Of National Churches, Chapter 14
Chap. XIV. Whether the National Church of England be at the preſent of a ſound Conſtitution. And what is neceſſary to its Welfare, Safety, Reformation and Peace.
§ 1. TO tell what particulars need Reformation, I have done ſo oft to the great diſpleaſure of the guilty, that I have no encouragement to offend them more, by doing it again.
§ 2. And to give the true Hiſtory of original, cauſes, and progreſs of our corruptions, diſorders and diviſions, will not be endured by them that ſtill juſtifie their own and Predeceſſours ſin, and can ſee no fault in any but thoſe that they firſt make and then call their adverſaries. I have found that the moſt notorious matters of fact will be denyed furiouſly by ſuch men, even what hath been ſaid and done in their preſence and mine, before a multitude of Witneſſes, Biſhops, Doctors and divers others: Yea things ſaid and done in Parliaments and Armies and publickly notified, are by ſuch men contradicted with rage. Therefore I will not here tell the World, either what or who have been the cauſes of our ſufferings and dangers; having long purpoſed to have done it in a Treatiſe by it ſelf, called [REPENT, O ENGLAND] and therein I. To declare my own Repentance. II. To tell thoſe called Presbyterians what they muſt Repent of. III. And thoſe called Separatiſts. IV. And thoſe called Antinomians. V. And thoſe called Prelatical, eſpecially the Ruling part. But God ſeemeth to deny me time for that intended Work.
§ 3. That which I ſhall now add, is, I. To ſhew what there now is in the Engliſh Conſtitution, fitted to Chriſts Inſtitution of a true National Church. II. What is yet wanting. III. And what are the Remedies.
§ 4. I. I begin with that which is Good and Laudable: Not only to avoid offence by unprofitable finding faults, but eſpecially to rectifie thoſe prejudiced cenſures that call Good Evil, and run away from Gods Mercies under the falſe name of Sin. This hath had no ſmall hand in our Diviſions, ever ſince the troubles at Frank-ford and our firſt Reformation. The Adverſaries of Popery did lay more of the perſonal Crimes of the Papiſts Biſhops and Prieſts (and Monks too) on the Office and Order than they ſhould have done.
§ 5. I. The National Church of England is rightly conſtituted under one Supreme Royal Government as the Unifying Head, as I have proved.
§ 6. II. It is duely conſtituted of profeſſed Baptized Chriſtians, and Churches as the ſubject matter.
§ 7. III. It hath National Laws which profeſs their ſubſerviency to the Law of Chriſt, and the Nullity of all that is againſt it.
§ 8. IV. It maketh none Magiſtrates but profeſſed Chriſtians: No nor Burgeſſes and chooſers of Magiſtrates.
§ 9. V. It hath Dioceſans that are General Overſeers of many particular Churches, as Succeſſors to the Apoſtles and Evangeliſts in the ordinary parts of their Office, which I before proved to be Chriſts Inſtitution.
§ 10. VI. It juſtly maketh Biſhops Members of Parliament, it being unfit to make Laws for Religion without the Paſtors notice and advice.
§ 11. VII. It juſtly giveth large maintenance and honours to the Superior Clergy, that they may be a Protection to the Inferior, and a relief to the poor, and keep up Religion from the contempt and ſcorn of Worldly men.
§ 12. VIII. The King is juſtly the donor of ſuch honours and great revenues.
§ 13. IX. The Pariſh Miniſters according to the true Legal Reformed Church of Englaend, are acknowledged true Paſtors, as to all the eſſentials of the Paſtoral Office (Word, Sacraments, Keys, Diſcipline and Ordinations.)
14. X. The Inferior Miniſters in Tythes and Glebe have moſtly a laudable maintenance.
§ 15. XI. All the Pariſh Churches are to diſtinguiſh Communicating Members from Non-communicating Inhabitants, and to refuſe the ſcandalous and unconfirmed, not ready or deſiring confirmation. And the Offices of Abſolution and Burial are fitted to the Faithful, were Diſcipline executed.
16. XII. Yet our Law for Diſſenters Aſſemblies, acknowledgeth them all true Members of the Church of England, who agree in the eſſentials, notwithſtanding their diſſent in divers leſſer things (as no doubt they are.)
§ 17. XIII. We uſe one and the ſame Tranſlation of Scripture, and uſually the ſame verſion of Pſalms, Time, Place, Utenſils, ſo far as allowed.
All theſe are laudable parts of the Conſtitution of a National Church.
18. XIV. To which I may add that we all renounce all humane Univerſal and Forreign Juriſdiction, Civil and Eccleſiaſtical: And all Traditions that pretend to be ſupplemental and perfecting to the Scripture; and all Infallibility of Popes and Councils.
None of this therefore needeth a Reformation. But what then doth?
§ 19. Anſ. All theſe things following. I. The entrance into the Church by Baptiſm of Infants, is done ſo lightly and raſhly while the Parents are forbidden to ſpeak a word there, as Dedicating their Children to God or Covenanting for them, but all is laid on ſuch Godfathers as never own the Children, nor ever intend to do what they Vow. And Baptiſm is refuſed if Croſſing be refuſed.
II. The Biſhop only being to Confirm all in many hundred or ſcore Pariſhes, where one of many hundred is not known to him, much leſs examined by him; Confirmation is commonly made a deceiving Ceremony, and the Tranſition from the State of Infant Members into the State of Adult Communicants is made ſo wide, that the Church too little differeth from Catechumens, that I ſay not from thoſe without.
III. The Pariſhes are many ſo large, that the Incumbent knoweth not his Church-Communicants, nor how many hundreds or thouſands ſtay away.
IV. The Canons, though they nullifie not the Incumbents Paſtorſhip, yet fetter him by unjuſt reſtraint from the due exerciſe of it.
V. Faithful, able, godly men, are kept and caſt out of the Miniſtry, for not ſinning againſt God, or not obeying unneceſſary and unfit terms of Miniſtration.
VI. And on the ſame account thouſands of the Religious Laity are denied Communion, and caſt into Priſons; and ruined by Fines; and till lately forbidden all Publick Worſhip (above four.)
VII. The Decretive Power of the Keys of Excommunication and Abſolution is in the hands of Lay-men uſed pro formâ in the Biſhops name.
VIII. Patrons have too much power in chuſing Pariſh Paſtors for all the Land, without the Flocks conſent, and ſufficient caution of the Patrons qualifications.
IX. Biſhops are choſen without due conſent or election of the Synods or People.
X. Ordinations are made by Biſhops without Synods, or any Presbyters but a few whom the Biſhop taketh pro formâ.
XI. The Epiſcopacy of Incumbents being denied by many, it is grown a common imagination that none are Ordained by Biſhops that are not Ordained by Dioceſans.
XII. The Perſonal ignorance, viciouſneſs, and diſability of a great part of the Miniſtry is of all the reſt the worſt and hardeſt to be reformed.
XIII. The too looſe tryal of the Ordained, and their neceſſary qualification much cauſeth this.
XIV. And the corruption of the Univerſities is the Seminary and Nurſery of our ſins and dangers.
XV. Many dangerous Oaths or Covenants and Profeſſions are hurtfully impoſed on the Miniſters and People, by which Guilt and Diviſions are increaſed.
XVI. And to compleat our dangers, an enmity or deep jealouſie is ſetled between the Publick Prieſts, and a great part of the moſt ſeriouſly Religious People of the Land. This diſtance hath long been cauſing, and the cauſes are ſtill continued. The badneſs of Prieſts in the time of Popery, and their contemptible inſufficiency in the beginning of the Reformation tempted many zealous Proteſtants to too hard thoughts of the generality of them. No Party hath been faultleſs. It fell out that the Exiles in Germany, who were moſt zealous in Religion againſt Popery and all ungodlineſs, followed Geneva, and ſet themſelves too much againſt Biſhops and our Liturgy, that they might not partake of the ſins of Popery. But Dr. Ri Cox that had been K. Edw. 6. Tutor, and had a great hand in making our Liturgy, drew Horn and others to him, and forced our Liturgy on them at Frankford, and prevailing againſt them, drove them to Geneva, thinking that Reformation ſhould receive as much of the antient Forms and Ceremonies, as were not true Popery, nor forbidden of God, that the Papiſts might not challenge us as Noveliſts.
On theſe terms of difference they came over into England, being on both ſides generally godly Proteſtants. The Queen (Eliz.) took part with the Conformiſts, and made them Biſhops and Dignitaries, and diſcountenanced the Nonconformiſts. The firſt Race of theſe good Biſhops loved the godly Nonconforming Preachers, and connived at them, and encouraged them in their fervent, plain Preaching, and pious Living. But as that Race wore out by death, Biſhopricks having great honour, power and wealth, had many ſeekers; and ſeekers had many friends: And he that loveth wealth and honour moſt, is like to ſeek it moſt; and he that moſt ſeeketh is likeſt to find: And the greateſt Lovers of the World are the worſt men: And ſo Biſhops (not all at once, but) by degrees were altered. Then the Nonconformiſts not only refuſing to be Biſhops, but too many declaring their Judgments to be for their fall, the Biſhops having more power, reſolved firſt to caſt them down, and to do their utmoſt to root them out: And made their Book of Canons and Acts of Uniformity fitted to that uſe. And ſo the Enmity turned into a ruining War, became remedileſs, ſave that on both ſides the godly and moderate lived peaceably, lamenting the extreams of the reſt. Qu. Eliz. and K. James I. having ſilenced many hundred Diſſenters that were of great worth & extraordinary piety, and the Biſhops cauſing this, and in jealouſie of the ſtricteſt People forbidding them to faſt and pray together, and ſome other exerciſes of piety, and in K. Charles I. days carrying it yet higher to greater ſeverity, and this ſetled them in an Enmity to Biſhops as the Enemies of ſerious Piety, and the Biſhops more ſought to root them out of the Land: Till Laud carrying it further, and ſeeking a Coalition with thoſe that were for a Foreign Juriſdiction (Univerſal Councils with a Pretorian Power, &c.) raiſed jealouſies in Parliaments, who being for their Liberties againſt Arbitrary Government, were the more againſt thoſe Biſhops that ſeemed to be for it; till Innovation provoking the Scots, the Engliſh Lords encouraged by them, and the Iriſh murdering two hundred thouſand Proteſtants, affrighted England into a miſerable War, and made the moſt zealous Adverſaries of Popery and Ungodlineſs, think that the Papiſts would deſtroy them all, if they did not help the Parliament to defend them. And the Scots would not help them, unleſs the Parliament would engage in the Scots Covenant againſt the Engliſh Prelacy, which proved a ſinful ſnare of Diviſion to all the Land. And the War ending in the Parliaments Conqueſt, and they conquered again and caſt out by their own Army, many Divines of the Dioceſan Judgment beſides the ſcandalous were caſt out: And the Reſtored Parliament recalling K. Charles II. (with his Clergy) the exaſperated came back with a reſolution of revenge, and the grand deſign of ſome was to begin where Laud left, and to extirpate Puritans, and to that end to get all power in Church and Univerſities, into the hands of the greateſt Enemies of the Nonconformiſts, and to get Laws of doubled cruelty made accordingly to root them out; which ſo far proſpered, that Univerſities and Miniſtry are ſufficiently diſpoſed into a contempt and oppoſition to the Nonconformiſts; who are too ready to think that they and their well-wiſhers are (though not the only ſerious Religious part of the Land, yet the main body of them many to one; and that the main body of the hot Adherents to their Adverſaries, are the generality of the ſenſual, wordly, and profane; who uſe their Ceremonies as Solomon's Whore did her Sacrifices and Vows, to encourage her to take her fill of Love till morning.
And the differing manner of the Religious Devotions of theſe two parties, maketh the diſtance ſeem remedileſs, if ſome Moderate Peace-makers prove not the Cement. One ſort are all for praying by habit, called extempore; as Judges, Parliament and Lawyers ſpeak their minds; and ſay that Forms and Liturgies daily repeated are uſually ſaid without life or fervency, as Boys ſay an Oration, and little move men. The other are for the ſame Liturgy and Words, and too many deride all other praying: Whereas ſober unprejudiced men can make a ſerious uſe of both.
But thus a Clergy modelled at the entrance of King Charles the ſecond into a ſet oppoſition to the way of the zealouſly Religious People called Puritans (ſpecially by the intereſt and wrath of a few hot Doctors after made Biſhops,) are taken by the ſaid people for the Captains of Prophaneneſs.
§ 20. Having ſeen what our Diſeaſes are, it is eaſy to know what muſt be the cure: But ſo hard to accompliſh it, that I muſt name the remedies with deſpair, unleſs the Almighty God will do it by means yet quite beyond our proſpect, yea to cure any one of all theſe Maladies requireth a power more than Mans.
Qu. But is not our firſt Reformation and our Canons and preſent Laws of Conformity, a ſufficient means of Concord without any new Reformation?
Anſ. 1. If ſo, why did King Edward the ſixth require Bucer to write for more, which he hath done in his Scripta Anglicana? And why was the Reformatio Legum Eccleſ. (prefaced by John Fox) Written by men Commiſſioned by him?
2. Are the ſame Canons fit for Papiſts, Prieſts and Proteſtant Preachers? Dr. Burnet tells you that of nine thouſand Pariſh Prieſts, (beſides all others ordained) there did not much above eight hundred take the Reforming Oaths to keep their livings, ſo that there were above eight thouſand Papiſts Pariſh Prieſts in our Reformed Church; unleſs that Oath made them all true Proteſtants And what wonder if theſe were excuſed from Preaching, and forbidden to Preach till they were further licenſed. But ſhall the beſt Church in the World, called the Stupor Mundi, be all forbidden therefore after Ordination till Licenſed to Preach or Expound any Doctrine or matter in the Church or elſewhere, but barely to Read.
I will venture, though I know it will diſpleaſe the impenitent to ſay, that I will pitty that Miniſter more than a poor Publican or Drunkard, who will juſtifie, 1. All our Canons. 2. And all the Laws made as for Uniformity and againſt Nonconformiſts, and their Execution to the ſilencing of about two thouſand ſuch Miniſters, and the Death of many of them in and by impriſonment, and the ruine of the Eſtates of them and many more thouſand Godly People, 3. And the preſent ſtate of the Pariſh Churches, where the alterations of the Liturgy ſhew that the Incumbents muſt not be called Paſtors, and ſuch as Dr. Fuller Dean of Lincoln are allowed to publiſh, that [Inauditus erat Parochorum Paſtoratus ante hujus ſeculi & antecedentis delirium] The Paſtor-ſhip of Pariſh Prieſts was never heard of before the Dotage (or Madneſs) of this and the foregoing Age. And ſo there is but one Paſtor and Church in a Dioceſs. Either Mr. Clerkſons book unanſwered of the Primitive Epiſcopacy, or this and ſuch other Doctors are impudent beyond the degree of humane pravity.
And whereas they that yet delay to anſwer my Engliſh Nonconformity Stated, take up uſually with the reproaching one queſtion in it, what Church the 800 were of, that one Doctor Printeth that he cured of the French Pox, ſhould I tell them of the quality and far greater number of perſons that Doctor Lower hath thrice together affirmed to have that Diſeaſe, that with the commoner Whoredom, Drunkenneſs, Swearing, Self-damning, ſcorning Godlineſs, yea and Gods Word it ſelf, may warrant a man that hath any love to the Church and Souls, to intreate the Curates though they be not Paſtors to bethink them, 1. Whether they know who are the Members of their Churches?
2. Whether it be they or the Biſhop that muſt know them perſonally?
3. If all that dwell in the Pariſh, are not all the Papiſts, Atheiſts, Hobbiſts, Deboiſht and Sectaries of their Churches?
4. If only Communicants, do they know when they come to the Altar whether they are of their Flocks or Strangers?
5. If all that Communicate not be no Members (perhaps two thouſand if not four thouſand in a Pariſh of ſix thouſand or eight thouſand) are the reſt well permitted quietly to be of no Pariſh Communion?
6. How many of all theſe and the debauched have been Excommunicated or openly brought to Repentance in London theſe thirty years, according to the Canon.
7. Have the Nonconformiſts more deſerved it, for going from their own Pariſhes, or Communicating with Godly diſſenting Proteſtants.
I ſpeak all this only if poſſible to procure ſome Repentance of the ſins and diviſions that threaten our ruines after the ſad experience of more than the laſt thirty years effects. For God will not Pardon us without Repentance.
§ 21. I. Chriſtening by Baptiſm, muſt not be made an Infant Ceremony, but uſed as one of the greateſt actions of all the life of man: Parents being ſeriouſly taught to know what it is to enter their Child into the holy Covenant, and to Dedicate their Child to God the Father, Son and Holy Ghoſt, renouncing the World, the Devil, and the Fleſh: And the Parents or Proparents, and not perfidious diſſembling God-fathers, muſt ſolemnly promiſe their careful education.
§ 22. II. The tranſition of thoſe Baptized in Infancy into the ſtate of Adult Communicants, muſt be made by an underſtanding and ſolemn owning of their Baptiſmal Covenant, and that by ſuch Paſtors as have time to examine and inſtruct them, and not made a deceitful Ceremony called Confirmation, by a Dioceſan that hath perhaps many hundred thouſands in his Dioceſs.
§ 23. III. The Pariſhes muſt be known to the Paſtors that take the Charge of them, and the three ſorts of Inhabitants diſtinguiſhed. 1. Thoſe that are of another Church (as Papiſts &c.) or of no Church. 2. Thoſe that are Catechumens and ſubmit to be Catechized and Hear, 3. Thoſe that are Communicants. And each Pariſh muſt have Miniſters for number and quality ſuited to the number of Souls, and fit to know them and perform their undertaken Office.
§ 24. IV. The partial unrighteous Canons muſt be caſt away.
§ 25. V. Nothing ſinful or unneceſſary to Miniſtry or Communion, muſt be impoſed as neceſſary Terms, nor Godly able Miniſters Silenced or Perſecuted cauſeleſly, that do more good than hurt.
§ 26. VI. They that Worſhip not God in all our Forms and Ceremonies, or that are too ſcrupulous, muſt be tolerated to Worſhip as they can by themſelves, ſo be it, their Doctrine and Worſhip and Converſation, and Unpeaceableneſs be not intolerable.
§ 27. VII. The Keys muſt be exerciſed only by the Clergy: And if the Chancellors or Civilians Courts be kept up, they muſt be the Kings Magiſtrates, and uſe only ſuch power as Magiſtrates may uſe.
§ 28. VIII. Thoſe that by the Laws are to be excluded from the Communion of the Churches (publick and tolerated) ſhould not have the power of chooſing Incumbents: Nor thoſe that exclude themſelves. Nor ſhould thoſe Patrons that chooſe the Incumbent that ſhall have the Place and Tythes, hinder any perſon from chooſing to whom he will voluntarily truſt the peculiar Paſtoral care of his own Soul; Nor ſhould men be hindered from the publick or tolerated Miniſtry of ſuch as they ſo chooſe.
§ 29. IX. Ordinations ſhould be made after ſufficient tryal of the Learning and Abilities of the Ordained, in Preaching and Praying, as well as upon a full teſtimony of his Pious and Upright Converſation, and no Inſtitution to a Title granted till the Pariſhioners have leave, warning and time, to know the man, and ſhew their acceptance or diſſent, and be impartially heard.
§ 30. X. Biſhops ſhould uſually ordain in Synods or with their concurrence: Or at leaſt with ſuch as the Synods chooſe to repreſent them.
§ 31. XI. Pariſh Churches muſt be acknowledged true Churches, and the Presbyters to be Epiſcopi Gregis, and the Incumbent that hath Curates to be Epiſcopus Praeſes, as well as the Dioceſans to be General or Archbiſhops. And Ordination by Preſident Biſhops not called Null, or ſaid to be no Epiſcopal Ordination: But the corruption of the Miniſtry by unqualified men is ſo dangerous a thing, that if the Supreme Power give the Dioceſane a Negative power as of the Quorum, without whom no Ordination ſhall entitle any man to any Benefice, (leaving Incumbents only to chooſe their own Curates, and to concur with the Dioceſan in other Ordinations) there will be no juſt cauſe of refuſing ſuch Dioceſans Power or Ordination.
§ 32. XII. An utterly inſufficient, heretical, malignant, ungodly ſcandalous Miniſter is not to be maintained nor tolerated; and due means muſt be uſed to keep and caſt ſuch out.
§ 33. XIII. The purging of the Univerſities, and the appropriating of their Government and Tutoring to Godly, Wiſe and Conſcionable men, is one of the greateſt points of neceſſary Reformation. And till this be done, no man ſhould be forbidden to chooſe Godly careful Tutors for his Children in his houſe or elſewhere.
§ 34. XIV. The ſad diſaffection like enmity between the Miniſtry and the moſt Religious People muſt be healed: which will be eaſily done in thoſe Pariſhes, where the Miniſters Preach Judiciouſly, Experimentally, Spiritually and Powerfully, and live Piouſly, Charitibly, Juſtly and Temperately, and love good men, and rebuke the wicked, and put due difference between the precious and the vile, thoſe that ſerve God and thoſe that ſerve him not, thoſe that ſwear and thoſe that fear an Oath: and make not the Church like the Commons or Wilderneſs. And where the Dioceſans are the encouragers of ſerious Godlineſs, and duely rebuke the Enemies and neglecters of it, and the vicious and profane. I have never ſeen the place where ſuch an exemplary worthy Miniſtry did not win the Hearts of the Nonconformiſts, and became not very dear and amiable to them, and uſually drew them to Concord where before they differed.
§ 35. But it muſt be a wiſe and godly King that muſt be the principal means to accompliſh all this, if ever it be done; ſuch a one that underſtandeth Gods Law and Intereſt and his own and Kingdoms real welfare, may do that by good Laws and Prudent Government, which ſhall be to parties of erroneous opinions, a powerful byas to incline their Judgments to go right: One man we may have more hope of making wiſe than of multitudes. I had rather have a uniting ſettlement by the choice of a wiſe Prince and Parliament, yea or of Dioceſanes of Wiſdom, Piety and Peace, than by the choice of any of the extreams, whether Separatiſts, or the Laudian New Church men, that are for a Forreign Juriſdiction. But through Gods great mercy the moſt of the Godly able Nonconformiſts Miniſters, falſly called Presbyterians, of my acquaintance, are ſo much for Truth and Peace and Concord, that they would rejoice to live under ſuch Biſhops, as were Nazianzene, Baſil, Chryſoſtom, Auſtin, or ſuch as Beadle, Uſher, Downame, (tho an angry man) Jewel, Dr. Parker, Grindal, Pilkinton, Sandies, G. Abbot, Rob. Abbot, Hall, Carlton, Morton, Davenant, Brownrig and ſuch like. And are moſt Epiſcopal Nonconformiſts, and would chooſe none but healing Terms.
§ 36. And now what ſhall I gain by this Diſcourſe? I am ſure of the cenſure of both the extreams. And I expect that few ſhould much regard what I have ſaid: but that ſcorners will ſcorn ſtill, and Fools hate Knowledge, and that Lies carry on Murders and he that is the Father of both, by both carries on his work in the World.
But great is the Truth and will prevail at laſt, but whether on this ſide the new Heaven and Earth I know not.
§ 37. I conclude with an earneſt requeſt to Godly peaceable men that they conſider well before they ſpeak againſt a National Church, or for any above National under one humane Government, and that they will read my old diſpute of Church Government about Apoſtolick Succeſſions with the additions of this Commentary and fuller proof, and Mr. Tho. Beverly's little Treatiſe called The whole duty of Nations. And when they hear two parties claiming the Name of the Church of England, they will judge by the Reformers Law and Judgment which is worthy of that name, and that the Nonconformiſts that are ſound are as honourable ſound parts of the true Church of England as the Conformiſts at leaſt. And that by this diſtinction of Biſhops they will expound my Treatiſe of Epiſcopacy, and my Church Hiſtory of Councils and former Biſhops. The Lord pitty a ſelf-deſtroying Clergy.