O O i ¦\( , i ocock'c hire 5"0 vio S E RMON AGAINST NoNRESIDENCE ^m Qsg> <&4t « .. T O Sir Richard Faringdon. \OVR Honour heing a Member of^Varlu amtnt '.for the good of the Nation, this hum- jhews, That the Scandals given by Pluralities and Nonrefidences, (&) where by Children addicting themfelves to Gaming,, (foon grew expert, as they do fill in Swear ing, Curfing, Lying, and Cheating,) mar ried Men to Drunkennefs, and others to Lafcivioufnefs, thro* remifnefs of Divine Service, Fr. 29. 18. having once been an introduction to our Churches Defolation ; which are firange" ly inhane'd of late by giving and taking Oaths of vicarial Re- (idetice, without any Intention of fulfil/ing them, (b) for pre vention thereof and a fecond Ruin, this humbly requefts Tou to wefent the following tent ion at the next Seffions of Parliament. (») Preface to Bi fliop Burnet't i Vol. Reform. {b) e.g. A London Curate, lately getting a Prefentation to Felpkam Vicaridge in Sufjex, 58 Miles diftance, and attending the Bilhop for In- ftitution, with Notice, that, he could not take the Oath of Refidence, anlefs his Lordfhip would difpence with the Duty : wag anfwer 'd, you imift talte heOath before I can difpence with it. Both which, being foon ddne, and an Agreement made with the Curate inaRe&oryof 100/: fir Ann. to fupply hit Vicaridge at Eight long Miles diftance once a Week: away Pofts Mr. Vicar for London without ^thoughts of refidrng, return* ing, or giving one Farthing by himfelf or Curate, to she numerous Poor of the Parifh for ever. That That in all Verifies with Cure of Souls, where there are Houfes peculiar for Ecclefiaftick Refidenc-e, if any Incum bent lodge out of his proper Houfe above fixty Nights in a Tear, without a Re fident Curate therein, every fuch Parifh may abate or dtfirain for every fuch further Weekly Nonrefideme, pro portionally, to half the value of the Place, for the Vfe of the Poor. idly, That in all Parijhes with jCure of Soul, or held by Spqueftration or Impropriation, where there are ten Families, and there has been no Church or Chappie, or not fit and ufed for Divine Service in ten Tears lafi paft ; No Incumbent, Se questrator, nor Rettor, Impropriate, Jliall receive any Tithes or Ecclefiaftick Dues, till a Church or Chappie be built, or fit ted, andujed for L < vine Service. 3d!y, That in all Parishes with Cure of Soul, where there is m Refidcntial-houje ¦ if any Incumbent, by Conftraint, or Confent of his Bifliop, erecl new Buildings : fuch^ Incumbent, his He.rs and Ajjigns, be entituled to two Thirds of his Charge, to be paid by his Succejfor before he [hall receive any Tithes er Dues fromjuch a Place. 4thly, That in all Pluralities, with Cure of Soul, every Incumbent or Curate, perform Morning and Evening Service tlaily m one of his Churches, and for every Qmtffion^ each Pa- rijh, where there is a Houfe of Refidence, may abate or dtftrain proportionably to half the value of the Places, for the Ufe cf the Poor. 5thly, That no Clergyman be capable of being prefented a third Tim* to the fame Place (c). 6th, That m all Parishes, the Clergy, performing the Duties cf their Places, be entitled Weekly to the proportionable Value of their Places, tho' they continue not till Harvejt or Quarter Day. In prefenting which, worthy Sir, Ton will oblige the Vublick, no lefs than Tour very humble Servant, R. Pococke. (c) Becaufe a Perfon who has the Advowfon of two good Livings, and hi! Son incapable of holding them by Dilpenfation ; for many Years pajt has alternately prcftnted him to each half yearly. A S E R- CO A Vifitation Sermon againft Non Refidence and Pluralities. With an Anfwer to a Defence of Pluralities. Printed 1702. Suppos'd to be wrote by Mr. Wharton, Revelations ii. v. Repent and do the fir ft Works,, or elfe Twill come unto thee quickly, and will remove thy Candleftick out of its place. HEN I confider the infinite condefcenfion of our moft Merciful Create*, in not only admitting our corrupt State to deprecate the Eternity on" His Difplealure, but in promifing to Blefs us here; and Crown us hereafter, if we will but offer him the daily Sacrifice, living righteous and fober Lives. (1) And for fuch whofe Diftance, or ne- cefTary Induftry hinders their Attendance, has inftifuted a Prieji- hood, to offer it in their Name no lefs than in its Own; which, by vertue or that Funftion> is ( i ) bequeathed v«.to God, fevered and fanHijied, to be employed in Hii Service ; which if ~he higbeft Advancement that Mortal Creatures on Einh can be raifiti unto ; That the iamtf Priefthood not only promises all diligence ( 3 ) for it before the Altar, but is paid for it too ; that the lame Perfims are not only feduloiis, but ambitious of offering it daily in Hofpitals, for a few Shillings, who would think it feverity to be confined to offer it in their own Churches for as many Pounds, unlefs upon a feparare Grant: That as ( 4 ) in the Old Teftamenf, Mercenary prophets turned their Office into a Trade ; fo do fuch ftill as buy Chaplain- lhips, that for Handfuls of Barley turned into Htb. Schickar, a Treat, they may perform but two parts in twenty eight of Divine Service (y) as Bacchm or Mammon generally infpires them, ( 6 ) Nay,- 'twere to be wijhed in this Inftance that this were all ; but alas, God is mocked too ; and ufed not only unjujily, but contumttlioufly. We tbmmal{t Him a pro perty to our fordid Defigns ; and when He bos profeffed, that He will not be (erved with Mammon 7 we attempt that which k fir more Btafpbsmout, and wake him pay Service to (Bacchus no lefs than) hm with whom He dis- Jaias to fbsre, it when paid by others (7) %uk talit ftnit-Mjrmiionuns Dolopumve-tbftinet a hchrymk, (8) -Aa CO And if we confult divine Precedents •• that Service in Heaven n conrinual, is unqueftionable. But the nature of its performance is extreamly remarkable, { 9 ) confiding but ot one Sentence alter nately repeated, with inceffant Affection, and reverential geftuies inoppoficion to indecency and rambling Fancies l[a 6. 3. And fince (10) While Man preserved bis Innocence God Himfelf did not difdiin 10 converfe with him -pole, as ap pears by their Analogy with the Law. Wherein when the Burnt Offering began, the Song of the Lord began alfo,' i.Chr. 19. 17- As Scriptum eft, Numb. 18. 3. Two Lambs are daily killed according to Live, in the Morning and Evening, both of them with Thanksgiving ; one for dim-nil, the other for nocturnal . Benefits, which the Lord continually gives to Mankind [ t3 ] Our Saviour and his Apoftles daily Atten dance on it is upon Record, Matt. 16. yy. Luke 14. yj. And after His Afcenfion, His Apoftles and the new Converts daily Attendance is Recorded likewife, Acts 2. 46. Till they had K<*J oikovs Places appropriate to offer up the Chriftian Sacrifice in its room ; [14} v And that the primitive Clergy followed their Example, I mould think unqueftionable from this Maxim [iy J No Man having put his Hand to the Plough; What Plough? That Plough to which he puts his Hand ; and looking back is fit for *be kingdom of God, Luke 9, ult, But that my Relpondents finding one Altar, one Bifhop, one Baptifm mentioned in primitive Authors:. [16J fome learned Per- fon crediJerunt fuppofe, that as the Jews had but one Altar and Tem ple for the whole Nation and many Synagogues ; [17I fo in the firft. times there was but one Diocefan Altar, and the other were but Oratories exclufive ot Sacramental Power. [18] But then to make good the Paralel ; As the Jews thinking it undecent for Perfons pn- ')effm& Pietr> to let three Days psfs without the Offices thereof in the Con gregation, and therefore met in the Synagogues upon every Tuefday and Thurfday intfcc.'Week, and there performed the Duties of Fafting, Prayer anihetring the Holy Scripture ; [19] So ought ftill to be anfwerable Service in what my Relpondents call Chapel?. But to allow them as much i'cope as I can, I'll admit their Argument, vi^. That [10] Euarifius Bifhop of the See of Rome, absut the Year ont Hundred, began to affi" Precinct" 1 unto every Church, sr Title which the Clrijlians held, and to appoint unto each Presbyter a certain Compafs, whereof himfelf Jhould take Charge alone The commodioufnefs of which Invention caufed all Cbri- jiendome to follow it: conditionally that they will admit my confe- qnence. vi%. That commodioufnefs of Invention, by the confeffion of their moftjudiciota Author, with general puclice ever fince, is a good Prefcrlption and Argument againft Plurality: till they affign a bee per than Papal and its Succeflors (in that Authority.) Difpenfations. Or e!fe I anfwer that thofe Titles being fixed by him, [ai] propter Ittpufmum pixnitentitm & fepultttram where the initial Sacrament is re gularly gularly adminiftred, the confirming one follows, of courfe ; and confequently they were equally entituled to compleat Service as his own Church ; for 'tis not the word Laver or Altar that we differ about, but paralel Service. . And if we confider how the Controverfy about Pluralities has been anciently managed from the Reformation. Many Learned Per fons flying in Queen Mary's time admired the Geneva Models tor reformation of Manners, as had been but juft, if jubject to Epifcopacy, who returning under Queen Elizabeth, would have fettled them here ; but being ftrongly oppofed. both by Church and Sure they [21] raffed aU the Clamours that they could againft the Church-men, ar.d put Bills into the Parliament againft Pluralities and Non-refidence, lup- porting them with theie Tracts, contra beneficiorum rejavauones • contra beneficiorum, pluralimem • fiimnlm beneficiatorum- - ftupor beneficiorum collatorum. £13] And no Anfwer being penn d to ei ther, a Book was foon Printed, Entituled, An Abflraft of certain Alls, Injunctions, Sccfera Learned Miniftry, and againft Pluralities [24] To which Dr. Cofins returns an Anfwer, till tht0Abftra8er replying filencedMr. Dean of the Arches ;[iy ] Whereupon Mr Hwfcr un dertakes the Defence, but very unhappily, by putting the meaneft ot their Arguments next before his ftrongeft evafions. e g. Becauje the Names of Church Officers are Words of relation (they mu ft have relative Duties) Becaufe a Shepherd muft (confequently.) hive his "Block, a Tea cher his Schollers, a Minifter his Company that he miniftreth unto ; there fore it feemeth a thing in their Eyes abfurd and unreafonable, that a Man Should be Ordained a Minifter otberwife than only for [ome particular Con gregation ; perceive they not how by this means, they make it unlawful for the Church to employ Men at all for converting Nations. [26] Thus again after an Eulogy of the neceffity and ufefulnels of Umver- fities: f" *7 3 All this is fruftrate, thofe worthy Foundations we muft dif- folve, their whole Device and Religious purpofe which did erect them is made void ; their Order and Statutes are to be cancelled and dijanuUtd, in cafe the Church be forbidden to grant any Power or Order, unlefs_ it be with reftraint to the Perfon Ordained unto (ome particular Congregation. To which I anfwer, that it dees not appear by his Quotations, that the words only and otherwife wereinlerted, or it they were, yet as to the firft, none are fo proper by Apoftohck practice, as Bifhops ro go themfelves: or if they fend others,' none fo fit as their own Chaplains, who by that Ordination furrender themlelves abiolute- ly in licitis to their Bifhops Million. And as to his fecond, whether the Service be alternate or fingle in Clergymen, it is equally ad mitted by the Canon for a Congregation.[i8] But that a general nega tion from principles of Morality (which he calls Common right) L19J and a fingle Exception are not Contradictions is a pleafant Fancy, becaufe againft all rules of Logick'- However, the Principles that forced him to it are very remarkable, wf That Moral Laws are the Rules of Politick 5 and in all Contradictions , if the one part be true, the other eternally muft be falfe, and confequently null, tho ratified- otherwife by Humane Law. As to his eyafion, that L 3° J fe whig bargaineth with one under Tears can have no benefit by this Allegation , 'tis wrong : for then Apprentices and Servants would be tree. Tho ° c 1 then C 4 D then they are not confined by Bonds as others are, yet tis not by any exemption of Law, but only becaufe the Law confines Perfons of'Age only under them: |jr] No™ there being general tins and Rules, whereby it cannot be denied, but the Church of G 0 D ftandeth bound to provide, that they txbich have Charge mar refiie upon it ; and that it my not be free for them in fcandalout manner to viultiply Eccltfiaftical Livings: fuch ui ilia malorum [ 31 ] the Deith of the Nurje that feedeth Pluralifts, muft proceed from Pandora's Box Thus again to his Inflance, that a Mechamck Educition becomes not the Prieflhood : yet if the Apoftle was after inlpired and acted occafionally for his necefftties. Aft. 20. 34. I fee not how his Practice inter fers with Ariftoth's Maxim, unlefs he ought ra ther to have beg'd than work'd, which would be no rational Policy. And when the Holy Ghoft commiflions but to one Congregation in the lingular Number, in oppofttion to Pluralities: To pretend reifona- ble, ju[: and good Confident ions, otherwife is fo near Blafphemy, that I cannot diftmguilh them from it. [33] His other Suppofitions I difmiisatprel'ent w!th this Obfervation, That unbappinefs of Marri age being, certo confilio, a Judgment of God [.34] ic was moft notorioufiy fo to himfelf [37] and fince [ 36 J God in His origi- nil Eftabliftiment of things, has made fo ckjs a Connexion between Sin and Punifhment, that by one we ma}' ghefs at the other = All his Books future to this for Pluralities, being burnt by his Xan' thippe 'tis obvious to ghefs at the Occafion, f_ 37 ] tho' he defend them, not as they are ufuilly Practiced without the neceffityof Depu tation. [ 38 ] The next and only genuin Cafuift herein, is the Learned Willet fj 39 ] the Sum of whole Judgment againft Non-refidence, is C 40 ] The Payors danger if any perifi by his negligence. Whofe abfence proceeds, iecondly, from want of Paftoral Love. And Thirdly, The flocks Zeal ikclines. Fourthly, The Spiritual Aiverfary is then mojt bufy. Fifth ly, R.efidence is neceftary from the ObjeH, becaufe Watchmen of Souls, S xthly, Nonrtfidents rather feed upon their Blocks 'lun improve them [ 4r 1 Not but that there are lome juft o cations of Abfence, As J-irft, Serving the Cbwcb in Councils. Secondly, When the Clergy man s Life is attempted. Thirdly, for recovery cf Rulrh. Fourthly, For defending Lawluiis. [42] Provided, that the occi^on of Abfence be necefjirr (1:1 oppofition to fenfualitr and Covetoufnels) Secondly, That it le fuppliei by others. Thirdly, The Confent of the Flock be dejirei. Fourthly, The Abfence be not long. linjtt ft pretences for Abfence, are. ift, Perfecution when it includes their locks 2dly, Contagious Difeafes (tho' they excufe from Vifiting) 3dly, Pluralities, becaufe according to the Synod of Cplen, they are an offence to the righteous. Secondly, The Church is defrauded of its due Service. Thirdly, the Founders intention is frustrated. Fourthly, They which would labour in the Church are excluded, 4thly, At tendance on Noblemens Families- And againft Pluralifts Curates [ 43 ] Damafus urges the good Shepherds perfonalCire. Secondly, The Laborour ought to have the Re ward, Jam. y. 4. Thirdly, The Fathers think it unnatural for a Pajior not to Feed his Flock- Fourthly, Carelifs Paftors maki careltfs Curates. Which, f C y 3 Which, Fifthly, Has occafiontd alienation »f Tithes. Sixthly, They thSi terveGcd by Proxy muft go to Heaven fo, but in Perfon ad inferos perifh To come now to my fext, St. Paul having preached and wrought Miracles at Ephefus, by the (pace of me Tears ; (o that all that dwelt in Afia heard the word of the Lord, both Jews and Greeks, Acts 1 3. 1, 10. To (uppofe the leven Churches, 'c. 1. 10. to be only fingle Congre gations, is riaiculous : For tho' ill they which are in Afia be turnei away from me, found otherwife, 2 Tim.i- iy. Yet ;that is meant only of thole [44] Chriftians that were then a Rome, who fell off from[me in the time of my Diftrefs, being terrified fere's Tyranny, 2 Tim. y. ult. My Text then is part of our Saviour's Meflage, fent by St. $obn, to the Angel or Bifhop ot the Church at Epbeftts [ 4y 3 t&e Meffen- ger of the LORD of Hojls, under the new Teftament, as the Chief Priefi war under the Old; whofe Lips were to preferve knowledge; and front thence, as from an Oracle, the People were to require the Law, to receive }{nowteJg and Directions for their Duty, Mat. 2. y. And as the High- Pfieft than was, confined to Relidence £ 46 ] being bound every Day to Morning and Evening Sacrifice [ 47 ] So thefe Angels are here iefcri- bed by the Hyeroglyphick cf Stars, in token of their Office to illuminate, and fend out influences to rule the Faithful under them, as the Sun and the reft of the Stars do this inferiour World. And the Churches where ther p'-efidt are called At/wi«j Sockets for- Lamps or Candle/ticks, as being tie Places where thofe Stars as fo many Lamps or Torches do fhine j where they are fet or f alined to give Light to all that come into the Room. And tor other parts of Epifcopacy ; in oppofition to Aer'tfm they are defcribed, 1 Tim. y. 22. For if a Presbyter only, could Ordain ; Why fhould the Apoftle direct his Charge to Timothy only, to lay Hands juddenly on no Man ? [ 48 "] Neither doth the Apoftle fay, lend not thine Hand to be laid on by others ; but appropriates it as his own AH. Whereas then our Antitilenus tells tu, that the <£>ueftio* is not whether this Charge be given to Timothy, but whether to Timothy alone? Methinks he might have anfwered himfelf. Doth St. Paul in this Acti on joyn any with him ? Were there not Elders good (lore at Ephefus be fore ? Could they have Ordained without him ? What need was there of this Charge to he laid on Timothy ? Be there then what Elders foever, their Hands without a. Timothy will not ferve ; his without theirs might j to his own if at any time he joynei theirs ; What elfe do all Bifhops of Eng land ? _ Which Office is partly defcribed, alfo7i>. 1. y. Jo Ordain ElJers; not to ride iixteen or twenty Mile6 Circuit (as is ufual near me) thro' Pluralities, and thence home again, till their next Poft Day, call'd Sunday 5 but to Ordain them xaja., troA.tPs' according, or propor» tionably to every City, with its jurifdictive Territories wherein Chri- llianity is planted. For as under the Law [49] Wherefoever ten Men (or Families) oflfrael were ; there ought to be built a Synagogue} equal reafon enjoins a Church ftill, where they are not united by Law with another. And fince Dr. Morice's Oblervation is allowed £ yo ] that two Presbyters were appointed for every Church [ yi ] left by eithers Sicknefs, Divine-fervice , Subtrahantur, be withheld from fuch as would frequent ic ; what a reverie, is it in our reformed Epifco pacy CO pity to allow Chaplains to vnon-refide and offer GOD as little Ser vice, as they and their Parifliioners can agree for together ? againft Scripture [ y2 J The Sentences cf Fathers and Decreesof Popes, the an- tient Edicts of Imperial Authority, our own National Laws and Ordinal ces, Prohibiting Non-refidence, and Remiffnefs in Divine- fervice, &c. And our own forbidding Chtplai'njhif as any Title whatloever for Ordination [53] unlefs in Colledges, where they are bound to the daily Sacrifice; and when Bifhops Act otherwife they Ordain not by Authority, becaufe they incur the Penalty of the Canon [ n~] If any object, that the Perfons are not [yy] Confecrated unto Places, but unto Functions Secondly, That the Canon js but penal. And, Third ly. The Oath of Refidence nifi alitcr Conditional. I anfwer, that thofe Functions are in order to fix'd Places, where they are not ob tained by a Lye to the Holy Ghoft. And hence, Secondly, That Pe nalty is not Humane only ; becaufe, as [ 4y ] touching the Pains and Induftry wherewith Men are in Confcience bcnnd to attend the Work of the Heavenly calling-, even as much as in them lieth, bending thereunto their whole endeavour, without ' either Fraud, Sophistication or Guile : i>I fee not whit mo'e effectual Obligation or Bond of Duty there Jhould be urged then their own only Vow and Promife made unto GOD Himfelf, ttt the time of Ordination. And, Thirdly, That Oiths being Appeals to the Juftice, (becaufe Knowledge) ot GOD to avenge even mental Pre varication, both in giver and taker ; whoever Act fo againft the third Command, incur [ y7 ] one of the moft terrible Sentences, and of the moft grievous Threitnings that ever I read in all the Book of G O D— — Becaufe this ( not hold him guilty ) being indefinitely fet down, it comprehends all Threatnings, all Plagues, all Punifbments wbatfoever within its jelf Wherefore [ y8] up Jofhua, and make fearch for the Troubler of IfraeJ ferret out the Thieves, and for paft remiffnefs, Re pent therefore. Sec. But [ 5 9 J the' the Angels were fingle Perfons, yet what is faid to them is not jaid only to their Perfons, but to the Universality of the People under them : To apply my l'elf next to you of the Laity ; Religion without a rational affuranceof Sal vation, being hut a melancholy uncertainty ; To obtain it fome Fancy, that [60] GOD from all Eternity hath pre' deftinnted certain Men unto Life, certain Men He hath reprobattd. -But according to them the fall, has made no variation in matters of Solvation [e fuppofe, feeing it is but the Third Hour of the Day, and they nere interdicted both meat and drink until the Sixth. [80] If any zsk v. by the Rubrick mentions Fridays only / i an'wer (lit Saturday being one of the antient Fad ing Times in the Rowan CHrrch, it being alter'd in our own, becaufe Chrift was Sold on WednefUy and murder'd on Friday, £81] therefore rh? Latter only is inferted in the Rubrick. but both mention'd in the Caein, [82] As appears by St. Auftin, whole Mother vifiting him at Milan, and being troubled that the Church there did not faft on Sa turdays: for his Sake 1 went unto St. Ambrofe for his Advice, who aa- twtr d me, that 'twas his own Practice, and if he knew better, he would j,g beuer, expecting barely his Opinion. He further jaid, when I tim at Rome I" faft en Saturday, and when I am here I do not, jo whit- iafver Church you come to, ehjerve morem their Method, if you will nei ther be Icandahta nor offended- Telling this to my Mother, file was jatis- ft:d ¦ But thinking often on it, I always efteem it as if I bad receiv'd it oiiculo Dti by immediate Revelation, [72] With what Confufion muft a Chri- [9 1 f Chriftian tppettr at the laft Day, whofe Inftiiut'ton obliges him iomot ttfie the Flejh ; and yet has made it the Bufinels »f his Life, notonly to fa- tisfie, but even to enrage and inflame its Appetites / that has fet up a counter Difcipline to that of the Gofpel he profeffes; and when that requires Aufternies and Self-denials, to reduce corrupt Nature to a tamenels and Subjection his not only putt d off the Bridle but us'dtbe Spur : contriv'd alts to debauc'i even;; orruption it (elf, and has forc'd his - slutting Nature upon ftndied and artificial i.ewdnefs. [84] When Uncleanes excludes >he Kingdom of Heaven, tho' it proceed neither r^ Adultery nor Fonica- lion, we cannot be too cautious againft it by Falling, Gal y I9. For to mortify the Body by indulging it is impoflihle. Rom.' V 1/ but as in tfrael, " hen they fed themfelves to the Full, they then committed Adultery and affcmbled themjelves by Troops in the Harlot's Houfe s ; To muft it ft ill be m Defire, tho' Circumftancss may hinder the Action, Jer. y . 7. If he (capes burning that is inflam'd from within and let on Fire from without ; it is A greater Miracle than the ejcaping from the Flames of the Furniceby the threeChildren of the Captivity. [8y] With this nipple .Faft you muftobferve, that Onufftons are as fatal as Commiffions ; becaufe wilful Neglect is a Slight of the Law-eiver * And tnen examine yourfelves of all Omiffiovs and Commiffions againft God. your Neighbour and your Selves. And in reference to the Firft- to u> there is but one not Perfon, but God, Heb. 8. 6. that is in He brew Trinity, [86] Which to us k, idly,* Father, fo call'd from the Syrtack Abba to will and defire becauje of that Propenfity and ready Will • in Parents, to take Sare and do good for their Children, [87] To apply which now but in a higher Degree, lfa. 49, i?. Almighti to humble us, And moft merciful to encourage our Addreffes Ftther we have erred and ftrayed by Omiffions, and follow d devices and defires 'by Commiffions, the terms whereof are doubled, to aggravate the hei- noufnefs of Sins immediately againft Gid And for mutual Offences we have offended by Commiffions, and left undone by Negligence • And for private Irregularities, we have done ill things, and left undone the good. Whence follow three Petitions of pardon againft each • Have Mercy on us Offenders againft Thee ; Spare us Confeffors againft our Neighbours j and Reftore us Penitents for private Sins, according to thy Covenant of Remiffion in Chrift, Heb: 8. 12. for whole Sake or Merits Trin-une Father influence ns to livegodly by the daily Sacrifice righteous by our neighbour, and jeber Lives. But tho'Goihaspromis'dFoigiventfs, yet he authorizes none to Abiolve, unlefs in Chnrches. For tho' Whofoever Sjns ye Remit found otherwife; yet fince byretainingis meant Excommunication only, remit muft be meant accordingly, Job. 20. 23. But that He has au- thonzd Abfolutionin Churches appears, becaufe His giving Power implies Commandment to His Minifters [88] in all confecrated Places to pronounce Remiffion of Sins, Num. 6. 23. Deut. io. 8. 2 ebon. 6. 39. and 7. 14. Ija. 2. 2. As certainly then as I pronounce ; God as' certainly pardoneth to vuv in this inftant the Commiffions, and ah- folveth the Omiffions ot prefent Penitents ; But how can fuch pray fcr true Repentance in the Concluficn, if this Forgiventfs be abfolwe ? Be caufe Repentance with weekly Fafts being the continual Duty of cur Lives ; 'tis proper to pray for it here, in oppofition to backfliJ;rp- To come next to the Lord's-Prayer ; as the Decalogue and Belief comorahend all matters of Faith and Morality, fo Jo st^e Lorfs of Prayer. For hence in the Church, at firft there was but an Epijtle and Gofpel read, and the Lord's-Prayer faid. andthen they went to the Commu nion. [89] But if the Lord's contain all matter of Prayer, v. hat occajion it there for my other'. Not for making any Impreffion on Goi, but on ourfelves; whofe Defires ate only accepted, as being included in the Words of the Beloved, Eph. t. 6. Having confider'd Repentance in its forrowfui State, ending in a glimpfe of Paradife by Abfolution-. To practice it comfortably too: ob serve that by the Fall we are fubject to wavering, no lefs than fivful Thoughts. And tor preventing each ; God has enjoin'd theHjly Scripture for our continual Ufe, Deut. 6 7, and 11. 19. Which if People would conform to, bow boly and beavenly would Converfation be ? which otherwife is but Confufion, and the occafion of every evil Work. And for fuch as delight in Singing, we have a Book of. Pfalms penn'd for that Purpofe. Would you thin rejoice in the Lord accordingly, turn each Day to the Pfalms appointed for it ; and it you find but One Verfe fuiting your Affection, take care of a ram bling Mind ; redoubling it with new Affections as Angels do, Ifa.6:^. That if ever Affliction (hould confine you as it did the Apoftles, you may be furnifh'd as they were, with fuch inward Co. dials, as to fing Pfalms at Midnight, and in Chains too, Acts 16. i<5". To you next my Brethren of the Clergy, feemeth it but a fmall Thing unto you, that God bath feperated you from the Congregation, to bringyou mar unto Himfelf, to ftandbefore the Congregation to minifter for them ? that is to do in their Name and stead, what they themfelves were otherwife bound to have done in the Service of God. And tru- " ly when the Laity doth daily plow,, Work, and provide for the Clergy ; 'tis but Chriftian Equity, that the Clergy fhould daily offer publick Prayers for the Laborious Laity [90] feemeth it but a fmall Thing that God hath brought thee near Himj and all thy Brethren, and will ye feek furthers Numb. 16, 9 Is difcontentednefs at fo great an Honour from God, con- fiftent with Ingenuity , [91] even the bigheft Advancement that mortal Creaturer on Earth can beraifed unto [92] and the moft profitable too by Abfolution. Te are the Salt of the Earth, nugs in ore Saecularis in ore Sacerdotisfuntblafphemia:, [93] let nothing proceed from you tend- ingto Levity ; Te are the Light of the World, fliine fo daily in your Mountain of the Lord' s Houfe , Ifa. 2. 2. as to influence your Flock dai ly to Refort to this fure Refuge, Pfal. 48. 2. the neareft to the State of Innocence and Heiveo too, Ifa. 6. a. That at the general audit, when you foar loft t > the higher Manfions of Paradife, according to ,your larger Cipicities if doing good; land my little Flock* maV within Diftance follow afcei [94] of hearing the refoundings of your Hal lelujahs for ever and ever, [gy] To conclude now with Application to you Right Reverend : You fee vour Honour and Security, bv being held as a. Star in Chrift's Right Hind, while you exemplarily lhine in your Diocefan Orb : in courage not wandrivg ones. Jude 13 N-itber do y>u idly of the Laity, becaufe oportet eos quibus prarumus non circumcur fare [96"] Adul ter urn eft imp: urn eft Sacrilegnm eft qmicuney, humano fume injtituitur C ** 3. ut difpofttio divina violetur [97] Preaching and Sacraments, without true Church Gotemment are the woift of Iropofitions. Ana you idly of the Clergy : is not your Office an Abfolute Surrender to di vine Service ? Do you not pray for Liberty of performing it in God's Holy Church, [99] by giving up your felves to His Service, [100] and do you not offer your felves Souls and Bodies, to be a reafonable, holy and lively Sacrifice, thus at every Eucharifi ? Can there be a eafier or more profitable Way ot fetting your Affections en Things above .' and of Sacramental Duties is not this the moft Obligatory, becaufe the moft U etui ? Wherefore practice it accor dingly : and for paft remiffnefs repent therefore : that the Menace in my Text may be exthtng'd for a Blejfmg on us all for evermore. ¦XT An Anfwer to Mr. Wharton'* Defence of Pluralities. And to Bifhop Stillingfleet'j Cafes for the fame Purpofe. HIS Notions collected make this Oppofition o#ly. Th-r every Pluralift by our 41/i Canon is bound to mak> bis Perfonal Refi- dence in each of his Benefices fome reafonable Time in every Tear , and that he have under him in the Benefice where he doth not refiie, a Preacher lawfully allowed, p. 148. 30, 34,35, 36, 169. 192. The Obligation of Bifhops to Refidence is far greater, p 47. 49, 130. 132, If then it be per mitted to one Bifhop to hold two Bifhoprick'stpgetber, p. 37. to fupply the Defect of theproper Bifhop difabled from performing bis Offici, p 41, 42. much more will it be lawful re a Prieft to obtain ¦ Pluralities, and ufe Non-Reftdence, p. 48. 61. even ip Vicatidgts, p. i\6. where tho' he fwear perfonal Refidence, the Obligation of which is ftill continued, p. ny. and cannot indeed Refide in both in a Law^enfe, p. 120. yet horrefco referens cannot in Confcience be impleaded of Perjury againft the Oath of Refidence, p. 117, tho' he Refide on neither without a juft and fufficitnt Caufe, P. 127. becaufe the chief Defign of Canons and Laws againft Plurality and Non-Refidence, is no more to be taken from the original Intention, than from the Difpenfation, p. 128. Asjup- pofe a Law fhould be made to oblige all adult Perfons : N. B. except Clergy men, to take up arms upon [ome urgent Occafion : Jhould the Clergy not with- (landing this Exemption, efteem themfelves oblig'd in Confcience by the Law to take up Arms ¦' only becaufe the general Defign tf the Law was, that all adult Perfons, (except Clergymen) Jhould enter into Arms? Cer tainly in no Law was the former Part ever known to annul the latter, alt ha the latter may annul the former, p. ixj. Where the act, like his Argu ment, is only a Contradiction. Whereto I anfwer, that tho' the 41^ C^uicquid abfolute tale Mud femper tale, A quatenus ad de omni •valet conjequentia [1)93 Since when there was but one Altar, it was the Divine WiJl to have daily Service at it ; it is equally His Pleafure it ill at every Altar, 1 Cor. $.14. Which fettles Firft , the Limits and Term of Prieftly RefiJence, p. 23. And fliewsai/y, the Difference between two Parifhes, and but one with three Chapjeis p. 17, 28 And confutes %dlj, his Elafphemy, that from a perfonaf Promile, God can require no more than a general Account: that the Bifhop who admitted, dilcharg'd him too, by accepting a Curate, p 33. 128. That Clergymen are not ordain'd to ferve particular Places, but the Church in general, p. 43. I anfwer that tho' the Perfon ordain'd, is made a Minifter of the Catholick Church, yet he is not made a Catholick Minifter of the Church, as the Apoftles were to preach any where, without Regular Deputation- [101] And confequently that a Clergyman's Defignation is not to any certain Place is wrong, p yo. where Orders are not obtain'd by a Lye to the Holy Ghoft : Who peculiarly hates floth and rambling, Mat. ay. z6. Luke ro. 7. That preaching compleats the whole Difcharge of the fa- cr'ed Office is wrong, p- y3. becaufe in no Language doesjft iignify to expound or enact: but only as a Herald to publifh' that to you it is commanded by my Law-giver, (stc. Dan. 3. 4. Or to read the Decree only as It is penn'd. And thus ift, is Preaching peculiar to the in- fpird : And idly, to Perfons author i^'d to read their Writings publicity, Act. iy. 20. And that no more was primitively indulg'd, appears by the ancient and moft ufeful Difcipline of the Church, in Point ef Pen- nance ; whofe Rigors always heretofore preceded the. pofftbility cf having Abfolution. Now of this wekyio-a ajtlemn Part was tht Stats tf Audi. ence -, when the apteft Perfon was receiv'd, after long Attendance viibm Doors. Proftrations and Lamentations there: they were admitted within the Entrance if the Church, and was permitted, with the Catechumens, to hear the Readings of the Stripture, tni ftay till Prayers began, and then depart He was ohhg'd to hear the Terrors of the Lord, and the Threats of ehe divine Ian againft sin and Sinners. [104] But t»3 3 But did not Reader's anciently give »6e Senfe, Neh. 8. 8. yes when the Original Hebrew was forgot by the Captivity, [ioy] jj>uod Lingua Kebraica defierat jam vulgaris effe : Hebraico feu Syriaco iaiomate in lo turn ejus Subrogato. But is net Timothy enjoin' d to Preach i* Yes, Prefcriptum the Word, 2 Tim. 41 a. rightly dividing it ? c. *. py. Yes, by reading both Teftarrents, Lm\.i.-i. Or if otherwife, yet fuch Divifion doth note Sowdnefs of Dotttine only : tppofite to ttew Opini ons, which is properly a Bifhop's Bufinels. [tofi] How came Preaching . then into the Church} Here's no Preaching (it Rome) fays Solomon j at Alexandria the Bifliop only Preaches ¦• where according to Socrates, Alexander was the firft, who Preaching concerning the Trinity ; Arritu, to avoid his CQDfus'd Notions, preaches againft' the Son's Divinity. Whereupon the Church ftreight dividing, the grande aotpuc is immediately introduc'd ; infomnch that Chryfoftom in the Eighth of Solomon, war forc'd to leave >ijAiTiK»Toy Koyov off in the midft of his Difcourfe, by reafon of his Auditory's Acclamation. So that we have now two Scenes, fays Nazianz,jn ; the tnly Difference whereof is, that the Actors of the one are laugh d at. and the other ho noured: One Scene is call'd Theatrical and theaher Spiritual. [107] Which Practice, tho' St Jerome declaim againft, yet himfelf was the grea teft Promoter of, by affirming, quafi invideant, [108] that it wouid be Envy or Arrogance in Bifliops not to Encoursge. What then are Clergymen genuinely bred to ? Toiead Divine Service and Homilies, to practife and defend the Conftltutions of the Church. For thus in the ift Temple interpretatio magifirorum cemmen- tatio nulla '¦ but the id varying bine difputationes 2 2 3. yet himfelf endeavours to evade them, affirming tfl, that Aquinas te dubious about Pluralities, p. 218. and idly, that Aquinas oblerves, if Plurality of Benefices were abfolutely Evil, it could not be allow 'd in any Cafe, p. 222. Both which are delufive becaufe Aquinas'-, queltion there only is whether holding plural Prebends, fine cura animarnm without Difpenfatitn be unlawful £1143 And his Judgment is, that they are not fo unlawful as Adultery and Fornication, becaufe then they could in no cafe be difpenfed with. But as for Parochial Cures, in the Places where Jne B/'fhop quotes Cajeton, Aquinas queftjon only is, whether it be lawful for a Bijhop for any Corporal Perfecution to forfake bis Flock- Which Aquinas is not doubtful of, hut affirms conditionally, thit his Abjence be fupplied by a fufficient Subftitute. [ 1 1 y] The Bifhops ^d Evafion is, that fome ancient Canons remitted their Rigours where Places were well fupplied, p. 224. whereas the Council •which he quotes frorn Sirmondus, affirms them to be abfolutely unlaw ful, equalizing them with Digamy. And tho* it mention un lefs he hath Presbyters under him, yet the Queftion there only is, whe ther they perform d Evening and Morning Service in each Church. Whereto I Anfwer, that what we call Chappels of Cure in numerous rarifbes were anciently call'd Churches wherein tho' divers might officiate, yet but one intitulari debet had legal Inveftiture to the Parifli. [1 is] Another Evafion is p. %i6. that by the Council of Toledo, incompe tency of Maintenance, admits an Union : which himfelf confutes, p. 88.' becaufe 'tis meant only concerning Inhabitants. Which lhews the Illnefs of his Caufe in falfifying Quotations to defend it ; and interriugfrom them as true, to delude his Readers. And now to conclude with S Bernard, on Cant. i. 6. Ser. 39. they made me Kjeper of the Vineyards, but mine own have I not kept, Ego bujus loci occafione meipfem reprehendert [oleo : quod animarum curam fufceperitu ; qui meum non fuffecerim cuftodire. Since our SaAiour has branded Hirelings ; 'tis ftrange to indulge them unlefs in Cafes of Neceffiry. Which Pluralities are Not; becaufe idly, of Choice thro' Ambition, &c. Which 3dly muft be fatal. For fince no Clergy man can manage one Parifh as he ought, without Confeffion and Pen- nance; what Account can he give of two, but that he took them thro' breach of Duty, Oath, or elfe for Mammon. And let them be well affur'd, that the Honey which they eat with Fraud, Jhall turn in the End into true Gall : forafmucb as Laws are the facred Image of His Wif dom, Who mod feverely punijhetb thofe colourable and fubtle Crimes, that feldom are taken within the walk of human Juftice. [in] Even P. Bc» tiiface 8. affirms, that Plurality, fundatur in cupiditate, pro-flat mate- ritm vagandi : diminuit cultum divinum. QUO C **3 QUOTATIONS. [i] That the \ft Command includes the daily Sacrifice, appears by the Words before Me, compar'd with the id by &'c. to thy felf, [2] Hooker Eccl. Pol- L. y. § 80. [3] Words of Ordination [4] my Ef fays P. 2. p. 89. [y] where Pluralifts officiate but once weekly in each. [6] abating Tithes for lefs Service. [7] decay of Chriftian Piety, c. iy. [9] Virgil ®£n 2. [8] my Effays. [10] Dr Sherlock of Union with Chrift [u] my Effays, P. i.p 89. and P. tVp. 84. f_n] Bifhop Andrens on Com. 4 [13] MaimoniJes de cult div. tr. 6. art. t. [14] my Efliys, P. 1. p. 94. [iy] Althoferus harm Evang. £1$] Ignatius ep ad Philadelph [17] Dr Hammond differt Epijc. . l. 8. [18] Afo/e of Churches [19] Chriftian Birth-Right, § 4. [20] Hook er 1. y. § 81. [21] Brief Account of ancient Church Govei nment, [[22] Burnet's Preface to 2 Vol. Reform. [23] v Beneficium in the Bodleyan Catalogue [24] v. Abftract. ib [ly] Dr Cofins was fo, [26] Hoofer L. y. § 80. [27] Hooker ib. [29] ib. [30] ib. [ji] ib. [32] ib. [33] ib. [34] Wetterus adv. tentat. [3y] Hooker <> Life in boon's Athena [36] Art of Content. Sect, y [37] Hooker's Life in Wood's [38] Hooker L y [393 Dr- A. 'WiUet Harmony on 1 Sam c. 17. [40] ib. [43] . Damafiu ep. 3 [44] Dr. Hammond in loc. [4^'dem on Rev. i. note b. [47] ib. [48] Bp. Hall Epilc. by div. Right, P. 2- Sect, 4. [49] MaimoniJes, c. 11. Sect. 1. and concil Tolet i4 c. y« £yo] Dr Morrice def.of Diocef. Epifc.p. 47. [yi] fi.B.Langtonconft- 37- '[fi] Hooker L. y. Sect. 80. ]?3] Heylin's Life of A. B. Laud, f. ajy. [?4] Can. 33, [yy] Heo/cer L. y.Stdt. 8o..[y73 Dr Gregory Williams Body of Div- p.217. [58] B. Sanderfon, on 2 K^g- *«• *?• typ] Dr. Hammond on Rev. 1. note Jb. [60] Hey/in Life of Laud,p. 204- [61] Goodman's far. of Prodigal, p. 2 3 [.[62] Hammond of taking up the Croft, [633 Dr.Jfeer/oc^ of Union with Chrift [69] Patrick's Pilgrim, p. yo8. [70] She-dock of Union, E Wi T> A. BU T comparing His LordTiif't chief Argument lately with His Quotation, p. 216, After all, the Council of Nantz, fl-evs plainly that more Parochial Titles were then sllowcd, if well provided fer by fuch Perfons. as the Bifhop of the Dkcefs approv'd. I find, that con trary thereto, Sirmondus (from whom His Lordfhip quotes it, p 224-) in his Margent, refers to Ivo. p. 3. who quotes thit, and two other Councils againft Pluralities, C. 48 ad <;;, which His Lord/hip being confeious of, inftead of more Titles in His Book, orders tneer to be read by the Errata, which is only Jclufive. For as to the Word Title, which His Lord/hip Diverfifies p. 22y, the ftriit Notion theie'jf is from Inftitu tion, whereby an incumbent is pofleft of his Place exeftfively of others. But His Lordfhip fuppofing his Reader nvght not obferve HhErmtti, pro ceeds equally in His Argument. Now this 'very much alters- the State of the Cafe, for then the Obligation is real and not perfonal, p, 2,16, which His Preimfes being falfe, itfo-too. But fuppofing the Obligation not to be perfonal only but real: yet, where the~reality is nor perform'd, Rectors muft be Liars to the Holy Ghoft, and Vicars Perjur'd. But the Truth is, that tho' C. 8. of that Council forbid an Incumbent to hold plural Chumches without Curates performing Morning and Evening S-rvice in each ; yet, that >'» meant only according to the Conftitution of Walter, Bifhop of Durham, Ann. 1 2 5 $, that where a Church was Cenfolidata, united to another by a fingle Inftitution, the Incumbent was to have it fupply 'd daily by Curates as aforefaid. , His Lord/hip's next Argument, That it was agreed ly the tmtteut Canons, that where there was an incompetency of maihttnar.ee, they allow' d an uni on for fufport, p. 226, is wrong; as His Lordfliip admits, p. 88, from the fame Council which His Lord/hip quotes in the Margent. And tho', p. 88. He quotes C. Clericus to confirm his Notion, jet confulting it, I iind tbat Note C thereon, only implies, that plural ChurJics were fometimes permitted in Cities thro' fc^rcity of Clergymen ; and in Villages, thro' paucity of (ten) Families. But His Lordfhip proceeds: now, that (union) is but the BifJ.ops al, in joyning what had keen divided fo long as He fees Cattfe, which our Law does ftill a low wider fuch a Value, p. 216, is wrong, as His Lordfliip proves in the next Words ; becaufe, where the rights (of prefentaion) continue diftinci, 'tis no Vnien, nor allowed by our Law. And by the 16th Council of Toledo, which his Lordfhip quotes, p. 226, a Bifhop could unite only wheie there were not ten mtmcipia Families in a Panfli, which, as his Lordfliip obferves, p. 8S, a Difliop was obliged to do un der penalty of Excommunication. But though His Premifes are falfe, His Lordfhip proceeds, a reafonable DiJtHiKe with the Bifl.o^i allowance, faith.1 fane equity of union for fup port ( i8 ) port oc Maintenance ("where there are ten Families] is wrong. Becaufe in antiem Unionr, tf ivine Service was to be performed daily in each Churth, whereas ror,'rot in Unions only, but in Pluralities of 100 or i(fo /. per Ann. in feme Places divine Service is pertormed-but once a JVeek. (1) And though, fom'e Statute Lawsin!tilge Unions, yet it is onl/where they are pci p uul, and tin Picfentations alternate. Bur the Notions whi h His Lordfhip propofesonly in general, Mr. Whar- un applies to Vicars, to prove, that acting contrary to rheir Oaihs'is no Pe jury. Fcr thus quoting the Inflitorion of a Vicars Oath as excluure of orh r Benefices p. 1 15., yet to evade, it in the ne'xt Page, he pel verts. the" Sinfe of the London Council,, An. 1.237, by omiting the Word iptur -, for the 12th Can..n thereof forbid? \two Vicars to be collated to the fame <~h- s. As is fecondfy, that their difpenfing P wer was iliv transferred to Rome, p. I2y, when they allowed Clergymen fix BiV'ficus at leaf, who tr.indid ntt jotj as they ought, p. 124. And thirdly, where any Npn redded without refideut Curates, even Rome empower* each O dinar/ torfj ct or recal fuch Difp'-'r-.fations In Virtue of which Power, B;fli>p Sltavtl forced all Non residents to keep Curates, p, 126, A- d Aichbifbop Peckam rejected two Bifhips,. p. 142. And r.ow to' concludes The Reafon why thofe Authors quote Sirmen- dets, Spel"i»n and Reginl, I fW is from the deficiency of their lndexs ; for had they quoad Binius, Labbeus, and tl.e Rojal Paris Edition,- a Reader "Pon turning to the Words beneficium refidtntia t to cji tail Divine Service into but once a Week for the fake of Mam'non. iiuc when Divine Scrviic was performed twice daily, in the State of Innocence, (x) fure it muft be thac Glory of God, to which Math ( 1) Burdham and Cocking, &c in Sitfex. (2) My Effays, Part l.p. w. Vtd$ ( 19) was created, and which is the trueft Notion of ^e7*ro7at ConverGon of Mind, which, by our Repentance, we are to afpire after. And when a Prieilhood is inftituted to offer up daily Service publickly for its own In firmities no lefs than the Peoples, Heb. 5. 3. 1 Pet. 1. y. and Bifhops au thorised to Ordain C'e'gymen Ketja proportionably to each Congrega tion, Tit. 1. y. What a Reverfe is ft to the Intention of the whole: Function} and Sacred nefs of Promifesand (Vicars) Oaths, to covet or indulge Plu ralities for performing Divine Service but once Weekly in a Place j and even there without tolerable Reverence, in the Laity, of almoft any Congregation. Efpecially confidcring, that without Reverence, even that Service too muft be naufcous to the Divine Being, Mal. 1. 8. . and if we cannot fettle that fecond Principle of Religion in our Flocks, what account can we give of enlarging upon fubfequent Duties : ¦ therwrfe than th t we did it, through Epifcopal Indulgence, to delude God out of half HisWorfttip, and the Counrry out of half Pay, (where we receive whole Tithes for but half Sabbatick Service,) though, by the Canons of the Ca tholick Church, it is but one fourteenth of our Duty. * Mr Wharton's Notion of Epifcopal (etling Parifh limits is ridiculous, p. 1 28, when 'twas the Act of Patrons, p. 91. but he was fbrc'd to it to introduce this Scandalous Notion, That the Obligation to Refidence and frigid arity of Benefices, proceeds from Bifhops only, p. 128, when f. Si, be proves them to be of divine Inftitution. But one great occafion of his Delufion, I find, is becaufe the Word tiicarius was antiently common to Curates, and to Perfons endow'd : he fuppofes them originally to be the fame, p. 114. which is ridiculous, when the Canons exprefly call the former vicarii adnutum, to diftinguifh them from Vicars endow'd ("3). But if his Defign and Performance had been fb excellent as he pretends, p. 14. 197. his Name would doubtlefs have been fubferib'd to it, no lefs than to Anglia facra rfy de Epifcofis Lendm, &c. The Reafon than of its Omiflion muft be. I Prima eft htec ultio quod fe Judice nemo ntcens abfolvitur — — — Ad ttnebras pallidas refugit we lumine claro Sordtda polltttte pateant contagia mentis. Juv. (3) Crefpetius fum eccles Difcipline, on the Word vicaritts and Cmcil Rati fp on. .ERRATA. Pag. 3. I. 44. r. and indefinite Exceptions are, &c. p. 7. I. 1. r. as. and J. 2, r. ji. p. g. I, 6. r. irifideliter and l.$. r. «/. YALE UNIVERSITY LIBRARY 3 9002 09863 0198