The Defense of the Nonconformists Plea for Grace, Part · Chapter 19 – Chapter 20
CHAP. XIX.
§ 1. YOur 18th Section is about giving the Sacrament to all the Parishioners, thrice a Year. You say, It could not be the Churches meaning to give it to all.
Ans. Darkness is a great advantage to one that must be hid, or run away; and confusion to one that must defend an Error. They are two distinct parts of our Dissent, 1. That all the Parishioners are enjoined to Communicate thrice a Year.
2. That we are enjoined to give it (not to all, but) to more than we can with a safe Conscience. You prove that there are Limitations to the last; but that proveth not that they are so to the first.
Do you think that it will excuse a Man that Communicates not, to say, [I am not willing to be Confined,] or [I am out of Charity,] or (I am a scandalous Sinner,) or (the Church did suspend me for Scandal, or Contumacy:) If it will, the Papists may save their Estates, or others called New Recusants at least: But the Law and Liturgy, and Canon, all shew the contrary: If they are unfit, it's long of themselves, say they: And that shall not excuse them from a Gaol.
You will say, It commandeth them not to receive unfit, but to be fit and then receive. Ans. True: But, 1. All the Parish of natural Capacity are commanded to be fit and then receive, and punished if they do not, though morally never so unfit. 2. Fitness is not gotten by bare Commands. 3. There are multitudes unfit, and ought not in that unfitness to receive, that the Law layeth no hold on for any other Fault; and many that cannot receive it; much less can the Minister by the Law keep away. Too many know themselves to be secret Atheists, and more to be Infidels, or Sadduces, that believe no Life to come: Many are conscious of secret Fornication, Drunkenness, Stealing, Deceiving, &c. rhe Minister or Magistrate is no judge of these: Yet if they Communicate not, they break the Rubrick and Law, and are to be punished. Many hundreds are conscious of secret unpreparedness, and many timorous honest People so afraid of eating and drinking Judgment, &c. that they dare not come: And many on many accounts are unwilling; and yet all these are commanded to come. In a word, No unwilling Person hath right to the Sacramental Benefits: and yet all such are commanded on great Penalties to Communicate thrice a Year.
2. And I hinted how many were forced to admit to our wrong and theirs; which you answer not.
CHAP. XX.
§ 1. YOur 19th Section is for our accusing those that we refuse to the Ordinance, within fourteen days, that he may proceed against them according to the Canon. And first you tell us a strange thing, which were it true, would half reconcile me to the English sort of Prelacy, viz. [That the lesser Excommunication out of a particular Congregation, seems to be allowed to all the Parish Ministers.] Say you so! What a sleep have I been in these 50 Years, (since I have been Ordained it's 41 Years) that never could hear or read of any such thing? I have indeed read some honest Passages like it, in the Reformatio Legum Ecclesiast. published by Iohn Fox, which died before it was born, and only shewed the good purposes of King Edward, and his Divines. But in our Articles, Canons, Liturgies, or Book of Ordination, I can find no such thing, nor imagine what could thus deceive you. Nor can I see any such thing in Cosms's Tables, nor in any Conformist's Writings, which describe our Church Government. What was in Doctor Mocket's Book that was burnt, I know not; By the Execution done on it, and their hatred of Arch-Bishop Abbot, I should think it was as likely to be there as any where: But if it were, it is no proof. The Laws and Authorized Church-Canons and Forms, must decide the Case. Were there but any tolerable Parish Discipline, I would never quarrel against Diocesans; Nay, could I but have been a Pastor, and not a meer Slave, or Executioner of the will of others, against my Conscience.
§ 2. I cannot imagine what you mean, unless it be that the Canon and Rubrick say, That we shall not admit to the Communion, such [As be openly known to live in Sin, notorious, without Repentance, nor any who have maliciously and openly contended with their Neighbours, till they be Reconciled; nor any that desire not Confirmation.]
But, 1. Do you take this temporary suspension of my act of delivering this Man the Sacrament, to be the Minor Excommunication, viz. our of that particular Congregation? You are much mistaken, as any Bishop or Chancellor can tell you. He is Member of that Congregation still: You only suspend your own Act, and his Reception, till his Case be tried and judged by the Chancellor, or Diocesan, whether he shall be cast out, or not.
2. Nay, could all our importunity with the Bishops, have prevailed but for a Power in the Parish Minister, (for Pastor they would not have been called) to suspend his own Act, and not give, or deny the Sacrament against his knowledg and Conscience, I should not have said much against Diocesans, nor any reasonable Appeals to them. But I will tell you what I take our Case to be, after my long enquiry.
I. The great Parishes that have many score thousand Souls, are such as the Priest (or Incumbent, I may call him) knoweth not one of a multitude of his Parishioners. (And Bishop Taylor of Repentance Pref. saith, A man cannot take charge of, or answer for the Souls that he knoweth not.) And though fame say, That in such a Parish there are multitudes of Atheists, Infidels, Hobbists, Brutists, Socinians, Drunkards, Whoremongers, Perjured, &c. while they are almost all strangers to the Minister, he can deny the Sacrament to none of them pro tempore. And how can the Incumbent know in such Parishes what they are?
II. If he know a man to be a Papist, if he be a Church-Papist, or have a dispensation, he cannot on that account deny him the Sacrament. Yea, Dr. Heylin in the Life of Arch-Bishop Laud, maketh it his commendable design to have drawn the Papists into our Churches, (as they were, say some others, in the beginning of Queen Elizabeth's Reign; and this, say they, is to be a Queen Elizabeth Protestant, to be one that will communicate with the Papists in our Liturgy.) But many good Ministers dare not give the Sacrament to a Papist, till he repent and renounce the Papal Universal Government, and their grossest corruptions.
III. If the Minister know any man to be an Adulterer, Fornicator, Drunkard, or Heretick, or Infidel, by private conference, confession, or other notice, and cannot prove it, he must give him the Sacrament.
IV. If he (that converseth not with one of an hundred himself; and can know them but by hear-say) shall hear a neighbour or two, or ten, report that such a one is taken by those that converse with him to be an Heretick, Atheist, Infidel, Scorner at Christ and Scripture, a Fornicator, Drunkard, &c. he cannot deny him the Sacrament unless the reporters will stand to it as witnesses. And it's known, 1. That few that can prove it will tell it the Minister. 2. Good people that hear it, cannot prove it. 3. Those that can prove it, and privately tell it, will not trouble themselves, and offend their neighbours, by witnessing it openly. What need we more than experience? Do not your Books and Complaints tell us, that not only Coffee-houses and Taverns, but other places are witnesses of abounding Atheism, Infidelity, or Sadduceism; and that our Parishes have great numbers of them? And how many such have you known in London excommunicated, or openly suspended? And are not the London Ministers able good men, that would do it if they could? Ask them why it's never done. If you say, that such come not, but excommunicate themselves: I answer, 1. Are they not still members of the Parish-Church? 2. How doth the Minister know that they come not, who knoweth very few of his Parishoners? 3. It's known by their acquaintance, that such ordinarily communicate so far as to satisfie the Law. For what should hinder them when it is their interest?
V. If the Minister should have private proof against one Atheist of forty; or one Drunkard or Fornicator of many, if he cannot get his witnesses to travel far, and for nothing become odious to the accused, to attest it before the Chancellor or Bishop, the Minister must give him the Sacrament after he is acquit by the Court for want of proof.
VI. If proof be brought, and the Proctors fail managing it, or the Chancellor favour the accused, or the man resolve before he goeth [I will say, I repent, and then deny me the Sacrament if you dare,] or if his saying he repenteth, satisfie the Judge that knoweth him not, while the Minister that is his neighbour heareth no sign of it; but contrarily of his malice against him for accusing him, he must still give him the Sacrament, if the Chancellor acquits him.
VII. Nay, if he be excommunicated first, and by friends, fees, or saying I repent, get the Chancellor's Absolution, he must be received to Communion, though the Minister see not the least sign of his repentance, but the contrary.
VIII. If Ignorance be so common in the Parish, that we have reason to judge that of twenty or thirty thousand Parishioners (more or fewer) one half of them understand not the very Essentials of Christianity, and of the Sacrament; yet the Minister must refuse none. I that have but three servants, can seldom have all three such as with my plain teaching will be brought while they are with me, to understand all the Essentials, and be capable of the Sacrament. And though in general experience telleth us of the great numbers of such, yet the Minister cannot know them. He that knoweth not their faces, much less ever catechized half. And commonly children and ignorant people will say the words of the Creed and Lord's Prayer, when they are grosly ignorant of the sense. 2. And if the Minister know such an one to be so grosly ignorant, the Law giveth him not power to deny him the Sacrament.
IX. How should the Minister have power to excommunicate one out of a particular Church, when his Parish is not a particular Church, but a part of a Diocesan Church only? It's known, now it is maintained by Bishops, That the Diocesan is the particular Church; That it is no Church that hath not a Bishop of its own: That Ecclesia est plebs Episcopo adunata; and therefore the name of Pastor is usually appropriated to the Bishop; and in most places of the Liturgy where Bishops, Pastors and Curates were joyntly named, one of the two first is put out of the New Book, and only Bishops and Curates, or Pastors and Curates mentioned: And who can cast out of a Church, that is no Church in the Rulers sense?
X. I have had many Parishioners that have made me know that they take me for none of their Pastor, nor will do; nor themselves for any of my Flock; and yet to satisfie the Law, or fame, or humour, they will demand the Sacrament. A Minister cannot refuse such a one, but must do the one part of a Pastor's Office to them that disclaim the relation.
XI. If I upon strong suspicion of gross Ignorance, would desire my neighbours (aged or young) to come and speak with me, and would try them and instruct them; or if I desire to confer with them on a just private suspicion of Heresie or Atheism, or accusation or fame of wicked living; and if they refuse to speak with me, or give me any answer or account, but shut their doors against me, and bid me meddle with my own business, I have no power to refuse them the Sacrament.
XII. I have known many persons, that for fear of being guilty of the body and blood of Christ, would be in danger of desperation or distraction, should they receive it: Yet if, for fear of an Excommunication, such unwilling ones come, I must give it them. And I know too many that let me know, that though they will have the Sacrament, they do not consent to the Essentials of the Sacramental Covenant, but think Christ's terms too hard (till they have sinned longer;) yet these must I admit to the Sacrament.
XIII. On the other side, I must give it none that dare not take it kneeling, nor any that think Conformity unlawful, nor that the Canon calleth Schismaticks.
XIV. I must give it to none of the most worthy of my Flock, whom the Bishop or Lay-Chancellor will excommunicate, if it be but for not paying fees, or not appearing at his Court.
XV. The Priest must publish the Chancellor's or Bishop's Excommunication, if against the most conscionable of his Flock.
XVI. And he must publish the Chancellor's or Bishop's Absolution, though he know the party to be most unworthy.
XVII. He hath no power to judge whom to take into the Church by Baptism, but must Baptize any Child of Atheists, Brutists, Heathens, Infidels or Hereticks, that have but God-fathers, who never take them for their own, though his conscience be against it, as is aforesaid.
XVIII. He hath no power to forbear pronouncing Absolution from all sin in absolute terms, to any sick man that will say he repenteth, and desire it, though by never so much evidence the Priest judge it to be either counterfeit, or from meer attrition or fear, without love.
XIX. I have proved that he hath no power to forbear pronouncing all Atheists, Infidels, Brutists, Adulterers, Drunkards, worldlings, &c. saved, at their Burial, except the unbaptized, excommunicate and self-murderers.
XX. In a word, the Priest is so far from having the power of excommunicating out of a particular Church, that he hath no power to do the necessary previous acts. 1. If he would tell him his fault privately, the sinner may refuse to speak with him, as is said. 2. If he would take two or three witnesses, he may refuse yet to speak with him, or hear him. 3. If he would tell the Church where he hath Communion, and would publickly admonish him before them all, and pray for him by name, that he may repent, he doth more than he can answer, and the man may have his Action against him accordingly at Law.
XXI. If a Minister will prosecute at the Bishops Court all that he hath cause to keep from the Sacrament (as he must do within fourteen daies) 1. It will take him off all his Ministerial studies almost, in many great and wicked Parishes. It will be work enough to travel long journeys as an Informer. 2. It will spend all his Benefice, in the charge of journeys, Proctors, and bringing witnesses so far. 3. He shall but get the hatred of sinners, and never be like more to do them good: Whereas, had he power to use true Pastoral Discipline with them, his love and tenderness might possibly melt them into repentance, which a Chancellor's Court, so like a Civil Judicature, and putting them to great expences and danger, is unlike to do. Nor did I ever in my whole life know one sinner brought to Repentance seemingly serious, by their Courts.
XXII. To conclude, If the Minister have power to keep any from the Sacrament for fourteen daies, till he prosecute them, they will as members, have all other Communion with that Church even in Prayer, Praise and Thanksgiving, and the Baptizing of his Child, &c. Albaspineus (that great and notable describer of the Churches Customs) tells us, that the Old Excommunication did shut them out of all other Church-Communion, as well as the Sacrament; even their oblations were not accepted.
If I understand the Case of the Parish-Priests, and their Power of Discipline, this is it. And is this the Power of the Keys or Excommunication?
If you ask me, How I would have all this remedied; I have oft enough answered it, and will not here repeat it. Only I would have a Minister have some such freedom as a School-master or Philosopher hath in his School; and not a meer slave or Agent of others, to take in and use, and exclude and say, as strangers to the Flock command him, against his conscience and knowledge of the Case; till it be proved, that it shall justifie him at judgment for all such actions, to say, The Law, Bishop or Chancellor commanded me.
§ 2. You tell us as by your many Years Experience, that private repelling by Counsel and Persuasion, may serve with most. And 1. I wonder that you that had but a small Country Chappel and no Church at all, where near Neighbours might easily be spoken with, should talk of your Experience as an argument against that which is of notorious matter of Fact. 1. Shew me where Law, Canon, or Rubrick, giveth power to the Priest to refuse a Parishioner that saith, [I take you not for my Pastor, nor to have any authority over me, but as the Bishop's Curate, to do what the Law bids you, and I will not speak with you.] 2. Do you not now dwell in London? where Parishes are so great that the Parson can do no such thing on one of a Multitude, nor doth so much as know them? And know you not that de facto, there are Multitudes that will refuse, and scorn to give you any account, or hear you, or come to you, or admit you to any such discourse with them? I had the most obedient tractable People to deal with that ever I knew: And yet I had some that attempted by present violence to Murder me, for Admonishing them, and forbidding them the Sacrament; and many that would give me no other account of themselves, but demand of me to deliver them the Sacrament as the Canon and Liturgy order it, whenever they appear at Church and require it: Hundreds and Thousands will stoop to no other Terms in the great Parishes of England.
§ 3. I confess, if ever I had been thought tolerable under our Prelates, and had thought my self able (as I do not) for the care of some of the smaller Parishes, I should have most trusted to the New Liturgy for my power to keep away some of the grosly Ignorant [as being not ready to be Confirmed,] because they know not the Catechism. But now I perceive by you, this were not like to serve my turn; for you say, [It is only for those that never yet Communicated,] when as multitudes of the Aged are grosly ignorant of the Essentials that have long Communicated. 2. And divers of these grosly ignorant Persons are Confirmed long ago. Bishop Morton was one of the Learnedst and best Bishops, that ever I knew: And when I was fourteen or fifteen Years old, I and my School-fellows, and abundance of Boys and Girls, when he came into the Country, went as to some Spectacle, and without any certificate, or question to us, or instruction of us, we all kneeled in a long row in a Church-yard, in the Path-way, and as he went by, he laid his Hands on every one, and huddled over a short Collect, of which I scarce understood one sentence that he said; and I was never the wiser, nor fitter for the Sacrament that I perceived.
§ 4. But you say, that [The Order binds to a Repelling by publick Admonition and Church Power notifying to the Congregation, such a Man's Crimes and Scandals, as a Fornicator, &c. and warn him not to come to the Sacrament, till he have made open confession of his Sins, and reformed his Life.]
Ans. What Order is it that binds us to this? If you mean Christ's Order, we must do it: If you mean the Churches, where shall we find it? This is like the Rubrick new Article of Faith, which will Silence us all who are not certain by God's Word, that Baptized Infants (without exception) are undoubtedly saved; and yet that Charity was wanting that should but once have cited the Text that maketh it undoubtedly certain. A short labour for so great an End. So when you might know how very far it would go to reconcile me to our Prelacy, could I but prove what here you say, yet you will not so much as tell me where to find it: Nay, if you that have studied the Law, would but have told me how to escape, when I am accused for doing it.
§ 5. But your next is too apt to provoke Laughter, viz. [Suppose you honestly tell the Ordinary, that the uncapable are too many to be presented, lest Violence make them worse, and Excommunicating them signifie nothing, but endanger them to rise in Rebellion, or Mutiny, and turn you and us out of Place (that reason is considerable) or quite leave our Assemblies, and turn Quakers, Papists, Infidels, and precipitate Souls to Hell by Obstinacy and Viciousness: But if you will leave it to me, I will Christen their Children and keep them within the Church; (Is that Excommunicating them?) as Hearers, and Learners, and Candidates, &c. Do I not then honestly perform the Law?
Ans. Your honesty I shall commend. And Christ's Law you may much perform. But what Law of the Church is it that you thus perform? What is the Law that giveth you any such power? What Law forbids it you, I have shewed. Let the Rejected sue you, and let the Judges tell you, whether you have kept the Law: The issue will answer you better than I can.
But you say, It is the Intention of the Law that you perform.
Ans. You have proved me also, and all of us, Conformists, before we were aware. The end of the Law is to edifie and save Men, and to prefer Mercy before Sacrifice: But all this I do, or endeavour in my Preaching, Dwelling, and Practice: Ergo, I am a Conformist, and perform the Law. But that did not keep me out of the common Gaol, nor save my Library. And must we be punished for Conforming? Break the Law and Canon, and say you did it in Mercy and kept it, and try whether you will pass for a Conformist? Did you not thus keep the end of the Law when you Preacht at Warrington? and did your Excommunicators call it Conformity?
§ 6. But you say, All that are accused are not Excommunicate, nor laid in Gaols; it is to be hoped that the Ordinary will do them Iustice.
Ans. 1. As they did you. 2. They may escape the Gaol by flying their Country, as you do: But what shall they do with their Wives and Children? 3. But we grant you all this: If 500 in a great Parish should be accused by the Minister as uncapable of the Sacrament by gross Ignorance, Infidelity, Heresie, or Crimes, and as you say, they be not Excommunicate; when they come home acquit, the Minister must give them the Sacrament the next time. 4. But our question is not what the Ordinary will do, but what the Law and Canon bind him and you to do?