A Treatise of Episcopacy, Part 2 · Chapter 16
CHAP. XVI. That the Engliſh Dioceſane Government doth change this office of a Presbyter of Gods inſtitution into another (quantum in ſe) of humane invention.
I Come now to prove the Minor propoſition of my Argument; That the Dioceſane Government depoſeth the Office of Presbyters which God hath inſtituted (as much as in them lieth) By which limitation I mean, that if we would judge of the Power and Obligation of Presbyters, as the Prelatical conſtitution de facto doth deſcribe it, and not as God deſcribeth it contrarily, we muſt take it for another thing.
For the proof of this it muſt 1. be conſidered what is Eſſential to the office, and 2. How ſomewhat Eſſential is taken from them.
I. And 1. we grant (as before) that no Action whatſoever, as performed at the preſent, or for ſome excepted ſeaſon, is Eſſential to the Paſtoral office: A man ceaſeth not to be a Preacher or Paſtor, as ſoon as the Sermon is done and he is out of the Church. When a man is aſleep or in a journey, he endeth not his office: Nor yet when he is interrupted by buſineſs, ſickneſs, or perſecution. Yea, if he were ſo ſick, as to be ſure never to exerciſe his office more, he keepeth the Title with reſpect to what he hath already done.
2. Yet Exerciſe as Intended and as the Relative end or Terminus of the Obligation and Authority, is Eſſential to the Office: For when it is a Relation which we queſtion, and that conſiſteth in Obligation and Authority, there is no doubt but it is ad aliquid, and is ſpecified by the Action or Exerciſe to which men are Obliged and Authorized. (As a Judge, a Souldier, a Phyſician, are) And it being a Calling which we ſpeak of, and that durante vita & capacitate, it muſt be ſuch Action as is intended to be Ordinary, and Conſtant. He that Conſenteth not to do the work of a Miniſter, and that for more than a trial or a preſent occaſion, and is not Obliged and Authorized to that work, at leaſt ſtatedly as his intended ordinary courſe of life, is no Miniſter of Chriſt: which Paul well expreſſeth by that phraſe Rom. 1. 1. Separated to the Goſpel of God.
3. As God in creating man made him in his own Image, ſo did Chriſt in making Church Paſtors: Therefore he ſaith, As my Father ſent me, ſo ſend I you: And he that receiveth you receiveth me, and he that deſpiſeth you deſpiſeth me, and—him that ſent me, Luke 10. 16. And they are Embaſſadours to beſeech men in his name and ſtead to be reconciled to God, 2 Cor. 5. 19, 20. And Chriſt himſelf is called the Angel of the Covenant, and the Apoſtle and high Prieſt of our Profeſſion, and the Great Prophet, and the Biſhop of our Souls, and the good Shepherd, and the great Shepherd or Paſtor of the flock, and the Miniſter of the Circumciſion: And he was a Preacher of the ſame word of life as we are: And he adminiſtred the ſame Sacrament of Communion as we do.
Now as the Office of Chriſt had theſe three Eſſential parts, viz. to be the Teacher, the High Prieſt, and the Ruler of the Church; ſo hath (not only the Apoſtles, but) every true Paſtor in his place (as is proved) this threefold ſubſerviency to Chriſt. 1. They will confeſs themſelves, that He is no true Paſtor who hath not Authority and Obligation (which ſet together are called a Commiſſion) to be a Teacher of the Church. For though ſome men may be ſo weak as that they can Teach but by Reading, Catechizing, Conference, or very ſhort defective immethodical Sermons: And though where a Church hath Many, the Ableſt may be the uſual publick Preachers, and the reſt be but his aſſiſtants: Yet I never found any proof of Elders that were not Teachers by office as well as Rulers, and had not Commiſſion to Teach the flock according to their abilities, and might not Preach as the need of the Church required it, however the weaker may give place to the abler in the exerciſe of his office. Becauſe his office is an Obligation and Authority to exerciſe his Gifts as they are, for the Churches greateſt edification.
2. And it will be confeſſed that he is no Miniſter or Paſtor who is not Commiſſioned by Chriſt to be the Churches Guide in publick Worſhip, in Prayer, praiſe, and Sacrament of Communion: However where there are many, all cannot officiate at once.
3. Therefore all the doubt remaineth whether the power of the Keys for Church Covernment, ſuch as belongeth to Paſtors, be not as Eſſential as the reſt; I ſay the Commiſſion, the Authority, and the Obligation, (though violence may much hinder the exerciſe) And this I have proved before and muſt not ſtay to repeat it. Only 1. God doth not diſtinguiſh, when he giveth them the Keys and office. Therefore we muſt not diſtinguiſh. 2. The very ſignification of the words [Keys, Paſtor, Presbyter, Overſeer, Steward, &c.] do not only import this Guiding, Ruling power, but notably ſignifie it, as moſt think more notably than the Worſhipping part of their office. 3. Dr. Hammond and all of his mind confeſs that in Scripture theſe words are applyed to no one perſon or office, that had not the Governing as well as the Teaching and Worſhipping power. 4. The truth is, the Teaching, and Ruling, and Worſhipping power, are inſeparably twiſted together. Ruling is done (not by the ſword here, but) in a Teaching way by the Word: As a Phyſician may 1. read a Lecture of health to his Patients, 2. and give every one particular directions for his own cure; and this laſt is called Governing them: So when the ſame Paſtor who Teacheth all generally by Sermons, doth make his applications to mens perſons and caſes particularly, it is Governing the Church: as when a man is impenitent, he doth Excommunicate him only by teaching him and the Church, that ſuch perſons as are ſo impenitent are under the wrath of God, and uncapable of Church Communion, and therefore requiring the Church as from Chriſt, to avoid that perſon, and declaring him to be under the wrath of God till he repent, and requiring him to forbear Communion with the Church. And ſo in other acts of Government. And as in Worſhipping, the Paſtor delivereth the Sacrament of Communion, ſo it muſt belong to him to Give it or Deny it. 5. And indeed the ancient Churches had uſually more Paſtors than Aſſemblies, by which means every Presbyter could not daily preach and officiate. But yet they were ſo conſtant Aſſiſtants in the Government, as hath occaſioned ſo many to think that it was mere Ruling Elders who joyned with the Biſhops in thoſe times. And Paul himſelf ſaying 1 Tim. 5. 17. The Elders that rule well are worthy of double honour, eſpecially they that labour in the word and doctrine, doth plainly imply that there were fewer who were thus Labourers in the word and doctrine than that Ruled well. For indeed the following practices of the Churches expoundeth this Text, when the Churches having few Learned or able Speakers, he that could ſpeak or preach beſt, did preach ordinarily, and was made Chief or Biſhop, and the reſt helped him in Government, and other offices, and taught the people more privately, and preached ſeldomer when the Biſhop bid them and there was need: (Being yet of the ſame office.)
Obj. Why then may they not now be forbidden publick Government in foro Eccleſiae exteriore?
Anſw. 1. Our queſtion is not chiefly what part of the exerciſe of their proper office may be reſtrained on juſt occaſion; But what it is which truly belongeth to their office. 2. It is one thing to forbid it them pro tempore; and another ſtatedly (for this changeth the Office.) 3. It is one thing to forbid a man Preaching, Praying, or Exerciſe of Diſcipline in a Church where there are many, and all cannot ſpeak at once, and his reſtraint is for the better doing of the work, and the avoiding of confuſion: And another thing to forbid a ſingle Paſtor of a Pariſh Church, with all his Curates, to do it, when there is no other there, nor near the place, that knoweth the people, to do it; but it muſt be undone. 4. And indeed the caſe of Diſcipline in this differeth from Preaching and officiating in Worſhip: Two men cannot do the later at once in the ſame Congregation, without confuſion and hinderance of Edification: But ten men or twenty may conſult and conſent to the acts of Diſcipline. So that by Reaſon, Scripture, and Antiquity it is clear, that if any one part were more eſſential to the Presbyters office than the reſt, it would be the Authority and Obligation to Rule the flock by the word of God, and exerciſe the Church Keys of Diſcipline.
II. Now that this power is here taken from them (notwithſtanding all the forecited Conceſſions or Confeſſions that it is due to them) I prove.
I. I might premiſe, that Ubi non eſt idem fundamentum, non eſt eadem relatio: At, &c. There is not the ſame foundation, therefore not the ſame Relation. For 1. Here is not the ſame Election, no nor Conſent. I opened this before. Though all Antiquity gave the Church the Election of her own Paſtors, yet we make not that neceſſary to the being of the office, or relation to them: So there be but Conſent. But we take Conſent of the Church to be neceſſary to any mans Paſtoral Relation to that Church (though not to the Miniſtery in general as unfixed.) For ſeeing it is not poſſible to Exerciſe the office without the peoples Conſent, it cannot be aſſumed as over them without their Conſent: Becauſe that which cannot be Exerciſed ſhould not be undertaken to be exerciſed. But with us, commonly, the Patron chooſeth, and the Biſhop approveth, inſtituteth, and giveth him induction, and ſo he is fully ſetled in title and poſſeſſion in their way, without any of the peoples knowledge or conſent.
Obj. You chooſe Parliament men who make theſe laws, and your Anceſtours conſented to Patrons power: Therefore you conſent.
Anſw. This ſeemeth a jeſt, but that the buſineſs and execution make it a ſerious matter to us. 1. It cannot be proved that all the Churches or people gave the Patrons that power. 2. We never intended to conſent that Parliaments ſhould do what they liſt, and diſpoſe of our Souls, or of that which is neceſſary to the ſaving of our Souls. 3. Elſe you may as well ſay that we conſent to be Baptized and to receive the Sacraments, becauſe the Parliament whom we choſe conſenteth to it: And ſo we may baptize Infidels becauſe their great grandfathers conſented that all their poſterity ſhould be Chriſtians: And you need no diſcipline to keep men from the Sacrament, if Noah conſented that all his poſterity ſhould fear God and ſerve him and ſo be ſaved. Many men are jeſted out of their ſaith and ſalvation, but none are thus jeſted into it. Sin is a mockery, but ſo is not piety. 4. Our forefathers had no power to repreſent us by ſuch conſenting. If they could oblige us to Duty by their Authority, they cannot be our ſubſtitutes for the performance of duty, any more than for the poſſeſſion of the reward. 5. What God himſelf hath laid upon the Perſon or exiſtent Church, they cannot commit to another if they would themſelves, becauſe the obligation was perſonal, and they have not Gods conſent for the tranſmutation. We cannot ſerve God by proxy, nor be happy by proxy.
Obj. But how unfit are the common people to chooſe their Paſtors: They are ignorant, and partial, and tumultuous. Do the children beget their own father, or the ſheep chooſe their own ſhepherd?
Anſw. 1. No: but wives chooſe their own husbands, and Patients chooſe their own Phyſicians, and Clients their own Advocates, and ſervants their own maſters, &c. Similitudes run not on four feet. If all the Church of Chriſt beſides the Prelates and their Curates, be as brutiſh as ſheep and as ſilly as infants (in compariſon of them) then they have talkt reaſon in their ſimilitude. Elſe—2. Is it not notorious in England that no Congregations have had more Learned and holy Paſtors, than where the People have had their choice? I deſire London but to conſider it (nay they know it by great experience) what men hath Aldermanbury had, Mr. Calamy, Dr. Stoughton, Dr. Taylor, and ſo before? What men hath Blackfryers had, Mr. Gibbons, Dr. Gouge, and many formerly? So alſo Antholins, Lincolns-Inn, Greys-Inn, the Temple, &c. But the truth is, that is an excellent perſon to us, who is an odious or contemptible perſon to the high Prelatiſts. If he will preach as Heylin writeth, and make the people believe that Presbyterians are Rebels, and Diſciplinarians are ſeditious brainſick fellows, and ſtrict living is hypocriſie, and praying without book and much preaching is Fanaticiſm, and that none are worthy to preach the Goſpel who will not ſwear to be true to this Prelatical intereſt: that drunkenneſs in a Conformable man is a tolerable infirmity, and their ignoranteſt nonſence is fitter to ſave ſouls or Edifie the Church, than the labours of a Learned Holy Nonconformiſt; that Calvin was a Rogue, and Cartwright, Ameſius and all ſuch as they, diſcontented factious Schiſmaticks, unworthy to preach or to be endured; This is a ſon of the Church, and an excellent perſon with the men in queſtion. But it is the man that Learnedly and Judiciouſly openeth the word of life, that cloſely and skilfully and ſeriouſly applyeth it, that is an example of Holineſs, Sobriety, Love, Meekneſs, Humility, and Patience to the flock, who ſpareth no labour or coſt or ſuffering for the ſaving of mens ſouls, who is for the wiſdom which is firſt pure and then peaceable, &c. This is the Paſtor that is excellent in our eyes. And of ſuch I have oft wondred that the common people ſhould uſually chooſe far better than the Prelates do. But the truth is, Wiſdom and Goodneſs have their witneſſes even in the conſciences of natural men, which Faction, Pride, and Fleſhly intereſt doth bribe or ſilence, and cannot endure.
3. But what's all this to us? We plead not now for the neceſſity of the peoples Elections, but only for their conſent: If the Patrons as now, or the Clergy as formerly be the Nominators, or Electors, yet ſhould the peoples conſent be acknowledged neceſſary in the ſecond place.
4. For who is fitter to chooſe, or refuſe, or conſent at leaſt, than he whoſe everlaſting intereſt lieth at the ſtake? It is their own ſoul that muſt be ſaved or damned? And in good ſadneſs do theſe Dioceſans love the ſouls of all the people better than they love their own? Do you make them believe this, by not ſeeing one of a thouſand or many hundred of your flock once in all the time of your lives? Doth the ſilencing of ſo many Miniſters ſhew it? Chriſt will have all men at age in Covenanting, Baptiſm, and the Lords Supper, to be Chuſers or Refuſers for themſelves, becauſe (as Clem. Alexandr. Strom. 1. ſaith,) they have free will, and it is themſelves that muſt have the gain or loſs, that muſt be in heaven or hell for ever. What if a Prelate, a Parliament, a Patron, or a forefather, chuſe Maſsprieſts or Hereticks for us, muſt we accept the choice? Is this our bewaring of falſe prophets, and of the leaven of the Phariſees, and our trying all things, and letting no man deceive us, &c.
5. But how unfit is this objection for a Prelates mouth or pen? Are you the Church Governours? Is all this contention that you may have the Keys alone, without the pariſh Miniſters? And is this the fruit of all your Government, that the common Church members are ſo mad, ſo bad, ſo untractable, that they are not fit to be free Conſenters to them that are to Teach and Guide them to ſalvation? Who then is this Church Ruine and Abomination long of but your ſelves, who have and only will have the Keys? Have you not fine Churches and members, that are not fit to chooſe no nor conſent to their own Guides? Why do you not take care that the Churches by diſcipline may be better conſtituted? As none ſhould be Paſtors who are not fit for the duty of Paſtors, ſo none ſhould be members who are not fit for the duty of members. It's excellent Government inded to keep ſuch in the Church as are unfit to be there, and then fetch an argument from their unfitneſs for their neglect of their duty, and your depriving them of their power? As if you ſhould chooſe none but ideots (or moſt ſuch) to be Jury men, and then argue thence, that they are unfit for ſo great a truſt, and ſo the people muſt loſe their liberties.
6. There are among the ignoranter ſort of the people, uſually divers ſober and good men, and the reſt uſe much to hearken to them.
Obj. But what if the people will not conſent to any but a Heretick or intolerable perſon?
Anſw. 1. The former anſwers ſerve to this: You do fairly to keep ſuch people in the Church? But as the Foreigner wondered in Henry the Eighth's days, to ſee at once ſome hanged for being Papiſts, and ſome burnt for being Proteſtants, and cried out Dii boni quomodo gentes hic vivunt! So it is ſuch another caſe to ſee at once the ſame Prelates forcing the unwilling into the Church and to the Sacrament, as if this would or could ſave them (if their Church be ſalvation) in deſpight of them, even on pain of undoing, and perpetual impriſonment; And yet Excommunicating and caſting out thoſe that are willing to ſtay in; As if Conſent were a mark of an aliene and a reprobate, and unwillingneſs the mark of worthineſs.
2. Such as you here deſcribe are not fit to be members of a Church. If they will not Conſent to Church priviledges and duties, they ſhould be without the doors. And you may force them to hear Teaching whether they are willing or not; But you cannot make them Godly nor bring them to heaven, nor give them right to Church Communion and Sacraments whether they will or not. So much of Election and Conſent.
2. Moreover the Ordination differeth from that of Gods inſtitution. For Presbyters are now Ordained commonly neither by Archbiſhops, Biſhops or Presbyters of Chriſts inſtitution (in their way.)
1. The Biſhops themſelves profeſs that they Ordain not as Presbyters. For they ſay ſuch have no power of Ordination. 2. They are not Biſhops of Chriſts inſtitution as is before proved; but of another ſpecies, which half themſelves confeſs to be but humane. 3. They are not Archbiſhops, becauſe they have no Biſhops under them. And ſo having not their power of Ordination as Officers of Gods making, they have no power from him to Ordain.
Obj. By theſe two laſt differences you ſeem to give up the Cauſe to the Separatiſts.
Anſw. The Prelatiſts do ſo; but ſo do not we: 1. Becauſe whether the Prelates will or not, the people ex poſt facto do Conſent to every worthy Paſtor. 2. Becauſe we judge of Pariſh Miniſters as God deſcribeth them, and therefore as true Biſhops: and conſequently take the Prelates for a kind of Archbiſhops whatever they call themſelves. 3. And there is no honeſt Miniſter but hath the Conſent of ſome neighbour Miniſters and of the People: And though impoſition of hands be a laudable Ceremony, yet it is not that, but mutual Conſent of themſelves and the Paſtors and People in which their external call conſiſteth, as is before ſaid.
II. The different Correlates and Termini make different Relations. The Churches which the ancient Presbyters were related to, were true entire Churches, (however their work might be parcelled among the members.) But according to the Prelates platform, each Presbyter hath his charge over no Church of Chriſt at all, but only over a hundredth, ſix hundredth or thouſandth part of a Church, having no more to do with all the reſt than if they were of another Dioceſe.
III. But I come to the point intended: That they take from the Presbyter his eſſential Obligation and Authority appeareth,
1. In general, they commonly affirm, that the Governing power belongeth not to them; and that they are but the Biſhops Curates: By which they mean not only that the Biſhops rule them: but they ſay that the Biſhop doth Teach all his Dioceſe per alios, even by theſe his Curates. And accordingly they have lately blotted out of their Litany [Biſhops, Paſtors, and Miniſters of the Church] and have ſubſtituted [Biſhops, Prieſts, and Deacons] leſt the Prieſts ſhould be ſuppoſed Paſtors. But they altered not the Collect for all Biſhops and Curates. And they have put out of the Office for Ordination of Prieſts, Act. 20. 28. Now what a Presbyter doth in the perſon of the Biſhop and as his inſtrument, that he doth not in the diſtinct perſon of a Presbyter: He that payeth money or delivereth poſſeſſion in his Maſters name, doth it not in his own. So that if really they mean as they ſay, that quoad perſonam legalem quamvis non naturalem, it be the Biſhop that doth Teach and Officiate per alios, then no Presbyter is indeed endued with any power of Teaching, Officiating, or Ruling in the perſon of a Presbyter, but only to be the Servant and Inſtrument of the Dioceſane.
2. No Presbyter hath power to judge whom he ſhall Baptize, or whom to refuſe; but is to Baptize all without any exception that have Godfathers and Godmothers, who will but ſay the words in the book. The Canon 78. is [No Miniſter ſhall refuſe or delay to Chriſten any Child according to the book of Common prayer, that is brought to the Church to him upon Sundays or Holidays to be Chriſtened—Elſe ſuſpended three months from his Miniſtry. (Yea, that is it that pays for all.) So Can. 79. he is bound to do in houſes in caſe of danger. Yet Can. 29. No Parent ſhall be urged to be PRESENT nor be admitted to anſwer as Godfather for his own child. Now the Liturgy requireth not any Godfather to Adopt the Child, and take it for his own: Nor doth it allow us to refuſe the Children of Turks, Jews, or Heathens; And if theſe Godfathers be known Atheiſts, Turks, Jews or Heathens, or the filthieſt Adulterers or wicked perſons, if they did ever in their lives receive the Sacrament, and will ſay as the Book bids them, the Prieſt cannot refuſe the Child. But if the godlieſt Parent can get none to be ſuch Godfathers or Godmothers, his Child muſt not be Baptized. I told the Biſhops my ſelf that I had a notorious Infidel boaſted that he would bring his Child to be baptized, and ſay the words of the book, and ſee who durſt refuſe it; And I was anſwered that if the Child had Godfathers, there was no ſcruple but I ſhould Baptize him: But, when I ask, what if theſe Infidels (profeſſedly ſuch) be the Godfathers, and ſay before-hand [I will ſay thoſe words and refuſe me if you dare] they have nothing to ſay, that common reaſon ſhould regard. Now he that is but ſent to Baptize thoſe (even all whomſoever) that others bid him baptize, and hath no more diſcerning or judging power of the perſons capacity, than a Lay-man hath, is in this no Presbyter, but a Prelates meſſenger or ſervant.
3. They have no power to inſtruct, admoniſh, or reprove in ſecret or publick or in their own houſes, any one Ignorant Heretical Infidel, Atheiſtical or ſcandalous wicked man, that will but refuſe to ſpeak with them or to hear them. And yet he muſt give this perſon the Sacrament, at leaſt till he prove that by him which his refuſal to ſpeak to him maketh impoſſible to be publickly proved. If I have great reaſon by ſome private occaſional ſpeech or report to believe, that many of the Pariſh know no more of Chriſt than Pagans do; or that they among their own companions (who will not accuſe them) profeſs Atheiſm, Infidelity, or Hereſie; or if after ſcandalous fames I would admoniſh them to repent; If they refuſe to ſpeak with me, or ſuffer me not to come and ſpeak to them, I have no remedy; but muſt ſtill continue them in the Communion of the Church.
Obj. You would not have ſuch men forced your ſelf.
Anſw. But I would not be forced then my ſelf, to give him the Sacrament of Communion as his Paſtor, who refuſeth to ſpeak with me or to hear me as his Paſtor; but would have power to refuſe that Paſtoral adminiſtration to him that refuſeth the reſt.
4. They have no power to judge of the fitneſs of any one for the Sacrament of the Lords Supper, in point of knowledge, faith, or Covenanting with God, nor whether he underſtand what the Sacrament is, any more than an Infidel or ideot; ſo be it the Biſhop do but confirm him (in his childhood) or he will ſay that he is ready to be confirmed. Indeed all are required to ſend their children to be Catechiſed; But 1. few Miniſters uſe it: 2. few perſons in a pariſh come. 3. If they refuſe, we cannot prevent their further communicating. 4. It is but to ſay over the words of that Catechiſm which they are called to; which experience tells us children will do like Parrots, without underſtanding what they ſay: And we muſt not ask them any other queſtions.
It is true alſo that they who are confirmed by the Biſhop ſhould bring a Certificate from the Miniſter that they can ſay the Creed, Lords prayer, Commandments, &c. But they may chooſe, and not one of many doth it. I went my ſelf at thirteen years of age or fourteen, to the worthy Biſhop Morton with the reſt of the School-boyes without any Certificate, and without any examination he haſtily ſaid as he paſſed on three or four lines of a prayer over us, when I knew not what he ſaid: And after this, no Miniſter can refuſe any one at age the Sacrament. The Rubrick ſaith, They ſhould openly own their Baptiſm, &c. But few do it, and none can be refuſed for not doing it. And ſo the tranſition from the number of Infant members into the number of the adult, is made without the Miniſters Conſent (Though the Kings Declaration once yielded to the contrary) And Communicants croud upon him in utter ignorance, becauſe they were Baptized in Infancy: Nay few in a Pariſh (not one of many hundred of my acquaintance) is ever confirmed by the Biſhop at all, ſo much as ceremoniouſly, or regard it.
5. They have no power to chooſe what Chapter they will read to the Church in publick (though a word before the Homilies lib. 2. ſeemed once to allow it them) But every day in the year even week-days and Holidays they are tyed up to the Chapters impoſed on them, though Bell and the Dragon, Judith, Suſanna, Tobit, and other Apocryphal writings be appointed for Leſſons, even about 106 Chapters of the Apocrypha in two months: And though any ſcandal or other occaſion in his Church would direct him, to chooſe ſome other ſubject for the peoples good.
6. He hath no power to chooſe what words to uſe in his publick prayers to God: no not to uſe any that are not written for him to read out of the book. And though cuſtom hath ſo uſed Miniſters to pray without book in the pulpit, yet this is but connived at becauſe it cannot eaſily be remedied: One of them wrote a book againſt it, as anſwering that part of our Savoy Reply 1660: Dr. Heylin hath largely laboured to prove that it is contrary to the Canon, which indeed doth ſeem expreſs againſt it: And that's not all; However their Conſciences digeſt it, all the Conformiſts in England do ſubſcribe as ex animo a covenant or promiſe [that they will uſe the form in the ſaid book preſcribed in publick prayer and adminiſtration of the Sacraments, and no other.] Canon. 36. Mark, No other: And the Biſhops that endure this are forced to ſay, that theſe Pulpit prayers are not the Churches prayers but our own: But yet they are [Publick prayers] and therefore I doubt a breach of the Canon-Covenant.
7. A Presbyter as ſuch hath no power to preach the Goſpel. The words of his Ordination do but give him power to preach when he ſhall be lawfully called: yea his Preſentation, Inſtitution, Induction and poſſeſſion of a Paſtoral Charge, do not all make up this Lawful call, nor may he preach one Sermon after all this, till he have a particular Licenſing Inſtrument from the Biſhop. So that he preacheth not meerly as a Presbyter nor as a poſſeſſed Incumbent, but as Licenſed by the Biſhop.
8. When he viſiteth the ſick, he hath no Power left him to judge, WhetherIn the new Rubrick is added [If he humbly and heartily deſire it] But if he will but ſay ſo, the Prieſt muſt not judge. the perſon be penitent and fit to be Abſolved or not? But if the wickedeſt liver will but ſay or ſwear that he repenteth of Swearing, of Adultery, of Perjury, though ſuch expreſſions or circumſtances be ſuch as plainly tell a preſent Miniſter, that he hath nothing like to a ſerious repentance, yet muſt this Miniſter be forced even in Abſolute words to Abſolve him from all his ſins: When a Popiſh Confeſſor would require more. I do not in all this lay the fault that this Miniſter hath not power to keep away any of theſe perſons, from Baptiſm, Confirmation, the Lords Table, Abſolution, &c. but only that he hath no Power to forbear his own action and application, and leave them to others that are ſatisfied to do it: Nor not ſo much as to delay till he give a reaſon of his doubt to his Lord Biſhop.
9. When he buryeth the dead, he hath no power to judge ſo far as to the performing or reſtraining of his own act, whether the deceaſed perſon muſt needs be declared and pronounced bleſſed. Three ſorts of perſons he muſt deny Chriſtian burial to. 1. Thoſe that die unbaptized, (though they be the Children of the holieſt Parents) 2. Thoſe that kill themſelves (though they be the faithfulleſt perſons of godly and blameleſs lives, who do it in melancholy, deliration, a phrenzy, feaver, or diſtraction.) 3. All that are Excommunicate, (though by a Lay Chancellor,) for not paying their fees, or though it be becauſe they durſt not take the Sacrament from the hands of an ignorant, ungodly, drunken Prieſt, to whoſe miniſtery neither they nor other of the Pariſh did ever conſent; or that it be the Learnedeſt Godly Divine that is excommunicate for diſſenting from the Prelatiſts.
But all others without any exception that are brought to Church, they muſt bury with a publick Declaration that they are ſaints, viz. [That God in mercy hath taken to himſelf the ſoul of this our dear brother] (And without Holineſs no man ſhall ſee God.) (So great difference in Holineſs there is between the Holy Church of Rome and ours, that they Canonize one Saint in an age by the Pope, and we as many as are buryed by the Prieſt.) Though it was the moſt notorious Thief or Murderer, or the moſt notorious Atheiſt, or Infidel, or Heretick, who either writeth, or preacheth or diſputeth that there is no God or no life to come, or uſeth in his ordinary talk to mock at Chriſt as a deceiver, and to ſcorn the Scriptures as nonſence and contradiction, or though it be a Jew who profeſſeth enmity to Chriſt? Much more if it be a common blaſphemer, perjured perſon, adulterer, drunkard, a ſcorner at a godly life, &c. who never profeſſed repentance, but deſpiſed the Miniſter and his counſel to the laſt breath, yet if he be brought to the Church for buryal, the Prieſt muſt pronounce him ſaved in the aforeſaid words, ſo be it he be not Excommunicate (of which ſort of late there are too great numbers riſen up, in ſo much that the ſober Prelatiſts themſelves cry out of the growth and peril of Atheiſm, Infidelity, and moſt horrid filthineſs, and profaneneſs.) The words of the Canon are (Can 68.) [No Miniſter ſhall refuſe or delay to bury any corps that is brought to the Church or Churchyard (convenient warning being given thereof before) in ſuch manner and form as is preſcribed in the book of Common Prayer. And if he ſhall refuſe—except the party deceaſed were denounced Excommunicated Excommunicatione majori for ſome grievous and notorious crime, (and no man able to teſtifie of his repentance) he ſhall be ſuſpended by the Biſhop of the Dioceſe from his Miniſtry by the ſpace of three months] But the New Rubrick in the Liturgy ſaith, [The office enſuing is not to be uſed for any that die unbaptized, or Excommunicate, or have laid violent hands on themſelves.] The Office ſaith, [Foraſmuch as it hath pleaſed Almighty God of his great mercy to take unto himſelf the Soul of our dear brother here departed, &c.] And [We give thee hearty thanks that it hath pleaſed thee to deliver this our brother out of the miſeries of this ſinful world.]
And yet as ſelf-contradicters and condemners, if any man do but ſay of one that hath been openly againſt the Prelates or Conformity, that he was a godly honeſt man, (much more one that was againſt the King, and eſpecially a downright Traitor who ſo lived and died impenitently) they take it for a heinous crime, (as in the latter caſe they well may do) And yet (except thoſe whoſe quarters they ſet up upon the gates, or deny Chriſtian burial to by the Magiſtrate,) the poor Prieſt muſt pronounce them all at the Grave to be the Biſhops dear brethren and ſaved as aforeſaid.
10. They have no Power to give the Sacrament of Communion with Chriſt and his Church, to any the moſt Learned holy Chriſtian, who dare not receive the Sacrament kneeling, (for fear of bread-worſhip in appearance, &c.) which (though I think is unwarrantably ſcrupled, yet) hath ſo much of Univerſality and Antiquity as maketh it ill beſeeming thoſe ſame men who cry up the Church Councils, Cuſtomes, and Antiquity, to caſt out of Communion thoſe that conform to all theſe, for ſo doing. For who knoweth not by Can. 20. of Concil. Nic. 1. and the conſent of Antiquity, that they took it for a cuſtome? and tradition and Canon of the Univerſal Church, that none ſhould at all adore God kneeling on any Lords day in the year, nor on any week-day between Eaſter and Whitſunday.
11. They have no power to forbear denying the Sacrament of Communion to any how faithful and holy ſoever, who is againſt the Dioceſanes Confirmation, and is unwilling that thoſe whom he taketh to be no true Biſhops ſhould uſe that which he taketh (as uſed by them) to be no true Ordinance of God, but a taking of his name in vain; or if on any other account he be unwilling of it: For the new Rubrick is, [There ſhall none be admitted to the holy Communion, until ſuch time as he be Confirmed, or be ready and deſirous to be Confirmed.] So that it is not actual confirmation which they think neceſſary. But [a Deſire of Confirmation] by the impoſition of the Dioceſanes hands, is made a thing neceſſary to Chriſtian Church Communion.
12. As it is before ſaid that he hath no power to judge who ſhall be Confirmed, and admitted into the Rank of Communicating members, ſo he hath no power at all effectually to keep away the groſſeſt offenders, or to forbear his own actual putting the Sacrament into their hands. For though the Canon ſeem to favour his power, and the Rubrick ſay ſomewhat the ſame way, yet it is to be noted, 1. That whereas the Rubrick alloweth him to advertiſe the ſcandalous not to come to the Sacrament, yet it is only the contentious that have injured others and are not reconciled, whom he is plainly enabled to refuſe. 2. Among thoſe that he may advertiſe not to come, the groſly ignorant (who know not what Chriſt or the Sacrament is) the Atheiſt, Infidel and Heretick are not numbred at all; but [an open and notorious evil liver, or that hath done wrong to his neighbours] 3. And if he be never ſo wicked, yet unleſs alſo [The Congregation be thereby offended] the Curate cannot hinder him, or ſo much as advertiſe him not to come. And ſo if only a few Godly perſons be offended, they are not the Congregation; or if the Minor part be offended, they are not the Congregation: And how ſhall the Miniſter know whether the Major part be offended: For he hath no power to ask them, much leſs to put it to the Vote: And the Major part will never come to him nor be accuſers? And if the Major part (which is no wonder) be themſelves ſo Ignorant, Heretical, or ungodly as not to be offended, but rather to take the Sinners part, then the Curate muſt give them all the Sacrament, and hath no remedy. 4. And he that muſt not live in Taverns, Alehouſes, Play-houſes, or other places of wickedneſs (ſpecially if he live as Chryſoſtome did, who never did ſo much as eat with any one in his own houſe) may have moſt of his Communicants to be abominable and flagitious, before it will be Notorious to him: for (as is ſaid) He hath no power to call any to witneſs any thing, that are unwilling. And few will be willing to enrage their neighbours, when they foreknow that it will do more hurt than good. 5. And if he do refuſe any one, he is bound to become an Informer, and to give an account of the ſame to the Ordinary within fouteen days at the fartheſt.] Whenas, 1. Perhaps he may dwell many ſcore miles off; 2. And have his ſtudies and all other buſineſs on his hands: 3. And muſt then bring his proofs, when he is not enabled to examine any witneſs nor take proof of that which to all others is notorious. 4. It is a great doubt whether the Sinner have not his remedy at Law againſt him to his undoing, if he lay not by all his other buſineſs to proſecute the proof to the utmoſt. And if he do lay by the reſt of his work that while, the Biſhop may undoe him or ſuſpend him. 5. By this means he ſhall more exaſperate the Sinners (by proſecuting them to ſuch a Court as the Prelates) and harden them againſt all profiting by his Miniſtry, than if by his Paſtoral office he had himſelf firſt lovingly convinced them, and ſuſpended them only till they repent. 6. When he hath all done, if the ſinner pay his fees and ſay, He repenteth, the Chancellor is to Abſolve him: And ſo the Curate doth only to his own vexation and the Sinners hurt, deny him the Sacrament but once. And if the wrath or ſcorns of the Sinner ſhew that he was far from true Repentance, the Curate cannot deny him the Sacrament the next day, nor ever after, till he not only again commit the ſame ſin (Adultery, Perjury, Drunkenneſs, &c.) but till it be again notorious, and he will be again at the ſame trouble in the proſecution. 7. And there are few great Pariſhes in England where there are no Swearers, Drunkards, Railers, Fighters, Fornicators, Adulterers, and ſuch like enow, to hold a Curate work through the whole year to proſecute them, though he lay by almoſt all his other work: ſo that by this way, if he keep ſuch from the Sacrament, he muſt keep all away by ceaſing his Miniſterial work. 8. The Curate cannot refuſe him till he hath called and advertiſed him; whereas the perſon may refuſe to come to him, at leaſt by pretending buſineſs and other excuſes. All theſe things make this which ſeemeth his moſt conſiderable power, to be in effect but next to none.
13. The Curate hath no power when any perſon is obſtinate and impenitent in the moſt notorious ſcandal or hereſie, or endeavoureth to pervert others, to admoniſh him before all, that others may beware, nor to call him openly to Repentance.
14. Nor hath he any power to judge who ſhall be Excommunicated as impenitent, be the crime never ſo heinous or notorious: no not ſo much as to concur in this power with any Biſhop, Chancellor or Presbyters; any more than any Lay-man hath. He can but Accuſe them, and ſo may an Apparitor or Church-warden: or Read the Biſhops or Chancellors Excommunication, as he doth the Kings Proclamations, or as the Clerk doth other writings.
15. He hath no power to abſolve publickly any perſon Excommunicated, no more than a Lay man; but as aforeſaid to read the Abſolution.
16. He hath no power to forbear his own act of Reading an Excommunication againſt the faithfulleſt and moſt religious perſons in his Pariſh, whom it ſhall pleaſe the Biſhop or Chancellor to Excommunicate, (that is, uſually, a Nonconformiſt, or a Churchwarden who dare not ſwear to their large books of Articles, to perſecute the Nonconformiſts, &c. or one that appeareth not at their Courts, or a poor man that doth not pay their fees, &c.) The poor Curate muſt read the Curſe againſt them.
17. He hath no power himſelf to forbear the open Reading of an Abſolution of the moſt impenitent wicked man, whom it ſhall pleaſe the Chancellor to abſolve. And how eaſily that is procured for any man, that is but Rich and Conformable, is well known.
18. The Curate hath no power ſo much as to Baptize the holieſt believer or the Child of ſuch, as do but fear leſt it be a Sin to uſe the Tranſient Image of the Croſs, as a humane ſymbol of Chriſtianity, and an engaging dedicating ſign, that he [will not be aſhamed to profeſs the faith of Chriſt crucified, and manfully to fight under his banner againſt the Devil, the world and the fleſh, and to continue Chriſts faithful ſervant and ſouldier to his lifes end.] If the perſon to be baptized were a Turk, or a Jew, who both hate Idolatry, and ſhould be ſo ſcandalized at this Tranſient Image and humane Symbol, as that they would rather never be Chriſtians or be Baptized, than receive it; yet muſt the poor Prieſt let them go without Chriſtianity, rather than Baptize them without this Image of a Croſs, unleſs he will be ſuſpended from preaching Chriſts Goſpel to the ignorant that they may be ſaved. But if he will bear that, he may do what he will; that ſo poor ſouls may be the loſers.
19. If the commoneſt whore or wicked woman come to be Churched, as they call it, after child-bearing, the Prieſt muſt uſe all the Office of thankſgiving, without firſt expecting her repentance, as if ſhe were the chaſteſt perſon: And muſt give her the Sacrament.
20. To conclude, no Prieſt as ſuch (till Licenſed) hath power [to take upon them to expound in his own Cure, or elſewhere (and therefore not to his family, or any one of his ignorant neighbours) any Scripture, or matter, or Doctrine; But ſhall only ſtudy to Read plainly and aptly, without gloſſing or adding the Homilies, &c.] Are theſe Authorized Prieſts, that may not ſo much as tell a Child the meaning of his Catechiſm, or any Article of the Faith? No though an ignorant perſon ask him? The Prieſts lips ſhould preſerve knowledge, and the Law ſhould be enquired of at his mouth, for he is the meſſenger of the Lord of hoſts. But an Engliſh Prieſt may not expound any Matter, Scripture, or Doctrine but barely Read, till the Biſhop Licenſe him.
Obj. If they be not able, it will do more harm than good.
Anſw. Will the righteous God be always mocked? and ſuffer men to make merchandice of Souls, and to vilifie them and ſet them at cheaper rates than they would do a gooſe, a pig, or a dog? Is this a fit anſwer for thoſe that are their Ordainers? under whoſe examination and hands all men enter into the Miniſtery? Will they ſay that they can get no better? What, not when they have made ſo many Canonical Engines to keep out better? What, not when ſuch as Cartwright, Hilderſham, Ameſius, Parker, Dod, Ball, &c. are caſt out as unworthy? When ſo many hundred were ſilenced in Queen Elizabeth and King James's days; and Eighteen Hundred of us now? When the Biſhops have got ſo many Laws to hinder us from Preaching in publick and private, and to baniſh us five miles from all Cities, Corporations, and places where we have preached? When none but their ſworn Curates, Subſcribers, Declarers, &c. may preach, yet can they get no better? Will they keep up a Miniſtry whom they will themſelves ſo ignominiouſly ſtigmatize, as to tell the world, that none of them all, as Presbyters, may be endured to expound any Scripture, Doctrine, or Matter, but barely to Read? Yea as if they would diſſwade them from all Learning of Humanity or Divinity as needleſs or hurtful things, they ſay [he ſhall only ſtudy to Read plainly and aptly.] So that he that ſtudieth for any more than to Read, doth break the Canons of the Prelatical Church.
Alſo a Prieſt as ſuch hath no power to judge what Garments he ſhall wear, nor of what colour at home or abroad.
He hath no power to judge in what houſe he may inſtruct or pray with any of his flock: nor when ſo much as with his Church in publick, or with any ſick or afflicted neighbour in private, to Faſt and Pray: But they are all ſtraitly forbidden to preach or adminiſter the Sacraments, (except to the ſick) in private houſes: To preach or officiate in any room ſave a Conſecrated Chappel, even in a Noblemans houſe; To keep publick or private faſts; To give the Sacrament to any that are not of their own Pariſh, at leaſt if they go from their own Prieſt, becauſe he never ſtudied more than to Read: They have not power to admit any other, how Learned and Holy ſoever, to preach in their Churches, as Presbyters, without Licence. All theſe ſhew their Prieſtly power.
Obj. But a Surrogate may Excommunicate.
Anſw. 1. That is but ludicrous pro forma. 2. Or elſe it is but their ſelf-condemnations while they allow one Presbyter of a thouſand, to do that which all the reſt are forbidden. The ſame I ſay of Arch-deacons, and peculiar Ordinaries.
Object. They make Canons in Convocations, and chooſe Convocation Prieſts.
Anſw. 1. It is but two Prieſts of many hundred that are in a Convocation: And what's that to all the reſt. 2. Chooſing is not a Governing act. Where the people chooſe Kings and Parliament men, it proveth not that they have any Government themſelves. The Laity ever formerly choſe their Biſhops, and yet were no Biſhops nor Church Rulers. 3. It is in the Biſhops power to fruſtrate their choice. For when they have choſen four, he may put by two of them. In this great Convocation which hath new moulded our Liturgy, which hath formed the Engines that have done what is done, the great and famous City of London had not one choſen Clerk in the Convocation. (No wonder then if they Conform not, as not being bound by their own Conſent) For when they choſe Mr. Calamy and my ſelf, the Biſhop refuſed us both (which I am ſo far from mentioning in diſcontent, that I take it to have been a greater Mercy than I can well expreſs) 4. I take not Canon-making to be any conſiderable part of the Paſtoral Office. If two of many hundred, have power to pleaſe the Plural Number of Prelates, Deans, and other Dignitaries (whom they cannot over-vote) by ſerving them againſt the Church and their Brethren, doth that prove that Presbyters as ſuch have the Governing power of their flocks?
I am not ſtriving for a power of Ruling one another, much leſs of Excommunicating Kings and Magiſtrates, nor a power of making Laws, or Ruling Neighbour Churches: But only a power of Guiding their own flocks, and judging of their own actions. Yea, and that not as Ungoverned or without Appeals: But as Ruled by Magiſtrates, conſociated for Concord with other Paſtors, and Ruling Volunteers. And if Archbiſhops alſo Rule them by Gods Laws, we ſhall ſubmit.