THE Nonconformist's PLEA FOR LAY-COMMUNION WITH THE Church of ENGLAND.  
Together with a Modest Defence of Ministerial Nonconformity, and the Exercise of their Ministry.  
By Mr. JOHN CORBET, late of CHICHESTER.  
LONDON: Printed for Thomas Parkhurst, at the Bible and three Crowns in Cheapside near Mercer's Chapel. 1683.   

AN ADVERTISEMENT TO THE READER.  
HERE thou hast some Remains of the Reverend and Learned Mr. Corbet late of Chichester; Those that knew him say, that he was a man endued with the wisdom that is from above, that is first pure, and then peaceable, gentle, (meek, moderate,) and easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy; therefore it is conceived that any thing which he had designed for public use, may be well accepted of, by all those that desire to follow after peace with all men, so far as is consistent with purity: Whether the design of these Remains of his be not to vindicate the truth, and to promote purity first, and then peace, is left to thee to judge after thou hast impartially perused and considered them in the fear of God; and if in any measure they conduce to so good an end, it is hoped thou wilt be thankful to God for the benefit which the Church of Christ, and therein thy self, mayst receive by the use of them. Thou hast them just as they were left under his own hand; if himself had lived to publish them, thou mightest possibly have had them in some better method: but it is not thought sit that any other person should take upon him to alter any thing in them.   

The Nonconformists Plea for Lay-Communion with the Church of England, etc.  
NOtwithstanding my Nonconformity, and the exercise of my Ministry in that state, I am inclined upon the following considerarions to have communion with Parish-Churches in the worship of God, at those times in which our own Congregations do not require my presence therein.  
1. I own Parish-Churches, having a competent Minister, and number of credible Professors of Christianity, for true Churches, and the Worship there performed, as well in the Liturgy or Common prayer, as in the preaching of the word, and prayer before and after Sermon, to be in the main sound and good for the substance or matter thereof. And I may not disown the same in my practice by a total neglect thereof, for my judgement and practice ought to be concordant.  
2. Tho I judge their form of Worship to be in many respects less perfect than is to be desired; yet I have found my heart spiritually affected and raised towards God therein, and more especially in the receiving of the Lords Supper. I judge that this form may be used formally by the Formal, and spiritually by those that are Spiritual. It is my part to make the the best of it, being the Established Form.  
3. I am desirous of joining, as far as I may, with all Congregations worshipping God in Christ, out of my high regard to all Christian Worship, and out of my love to the communion of Saints universally, and a desire to testify that I am a truly Catholic Christian.  
4. Tho I am constrained by force of conscience to be among those that dissent from the enjoined Conformity; yet my design and business is not to advance a severed party as such, but true Christianity or godliness among all that profess the Christian Faith, and what in me lies to keep up a Reverend esteem of God's Ordinances celebrated among them all.  
5. Tho I have reason to have a very tender regard to those that own and accept my Ministry, for their edification and satisfaction, yet by ways of love and concord I am to seek the edification of others also, while I lay no stumbling-block before the one or the other sort.  

Against the putting of this intention in practice, I meet with these Objections.  
Obj. 1. I may seem a contradiction to myself, and to justify what I disallow, having refused to give my assent and consent to all and every thing contained in the Book of Common-Prayer.  
Ans. 1. The denying of assent and consent to all and every thing contained in that Book, doth not gainsay the lawfulness of partaking in that Worship, it being sound for the substance in the main, and the mode thereof being laudable in divers forms and orders, and passable in the most, though in some offensive, inconvenient, or less perfect.  
2. The chief matters for which I refuse to declare an assent as is enjoined, lie not in the ordinary Morning and Evening Prayer, but in other parts, as the Order of Baptism, Confirmation, Burial of the dead, etc. and in certain Rubrics or Rules to which I cannot subscribe.  
Obj. 2. It is to countenance a more defective and inconvenient way of worship, and it tends to the rooting of others in their formality, and to the increasing of their number.  
Ans. 1. My partaking in any Divine worship which is holy and good for the matter, and allowable or passable for the mode in the main, doth not involve me in the blame of some sinful defects therein, to which I consent not, and which I cannot redress.  
2. I do not acquiesce in this Form of worship only, nor do I by my example induce others so to do, seeing in other Congregations I both dispense and attend upon the word and prayer in another ●●rm, and judge it necessary for me so to do.  
3. It is to me indubitable that this form is so far profitable and edifying, as that merely for the defects found therein, there is no cause of renouncing it, or the Communion of the Churches for its sake, especially while other prayer and the preaching of the word is not there by excluded.  
Object. 3. It is against our engagements for reformation.  
An. 1. I am engaged to endeavour reformation only according to my power and calling, and this practice doth not gainsay my endeavours of the same within those limits.  
2. My engagement to endeavours of reformation, doth not necessitate me to unwarrantable separation.  
3. My engagement to endeavours of reformation, doth also engage me against Schism.  
Object. 4. It will offend (that is to say, displease) many of my own side.  
An. 1. They have no reason to be more offended with me for practising according to my principle, than I am offended with them for practising according to theirs.  
2. It is a trouble to me to do any thing in Religion, displeasing to those that are seriously religious, and more especially to those that own my Ministry, and suffer under the same impositions under which I do; but I may not sin for their sakes by a renouncing of true Churches, or by a perpetual neglect of communion with them.  
Object. 5. It may prove an occasion of raising a greater enmity against those that cannot be satisfied to partake in this worship, yea, it may stir up a greater severity against them.  
An. This objection (if that which is suggested in it be true) is of great mdment, for I must have a tender regard to conscientious brethren and must not use my liberty to be an occasion of their suffering. But to this I say,  
1. The moderate judgement and practice of some (who in the mean time have maintained their plea for reformation, and exercised their Ministry according to their capacities and opportunities) hath been advantageous to the general interest of Nonconformists.  
2. If so bade a consequence should indeed follow, as is objected, I would for that season forbear the said use of my liberty, and p●●take with my brethren in their sufferings.  
Object. 6. It may weaken my own party, and make many of them more indifferent towards reformation.  
An. 1. I disclaim being of a party as such: I confine not godliness to any peculiar way narrower than mere Christianity. If any among us place their Religion in being of a party, they deceive their own souls, and it behoves me being a Teacher among them to let them understand so much.  
2. While I use my liberty, and show my moderation and charity towards all true Churches, I do not show an indifferency towards all opinions, and forms, and constitutions, but by word and deed I manifest a desire and endeavour of the best constitution, that hath the greatest tendency to make the best Christians, and to advance holiness and peace in the Church's  
Object. 7. It may raise suspiti on's that I may proceed further in Conformity, and that I am but a lukewarm Nonconformist.  
An. 1. The Kingdom of God stands not either in Conformity or Nonconformity as such.  
2. I desire that my zeal in the matter of Nonconformity may be proportionable, that is neither more nor less than the thing itself requires.  
3. I am not willing to stand at a greater distance from others than I needs must.  
4. How ready soever I am to pursue peace and concord, I am not like to conform, till the grounds of my Nonconformity, which are with me of great weight, be removed.  
Object. 8. Hereby I may lose or lessen my reputation and interest among those of my own side.  
An. 1. My reputation and interest among men, must give place to the pleasing of God, and the keeping of a good conscience.  
2. To me the most valuable benefit of reputation is an advantage thereby gained of being acceptable and successful towards men in the work of the Ministry; and that which is most advantageous hereunto, is the reputation of integrity, and to do all things advisedly, honestly, peaceably, without partiality, hypocrisy and felfishness, is the best means of such reputation.  
Object. 9 It will not please those of the other side, unless I absolutely conform; and it may be some of them will despise and hate me the more.  
An. 1. My design is not man pleasing, and I think it looks not like such; I were very ill advised indeed, if while I venture the displeasing of my own, I should aim at the pleasing of a different party.  
2. In reference to the other side, my design is not to please them, but to convince them, that what in me lies, I follow after Church-peace and concord, and that the cause of the divisions that are, lies not on my part.  
3. Tho on the Conforming side there may be some, who hate those most that come nearest to Conformity, if they are not thorough therein; yet there be others, who are more valuable, that are of a better spirit, with whom my moderation may have good effects.  
Ob: 10. It may hazard a breach in our own congregation, and the dissolution thereof, as things now stand with us, and consequently hinder the good of souls, that is now gained by the word and prayer.  
An. 1. Indeed such an evil is carefully to be avoided in this time of our difficulty and danger; but I rationally hope that it will not so fall out: Our friends are not ignorant of the latitude of my principle, and the practice here propounded will ' be no great surprisal to them, it being no more than what I declared that I did before I came to my present station among them.  
2. I shall keep a watchful eye upon this concern; if I see any distemper that threatens a breach arising upon this occasion, I will for a while suspend my liberty, and I will proceed herein no otherwise than they can bear, I will be calm and gentle towards them, and not carry it peremptorily in any wise. And this I shall do not for my own private ends (the Searcher of hearts knows) but sincerely for their good.  
3. I will by degrees insinuate into them the equity of their bearing with me in my persuasions, as I bear with them in theirs, and of allowing me the liberty of my own acts in things that concern myself alone, when in such acts as concern the society, I do nothing without their consent.  
4. If it should come to pass that they will impose upon me what is not fit for me to comply with; in that case, I will not violently break from, nor stay to make breaches among them, but quickly withdraw myself.   

The Sum of the Matter.  
I consult not my private interest in the case, but am sincerely solicitous to know and do herein what is my duty to do.  
I would do what I can, to justify my Catholic principle and spirit, and I would abstain from the appearance of unwarrantable separation.  
I would give no occasion to any of disowning or reproaching a form of Divine Worship which is found in the substance thereof, and accepted of God from the sincere, though it be less perfect in divers material points, and less convenient for the mode.  
I would in all things be a faithful guide to the people to whom I preach the Gospel, I would lead them in the way of peace and concord, and be free from giving them an occasion of withdrawing from the established worship more than is necessary.  
I would show myself a freeman governing my own acts according to my conscience, and not subject to the opinions and affections of others, or the imagined interests of a party.  
If I cannot mollfie them that seek to suppress me, I would render them more inexcusable.  
I would testify, what in me lies, that Nonconformists are capable of an accommodation, and silence them that gainsay it.    

A Defence of my Endeavours for the Work of the MINISTRY.  
THAT I might not be wanting to my just Vindication in this Cause, I hold myself obliged to present the aforesaid Defence to the consideration of all impartial Readers: it takes its rise from the several heads of the Bishop's charge against me, all which were owned by himself before many Witnesses, and are here set down.  
1. That forasmuch as I did not exercise the Ministry in subordination to the Bishop, and as regulated by him, I transgressed against the nature of my Office, as not being the Office of a Pastor mentioned Eph. 4. 11.  
2. That I violate my oaths and promises which I made at my Ordination, to obey the Bishop or Ordinary.  
3. That I trespass against the Right of the Bishop, upon the account of exercising the Ministry where he is the Pastor.  
4. That I make a Schism in the Church.  
5. That I violate the Authority of the Civil Magistrate.  
To these particulars, the several Heads of my Defence following, are a direct Answer.  
1. That I have received from Christ the Office of a Pastor mentioned Eph. 4. 11. and that I am bound in my present state to fulfil it.  
2. That I am not obliged either by the nature of my Office, or by any oath or promise, or by being under the regulation of Authority, to exercise my Ministry no otherwise than as in subordination to, and as authorised and regulated by the Bishop of the Diocese.  
3. That I invade not the Right of the Diocesan Bishop in exercising the Ministry where he claims the right of being the Pastor.  
4. That I do not violate any true bonds of Church-Unity, nor in any respect cause divisions and offences.  
5. That I do not violate the Authority of the Civil Magistrate.  

§ 1. That I have received from Christ, the Office of a Pastor, mentioned, Eph. 4. 11. And that I am bound in my present state to fulfil it.  
THE Ministry that I have received, is the sacred office of Presbyterate, to which I am ordained according to the form of Ordination that was established in the Church of England.  
That this office is of divine right, I take for granted; and that according to the Scripture it is the office of a Pastor, mentioned Eph. 4. 11. I thus prove.  
1. Wheresoever this office is set forth in the Scripture, it is set forth as the office of a spiritual Pastor or Bishop, which is to feed the Flock of God by teaching and ruling it: And a Presbyter who is a sacred Officer of the Christian Church, but not a Bishop or Pastor, is no where mentioned in Scripture. If it be said, that this Office is otherwise set forth in Scripture, or that a Presbyter, who is a sacred Officer of the Christian Church, yet no Bishop, is there mentioned, let the Assertor show the place or places.  
If it be said, that this Order of Presbyterate may be of divine institution, yet not defined or expressed in Scripture, I desire satisfactory proof from some other Authority; both of its being of divine institution, and what its nature is.  
2. To have the Power of the keys of binding and losing, of remitting and retaining sins in Christ's name, as his commissioned officer, is to have Episcopal or Pastoral Power, and this Power belongs to the said Office of Presbyterate.  
Forasmuch as some distinguish the Power of the keys into that which is in in foro interiore, or the Court of Conscience within, and that which is in foro exteriore, in the exterior Court, to wit, that of the Church; the former of which is said to belong to the Bishop and the Presbyter, and the latter to the Bishop only. I further enforce my argument; 1. The Scripture makes no such distinction; and where the Law distinguisheth not, we may not distinguish. 2. The distinction in this case is vain, for all power that belongs to the Pastors of the Church, purely respects the Conscience, and it respects the Conscience as having the conduct of the outward man, and that in reference to Church communion, as well as other matters. 3. If Presbyters may in the name of Christ, bind the impenitent, and lose the penitent as to the conscience, which is the greater and primary binding and losing, then by parity of reason, and that with advantage, they may bind and lose as to Church-communion, which is the lesser secondary and subsequent binding and losing.  
3. That Officer is a Pastor or Bishop, that hath a power of Authoritative declaring or judging in Christ's name, that this or that wicked person in particular is unworthy of fellowship with Christ and his Church, and of charging the congregation in Christ's name, not to keep company with him, as being no fit member of a Christian society; & also a Power of authoritative declaring or judging in Christ's Name, that the same person repenting of his wickedness, and giving evidence thereof, is meet for fellowship with Christ and his Church, and of requiring the congregation in Christ's Name again to receive him into their Christian fellowship; for these powers are no other than the powers of Excommunication and Ecclesiastical absolution: Now the Presbyter hath apparently the said Powers, as he can undoubtedly declare, and judge, and charge as aforesaid, touching this or that person or particular; all particulars being included in the general, he hath undoubtedly a Power of applying the Word in Christ's Name as well personally as generally.  
4. For the further clearing of what is already argued, let it be considered, that an Authoritative Teacher in the Church commissioned by Christ, is also a Pastor; for the government of a Pastor is only by the Spiritual Sword, which is the Word of God; and the discipline which he exercises, is no more than the personal application of the same word to judge the impenitent, and to absolve the penitent in Christ's Name; and he that Authoritatively teaches in Christ's Name (as the Presbyter doth) can do so much in the personal Application of the Word.  
5. The Pastoral Authority of Presbyterate is further cleared by many passages in the public forms of the Church of England touching that order.  
In the very form of my ordination according to the ancient use of this Church, I received the office of a Pastor and Successor of the Apostles; I mean not in their Apostolic but Pastoral office: The form was this, Receive the holy Ghost; whose sins thou remittest, they are remitted; and whose sins thou retainest, they are retained; and be thou a faithful dispenser of the Word of God, and his Holy Sacraments, in the Name of the Father, and of the Son, and of the Holy Ghost, Amen. Now the former part hereof is entirely and completely the form of Words used by our Saviour, Joh. 20. 22, 23. towards the Apostles, expressing their Pastoral Authority; and the latter part, Be tbou a faithful dispenser, etc. is no derogation or diminution from the Power granted in the former part. If the Presbyters are not the Apostles successors in the Pastoral Authority, how could they have right to that form of ordination?  
In the form of ordering Priests or Presbyters in one of the prayers after the mentioning of Christ's sending abroad into the world, his Apostles, Prophets, Evangelists Doctors, & Pastors, there follows thanksgiving to God for calling those that were then to be ordered Priests, to the same Office and Ministry of salvation of mankind. Whence it appears, that this Office is the same with some of the forementioned kinds. And what can it be but that of Doctors and Pastors?  
This Church did before the last alteration made Anno 1662. in solemn form of words require the Presbyters, when they were ordained, to exercise the discipline of Christ as the Lord hath commanded; and this Realm received the same according to the commandments of God.  
And that they might the better understand what the Lord hath commanded therein, this Church did appoint also, that at the ordering of Priests there be read for the Epistle that portion of, Acts 20. which relates St. Paul's sending to Ephesus, and calling for the Elders of the Congregation, with his exhortation to them to take heed to themselves, and to all the flock, among whom the Holy Ghost hath made them Overseers, to rule the congregation of God. Or else 1 Tim. 3, which sets forth the Office and due qualifications of a Bishop. These portions of Scripture this Church appointed to be read to the Presbyters, as belonging to their Office, and to instruct them in the nature of it. And afterwards the Bishop speaks to them that are to receive the office of Priesthood in this form of words. You have heard, brethren, as well in your private examination, as in the exhortation and the holy lessons taken out of the Gospel, and the Writings of the Apostles, of what dignity, and of how great importance this Office is whereunto ye are called— That is to say, the Messengers, the watchmans, the Pastors and Stewards of the Lord, to teach, to premonish, to seed, to provide for the Lords Family.  
I acknowledge that the passages here alleged are taken out of the old Book of Ordination, that was established in this Church till the late alterations made Anno 1662. if those alterations signify another meaning about the several Holy Orders than what was signified in the old Book, than the sense of the Church of England in these times differs from the sense of the same Church in all times preceding the said Alterations; but if they signify no other meaning than what was signified in the old Book, my citations are of force to show what is the sense of this Church, as well of the present as of the former times about this matter.  
Here I must take notice, that in opposition to part of what hath been alleged, it was asserted, That that part of 1 Tim. 3. which contains the office and qualification of a Bishop, was read at the Ordination of Presbyters, not because it belonged to their Office, but because it was joined with that which follows touching the office of a Deacon, than likewise read as properly concerning the office of a Presbyter, pretended to be no other than the Deacon there mentioned.  
To this I answer, If the Presbyter in the Church of England be indeed no other than the Deacon spoken of, 1 Tim. 3. it see●● strange that this Church, yea and the Universal Church, should so miscall an Officer, as to give him a name, viz. Presbyter, which the Scripture always appropriates to another Officer (as is pretended) and to neglect the Scripture name of this Office, viz. Deacon. It is strange that an Officer said to be no other than the Deacon there spoken of, should have the power of the keys, the same form of Ordination which Christ used towards his Apostles. If it were so, it is likewise strange that the qualifications of the said Deacon should be appointed to be read at the Ordination of a Presbyter, as properly belonging to him; and also at the Ordination of a Deacon inferior to a Presbyter, as properly belonging to him, the former part of the Chapter touching a Bishop, being omitted. Besides all this, the new Book of Ordination puts the matter out of doubt, and evidently refutes the aforesaid evasion. For in it the latter part of 1 Tim. 3. beginning at verse 8. touching the Office of Deacon, is appointed to be read at the ordering of Deacons; and the same is not appointed to be read at the ordering of Priests, but another portion of Scripture, viz. Eph 4. 7, etc. Furthermore, if the Deacon mentioned in Timothy be no other than the subject Presbyter, I would know in what place of Scripture the Deacon of the Church of England, inferior to a Presbyter, is set forth. And be it noted, that the Deacon of this Church is not so much the Deacon of Tables, as of the Word; and therefore a Presbyter must needs be degraded in being made no more than a Deacon of the Word.  
Hitherto I have insisted on the nature of my Office, and have proved it to be the Office of a Pastor. Now I proceed to prove, That in my present state I am bound to fulfil it.  
Being dedicated to this Ministry, I stand under a perpetual obligation to fulfil it, according to my ability and opportunity, and as the necessity of souls requireth of me. And whatsoever some think, the thing is most evident, That the souls of men cry aloud for all the help that can possibly be given them by those whom Christ hath qualified and called to the work of the Ministry, whether Conformists or Nonconformists.  
This apprehension reflects no dishonour upon conscientious Conforming Ministers, for whose ability and industry I bless God. But the number of them is not so proportionable to the people of this Land, as to make the labours of those that are cast out, to be needless. The harvest is great, and the labourers are too few.  
As for this City, in which are six Parishes within the Gates, besides two in the Suburbs, I leave it to the consideration of those that know the state thereof, whether there be sufficient care taken for the preaching of the Gospel; when as there is no settled preaching on the Lords days, or week days, in any of the Parish Churches. The Parish in which I dwell, hath for many years had no Minister at all, and the two Parishes without the Gates for many years have had neither Ministers nor Churches, in one of which is the house that was licenced by his Majesty for our meeting. The only settled preaching is at the Cathedral, performed sometimes by the Superior Clergy, but mostly by a greater number of others in their courses, who generally living at a distance, cannot be so well known to the people as their appointed Teachers ought to be; and let them that know the place of preaching consider and judge, whether it can contain the inhabitants, if all should repair thither.  
I pass not to be despised or judged by them, who make slight work of the cure of Souls, for whom Christ hath given himself a ransom: Certainly they are more precious than to be exposed to perish for lack of sufficient instruction and exhortation, rather than preachers authorized by Christ, if silenced by men, when not disobedient to any ordinance prescribed by his word, should speak to them that they might be saved. The necessary means of saving souls, such as is the due public preaching of the Gospel, together with personal instruction, is incomparably more valuable than the maintaining of uniformity in little opinions, and ceremonies, and other accidental forms and orders.   

§ 2. That I am not obliged either by the Nature of my Office, or by any Oath or Promise, or by being under the regulation of Authority, to exercise my Ministry no otherwise than as in subordination to, and as authorized and regulated by the Bishop of the Diocese.  
THIS Head hath Three distinct Branches to be distinctly proved, whereof the first is, That I am not obliged by the Nature of my Office to exercise my Ministry no otherwise than in subordination to, and as authorized and regulated by the Bishop of the Diocese.  
1. The Nature of this Office doth not require it either in reason, or from the declared will of Christ: first not in reason, for there is evidently no reason in the nature of the office, being the office of a Bishop or Pastor, that it cannot be exercised but in subordination to a Diocesan Bishop: if any say that there is, let him show it.  
2. Christ who is the Author and only proper giver of all spiritual authority in the Church, hath not either by himself, or by the Mediation of the Apostles, so defined or limited the aforesaid office of Presbytetate, as that it can be exercised no otherwise, than in the aforesaid subordination. If any one affirm that Christ hath so defined or limited it, it rests upon him to make proof of it.  
If it be urged, that I have no power but what I received by the Ordainers, and that is a power of administering only in the aforesaid subordination. I answer, 1. I have already proved that by the very form of my ordination I received the office of a Pastor and Successor of the Apostles in their Pastoral office. 2. Tho Christ give the ordinary spiritual power, and particularly that of Presbyters in some respect by the mediation of men, yet he gives it not by them as giving the power, but as instruments either of designing the person to whom he gives it, or of the solemn investiture of that person, as the King is the immediate giver of the power of a Mayor in a Town Corporate, when he gives it by the mediation of the Electors, not as giving the power, but designing the person to be invested with it, or by the mediation of some officers as instruments of the solemn investiture 3ly, For as much as the ordainer or ordainers that designed me to this office of Christ's Donation, could not by any act of theirs enlarge or lesson it as to its Nature or Essential State, or define it otherwise, than it is stated by Christ in his word; in case such words were pronounced out of the Book of ordination (I say not that they were, but in case they were) as import a lessening of the office in its essential state, they are void and null. If a Minister, that joins a man and woman in Marriage according to the true intent of that ordinance, shall add other words that forbid the husband the government of his wife, that addition is a nullity.  
2. I am not obliged by any Oath or Promise, to exercise my Ministry no otherwise than as in subordination to the Bishop of the Diocese.  
I acknowledge that when I was ordained, I made those promissory Answers to the Bishop's Interrogatories, which are contained in the Book of Ordination that then was. But, 1. let it be considered, that if the said interrogatories and answers, or any of them, superinduced any limitation upon the Office, that takes away any thing essential to it, (I say not that they did, but in case they did) they were nullities. 2. The promise then made to obey my Ordinary, and other chief Ministers to whom the government and charge over me is committed, concerns me only as a Presbyter standing in relation to the Bishop, as one of the Clergy of the Diocese, which I now am not, being cast out of that relation, and made uncapable of it; and consequently the said capacity ceasing, the obligation c●aeth. 3. The said promise must be understood either unlimitedly, or with limitation; if unlimitedly, it was a sinful promise in the matter thereof, and therefore void; if with limitation, as in things lawful and honest, than I have not broken it; for it is not lawful nor honest for me to desist from fulfilling the Ministry that I have received, if the Ordinary so require.  
3. Nor am I obliged as aforesaid by being under the regulation of Authority. I Treely acknowledge, that in the exercise of my Ministry I am not exempt from the Regulation of any just Superior Authority in the Church (as for the Civil Authority, it is after wards to be spoken of) whether it be by way of government, or of agreement. And I had much rather live under a Regulation, than not. But it cannot be supposed, that any Superior Authority can limit me to the prejudice of Christ's Authority and interest, and the obligation that he hath laid upon me to discharge the Office with which he hath entrusted me. My Office is a Trust received from Christ, to be accounted for to him. I am his, and not the Bishop's Minister. Let it be supposed, though not granted, that the Bishop of the Diocese were my rightful Superior to Repulate me in my Office; yet for him to ●o●bid me to discharge my Office, and for me thereupon to desis 〈…〉 to the prejudice of Christ's Authority, who would have me now to discharge it. Christ chargeth me, among the rest of his Ministers, in those words of St. Paul, Col. 4. 17. Take heed to the Ministry that thou hast received in the Lord, that thou fulfil it. If any shall say, That Christ hath now forbidden me to exercise the Ministry, or discharged me from it, it behoves them to prove it, and I am ready to receive and consider any proof of it.   

§ 3. That I invade not the Right of the Diocesan Bishop in exercising the Ministry, where he claims the Right of being the Pastor.  
HERE lest my sense of Episcopacy be mistaken, I judge it necessary to premise, 1. That I fully own the Scripture-bishop, or Evangelical Pastor. 2. That I do not disown the Episcopacy that was of ancient Ecclesiastical custom in the time of Ignatius, yea or of Cyprian. 3. That Bishop Ushers Model of Church-government by Archbishops and bishops, with their Presbyters, was offered to his Majesty by the Divines of the Presbyterian persuasion (as they were called) for a groundwork of accommodation between the Bishops and them. And I assent to the offer which they made. 4. After the same manner I assent to the state of Episcopacy as described by K Charles the first in his discourse touching the differences between Himself and the Two Houses in the point of Church-government, in these words: That he is not against the managing of the Episcopal Presidency in one man, by the counsel and consent of many Presbyters; but that he had offered to restore it, as a fit means to avoid those errors, and corruptions, and partialities, which are incident to any one man; also to avoid Tyranny, which becomes no Christian, least of all Churchmen; besides, it will be a means to take away that odium and burden of affairs which may lie too heavy on one man's shoulders, as he thought it did formerly on the Bishops here.  
But I do not as yet discern the divine Right of Episcopacy in the state and privileges thereof here following, wherein I desire information, and would gladly receive satisfaction, if there be such divine Rights indeed. None can be justly offended with me for examining in my own defence that Right which I am accused to have invaded.  
do not discern that a Bishop infimi gradus, I mean one that hath none under him but Parish-Ministers, who are pretended to have no Episcopal governing-power, I say I discern not that such a Bishop can by divine Right challenge to himself alone the Episcopal Authority over hundreds of particular Churches. For every particular Church should have its proper Pastor or Bishop.  
And particular Churches with their proper Pastors, are so evidently of Divine Right, that some eminently learned men in the Church of England have declared their judgement, That no Form of Church-government besides the mere Pastoral Office and Church-assemblies, is prescribed in the Word of God, but may be various, according to the various condition and occasion of several Churches.  
Neither do I discern, how it is possible for one man to do the work of a bishop towards hundreds of Churches, I mean the work of a bishop infimi gradus, under whom there are no subordinate Bishops or Pastors. For the work of such a bishop is to oversee all the Flock, to preach to them all, to baptise and confirm all that are to be baptised and confirmed, to administer the Lords Supper to all, to bless the Congregation, publicly and privataly to admonish all as their need requires; to excommunicate the impenitent, to absolve the penitent, and that upon knowledge of their particular estate.  
If such a Diocesan bishop saith, it sufficeth that he perform all this to the Flock by others, namely by the Parish-Ministers as his Curates, and by other Officers his Substitutes; it is answered, 1. That the Pastoral Authority is a personal trust. 2. It is desired that he show his Commission from Christ the Prince of Pastors, to do his work by others; for I am now enquiring what is of divine, and not of humane Right. 3. None but a bishop can do the proper work of a bishop.  
But if it be said, That the Parochial Congregations are not Churches, but only parts of the Diocese, which is the lowest particular Church: I desire proof from Scripture, That such Congregations as our Parishes, having their proper Presbyter or Presbyters invested with the power of the keys, are not particular Churches properly so called. The reason of my desire of this proof is, because the Scripture is a perfect Rule for the Essential constitution of Churches, though accidents there unto belonging may be regulated by humane prudence. 2. It is most evident in Scripture, that a particular Congregation of Christians, having their proper Pastor or Pastors, Presbyter or Presbyters, are Churches properly so called: And a Parochial Minister I conceive to be a Pastor or Elder according to the Scripture.  
Moreover if a Diocese containing a hundred, two hundred, five hundred, or a thousand Parishes (as somewhere it doth) do constitute but one particular Church, and those particular Parishes be not properly to be accounted Churches, but only so many parts of that one Diocesan Church, why may not ten thousand, yea ten times ten thousand Parishes be likewise accounted but one particular Church, and brought under one man as sole Bishop or Pastor thereof?  
In all this I have not argued against the right of an Archbishop, or Overseer of other Bishops, such as Titus must needs be, if he were Bishop of Cr●te, where Bishops or Elders were to be ordained in every City. If either Scripture, or Prudence guided by Scripture, be for such an office, I oppose it not, and nothing here spoken makes against it.  
If our Diocesan Bishops be in very deed Arch-Bishops or OOverseers of inferior Bishops, to wit, Parish-Ministers, I do not here argue against it, but only say, that in their, Archiepiscopal Diocese or Province they cannot exercise their authority any otherwise than according to the rules of God's word for the edification and peace of the Church, and that they cannot discharge the inferior Bishops from their obligation to Christ, whose immediate Ministers and Stewards they are, and to whom they are immediately accountable.  
Moreover I do not discern that any Bishop can by divine right so challenge or claim such a circuit of ground for his Diocese (as for example the County of Sussex) as that thereupon he can by the said right prohibit all other Pastors whatsoever to do the work of the Ministry in any case without his licence within such a circuit of ground, or that such a measure of ground is related to his Episcopal office as a propriety for government Ecclesiastical, like as certain territories, and dominions are as a propriety in reference to Civil government, related to the temporal Soveraingty of a Prince.  
The partition of one Church from another by local bounds, is not of divine institution, but of humane prudence from the convenience of the thing; I say convenience, not absolute necessity; And the state of things may be such as to compel to vary from it in some particulars.  
It is supposed by learned men, that in the Apostles times there were several Churches at Rome under their several Bishops or Pastors in the same local bounds, as one of the Circumcision, and another of the Uncircumcision. And if it were not so the facto, I think few will deny but that it lawfully might have been so.  
If upon the aforesaid diversity of condition in the persons, namely, as being of different nations and languages, there may be several Churches under several Bishops or Pastors within the same local bounds, why not also upon other diversity of condition, which may render them as uncapable of being of the same particular Church, as if they were of divers nations? One instance may be an unmovable diversity of persuasions about points of Religion.  
As for example, Why may not Lutherans and Calvinists of the same nation, town or village, have their several Churches under their several Pastors, and live in peace? Nothing could hinder the said peace, but want of Christian Humility and Charity. And consequently, why among us may not Christians that have invincible diversity of persuasions in matters of Church Government live peaceably within the same precincts in their several Churches?  
Besides all this, if the local bounds assigned for one man's immediate Pastoral charge be so vast, and the multitude of Souls therein be so great as to render it impossible for any one man to fulfil that charge towards them, can it be judged an usurpation against dwine right, if another Pastor without licence from him should perform ministerial service within those bounds? Likewise let it be 〈…〉 ered what may or may not be done, in any circuit of grow 〈…〉 ●here the inhabitants are destitute of competent provision for their Souls, and lie neglected by such as claim the Pastoral ch●●ge over them. Is it an intrusion or usurpation, if in that case one that is dedicated to the work of the Ministry shall endeavour without licence from the said neglecters, by preaching and other ministerial service to save souls that are so exposed? Furthermore, let it be considered how any Clergyman can be the proper pastor of a people, that doth not the work of a pastor towards them, which work I have before set forth.  
Lastly, I cast in this consideration also, how any Clergyman can be the proper pastor to a people against their wills. I doubt not but a people may sin, yea, greatly sin in not receiving a pastor duly offered to them, and so they may as greatly sin by receiving such a pastor as may be imposed on them. But how any one can actually bear the pastor all relation to a people, that never consented to that relation, I would be better informed.  
Thus it hath been examined, whether I am culpable by trespassing against the divine right or rights of a Diocesan Bishop in exercising the Ministry where he claims the right of being pastor. And it hath been examined in that form, which the matter being a tender point is capable of. As for his humane rights, they are his preeminence and jurisdiction under the King as Supreme, and to which he is entitled by the Law of the Land. Now I am no usurper against this; for I claim no such preeminence, I exercise no such jurisdiction. As for my obededience to his jurisdiction as an officer subordinate to the King, it shall be spoken of in its own place.   

§ 4. That I do not violate any true bonds of Church-Unity, nor in any respect cause divisions and offences.  
THE Case of Schism now in controversy is not to be huddled up, but well stated, whereunto many considerations are prerequisite. Those that are set down, I take to be of moment: but the express application of them, I forbear, and doubt not but the considering and impartial Reader will excuse me therein; and judge that he himself can easily do that part with more convenience than I can in this writing. Church-Unity is not to be built upon the doctrines and ordinances of men, but upon the foundation of the Apostles and Prophets, Jesus Christ being the chief corner stone; and none are to be shut out from the Communlon of the Church, or the work of the Ministry, whom Christ hath not excluded, but qualified and called thereunto according to the Scriptures which are the rule of admission and exclusion from the said privileges.  
2. The unity of the spirit, which we are charged to keep in the bond of peace, is not concord in external forms and orders without participation of the same new nature, and walking in the same holy way. It is said Eph. 4. One body, and one spirit, and one hope, one Lord, one faith, one Baptism, one God and Father of all; but not one ceremony, one posture of body, one garb of Church-ornaments, one habit of vestments, one ritual and unity of assent to all opinions and formalities: An holy fellowship in the spirit of grace, and in the life of faith and love, is far more excellent than the greatest compliance in ceremonies and unnecessary doctrines of doubtful disputations, and consequently, is far more regardable in that estimation and reception of persons either for Church-Communion, or the holy Ministry.  
Touching Schism, let this be noted: It is not Secular power and interest, that of itself can constitute a true Church or Pastor, no● can it excuse those that are born up by it from Schism when they act Schismatically, and do all that they can to continue the snares of division; neither are all they without more a do to be accounted Schismatics who are destitute of Secular power, and who cannot in all points observe the commandments of men, or neglect to give their necessary help in Christ's service, when they are forbidden of men.  
Schism is the causing of divisions in or from the Church, as the Apostle sets it forth Rom. 16. 17. Mark them that cause divisions and offences contrary to the doctrine that ye have learned: And let them be marked indeed whosoever they are. The guilt of it lies as much upon those that make unwarrantable separations; and they are most culpable that are the chief causes of the division; and such are they, who impose unlawful terms of Church-Communion and Ministerial liberty, and they also that rigorously impose such terms thereof, as Christ and his Apostles never warranted them to impose, either expressly or by consequence.  
Let the case of such as are cast and kept out of a Church by wrong sentence, or by imposition of unlawful terms of communion, or unnecessary terms, that are unlawful to them by unremovable doubts of conscience, be considered, for such a case may be: What shall they do? Must the unrighteousness of others be a perpetual bar to them against the enjoyment of those privileges, to which they have a right before God? Why may they not lawfully enjoy God's ordinances in distinct assemblies, if they hold them peaceably and charitably?  
Let the case of such Ministers as are cast and kept out of the Ministry by the imposition of unlawful terms, or unnecessary terms that are unlawful to them by unremovable doubts of conscience, be considered, for this case also may be: What shall they do when they are under an obligation to Christ to fulfil their Ministry; and when the necessities of fouls make theirs, as well as others ministry to be necessary, and when all the help that can possibly be given both by them and by those that dissent from them, is little enough? Every pastor though he be under the public judgement of Superiors, hath a judgement of discretion also (that is to say, a right of discerning) about his own call a●d obligation to this service.  
Let it be here also considered, whether the necessary means of saving souls, such as is the due preaching of the Gospel, be not incomparably more precious than uniformity in matters of opinion and ceremony, and accidental order.  
There is a great difference between inimical segregation, like sedition in a Commonwealth; and a going severally upon weighty reasons, and without breach of charity: And among other weighty reasons this may be one, That all Christians of sound faith and good life, that are dissatisfied about some humane injunctions and orders in a Church, may not for lack of tender regard towards them, be utterly abandoned and exposed to be led aside into the errôrs of the wicked, as to heresy, apostasy or a course of irreligion.  
It is in the power of Rulers to grant this Indulgence to such Dissenters, when it is not in the power of Dissenters to change their Judgements. And this is not to set up Church against Church, or according to an ancient manner of speaking, Altar against Altar, but only either occasional and temporary Assemblies, or at the most but divers Churches distinguished by their several places of Assembling, as one Parish-church from another; and by diversity of External Order, as the allowed Congregations of Foreigners in London from the Parish churches. The same true Religion for the substance thereof, is exercised; and the same holy ends are pursued in the one and the other. And there will be no opposition between them, but what an unchristian Enmity proceeding from Worldly lusts and interests will produce.  
If any object the inconveniencies that may follow the permitting of Church-Assemblies besides those of the established Order, I have this to reply: 1. Our Rulers may so provide, if the Clergy would ●ot gainsay, that few may stand in need of that permission, in comparison of those that now do; and the way is to fix the terms of Church-communion and Ministerial Liberty, so as to comprehend all sober Protestants; and this is done by requiring no more as necessary to the one or the other, than what Christ hath made necessary thereunto. 2. After such Comprehension settled, the Toleration of all tolerable Dissenters within such limits as will secure public peace and safety, is more agreeable to the wisdom and clemency of Rulers, and the charity of Christians, than the Rigorous constraining of the said Dissenters to what they cannot bear, and the restraining of them from the liberty of serving God according to their eonsciences. 3. But if the present state of things must continue, the inconveniences that may follow the present practice of the Protestant Nonconformists, are far less than what will follow the deserting of their Ministry, and the neglect of fouls in so great a need of their help.  
The considerations aforegoing I submit to the judgement of impartial Readers, in reference to the case of Protestant Nonconformists, of whom I am. Moreover, I judge it necessary to give some account of my own principles and practice. I have not wilfully forsaken my Ministerial station in the established Order, but am driven from it. I am ready to make Oath before any that have power to administer it to me, That my conscience is not satisfied, that it is lawful to observe all the terms that are imposed. Let it be noted, That I do not affirm the unlawfulness of the terms; but that they are unlawful to me in regard of my conscience, and I am ready to render Reasons of my dissatisfaction. It hath been alleged. That so much hath been written for Conformity, as may satisfy any that have a mind to be satisfied: But I profess in his sight, who knows my heart, That I have a mind to be satisfied if I knew how.  
I set up no Faction or severed Party against the common interest of Religion; but according to my mean ability I seek the edification, peace and concord of all Christians of all persuasions, and the increase of true godliness among them all.  
I renounce not Parochial Churches as no true Churches; I have not forsaken the communion of such Churches, nor encouraged others to forsake them; but have communicated with them in the Worship of God, and so shall do: and this my principle and practice I am not sparing to declare to my friends that are of another mind in this particular. Nevertheless where a Parish Minister is utterly unmeet for the charge of souls, I cannot encourage any to commit the charge of their souls to him. But as for all conscientious and faithful Conformists, I highly prise them for their works sake, and seek to promote their Reputation, and the success of their Labours.  
I will thankfully accept the liberty of Ministeral employment in the said Churches, when it shall be granted me. And for the obtaining of my liberty, I am ready to submit not only to whatsoever is in specie or particularly enjoined in God's word, but to whatsoever is necessary in genere, and left in specie to humane determination, if it be determined according to the general Rules of God's Word.  
I have given an account of myself according to the latitude of my own principles; but I have not done it to the prejudice of others that are of sound faith and good life, but of narrower principles touching Church-government; for by the considerations here propounded, their due liberty is provided for.   

§ 5. That I do not violate the Authority of the Civil Magistrate.  
I AM licenced by the King to be a Teacher, and to teach in any place licenced and allowed by him. His Majesty hath declared the same to be grounded on his Supremacy in Ecclesiastical Affairs. In the last Law against Conventicles it is provided, That neither that Act, nor any thing contained therein, shall extend to invalidate or avoid his Majesty's Supremacy in Ecclesiastical Affairs. Of my Licence granted by his Majesty, there hath been no Revocation that I know of. If upon Reasons of State it hath seemed good to hi● Majesty to grant no more Licenses since such a time, I do not see that it follows thereupon that he hath made void the Licenses that he hath granted.  
His Majesty hath graciously declared, That he had seen better effects of one years' Indulgence, than of many years' severity before that time.  
Tho the Parliament were dissatisfied in the way of the Kings granting the Indulgence; yet they approved the thing itself, and accordingly passed a Bill for the grant of it; though by occasion of their speedy Recess it passed not into a Law.  
It appears that the Parliament hath the matter of Indulgence, or Liberty to Dissenters, still under consideration, by the Bill of Comprehension, which at their last meeting was voted in the House of Lords, with the concurrence of divers Bishops; but their Prorogation hindered the completing thereof.  
Now when this is the sense both of King and Parliament about this matter, I humbly hope that our Superiors will take it into their prudent consideration, and be favourable to honest and peaceable people under their Jurisdiction.  
But supposing, though not granting, that my Licence is not in force; I proceed to some other considerations.  
I acknowledge the King's Supremacy in all causes, and over all persons Civil and Ecclesiastical.  
As the power given to Spiritual Pastors, is declared in Scripture to be given for edification, and not for destruction; so the power given to the Civil Magistrate in matters Ecclesiastical, is given to the same intent.  
As in Naturals, the inferior subordinate causes have no power of acting against the efficacy of the Superior; so in Morals the inferior Ruler hath no authority against the Superior. Therefore if Magistrates, being all of them subordinate to God, shall command any thing contrary to his Law, such their command cannot beget an obligation on the subject to fulfil it, though the subject must not Resist their power.  
The Civil Magistrate, notwithstanding his Authority in Ectlesi●sticks, cannot discharge any Minister of the Gospel from the exercise of his Ministry in those circumstances wherein Christ commands him to exercise it.  
The Civil Magistrate is to judge what laws are fit for him to enact and execute about Ecclesiastical matters, and the Ministers of the Gospel have a right of discerning, which is called a judgement of discretion, about their own pastoral acts, what they ought, and what they ought not to do, according to God's word, otherwise they must be held obliged to a Blind, Popish, Brutish Obedience.  
But whatsoever the Ministers discern to be their duty to do, they ought to do the same only in such ways as are consistent with their Loyalty to God and the King.  
The Bishop hath no external jurisdiction in his public Courts, but what is derived from the King as Supreme; and the Ecclesiastical Laws, by which the Bishop is to proceed, are the King's Ecclesiastical Laws. Consequently no Minister, that lives under any Bishop's Jurisdiction which is but derived, can be obliged to obey the Bishop proceeding in his Court, any further than he is obliged to obey the King, who hath the supreme jurisdiction under God and Christ, and that is no further than is consistent with obedience to God.   

I Presented this clear and open defence with desire and expectation of his Lordship's answer in writing according to his promise, (as I apprehended) but he refused to receive it. I trust through the grace of God, that I am ready to renounce any error, whereof I shall be convicted, and to receive any truth that shall be made manifest to me. And I give this account before men in the sense of that great account which I must give to the Chief Shepherd and Bishop of Souls, who searcheth the hearts and reins, and will give unto every one according to his works.   
FINIS   

Several Tracts not yet Printed, prepared for the Press, and left under Mr. John Corbet's own hand-writing, intended shortly to be published, are as follows.  

1. THE true State of the Ancient Episcopacy.  
2. The present Ecclesiastical Government, compared with the Ancient Episcopacy.  
3. A Consideration of the present State of Conformity in the Church of England.  
4. A Discourse of the Church, and of the Ministry thereof.  
5. A Tract of Certainty and Infallibility.  
6. Of divine Worship, in three parts; 1. Of the Nature, Kind's, Parts, and Adjuncts of Divine Worship. 2. Of Idolatry. 3. Of Superstition less than Idolatry.  
7. Matrimonial Purity.    

Those already lately Printed of Mr. John Corbet's, are,  

1. Kingdom of God among men, with a A Discourse of Church-Unity and Schism. 80.  
2. Self-Imployment in secret.  
3. An Account given of the Principles and Practices of several Nonconformists.  
4. An humble endeavour of some plain and brief Explication of the Decrees and Operations of God about the free Actions of Men. More especially of the Operations of Divine Grace.