printed since his Death 7. Mr. Berry in Devonshire an extraordinary humble tender-conscienced serious godly able Minister 8. Mr. Benj. Woodbridge of Newbury who came out of New-England to succeed Dr. Twisse a Man of great Judgment Piety Ability and moderate Principles addicted to no Faction but of a Catholick Spirit 9. Mr. Simon King some-time of Coventry since near Peterborough who first Entertain'd me at Coventry in the beginning of the Wars when I was forced to fly from Home a Man of a solid Judgment an honest Heart and Life and addicted to no Extremes and an able Scholar long ago chief School-Master at Bridgnorth Divers others of my own Acquaintance I could describe in Wales in Derby-shire Cheshire York-shire and other Counties but I will end with a few of my old Neighbours that I had forgotten 10. Old Mr. Samuel Hildersham about 80 Years old only Son to the Famous Arthur Hildersham a Conformist formerly but resolved enough against the New Conformity A grave peaceable pious learned Divine cast out of Welsh-Felton in Shrop-shire 11. Mr. Tho. Gilbert of Edgmond in Shropshire an Ancient Divine of extraordinary Acuteness and Conciseness of Stile and a most piercing Head as his small Lat. Tract of the necessity of Christ's Satisfaction sheweth 12. Mr. Samuel Fisher an Ancient Reverend Divine some-time of Withington then of Shrewsbury turned out with Mr. Blake for not taking the Engagement against King and House of Lords then lived in Cheshire and thence cast out and Silenced a very able Preacher and of a goldy Life 13. My old Friend Mr. Will. Cook bred up under Mr. Iohn Ball a Learned Man and of a most godly Life and unwearied Labour Like the first Preachers he can go in poor Clothing live on a little travel on Foot Preach and Pray almost all the Week if he have opportunity in Season and out of Season trampling on this World as dirt and living a mortified laborious Life Being an old Nonconformist and Presbyterian he was greatly offended at the Anabaptists Separatists and Sectaries and Cromwel's Army for Disloyalty to the King whom they Beheaded and this King whom they kept out and therefore joyned with Sir George Booth now Lord Delamere in his Rising to have brought in the King And being then Minister in Chester persuaded the Citizens to deliver up the City to Him For which he was brought to London and long Imprisoned But all this would not procure his Liberty to Preach the Gospel of Christ without the Oaths Subscriptions Declarations Re-ordination and Conformity required 14. To these I may subjoyn my old Friend Mr. Pigot chief School-master of Shrewsbury 15. And my old Friend Mr. Swaine some-time School-master at Bridgnorth and since a godly fervent Preacher in Radnor-shire But I must stop § 209. Let the Reader note That there is not one of all these that was put out for any Scandal but meerly not Subscribing c. and Conforming nor one of them all that ever I heard any Person charge or once suspect of Wantonness Idleness Surfetting Drunkenness or any scandalous Sin And of those of the Prelatists that were Sequestred by the Parliament I knew not one that I remember that was not accused upon Oath of Witnesses of Scandal though doubtless others knew some such Not including the siding in the Wars which each side called scandalous in the other and which yet but a small part of these named by me medled in that ever I could learn § 210. Therefore I conclude That we that know not the Mysteries of God's Judgments saw not what a Mercy it was that God took to Himself before they were Silenced such Excellent Men as Dr. Twiss Dr. Gouge Mr. Iohn Ball Mr. Gataker Mr. Ier. Whitaker Dr. Arrow Smith Dr. Hill Mr. Strong Mr. Herbert Palmer and most of the Assembly with many more such Nor yet that God took away such Men as Bishop Davent Bishop Hall Arch-Bishop Vsher Bishop Morton yea and Dr. Hammond before they were under a Temptation to have a Hand in the casting out of so many excellent worthy Men which yet I am confident by my own personal Knowledge of him that Vsher had he lived would never have done § 211. This Year the King began the War upon the Dutch in March 1671 2. About the 16 or 17 Day was a hot Sea-fight while our Ships Assaulted their Smirna Fleet of Merchants and many on both sides were killed which was most that was done And about the 18 th Day the King Published a Proclamation for War by Sea and Land The French the Elector of Cologne and the Bishop of Munster being with dreadful Preparations to invade them by Land § 212. Now came forth a Declaration giving some fuller Exposition to those that doubted of it of the Transactions of these Twelve Years last viz. His Majesty by Virtue of His Supreme Power in Matters Ecclesiastical suspendeth all Penal Laws thereabout and Declareth That he will grant a convenient number of Publick Meeting-Places to Men of all sorts that Conform not so be it 1. The Persons be by Him approved 2. That they never meet in any Place not
Deleatur unlawful 2. I crave an Answer to these Questions 1. Can you certainly say That the Church-Government is so purely Divine and Perfect as that no Reformation is either necessary or lawful Is all the Diocesan Frame such and the Lay-Chancellors Power of the Keys also 2. If there be need of any Reformation is it not a Covenant against Repentance and Obedience to God to covenant never to endeavour it at all 3. What if the King should by Commission require some Alterations or command us to endeavour it are you sure that we are all bound to disobey him 4. What if a Parliament-man make a Speech or pass a Vote for it are you sure that he sinneth 5. Are you sure that the King may not lawfully endeavour any Reformation Or was his Declararation about Ecclesiastical Affairs a sin 6. What if any humbly petition the King and Parliament for any such Reformation as that Laymen may not have the Power of the Keys over a whole Diocess and all the Parochial Pastors be denied it is it certainly a sin 7. If a man Vow though sinfully to do a thing which he may lawfully do if he had not vowed it are you sure it is a sin and not Duty to keep that Vow in Materia Licita which he thinketh Necessaria I put the Question as de futuro if I and Millions should make such a Vow culpably without and against the Will of my Superiours for the time to come are you sure that it bindeth no man of them all I believe that no private arbitrary Vow can forestall my due Obedience to my Governours But antecedent Duty so made by God as Reforming by lawful means of Endeavour it is supposed they do not forbid For every Member of the Church is in his place obliged to promote the Common Good by lawful means as they might forbid us all to exhort or admonish any sinner or to pray or preach or dispute against sin as well as to petition against it 2. And 't is supposed that every Bishop or Parliament-man or Ruler is not forbidden all sueh lawful Endeavours and so that a Prohibition rendereth it not to them at least unlawful For I speak of no other Case But how sad a Case is that Nation in where the Clergy would have all men take them for so infallible and perfect without the smallest Fault or Errour in their Government as that neither Parliament-man Clergy-man nor any one of the People may by lawful means endeavour the least Reformation of them when even the Roman Bishop of Gloucester Godfrey Goodman writeth so sharply against the Lay-Chancellor's Power of the Keys 2. Prop. The Nonconformists hold it high Sacriledge to alienate themselves Strict e But what if they be suspended or silenced by Authority Ans. 1. When it is by true Authority doing it either justly or else unjustly in case their preaching be unnecessary or less necessary than Obedience to the unjust prohibition we will surcease and take it as a sickness or disablement But if it be done by Vsurpers like Papal Prelates or by our Governours uâ—lawfully in case that our preaching remain more necessary to the Publick Good than obedient forbearance we will exercise our Ministry till Death Prison or other Force disable us If you ask Who shall be Iudge I answer 1. The Magistrate by publick Decision in Order to his own Execution and if he do it unjustly God is the Avenger 2. And the Minister by a private Rational Judgment of Discretion discerning Duty from Sin and if he were God and Man will punish him if not God will reward him 2. I also ask Were not Constantius and Valens tho Erroneous Lawful Princes And did not the holy Bishops of the East refuse to surcease their Ministration when they prohibited them And do not Papists and other Protestants as well as Bp. Bilson and Andrews agree That we must do the like upon such unjust Prohibitions And hath our Diocesan more power to silence us than the King Or were we Consecrated to the Ministry in our Ordination on that Condition to preach till forbidden unjustly And did not the Apostles and all Pastors for 300 Years Exercise their Ministry against the Wills of Lawful Magistrates tho Heathens 2. Prop. To preach Lectures with the Incumbent's Consent Strict f And with the Allowance of the Bishop Ans. And that is Let King and Parliament by Law allow us to preach Christ's Gospel if the Bishop will allow us so to do and let the Law leave it to his power to forbid us And what Good will Laws then do us for our Ministry when these Eleven Years have already told us what we must trust to from the Bishops some at least Provide such supply for the Subjects Souls as their Numbers and Necessities require that the meaning may not be Let men be saved if the Bishop consent and for my part I `ll Joyfully be silent But I will not so far deny my Sense and Reason and the Sense of the Countrey also as to believe this is done if another will but confidently say it 's done or say that we do more harm than good no more than I will believe there are no Englishmen in England 2. Prop. Let not the Incumbent be discouraged by the Bishop from receiving them Strict g So they will conform Ans. So they will conform as far as aforesaid or as in the Proposals But otherwise if it be present full Conformity that must still be necessary what are we speaking for This was written in order to our Concord by the means of some Alterations or Abatements of Conformity because it was told abroad that some Bishops were willing of such a thing And is it meant that if we Conform they will abate us some Conformity 3. Prop. Let it be forbidden c. about joyning in Family Worship Strict h That is let Conventicles be allowed in all places Answ. Yes if needful and orderly Worshipping God and helping each other towards Heaven be Conventicling the Heathens so called the Christian Assemblies This Stricture more mortifyeth our hopes of healing than any of the rest For we see here that the Silencing and Imprisoning and Undoing of the Ministers will not satisfy the People also must have their Cross and Conventicles must be Written on it One would think the Limitations here put should have satisfied any man that is for Faith Hope and Charity 1. We moved it for none but those that attend the Publick Assemblies 2. And so it be not at the Hours of Publick Worship 3. And but for Neighbours of the same Parish because many cannot Read nor remember what they have Read nor help their own Families nor understand themselves the Christian Faith 4. We desired this Liberty in no Exercises but reading the Scriptures or Licensed Pious Books and repeating the Publick Sermons of their Pastors and Praying and Singing Psalms 5. We motioned this much for none but those that herein refufe not the Inspection of
this 4. Prop. About compelling the Unfit to receive the Lord's Supper Strict The Church doth not compel any to receive the Sacrament that is unfit but punnisheth them that are unfit and neglect the making of themselves fit for it by breaking off their Sins by Repentance Answ. Alas poor Souls that must have such a Cure It seems by this that this Church supposeth 1. That all Men can Cure all their Unfitness 2. And that a Prison is the way to make them willing We Nonconformists contrarily think That 1. A Willing person may be Uncured of some unfitnesses 2. And that a Prison is no fit cure for such nor for some others We think that a Melancholly or Timerous Person is unfit who would be like to be distracted by the fear of unworthy Receiving We are sure that all that we can say will not Cure such Fears in very many If Conformists can do it and will not they are to blame We know that the Person himself though willing cannot do it We will not believe that Christ would have them laid in Goal to cure them But if the Bishops will take that course it must be suffered We judge all our present Infidels Sadducees and Socinians unfit if not the Papists And they offer their Protestations that they cannot change their Judgments We think a Goal unapt to change them but rather with meekness to instruct Opposers if God perhaps will give them Repentance to the acknowlegment of the Truth 2 Tim. 2. 25. Yea though after the Chancellour's admonition or better means they be erroneous still Verily if your way were throughly practised and such Church-Laws executed and all dwelt in Goals that are unfit for the Sacrament after your teaching and admonition and Excommunication the Landlords would find a great diminution of their Tenants and the Goalers would have more Tenants than many Lords and it were necessary to have a Goal in every Parish This is your way of comforting the timerous but who should there maintain them all I know not But if Goalers be the most effectual Converters of Souls I think more Clergy-Men than Non-conformists need their help that obtain it not And they may possibly put in for the Tythes and Church-Revenues Strict Is any Minister required to give the Sacrament of Christ's Body and Blood to any unbaptized Person Is not this a groundless and slanderous insinuation Nay is any Minister forced or required to give the Sacrament to any notoriously wicked or prophane Person See the Rubrick before the Communion That which follows seems to aim at an introducing of Auricular Confession or the setting up an Independent Ecclesiasticall Jurisdiction in every Minister over his own Parish Ans. 1. Your Charge is causeless I find in the Canons and Rubrick that every Parishioner must receive And those unbapaized as many born of Anabaptists are I find not described or named as excepted in the Canon or Rubrick nor that any at age are forced to be Baptized and yet are forced by Penalty to Communicate So that I confess I am so ignorant as not to know whether I should be punished by the Bishop if I refused an un-baptized Parishioner But yet I verily think that the meaning of the Makers of the Liturgy and Canon was otherwise and I intended no more but to enumerate them whom we would have Power not to give the Sacrament to q. d. Not only the unbaptized plainly to be named but also the rest following 2. If by notoriously wicked you mean those that the Bishop or Chancellour hath Excommunicated we may keep them awayâ— Or if the Congregation will say that they are offended by their Crimes then they may be admonished to forbear but if they will not forbear upon the Admonition or at least will every time say that they are fully purposed to amend as most wicked Men will do I find not by the Rubrick that we can refuse them except it be one that is obstinate in Malice when at that time desired to be reconciled but the Canon seemeth to give more Power 3. Our Case is this We know that many are professed Infidels and many understand not what Baptism or Christianity or the Lord's Supper are in the very Essentials in many Places I doubt the greater part of the Parish A great number live in heinous Sins Drunkenness Fornication Swearing slandering c. The ignorant and Infidels the Minister would instruct but they will not come to him nor speak to him but refuse to give him any account or answer Almost all are Baptized in Infancy and at Age come to Church and never owned that the Minister knoweth of their Baptismal Covenant any otherwise We know not that we have Power to exclude the grosly ignorant If we had it must be if any will witness that his Neighbours are so Ignorant as to be uncapable which what private Man can and will do or else if they will come and say before others I am so Ignorant which few if any ever will till God do humble them And who will come and offend the scandalous by witnessing against them unconstrained though they will openly report it to one another How few of the Infidels Socinians gross Ignorants or scandalous here in London are by the Witnesses accused to the Ministers as such If we have the most credible Report that half our Country Parishioners or a quarter more or less are grosly Ignorant of the Essentials of Christianity and we find it true by so many of the suspected as will talk with us we must receive all the rest with all the Infidels and wicked Livers that none will become Accusers of though we know much our selves to confirm report And if they tell us we will have nothing to do with you out of the Pulpit we will give you no account of our knowledge or Faith nay we take you not for any of our Pastors yet must we do the office of a Pastor to them and give them the Sacrament and we are setting up Auricular Confession if we do but as their Teachers require on just Suspicion any account of their Knowledge or Faith or upon our Knowledge offer first personally to instruct them And if we desire else but to suspend our own Act tho they have their Appeal we arrogate Independent Power No wonder if under such Overseers our Parishes be but what they are 4. Prop. n. 8. To publish Excommunications against his Conscience Strict Against his viz. the Minister's Conscience Is not this to make every Minister an Independent Ecclesiastical Judge And that not only exclusively to Lay-Chancellours but to Bishops themselves also as appears by the words or any other Answ. 1. No let the Indifferent judge An Ecclesiastick Judge is Iudex publicus but here is nothing but Iudicium discretionis privatum suspending my own Act and medling with no Man's else Doth he judge Ecclesiastically who speaketh not a word nor medleth with the Cause any more than any one in the Congregation 2. How
the Immortality of the Soul and many against the Being of God There are many Papists Hereticks Schismaticks common Adulterers openly owning it Fornicators Drunkards Blasphemers many have been Condemned for Treason Murder Theft c. The Conformists themselves Preach and write that such cannot be saved without true converting Repentance We are commanded at the Burial of all Men to say these Words For asmuch as it hath pleased Almighty God of his great Mercy to take unto himself the Soul of our dear Brother here departed and we give thee hearty Thanks for that it hath pleased thee to deliver this our Brother out of c. and that we may rest in him as our Hope is this our brother doth These words import the Person 's Justification and Salvation We are to except no Person from this form of Burial except 1. Those that die unbaptized though the Children of true Believers 2. The Excommunicate though for not paying fees or not conforming against Conscience 3. And those that have laid violent Hands on themselves though true Believers in a Fever Frenzy or Distraction Some die in the act of Drunkenness some murder each other in Duels and that in Drunkenness as lately was done near my Door some scorn the Minister and the Gospel to the death Now we must openly pronounce all these Saved for fear of having Power to Saint and Damn whom we will But we appeal to humanity it self Quest. 1. Whether I damn any Traytor or Murderer or impenitent Infidel meerly by saying nothing of his Case or not pronouncing him to be saved And whether I Saint those that I bury in their own prescribed words any otherwise than they Saint all Men Quest. 2. Whether we expose not our Ministry to the scorn of every Infidel and Heretick and Adulterer when they can say to us What False Deceivers are you to Preach and Write Damnation against us and proclaim us all saved when we die Quest. 3. Whether any thing can more probably debauch the World and keep Men from Repentance and so sill Hell and damn the people than to perswade all Men that every ignorant person that never knew what Christianity was every impenitent Infidel Adulterer or wicked person is saved when they die Doth not this give the Lie to all our Preaching the contrary to them in the Pulpit Do we not Teach them not to believe us Or else it disableth us from telling them that there is any Hell for them hereafter If you say we presume that they Repent I Answer If it be presumed that all Men repent at last and are saved even they that make no profession of any Repentance but justifie their Infidelity or Heresie or Schism or die in the Act or in utter Ignorance as a Heathen then why may we not presume the like of all the World and so lay by the Gospel and all our talk of future punishment Quest. 4. And is he worthy to be trusted with the Care of Souls as a Minister of Christ that may not be trusted I say not to speak but to suspend one word at any time which is thus Written for him to say Judge by this with the Offices of Baptism Confirmation Communion and Absolution what is a Priest's Office under such Bishops and whether he have the Pastoral Power either independently or dependently at all 4. Prop. n. 11. Let no Minister be forced to deny the Communion to godly persons that think it unlawful to kneel Strict Why may not our Church forbid the giving of it to those that will not kneel as well as the Presbyterians here and in Holland forbid the giving of it to those that will not sit Answ. 1. I never knew one Presbyterian here that did so And their Directory did not so And if any one should do so I am sure it is a rare Person And the Author of these words is no liker to know them than I. This therefore was not well said 2. Whether they in Holland do so I know not But if they do Do you think it well I think otherwise and all Nonconformists that I converse with We take not a gesture to be crime enough to cut off Men from Communion with the Church And if you think otherwise or durst Excommunicate a Man for being Lame or having the Gout in his knees Why must we all needs practise as you judge and execute so cruel a Sentence any more than kill men when-ever you bid us The Canon hath no Exception Can. 27. No Minister when he celebrateth the Communion shall wittingly administer the same to any but to such as kneel under pain of Suspenâ—â—on 4. Prop. n. 12. Let Ministers have leave to open the meaning of the Catechism It is much to be wish'd that it were amended Strict 1. I know no Law which forbids them to do so Answ. 1. That it is good news some think so And others think that the Rubrick and Canon Commanding them to Teach persons the Catechism meaneth that we must only teach them the words And I remember the Articles in Parliament against Bishop Pierce contained that among other things that he forbad Ministers Expounding the Catechisme in the Afternoon saying it was as bad as Preaching And the Sence as to us will be what please the Bishop Strict 2. I know no need it hath of mending nor who are wise enough to amend it Answ. I am sorry for it but cannot help it 4. Prop. id Some few quickening words of Exhortation Strict 3. The words prescribed both in Baptism and the Eucharist are quickening enough and more edifying perhaps and safe than an Extemporary fancy can add unto them Answ. 1. You know not what is most quickening and edifying to all other men so well as some know what is so to themselves 2. All that know Humane Nature know that Customaâ—â—ness dulleth and the use of words many hundred times over usually affect less than when there is some variation though it were to be wisht it were not so 3. Why must an Extemporary fancy needs be the Author May not a man premeditate a few sentences as well as a sermon Or if it were ex tempore is he fit to be a Preacher that cannot speak a few sentences on so great a subject with safe and edifying words 4. Is it unsafer to give a Preacher leave to utter a few Sentences of the Sacrament at the Delivery than to Preach a whole Sermon of it And is he not equally responsible for both But we insist not on this as if we could not Administer without it Prop. 4. n. 13. The Surplice indifferent in the Parish Churches Strict I had rather that or any other of the Ceremonies should be taken away quite than left indifferent for that would be to establish Schism by a Law and to bring it into the Church in stead of excluding it out of the Church which of two Evils is much the lesser Ans. I think not for we see things left indifferent make no
I never spake for liberty herein for Episcopal Independents yea and Anabaptists that only deny Infant Baptism I wrote that hindering men's Ministry for their being against the Parliament And I think I kept many and many thousands from taking the Covenant 7. At least do you deny Liberty to none but those that denyed it to others and we shall thankfully acquiesce Strict I cannot think the maker of these Proposals could imagin that any much less all of them would or could be agreed to Answ. 1. You speak truly if you mean by those men of whom upon former tryal he had so great Experience It were great weakness in him to have expected it But yet he is so charitable as to be confident though not certain that if these Proposals were made to the Conformable London Ministers such as Dr. Whitchcot Dr. Stillingfleet Mr. Gifford Dr. Tillotson Dr. Cradock Dr. Outram Dr. Ford and many more such Learned worthy peaceable men in this City they would either grant all that is here desired or abate so little as should be no hinderance to our present Concord And though I have no great acquaintance with any of them yet my knowledge of them by fame and hearing them preach doth render me so fully persuaded that if we could get the Case but referred to their Judgment and Counsel instead of the Interessed Bishops who brought us to the state that we are in I make no doubt but we should be all healed in a few weeks time And that you may not think my confidence vain take this proof Bishop Wilkins was no fool nor fanatick These men are much of his spirit and judgment who was a Lover of Mankind and of honesty peace and Impartiality and Justice And we agreed with him upon Terms like these upon the Lord Keeper Bridgman's Invitation so far that by mutual Consent the Agreement was drawn up into the form of an Act to have been offered to the house so that as much as lay in him and us we were all agreed and healed And why should I suspect that any of these worthy persons are less peaceable 2. But by this Conclusion those many persons who have talk't so loud how ready some great Clergy-men are to Condescend agree and abate all Unnecessary things to Unite us and prevent Popery may now see past all doubt the very truth of the Case This Animadverter you see would not grant any one of all these Proposals no not our forbearance of an Oath or Subscription to Ceremony or any piece of their imposed formalities not the leaving out of a word of the Liturâ—ie c. What is it then that they would abate such Dealing will make men see at last Strict Or that if the Non-conformists were upon such Terms as these permitted to exercise their Ministry and made capable of Pastoral charges and other Preferments in our Church this would be a means to heal our lamentable Divisions that are now among us unless he will say that the best expedient to suppress Schism is to embrace and cherish and to reward Schismaticks still professing and resolving to be so Or that it is better and safer for the Church to have a fire within her bowels than without her doors or contraries by being mingled together would thereby become less contrary or destructive to one another No certainly And therefore if they will still continue Non-conformists it is better and safer for the Church they should be still kept out than taken into it Answ. 1. But 't is our Opinion pardon our folly that if the Law had not been made which forbad Daniel to pray to God or commanded the worshiping of the Golden Image they had been no Inconformists that kept not such a Law And that if the Law were repeated which requireth Corporations to declare that no man is bound by the solemn vow no not to repent nor against Popery Schism or Prophaness they would be no Inconformists that did not so declare And that if the Laws commanded us not to swear subscribe declare Cross c. We were no Inconformists or Schismaticks if we did them not But the name of Schismaticks is by such Godfathers as Ithacius Idacius and the rest of the Council of Bishops from whom Ambrose dissended put upon such as St. Martin who separated from them to the death for their Church-Tyranny and wicked Lives and bringing Godly people into the suspicion and reproach of Priscillianism if they did but meet for mutual edification and live Religiously As Grotius saith that by a Papist he meaneth one that approveth of all that any Pope shall say or do and I hope there are few such so with some men a Schismatick is one that approveth not of all that a Pope or Prelate will prescribe And if all the present Non-conformists were commanded to Preach with horns on their heads to signifie the conquering power of the Church or Word they were Schismaticks by such men's nomination if they disobeyed But I will now only ask 1. Q. Were all the Apostles and the Churches in their time and long after Schismaticks who knew not our Oaths Declarations Subscriptions Liturgie Ceremonies c. Q. 2. Did they not take as wise a course for the Churche's concord and the avoiding of Schism as either the English or Roman Bishops take Q. 3 Had not the Omission or the Romish Canons about Transubstantiation Tradition and such like been a better way to prevent heresie than the obeying them And may it not be so in our case Would any be Schismaticks for dissenting from Lay men's power of the Keys from Crossing c. if there were no such Laws And did not Peter and Paul please God as well without them as you do with them And did not Peter and Paul go as safe a way to Heaven as you And is he that consenteth to go the same way to heaven as they did and to do all that the Universal Church imposed for an hundred two hundred years after them at least yet worthier of the Name of a Schismatick than the New Lords that by new Laws do make and call all Schismaticks that live as the Apostles did or did command them and no more 2. You have tryed your Better and safer way by silencing 1800 Ministers of Christ by which the Flocks are scattered and divided and we are as Guelphes and Gibelines in Contention And if yet it seem best to you a few years by Death's interposition will help you to be of another mind But alas must the souls of Millions and the Nation pay so dear for your mistake while you are preparing for the too late Convictions of sad Experience Strict The only certain and safe way of healing these Divisions as I conceive is for all that are taken into the Church to submit to one and the same Rule as well in Agendis as Credendis as well in circumstantials and ceremonials as in Substantials and Essentials as well in the manner as the matter of Religious
the Parish Churches through the greatness of some Parishes the lowness of the Minister's voices and the paucity of Churches since the burning of the City And they confess that the knowledge of the Gospel is ordinarily necessary to salvation and teaching and hearing necessary to knowledge and that to leave the people untaught especially where so many are speaking for Atheism Beastiality and Infidelity is to give them up to Damnation But yet they say that to do so is my duty because the Bishop is against my Preaching And I ought to rest satisfied that it is the Bishop and not not I that must answer for their Damnation Alas poor Souls Must they needs be damned by thousands without making any question of it as if all the question were who should answer for it I will not believe such cruel men I undertake to prove to them to them 1. That our English Species of Dioâ—â—san 〈◊〉 and Lay Choncellours power of the Keys is contrary to God's Word and destructive of true Discipline and of the Church form and Offices instituted by Christ. 2. That were the Offices Lawful the men have no true calling to it being not chosen or consented to by the Clergy or the People 3. That if their Calling were good they have no power to forbid the present Silenced Ministers to Preach the Gospel but thereby they serve Satan against Christ and Men's salvation Paul himself had his power to edification and not to destruction And Christ the Saviour of the World giveth his Ministers only a saving power and to none a power to samish and damn the people's Souls 4. That we are Dedicated as Ministers to the Sacred Office and it is Sacriledge in our selves or others to alienate us from it while we are not unfit or unable for it 5. That we are Charged as well as Timothy before God and the Lord Jesus Christ who shall judge the quick and the Dead at his appearing that we Preach the Word and be in season and our ef season reprove rebuke exhort c. 6. That the Ancient Pastors for many Hundred years did Preach the Gospel against the Wills of their Lawful Princes both Heathens and Aâ—â—ians 7 That the Bishop hath no more power to forbid us to Preach than the King hath And these men confess that Ministers unjustly Silenced may Preach against the Will of Kings but not say they of Bishops 8. That were we Lay-men we might teach and exhort as Lay-men as Origen did though we might not do it as Pastors much more being Ordained the Ministers of Christ. And that now to us it is a work which both the Law of Nature and our Office or Vow do bind us to even a Moral Duty And that when Christ judgeth men for not Feeding Clothing Visiting his Members it will not excuse us to say that the Bishop forbad us That if King or Bishop forbid us to feed our Children or to save the lives of drowning or famishing men we must disobey them as being against a great command of God Love and the Works of Love being the great indispensable Duties And Souls being greater Objects of Charity than Bodies 9. That it was in a Case of Pharifaical Church Discipline when Christ avoided not converse with sinners when their good required it that Christ sent the Pharisees to learn what this meaneth I will have mercy and not sacrifice and at two several times repeateth the same words 10. That Order is for the thing Ordered and it's ends and a power of Ordering Preachers is not a power to depose necessary Preaching and famish Souls 11. And I shew them that I my self have the License of the Bishop of this Diocess as well as Episcopal Ordination and that my License is in force and not recalled 12. And that I have the King's License 13. And therefore after all this to obey these Silencers nay no Bishop doth forbid me otherwise than as his Vote is to the Acts of Parliament which is as Magistrates and to fulfill their will that will be content with nothing but our forsaking of poor Souls and ceasing to Preach Christ this were no better than to end my Life of Comfortable Labours in obeying the Devil the Enemy of Christ and Souls which God forbid § 272. Yet will not all this satisfie these men but they cry out as the Papists Schism Schism unless we will cease to Preach the Gospel And have little to say for all but that No society can be governed if the Rulers be not the Iudge Yet dare they not deny but a Iudgment of discerning duty from sin belongeth to all Subjects or else we are Brutes or must be Atheists Idolaters Blasphemers or what ever a Bishop shall command us But under the Censures of these unreasonable Men who take our greatest Duties for our heinous sin must we patiently serve our Lord But his approbation is our full reward § 273 On Iuly 5th 1674. at our Meeting over St. Iamses's Market-house God vouchsafed us a great Deliverance A main Beam before weakened by the weight of the People so cracked that three times they ran in terrour out of the room thinking it was falling But remembring the like at Dunstan's West I reproved their fear as causeless But the next day taking up the boards we found that two rends in the Beam were so great that it was a wonder of providence that the floor had not faln and the roof with it to the destruction of multitudes The Lord make us thankful § 274 A person unknown professing Infidelity but wâ—ether an Infidel or a jagling Papist I know not sent me a Manuscript called Examen 〈◊〉 charging Scripture with Immorality Falshoods and Contradictions from the beginning to the end and with seeming Seriousness and Respectfulness importâ—ned me to Answer him I was in so great pain and weakness and engaged in other work that I sent him word that I had not time or strength for so long a Work He selected about a Dozen Instances and desired my Answer to them I gave him an Answer to them and to some of his General accusations but told him That the rational Order to be followed by a Lover of Truth is first to consider of the proofs brought for Christianity before we come to the Objections aganst it And I proved to him that Christianity was proved true many years before any of the New Testament was Written and that so it may be still proved by one that doubted of some words of the Scripture and therefore the true order is to try the truth of the Christian Religion first and the perfect Verity of all the Scriptures afterwards And therefore Importuned him first to Answer my Book called The Reasons of the Christian Religion and then if I lived I would answer his Accusations But I could not at all prevail with him but he still insisted on my Answering of his Charge And half a year or more after he sent me a Reply to the Answer
be Schismaticks with them that unite not in their Center or at least be not tyed to union by their ligaments So he is a Schismatick to a Papist that Centers not in the Pope as the Principium unitatis and visible Head of the Church and in the Roman Church as the Heart of the Church Catholick denominating the whole He is a SchismatiÌ„ck with some others that owns not every Order or Ceremony which they maintain For my part I should think that he that 〈◊〉 in â—hrâ—â—t and â—â—â—deth the sound and wholsome Doctrine contained in the Creeds of the Church and maintaineth love and unity with all Christians to the utmost extent of his natural capacity even with all that he is capable of holding Communion with is no Schismatick nor his attempts for that end Schismatical Combinations If there were a Bishop in this Diocess and he should go one way suppose he command that all Church Assemblies be at such a time and all worship in such a form and all the Presbyters and People go another way whether they do well or ill so the thing itself be tollerable and will not meet at the time nor worship God in the form which he prescribeth I should think I were guilty of Schism if I separated from all these Churches and guilty of ungodliness if I wholly forsook and forbore all publick worship of God because I could have none according to the Bishops commanding Much more if there were no Bishop in the Diocess at all This seems to be our case in respect of both Worship and Discipline at least for the most part Is that man guilty of no Schisme nor Impiety who will rather have no Discipline exercised at all on the profane and scandalous but all Vice go without controul and the rage of Mens sins provoke Heaven yet more against us who will rather have no Ministerial Worship of God in Prayer or Praise no Sacraments no Solemn Assemblies to this end no Ministerial Teaching of the people but have all Mens Souls given over to perdition the bread of life taken from their mouths and God deprived of all his Worship then any of this should be done without Bishops That had rather the Church doors were shut up and we lived like Heathens than we should Worship God without a Bishops Commands and that when we have none to command us 3. We distinguish of the necessity of Bishops either it is a necessity ad bene esse for the right ordering of the Church when it may be had or it is a necessity ad esse to the very being of a Church or of Gods Worship without which we may not offer God any publick Service or have any Communion with any Congregation that so doth The former we leave as not fit for our determination and therefore we do not contradict you in it nor seek to draw you to own any Declaration against it The latter we do deny there is no such necessity of Bishops as that God can have no Church without them and that we must rather separate from all our Assemblies and never offer God any publick Worship then do it without them remembring still that we speak of those Bishops whom we are charged with rejecting and not the Pastors of particular Congregations And in this distinction of necessity and in this conclusion I have the consent of the generality of the Protestant Bishops so far as I know to a Man as far as their Writings declare to us their Minds and therefore Episcopal Divines may consent Except to Sect. 2. 1. Whether in this Worcestershire Association whoever will enter into it doth not therein oblige himself to acknowledge those for Presbyters and Pastors of Churches who profess themselves to have been made such in a Church where there are and were Bishops that never denyed them Orders without the Hands Consent or Knowladge of the Bishop yea in a time when Bishops were without any accusation before any Ecclesiastical Superiour Synod or other unheard ejected laid by by their own sheep and Presbyters that owed them obedience Reply to Sect. 2. To your first Question I answer 1. You must distinguish of punishing and ejecting Bishops that deserve it and casting out their Order 2. Between casting out the appurtenances and corruptions which made up the English sort of Prelacie as differing from the Primitive and casting out the Order and Office of Bishops simply in itself 3. Between those Men that do cast them out and those that do not 4. Between a Church that hath Bishops and one that hath none 5. Between them that can have Ordination by them and those that cannot 6. Between those Ministers of this Association that were Ordained by Bishops and those that were not 7. Between the Irregularity and sinfulness or Ordination and the nullity thereof and so between a Minister regularly Ordained and a Minister Irregularly Ordained who is a Minister still Hereupon I answer further in these conclusions 1. That too many of the Bishops lately ejected did deserve it is beyond dispute 2. Whether the Parliament in the state that they were in had not power to punish them by Imprisonment or Ejection as Solemon did Abiathar without an Ecclesiastical Superior or whether the Clergy be exempted from such punishment by the Secular power till they are delivered up to them by the Ecclesiastical Head hath been voluminously disputed in the world already Sutcliffe Bilson Iewel and a multitude more have proved that Kings have power in all Causes and over all Persons as well Ecclesiastical as Civil and that the Pope hath no power of Jurisdiction in England let the Oath of Supremacy judge and if the Metropolitan of Canterbury or the highest Ecclesiastical Power miscarry who shall restrain or eject them but the Civil Power unless we go to the Pope for more acceptable witnesses I commend to you Spalatensis Grotius and Saravia yea Fr. de Victoria and several Parisians The two former one de Republ. Eccles. the other de Imperio summarum potestatum will never be well answered If it be said the King did it not I answer I think the Authority by whom that much was done that we now speak of will be acknowledged sufficient by most that were against the fact and that fought against the Parliament that understood the Laws It was long before the King withdrew 3. Many of those that approved of the Ejection of those unworthy men yet approved not of the dissolution of the Office and such may be many and for ought you know most or all of the Ministers here Associated Though I suppose rather it is otherwise yet while Men do for peace silence their opinions who knows what they are And sure I am many among us had no hand in the downfall of the Bishops and whether any at all be lyable in this to your Charge besides my self whereof more anon I know not most of our Association were in the Universities in the Wars and the rest were some I
perversi ordinatores nullis denuo ordinationibus intersunt and least you may reply that he speaks not this of all our present Bishops he immediately subjoins these Words Where then shall we have a Bishop to ordain of the old accused Tribe Is not this Christian Filial Duty of Presbyters toward the Bishops their Fathers Reply to Sect. 10. 1. For that Desire you again mention of Bishops in the Reformed Churches it is an unproved vain Assertion against full Evidence It is only of a few particular Persons in those Churches that you can prove it If so many Writings against Bishops and Constitutions and actual Practice will not prove them willing to be without them or at least not necessitated there is no Proof of any Man's Will or Necessity 2. What I said I must needs maintain till you say somewhat to change my Judgment I am past doubt it 's ill trusting the Betrayers and Destroyers of the Church with the Government of it And this I did prove and can with great Ease and Evidence prove it more fully 3. I pray you do not persuade Men that by the old accused Tribe I meant all the late English Bishops they were not all accused of destroying or betraying the Church that I ever heard of Where be the Articles that were put in against Usher Hall Davenant Potter Westfield Prideaux c. All those that I call the accused Tribe you may find Articles against in Parliament for their Devastations or Abuses Should the Arrians or other Heretick Bishops say to those that forsook them as you do of me is not this Christian Filial Duty of Presbyters towards the Bishops their Fathers There is no Duty to any Episcopal Father that will hold against God and his Church Take heed of making their Sins your own Except Sect. 11. And elsewhere by Irony he adds O what a rash thing it was to imprison though when he was imprisoned I believe it was by the Name of Dr. Wren or Bishop Wren for excommunicating depriving c. p. 51. and p. 68. To begin at home it is most certain according to many ancient Canons which are their Laws our English Bishops were incapable of ordaining for they lost their Authority by involving themselves in secular and publick Administrations Canon 80. Apostolig N B. That Canon is 30. beyond the Canons Apostolical for even the Papists themselves admit but of fifty genuine and he would eject all our Bishops by the 80th Canon Apostolical Lost their Authority also for neglect of instructing their Floâ—â— most or many of them and many more for non Residence c. Reply to Sect. 11. And why not Wren without any further Title as well as Calvin Luther Beza Zanchy Grotius c. 2. Let the indifferent Reader peruse all my words and blame me if he can What seems it so small a matter in your eyes to expel so many thousand Christian Families and silence and suspend and deprive so many able Ministers in so small a room and so short a time as that it is disobedience to our Fathers not to consent to their punishment It seems then these silly Lambs must be devoured not only without resistance but without complaint or accusing the Wolves because they say they were our Fathers God never set such Saturnine Fathers over his Church so as to authorize them in this or to prohibite a just remedy He never gave them power for Destruction but for Edification 3. What I said of our Bishops incapacity upon that reason was expresly ad hominem against mine own Judgement viz. upon supposition that those Canons are of such force as those imagine against whom I dispute 4. The Canon 80 Apost was also brought ad hominem for though it be confessed not of equal Antiquity with the rest yet for that Antiquity they have it is known how much use those men make of their supposed Authority But are there not enough others that may evince the point in hand besides that you may easily know it and in many Canons that null their Office who come in by the Magistracy Exception to Sect. 12. And whereas we are ready to make good against all the Papists in the world that our English Protestant Bishops had due Ordination in Queen Eliz. and King Edwards time by such who had been Ordained in King Henry the Eighths time Mr. Baxter tells us the Popish Bishops who Ordained in the days of Hen. 8. and many Ages before had no power of Ordination and this he speaks as his own judgment not only from the consequences of his Adversaries for he adds this I prove in that they received their Ordination from no other Bishops of the Province nor Metropolitan but only from the Pope singly yet this is all the Argument he hath to overthrow consequentially upon our objections the Ordination of those Protestant Bishops which himself acknowledges Learned Pious Reverend Men and all that Ordained or were Ordained in Hen. 8. 7. and many Ages before as he saith And indeed if his Discourse were of any force not only in our English Church but also in all the Churches of the West France Spain Polonia Swedland Denmark and throughout the Empire of Germany for these and those many Ages before which he speaks of and all this that our new Presbyterians of Enngland Volunteers in Ordaining and being Ordained without Bishops without pretence of necessity yea or difficulty or colour of difficulty except what themselves had created wherein they have as little Communion with the Protestants beyond seas as they have with the Episcopal Protestants of the true Reformed Church of England may be acknowledged good and lawful Presbyters and Pastors with power conjunctim divisim any one of them alone as Mr. Baxter thinks to Excommunicate and Absolve in foro Ecclesiastico Reply to Sect. 12. The word Due may signifie either such as is not null or else such as is fully regular or else such as they had Authority to perform who did ordain though they might have some Faults or Irregularities If you take it in the first Sense many will yield it who yet deny it in the last as supposing in some Cases Ordination Passive may be valid and so due in the Receiver when yet Ordination Active is without all just Authority in the Ordainer Though this may seem strange I am ready to give some Reasons for it It must be in the last Sense conjunct with the first that you must take the Word Due if you will speak to the point in Hand 2. I do expresly say there that it is according to the Doctrine of the Objectors consequentially that I affirm this not affirming or denying it to be mine own Judgment and to that end bring the Proof which is mentioned And yet you are pleased to affirm that I speak it as my own Judgment and not only from the Consequences of Adversaries Supposing your Grounds which I confidently deny that an uninterrupted Succession of due Authoritative Ordination
Ordainer to do it where it will be needful to consider what is of Necessity to the Constitution of such Authority and what destroys it Before all which it would be necessary to know what the Ordainer's Work is and to what and how far his Power extends But this I am not now to meddle in That a Divine Ordination is of Necessity to the Ligitimation of our Calling in foro Dei I grant as also in foro Conscientiae Ministrantis That authoritative Ordination of Men is necessary Ordinis Gratiâ when it may be obtained and where God's Providence doth not make it naturally or morally impossible I also grant That Imposition of Hands with solemn Prayer is the most convenient manner and necessary for the Ordainer to use Necessitate Praecepti Medii ad bene esse Ordinationis I also grant That the Power of Ordaining is ordinarily only in the Hands of Christ's Ecclesiastical Ministers I acknowledge whether Bishops or Presbyters we now question not and that it is not divolved to any others but in Case of Necessity The Things then that I deny are that Imposition of Hands or present Prayer or the Presence of the Ordainer are of Necessity to our Office That the true just Authority of an Ecclesiastical Ordainer is of Necessity to the being of our Office And consequently that an uninterrupted Succession of Just Authoritative Ecclesiastical Ordination from the Apostles is of absolute necessity to the being of our Calling Nay that any Authoritative Human Ordination at all besides the Peoples meer Consent is of such absolute indispensable Necessity ad esse Officii all this I deny And my Opinion is that in Case of a failing of all Ecclesiastical Authoritative Ordination the Magistrates Ordination may suffice ad esse Officii And in case both fail the Peoples meer Acceptance Consent or Election may suffice supposing the Person meetly qualified And whether you will call this act of the People a Constitution or Ordination or not I am indifferent Certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies the Constituting which is not an Act of Government or superior Authority But no Term hath so much need of Explication as the Word Office or Ministry which is the Terminus of Ordination An Office is a stated Power or Authority or Faculty with Duty of doing certain Works to certain Ends. The Ministerial Office of a Presbyter is to be differenced ab objecto a fine The Authority and the Duty in a lawful Officer go together Such a one only is in sensu primario proprio an Officer But he that is a Usurper or hath no lawful Call may yet both 1. Have all the Duty of that Office lying upon him and by his own Intrusion oblige himself to the Performance and yet want the true Authority for performing it seeing he came in without God's Call and there is no Power but of God 2. And he may have the Name of an Officer though given him but analogically or in sensu secundario ecclesiastico 3. And the Church may owe him that Respect and Observance due to a lawful Officer the Reason is because it is one thing to know who is a truly lawful Officer as in Matter of Membership I am bound to use many as true Christians even all that have the Profession of such who yet are not such So am I bound to take all those for lawful Officers that have the external Tokens of such seeing we cannot know any further though they be not such indeed 4. And all that Man 's Ministerial Actions are valid to the Church that doth her Duty in observing him and yet they are all null or unlawful and flat Sins to the Performer The Reason of the later is both because no Mna can lawfully do that which he hath no Authority given him for and because nemini ex proprio crimine debetur beneficium and Ergo his Usurpation cannot secure him The Reason of the former is because Duty and Benefit go together and therefore the Church that performeth but her Duty in taking those to be truly called Pastors that seem so to be having those Tokens which she is bound to judge by as probable must needs have the Benefit of his Ministry in their way of Duty for God requireth no Duty in vain As also because nemini debetur pâ—na ex aliena culpa qua talis est Now whether we shall dispute de necessitate ordinationis ad officium verum legitimum proprie primario sic dictum in foro Dei Or only as ad Officium analogicum secundario minus proprie in foro tantum ecclesiae sic dictum is to be considered How far your Sense will concur I know not but in respect of both these do I hold my former Negations Yet further before I either answer your Arguments or determine of the Sense of our Question it is very necessary that the end of our Enquiry be understood which in order must go before the means I take it for granted that you do not dispute this question as necessary to be determined in order to our Association before you can join with the present Ministry Or yet as necessary to the Determination of that further Question whether those are true Ministers that are not Ordained by Bishops and those true Organized Churches that have only such Ministers for if I thought this were your end 〈◊〉 would dispute many other Questions first before we came to this and try first whether you could prove that the Presbyterian Churches cannot produce a Succession of true Ordination on the same Grounds as the Episcopal for the main But I suppose your Ends are some other and in special those mentioned in your Paper I conjecture that I shall nearest approach your Sense if I state the Question thus Whether an Ordination by Ecclesiastical Men having just Authority thereto be in all Times and Cases since the Apostles of absolute Necessity to the very being of the Ministerial Office both coram Deo coram Ecclesiâ and consequently an uninterrupted Succession of such Ordination be of the same Necessity For if I should put the Question about Imposition of Hands or de modo aliquo ordinandi I know not but I might miss of your Sense on one Side and on the other if I should extend it to all Ordination whether by Magistrates or others Ad 1 um Your First Argument I suppose should be formed thus That which the English Bishops thought necessary to prove against the Papists that is necessary to be proved against them But the English Bishops thought it necessary against the Papists to prove the Non-interruption of their Succession in just Ordination Ergo Resp. 1. Concedo totum It was necessary to prove it against the Papists arguing ad Hominem because it is the way of fuller Conviction and Satisfaction when a Man can confute an Adversary on his own Grounds It will much shorten the Dispute when we shew them that though we should
grant the Necessity of such Succession yet we need not grant the Nullity of our Calling 2. I deny that the English Bishops much less the Church of England did ever judge it necessary any farther than ad Hominem 1. Because it is apparent that they do ordinarily in their Writings speak against the Papists supposed Necessity of Ordination as I instanced out of some of them in my Book It is known to be a Point wherein the Protestants have commonly opposed the Papists 2. It is known to be but the later declining Generation of Bishops such at Montague Laud and their Confederates most in King Charles his Days very few in King Iames's and scarce any at all in Queen Elizabeth's that do join with the Papists in pleading the Necessity of Succession Even such Men as were as zealous against Queen Elizabeth's Episcopal Protestants as against the Papists at least many of them 3. The rest do expresly mention Succession and confute the Fâ—ble of the Nag's-Head Ordination in Cheapside to prove the Papists Slanderers So much to your Minor 3. If that will not serve I deny your Major All is not necessary that they thought necessary Protestants pretend not to Infallability in Controversals Many more perhaps ten to one at least of the English Clergy held it not necessary unless as aforesaid Ad 2 um Your second Argument hath all the Strength in it or rather shew of Strength â— first we must needs distinguish of your Terms Mediately and Immediately A Constitution may be said to be from Christ mediately either in Respect to a mediating Person or to some mediating Sign only Also it may be said to be mediante persona 1. when the Person is the cause totalâ—â— subordinata constituendi as having himself received the Power from God and being as from himself to convey it unto Man 2. Or when the Person is but Causa per accidens 3. Or when he is only Causa sive qua non vel quatenus impedementa â—emovit vel quatenus ejus Actiones sunt conditiones necessarie And so I answer 1. Immediately in the first absolute Sense excludendo personâ—â— res no Man ever had any Right communicated or Duty imposed on him by God unless perhaps the immediate Impress or supernatural Revelation of the Holy Ghost to some Peophet or Apostle might be said to do this Moses himself had the Ten Commandments written in Stone which were signa mediantia Those that heard God speak if any immediately without Angelical Interposition did receive God's Commands mediante verborum signo So did the Apostles that which they had from the Mouth of Christ. 2. God is so absolutely the Fountain of all Power that no Man can either have or give any Power but derivatively from him and by his Commission Man being no farther the Efficient of Power than he is so constituted of God the general way of his giving it must be by the Signification of God's Will and so far as that can be sufficiently discovered there needs no more to the Conveyance of Power Whether Men be properly efficient Causes of Church Power at all is a very hard Question especially as to those over whom they have no superior governing Power As Spalatensis hath taken great pains to prove that Kings or other Sovereigns of the Common-wealth have their Commission and Power immediately from God though the People sometimes may choose the Man for the Power was not given to the People first and then they give it the King but God lets them name the Man on whom he will immediately confer it so possibly may it be in Ordination of Church-Officers Three ways do Men mediate in the Nomination of the Person 1. When they have Authority of Regiment over others and explenitudine potestatis do convey efficiently to inferior Officers the Power that these have Thus doth the supream Rector of the Commonwealth to his Officers and Ergo they are caled the Kings Officers and he hath the choice of the very Species as well as of the individual Officers Now this way of mediating is not always if at all necessary or possible in the Church for the Papists themselves confess that the Pope is Ordained or authorized without this way of Efficiency for none have a Papal Power to convey to him His Ordination cannot be Actus Superioris And the Council of Trent could not agree whether it were not the Case of all Bishops to hold their Office immediately from Christ though under the Pope or whether they had their Power immediately from the Pope as the prime Seat on Earth of all Church Power who is to convey their Parts to others How the Spanish Bishops held up their Cause is known And it was the old Doctrine of the Church that all Bishops were equal and had no Power one over another but all held their Power directly from Christ as Cyprian told them in the Council of Carthage Add to this that the true old Apostolical Episcopacy was in each particular Church and not over many Churches together I speak of fixed Bishops till the matter becoming too big to be capable of the old Form Corruptio unius fuit generatio alterius and they that upon the increase of Christians should have helpt the Swarm into a new Hive did through natural Ambition of ruling over many retaine divers Churches under their Charge and then ceased to be of the Primitive sort of Bishops Non eadem fuit res non munus idem etiamsi idem nomen retinerent So that truly our Parish Ministers who are sole or chief Pastors of that Church are the old sort of Bishops for as Ambrose and after him Grotius argues qui ante se alterum non habebat Episcopus er at That is in eadem Ecclesia qui superiorem non habet So that not only all Diocesan Bishops but also all Parochial Bishops are Ordained per pares and so not by a governing Communication of Power which is that second way of Ordination when men that are of equal Authority have the Nomination of the Person Now whether or no he that ordaineth an Inferior as a Deacon or any other do convey Authority by a proper Efficiency as having that first in himself which he doth Convey yet in the Ordination of Equals it seems not to be so for they have no Government over the particular Persons whom they Ordain or Churches to whom they Ordain them nor could they themselves exercise that governing Power over that other Congregation which they appoint another to so that they seem to be but Causae Morales or sine quibus non as he that sets the Wood to the Fire is of its burning or as he that openeth you the Door is of your bringing any thing into the House So that if you will call the Ordainer of an Inferior causam equivocam and the Ordainer of an Equal causam univocam yet it is but as they morally and improperly cause The Third way of Mediating in the
Rome where none shall be admitted that will not swear to do wickedly and to false Ways And in the great Arrian Defection when scarce Six or Seven Bishops were to be found that did not turn Arrians among whom the Bishop of Rome was one that revolted and they would ordain none but those that would be of their Way and so would engage Men against Christ. God did not give them Power to destroy the Church but to preserve Order and propagate it They can do nothing by any Power from God against the Truth but for the Truth When Ergo They will not ordain to the Preservation but to the apparent Destruction of the Church we are not obliged to receive their Ordination And that the failing of regular Ministerial Ordination doth not destroy the Ordination or Law of God de Specie conservandâ and that it was never the Will of God that there should be no Ministry at all longer than they might be so regularly Ordained appears thus 1. The Office of the Ministry is of standing Necessity to the very Being of a Political Church whereas the Ecclesiastical Authoritative Ordination is but necessary to the well being and ordering of it Ergo the failing of the later causeth not a failing of the former The Reason of the Consequence may appear in that God hath oft suffered his Church in all Ages to fall into Disorders and Distempers when yet he hath preserved the Being 2. God hath not inseparably tyed a necessary certain End to one only mutable uncertain means But the Office of the Ministry is the necessary certain End of Regular Ecclesiastical Ordination viz. by one in Just Power and this is a mutable uncertain means Ergo God hath not tyed the Office of the Ministry to this alone The Necessity of the Ministry and the certain Continuance of it to the Church I suppose will be granted even to every Church while it remains a Church Political The Uncertainty and Mutability of that means is before proved 3. God hath not put it into the Power of Bishops or other Ordainers to destroy his Church for ever but if the Ministry were inseparably annexed to their authoritative Ordination it would be so Ergo It is in the Power of their Wills whether they will ordain any other Bishops to succeed them which if they should not do the Succession is interrupted and the Office must for ever fail If you say it is not to be supposed that all will deny to Ordain others I answer 1. What Promise or Certainty of the contrary 2. It is not possible their own Judgments may be turned against Bishops and so renounce that Calling or may they not turn most of them Heretical and so will ordain none that will not be so too As it was actually when the whole World turned Arrian except six or seven Bishops there were none left and a tenth Part nay the Hundredth part of the Church could not have recourse to six or seven persecuted Bishops hidden in Wildernesses or Corners or Fugitives that Men knew not where to find And that it was then unlawful to have submitted to the Arrians Ordination on their Terms I suppose will not be denied And the few that do not turn Hereâ—icks may yet clogg their Ordinations with such unlawful Impositions and Engagements as that no Man fearing God may justly submit to them which is at best the Case of all the Romish Church as is said So that if all Men else obey God they must not be Ordained by these Men and consequently these Men have Power to destroy the Church which if it were affirmed but of the Churches in one Nation is not true No nor of one Congregation for the Sense of the Precept for Ordination is this That the Churches may be edified and well guided and my Worship rightly performed do you ordain Elders c. 4. God hath made it indispensably necessary to his People to the World's End to assemble in solemn Congregations and then to perform his publick Worship viz. In Prayer Praises Sacraments Preaching and Hearing c. But without the Ministry this cannot be performed Ergo he hath made it indispensably necessary that they have a Ministry and consequently the failing of Authoritative Ecclesiastical Ordination doth not destroy the Ministry Both by necessity of Precept and of Means is Publick Worship necessary to the World's End Ordinary teaching publickly and being the Mouth of the People in Praising God and Administring Sacraments and blessing the People c. are Ministerial Actions Now suppose you come into a Nation or Country where such Ordination fails as if you had lived in the Reign of the Arrians durst you absolve all the Churches from all God's Publick Worship Durst you have said to whole Countries Never Assemble to Worship God by Solemn Praises Never baptize any Never communicate in the Lord's Supper This were to contradict a Precept in Force that binds them to do what you forbid them and it were to destroy their Souls and bid them forsake God and quench his Graces For without God's Publick Ministerial Ordinances Grace and Christianity it self could not be long continued at least ordinarily and in many Witness the Unchristianing of the vast Kingdom of Nubia for want of Ministers If you would have such to appoint Private Men to do these Things pro tempore in this Case of Necessity that is to grant all for then the People do make those Private Men Ministers pro tempore whether they give them that name or not for the Office is but Power to do those Works which belong thereto and if they have Power to do the Work they have the Office The like may be said of those Reformed Christians that live under the Romish Power if they must have no Miniâ—â—â—rs they must have no Worship or Sacraments which Ministers are to perform If they must have Ministers either Romish or Reformed Not Romish for they cannot follow them or join with them but by known sinning in wicked Engagements and wicked Actions Not Reformed if there be a Necessity of Authoritative Ordination For the Romish Bishops if they have Authority will not Ordain without forcing Men to open Sin nor may any Pious Man submit to their Ordinations on their Terms and many People cannot have Reformed Bishops no nor Presbyters to ordain them 5. The Law of Nature and the express unchangable written Word agreeing thereto do require Men to do the Offices of Ministers who have a fitness for it and where there is an undeniable Necessity of their Help But the failing of Authoritative Ecclesiastical Ordination will not dispence with the Law of Nature and the express moral written Law agreeing therewith Ergo It will not dispense with such Men for the neglect of such Ministerial Works I think none will question the Minor For the Major understand that those whom I call fit are they that have the Qualifications which I mentioned before Here I take it as undenyable that Duty and
separated to God's Service those of the Sons of Asaph and of Heman and of Ieduthun who should prophesie with Harps c. 1 Chron. 25. 1 6. They were for the Service of the House of God according to the King's Order so 1 Chron. 16. 4. so did Solomon 2 Chron. 8. 14 15. The Magistrates Power in Church Matters was no Ceremony or Temporary Thing 13. When any Officers of the Temple were discovered to have no just Title and thereupon were put out yet none of their Actions while they were in Place were censured null Ergo if now any be discovered to have no just Title his former Actions are not to be judged null The Reason of the Consequence lyeth in the Equality of the Case The Antecedent is proved from Ezra 2. 62. Neb. 7. 64 65. They sought their Register among those that were reckoned by Genealogy but they were not found therefore were they as polluted put from the Priest hood So Neh. 13. 29 30. And therefore the Ordination done before such Ejection is not null And that the individual Person to receive this Power may be determined of in case of necessity without an Ecclesiastical Authoritative Determination may further appear thus 1. If the individual Person may be determined of ordinarily or sometimes by the Peoples Election to be presented to the Ministers for their Ordination or Confirmation then may the individual Person be determined of by the People to be presented to God immediately for his Ordination in case there be no Ordainers to be had But the Antecedent is true Ergo the Antecedent is proved 1. From the Apostles Instruction to the Church of Ierusalem Act. 6. 3. Choose you or look you out seven Men of honest Report full of the Holy Ghost and Wisdom whom we may appoint over this Business They describe the Men and leave them to nominate them that were such And if the Church can do this to present to the Apostles then it seems they are competent Discerners of Such If the Apostles had said We do appoint and authorize the seven Men whom you shall choose so that they be such and such Men the Ordination had been as valid on Supposition of such an Election as it was when it followed the Election And if the Apostles might have so done no doubt God may so do by his Law For he doth the same viz. describe the Persons and confer the Power particularly and on an Individuum vagum and sometimes quasi signatum and if popular Election can make it an Individuum determinatum then all is done 2. And the Church hath continued this Custom so far that Councils decreed Ordinations invalid without Elections of the People yea if they were but afrighted and over-awed and did it not freely Insomuch that Cyprian faith Plebs maximam habet potestatem vel dignos Sacerdotas elegendi vel indig nos recusandi Till the bloody bout in the choice of Damasus it is known that the Peoples Election was the principle Determiner of the individual Person or at least did much in it For the Consequence the Reason of it lyes here in that Scripture may apparently suffice for all except the Nomination of the Individual as you seem to intimate in laying the stress of all your Argument upon this that it meddles with no Individuum of these times The Law gives Authority to that individual Person that is justly nominated or determined of But a right qualified Man chosen only by the People in case there be no Ordainer is justly determinated of or nominated Ergo The Law gives Authority to such Where note that the Law needs no other Condition to the actuating of its Conveyance but only the Determination of the recipient Person Then note that regularly Officers and People are to join in this Determination of the Person The People sometime being in electing and the Officers conclusively determine and sometimes the Officers begin and the People after consent but both must concur and all that both can do is to determine of the Man whom God by his Law shall authorize though the very determination it self as by the Officers is an Act of Authority Now whenever two Parties are made Con-causes or are to concur in such Determinations when one Party faileth the Power and Duty is solely in the other At least it is hence apparent that there is a possible way left for the determining of Individuums in this Age. 2. If the Law do so far describe the Persons to receive Power as that a Bishop can nominate the Persons by the Light of that Description then it doth so far describe the Persons as that others may nominate them by the Light of that Description But the Antecedent is true Ergo The Antecedent you will own or else farewell all Episcopal Ordination The Consequence is plain in that others may be able to see that which a Bishop can see and in necessity at least may do it This therefore wholly answers your Argument against the Law being a sufficient Medium eo nomine because it meddles not with Individuums for it meddles with none of the Individuals which Bishops determine of and yet it is the Law that conveys the Power when the Bishop hath determined of the Person to receive it as Spalatensis hath largely proved of Kings Law is God's Instrument of conveying Right and imposing Duty though Men may be the Media Applicationis The Law is to be conceived as in this Form I do authorize the Persons that shall be justly determined of according to this Description And because Ministerial Determinations are the ordinary regular way with the Peoples Consent it is q. d. Ordinarily I do authorize the Persons whom Ecclesiastical Power shall determine of according to this Description So that it is God by his Law that gives the Power As when a Corporation is to choose their Bailiff or Major it is the Law or Charter that is the immediate Instrument of effective Conveyance of the Power though the Choosers are the Media Applicationis and perhaps some capital Burgesses may have the chief Power in choosing him ordinarily 3. If the People may per Iudicium Discretionis discern whether a Bishop have ordained them one agreeable to the Scripture Description then may they also discern whether a Man be agreeable to it though unordained But the antecedent is true Ergo Were not the People to judge of this then they must receive any Heretick or Infidel without Tryal if ordained their Bishop But that is not true Though the Officers contradict it yet the People of themselves are bound to reject a Heretick Bishop 1. It is a general Precept A Man that is a Heretick avoid and with such no not to eat If a Bishop ordain over this Church a common unreformed Drunkard Rayler c. The Holy Ghost bids us not to eat i. e. have Communion with him 2. Cyprian determines it that Plebâ— obsequens praeceptis Dominicis Deum metuens a Peccatore praeposito
that Power which they convey to others first in themselves to convey at least in ordinando pares but are only media applicandi legem ad personam Ad 3 um To your Third Argument I answer Invaders of the Ministerial Office may unjustly take Encouragement hence but no just Encouragement is given them The best things are Occasions of encouraging Men in Sin e. g. God's Mercifulness Christ's Satisfaction the Preaching of Free-Grace c. To your Question if this be sufficient why do we not give them the Right Hand of Fellowship I answer They despise or neglect God's Order and therefore deserve not the Hand of Fellowship If God bid them go and work in his Vineyard but for Order's sake go in at this Door he that will not go in at this Door is a disobedient Servant and not to be owned till he reform But if God himself do nail up this Door there needs no express Dispensation for our not going in at it for nemo tenetur ad impossibile nisi ipse sit Causa culpabilis impossibilitatis Nor is it necessary that it be expressed that we go in at another Door for the Command of going to labour in the Vineyard is not abrogated by the locking up of that Door seeing as it was opened non ut fiat opus directly sed ut sic fiat so it is nailed up non ne fiat sed ne sic fiat and therefore the Command requires us to go in at another If by Law every Physician that Practiceth in London must be approved by the Colledge he deserves to be punisht and not taken for a Physician that will profess and practice it without the Approbation of the Colledge and every wise Patient will fear least he be Conscious of such Unworthiness as that he dares not venture a Tryal or at the best he is a disobedient Subject But if the Colledge of Physicians be dead or dissolved any worthy Man may profess and practice without their Approbation and as the law of Nature binds him to do Good so the Obligation that limited him is ipso facto dissolved cessante materia where you say that this extream necessity is their Case I answer Nothing more untrue They slight and despise Ordination they may be ordained if they would submit themselves to tryal if they be found fit But they will not Their false Imaginations create no necessity but a necessity of laying them by and receiving the Truth which is imposed on them by God or if they will call it a Necessity that is imposed on them by their Error it is but a Necessity of not being ordained while they judge it sinful which yet is none because they are still bound to lay by that Conceit but not a Necessity of being Ministers in the mean time without it Besides that as it is a Necessity of Suspension 〈◊〉 Forbearance and not of Acting so it is themselves that are the culpable Cause 〈◊〉 it and exculpa propria nemini debetur commodum If Vaux think he must blow up the Parliament and Ravailliack that he must stab a King doth this necessitate them Such a Necessity as every wicked Man brings on himself of sinning by a Custom in Sin which aggravates and not excuseth his Fault which is evident when the Case is made plain by God and only their Negligence or sinful Prejudice hindereth them from Recovery out of their Error For the Grant that you desire I say I am loath to yield that Christ hath no known Ministry on Earth that I may keep out Invaders To your Case about Apostacy I answer There are many other Cases that may necessitate an Entrance into the Ministry without Ordination besides universal Apostacy 1. So great an Apostacy as was in the Arrian Prevalency 2. Such unlawful Ingredients as are in the Romish Ordination 3. The Death or the violent Proscription of the Ordainers in one Kingdom For if all that are found to work in the Vineyard to exercise the Ministry must but go to another Land for it Poverty Weakness Magistrates Prohibition may so restrain them that not one of a Hundred could enter when God doth by the Churches Necessity call to it Much less could all the World travail for Ordaination to some Corner of the Earth As for the Churches Officers which you mention that went along in Reformation it 's true of Presbyters they were the Leaders but so few Bishops out of England that the Reformed Churches were forced to go on without their Ordination But to this Day there is a necessity of Preaching without Ordination by legitimate Church Guides in many Parts of the World and I doubt not but it is the great Sin of many that it is neglected I suppose did you consider well but the Sence of the Law Natural and Supernaturally revealed you would not be so inclinable to turn Seeker nor to expect new Miracles Apostles or Revelations upon the Supposition you make and for all your Words if it came to the Practice I do not believe that you have so hard a Heart so unmerciful a Nature as to leave this one Nation much less all the World to that apparent danger of Everlasting Damnation and God's publick Worship to be utterly cast out if I can but prove that the Succession of Legitimate Church Ordination is interrupted Ad 4 um To your Fourth Argument I answer I am as far from believing Imposition of Hands essential to Ordination as any of the rest The Bishop that was last save one in this Diocess was so lame of the Gout that he could not move his Hand to ones Head and though his Chaplain did his best to help him yet I could not well tell whether I might call it Imposition of Hands when I saw it Yet I never heard any on that Ground suspect a nullity in his Ordination Nor do I think that a Bishop loseth all his Power of Ordination if he loss his Hands or the Motion of them 1. Imposition of Hands was an old Custom in a Superiors Act of Benediction or setting a part to Office and conveying Power and not newly instituted by Christ but continued as a well known Sign and therefore not of such Necessity as you imagin 2. The End will shew much the degree of Necessity If it be evident that the End was but the Solemnizing of the Work by a convenient Ceremony then it is not essential to Ordination or Authorizing But c. Ergo 3. God did not lay such a stress on Ceremonies no not under the Ceremonial Law no not on the great initiating Sign and Seal of Circumcision without which Men were entered and continued in his Church for Forty Years in the Wilderness Your Argument is Christ hath revealed to his Church that it is his Mind or Will that his Church's Officers be set apart by Imposition of Hands Ergo It followeth that Imposition of Hands is necessary and essential to their Seperation Answ. Negatur sequela It follows a praecepto only
the Error For if I had understood that it contained two Propositions 1. That Men thus and thus qualified shall preach the Word or it is the Duty of Men thus and thus qualified to preach the Word And then 2. That Men thus and thus qualified ordinis gratia shall be set apart to it or shall be appointed to Preach I never had made this Animadversion but should have acknowledged a formal Answer But I understood it only thus that Men thus and thus qualified shall be appointed that is it is their Duty being so and so qualified to seek for Ordination or it is their Duty being so and so qualified to be appointed to the Work which I thought might be true and yet they no Ministers till they were de facto set apart But now very well understanding that it may well bear both Propositions and the first coming up close to the Question in hand I shall willingly retract all that I said upon that Point and acknowledge a formal Answer which I think may satisfie But whereas you say that by disclaiming my last Argument I denied Imposition of Hands to be so necessary and by urging something hereabouts did seem to forget what I said anon I answer I did never intend to deny Imposition of Hands to be of necessity to legitimate Ordination I said indeed an Argument drawn from thence against the Question in Hand was frivolous But I did not intend to disparage the thing it self any farther than Relatively to the Question then in debate And whereas you say that Fasting was not used I answer that there never was any Ordination but Fasting was previous to it by the Appointment of the Church in Ember-Weeks which were constantly kept by the Sons of the Church though neglected by others and this I think might serve though it was not the same Day and I believe you will say so too But in these things neither will I be boisterous till I am better informed what may be the substantial or essential Parts of Christ's Ordinances and what not which I confess I have not yet such an Idea of So as to say in every Ordinance what is essential and what not Ad. 3 um Whereas you wonder that upon such slight Grounds I should so tenaciously stand to part of my third Argument I answer that I did not intend to inforce that the Case of extream inculpable necessity was the Sectaries Case But such a Necessity as did inevitably intangle them in their Invasion of the Ministry which though it doth no ways make them lawful Ministers yet it makes them inconfutably lawful Ministers till the Opinions which first made them separate be proved to them to be erroneous my meaning is this I think if this Hypothesis be true that in case of extream Necessity Men may and some must enter irregularly into the Ministry it is not possible to convince an Anabaptist that his Invasion of the Ministerial Work is unlawful till we can first convince him that Anabptism is erroneous Now hereupon I thought their Hands was much strengthened over what it would have been had that Hypothesis been false For then we could incontroulably have cleared their Invasion of the Work though they had in the mean time remained unconvinced of their erroneous Opinion But now if we cannot convince them of their Error but their way still appear Truth to them then they need do no more to justifie their Practice to themselves but borrow our Principle and that sets them right and so their Invasion is inconfutable from what they borrow from our selves And so though they do not justifie themselves to us because we think their Necessity culpable and through their own default yet they so far justifie by this very Principle their Practice to themselves that it renders them unconfutably lawful till we can prove and make it out plain to them that their very Opinions are erroneous So that you mistook while you thought that I intended to prove their Practice lawful whereas all that I intended was to shew that upon such a Principle their Invasion became less confutable and their Hands something strengthned over they could have been upon the contrary Hypothesis by which you may perhaps see what Link of your Chain I intended to break But enough of this I shall now come to the Business I first spake of First therefore you lay down the Episcopal Principles pag. 65. viz. That no Church is a true Church without Ministers and no Man a Minister that is not Ordained by a Bishop and no Man a Bishop that is not ordained by a Bishop lawfully called and not deprived again of his Power And this Bishop must be Ordained by a former Bishop and he by a former and so the Succession must be followed up to the Apostles Having done thus you catechize these Seekers as you call these Doctors And then proceed to prove that these Reverend Learned Pious Bishops which you acknowledge to be now in this Nation are no lawful Bishops upon the Principles laid down because they were ordained by such as had no Authority to ordain This you prove because they were Ordained at length by the Popish Bishops in Hen. VIII Time who had no Authority to Ordain this you prove because they derived their Authority from the Pope who had no Authority to give them any That the Pope had no Authority you prove by an Interruption of Succession of lawful Bishops in that Chair That there hath been an Interruption in that Chair you prove by the Instances of Liberius Honorias Dame Ione and many others as you say out of Bishop Iewel The Strength of these Instances depend upon that Hypothesis that Heresy or notorious Impiety doth evacuate holy Orders Now if it can be infallably proved that Heresy or Impiety doth not evacuate Holy Orders or rather if you cannot infallably prove as it is my part at this time to deny I being upon the defensive that Impiety or Heresy doth evacuate Holy Orders then it will not follow that there was an Interruption though Liberius was an Heretick And if no Interruption then Pope Clement the Incumbent at Rome in Henry VIII Days was notwithstanding what is urged in full Power to Ordain And then if he had Authority then the Popish Bishops which derived from him had full Authority and if they had then our Bishops who at length derive from them have also full Athority and so the whole Structure will fall at once in that Hypothesis which is the Foundation of all shall chance to shake And therefore Sir in the first place I pray you take notice that I deny that Heresy or Impiety doth evacuate Holy Orders and expect the Proof of it â—â—But then suppose I should grant this which I never intend I may I conceive falsly debate that though there should be an Interruption in the Succession of the Chair at Rome yet the Pope that now is or the Pope that sat at Rome in Hen. VIII Days were
fully authorized to ordain if they were but ordained by such who neither were Heretical or Impious For the Authority or Power of Ordination I conceive doth not come to any Bishop by Vertue drawn from his Predecessor in sede but by Vertue derived from him who laid Hands upon him at his Consecration For Example that you may understand my meaning suppose Dr. Winneffe the late Bishop of Lincoln was consecrated by the Imposition of the Bishop of Worcestor's Hand I conceive it is unreasonable to affirm that this Doctor received his Episcopal Orders rather from Dr. Williams his Predecessor in the Chair at Lincoln than from the Bishop of Worcester who is supposed to lay Hands upon him at his Consecration Or if the Question be whether he was a lawful Bishop that gave him Orders I conceive that it is equally unreasonable that we should go and inquire rather after Dr. Williams his Authority who was his Predecessor in sede than after the Bishop of Worcester who was or is supposed in the â—aâ—e to be his Consecrator Or if Iohn Williams who was his Predecessor should have de facto proved an Arrian or a Conjurer while he sat in the Diocesan Chair aâ— Lincoln I think it is every whit as unreasonable to affirm that therefore Dr. Winneffe who succeeded him in that Seat should lose his Episcopal Authority when as his Consecrator can have no such thing fastened upon him In like manner though Liberius was an Arrian while he sat in the Pontifical Chair at Rome yet if that Bishop whoever he was and look you to that who consecrated Pope Clement were Orthodox and so forward till we come to the Apostles his Authority was good enough though one or more of his Predecessors in sede were Heretical If you shall say that the Case is not alike betwixt the Succession of Popes and other Bishops I ask where 's the difference If you say that the difference is in this that the Pope claims not his Authority from his Consecrator but from his Predecessor I answer That it is very probable that he doth do so But let him and the Popish Doctors therefore see how they can quit their Hands of this Interruption For our parts we conceive we need not be engaged in this Controversy It is enough for us to reply to this asserted Difference That the Question is not what they lay claim to but what they ought de jure to lay claim to If you say That de jure they do challenge their Authority from their Predecessors I expect that you must prove it before I will promise you that I will believe it But if you say that the Difference is only this That they do de facio claim their Authority after another manner than other Bishops then I rejoyn that it doth not follow that they have their Authority after another manner than other Bishops because they say they have If therefore the facultas Ordinandi doth not come from the Bishop's Predecessor in sede but from the Bishop who is the Consecrator Then Sir you must prove that some of those Bishops who Consecrated Pope Clement e're the Succession reach the Apostles were Hereticks It little avails to prove that some of his Predecessors in Cathedre was such at least to me who are unwilling to be thought a Protestant But then Thirdly Suppose we should grant this which we likewise never intend how will you make it appear that our Bishops in Hen. VIII Time had their Authority from the then incumbing Pope If you say they went over to him for Imposition of Hands that 's improbable if you say he came over to them that 's intollerable if you say that he did delegate his Authority to some of our English Bishops or sent a Deputy or Nuncio authorized to those Ends I answer that it may be true that he did so But then the Question will again be whether our English Bishops had not full Authority to have done all this without his Knowledge or whether rather an Expectation of a Commission from him were not a Fruit of the Error of those times holding him to be the universal Bishop If it was though it be Argumentum ad hominem and will again I think press fore upon the Papists who assert the same yet it doth nothing trouble us who assert no such Universality I ask therefore must we acknowledge the Pope to be universal Bishop or must we not if we must why do we not If we must not why should any Man urge that Practice in his own Defence which he himself judgeth to be erroneous I speak plainlier if the Bishops in Hen. VIII Time had their Authority from the Pope then this must be pretended I think upon others Grounds either because the Bishops had indeed no Power to Ordain without his Commission or because they thought they had none or because they could not exercise that Power which they both had and knew they had without his leave If you say they had indeed no Power to Ordain without his Commission I say that you are more than a Cassandrian Papist If you say they had no Power because they judged they had none I deny the Consequence and expect you should prove it Or 3. If you say they had their Authority from him because they could not exercise it without his leave I shall only propound this Case in answer to you Suppose General Cromwell should put in so between you and the Exercise of your Ministry that without his leave you should not preach or administer the Sacraments would you say if you had leave from him that you derived your Authority from him because the external Exercise of your Authority depends upon his Leave I think you would not Well Sir I shall now only rehearse what I expect you should prove And the first thing that is expected is this That Heresy or Impiety doth evacuate Holy Orders 2. That the Power of Ordination is derived from the Predecessor in sede 3. That some of Pope Clement's Consecrators e're his Line reach the Apostles were heretical or impious 4. You must prove that the Bishops in Hen. VIII Time did not only judge that they had dependance upon the Pope for Authority but that indeed they had no Authority but what they derived from him If you can indeed make good all this then I shall confess that the Interruption of Succession is made good also But till then I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet in the mean time shall be a very great Admirer of your Worth and Lover of your Industry M. Iohnson Wamborn Dec. 8. 1653. For my Reverend and very Worthy Friend Mr. Baxter Minister of the Word at Kidderminster These Mr. Iohnson's Fifth Letter to Mr. Baxter SIR THE Question as I remember was stated between us thus Whether an infallible Knowledge that our Ordainers have full Authority to ordain be necessary to make us have true Peace of Conscience in the Exercise of our Ministry To which Question
doubt that neither the Episcopal Presbyterian nor Independant way alone will well settle the Church But that each of the three Parties and those called Erastians have somewhat of the Truth in peculiar and somewhat of Faultiness and if ever the Church be well setled it must be by taking the best and leaving out the worst of every party and till that can be done we must bear with what we cannot amend Octobo 9. 1688. Mr. J BEcause your Friend refuseth Conference though I promised secrefie and a loving Debate I will for your sake answer your Questions my self which I take to be these Two I Whether you ought not presently to fix your self in a particular Church and not continue any longer occasional Communion with many II. What Church you should be a fixed Communicant in I. As to the First I know not well what is meant by fixed Membership by the Author of the Writing which you shewed me you must be a fixed Member of Christ and the Church Universal or else you are no fixed Christian But as to particular Pastors and Congregations Order and Concord and Edification are the general Rules which tell you where to fix and how far 1. You ought not to commit any real Sin for Communion with any Church 2. Though you may and must join with faulty Assemblies and Worship yet you must not justifie their Faults nor profess your Consent to them nor promise that you will never endeavour any Amendment of them 3. There must be no Self-obliging unnecessarily Liberty is not so contemptible a thing that we should cast it away for nought much less must you bind your self contrary to God's Providence or without excepting Alterations by it 4. Your Church-Membership as to particular Congregations must have no greater fixedness than your Habitation and other Obligations You may remove your Congregational Relation when you remove your Dwelling and none can hinder you from removing both when your Interest requireth it Suspect them that would make you their Propriety II. As to the Second where you should fix 1. You are in your Father's House under his Government and must obey him in all lawful things and must not go against his Consent 2. You are a Member of a Christian Family and no Scripture tells us of the Members of one Christian Family being of divers Churches nor alloweth it 3. Scripture knoweth no particular Churches but what were bounded by Neighbourhood and Cohabitation except Hereticks There were never Churches gathered out of Churches then nor two approved Churches of the same Language in the same Bounds 1. I do hereby undertake to prove against any Disputer that there is no Form so agreeable to God's Word as this following 1. A Christian Kingdom consisting of a Christian King or supreme Power and particular confederate Churches being the Burgesses and peaceable Unbelievers that tolerated Aliens or Catechumens 2. A reformed Episcopacy Successors to the Evangelists that without the Sword or Force had the Care of many Churches 3. Reformed Parish-Churches consisting of Godly Pastors and professed Christian Cohabitants the incapable being Catechumens which made the old Nonconformists declare that they were so far from being against Parish-Churches that their Lives would be a burden to them if they were not restored to them The first Church State that Christ himself made was the Platform of a Christian Kingdom Church offering to make Iudaea such setting Twelve Apostles over the Twelve Tribes and Seventy two Disciples the Number of their great Council and so would have gathered all Ierusalem's Children to himself as a Hen gathereth her Chickens Mat. 23. which they refusing he declared that the Kingdom of God should be taken from them and given to a Nation that would bring forth the fruit thereof and so they were cut off for their Unbelief and we graffed in to the same Olive or political State the Mosaical Law only changed for Christ's Law And as all the Prophets foretold this that Christ's Church should be a Davidical Kingdom so after Two Hundred Ninety Four Years Tryal it was set up and the Pagan Empire Babylon did fall and Christ reigned by Christian Emperors and his enemies were made his Footstool and the Kingdoms of the World became the Kingdoms of the Lord and of his Christ consisting of Churches confederate for Unity and the Nations brought in their Glory to it and the Fulness of the Gentiles came in and all the Israel of God were saved Iudaea becoming the most Christian Nation in the World And Heaven and Earth rejoiced at the Fall of Babylon and this new Ierusalem's iniâ—ial Sâ—aâ—e And sure it is such a Kingdom-Church which those expect that talk of the future Thousand Years Reign of Christ. As Teachers are under him as Prophet and Priests as he is Priest so are Christian Kings as he is King and bad Kings are no more Reason against his Institution than bad Teachers and Priests 2. There are Three Sorts of Pastors or Bishops in Christ's Church I. Such as were to gather many Churches out of Infideâ—s and to set Elders or fixed Bishops over them and then oversee both the Elders and People Such Christ made the Apostles whose Office was partly extraordinary and temporary and is so far only ceased and partly ordinary and continued and so Christ promised to be with them to the end of the World And such were Evangelists sent forth with and by the Apostles to gather and oversee many Churches and Pastors Such were Titus Timothy Luke Mark Barnabas Silas and many more God never recalled this Order of Ministers if any say he did it lyeth in them to prove it This was the first sort of Pastors II. The Second Sort were the fixed Elders which these ordained in every Church who were all Bishops over the Flocks and so called but under the general Ministers who yet had none of them any forcing Power by the Sword these two God instituted III. The Third Sort between these Two was a President Pastor in every particular Church like the President of a Colledge who had some moderating guiding Power among the rest of the Elders This was set up to avoid Division among the Elders every Church having usually many and received even in some of the Apostles Days and never rejected for a Thousand Years 3. Particular Churches in Scripture Times were distinguished by the places of their Neighbourhood as I said before and there were never two Churches in the same Bounds except Hereticks and Men of divers Languages From this it is plain that the most Divine From of Government is 1. A Christian Kingdom 2. With Reformed General Ministers 3. And Reformed Parish-Churches having fixed Pastors and where it may be our Chief c. Moreover as to your fixing the Churches in Question with you I suppose are not the Papists the Quakers the Familists c. But the Episcopal the Presbyterian the Independent and the Separatist if not the Anabaptists also I. The Episcopal are of Two Sorts
Conformists and Nonconformists The Episcopal Conformists are of Two Sorts some lately sprung up that follow Archbishop Laud and Dr. Hammond hold that there are no Political Churches lower than Diocesan because there are no Bishops under them and so that the Parish-Churches are no Churches properly but part of Churches nor the Incumbants true Bishops but Curates under Bishops nor the Foreigners true Ministers or Churches that have no Diocesan Bishops This Party called themselves the Church of England 1658 1659. When we knew but of Four or Five Bishops left alive who Dr. Hammond said with that Party of the Clergy were of his Mind And these seemed uppermost in 1660 and 1661. and were the men whom I disputed with in my Treatise of Episcopacy The other Episcopal Conformists are they that follow the Reformers and hold the Doctrine of the Scripture as only sufficient to Salvation and as explicatory of it the Thirty Nine Articles the Homilies Liturgy Book of Ordination Apology c. These take the Parish-Pastors for true Rectors and the Parish-Churches for true Churches but subordinate to the Diocesans and to be ruled by them But the Laws have imposed on them some Declarations and Subscriptions which they think they may put a good Sense on though by stretching the Words from their usual Signification The Bishops and Deans are chosen by the King indeed and by the Prebends in shew The Incumbant are chosen by Patrons ordained by Diocesans with Presbyters and accepted by Consent of the Communicants of the Parish The Episcopal Government is managed partly by the Bishops and partly by Lay-Civilians and Surrogates The Episcopal Nonconformists are for true Parish-Churches and Ministers reformed without swearing promising declaring or subscribing to any but sure clear necessary things desiring that the Scripture may be their Canons disowning all persecuting Canons taking the capable in each Parish for the Communicant and Church and the rest for Hearers and Catechized Persons desiring that the Magistrate be Judge whom he will maintain approve and tolerate and the Ordainers Judges whom they will ordain and the People be free Consenters to whose Pastoral Care they will trust their Souls desiring that every Presbyter be an Overseer of the Flock and every Church that hath many Elders have one Incumbent President for Unity and Order and that Godly Diocesans may without the Sword or Force have the Oversight of many Ministers and Churches and all these be confederate and under the Government of a Christian King but under no Foreign Jurisdiction though in as much Concord as is possible with all the Christian World And they would have the Keys of Excommunication and Absolution taken out of the Hands of Lay-Men Chancellors or Lay Brethren and the Diocesans to judge in the Synods of the Presbyters in Cases above Parochial Power That this was the Judgment of the Nonconformists that treated for Peace in 1660. and 1661. is to be seen in their printed Proposals in which they desired Archbishop Usher's Model of the Primitive Episcopacy joined with the Synods of Presbyters II. The Presbyterians are for Parish-Churches as aforesaid guided by Elders some teaching and some only ruling and these under Synods of the like Class without Diocesan or Parochial Superiors and all under a National Assembly of the same as the Supreme Church Power III. The Independants are for every Congregation to have all Church Power in it self without any superior Church-Government over them whether Bishops or Synods yet owning Synods for voluntary Concord Of these some are against local Communion with the aforesaid Churches and for avoiding them by Separation some as if they were no Churches and had no true Ministers some for Forms of Prayer some for faulty Communicants some for Episcopal Ordination and some for subscibing and some for all these and many other pretended Reasons But some Independants are for occasional Communion with the other Churches and some also for stated Communion in the Parish-Churches for which you may read Mr. Tomes's the chief of the Anabaptists in a full Treatise and Dr. Thomas Goodwin on the first of the Ephesians earnest against Separation as the old Nonconformists were Now which of all these should you join with I affirm that all these except the Separatists are parts of the Church of England as it is truly essentiated by a Christian Magistracy and confederate Christian particular Churches All are not equally sound and pure but all are parts of the Church of England Liturgies and Ceremonies and Canons and Chancellors are not essential to it as a Church or Christian Kingdom But it is now a Medly less concordant than is desirable but you are not put upon any such Disputes whether you will call the present Church of England Roman as denominated from the King that is the Head or whether you will say that King and Parliament conjunct are that Head and so it is yet Protestant because the Laws are so or whether you will denominate it materially Protestant because the Clergy and Flocks are so your Doubt is only what Congregation to join with I answer That which all your Circumstances set together make it most convenient to the publick good and your own Though I hold not Ministerial Conformity lawful I take Lay-Communion in any of these except the Separatists to be lawful to some Persons whose case maketh it fittest But I judge it unlawful for you to confine your Communion to any one of them so as to refuse occasional Communion with all save them 1. The Parish-Churches have the Advantage of Authority Order and Confederacy and the Protestant Interest is chiefly cast upon them therefore I will not separate from Lay-Communion with them though they need much Reformation 2. You must not go against your Father's Will no nor divide the Family without necessity The same I say of your Husband when you are married 3. The Nonconforming Episcopal and Presbyterians have not such Churches as they desire but only temporarily keep Meetings like to Chappels as Assistants to others till Parishes are reformed 4. I think it a stated sinful Schism to fix as a Member of such a Church and Pastor as is of the Principles of the Writing which you shewed me I. Because they grievously slander the Parish-Churches and Ministers as none and their Worship and Government as far worse than it is II. Because they Renounce local Communion with almost all the Body or Church of Christ on Earth by renouncing it on a Reason common to almost all III. Because they separate from such Churches as Christ and his Apostles joined with and so seem to condemn Christ and his Apostles as Sinners Christ ordinarily joined with the Iews Church in Synagogues and Temple-Offices when the High-Priest bought the Place of Heathens and the Priests Pharisees and Rulers were wicked Persecutors and the Sadduces Hereticks or worse he sent Iudas as an Apostle when he knew him to be a Theif or a Devil The Apostles neither separated nor allowed Separation from
and Men cannot be Pastors against their wills and the will of their Diocesans That I contradict my Treatise of Episcopacy in denying this With more like this To which I say I. If the Parish Congregation were but part of a Church you might joyn with it as a part as well as with part of an Independent Church And they that can hear a Lay-man with the Separatists might hear the Ministers thereâ— II. Whether I contradict my self or not is nothing to your Cause and Conscience I undertook not when I wrote that none should wilfully or ignorantly misunderstand me The formal Notion of a National Church is nothing but a Christian Kingdom The Matter is Christian Rulers and Subjects and as ordered Confederate particular Churches England hath been such for many Ages Here from the Reformation they owned the Sovereign Power as the Head of the Political National Church as Christ is of the Universal under him They owned Parish-Churches under Diocesans and true Ministers therein Their Books shew their Judgment their Articles Apology Homelies Liturgy Ordination Canons c. These Books are still owned by the Church But at last a new sort of Bishops rose up that would have made the Parish Churches to be no proper Churches but like Chappels under the Diocesan These called themselves the Church of England when there were but about four or five Bishops left alive who Dr. Hammond said were of his mind Some such domineered afterward and would have set up that way but never prevailed either to retract the Churches Books and Laws nor to get the major part of the Clergy to own them Now all the vain question here is Which of these two Parties shall be called The Church of England Neither of them alone They are two disagreeing parts of it I argued against the last professing not to do it against the first which your Counseller would take no notice of And what 's all this to you If you will not be of the National or Diocesan Church you may be of a Parish Church III. I proved that if all the Bishops and Parliament had said The Parish Ministers are no true Pastors this would not have made them none though they might be guilty of deposing them as far as they could no more than it would make the Nonconforming Ministers and Churches to be none Because we all take the Office as instituted by Christ and Men to be but investing Servants to him having no power to alter it And as in the Marriage the Husband shall have power over the Wife though he that marry them say Nay so shall an ordained Elder be a true Pastor though the Ordainer say Nay IV. I proved that the old Church Books and Doctrine are in force still by Law and the Kingdom and Church are sworn or bound not to endeavour any alteration in the Government of the Church Therefore not to put down the Parish Ministry and Churches Therefore this is the Sence of the Church of England though not of the new Faction that usurped that Name V. Though a Man cannot be a Pastor against his will yet he may be one without his knowledge if by Errour he think he is none For he may consent to all the Office while he thinks it is not all and denieth the Name If a Man think that a Deacon may do all essential to a Pastor and so that he is but a Deacon he is nevertheless a Pastor if he consented to the Work Many thousands are Christians that think they are not and do truly consent to Christianity while they think they do not And why may it not be so also to the Ministry VI. But our Case needeth none of these Reasons For where there is all that is essential to true Pastors and Churches there are true Pastors and Churches But by God's great mercy in many thousand Parishes in England there is all that is essential to true Pastors and Churches Therefore they are such When you will call me to dispute it with any Denier I will fully prove to you That there is great need of Reformation 1. That the Church of England as it is a Christian Kingdom containing Confederate Churches under a Christian King and Laws is that very Form that Christ offered to settle in Iudea and did settle by Constantine 2. That if the Diocesans be good Men and lawfully chosen as they are meer Successours of Timothy and Titus and others that had the oversight of many Churches and Pastors by the Word they are righter than the Opposers 3. That the Incumbents of the Parish-Churches have a valid Ordination by such Bishops and Presbyters righter than the Dividers 4. That many thousands of such Pastors are Men of competent Abilities and many of greater Ministerial Abilities than most of us Nonconformists yea that no known Nation under Heaven hath in so small a compass so many able Ministers as England And that to deny it and separate is great ingratitude towards God 5. That Parish Bounds are a laudable Distribution of Churches the capable Members being Communicants and the rest Catechumens 6. That the ordinary Communicants in multitudes of Parishes are Membrs that have all that is essential to Church-Membership 7. That the Pastors have power from God for all their Work and Mens denial even the Ordainers nullifieth not that Power when they are in general ordained Presbyters 8. That by the Law of the Land they have all Power essential to Pastors They may keep from Communion all that are not Confirmed and there have owned their Baptismal Covenant or are ready and desirous so to do and therefore may try their readiness This is required by the Liturgy And they may deny the Sacrament to all that live in scandalous Sin And they must prosecute such to the Bishops Courts The Law calleth them Rectors Rulers and they own themselves for such And even the Canons that are their worst restraints do own the same and so do the rest of the Church-Books and Laws that they all subscribe to and promise not to alter Ask them whether they take not themselves for true Pastors if you would know whether they consent to be such 9. Though some late Innovators that called themselves The Church of England would as far as they could have nullified in some part the Parish Ministry and Churches and the Canons themselves do sinfully limit the Exercise of their Power the Cause of our Calamities yet this nullifieth not the Office and Churches the Essential Power being setled both by God's Laws and the Churches and the restraint of Exercise nulleth not the Power 10. That to Exclude any from Communion that are Baptized and at Age have owned their Christianity and are not proved by sufficient witnesses to have nullified that Profession by Apostasie Heresie or a wicked or scandalous Life is Church Tyranny and Injustice of which all are guilty that do it or desire it 11. That if this Discipline be neglected by the Ministers sinful Sloth or by the
made capable of holding the Parish places we cannot hitherto agree It was propounded at the Meeting this Afternoon as an Expedient to issue this business that considering that Patrons of Parish Livings claim a Right of Presentation the People of Election the Magistrate of approbation and the Eldership of Churches or Churches themselves by them and Power of Mission and Ordination And that since the Magistrate hath been still wont to betrust his Claim of Approbation in the Hands of Presbyters of one kind or other and Presbyters of all Perswasions hold themselves obliged to further the propagation of the Gospel abroad and claim a share in sending Preachers for that end I say these Things considered and to satisfie all Claims and yet to make a competent Provision for the spreading of the Gospel in all the Parishes it was proposed 1. That the Magistrate might be desired to betrust his Claim of Approbation in the Hands of a convenient Number of Presbyters of the three denominations indifferently in several places of the Common-wealth that none might be bound up by the Power being ingrossed by one or two Parties 2. That no Person presented by a Patron or chosen by the People should officiate as a publick Preacher in any Parish without an Instrument of Approbation first obtained under the Hand and Seal of at least three or more of the Presbyters aforesaid 3. That such an Instrument obtained should invest the Preacher with power to receive such Maintenance as is or shall be settled by the State or raised by voluntary Contribution of the People But alas it was thought by some that to interess the Magistrate in such a Claim will not be found in the Scriptures and to have a Hand in the investing of a Preacher with power to sue for Tithes whether it were known whether he would so use it or no is a thing not to be indured And I doubt the Party that propounded this Expedient is like to be looked shie on by his Brethren the Anabaptists for his labour as fit rather to be ranked among the Presbyterians as hath been hinted to him The business of Maintenance was moved by the Presbyterians again and again to be laid aside they would trust the Providence of God with that and that something might be resolved on about the Magistrates Approbation in which we might agree without which it was not thought probable to procure so much as opportunity of a fixed abode to preach in most places nor if there could would the Churches be able to supply the want of the Magistrates Countenance or Power in procuring Maintenance I may not enlarge to acquaint you what was offered on the by for the Magistrates Power the Dispute of it hath hitherto been declined only something was hinted That if Christ is King of Nations as well as of Saints then those that rule the Nations for him are as such charged with the care of his Interest and so with his Ministers as those in special by whom it is to be promoted There were some pretty large Concessions at last made by some of the Anabaptists who I confess were not so steady in their Debate as would have been wished unless it were in too much shieness of granting too much And the unhappiness is that some not leastly crochical among the Anabaptists nor most peaceable do interess themselves most in the management of this Treaty Indeed this Meeting was almost brought to a period this Night without any good Conclusion but my Lord Goff as some call him and some others did earnestly move that that wherein they had agreed might be improved for common benefit and which was agreed to that three or four of each Perswasion should meet privately to see what could further be done and that there should be no further Publick Meetings till they were in a readiness to call them I must acknowledge to you that I am many times sadly affected to hear and see the strange Confusions that swarm in this City about things both Civil and Divine and the height and confidence of many is wonderful that I am ready to wish with him for the wings of a Dove to flee into the Wilderness to be at rest And truly by several hints which I have picked up I cannot but expect the acting of some further force to some Alteration or other and what will be the end of these things It will become such as have any true sence of the Interest of Religion to be incouraging and stirring up one another to stand together and to bear up against the several Assaults which on every hand almost are made against it that if it be possible to prevent that no Man take our Crown Sir I was desired several Weeks since by Mr. Iackson Author of The Serious Word to send you a couple of his Books against the Quakers that you might see I think how Orthodox he is and far from Jesuitism I have now performed his desire by the hand of Mr. Pearsall by whom also I have sent you Mr. Rogers and Needham's piece and a Copy of my Retraction which I must thankfully acknowledge was helped on much by your hand and therefore if any good redound by his Publication you are like to have a large share in the reward You will Sir I hope excuse my prolixness I shall now put you to no further trouble but beg your Prayers for Wisdom how to carry it towards those that at least at first will be somewhat provoked against me for attempting the raising of the Wall of Separation though I have done it with as much moderation and care to prevent offence as I well knew how and have very much Peace and Satisfaction in my own Spirit in what I have done SIR I am entirely yours Will. Allen. Sept. 30. 1659. To the Reverend and his worthy good Friend Mr. Richard Baxter Minister of the Gospel in Kidderminster SIR SInce I saw you I have perused Mr. Rutherford's Piece upon the Covenant which ministers yet further occasion as I apprehend to second my former motion to you of handing the Doctrine of the Covenants in a more distinct manner then hath been done by any I have yet met withal For if that which is proper to each Covenant were handled apart by it self and the appropriate design end and use of each of them respectively were but plainly set forth so far as the Scripture will guide therein I cannot but think it would be of as great use as any one thing you can undertake and it is not my opinion alone For want of which it hath happened that Men have interwoven and confounded one Covenant with another and great Mistakes have thereby been committed by many in stating the Terms of the New Covenant and the true Notion of Justification by Faith and through such Mistakes a great part of the Apostles Epistles have been obscured instead of being expounded As for instance Whereas there may be a sixfold opposition easily observed in the
a Nonconformist and is your Address to your self or do you take the Word Church there also equivocally and improperly If so you should have said so The Prelatists grant with Cyprian that ubi Episcopus ibi Ecclesia and with Ignatius that to every church there is one Bishop with his Presbyters c. No King no Kingdom no Master no School nor Family no Bishop no Church Therefore the Prelatists hold that we have no true proper Church below a Diocesan and that Parishes are not Churches but Chappels or parts of a Church and this is not the least part of our Nonconformity how hold that Parishes are or should be true Churches and not only parts of a Church in fini ordinis without any proper Bishop Tell me better I pray which side you here intend to take Quest. 4. Seeing p. 111. c. you very well plead for the Power of Kings in Determination of Parish-Bounds and Church Orders as under the Jewish Polity and the new way of the Conformists is so far contrary as that they hold that if a Bishop command one Time one Place one Translation Metre Ceremony Utensil c. and the King another that the Bishop is to be obeyed before the King because it belongs not to him but to the Church Is it the New Conformity in this that you are for or for the old and the Nonconformists who in this Agree Quest. 5. Some Words p. 124 125. move me to ask you whether such Anabaptists as you formerly taught and joined with or the ignorant irreligious vulgar as you then accounted them were the better People If the Religion of them that mind little of God or Life Eternal further than to join with the Church be the true State of Regeneration and Holiness were it not more worth your Labour to write a Book against that which now we take for Holiness seeking first God's Kingdom and Righteousness But if other Wise and Pious Sectaries be better than impious Churchmen were those times so much better than these as you describe them in which there was not one counted Religious e. g. from 1625. till 1637. for Three that I say not for Ten or Twenty that are now in most places that I have known Quest. 6. And I add hath not Scotland kept out Sects without our Conformity more effectually than Conformity here kept them out Quest. 7. P. 129. Had you nothing but Suspicion and Opinion to oppugn and must that be granted you and yet have lived so long where you live Quest. 8. Because you talk so much of Shism sinful in it self without ever telling us exactly how to know it I pray tell me if Mr. Sangar Dr. Manton and such others should say to these Parishioners we are in the Relations which we were truly and justly stated in and because the Magistrate hath given others the Parish-Churches and the Tythes you separate from us and come not to our Assemblies therefore you set up a sinful Schism as some did in the Churches of the Roman Empire who adhered to Pastors put in by the Emperors while the People adhered to their former Pastors How shall I answer them better than they do you Quest. 9. Your Question p. 157. moveth me to put you to think it over again whether you think indeed as your Words import if all the People of England these fourteen Years past had heard no Sermon but in the Parish-Churches and so had heard none of the 2000 Nonconformists or neer that were silenced even in all those Parishes where the reading of the Liturgy is the far best and likeliest means of the Peoples Good and in all those Parishes where not one of very many hath any Church to hear in I say do you think that there would have been more Persons truly converted and saved by this means If you think that all these 1800 or 2000 Mens Preaching hath done and doth more harm than good had it not been a directer way to have written to them to convince them of it that they might cease of which more anon Pag. 161. You say If instead of this each Christian of you had kept to Parochial Communion and each outed Minister had kept their Residence among them and Communion with them as private Members in the Parish way and had also in a private Capacity joined with those Ministers which have succeeded them in doing all the Good they could in the Parish as by a private Application and Improvement of the publick Labours of their Minister together with Catechizing and other personal Instruction and Exhortation privately administred to the several Families in the Parish c. Quest. 10. Will you do us the Favour as to answer first those Books that be written to prove our Obligation to Preach such as Ios. Allen's Call to Archippus and my Sacrilegious Dissertion c. was not that to have gone before such Advises as this If you say Dr. Fullwood hath done it I beg of you to tell me what Arguments of his you think have done it while he yields the contrary Quest. 11. Would you have all those Ministers take this course that must lye in the Common Goal if they come within five Miles of the Place can they do it in Newgate If you say that the Act of Consinement had not been made but for Conventicles we have Proof of that nor is the Occasion now any Remedy for the future Quest. 12. Do you not know that Conformists will not endure us in this private Diligence which you speak of I will give you in the end an Instance from the Parish where I live Quest. 13. Do you well know what sort of Ministers are in too many Parishes of England I will not imtate the Gloscester Cobler in gathering up their Faults but only ask you if for Instance Mr. Corbet that was turned out of Bromshut had stayed there where Mr. Hook the Patron hath often told me that their Preacher was formerly an Ale-seller and was so common a Drunkard that he would be drunk in the Pulpit could you have advised him to do nothing but apply this Man's Sermons as you say When I was young the first place I lived in had four Readers successively some Drunkards all my Masters the next place had in my time an old Reader that never preached as had most of the Churches round about us his Curates were successively three Readers of which one never Preached one Preached and was a Stage-Player another my Master also a common Drunkard never preached but once and then he was stark drunk when the Old Man's Eyesight failed that was the chief Incumbent he said Common-Prayer by rote and one Year a Day Labourer and another Year a Taylor read the Scriptures and we had no more What Mr. Dance and Mr. Turner were at Kidderminster and Mitton Chappel I suppose you know Quest. 14. Would you have those Ministers take the Course which you describe in the Parishes where the generality of the People must be
the Ruler of all Persons all Families all Pastors and Churches all Physicians School-masters c. that is to see all these do their own duty but not to take their Work from them upon himself not to take all Men from Self-government of their Tongues Passions Actions not to take on him the part of Parents Pastors c. And no Prince's Laws will acquit a Man before God from his Duty in any of these Relations while he is in them VI. God hath much conjoyned Interest and Duty No Man is so much concerned whether I be saved or damned as I am my self And therefore my own Choice and Self-government is first and chiefly to be used for the saving of my own Soul without which no Man else can save me Therefore I am more concerned than any Magistrate is to the Counsel and Conduct of what Pastor I commit my Soul and I have the nearest and first power in the Choice There is great Controversie in the World Whether Subjects have a Propriety in their Estates which is not at the will of Princes And it is commonly affirmed That Propriety is anticedent to Regiment which is but to order it for common good and not to destroy it But I had rather quit my Claim to Propriety in all my Worldly Estate than of my Salvation or the necessary means thereto If the Law commanded me but to use a Physician that I thought unskilful in my Disease and his Medicines pernicious I would choose a better if I could though the King and Laws forbad me and I would refuse the obtruded Physician and his Medicine so I would do if they commanded me to marry an utterly unsuitable Wife And I should judge that as these matters are more my Interest than theirs so they belong to my Self-governing power and not to their Civil Government And next my self while I am young my Parents being naturally indued with stronger love to me than Magistrates are the Choice in such Cases more belongeth to their power than to the Magistrates VII Accordingly it was for Seven hundred if not a Thousand years the currant Judgment of the Christian Churches that a Bishop must be set over a particular Church by the Election or Consent of all the Clergy and all the People and that he was no justly called Bishop that came not in by the common consent of the Flock This is not only proved in the ancientest Writers even Clemens ad Corinth and others commonly but by many Canons and even the Popes Decretals for many hundred years and the contrary is an undoubted Innovation VIII It is certain that neither Civil nor Ecclesiastical Rulers have their Power for destruction but for edification 2 Cor. 10. 8. and 13. 10. Rom. 13. 1 2 3 4. Even Parents that give life and being to their Children are justly destroyed if they destroy them It is no singularity of Mr. Humphrey that hath lately written That Laws against the Common Good bind not in Conscience to Obedience It is the Judgment of the greatest Casuists Greg. Sayrus Fragosus c. in whom you may see many others The terminus entereth the definition of relations It is not Authority Ius regendi which is not for the Ends of Government the Common Good The Magistrate may order the preaching of the Gospel and other means of Salvation but not forbid them and destroy them If he do this it is not by Authority received from God as Bishop Bilson afore-cited often sheweth and Bishop Andrews in Torturâ Torti I have more power from God to use needful means of my own Salvation than any Man hath to forbid me the using of them IX It is not another Man's saying That much preaching or praying is not needful to me that will make or prove it so or ex use me from it And there is so vast a difference between a found skilful and experienced sively Teacher and one that is ignorant heretical a meer artist dead or dull that readeth a Cento as a Boy saith his Lesson that no Man can make it my Duty to commit the Pastoral Care of my Soul to the latter when the former may be had without a greater hurt than the benefit will compensate Nor will other Mens Crosses Opinions or Appetite herein suffice to satisfie me against my Sense Reason and my own and other Mens Experience X. Yet a tolerable lâ—ss must be born rather than publick Order violated And seeing our Laws and Church-Canons allow any Man when he will to change his Bishop or Pastor or Congregation if he will but change his Dwelling the losses of this must rather be born than any greater real detriment to our Souls or to the Publick Good But Wives Children and some others cannot remove their Habitations XI An Infant or Child in minority in his Parents House as he is not to be supposed to understand the Laws so caeteris paribus he seemeth to me to be more obliged to hear the Teacher that his Parents choose for him than one that is chosen by the Magistrates As in his Diet and the choice of a Physician when he is sick so here The Magistrate is an Officer of Power Wisdom and Love but principally of Power The Pastor is an Officer of Power Wisdom and Love but eminenty of Wisdom The Parent is an Officer of Power Wisdom and Love but eminently of Love And the works of Love to his Children eminently belong to his Care and Government XII Yet when Children have the true use of Reason to discern what God and Man command them they must obey neither Parents not Princes against God XIII In the circa sacra or Circumstantials of Religion so much as should be commonly agreed on by all or most Churches for the Common Good the Prince by the Counsel of the Pastors is the Judge of and is to be obeyed before the Bishops unless he leave it only to the Pastors own Consent and then their Consent in Synods must be much regarded of which Grotius de Imperio Sum. Potest hath written excellently notwithstanding Bishop Brumhalls discommendation But in the Circumstances that are not to be universally agreed on but belong to the Pastoral Office to vary pro re natâ the present officiating Pastor is the Judge and to be followed XIV Rules are to be obeyed in all lawful things belonging to their Office to command but all lawful things belong not to their Office Whether I shall eat once or twice a day or once in two days what Meat I shall eat and how much what Hoâ—se I shall ride on what Wife I shall marry what Physician or Teacher I shall trust and what Medicine I shall take c. belongeth more to my self as is said XV. Intolerable Ministers justly forbidden to preach are bound to obey and the People forbidden to hear them should forbear But it no more follows that the Case is the same to all others than that a true Man may be hang'd because a Thief may If we
Cause against those ravening Wolves and strengthen all thy Servants whom they keep in Prison and Bondage Let not thy Long suffering be an occasion to increase their Tyranny or to discourage thy Children c. The Homilies have many Passages liable to hard Interpretations The use of none of these is Sedition XXIV From 1650. to 1660. I had Controversies by Manuscript with some great Doctors that took up with Dr. Hammond's and Petavius's new singular way of Pleading for Episcopacy which utterly betrayed it They held that in Scripture time all called Presbyters were Diocesan Bishops and that there was no such thing as our Subject Presbyters and yet that every Congregation had a Diocesan Bishop and that it was no Church that had not such a Bishop and that there are no more Churches than there are such Bishops And so when Diocesses were enlarged as ours the Parishes were no Churches for no Bishop had more than one And that Subject Presbyters are since made and are but Curates that have no more power than the Bishop pleaseth to give them Dr. Hammond in his Vindication saith That as far as he knoweth all that owned the same Cause with him against the Presbyterians were come to be of his mind herein And we know not of four Bishops then in England And the Et caetera Oath and Canons of 1640. and the Writers that nullified the Reformed Churches Ordination and Ministry and pleaded for a Forreign Ecclesiastical Jurisdiction and for our Re-ordination all looking the same way I thought they knew the Judgment of the few remaining Bishops better than I did and sometime called it The Iudgment of the present Church here that is of these Church-men and the English Diocesans but proved that the Laws and Doctrine still owned as the Churches was contrary to them and took the Parishes for true Churches and the Incumbents true Pastors and the Diocesans to be over many Churches and not one alone whereas the Men that I gainsayed overthrew the whole Sacred Ministry among us and all our Churches as of Divine Institution for our Presbyters they say were not in Scripture times Our Parishes are no Churches for want of Bishops our Diocesans are no Successors of such Apostolick Men as were over many Churches ours having but one And they are not like those that they call the Scripture Diocesans for they say these Doctors had but single Assemblies These Men I confuted in my Treatise of Episcopacy and other Books But the Scribe or Printer omitting my Direction to put still The fore-described Prelacy and Church instead of The English Prelacy and Church I was put to number it with the Errata and give the Reader notice of it in the Preface and Title Page and have since vindicated the Church of England hereform XXV I hear the angry Protestant Recusants say It is just with God that he that hath done more than all others to draw Men to the Parish-Churches and hath these Thirty years been Reconciling us to the Papists in Doctrinals and is now called Bellarminus junior for his Arguments for Liturgies and Forms and in his Paraphrase hath so largely and earnestly pleaded for Charity to Papists as not Babylonish or Antichristian should be the first that should suffer by them and that for this very Book that so extraordinarily doth serve their Interest To which I say take heed of mis-expounding Providence that Errour hath cost England dear If I be put to doath by them I shall not repent of any of those Conciliatory Doctrines and Endeavours I have reviewed my Writings and am greatly satisfied that I suffer not for running into either Extream nor for any false Doctrine Rebellion Treason or gross Sin but that I have spent my Labour and Life against both Persecuting and causeless Separating And that I shall leave my Testimony against both to Posterity and for what could I more comfortably suffer It is by decrying their Persecution and Cruelty that I have angred the hurtful Papists and by confuting their gross undoubted Crimes more effectually than you do by the Name of Antichrist Babylon and the Whore And if their Cruelty on me should prove my Charge against them true I shall not be guilty of it Nor will their Sin abrogate God's great Law of Love even to Enemies and if it be possible as much as in you lyeth live peaceably with all men follow peace with all men blessed are the peace-makers c. The disorderly tumultuous Cries and Petitions of such ignorant Zealots for Extreams under the Name of Reformation and crying down all moderate Motions about Episcopacy and Liturgies and rushing fiercely into a War and young Lads and Apprentices and their like pricking forward Parliament Men had so great a part in our Sin and Misery from 1641. till 1660. as I must give warning to Posterity to avoid the like and love Moderation I repent that I no more discouraged ignorant Rashness in 1662. and 1663. but I repent not of any of my Motions for Peace XXVI I am sure that my Writings besides Humane Imperfection have no guilt of what they are accused unless other Men put their sense on my words and call it mine and say I meant the Rulers when I spake of Popish Interdicts Silencings and Persecutions And by that measure no Minister must speak against any Sin till he be sure that the Rulers are neither guilty nor defamed of it lest he be thought to mean them and so our Office is at an end If the Text and the general Corruption of the World lead me to speak against Fornication Perjury Calumny Lying Murder Cruelty or any Vice must I tell Men whom I mean by Name I mean all in the World that are guilty And why must my meaning be any more confined when I with the Text speak against Persecution and unjust Silencing the faithful Ministers of Christ while I say that Rulers may justly Silence all that forfeit their Commission and do more hurt than good XXVII Can any Man that hath read Church-History Fathers and Councils be ignorant how dolefully Satan hath corrupted and torn the Church by the Ambition and Tyranny of many Popes Patriarchs and Metropolitans while the humble fort of Bishops and Pastors have kept up the Life and Power of Christianity Or can any Man that maketh not Christ and his Church a meer Servant to Worldly Interest think that this should not by all true Christians be lamented Let such read Nazianzen's sad Description of the Bishops of his time in striving for the highest Seats and his wish that they were equal And the same wish of Isidore Pelusiota and the sharp Reproof hereof by Chrysostom Great Grotius expoundeth Matth. 24. 29. of the Powers of Heaven shaken thus It is the Christian Laity who after the Apostles times began to be marvellously shaken by the Tyranny of the Prelates who loved Pre-eminence and to Lord it oyer the Clergy by rash Excommunications and a daily increase of Schisms He that will
promoting serious Godliness and the Sword or Force used only by the Magistrate Dissent will turn to Love and Concord But if they may Suspend Silence or Excommunicate Arbitrarily or according to their present Canons which Excommunicate ipso facto all Men Magistrates Ministers and People who do but affirm that the Book of Common Prayer containeth any thing repugnant to the Scriptures or that there is any thing unlawful to be Subscribed in the Thirty nine Articles or Ceremonies or that there is any thing repugnant to the Word of God in the Church Government by Archbishops Bishops Deans Arch-Deacons and THE REST THAT BEAR OFFICE IN THE SAME without excepting so much as Lay-Chancellor's use of the Keys And if Men Excommunicate must as continuing such be undone and laid in Prison we must be content with our Peace with God and Conscience and good Men and that we did our best for more and mourn under the calamitous Effects of the Publick Enemies of Peace whom the God of Peace will shortly judge To the Right Worshipful Sir E. H. SIR THE Healing of Christians endangered as we are by our own Diseases is one of the greatest Works in this World and therefore not to be marred by haste or for want of due Consultation and Advice Three ways are now pleaded for among us Of which two are Extreams and much of our Disease I. One is by the forcing Prelates who would have all forced to full Conformity to their Canons and other Impositions and none endured be they never so wise or godly or peaceable who think any thing in them to be sinful This way was long tried heretofore and these last Twenty years it hath shewed us what it will effect The Shepherds have been smitten and the Flocks scattered about Two thousand godly Ministers Silenced adjudged to lye in Jail with Rogues and to utter Ruine by paying Twenty and Forty pound a Sermon c. The People hereby imbittered against the Prelates and alienated from their Party as malignant Persecutors and as Gnelphes and Gibelines all in discontent and dangerous contention and on both sides growing worse and worse And is this the only healing way II. The other Extream is those that are too far alienated into unlawful Separations whose talk is earnest against that which is called a Comprehension that is such a Reformation of the Parish Churches as may there unite the main Body of the faithful Ministers And they had rather the things which we cannot there consent to were continued unreformed that so the best People might be still alinated from them and driven all into their Tolerated Churches Concerning this way I offer to your Consideration 1. Is it the part of good Men thus to be guilty of that which themselves account intolerable Sin and that in many Hundred thousands desiring it might not be reformed and this on pretence of promoting Godliness when once their Leaders drew it up as a Fundamental That he that alloweth others in known sin cannot be saved 2. It is certain that there is no way so orderly and advantageous to the common Interest of Christianity as Reformed Parish Churches 3. The most of the People that most need the Ministry will come to the Parish Churches and will grow worse and worse if they have not faithful Teachers and we shall please a few good People till they are worn out and for want of a serious believing converting Ministry a Generation of ignorant Malignants will succeed them And we shall come short of the main end of the Ministry 4. So many good and scrupulous People will leave the Parish Churches as will set the Nation or rather London in an even balance and increase the envy of the other part and one side will talk more contemptuously of the Parish Churches and the Parish Pulpits will daily ring with Reproach against them so that the Common People who will be in the Parish Churches will increase their hatred against the Tolerated and they will live in a mutual and wordy War 5. The violent Prelatists will by this have their ends and will triumph over them in these Confusions and say Did not we tell you what would be the Effect of Alteration and Toleration 6. When it is intended that this be but the Introduction of a better Settlement the next Attempt will by this be disabled and they will say You see that they are never satisfied but are still changing and know not where to rest 7. The next Parliament having Experience of these Confusions will recall and and abrogate all their Tolerations These things are easily foreseen And you that were One of the Eleven excluded Members know what such Hands have formerly done III. The middle true way therefore is Parochial Reformation This is necessary in it self This is consistent with the Interest of those that justly desire Toleration In a well constituted Christian Nation tolerated Churches should be but as Houses of Charity Zenodochia Hospitals for the Aged Weak Lame Blind and Sick It is consistent with the just Episcopal Interest and indeed is its most necessary support for want of which a Succession of godly Adversaries will be against it to the end Let us have Christ's true Doctrine Worship and Church-Communion and let General Bishops over us keep their Baronies Lordships Wealth and Honour And we will be responsible to them or any Rulers for our Mal-Administration But let them have no Power as Bishops but of the Church-Keys Et valeat quantumvalere perest Let them teach and reprove us and if they do injuriously pronounce us Excommunicate we will bear it But keep the Sword only in the hand of Magistrates and be not the Lictors of Anathematizers and Horners by your Writs de Excommunicato capiendo The Truth is Civil and Church Government will be well done if we knew how to get still good Men to use it And the chief Point of Political Wisdom is to secure a Succession of such Men. Give us but such Diocesans as Grindal Iewel Usher c. and let them be but Pastors and not armed with the Sword and who will expect that they should hurt us If Kings that choose Bishops and Patrons that choose Incumbents should be always certainly wise and holy Men and lovers of all such they would choose us such But if they be not and Christ tells you how hardly the Rich are saved they will mostly choose such as are of their mind or as Favourites obtrude and bad Bishops and Priests are the mortal Disease of the Church And if I tell King and Patrons that the Clergy and Communicants should have a Consenting or Dissenting Vote and so the Door should have three Locks the Consent of the Ordainers Communicants and Magistrates I cannot hope that they should regard me But I will repeat what Mr. Thorndike saith a Man as far as most from the Nonconformists Treatise of Forbearance It is to no purpose to talk of Reformation in the Church unto Regular Government without
restoring the Liberty of choosing Bishops and the Priviledge of enjoying them in the Synods Clergy and People of each Diocess so evident is the right of Synods Clergy and People in the making of those of whom they consist and by whom they are to be Governed that I need make no other reason of the neglect of Episcopacy than the neglect of it As for them that must needs have all our Cure dispatcht in fewer words than this half Sheet of Paper containeth they are unfit Men to do so great a Work and will do it accordingly if at all Statute Books and Councils are much greater Sir though Experience depress my Hopes the Case exciteth my Desires which I here offer you not for my self who am not capable of any Kindness from King Parliament or Prelateâ— that I know of unless it be to do me no harm and much I aâ— sure they cannot do me but for Publick Good which is the great Desire of Your Servant Richard Baxter Nov. 9. 1680. The Reasons of these several Articles I. WE cannot treat of the Government and Concord of Christians till we agree what a Christians is and who they are who are the Subjects So for the IId. III. 1. If Ministers be commanded to Baptize those Children who are brought by no Parent or Pro-parent who taketh the Child as his own and undertaketh his Education it will cast out Multitudes of faithful Ministers who know no right that the Children of Atheists and Infidels as such have no Baptism 2. This Article for owning the Baptismal Covenant is but what the Liturgy pleads for But when it is said We shall admit none to the Sacrament but those that are Confirmed or desire it it supposeth that they must give us notice of it IV. This is only for a liberty to help memory in great Parishes where it is impossible to remember all the Communicants and avoid confusion by the unknown V. Without this much power in the Parish Minister the thing must be undone it being impossible for the Diocesan alone to do it and the ancient Discipline will be unavoidably cast out of the Church But if the Bishops will not yield to this much that will instead of an Appeal from the Incumbent take the whole Work of Publick Admonition and Censure on themselves We shall submit to the Obliteration of all those underlined Words and thankfully use the Power of Suspending our own Acts and that also under the Government and Correction after mentioned VI. 1. How is he by Office a Teacher who hath not Authority to Teach 2. We ask none of the Bishop's Office for him but his own We leave him under Government and responsible for his Mal-administration 3. No Man's Ministry is safe if he may be Suspended for not saying his Lesson as prescribed just to a Sentence 4. This will make no Alteration in the Publick Offices of the Churches VII Christ hath made the Symbols of Christianity and Communion And he that in these Things serveth Christ is acceptable to God and approved of wise Men Rom. 14. 18. 2. Needless Oaths and Covenants and Professions are more useful to Satan as Engines to tear than to the Church as means to Concord 3. But if under the Pretenses of Renouncing Heresie Popery Rebellion and Usurpation Men will draw up ensâ—aring words against the Law of Nature or Scripture it is no such Snares that will heal the Churches To say I renounce all contrary to this Profession is enough To the Renunciation of Popery there needs no more than the Oath of Supremacy it self if to the renunciation of Forreign Iurisdiction were but added Civil or Ecclesiastical 4. If the Church Articles were more exact it were better VIII 1. Those that cannot submit to a Legal Ordination must be content with Toleration 2. The questioning of those already Ordained need not make a breach as long as no Patron is forced to present such nor the major part of Communicants forced to accept them nor the minor if they dissent forbidden their Communion elsewhere And this quarrelling at each others Ordination is endless As the Bishops say on one side None should be Ordained without a Bishop so they say on the other side 1. The chief Minister of every Church is a Bishop specially of a City Church 2. That Ordination is valid which is better than the Papists For 1. we Re-ordain them not 2. Our Bishops claim Succession from them But the Ordination used here after 1646. is better than the Papists For 1. Theirs is to an unlawful Office to be Mass-Priests 2. It is into a false Church that is as headed by a pretended Universal Head 3. And it is from the Pope who as such hath no power They profess themselves his Subjects 4. And the Roman Seat hath had oft and long Intercisions 5. They say that Ordination is valid which is better than the English Diocesans But c. 1. The English Diocesans is derived from Rome which wanted power and was as aforesaid false and interrupted 2. They have neither the Election or known Consent of the Clergy or People but are chosen by the King And the old Canons for many Hundred years null such Bishops 3. It is meet that the Temples Tythes and Pastoral Office go together to the same Men and therefore that the Patron Communicants and Ordainers do all agree But if they cannot agree the Patron or Magistrates Judge who shall have the Temples and Tythes Memorandum Here wants the Reasons of the rest of the Articles if not something more to the Eighth Article FINIS An. 1664 An. 1634 An. 1640 An. 1639 An. 1640 An. 1641 An. 1641 An. 16. 14 An. 16 45 An. 1648 An. 1649 Mr. Eaton wrote a Book to prove that the Oath of Allegiance nor the Covenant bind not An. 1651 * Capt. Adams †Mr. Gibbons Very like to Maximus in the days of Gratian and Theodosius An. 1653 A post humous Book of Mr. Sterry's is since Published They were so very few and of short continuance that I never saw one of them * As it is currently reported without any Contradiction thâ—t ever I heard of Mean men in their rising must adhere to a Faction but great Men that have strength in themselves were better to maintain themselves indifferent and neutral yet even in beginners to adhere so moderately as that he be a Man of that one Faction which is most passable with the other commonly giveth best way The lower and weaker Faction is the firmer in Conjunction And it is often seen that a few that are stiff do tire out a great number that are more moderate when one of the Factions is extinguished the other remaining subdivideth It is commonly seen that Men once placed take in with the contrary Faction to that by which they enter Lord Verulam Essay 51. p. 287. * The advantage of Mens present cruel Malice was only from the Epistle of 2 Books wherein I never justified his Usurpation But Iudicis officium
Guilt of the Division caused by it But when they are Imposed we may do that which in it self is lawful without any consent to the Imposition at all Yea and that which as imposed tendeth to Division may upon supposition that it will be and is imposed be practised sometimes as the way to Unity and to avoid Division § 310. 7. Lastly it is said That the Necessity which is pretended for this Conformity is none at all For 1. As to a Necessity of Communion with the Church Catholick it requireth not Personal Local Communion with each particular Congregation but that at a distance we own them so far as they are to be owned 2. And for the Escaping of Punishment from Men there is no necessity of it nor yet of our Personal Liberty to preach the Gospel when we cannot do it upon lawful Terms But to this the moderate Nonconformists say That 1. our Catholick Communion requireth that we in Judgment or Practice separate from no Church of Christ which forceth us not to sin but hold Communion with them as we have a Call and Opportunity And that we must not separate from one upon a Cause that is common to almost all 2. That though there be no Necessity of our escaping Persecution nor any absolute Necessity of our Personal Preaching yet there is of this last an ordinate Hypothetical Necessity laid upon us by God himself and wo to us if we preach not when we may So that you see that these general Reasons which some Nonconformists extend to all the moderate allow only as Seconds against those things which first are proved unlawful § 311. I. For the particular Controversie about Diocesans 1. Some of the Nonconformists are against all Bishops as distinct from Presbyters by any other than a Temporary Presidency or Moderatorship But the most of them of my Acquaintance are for the lawfulness of some stated Episcopacy that is that there be fixed Presidents or Bishops in every particular Church they take to be lawful as of Humane Constitution and Ecclesiastical Custom contrary to no Law of God 2. That there be more general Overseers of many of these Bishops and Churches as the Apostles were though without their extraordinary Call and Priviledges they think also lawful if not in some fort of Divine Institution 1. Because Church-Government being an ordinary standing work in that the Apostles were to have Successors 2. Because they think it incredible if the Apostles had been against particular Primitive Episcopacy that no Church or Person would have been found on Record to have born witness against it till it had been so universally received by all the Churches But they are all agreed that the English Diocesan Frame of Government and so the Popish Prelacy is unlawful and of dangerous tendency in the Churches And that this Controversie may be understood the English Frame must here be opened § 312. There are in England two Archbishops and under one of them four Bishops and under the other One and twenty Bishops In all Five and twenty Bishops with Two Archbishops Every Bishop hath a Cathedral Church which is no Parish Church nor hath any People appropriated to it as Parishioners But a Dean with a Chapter of Prebends or Canons are the Preachers to it and Governours of I know not whom In some Bishopricks are Three hundred some Four hundred some Five hundred some One thousand some Twelve hundred Parishes and some more In the greatest Parishes of London are about Threescore thousand Souls as Martyns Stepney Giles Cripplegate in others about Thirty thousand as Giles's in the Fields Sepulchres in others about Twenty thousand and in the lesser Parishes fewer Usually the greater Country Parishes in Market Towns have about Four thousand or Three thousand or Two thousand Souls and the ordinary Rural Parishes about One thousand in the bigger sort and Two hundred or Three hundred in the lesser some more and some less In these Parishes the Ministers who have watched over them and of late times instructed and catechised every Family and Person young and old apart in many places do find that the number of those that are ignorant of the Person and Office of Christ and the Essentials of Christianity and of all Religion and of those that are ordinary Drunkards Whoremongers Prophane Swearers Cursers Railers or otherwise notoriously Scandalous or Ungodly is not small For the Government of these besides preaching to them and exhorting them and giving them the Sacraments the Parish Minister hath no power He hath no power of judging whole Children he shall baptize but must refuse none though the Parents be professed Heathens or Infidels if Godfathers and Godmothers bring them to be baptized who yet never adopt them nor meddle more as Owners of them with their Education and perhaps know not what Baptism or Christianity is themselves They have no power to judge what Persons of their Parish shall be confirmed or admitted into the number of Adult Communicants so that all their Flocks are imposed on them They have no more power than any private Man to admonish the Scandalous before Witness or to admonish them before the Church or pray for their Repentance by Name or to judge who is to be cast out of the Communion of the Church or to be Absolved nor to deny the Sacrament to any unless for a particular time when he is just going to Administer it he see any there that are notoriously guilty and he take them then aside and they will not so much as say We will do better And it is uncertain whether he may Suspend any of these but the Malicious that will not be reconciled So that the Ministers may read Prayers and Preach and may read an Excommunication or Absolution when it is sent them and may if they please joyn with the Churchwarden as Informers to present some Men to the Bishops Court but Church-Government is denied them The Government then of all these Churches and Exercise of Holy Discipline belongeth to the Bishops in Title but the Bishops do and must Exercise it in their Courts or Consistories In every Diocess there is one of these Courts where the Ordinary Judge is the Bishop's Chancellour a Lay-man and a Civil Lawyer though in many Cases the Bishop may fit himself if he please The Court hath also a Register and Proctors to plead Mens Causes as Counsellers in Civil Courts And they have some Fellows called Apparators who are their Messengers for Citation besides the Churchwardens Presentments who bring them in Custom This Court is to hear all considerable Causes and determine them by Excommunications or Absolutions and to send their Excommunications or Absolutions written to the Parish Priest who is to read them But pro forma when the Lay-Chancellour hath resolved who shall be Excommunicated they have a Clergy-Presbyter present to speak the Sentence in the Court who yet hath no power but of meer Pronunciation but is a Ceremony to put off the Odium from