The English Nonconformity Under King Charles II and James II, Chapter 59
CHAP. LIX. A Draught of ten Articles containing that which the Non-Conforming Reconcilers desire, to unite us, and heal the Church, when GOD seeth this Land meet for so great a Mercy.
L.
I Have one thing more to desire of you, That you will so far answer the common question, What would you have? As to tell it us punctually, as to those things which you take to be necessary to our agreement: It may be hereafter they may be regarded and used, tho' not in our days.
M.
Do you mean as to the ends and things desired of us or a form of Words to be the containing means? As to the former; 1. We desire nothing but the promoting God's Glory, Kingdom and Will, according to the three first Petitions in the Lord's Prayer, for the Information, Sanctification, and Salvation of the People; by the Pure, Plentiful, and Powerful pre…ching of the Gospel, the True and Spiritual Worshipping of GOD, and the due Exercise of Church-Discipline according to Christ's Laws. And that herein all Christians may live in Love, and Peace, and as much Concord as they can: And to that end that they may take God's Word which they are all agreed in as the Test of their Concord, and as sufficient for all things necessary to Salvation, and the only universal Law: And that the Churches may not be torn by the imposition of Mens Canonical Engines as necessary to Liberty or Communion, in which all never did nor can unite. And that such course may be taken for the Choice of Church-Pastors, that the Flocks may be guided and fed by Truth and Love, and not famished nor opprest by Malignants that hate the serious practice of what they Preach.
It is not Wealth nor Honour, nor any thing but this, that we desire; but see small hopes of attaining by Men.
L.
The desires are honest, but you all profess just desires in general, and de fine: But I desire you to leave to the World in writing the ipsissima Verba, which you would wish in a healing Law, with as little change as may be.
M.
I shall do it, premising, 1. That such a yielding form must contain but what's of necessity to our Concord, and not all that our well-being requireth. 2. That the words must not be too many, lest they seem too tedious, nor too few, lest they be not intelligible. 3. That they that will defeat them will pretend but to change the words, and thereby cross our sence and necessities; but take them, tho' men give us no present hopes.
A Breviate of the Ten Articles desired by such Non-Conformists as treated for Concord, 1660. and 1661. for such a Reformation of the Parish-Churches as is needful to our Union.
I. THat the Profession of the Christian Faith, and consent to the Baptismal Covenant, by Parents, or Pro-parents or Adopters for Infants, and by the Adult for themselves, be the Terms of Church-Entrace by Baptism.
II. That the Terms of the Communion and Privileges of the Adult, be, That they have personally owned and renewed solemnly the said Christian Covenant, and are not proved to have nulled that Profession by Apostasie, Heresie, or an inconsistent wicked Life; And that they understandingly desire the said Communion.
III. For the necessary notification of such understanding, consent and desire, the Pastors that know them, after due Catechizing shall try them; and upon Approbation admit them to the Communion of the Adult, or upon a just Certificate that they have been so approved and received by any other Orthodox Pastor.
IV. Such as are proved to violate the Baptismal Covenant, by Apostasie, Heresie, or a wicked Life, the Pastor must (wisely and compassionately) admonish to repent and amend. And if after private and open Admonition such remain obstinately impenitent, the Pastor shall publickly declare them Persons unfit for Communion with the Church; or where so much is not permitted, shall at least forbear to give them the Sacrament; but shall receive them when they credibly profess Repentance.
V. No unnecessary Oath, Covenant, Subscription, Profession or Promise, shall be made necessary to Communion or Ministry; such being Engines of Division and Persecution; (what promises are necessary, is further to be opened) nor is Re-ordination or Re-baptizing to be forced on the truly Ordained and Baptized.
VI. The just Ordainers must needs be the discerning Iudges whom they shall Ordain to the Ministry as such: And the Magistrate is Iudge whom he shall approve and maintain as publick Teachers; and whom to tolerate, as tolerable: And every man is a discerning Iudge to whom he shall trust the Pastoral care of his own-Soul, as he doth what Physician he shall use for his Life; to which Self-love and Self-government, do Authorize, and Oblige him; and no erring judgment of Superiors can disoblige him; much less every Patrons Choice.
VII. Truly Ordained and Called Ministers, must Preach to their Flocks, though they have no other Licence; and are by Office Authorized to choose their Subject, due Method, and Word: And if a Form of Liturgy in Prayers, Praise, Psalms, be imposed by Agreement or Authority, (that all the Church be not left at utter uncertainty what worship they meet to offer to God, till it be pass'd out of the Minister's mouth) let it be agreeable to Scripture-direction in Matter, Method, and Words; blameless, orderly, and without just cause of suspicion or offence; and let it not be made a snare for Contention and Division, by the rigorous urging of needless things; nor worthy men be silenced and cast out, that cannot Declare, Assent, and Consent to all things contained in it, and prescribed by it, by fallible men; nor for every omission or abbreviation, through scruple or necessitated hast; or for not officiating in a Surplice: And let the Canons 6. 7. 8. 9. and others that unjustly fetter the Ministers and Flock, be Altered or Repealed.
VIII. Let no Minister be Silenced, Suspended, or Ejected for not publishing Excommunications pass'd by Bishops or Lay-Men, against any of his Flock (best known to the present Pastor) whom be judgeth not guilty, or for scrupleing a Ceremony, especially upon such Canons as the 6. 7. 8. &c. that Excommunicate, ipso facto, every man (not excepting Parliament-ment, Lords, Iudges or Iustices, Parents, or Wives, or Children,) that do but affirm, That any thing is unlawful or repugnant to the word of God, in the Liturgy, or Ceremonies, or Ordination, or in the Government of the Church, by Arch-Bishops, Bishops, Arch-Deacons, and the Rest that bear Office therein;] seeing Wise and Godly Ministers judge such things too light to deserve an Excommunication, and dare not so dishonour those Superiors, whom God hath commanded us to honour; yea, and think all Excommunicating, ipso facto, sine sententia Judicis, to be sinful, and contrary to the use of Excommunication, which supposeth Impenitence: And let no Minister or People be forced to publish or execute any Excommunication Arbitrarily Decreed, or against their Consciences: And let none be forbidden to Preach the Gospel, who do not more hurt than good, while Iustice may be done by other Penalties.
IX. As Christianity, Baptism, and Sacramental Communion are gifts from God, of unspeabahle value; so none at age but willing Consenters to the Covenant of God, can have any right to them: Therefore no unwilling person should be forced to Baptism or the Lord's Supper, and so to profane Gods holy Ordinance, and corrupt the Church: But in each Parish the meer Auditors or Catechized, must be distinguished from the Communicants; as meer Catechising and Teaching is from Pastoral Oversight, and Church-Conduct.
X. The Kingdom consisteth of Ministers and People Approvable, Tolerable and Intolerable; though the publick Temples and Maintenance be at the Dispose of the Sovereign Power and Magistrates, yet are not all Laymen that can but Buy or Inherit a Patronage, Advowson, or Presentation, either Authorized by God, or Qualifyed with sufficient Wisdom and Piety, to choose such as Pastors, to whom (though Ordained by a Bishop) all men are bound to commit the Pastoral care and conduct of their Souls (as is aforesaid). Therefore to this Relation, the Peoples Choice or Consent is necessary: And because Parish Churches are by fixed Neighbourhood, the most convenient Order, the Rulers should either make those the Publick Teachers, whom the People can take for their Pastors, or the People after take those for their Pastors who are truly Capable, whom the Rulers first choose for the Publick Teachers: But in case they cannot so agree, each man must be Tolerated to choose and join with some other (Parochial or more private) Minister for his Pastor; so be it, 1. They fess the essentials of Christianity, and Church Communion. 2. And live peaceably and loyally, in their Preaching and Practice. 3. And pay the publick Teachers and Magistrates their dues; renouncing Heresie and Popery, and all Foreign Iurisdiction and Treason.
The TEST, or Profession of the Maintain'd Ministers (supposing the amendments of Discipline.)
I Do sincerly, as before God, Profess, that I believe the Canonical Scriptures of the Old and New Testament, to be the True word of God, and (supposing the Light and Law of Nature) the Divine sufficient Rule of Faith and Holy Living, according to which we shall be Iudged, which no humane Laws or Power can Abrogate or Suspend, being all but subordinate thereto. And I will Preach nothing as necessary to Salvation, which cannot be proved or warranted thereby.
And more particularly, I believe all the Articles of the Creed, called the Apostles, as a summary of our Faith, and Consent to the Lord's Prayer as the summary of our Desires, and to the Decalogue, as expounded by Christ, as the summary of our obedient practice; and I resolvedly Consent to the Gospel-Covenant, with God the Father, Son, and Holy Ghost, which these summaries explain, and which is celebrated in Baptism, and the Lord's Supper.
And I do own, and honour the Church of England; that is, This Christian Reformed Kingdom, containing the Approved Pastors and their Flocks; both the Publickly Maintained, and the Duly Licensed and United under one Christian Reformed Sovereign, and Renouncing all Foreign Jurisdiction. And I do honour, with thankfulness to God, the Reformation and Concord of this Church, in Doctrine, Worship and Discipline, and will labour to preserve its Unity and Peace, renouncing all Treasons, Seditions, Popery, Foreign Iurisdiction, Heresy, Schism and Profaneness: And I do promise to Exercise my Ministry with diligence for the edification of the Church, and the saving of mens Souls.
The Ministers being of three sorts. 1. The Maintained or Promoted. 2. The Licensed to Preach as Candidates, or Lecturers without the publick maintenance, or Helpers to Incumbents who desire them, or occasionally (such as sound Protestants continuing Non-conformists should be.) 3. The Tolerated that have only a Grant of Protection and Peace, without either Mainterance or Approving Licence. I leave it to Superiours how much of the aforesaid Profession shall be required of the two latter.
This would much reduce the Kingdom to a Holy, and Happy Unity and Peace, which yet containeth nothing that Protestants have any just cause to reject: And we are not forward to meddle with more publick Church▪ matters without our Superiors invitation or consent; but we may say that it is our judgment that these additions following would greatly strengthen the Interest of Religion, Church and Concord.
I. That the Parish Churches be acknowledged True Churches, and their Ministers such Overseers as are necessary to Essentiate True Churches; that is, That all Presbyters be Episcopi Gregis, Overseers of the Flock, and the Incumbent the President among his Curate Presbyters, where there be such: And that the Diocesan is not the sole Essentiating Church Pastors; and the Diocesan Church, the lowest particular Church; and the Parish Assemblies, but his Chapels or Parts of the lowest Church; and the Parish Ministers, his Curates, and no true Pastors.
II. That no Lay-Elder, Chancellour or Civilian, have or use the Decretive Power of Excommunication, or Absolution, called the Keys.
III. That New, and more Peaceable Canons be made (instead of that Book, which now obtaineth) according to the Scripture Canons: Or that there be no Canons but Scripture, besides Statute Laws.
IV. That Bishops have no Forcing Power, nor the Writ de Excommunicato Capiendo, or any Force by the Sword, be Annexed to Excommunication as such; but that the Magistrates hear and judge before they punish; and Obedience to Bishops be unconstrained and voluntary.
V. That Bishops judge Church-Causes in Session with their Presbyters, and not alone, nor with some few of their own Choice, or with Lay-men, but in regular Synods; and Ordain there by their consent, and after sufficient trial of them that seek Ordination; (And so of Institution.)
VI. That Diocesses be not greater than the Diocesan is able to Oversee; and that he forbid not the Parish Pastors their particular works, but only use his general overcight and power on Appeals.
VII. That Bishops oft visit the inferior Pastors and Churches, and instruct the Juniors, by direction and Example how to Preach, and guide the Flock, and rebuke the Erroneous, Scandalous, Unpeaceable, and Negligent.
VIII. That the Bishops be Chosen by the Diocesan Synod, and Consented to freely without force, by their City flocks, where they reside, and Invested by the King, who hath the power of Temporal Privileges.
IX. That the City, and neighbour Pastors be the Cathedral Dean and Prebends; at least where City Churches want maintenance; or that they ambulatorily Preach abroad where there is most need.
X. If Arch-Bishop Usher's Form or Reduction of Government to the Primitive state, or else King Charles the Second his Declaration about Ecclesiastical Affairs be but setled by Law, it will be a Healing and Great Reformation; inferior Synods not hurtfully fettered being allowed under the Diocesan Synods: And whether the Diocesans be Called Bishops or Arch-Bishops as Successors to the Apostles and Evangelists, in the ordinary parts of their Office (a general care of many Churches) the name is to be left to each mans free judgment.
As to the ignorant clamors for a real or seeming Re-ordination; 1. I have said so much against it in my Treatise of Episcopacy, and my Disputation of Ordination; in my Dispute of Church-Government, and my Christian Concord, that while the objectors by contempt refuse to read and answer them, it will be no cure of their pride and partiality to repeat the same again.
But I say, that I have fully proved (unanswered) that they that were Ordained by Synods of Incumbent Pastors, and specially those also then approved by the Westminster Assembly, had a better Ordination, and that by true Bishops, than either Papists or meer English Diocesans that are not Arch-bishops can give: And yet they Re-ordain not Papists.
1. Either they take the Parish-Churches (that is, the Pastor and Communicants distinct from the meer Auditors and Catechumens, and from the Aliens) to be true proper Churches in political Sense or not: If yea, Then those Churches have Bishops; For Ecclesia est plebs Episcopo adunata, & ubi Episcopus ibi Ecclesia: Their own Principle is, That it is no proper political Church without a Bishop. There are three degrees of Bishops. 1. All Presbyters are Episcopi Gregis (by the consent of Papists and Protestants.) 2. The chief Incumbents that have Curates or may have, are Episcopi Praesides: The Ordination without Diocesans was by these two sorts of Bishops. 3. True Diocesans are Arch-bishops, Episcopi generales plurium Ecclesiarum; We refuse not their Ordination; but Men have true Episcopal Ordination without it.
But if they say that the Diocesan is the lowest Bishop of a particular Church, and that the Parish-Incumbent Rectors are no true Bishops, and their Assemblies no true political Churches formed of Bishops, but only parts of one Diocesan Church infimi Ordinis, we abhor such Tyrannical, Schismatical Diocesans, and their pretence of proper power to Ordain; and the Primitive Church had never any such Ordaniers or Bishops: And I advise all Ministers neither to be Re-ordained by such, nor to yield to the appearance of such an evil, by coming under their equivocating imposition of hands; lest they take God's Name in vain, and harden Papists and Church-Tyrants in their false condemnation of the Reformed Churches. If it be want of a legal right in England that they pretend, let the Magistrate give you a Licence or Legal right. I write not this for my own interest, for I was Ordained by a Diocesan, and am past all hopes or fears of Man.