Ecclesiastical Cases Relating to Parochial Clergy, Part 3

Ecclesiastical Cases Relating to Parochial Clergy · Part 3

p. 175OF THE Particular Duties OF THE PAROCHIAL CLERGY, AT A VISITATION, October 27^th. 1696.

My Brethren,

AS often as it pleases God in his wise Providence to bring me among you in the ordinary Course of my Visitation, I cannot satisfie my self that I do my own Duty, unless I put you in mind of doing yours. We live in an Age, wherein the Contempt of the Clergy p. 176is too notorious not to be observed; but the true Reasons are not so well considered as they ought to be. Some, to increase the Contempt of the Clergy, have given such Reasons of it, as seem to make it a light and jesting matter; but truly it is very far from being so: For the Contempt of Religion is oft-times both the Cause and the Effect of it. It is not at all to be wondred at, that those who hate to be reformed, should hate those whose Duty and Business it ought to be to endeavour to reform them. But when Religion is struck at through our Sides, we ought with Patience to bear the Wounds and Reproaches we receive in so good a Cause. Wo be to us, if those who are Enemies to Religion, speak well of us: For it is a strong Presumption that they take us to be of their side in our Hearts, and that we are distinguished only by our Profession, p. 177which they look on only as our Trade. And we give too much occasion for such Suspicions of us, if we do not heartily concern our selves for the Honour and Interest of true Religion in the World, whatever we may suffer, as to our Reputation, for the sake of it. It is possible, that if we go about to humour such Persons in their Infidelity and Contempt of Religion, we may escape some hard Words for the present, but they cannot but have the greatest inward Contempt and Hatred of all those who live upon Religion, and yet have not the Courage to defend it. And what Satisfaction can such have, when they reflect upon themselves, and think what Occasion they have given to confirm such Persons in their Infidelity, and to make them think the worse of Religion for their sakes.

p. 178The best thing we can do to recover the Honour of Religion, and to set our Profession above Contempt, is to apply our selves seriously and conscientiously to do our Duties. For if others find that we are in earnest, and make it our great Business to do all the Good we can, both in the Pulpit, and out of it; if we behave our selves with that Gravity, Sobriety, Meekness and Charity which becomes so holy a Profession, we shall raise our selves above the common Reproaches of a spiteful World; and do what lies in us to stop the Mouths at least, if not to gain the Hearts of our Enemies.

For the Real Esteem which Men have of others, is not to be gained by the little Arts of Address and Insinuation, much less by complying with them in their Follies; but by a steady and resolute Practice of our own Duties, joyned with a gentle, p. 179and easie, and obliging Behaviour to others, so far as is consistent with them. But a proud, supercilious, morose Behaviour towards our greatest Enemies, doth but make them much more so; if any thing softens them, and makes them more tractable, it will be, joyning a Firmness of Mind, as to our plain Duties, with Humility and Kindness in other Matters.

But what are these Duties we are obliged to so much Care in the Performance of?

There is a Twofold Obligation lying upon us.

I. That which is more General from the Nature and Design of our Imployment; which is the Cure of Souls; and that requires great Diligence and Faithfulness, frequent Recollection and Consideration, serious Application of our selves to Divine Studies and Imployments; a prudent p. 180Use of the best Methods for the convincing, Reproving, Directing and Assisting those who are committed to our Care. And all these are implied in the Nature of our Office, as it is set forth in holy Scripture; wherein we are described as Laborers, and therefore must take Pains, and not spend our time in vain and idle Company: As Teachers, and therefore ought to be stored with a good Stock of Knowledge our selves, and be ready to communicate it to others: As Pastors, and so we ought to look after our Flock, and not leave them to the careless Management of others, who are not so concerned for their Welfare, as we ought to be: As Ambassadors from Christ, and therefore we are bound to look after the Business we are sent upon and the great Weight and Importance of it, as to your own Salvation as well as others: As Stewards p. 181of the Mysteries of God, and the first thing required in them, is to discharge their Trust honestly and faithfully, remembring the Account they must give to God.

But these, you may say, are only general Things, and do not determine and limit our Duties within certain Bounds; what is there which doth fix and determine our Duties, as to the Station we have in this Church?

II. I come therefore to the Special Duties, which by the Ancient Constitution of this Church, and the Ecclesiastical Laws of it, are incumbent upon you. And you are to consider, that as the Law hath taken Care for your Maintenance and Subsistence in doing your Duties; so it doth suppose your careful Performance of them, not only in regard to the general Rule of Conscience, but to that particular Obligation p. 182you are under, as Members of this Church. And therefore I shall enquire into Two things:

I. The Duties you are under this Obligation to.

II. The Incouragement which the Law gives in Consideration of it.

I. The Duties are of two sorts:

1. Publick and Solemn. 2. Private and Occasional.

1. Publick and Solemn; and those either respect the Time, or the Duties themselves.

1. As to the times of Solemn and Publick Worship, which are the Weekly Lord's Days, and the other Holy-days.

1. I begin with the Observation of the Lord's Days; which I shall now make appear to have been set apart for the solemn Worship and Service p. 183of God, especially by the Clergy, from the first Settlement of a Parochial Clergy in this Church.

In a Provincial Council held at Cloveshoo or Cliff, Concil. Angl. 1. 249.A. D. 747. the King and Nobility being present (where the Archbishop and Bishops Assembled for Regulating the Worship of God in Parochial Churches then newly erected in many places) the Fourteenth Canon is express, That the Lord's Day ought to be celebrated with due Veneration, and devoted only to Divine Worship (Divino tantum cultui dedicatus) and the Presbyters are required to officiate in their several Churches, both in Preaching and Praying; and the People are required to let alone their common worldly Affairs, and to attend the publick Worship of God.

The Canons of Egbert, Archbishop of York, are as clear and full for the Northern Province, as the other for p. 184the Southern, Can. 104. That nothing is to be done on the Lord's Day, but what tends to the Worship and Service of God. And Can. 36. That Christ sanctified the Lord's Day by his Resurrection. But because these Canons of Egbert will be often used, something ought to be observed to clear their Authority.Concil. Angl. I. 258. Sir H. Spelman saith, there are several Ancient MSS. of them. Mr. Selden owns the Cotton MS. to be of the time of H. 1. but he suspects that another made the Collection, and put it under his Name. But it was no strange thing for the great Bishops to make such a Collection of Canons; for so it was done by Theodore, Archbishop of Canterbury; by Theodulphus of Orleans; Isaac Lingonensis, Chrodegangus, Herardus, Hincmarus, &c. And Egbert was not only a great Man, Brother to the King of the Northumbrians, but a great Promoter of Learning and p. 185Ecclesiastical Discipline,Egbert. Dial. de Eccles. Instit. cum Bedae Epistol. ad Egbert. Dublin, 1664. as appears by his Dialogue about the latter, and the other by Alcuin's Epistles about him, and Bede's Epistle to him a little before his death. And the Agreement between the Capitulars and these Canons, might come from Alcuin's carrying them over into France with him.

In the Saxon Canons, Concil. Angl. 1. 600.c. 24. it is said, that the Lord's Day on which our Saviour rose from the dead, is to be devoted wholly to the Service of God, excepting only Works of Necessity and Charity.

These Canons are translated from those of Theodulphus, Bishop of Orleans, A. D. 786. And it is observable, that as the Christian Religion prevailed in these Northern Parts, so the Religious Observation of the Lord's Day was enforced, as appears by the Canons of the Gallican Church, as well as this. As in the famous p. 186Canon of the Council of Mascon, A. D. 585. where the Bishops Assembled, complain of the Neglect of the Lord's Day, and agree to put the People upon a stricter Observance of it. And so before in the Council of Orleans, A. D. 538. But in both these Canons they avoid a Iewish Superstition as well as profane Neglect. They allowed both Works of Necessity and Conveniency, and did not place the Observation in a bare Rest, but in Attendance on the Worship of God; and forbad all manner of Secular Imployments which were inconsistent with it. Nay, Theodulphus his Canon goes higher, Tantummodo Deo vacandum, the whole Day ought to be spent in Religious and Charitable Imployments.

The greatest Men in our Saxon Churches asserted the same.Bed. T. 7. p. 639. Bede saith, That the Apostles appointed the Lord's Day to be observed with Religious Solemnity, p. 187and therein we ought to devote our selves to the Worship of God; tantum divinis cultibus seviamus. And to the same purpose speaks Alcuin, Alcuin. de Offic c. 27.who was bred up under Egbert, Archbishop of York, and calls Bede the greatest Master of his Time; and in another place he saith,Epist. 5. 49. One Seventh Day is set apart among Christians, as another had been among the Iews for the Service of God; and that therein we ought to attend to the Care of our Souls,De Off. c. 40, and to lead a spiritual Life.

Bede distinguishes between the Patriarchal and Iewish Sabbath. The latter he calls a Carnal, and the other a Spiritual Sabbath; Bed. T. IV. 586.the former lay in a strict Abistnence from Labour, but the other in Prayer, and Devotion, and Spiritual Contemplations.V. 583. The Iewish Rest,II. 310. he saith, was inutile, …, & luxuriosum. For the … …llowed Recreations and SportsVIII. 930. p. 188on their Sabbaths; vacant ab opere bono, saith he, non ab opere nugatorio. Vacant ad nugas, August. in Psal. 91. in Psal. 32. 11. 6.Ps 91Ps 32:11Ps 32:6saith S. Augustin; but he saith, they had better plow or dig, than dance on that Day, or sit in the Theater.De 10 Chordis. And he tells us, That the Heathens objected against the Iews, That they spent one Day in the Week in Idleness. For they supposed the bare Rest to be the Sanctification of the Day which was commanded; and the spending any part of it in the publick Worship, to be voluntary Devotion. But the better sort of the Iews thought the Rest was appointed for the Knowledge of the Law, and Spiritual Imployments. So Philo, Euseb. Praep. l. 8. c. 7.Iosephus, Aben-Ezra, Kimchi, and Menasseh ben Israel. Ioseph. 2. c. Appion.It seems most reasonable in this Case to distinguish between the Legal Rest strictly required by the Fourth Commandment,Aben-Ezra in Exod. Kimchi ad Psal. 92.Ps 92and the Original Rest in Remembrance of God's resting fromMenass. Concil. in Exod. Q. 35. p. 189the Work of Creation. The former was a Sign between God and the People of Israel, as it is often called in Scripture; and the other was a Commemorative Sign, but such as excited them to the Worship of the Creator; and therefore the Patriarchal Sabbath, as Bede observes, was of a spiritual Nature. And such a spiritual Sabbath,Aug. c. Faust. l. 6. c. 4. c. Adimant. c. 2. 16. as S. Augustin calls it, ought to be observed by Christians in the Duties of God's Worship,De Genes. ad lit. c. 11. 13. as well as in spiritual and holy Thoughts.Epist. ad Ian. 119. c. 13. But the Iewish Sabbath, he often-saith, doth not oblige Christians. I the rather mention him, because Bede followed his Doctrine herein; and that of Gregory I. who was the great Instrument of promoting the Conversion of our Ancestors to Christianity. And he declares himself fully, both as to the Cessation of the Iewish Sabbath, and the religious Observation of the Lord's day. p. 190It seems there were some then, as there are among us now, who were for the strict Observation of the Saturday-Sabbath. Greg. Epist. l. 11. c. 3.But Gregory saith, They might as well insist upon Circumcision and Sacrifices, as the Iewish Sabbath. But yet he adds, We ought on the Lord's day to abstain from worldly Imployments, and devote our selves unto Prayers, that we may make some Amends for the Weeks Negligence, by the Devotions on that Day. And this devoting the Lord's day to the Service of God,De Consecr. Dist. 3. c. 16. is entred into the Body of the Canon Law; and taken out of Ivo, Conc. Narbon. Can. 4.and by him from the Canons of the Gallican Church, Concil. Cabil. c. 18.as appears by several Councils.Aquisgran. c. 81. Arelat. VI. Can. 16. Rhem. 2. c. 35. Paris. VI. l. 3. c. 5.

Our Lyndwood mentions that Canon as in force here,De Officio Archipresbyt. f. 29. 2. Die Dominicâ nihil aliud agendum, nisi Deo vacandum. And he takes some Pains to explain it, by distinguishing,

p. 1911. Works servile materially and formally, as Plowing, Sowing, Markets, Law-days, &c. these are generally forbidden.

2. Acts spiritual materially and finally, as all Acts of Piety and Devotion, and these we ought to attend upon with Care and Diligence.

3. Acts not servile in themselves, but done for a servile End, as Studies and Designs for Gain.

4. Acts servile in themselves, but not so in their End; as the Man's taking up his Couch on the Sabbathday, whom Christ cured.

He affirms, that there is a Moral Part in the Fourth Commandment, which, he saith, is a spiritual Rest, or a Time set apart for God's Service: Which he takes from Aquinas, Aquin. in Sent. l. 3. Dist. 37. Qu. 1. Art. 2.who saith the Substance of the Command is Moral; but he doth not make it to be One day in Seven, but some p. 192determinate time, which, he saith, the Church may appoint; but then it must be imployed in the Service of God (vacare rebus divinis) as things were said to be sanctified under the Law,2. 2. 122. 4. which were applied to God's Service. But notwithstanding this Judgment of Aquinas, some great Men in the Church of Rome have thought One day in Seven, Moral; and that the Proportion which God himself had appointed, cannot be lessened. For altho' Mankind could not by natural Reason find out the Proportion, yet being once revealed, it doth not cease to oblige, unless something figurative and symbolical,… 2. Q. 100. 1. or peculiar to the Iewish Nation be discovered in it.

Bellarmin makes that the Reason of the Institution of the Lord's day,Bell de Cultu Sanct. l. 3. c. 11. because God's Law required that One day in Seven should be set apart for the Worship of God; but the Apostles p. 193thought it not fit to observe the Iewish Sabbath, and therefore changed it into the Lord's day.

Covarruvias saith,Covarruv. Car. Resol. l. 4. c. 19. That all Divines agree with Aquinas, That there is something Moral in the Fourth Command, which continues to oblige; and that the Lord's day is of Divine Institution. And to him the Roman Editors of the Canon Law referr, as to this matter.

Azorius confesseth,Azor. T. 2. C. 2. Q. 2. That the Observation of the Lord's day hath something of the Divine and Natural Law in it, which requires One day in a Week should be consecrated to the Service of God, and that it is most agreeable to Reason. And he adds, That Panormitan, Sylvester, and other Canonists held the Lord's day to be of divine Institution.

Suarez saith,Suarez de Rel. Tr. 2. l. 2. c. 1. n. 15. c. 4. n. 8, 9. That the Church doth observe One day in Seven by Virtue of the divine Law; that Proportion p. 194being so agreeable to Natural Reason, that it cannot be altered.

Thomas Waldensis,Waldens. T. 3. Tit. 16. c. 140. who lived here in the time of H. 5. observes, That even then there were two Extreams in Mens Opinions about the Observation of the Lord's Day; some allowed no kind of Work, and others, any. But he shews, That the Law of Nature requires some Solemn Days for Divine Worship; and that then there ought to be a Rest from other Labours, because they hinder the Mind from that Attention necessary to the Service of God: And necessary Works are left to a few, that others may be more at Liberty.

In the Saxon Laws we find manyIna LL. c. 3. against the Profanation of the Lord's day by slavish Imployments,Withred. c. 10. by Markets and Trading,Alfred. c. 10, 11. by Folkmotes and Law-suits,Athelst. c. 9. &c. Edgar. c. 19.So that great care was taken then,Ethelred. c. 15. that the Lord's day should be duly observed.Canut. c. 15.

p. 195After the Norman times, we have several Constitutions to inforce the strict Observation of the Lord's day. In the time of H. 6.Concil. Angl. II. 238, 372, 599. Hubert de Burgo saith, That Custom may derogate from other Holy-days, but not from the Lord's day; because they are not commanded by God, as that is.

Since the Reformation our Book of Homilies goes upon the same Grounds which were used in the Saxon times,Pupill. Oculi, part. 9. c. 6. viz. Homily of the Place and Time of Prayer.That the Iewish Sabbath doth not oblige us; but however to observe the like Proportion of time, and devote it to the Service of God.

Mr. Hooker saith,Eccles. Polity, l. 5. n. 70. That we are to account the Sanctification of one day in Seven a Duty which God's immutable Law doth exact for ever.

But what is meant by this Sanctification of One day in Seven? If it be understood according to the old Canons, it will fill scrupulous Minds p. 196with more Doubts and Fears about the right Observation of it.

Origen saith,Orig. in Numer. Hom. 23. c. 28. The Observation of the Christian Sabbath lies in these things; 1. A Forbearance of worldly Business. 2. Attendance on the Publick Worship. 3. Divine Meditation on Things invisible and future. Haec est observatio Sabbati Christiani. Hom. 9. in Levit. 16.Lev 16And in another place, he requires besides Publick Worship, private Meditation and Reading the Holy Scriptures.

S. Chrysostom insists very much upon the same in several places,Chrysost. Hom. 5. in Matth. and on different Occasions.2 Hom. in Ioh. Hom. 5. ad Pop. Antioch. And altho' it be in his popular Sermons,Hom. 10. in Gen. yet he would certainly not put them upon any thing, but what he thought very fit to be done. And they must have a mean Opinion of him, who think his Eloquence carried him too far in this matter.

p. 197I shall conclude with the Opinion of Lyndwood, De Officio Archipresbyt. v. Sanctifices.a Learned and Judicious Canonist; and he observes a Threefold Sanctification of the Lord's day. 1. By Abstinence from Sin, which is necessary at all times. 2. By Abstinence from such bodily Labours as hinder the Mind's Attendance upon God's Service. 3. By the whole Imployment of our Minds in Divine Matters; and this he calls the perfect Observation of it.

These things I have the more largely insisted upon, to shew, That the Religious Observation of the Lord's day, is no Novelty started by some late Sects and Parties among us, but that it hath been the general Sense of the best part of the Christian World, and is particularly inforced upon us of the Church of England, not only by the Homilies, but by the most ancient Ecclesiastical Law among us.

p. 198But this is not all, for the Ancient as well as Modern Canons require the Observation of Holy-days likewise. The Canons of Egbert require not only Prayers, but Preaching then, Can. 1. 3.

The Council of Cloveshoo, Can. 13. distinguishes the Holy-days relating to our Saviour, from the rest; and saith, They are to be observed in a solemn and uniform Manner, and the rest according to the Roman Martyrology; Alcuin. de Offic. c. 40.Which, I suppose, were those repeated then in the Diptychs of the Church;Wilt…em. in Diptych. which Custom continued longer at Rome, Leod. c. 8.than in other Churches; but it was generally disused before the time of Charles the Great.

The Custom in Rome, in Gregory's time, was to observe the Saints Days with the solemn Service at one Church, as appears by his Homilies on the Evangelists, which were many of them preached on those Occasions; p. 199as of S. Felicitas, Hom 3. S. Agnes, Hom. 11, 12. S. Felix, Hom. 13. S. Pancrace, Hom. 27. &c. and of others who were Roman Martyrs; and therefore had a particular Solemnity appointed for them. But as to other Saints Days, it appears by the Antiphonarius and Sacramentary of Gregory I. that they had particular Anthems and Collects proper for them in the Offices of the Day; but I do not find that the Generality of the People were so strictly tied up, when the Offices were over, as they were on the Lord's days, and the greater Festivals relating to our Saviour. In the Council of Cloveshoo, Can. 13. I observe, that the Natalitia Sanctorum, i.e. the Anniversary Saints Days, were observed with particular Psalmody and Anthems; and Can. 17. the Days of Gregory and Augustin, the Two great Instruments of converting the Nation, were only to be p. 200kept as Holy-days by the Clergy, without any particular Obligation on all the People. So that the Holy-days of strict Observation then, seem to have been no other than those which relate to our Saviour, called Dominicae Dispensationis in carne Festivitates; the rest had some proper Offices which were performed on their Days; but the People were to attend them, as well as they could; but after there was not this strictness required, as upon the greater Holy-days; and as it was in the Church of Rome afterwards, when they made the Obligation of Conscience to extend to all Holy-days appointed by the Church. But it is observable, (1.) That this Obligation is taken from those Canons which mention only the Lord's day, as appears by Bellarmin. De Cultu Sanct. l. 3. c. 10.(2.) That they kept up the Distinction of greater and lesser Holy-days. (3.) That they allow p. 201the Bishop to dispense, as to some Works on Holy-days.De Feriis, f. 52. Lyndwood observes, that the Abstinence from Work is not alike, but as the Church hath required it; and that if a Bishop's Licence cannot be had, a less will serve. Our Church, Can. 13. requires Holy-days to be observed with Works of Piety, Charity, and Sobriety; but gives no Rule as to Abstinence from Works, or the strict Obligation of Conscience.

2. I now come to the particular Duties of the Clergy on the Days which are solemnly devoted to the Service of God.

1. The constant and devout Attendance upon, and solemn Reading the Prayers of the Church, as they are appointed.Concil. Angl. I. 247. In the old Saxon Canons the Presbyters are required to officiate constantly at Prayers in their Churches; so in the Council at Cloveshoo; p. 202Can. 8. the Canons of Egbert, Can. 2. Canons of Edgar, Can. 45.

But how if the People will not come to the Prayers? You ought, what lies in you, to remove the Causes of such Neglect; which arises generally from these things; either a gross Stupidity and Regardlesness of Religion, which is too common in the World, or from Prejudice and Principles of Education, or the Interest of a Party; or from not Reading the Prayers with that Attention and Devotion which is fit to raise an Esteem of them. The other two, you ought to do what you can to remove; but this is your own Fault if you do it not. We are not to please the Fancies of People by an affected Variety of Expressions in Prayers; but we ought to do what we can to excite their Affections, which is done as much by the due manner of Reading, as by p. 203Figures in Speaking. And the People are uneasie at staying, when they see the Minister read them so fast, as though he minded nothing so much as to be at the end of them; or when he mangles them so, as if he had a mind to make the People out of love with them.

2. The next Duty is Preaching; and truly that need to be looked after, when the Esteem of our Profession depends so much upon it. We have none of those Methods which those on both sides make so much use of; we can neither comply with the People in Gestures, and Phrases, and Enthusiastick Heats, nor with the Superstitious Devotions and Priest-craft of others. Of all Churches ours hath the least Reason to be charged with it, since they let go so many Advantages over the People by the Reformation. Thanks be to God, we have Scripture, and Reason, p. 204and Antiquity of our side; but these are dry and insipid things to the common People, unless some Arts be used to recommend them. But since our main Support lies in the Honesty and Justice of our Cause, without Tricks and Devices, we ought to look very well to that part of our Profession which keeps up any Reputation among the People; and that is Preaching. Those who are so weak or lazy, as to be glad to have that laid aside too, in a great measure, never well considered the Design of our Profession, or the way to support it. It's true, for some time Preaching was an extraordinary thing in the Church; and none but Great and Eloquent Men of Authority in the Church were permitted to preach, and the greatest Bishops were then the Preachers, as appears by the Sermons of S. Ambrose, S. Chrysostom, S. Augustin, &c. And even p. 205some of the Bishops of Rome, whatever Sozomen saith,Soz. l. 7. c. 19. were frequent Preachers, as appears by Gregory's Homilies on Ezekiel and the Gospels. And if it were not then practised he did very ill to complain of the Burden of it,Regest. l. 1. 24. and the Danger of neglecting it. But in other Churches while the Bishop and the Presbyters lived together, before parochial Cures were settled, the Presbyters had no constant Office of preaching, but as the Bishops appointed them occasionally. But afterwards, when the Presbyters were fixed in their Cures, they were required to be very diligent and careful in preaching, or instructing the people committed to their Charge, as may be seen in many early Canons of the Gallican Church;Concil. Vasens. 2. c. 2. and so it was here in England: Turon. 3. c. 17. Arel. 6. c. 10. Capitul. 1. 160.Council of Cloveshoo, c. 8. 14. Egbert, Reginold. 1. 205.Can. 3. and that not only in the moving way in the Pulpit,Capit. 11. c. 5. but p. 206in the familiar and instructing way, which we call Catechizing; Concil. Cloveshoo, c. 11. Can. Egbert. 6. Both ought to be done, because they are both very useful. The Principles and Foundations of Religion must be well laid, to make the people have any Taste or Relish of preaching; otherwise it is like reading Mathematicks to those who understand not Numbers or Figures. Erasmus observes,Erasm. Praefat. ad Eccles. that the Sense of Religion grows very cold without preaching; and that the Countess of Richmond, Mother to H. 7. had such a Sense of the Necessity of it in those times, that she maintained many Preachers at her own Charges, and imployed Bishop Fisher to find out the best qualified for it. And since the Reformation the Church of Rome hath been more sensible of the Necessity of it, as appears by the Council of Trent. Sess. 24. c. 4. de Reform.Cardinal Borromeo, p. 207one of the most Celebrated Saints since that time, frequently insists upon it, gives Directions about it, and speaks of it as a thing, which tends very much to the Glory of God, and the Salvation of Souls. And to the same purpose other Great Men among them,Act. Eccles. Mediol. 44…, 450. as Cardinal Palaeotus, Palaeot. de Administr.Godeau, Bordenave, and others. Would it not then be a great Shame for us,Eccles. Bonon. part. 2. p. 34. who pretend to a Zeal for Reformation and the true Religion,Godeau sur les Ordres, p. 458. to neglect or lessen the Reputation of those things which our Adversaries have learnt from us,Bordenave des Eglis. Cathedral. p. 670. and glory in them; and those are Diligence in Preaching and Catechizing? Which none can despise who value Religion, none can neglect who have any Regard to the Interest or Honour of their Profession.

3. The next Duty is the solemn Administration of the Sacraments, which ought to be done in the publick p. 208Assemblies, where there is not a great Reason to the contrary. The Saxon Canons are express, That Baptism, unless in Case of Necessity, should be administred only in due Times and Places, Egber. Can. 10, 11. While the Ancient Discipline was kept up,Tertul. de Baptis. c. 19. and Baptism only celebrated at the great Festivals,Leo Ep. 78. there was a Necessity of its being publick;Ambros. Serm. 61. and the Catechumens underwent several Scrutinies,Theodulph. de Ordine Baptism. c. 8. which lasted several days in the Face of the Church,Alcuin. de Bapt. Cerem. p. 1151. as S. Augustin observes,August. de Symbol. ad Catech. l. 2. c. 1. after they had been kept under private Examination for some time before.De Fide & Oper. c. 6. But when whole Nations were not only converted,August. Serm. 160. but Infants generally baptized, the former Method of Discipline was changed. But yet the Church retained her Right as to Satisfaction about the due Admission of her Members. And that is the true Reason why, after private Baptism, p. 209the Child is required to be brought to the publick Congregation. For Baptism is not intended to be done before a select Number of Witnesses, but in the Face of the Church, which is the regular and solemn Way; however, the Bishop may dispense in some particular Cases, which he judges reasonable. At first Baptism was administred publickly, as Occasion served, by Rivers; as Bede saith, Paulinus baptized many in the Rivers, Bed. l. 2. c. 1…before Oratories or Churches were built. Afterwards the Baptistery was built at the Entrance of the Church, or very near it; which is mentioned by Athanasius, S. Chrysostom, S. Ambrose, S. Augustin, &c. The Baptistery then had a large Bason in it, which held the Persons to be baptized, and they went down by Steps into it. Afterwards when Immersion came to be disused, Fonts were set up at the Entrance of Churches: p. 210But still the place was publick. But in Case of Necessity there is a Form prescribed; and I do not see how any, without leave, can use the Form of Publick Baptism in private Houses; which is against both our Ancient and Modern Canons. In the Greek Church it is Deprivation to do it;Concil. in Trullo, Can. 31, 59. and the Synod under Photius confirms it, both as to the Eucharist and Baptism, Syn. A. & B. Can. 12.because publick Order is to be preserved. But it is there understood to be done in Opposition to the Bishop's Authority, whose Consent may make the Case different, if they judge it reasonable. But Ministerial Officers are not Judges in an equitable Case against a standing Rule.

4. Another Duty of the parochial Clergy is, to be able and ready to resolve Penitential Cases, which relate to the Internal Court of Conscience, and not the External and Judiciary p. 211Court, which respects the Honour of the Church, as to scandalous Offences committed by the Members of it. And this takes in the Private and Occasional Duties of the parochial Clergy; for they ought to inform themselves of the Spiritual Condition of their People, that they may be able to give suitable Advice and Directions to them both in Health and Sickness: But chiefly to be able to give them safe and seasonable Advice under Troubles of Conscience by reason of wilful Sins. Duarenus, Duaren. de Benef. l. 2. c. 7▪a very considerable Lawyer, thinks the main Business of the Clergy, as to the Cure of Souls, lies in the Power of Binding and Loosing, i. e. in dealing aright with the Consciences of Men, as to the Guilt of their Sins. And the Rules of the Penitential Court, are different from those of the Ecclesiastical Court, as well as the End is different. In the p. 212Saxon times, there were both here. There were Ecclesiastical Law which related to Judicial Cases,Concil. Angl. I. p. 194. wherein a publick Penance was injoyned in order to the Churches Satisfaction.Theod. Capit. 55, 57.

But there were many Cases which were not publick,L. L. Canut. c. 22, 23. and yet great Care was to be used,L. L. Edmund. Cap. 4. as to the Direction of Penitents, as appears by the Penitentials of Theodore and Bede in the Saxon times.Theod. Capit. c. 13. Whereby we learn that a Difference was to be observed, as to the Nature of Offences, and the Circumstances of Persons and Actions, and the Measure of Contrition; and the particular Method is set down in the penitential Books,Regino I, 300. which was in very material Circumstances different from the Methods used in the Church of Rome. But it is a thing necessary for every parochial Minister to be able to settle doubting Consciences, and to put them into the best Methods of avoiding Sin p. 213for the future, without which the Absolution of the Priest signifies nothing. For where God doth not absolve, the Church cannot.

5. Giving a good Example to the People committed to your Charge. This is often mentioned in the Saxon Canons: Council at Cloveshoo, c. 8. Canons of Egbert, 14, 15, 18, 19, 33. in the Laws of Alfred, c. 3. of Edward c. 3. Constit. of Odo, c. 4, 5. of Edgar, 57, 58, 59, 60, 61, 64. of Canutus, c. 26. And in the Conclusion of one Collection of his Laws are these Words, Happy is that Shepherd, who by his good Life and Doctrine leads his Flock to Eternal and Heavenly Ioys; and happy is that Flock that follows such a Shepherd, who hath rescued them out of the Devil's Hands, and put them into God's.

6. Lastly the Performance of all these Duties supposes a constant Residence among your People; without which p. 214it is impossible to discharge them in such a manner, as to give them and your selves full Satisfaction. This, I am sensible, is a very nice and tender Point; and the Difficulties of it do arise from these things: On one side it is said,

1. That there is an Allowance by the Law given to several Persons to hold more Benefices than one; and since the Distribution of Benefices is not by the Law of God, but by the Law of the Land, what Fault is there in making use of the Privileges which the Law gives? But there cannot be constant Residence in more Places than one.

2. That the general Service of the Church is more to be preferred than taking Care of a particular Parish; because the necessary Duties of a Parish may be supplied by persons approved by the Bishop, and p. 215a single Living seldom affords a sufficient Competency for persons to be capable of publick Service.

3. That the way of Subsistence for the Clergy, is now much altered from what it was when Celibacy was enjoyned. For a Competency was always supposed where Residence was strictly required; and what was a Competency to a single person, is not so to a Family.

4. That the Church hath a power of Relaxing the Severity of Ancient Canons from the different Circumstances of things; and when the general Good of the Church may be more promoted therein; as in the Removal of Clergymen from one Diocess to another, and the Translation of Bishops.

5. That the Case is now very different, as to Dispensations, from what it was in the Church of Rome, as to the Number of Benefices, and the p. 216manner of obtaining them; that a great Restraint is laid by our Laws upon Pluralities, and our own Metropolitan is the Judge when they are fit to be granted.

But on the other side it is objected,

1. That in the first Constitution of parochial Churches, every Incumbent was bound to a strict Residence; so in the Canons of Egbert, Can. 25. Presbyters are said to be settled in those Churches, which had a House and Glebe belonging to them; and many Canons were then expresly made, That no Person should have more than one Church; and it is said in the Capitulars,Capit. l. 6. c. 73, 75. that this had been several times decreed.Addit. 2. c. 10. And so it is in Herardus his Collection of Canons, Can. 49. in Isaac Lingonensis, Tit. 1. c. 24. in Chrodegangus, c. 67. p. 217in Ivo Carnotensis, part. 3. c. 51. in Regino, l. 1. c. 254. The like we find in the Spanish Churches, Concil. Tolet. 16. c. 5. and thence in the Canon…Law, C. 10. Q. 3. c. 3. and in the Greek Churches, Concil. 7. Can. 15. C. 21. Q. 1. c. 1. And as soon as the Abuse crept in in these Western Churches, it was complained of, and endeavoured to be redressed, Concil. Paris. 6. c. 49. Concil. Aquisgran. 2. part. 2. c. 5. Concil. Metens. c. 3. That afterwards, not meerly the Mendicant Friars complained of them, as some have suggested, but some of the greatest Bishops have been zealous against them,Gul. Paris. de Collat. Benef. c. 6. as Gulielmus Parisiensis, Peraldus, Archbishop of Lions, Iacobus de Vitriaco Bishop of Acon, Perald. Sum. Vit. To. 2. de Avarit. c. 11 Sect. 1.Robert de C…orton Cardinal; Guiard Bishop of Cambray; Cantiprat. de Apibus l. 1. c. 19. n. 5.and Gregory IX. declared, That he could only dispense with the Penalty of the Law.Hist. universit. Paris. Secul. 5. p. 164. After a solemn Disputation at Paris, p. 218it was determined against Pluralities, if one Benefice be sufficient; and all the Divines joyned with the Bishop therein, except two; so that it seemed to be the current Opinion of the Learned and Pious Men of that Time.Aquin. Quaest. Quodlibet. Aquinas saith, It is a doubtful Point, Q. 9. Art. 15. Caj. ad 2. 2. q. 185. R. 5.but Cajetan is positive against them. So that all the Zeal against Pluralities, is not to be imputed to the Piques of the Friars against the Secular Clergy; although there is no Question but they were so much the more earnest in it; but in the Council of Trent the Bishops of Spain were the most zealous, as to the Point of Residence, and the Friars against it, as appears by Catharinus and others.

2. Setting aside all Authorities, the Argument in Point of Conscience, seems the strongest against Non-residence; because persons have voluntarily undertaken the Cure of Souls within such Limits; and although p. 219the Bounds be fixed by Human Authority, yet since he hath undertaken such a Charge personally, knowing those Bounds, it lies upon his Conscience to discharge the Duties incumbent upon him, which cannot be done without constant Residence, as the Magistrates are bound in Conscience to do their Duty, although the Bounds are settled by Human Laws: And so in the case of Property, Human Laws bind so that it is a Sin to invade what is settled by them. And if it be left to a Man's Conscience, whether a Man answers his Obligation more by personal Attendance, or by a Curate; whether the Honour of Religion, and the Good of Souls be more promoted, and the Peace of his own Mind secured by one or the other, it is no hard matter to judge on which side it must go. It is impossible to defend all the Arguments used in the p. 220old Canons against Pluralities, as that Polygamy is unlawful under the Gospel: So that, as a Bishop hath but one City, and a Man but one Wife, so a Presbyter ought to have but one Church: That no Man can serve two Masters, &c. but all their Reasons were not of this sort. For, the Council of Toledo speaks home,Concil. Tolet. 16. c. 5. C. 10. Q. 3. c. 3. That one Man cannot perform his Duty to more than one Charge. Concil. Paris. 6. c. 49.To the same purpose the Sixth Council at Paris; and withal, That it brings a Scandal on the Christian Church, and an Hinderance to Publick Worship, and the Good of Souls, and savours too much of a worldly Mind; which are weighty Arguments.

The only considerable thing on the other side, is, That the Bishops are to take care that the Places be duly supplied; but whether it be done by Parson, Vicar or Curate, is not material. But this will not hold. For, (1.) the Care of Souls is committed personally p. 221to him that doth undertake it. And a Regard is had to the Qualifications of the Person for such a Trust, by the Patron that presents, and the Bishop who admits and institutes the Person so qualified. (2.) The old Canons were very strict as to personal Residence,Capit. l. 5. c. 108. so as to fix them in their Cures from which they could not go away when they pleased, which they called Promissionem stabilitatis. Our Saxon Canons are clear, as to the personal Cure, Can. Egbert. 1. 4, 6. Populo sibi commisso; and no Presbyter could leave his Cure and go to another only for Honour or Profit,Capit. l. 6. c. 200. l. 7. c. 245. Can. 13. And none could go from one Bishop to another, without his Diocesan's Leave, Concil. Herudford. c. 5. Egbert. de Eccles. Instit. p. 97, 100. And when the Bishop gives Institution, he commits the Care of Souls to the Incumbent, and not meerly the Care that Divine Offices be there performed.

p. 222But yet it is well observed by Aquinas, That if the having more Benefices than one were a thing evil in it self, it could in no case be dispensed with; but there are some Actions which in general are irregular, yet in some cases may be justified; especially, if they be extraordinary, as to Publick Service and Usefulness, &c.

And to the same purpose Cajetan speaks;Cajet. Sum. V. Benef. 1. 6. but he saith, The Cases that make it lawful, must relate to a Publick, and not a Private Good; but he mentions these things which excuse from Residence;In. 2. 2. q. 185. R. 5. 1. Lawful Impediments, as to Health, &c. 2. Publick Service. And others say, a Geometrical Proportion ought to be observed in the Distribution of Ecclesiastical Benefices, and not an Arithmetical, i. e. A Regard ought to be had to the Merits and Capacities of Persons;Filliuc. Tr. 41. c. 7. n. 6. as a Commander hath more Pay than many common Souldiers; but this p. 223reaches only to the Value, and not to the Number of Benefices.

But the Question still remains, Whether a Legal Dispensation take not off the Obligation in Point of Conscience, since it is allowed by Law, and the Curate appointed by the Bishop, who committed the Cure of Souls to him?

In answer to this, we must consider,

1. That the Law proposes in Dispensations very allowable Ends, as Publick Service, Incouragement of Learning, Reward of Merit; and therefore Doctors by Favour have not the Privilege which others have; and in case of Incompetency, as it was then judged, no Legal Dispensation was needful.

2. Some Ancient Canons took care of the Supply of the Place by competent Persons, and in that case abated the Rigour of the Canon. For p. 224Sirmondus saith in the Canon of the Council of Nantz, Concil. Nanet. c. 8.against Pluralities, this Clause was added, Unless he hath Presbyters under him to supply the Duties of his Place: And the same Clause is in Regino, Regino Inquisit. Art. 46.l. 1. c. 254. and Regino puts it among the Articles of Enquiry, as to the Clergy,Baluz. Append. ad Regin. 604, 608, 612. If any had more Churches than one without Presbyters to assist him. And in their old Admonition to them at Visitations it is to the same purpose, but in others it is left out.Thomassin, Part. 3. c. 42. n. 9. Thomassin is of Opinion, That the former Enquiry related to those who had Chapels, and not to more Churches; because then there were none that had Titles upon anothers Benefice; but these Words are express as to more Churches. It's true, there were no such Titles then; for a Title in the old Canon Law, was the Relation which a Clergyman stood in to the Bishop of his Diocess, being one of his Clergy; and so the p. 225Greek Canonists understand a Man's not being ordained without a Title, and not having two Churches; i. e. not to have Relation to two Diocesses, and so sine Titulo, is without being owned by some Bishop; and this was that which they thought ought to be strictly observed;Can. Apost. 19. and to which purpose many Canons were made,Nicen. c. 16. both ancient and later;Antioch. 3. and if any deserted their Bishop,Laodic. 42. they were liable to Deprivation.Calced. 10, 20. Afterwards the Word,Cod. Afric. c. 54. Title, came to be applied to parochial Churches;Cresc. Coll. Tit. 17. but there were some who found out,Concil. Herudf, c. 5. that the Ancient Canons had another Sense.Can. Edgar. 8. Egbert. Can. 13. Thence in the Council of Placentia in the Canon Sanctorum Dist. 70. c. 2.Capitul. l. …. c. 175. it was decreed, That one might have two Churches in the same Diocess, but not two Preferments in several Cathedrals. And in the Council of Clermont, A. D. 1095. the Reason is given, because according to the Canons no Man p. 226could have-two Titles; and every one was bound to hold to the Title to which he was first ordained. But after all,Concil. Nannet. c. 8. the Council of Nantz shews plainly, that more parochial Titles were then allowed, if well provided for, by such persons as the Bishop of the Diocess approved. Now this very much alters the State of the case; for then the Obligation is Real, and not Personal.

3. It was agreed by the Ancient Canons,Concil. Tolet. 16. c. 4. That where there was an Incompetency of Maintenance,C. 10. Q. 3. c. Vnio. they allowed an Union for support; now that is but the Bishop's Act in joyning what had been divided, supposing a sufficient Subsistence: And a reasonable Distance with the Bishop's Allowance, hath the same Equity; i.e. the Bishop's Act may unite two small Benefices for a Support, not by a perpetual Union, but so long as he sees cause, which our Law doth p. 227still allow, under such a Value. But it is rather a Dispensation than an Union; for the Rights continue distinct. In the Court of Rome there were Prerogative Unions ad Vitam, Compegins de Vnion. n. 1, 8, 10, &c.which were very scandalous, and are owned by the best Canonists to be destructive of all Order,Azor. p. 2. l. 6. c. 28. and invented to defeat the Canons against Pluralities.Flam. Paris. de Resign. l. 12. c. 3. n. 49. But the Unions which the Law allows, are only those where two distinct Benefices are made one for a competent Subsistence; and then if the Union be reasonable, the Dispensation within due Distance is so too. Balsamon saith, In the Greek Church Pluralities are not forbidden, if they be near, and under the same Bishop; but they did not allow the same Man to be under two Bishops. In the Capitulars that Clause is added,Addit. 2. n. 10. That no Man shall have more Livings than one, si Facultas suppetit, if it affords a reasonable Subsistence.

p. 228And therefore in case of Incompetency of Maintenance, of a good Provision for Curates, and of publick Service, the Severity of the Ancient Canons is with Reason abated, and a person is supposed to undertake the Cure, with those Measures which the Law and Canons allow. But every Man who regards the doing his Duty out of Conscience, will consider how much lies upon himself; and that the original Intention of the Church and Laws, was, That no Man should undertake more than he was willing and ready to discharge, as far as one Man's Abilities could go. For, in great Cities, one great Parish requires more than several Churches in the Countrey; and in such Cases an equitable Construction must be put upon such Canons, which require personal performance of these Duties.