Episcopalia: OR, LETTERS OF THE Right Reverend Father in GOD, HENRY, Lord Bishop of London, TO THE CLERGY OF HIS Diocese, LONDON: Printed for Timothy Westly, in Lothbury. MDCLXXXVI. Episcopalia: OR, LETTERS OF THE Right Reverend Father in GOD, HENRY, Lord Bishop of London. Good Brother, YOU may remember, that by the help of your ready compliance, we had three Conferences, the last year, upon the two Sacraments and Catechising, in the reason of which, that you may be the better provided to satisfy such as shall inquire, especially those that are immediately under your care. I have thought fit to let you know, in short, what induced me to take this method. Which was in general, that notwithstanding the great duty and importance of each particular, with the necessary and prudent directions of our Church for their due observance, there was so great a neglect in most places, that the substance of Religion, unless timely remedied, would be lost among us. Baptism. THE first Conference we had was concerning Baptism, for the performance of which, you are directed by 29 and 30, and 68, 69 and 70 Canons, and the Rubrics contained in the Office for the Administration of Baptism. And to persuade us the more earnestly and effectually to prosecute this, we considered, 1. Of how great use and experience public Baptism was in the Church, 2. What might be the best means to recover the shameful disuse of it. 1. The great use and expedience did appear from the several advantages the Church receives by public Baptism, which are all lost in private. 1. There is the joint Prayers of the Congregation to give a blessing to that holy performance. 2. There is an occasion given to the people to reflect upon their own promises, both which are exerecises of mutual Charity. 3. It makes us not to be ashamed of our vow of Christianity. And, Lastly, It gives that solemnity, which is due to so great a Sacrament, and from which a greater awe and regard is contracted upon the minds of men, who are in a great measure moved by the outward appearance, and for the want of which, by being huddled up in private, I fear I may but too truly say it is grown into contempt among us. That which adds great weight to confirm these reasons, is the constant and universal practice of the Church in all ages; which, however different in the manner, was always attended with two circumstances, a high Reverence to the Sacredness of the Institution; and a solemn and public Performance: witness the Primitive usage in the burying-places of their Martyrs, where their Assemblies were then held, and afterwards their magnificent Baptistaries, the remains of which, are to be seen in some Cities to this day. It would be to little purpose to quote either Councils or Fathers for this, when there is not a Church, to this hour, that does not appoint as public an Administration as its condition can allow of. And if any come shorter of this decent observation than another, (except some wild Christians) it is the Church of Rome,▪ which by superstition has defaced the beauty of it. 2. The way therefore to recover this decent and most useful practice, and to restore the Church to its just Discipline, is, earnestly to lay before those who are committed to our care, not only the reasonableness of their duty in complying, but likewise the great obligation that lies upon us, escecially in obedience to so just a command. So that at the least, if they will not bring their Children into the Congregation (supposing they have health to bear it) we ought to refuse the Registering of them. The Lord's Supper. THE next Conference was upon the Lord's Supper, in the observation of which, you are directed by 20, 21, 22, 26, 27, and 28 Canons, as likewise by, the Rubrics in the Office. All which we did unanimously, agree, not only entirely to obey, so far as concerns ourselves, but likewise to promote in others where we are enjoined, as having sworn to observe all such Injunctions. But we found our misfortune here, not so much to lie in unworthy or irreverent Communicants, as that there is a general Apostasy (if I may so call it) from this sacred Institution. Our great work therefore in this particular, was, and still is like to be, to persuade men of the great benefit and necessity of this Sacrament; and from thence to excuse ourselves, while we leave no means unattempted to bring them to this Communion. Nothing certainly can be more positive than the Institution set down in three of the Gospels, nor the benefit and great advantage more clearly expressed than 1. Cor. x, xi. Chapters; where you have in the xi Chap. v. 26. a plain declaration of the continuance of it to the end of the World, from this expression, Ye do show the Lords death till he come. It is evident to any that shall impartially read the forementioned places of Scripture, that none can pretend to Gospel-Obedience that omit this Ordinance. And it does as evidently appear, that there is a shameful neglect of it throughout this whole Kingdom. The reason of which is plain to any that will look back to the late times, and observe how industriously by an universal discouragement, either through a superstitious terror, or profane contempt, the omission of it was promoted. And this was natural under an usurped Power, where sin was the Law, and Transgression the best Obedience: But now that these hardships are blown over, where shall we find the Bond of Peace, and the Unity of the Spirit, without Communion? What security have we of being one. Body, if we are not one Bread? 1 Cor. 10. 17. How know we that there are not more Papists amongst us than Protestants, and more that offer up s●ange Fire, and partake of other Altars than Ours, if they eat not of the Sacrifice? ver. 18. Surely, if we condemn the Church of Rome for putting off half the Communion, they will rise up in judgement against us at the last day, and utterly condemn all such as neglect the whole. Since then the security, not only of every private person, but even of the whole Church, depends upon the due Observation of this Sacrament; it may easily be concluded what diligence we ought to use to bring the people to a just sense of this duty, by Exhortation, Reproof, private Communication from house to house, especially at such times as we appoint Communions, and whatever else Law or Prudence can suggest to us. Catechism. THE last thing we met upon was Catechising, the want of which has left the Church without a foundation; for as the wise man says, If early provision of good principles be not laid up in the youth, wherewithal shall a man have to support himself in his riper years? Eccles. xii. 1. I am sure the Church has ordered the care, in this particular, with great exactness, as may be seen in the Rubrics of the short Catechism, and in the 59th Canon, besides the several public admonitions, whereby its execution has been recommended to us. What reverence or respect can be looked for from the people to the two Sacraments, when they have never learned what they are? What Obedience or other Morality to be expected, when they have never understood the Commandments? What Faith shall we think to find upon the Earth, when the first Principles of its Articles have been never laid? And therefore, if Parents will not answer at the last day for the ruin of their Children; if Masters and Mistresses will not take upon them the miscarriages of their Servants and Apprentices; if we do not intend to be found guilty of the sins of the growing Generation in our respective Flocks: We ought certainly to use all diligence and Authority to bring such as have need of it to receive due instruction at the appointed times, or oftener if we find it needful; that at least, whoever miscarries, we may save our own Souls. I hope I have pressed this duty so often, and earnestly, to my Brethren of the Clergy, that I shall never find cause to complain of their neglect: which, should I find myself disappointed in, I could not but resent it with great grief. But in full assurance of your complying, I shall only recommend one method to you, that what part of the Catechism you expound one day, you would make those you Catechise, give you an account, the next day, of its meaning: That so you may be assured of the understanding and improvement each person receives from that Instruction. All this, and whatever else, in your own discretion, you shall find necessary for the promoting of what has been said, I do beseech you, from myself, and conjure you, by the Obedience you owe the Church you are established in, that you omit no care nor diligence for the effecting of it. For this you may be confident of, that I shall never enjoin you any other thing, than what you have already submitted to, and are bound to observe. Our Canons and Constitutions are the common voice of the Church; the words of which only, are they that can direct us to an obedience of 1 Cor. 1 Chap. ver. 10. That we all speak the same thing, and that there be no divisions among us, but that we be perfectly joined together in the same mind and in the same judgement. Otherwise, without some common direction and mark to steer ourselves by, it were impossible to avoid the same confusion as they are subject to, that are disordered by uncertain sounds, 1 Cor. xiv. That God would direct you and your Flock in these and all things else, is the most hearty Prayer of, SIR, Your affectionate Friend and Brother, April 25. 1679. H. London. The Lord Bishop of London's Second Letter. I. The half Communion. Good Brother, A More hardy thing certainly was never undertaken by men, than directly in the face of an Institution of Christ's own appointment, to enjoin the contrary practice, Christ hath said, Drink ye all of this: But says the Papist in the Council of Constance, Sess. 13. Christ indeed instituted the Communion under both kinds, but to avoid the dangers, and probable scandals that may happen, we do forbid the Administration of the Cup at all to the Laity, and generally to any, but to him that Officiates. It would be considered, whether the positive command of Christ, or that of the Council is to be obeyed, as it is attended with the reasons of inconvenience? I do presume a positive command of God cannot be disobeyed without guilt, unless some one or more of these Grounds: Either, 1. That God dispenses with it, as he did with Circumcision in the Wilderness. Or, 2. That some evil greater than the consequence of the non-performance of it will certainly follow; as when David ate the Shewbread, and they that were with him; which depends upon that Rule of our Saviour, which, though applied to the Sabbath, yet extends to all other positive commands, that man was not made for them, but they for man: Or lastly, in case of incapacity, as the Children of Israel's not going up to jerusalem in the time of captivity. And I beseech you, what has the inconveniency alleged by Papists to do with any of these Reservations? For they do not pretend to a simple Dispensation, which can proceed from God only, whose Institution it is. Nor to an incapacity. Then for the inconvenience alleged, the spilling the Wine, etc. It is not attended with one just circumstance. It should be certain, whereas it is only probable; it should be of equal weight to the disobedience, and is not; nay, without questioning the wisdom of God, it cannot be, because it should be something that falls out extraordinarily, whereas this was a perpetual Objection from the first Institution: So that you must either say, Christ was not aware of this inconvenience, which had the same aspect upon this part of the Sacrament then, as it has now, and naturally must have whilst the World lendures; or else he did not think it of consequence too hinden the receiving the Wine as well as the Bread▪ As for those frivolous pretences of the usage sometimes, to Administer in one kind to Children or to the Sick, or the carrying home of the Consecrated Bread. To the first, it is very improbable that ever it was so done; or if it was, the Authority is so slender, as is not worth consideration: To the second, whatever superstitious usage there was of carrying home the Bread, it is plain none received at the hands of the Minister, but under both kinds. To omit the constant Authority of the Fathers in this case, I will only set down what Pope Gelasius de Consecr. dist. 2. cap comperimus, commands those who through some superstition abstained from the Cup, that they should either receive the Sacrament complete and entire, or be entirely rejected: that the separating one and the same Mystery, could not be done without gross Sacrilege. And now I conclude with Cassander, Consult. art. 22. de administratione S. Sancti Sacramenti Eucharistiae: It is evident the Universal Church to this very day, the Western for above a Thousand years after Christ, did administer the Wine as well as Bread to all the Members of Christ's Church; which is manifest from a Cloud of Witnesses, ancient Greek and Latin Authors, who founded themselves upon the Institution and Example of our Lord. II. Prayers in an unknown Tongue. IF Scripture or Reason might prevail, this practice could never have passed among the Sons of men: but whilst interest and other Indirect ends are the scope of too many that profess Religion, it is no wonder if darkness be upheld for light. The Holy Ghost says expressly, 1 Cor. 14. That the Church should not allow Praying in an unknown Tongue, unless somebody be by to Interpret; because, otherwise the unlearned could not say, Amen. Whereby it appears that the Intention, as well as Pronunciation of the supplicant is required. And indeed, how can it be imagined otherwise, that God should expect less than the offering up to him what he has given us, not to talk like Parrots, but with our understanding a reasonable Sacrifice; And how can that be, when the best pretence Papists have, is, that the People have a general notice of what it is they Pray for. If they are capable of a particular, does not the Church of Rome make them come short in their duty to God, in hindering them from a complete performance? For certainly no general notion can make that Impression, as a distinct understanding of every term of expression would do. Therefore says Amalarius, the unlearned hearing what he understands not, knows not what he Prays for, and therefore answers not Amen: De divin. offic. l. 3. c. 9 So all the Fathers that have treated of this matter. III. Prayers to Saints. IT must be acknowledged, that whoever holds Communion with the Church of Rome, must Pray to Saints after the same external manner, as he Prays to God, that is, he knelt down, and worships in God's house in the solemn time of God's Service by a Form set down in the Liturgy. He bows before the Saint's Image in the House of God, and offers up Incense. In short, there is no outward part of Divine Worship omitted. Now, I would fain know how it is possible to avoid the just imputation of Idolatry, when the first and second Commandment are so many ways entrenched upon? Here is another Object besides God fallen down before, and worshipped in the House of God, joined with the Service of God. And what if there be a difference of Address in the expression and degree of Devotion, can that take off the scandal given to the greatest part of the world, who judge by the eye, and cannot judge otherwise? Does that answer that Chastity of Worship, which God has so suitably to our understandings expressed himself to expect from us: For I the Lord thy God am a jealous God? But (alas!) when we consider the superstitious nature of mankind, how apt to run after other Gods, how unable to resist the stronger impression of the more sensible Object, be the other never so considerable; nay, that we see the common People in Popish Countries run so fast into the sensible Devotion of their Fellow-Creatures, that they have let go their hold on Christ the Head. Coloss. cap. 2. and have forgot God; their Guardian Angels and Protecting Saints fill their Hearts and Souls, and through will-Worship and affected Humility, God is hardly in all their thoughts: how ought we to fly from such Temptation, as from the Plague, and declare with S. Austin, that we honour the Saints in Love, and not in Worship! Haeres. 39 de vera Rel. And thus I have given you a brief hint, of what I hope shortly you will with the former Conferences have in full measure, and what I must needs confess was by many of you carefully and accurately discussed. You cannot in so narrow a compass expect more than the state of a Question, which will however (I hope) answer my purpose to mind you of your own conceptions, and what in the Conferences you heard from others, and to admonish you of your duty from the above-recited Canons. SIR, Your affectionate Friend, and Brother, Fulham, July 6. 1680. H. London. The Bishop OF LONDON HIS Third Letter. Good Brother, THose two Conferences we held the last year, were upon Subjects so useful in their kind, that I cannot forbear repeating to you the Substance of what was then Discoursed. Not that I question your constant Heed of these things; but that I may not be wanting on my part, to mind and remind you of so important Considerations. Confirmation. IT is acknowledged by the most considerable Authors of the Reformation, as well as others, That the laying on of hands, Heb. 6. 2. does refer to the Rite of Confirmation. Some Practice like this was used amongst the Jews, when they admitted Adults into their Synagogues: to which that passage in the Cospel seems to relate, Luke 18. 15. where the Disciples would have hindered the little Children from being brought to Christ. For it is not improbable, that they had in their Eye the Confirmatory Usage in the Synagogues, to which none were admitted, before they were of age to undertake for themselves. Our Saviour, when he saith, Thus it becometh to fulfil all righteousness, Matth. 3. 15. comprehended no doubt the whole Ceremony, that was then to be passed upon him, in which seems to be contained, 1. Baptism. Then he suffered him. 2. Confirmation. When he was baptised, he went up straightway out of the water; and lo, the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him. Ps. 16. 3. His Mission or Consecration to his Office: And lo, a voice from Heaven, saying, This is my beloved Son in whom I am well pleased. Thus hath Optatus against the Donatists, and Cyril, Catech. 3. interpreted this Passage. However, that Christ did not immediately, or in person constitute this Rite, we must acknowledge. But on the other side, that it was established by the Apostles in the Authority of the Spirit of Christ, will as evidently appear. So that, as we ought not to give it the Title of a Sacrament, neither ought we to pay only an ordinary regard to it, since it is ordained by him whom Christ has sent. The extraordinary Signs that were given at the first practice of it by the Apostles, have made some imagine, that it was but a temporary Usage, during the power of Miracles; and that no more was effected thereby than the outward and visible Tokens of the Holy Ghost, coming upon them by the Gift of Tongues, Prophecy, or some other Sign or Appearance. But how weak this conceit is, will be seen from two or three Observations. 1. In that very place, Acts 8. where this power is mentioned: There is no exception of Age, Sex, or Profession; but all indifferently that had been baptised, received the Holy Ghost by Imposition of Hands. So it is said, Act. 10. 47. when S. Peter Preached at Cornelius' House, the Holy Ghost fell upon all that were to be baptised, as a Token of their being fit for it: Verse 48. If the Case be thus, that the Holy Ghost fell on all indifferently, and that all could not prophesy, all had not the Gift of Healing, or of Tongues, nay, that all had not a share of any outward Gift: then certainly they, whom God separated not to any Office of the Church by some outward Gift for the Conversion or Edification of others, had only some outward show passed upon them, for the greater evidence of the inward Gifts of the Spirit of Grace, Gratiae gratum faciextis. 2. That Passage, Heb. 6. 2. places Laying on of hands amongst the first Principles of the Doctrine of Christ, and as part of the Foundation-Work common to all that come into the Church, as appears from Verse 1. Therefore surely it imports more than a temporary external Act, and may at least, in some measure have relation to these Words, Ye were sealed by that Holy Spirit of Promise, Eph. 1. 13. 3. The universal and constant acknowledgement, and practice of the Churches of God in all Ages, as a consequent Rite after the Sacrament of Baptism must needs put it beyond dispute with men of tolerable modesty. Tertul. de Prescript. adversus Her. cap. 36. is very express in the benefit, as well as usage of it. Cyril, Optatus, Aug. Irenaeus, Eusebius, Theodoret, and many others, put it beyond dispute. What if S. H●erome says it was in bonorem Sacerdot●i? He does not▪ say that, as the whole end of the Institution, but why it was appropriated to the Bishop. That Myron or Chrisma was used early in the Church must be acknowledged: but it is as true that she never used it otherwise than a bare Ceremony, whatever the modern conceits of Rome in prosecution of her superstitious methods have arrogated to the usage of it. As the constant and due observation of this Rite has been ever carefully pursued under the best times; and as for many other reasons, so particularly to avoid the almost impracticableness of it, repetition in this Point has▪ ever been forbidden; so has our Church, amongst other good Provisions, out of its great and wise care, so ordered the execution of it, that without great inadvertency and carelessness it can neither be omitted, repeated, nor miss of the best ends it could be improved to. And this you may easily perceive from the Directions given to the several Persons concerned in it. As 1. To the Bishop, who is obliged by the sixtieth Canon to make it one of his special cares to confirm all that shall be disposed for it. 2. Every Minister within his Cure, is so to prepare the Youth by Catechising and other good Instructions, as that they may be able duly to present them to the Bishop, whenever he calls upon them. And for your better Direction, pray consider well the last words that you say at the end of the Office of public Baptism; but especially the third and fourth Rubric at the end of the short Catechism, and Can. 61. 3. As it is the solemn admittance of all men into the Communion of our Church, by their then taking upon themselves their Baptismal Vow; so it is ordained that none shall be admitted to the Holy Communion until he be confirmed, or be ready and desirous to be confirmed. As you have it in the Rubric at the end of Confirmation. And for that purpose, in the Rubric of Baptism for those of riper years, such are admonished to take the first convenience of being confirmed, that so they may be admitted to the Holy Communion. Visitation of the Sick. THis is an Office that certainly carries in it not only the most grateful performances to the nature of mankind, but the most suitable to the dispensation of the Gospel, and him that Preached it. All the highest Acts of Compassion are contained in it. For if we take it in its just Latitude, it has regard to the sick in mind, as well as body, to those that are destitute, or distressed any way. In the prosecution of this duty, we ought to take our Blessed Saviour's Example, who did not stay till he was called, neither remained in Heave ntill the World should become worthy to receive him, but came unsought for, and unwelcome, to a World that preferred Darkness before Light; that hated him, whilst by the utmost practices of its malice upon him, he brought Salvation to it. Therefore nothing less than an absolute impossibility should discourage us from performing this Duty. It is true, The visiting of the sick seems to be enjoined as a Christian Duty upon all that will obey the truth; but if all are obliged to it, as no doubt they are, it does not hinder, that there may not lie a greater obligation upon some, than others. They to whom especially the Cure of a particular number of Souls is committed, are doubtless under a higher obligation to take care of those Souls, than the rest of Christians; and they that are sent, and have thereby a power of administering the greatest comfort, are more nearly concerned, than others; besides that our Calling and the Dispensations that belong to it, are for the good of Christ's Body, which is the Church. But to take this Subject in the narrowest sense, in respect of those that are sick: can there be a greater Charity than to help our Neighbour, when he is not able to help himself? Can there be a more pressing occasion, than at a time that may prove the last opportunity of our Brother's receiving any good at our hands? Can there be a time more hopeful to bring men to a just sense of their duty, and the folly of their sins; than when all passions are quieted, and the hopes of enjoyment mortified? Can any thing get us a better name and esteem amongst men, and by consequence gain a greater interest and power to do good upon them, than to endeavour to help those, that are least able to help themselves, and extend our care and charitable attendance to the last breath? The sixty seventh Canon gives a full direction how to behave ourselves in this point, and the Office contains as much as the nature of the thing would allow of. For there are so many various cases may happen from the different operations of Diseases, and disquietness of mind, that it were impossible to provide for all accidents. Therefore the Canon allows the use of discretion, where the case requires it. That which constantly will need our consideration, is the dispensing the several parts of this Office. For sometimes Prayers are only required, sometimes the Communion, sometimes Absolution. Now for the discouraging of the sick person, if it should please God to restore him to his health again, and for a warning to others, the two last should not be administered without strong tokens of Repentance, if he has been a careless liver, and some earnest importunities on the sick man's side, and a reluctancy and difficulty on ours. But you will say, If a Person be Excommunicated, how shall I discharge this duty to him, so far as to make him capable of Christian Burial? The sixty eighth Canon plainly directs you in all but one case, when it says, Christian Burial shall not be refused, except the party deceased were denounced excommunicated majori excommunicatione, for some grievous and notorious Crime. No doubt then spiritual comfort cannot be refused to such as Christian Burial is allowed. But even in this case of the greatest Excommunion, I make no question, but at the hour of Death, if the person seem heartily to desire reconciliation, and to be sinking under the burden of despair, Absolution may be administered to him: which will have its effect in foro interno, according to God's acceptance, and his own sincerity: though the sentence fori externi be not thereby released. For the Son of man is come to save that which was lost, Mat. 18. 11. This I think is most of what was discoursed: and a diligent practice of it, with our other Duties, is, that we must reconcile us to God and Man, and give us temporal, as well as eternal peace. I have, I bless God, no reason in the general to mistrust your care. And therefore with my hearty prayer, that the Holy Spirit may ever rest upon you, and work more and more in you, for the edification and increase of Christ's Flock: I remain, Your Affectionate Friend and Brother, Fulham, 1682. H. LONDON. The Bishop of London's Fourth Letter. Good Brother, I Do acknowledge that I am bound to lay myself out in any thing that may conduce to your Assistance, for carrying on that Great Work, which lies upon you, of the cure of Souls. But when I reflect upon the cheerful concurrence I met with in those endeavours I have hitherto used for the promoting that Unanimity, which is the Life and Strength of your performance, and Cements and Embodies your whole proceeding to a lasting strength: I cannot, but with a most thankful Heart to God, rejoice in that just disposition, with which, by his Grace, he has filled your honest Mind. That therefore I may never be wanting, and that this Repetition of what you were my Counsellor in the last year, may the more quicken you to do your duty in those things, which you did then so readily consent and advise to: Take your own and my sense, so near as I can recollect it, concerning the Subject of our last conference. Upon Canon 54. THe Title and Substance of this Canon is, The Licenses of Preachers refusing Conformity, to be void. And to complete the expectation of the Church in matters of this nature: We must look to Canon 38. which ordains, That Obstinate Revolters after Subscription, are to be deposed from the Ministry. The reason of these Severities, proceeds from the absolute necessity of keeping up Discipline in the Church of God. For Nature, the Constitution of the World, Experience in the subsistence and success of things, teach us, that the Maker of all things is a God of Order, and hates Confusion. Therefore is the Church of Christ likened to a Building, which consists in an orderly disposing of different Materials into one Structure. I will Build my Church, says our Saviour, Mat. 16. 18. You also are Built together, etc. Eph. 2. 2. St. Paul writing to the Schismatical Separatists of Corinth, As a wise Master Builder, I have laid the Foundation, 1 Cor. 3. 10. Ye are God's Building, 1 Cor. 3. 9 In whom all the Building fitly framed, Eph. 2. 21. And so in many other places. It is also expressed as a Body; See 1 Cor. 12. how the Apostle adapts the Constitution and Frame of the Natural Body, to that of the Church, and concludes, verse. 27. Ye are the Body of Chris.— For the edifying the Body of Christ, Ephes. 4. 12. and vers. 16. The whole Body f●●ly joined, together, etc. maketh increase of the Body. From which the Body by joints and Bands, Col. 2. 19 For his Body's sake, which is the Church, Col. 1. 24. There are many more expressions of this kind; but I mention these especially, to show after what manner we are Embodied, and to what end. Sometimes it is called a Kingdom, which is a Body Politic, under one Head▪ The Gospel of the Kingdom, Mat. 4. 23. I appoint you a Kingdom, Luke 22. 29. And so in divers other Portions of Scripture. But to let us understand how necessarily the utmost Rigour of Discipline is to be observed in a Christian, we are most truly represented to be in a state of War, continually encountering the Flesh, the World, and the Devil, at the Peril of an Everlasting Death: And therefore he says, Put on the Armour of Light, Rom. 13. 12. Put on the whole Armour of God, Eph. 6. 11. Now we know under what severe Penalties almost the least fault is forbid by Martial Law, and how strictly it is Executed, not from the roughness of the Profession, but the Nicety of the Case; where every little disorder, or disobedience to command, always gives advantage to a watchful Enemy, and many times endangers a total overthrow. We are therefore to consider what is expected from us, for the fitting ourselves to this posture, that we may be able to stand in the day of trial. 1. The first thing we are to do, is so well to dispose ourselves, by an humble and peaceable Mind, that in the Church where it has pleased God to place us, In what state soever, therewith to be content: To study to be quiet and mind our own business: And to yield a hearty, willing and thorough Conformity to the Rules we are under. For if nothing be ordained contrary to the express Will of God: Every Ordinance of Man is to be submitted to for the Lords sake, 1 Pet. 2. 13. To this end, the two Acts of Uniformity ought to be strictly read, and Observed by us. As also the Constitutions and Canons Ecclesiastical, Anno 1603. with the Rubrics to the several Offices in the Liturgy; taking great heed at the same time to our Doctrine, by having a special regard to the 39 Articles, as expounded in the Books of Homilies. That neither in word nor deed we may hurt, or offend the Church we serve in. What less can we think ourselves obliged to; when we consider in what manner St. Paul conjures the Corinthians? Changed 1. 10. Now I beseech you, Brethren, by the Name of our Lord jesus Christ, that ye all speak the same thing, and that there be no divisions (or Schisms) among you But that you be perfectly joined together in the same mind, and and in the same judgement. And, let us walk by the same Rule, let us mind the same thing, Phil. 3. 16. Let all things be done decently and in order, 1 Cor. 14. 40. Surely after this we may safely conclude, that whosoever transgresses the Rule upon a less account, than obedience to the express Will of God, or shall teach men so; he shall be called the least in the Kingdom of Heaven. We are not here to understand every breach of the Rule, to lie under this guilt, but such as are committed wilfully, or out of supine negligence. Neither need we think it a neglect of Duty in those things, which by an Universal omission, the silence of our Superiors giving ways to it, lie under a tacit consent of Abrogation, or Suspension at least. Nor are we to think it a small matter, the leaving these things undone; because it is of greater immediate duty to observe the weightier matters of the Law. I say immediate, inasmuch as the consequence in the omission of lesser matters, may occasionally and too freequently does prove more fatal to the peace of the Church, and men's Consciences, than the other. 2. In the next place, we are to consider ourselves in the State of Church Discipline, as Watchmen and Shepherds to guard and secure our Flocks. We must for this Reason, not only see that we ourselves, but be careful that others do not offend those that in a special manner belong to us. We must drive away all erroneous Doctrines, and avoid disorderly Walkers. We must drive away the bold Wolves, the little Foxes, and all Beasts of Prey, as we will otherwise answer for the care committed unto us. If any come upon us, or go out from among us, and discover the Savageness of their natures, by not being content to forsake and renounce Order themselves, but teach and encourage men so to do; these are Beasts of Prey. And it is one of the great advantages God has bestowed upon us, in that promise to his Church, Isa. 49, 23. King's shall be thy nursing Fathers, and Queens thy nursing Mothers. That all offensive and disorderly Walkers may by their Protection and coercive Power, either be reduced, or secured from harming of us. For there is no pretence of Persecution in this, no more than if a Man should so call a just Conviction for an Action of Battery: B●cause he is Self-condemned, Tit. 3. 11. and is not punished for his Opinion, but for his disorderly acting upon that Opinion. Such was Diotrephes, who loved to have the pre-eminence, 3 Joh. 9, 10. And if you should pass over the Deeds which such Men do; you would be the Betrayers and Murderers of your Flocks. Like the Hireling, who-fleeth, or sitteth still, when he sees the Wolf coming, Joh. 10. 13. There is another sort of disorderly Walkers who still keep amongst us, of whom I may say in the Apostles Words, I have told you before, and now tell you even Weeping, that by a base compliance and a servile Aw of the most Blameworthy of their Flock, they discover so cowardly a temper, and unsuitable to that Christian courage, which should place them above the fear of Men; that they become the Enemies of the Cross of Christ. Such Men should not be suffered to herd with us, but aught to be avoided as infectious Creatures. Mark them which cause divisions and offences, contrary to the Doctrine which ye learned, and avoid them, Rom. 16. 17. Such Wretches lie under a complication of diseases; being disobedient, through omission of their Duty; Traitors, in not Faithfully discharging the trust committed to them; disorderly, in not Walking according to the Rule; perjured, in breaking their Oath of Canonical obedience, and that of Supremacy; injurious to their Brethren and the whole Church, by cherishing the unruly expectations of the People; and are so many ways Unfaithful, that had they any sense of Religion, the consequent words of St. Paul must needs make them ashamed, and confounded. For they that are such, serve not the Lord jesus Christ, but their own Belly. 18. Or as it is in another place, Whose end is destruction, whose God is their Belly, and whose Glory is in their shame, who mind Earthly things, Phil. 3. 19 In short, do but mark the careful admonition against all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disorder in the Church. Warn them that are unruly, 1 Thes. 5. 14. Now we command you Brethren, in the name of our Lord jesus Christ, that ye withdraw you selves from every Brother that walks disorderly, 2 Thes. 3. 6. And then observe with what pleasure that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good order is mentioned; For I though absent in the Flesh, yet am with you in the Spirit, joying and beholding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your order, Col. 2. 5. This word should be written in the Forehead as well as Heart of every Christian, but especially of the Clergy, as Pilat's Inscription upon the Cross, in Hebrew, Greek and Latin, that from East to West, and throughout the World, the Glory of our Christian consent might be understood. You may remember upon the recommending a Hearty & Serious pronunciation of the Divine Service, it was thought very adviseable and reasonable to forbear long and expatiating Prayers before Sermon: Lest either we should be thought ourselves to esteem the Public Offices deficient, or give Occasion to others to be of that Opinion. Upon which Occasion was mentioned Mr. Seymours little Treatise of Public set Forms of Prayer. Then likewise were recommended for your People to read, Mr▪ Allen's little Books, viz. A Persuasive to Peace and Unity. A Serious and Friendly Address to the Nonconformists. The danger of Enthusiasm. And I shall now add his Book called Catholicism. As also Mr. Lamb's two Books, viz. A stop to the Course of Separation: And a fresh suit against Independency. And this I did, not only for their brevity, bu● because they are written by Laymen. And such whose expressions are so fair, and their integrity and manner of living so well known in in the City: That it were impossible to propose more unexceptionable▪ either as to the Style or Authors. I than wished you, as I still do, to Read the Canons to your Congregation once a year, as it is ordered in the King's confirmation of them: And that such Acts or Proclamations as have been appointed to be Read upon the thirtyeth of january, the nine and twentieth of May, and fifth of November, might be for the future observed. The urging necessity of Persecution forceth Men into order. But in times of Prosperity, there is great danger of falling asleep: Especially in ours, where the corruption of the Age makes unruliness pass for a virtue. And yet the Censorious humour which it produces, is a strong motive on the other hand, where any sparks of Wisdom or common prudence remain, to observe a very strict and close Order in our own Defence. Take away then the Glory of ordaining Rules, by that which is of infinitely more value, the observation of them. And let not the great and painful care of the Fathers of the Primitive Church, both by Private endeavours, and in Counsels, rise up in Judgement against us, for destroying that Discipline by disorder and neglect, which at the peril of their Lives many times, they upheld for the preservation of Christ's Body, which is the Church. I pray God strengthen your Heart with a courage suitable for the times we live in, and every way enable you to answer the just expectations of, Your Affectionate Friend and Brother. H. London. Fulham, April 6. 1683▪ THE LORD BISHOP OF LONDON'S FIFTH LETTER TO THE Clergy of his Diocese. 1684. Good Brother, THE Care and Diligence which the perverseness of this World does exact of us to keep the Flock of Christ in any tolerable good order, is so incessant, as well as great; That all occasions of incitement to our Duty, are but too little for the mightiness of the Work. Yet still there is a blessing goes along with honest endeavours, and God will not require more of us than what we can do, by the measure of that grace and success he gives us. That part of your Duty which I shall now insist upon, is, Canon CXVIII. I did not pitch upon this Canon, for the Subject of our last conference, with an intent to press the whole Observation of it, otherwise than to introduce the consideration of that Presentment in particular, which relates to the Holy Communion. As an entire obedience to the Constitutions of any Government is absolutely necessary, both upon account of the success, which the mutual assistance one Law affords another, can only carry on, and the honour and reputation of them and their Maker. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. For he that said, etc. jam. 2. 10, 11. so is a Coercive Discipline to bend our stubborn humours to that compliance which is requisite. But that which will most contribute to the justifying of what I am now to press, will be an impartial presentment of all sorts of Recusants, and all Profane and Debauched Persons, that the excusing of one kind of sin, may not raise a clamorous pretence for passing by another. And you would do well to observe that the Minister is by this Canon enjoined to present as well as his Churchwardens, etc. A measure more for the Honour and Service of the Gospel, and more suitable to the great wisdom of a Nursing Father could not have been taken, than asserting the observation of this Blessed Sacrament, wherein the whole Mystery and Benefit of the New Covenant is contained. There may be, and are certainly, many other particulars, the observation of which, if they were more strictly enjoined, would conduce much to Peace and Conformity in the Church, and will no doubt in time be thought on. But what could be more suitable to the Majesty of a Prince to begin with, than that in which the Majesty of God's wonderful dispensation of the Gospel is seated? You are not to wonder when you meet with a loud outcry upon the legal pressing of this duty, if you do but look back to the late times, and consider what a dismal confusion and waste the Consciences of Men were then left in, for want of having been instructed in the plain and true Principles of Christian Religion, being Deceived and Deluded, by Canting and Obscure Notions, which left them so bewildered, that every true Call, is to them a Voice out of the Clouds and like the Children of Israel, They desire to hear it no more. For it is a beloved Wilderness, where the Doctrine of censuring others, and observing no order themselves is the whole Catechism. But you are to consider what is good and necessary, not what is pleasing, though the more you love, the less you are beloved▪ He must be a very indifferent Christian, that can think it reasonable to let People thus settle upon the foulest Lees. If a Heathen, a Jew, or a Mahomatan live amongst us, we must first persuade him to enter into Covenant, before we require him to obey the Laws of it: But when a Man will declare himself a Christian, and yet violate the most Sacred Institutions of it, he is self condemned, because he has put himself under the power of that to which he will not conform. Patience and forbearance, entreaty and gentleness ought to be used, and when that will not do, severer applications are to be made, especially in so essential a point, by which the Lord himself was made known to his Disciples, Luke 24. 35. that if by any means. The Spirit may be saved in the day of the Lord. If these men were not strangers to the constant and universal practice of Christendom, and so miserably seduced out of their sense and reason; they would easily acknowledge the justice of expecting a conformity in this matter, and would be ashamed any longer so foolishly to fight the battle of the aliens. Would they but consult the Ninth Canon of the Apostles, but especially the Second of the Council of Antioch they would find, that no Man came to Public Prayers, but, under pain of being turned out of the Church, was likewise to receive the Sacrament: And whoever had incurred that Penalty, was not to be received again into the Congregation, without doing public Penance. Let them but look into the Discipline of the Reformed Churches, and all others that are, or ever were, and see if there be not a Catholic consent in this particular. What can we say then less of such unhappy Men, who either for want of true knowledge, or from the insolence of a private Spirit, will pretend to wear a Wedding Garment, and yet not go to the Feast: But as St. Paul said of the Jews— They please not God, and are contrary to all Men? The Care our Church has taken for the Observation of this Holy Sacrament, is, First, That you give notice of every Communion in the Congregation the Lord's day before, Can. 22. Secondly, That you admit no Scandalous and Notorious sinner, lest the solemnity be evil spoken of, Can. 26. Thirdly, That no Schismatics and disorderly walkers be suffered to Communicate, lest the breach of the public Peace of the Church, which is so great a sin, should be thought none at all, Can. 27. Fourthly and Lastly, That notice be taken whether all the Parish receives, and that none of another Parish be allowed to Communicate with you, Can. 28. Which Canon was certainly ordained upon most useful and weighty reasons. For you otherwise hurt the Discipline and good Order of the Church, by invading the right of his proper Minister. You know not but that you may admit of Prosligate and unruly persons, and thus take spots into your Feasts, to your own shame and the Scandal of others. You may unawares receive Heretics and Excommunicated Persons, and so grievously wound the very Vital Parts of the Church's body Having thus in short ●aid the rules before you in the discharge of your duty towards yo●● Flock: Take what you do in case of refractoriness from the words of Can. 112. The Minister, etc. of every Parochial Church or Chappel shall every Year within Forty days after Easter, give in the Names and Surnames of all of each Sex, within his Parish, who being above the age of Sixteen Years, have not come to the Holy Communion that Easter. After all, there is a Christian temper to be used in these performances. Of some have compassion, making a difference; and others save with fear, pulling them out of the fire, Jud. 22, 23, For though we cannot see into the Hearts of Men, so as to discern the sincerity of each Person, yet there will be much discovery by outward behaviour, that we may easily judge of. If a Man obstinately assert and instruct others against the rule, if a Man be wilful and froward, if he give ill language, or make use of his Nonconformity for a Cloak of Sedition, and the like; surely none will say, but fear is the best argument against such. On the other side, if a quiet behaviour towards the public, and in private conversation, appear in any of these Men, all gentleness is to be used, but so as neither the one nor other sort be left unattempted by means and in manner suitable. Such a spirit than ought to appear in you, as that nothing seem to be done out of Malice, Revenge or Enmity, but whatever remedy you find needful, or your duty to apply, that you do it not as a tormenter, but as a good Physician, who may give bitter Potions and disagreeable to the Palate for saving the Man; who if not sensible of his own illness, it renders his case more desperate, and may require severer Medicines. The Chirurgeon when he Cauterises, Lances, or Cuts off a Limb, does it for the good of him he thus uses: A Furnace of Affliction may be applied, though Fire and Faggot be unlawful. Whatever you do, let the spirit of love and sobriety direct you in it; thus you cannot easily correct amiss. For a Minister of the Gospel ought not to act without fear or wit. One great work there is still to do in order to make our attempts successful, and that is to walk uprightly ourselves. However the duty is incumbent upon them, and that the unworthiness of the Minister be no just excuse for their forbearance, yet by the subtlety of the Devil, and the deceivableness of Lusts, such objections will persuade Men to abhor the Offerings of the Lord. Therefore as in Religion we cannot expect a blessing upon our endeavours, unless we please God, so neither in prudence may we hope to prosper, unless we bear a Conscience void of offence towards Man. Pray then Earnestly for the Assistance of God's Holy Spirit, and in your Prayers, I beseech you, forget not. Your assured Friend and Brother H. London. 1684. Good Brother, YOU see with what Difficulty we persuade Christians to do that, of which in former Ages, and in most Churches, except ours, at this Day, it is counted the severest Penance to be debarred. So that either some new Gospel is crept in amongst us, or else we have shamefully perverted the Old One. To say we desire to be at Union, and yet refuse that Bread which Sacramentally makes us so; to say we expect to partake of the Benefits of Christ's Body and Blood, and yet reject the Communion of them; to expect the end, and avoid the means, is such a piece of Contradiction, that we are not to wonder at any Absurdity after this. If it be possible then, let us use all our Endeavours to recover the People from so Fatal a mistake, and the Reputation of our Church from so foul a Reproach. See that your Churchwardens do their Duties in this particular; which if they be men of Conscience they cannot refuse. And I must desire your Hand to the Truth of what they present. And I pray read this to your Congregation at Morning and Evening Service; that it may not be pretended, that timely Notice was not given, to prevent an Easter Presentment. Fulham March 19 1684. H. London THE LORD BISHOP OF LONDON'S six LETTER TO THE Clergy of his Diocese. 1685. Good Brother, I Have been the more careful to repeat to you the Substance of that Conference we held the last Year; because it will be impossible for me this Year to appoint a time of Meeting; though I have reason to hope, I shall not wholly be detained from you. However, I wish your whole two Years intent upon a Reformation in this particular, may be able but in some measure to recover our decayed Discipline. Canon XIII. It is not only ordained in this Canon that Sundays and other Holydays shall be observed, as they are appointed by the Church; and in the 64th Canon, that Parsons and Curates shall bid holiday under pain of Censure; but from the beginning of the Reformation it has been enjoined to do the like, as may be seen in the Injunctions of Edward the 6th. 1547. and in those of Queen Eliz. 1559. as likewise the first of Eliz. Sect. 4, and 5. where the Archbishops and Bishops are in God's Name earnestly required, etc. So that in this case there is a Rule for us to walk by; and therefore it was worth our consideration to examine, First, Why? And Secondly, How we should follow it? First, The Inducement to this performance, is grounded upon Authority sufficient to prevail with any meek and quiet Spirit to acquiesce, and to stop the Mouths of those that are otherwise: For if there be no harm in the Practice the Authority of the Church under whose immediate Discipline we live, is a sufficient ground for our Conformity: But we have the Church's Practice from the beginning. It is true indeed, for the first three hundred years it does not appear, that there were more days observed, than the Lord's Day, Easter, Ascension, Whitsunday and Christmas-day; this last seeming not of quite so ancient Observation as the former; tho' we are told by the Emperor Constantine, in a Letter recorded by Socrates, that Good Friday was appointed by the Lord himself▪ But this aught to be no Objection against the Addition of a few more in after Ages: For when the Church was at ease, Christians were more frequently called from their Devotion to the business of the World; which would certainly swallow up the whole Man, were not set and appointed times ordained for serving God, and calling to mind the wonderful things that he has done for us. In times of Persecution every day was a Holiday, and every hour the Example of some blessed Martyr passed before men's Eyes; the Memory of which again was refreshed when they Assembled at the Martyria; but in prosperous days all these things would be forgot, were not the Fundamental Dispensations of our Religion, and th● great Examples of the blessed Apostles every Year in their turns set before us. And therefore if Authority were wanting, the reasonableness of the Practice would induce us to it. Not to urge the Morality of the 4th. Commandment, can we imagine a more effectual way of Imprinting the Remembrance of the great Mysteries of our Religion in the Minds of Men, and to convince them, that it is in the power of Man, so far to come up to the Merits of them, as the Gospel under the favourable acceptance of God, exacts at our Hands, then by setting apart solemn times for the Remembrance of those great Mercies the Gospel has dispensed to us, and by setting forth the power of God's Spirit in the Example of the holy Apostles, who were Men of like infirmity with ourselves: But when we consider the Benignity of his Wisdom, which has so disposed the course of the World, that what in Duty and Gratitude towards our Maker, we are bound to do, falls out to be the indispensible support of Humane Nature: We can never despise the Observation of days, as it is consistent with Christian Liberty▪ but we must at the same time, in our Hearts despise Religion itself: For to allow of a time of Refreshment for the wearied Limbs of the Labourer, and a Relaxation to the Man of Business; and not to make use of that Occasion to stir up to Spiritual Exercise, were to levelly us with the Beasts that perish. Plato de Legibus Lib. 2. says very well to this purpose; The Gods in pity to the Miserable State of Humane Nature have appointed Holiday for their own Honour, in which Men may rest from their Labour. The Petrobrusian Heresy slatters itself with two or three Texts of Scripture, that make nothing to their purpose, when duly considered, Coloss. 2. 16. Let no man judge you in Meat or in Drink, or in respect of an Holiday. It follows, or of the New-Moon, or of the Sabbaths. Which plainly shows, that it refers to the Weakness of the Judaizing Christians. Gal. 4. 10, 11. Ye observe days, and months, and times, and years, I am afraid of you, lest I have bestowed upon you Labour in vain. The whole Epistle refers to Judaizing. Rom. 14. 5. One Man esteems one day above another; another esteemeth every day alike; That is, one Man is superstitious upon the Holiness of a Day; another reckons all alike, and that according to the true Rule of Christian Liberty; the day is not in itself sanctified by a Religious▪ Observation, but only he who observes it, the day being but a mark of the appointed time. For by the Scriptures silence in this particular, it is plain that the choice of Festivals was left to the Church, which may determine what days she pleases, and alter them at will. And therefore as the stated times in the jewish Church were sanctified by God's appointment, and did for that reason bind up the Conscience to a precise observation of them: So because they that are under the Christian Oeconomy are left to man's discretion, they do no otherwise concern the Conscience, than in regard of Scandal and Contempt of Authority. Lest the uncertainty of People's meeting should prove prejudicial to the Faith in Christ, particular days were set apart for Christian Assemblies; not that there is any excellency in the day itself, on which we come together, says Saint Hierome upon the Galatians. Secondly. Our other consideration is to be, how we may best carry on this part of Discipline. And this must be done, as to the bare Observation of it, according to the Laws and Usages of our Church. But then we are at liberty to improve it by such Methods of Exhortation, as we Judge most edifying. And in my Opinion none can be more likely to do good then explaining whatever Mystery or Commemoration it is, that the day relates to and having fully set forth, or unfolded the matter to press it home by a Conscientious application. Some Homilies are very proper for some certain days; but that which will be of most constant use, is expounding the Gospel for the day; whereby the History of the present Subject may be fully laid open. And yet to our grief, at least, if not to our shame, we have harder a Task to perform before we come to Church; That is, to prevail with the People to meet us there. The easiest and most gentle way of persuasion is most suitable to the Spirit of Christianity, and most agreeable to the rational part of the World, Let the same mind be in you, that was in Christ Jesus, Phil. 2. 5. Who in a meek and lowly conversation came to seek, and to save that which was lost. This is the mind of God, as you may see by what he says concerning Israel. I drew them with Cords of a Man, with Bands of Love. Host 11. 4. And that which will make this and all other Religious Duties easy and pleasant to our Flocks, is to possess them with a true sense and value of things above, and to convince them of the inconsistency of disorderly walking, whether through spiritual Pride or carnal affections, with true devotion. If our People would be prevailed upon to bestow some of those precious hours they wast at Tippling houses in frequenting this Ordinance, I make no question they would soon taste and see the difference to their comfort. But if men will be obstinate in their Profaneness, God has not appointed Authority in vain. It is in the power of the Civil Magistrate to make such uneasy Laws pass upon Offenders of this kind, as well the Entertainers as the Guests; that a due Execution of them, would in all probability contribute very much to a Reformation in this particular. Neither are we always to forbear the power which God has given us, but as Christ drove the Buyers and Sellers out of the Temple, and as his Blessed Apostle Saint Paul▪ delivered the incestuous Corinthian unto Satan for the Destruction of Flesh, that the Spirit might be saved in the day of the Lord Jesus, 1 Cor. 5. 5. So ought we to pass Ecclesiastical Censures upon such as will not amend by fair means. The Psalmist does most emphatically describe the patient proceeding of God in this case, Psal. 7. 12. If the Wicked will not turn, he will whet his Sword, he hath bend his Bow, and made it ready. Observe the goodness of God even in his advance to severity: observe and imitate. I will conclude with the advice of Saint Cyprian in his Epistle to Rogatianus Bishop of Noba. This person, and if there be any more such, who Act any thing against their Pastor, you may either prohibit or Excommunicate him. Unless, which is my Counsel and Advice, you could rather by some fair meansmake them sensible of their Fault, so as to give satisfaction, and suffer us to go on in our purpose: For we had much rather overcome Reproaches & Injuries by the mildness of Patience, than by our Pastoral Power. Go on then with that Patience and Courage as becomes a true Shepherd, and beware that you fall not under the condemnation of a Hireling, who cares not for the Flock. As a good Steward watch and provide for those that are committed to your charge. Be not wanton with, nor abuse your Sheep, neither be slothful and negligent, nor flee when the Wolf comes; but consider the example set before us by the Bishop and Shepherd of our Souls; and be not discouraged with the difficulty or danger of your work, for as much as your Labour is not in vain in the Lord. I pray God direct you in all things, and Your most assured Friend and Brother▪ H. London Fulham, April, 18. FINIS.