Baxters Narrative of His Life and Times, Part 2 · Section 10 · Floating text 8
The Bishop's Answer to the first Proposals of the London Ministers, who attempted the Work of Reconcilement; which was brought them afterward instead of their Concessions, before expected and promised. When we looked to see how much they would abate of their former Impositions, for the attaining of Vnity and Peace, we received nothing but this Contradiction.
Concerning the Preamble.
§ 1. WE first observe that they take it for granted that there is a firm Agreement between them and us in the Doctrinal Truths of the reformed Religion, and in the Substantial Parts of Divine Worship; and that the Differences are only in some various Conceptions about the Ancient Forms of Church-Government, and some Particulars about Liturgy and Ceremonies. Which maketh all that follows the less considerable and less reasonable to be stood upon to the hazard of the Disturbance and Peace of the Church.
§ 2. They seem to intimate as if we did discountenance the Practice of those things which in Principles we allow, which we utterly deny.
In sundry Particulars therein proposed, we do not perceive what farther Security can be given, than is already provided for by the established Laws of this Realm; whereunto such Persons as shall at any time find themselves agrieved may have recourse for Remedy.
§ 3. 1. We heartily desire (as well as they) that all Animosities be laid aside, Words of Scorn, Reproach, and Provocation might be mutually forborn, and that to Men of different Persuasions such a Liberty may be left of performing Christian Duties according to their own way within their own private Families, as that yet Uniformity in the publick Worship may be preserved; and that a Gap be not thereby opened to Sectaries for private Conventicles; for the evil Consequents whereof none can be sufficiently responsible unto the State.
§ 4. 2. We likewise desire that every Congregation may have an able and Godly Minister to Preach, Catechise, administer the Sacraments, and perform other Ministerial Offices as need shall require. But what they mean by residing, and how far they will extend that Word, and what effectual Provision of Law can be made more than is already done concerning the Things here mentioned, we know not.
§ 5. 3. Confirmation (which for sundry Ends we think necessary to be continued in the Church) if rightly and solemnly performed, will alone be sufficient as to the point of Instruction. And for notorious and scandalous Offenders, provision is made in the Rubrick before the Communion, which Rules, had they been carefully observed, the Troubles of the Church by the Disputes and Divisions here mentioned had been prevented.
§ 6. 4. There cannot be taken a more effectual Course in this behalf than the Execution of the Laws already made for the due Observation of the Lord's Day: which in this particular are very much stricter than the Laws of any Foreign reformed Churches whatsoever.
Concerning Church-Government.
§ … They do not suggest, nor did we ever hear any just Reasons given for their di…ient from the Ecclesiastical Hierarchy or Prelacy, as it was stated and established in this Kingdom. Which we believe to be for the main, the true ancient primitive Episcopacy, and that to be more than a meer presidency of Order. Neither do we find that the same was in any Time ballanced or managed by any Authoritative Commixtion of Presbyters therewith. Though it hath been then, and in all Times since usually exercised with the Assistance and Counsel of Presbyters in subordination to the Bishops.
§ 8. And we cannot but wonder that the Administration of Government by one single Person, should by them be affirmed to be so liable to Corruptions, Partialities, Tyrannies, and other Evils, that for the avoiding thereof it should be needful to have others joyned with him in the power of Government. Which if applyed to the Civil State, is a most dangerous Insinuation, And we verily believe what Experience and the Constitutions of Kingdoms, Armies and even private Families sufficiently confirmeth (in all which the Government is administred by the Authority of one single Person, although the Advice of others may be requisite also; but without any share in the Government) that the Government of many is not only most subject to all the aforesaid Evils and Inconveniencies, but more likely also to breed and soment perpetual Factions both in Church and State, than the Government by one is or can be. And since no Government can certainly prevent all Evils that which is liable to the least and sewest is certainly to be preferred.
As to the four particular Instances of things amiss, &c.
§ 9. 1. We cannot grant that the Extent of any Diocess is so great, but that the Bishop may well perform that, wherein the proper Office and Duty of a Bishop doth consist; which is not the personal Inspection of every Man's Soul under his Government (which is the Work of every Parochial Minister in his Cure) but the Pastoral Charge of overseeing, directing, and taking care that the Ministers and other Ecclesiastical Officers within his Diocess, do their several respective Duties in their several Stations as they ought to do. And if some Diocesses shall be thought of too large Extent, the Bishops may have Suffragan Bishops to assist them, as the Laws allow. It being a great mistake, that the Personal Inspection of the Bishop is in all places of his Diocess at all times necessary. For by the same reason, neither Princes, nor Governours of Provinces, nor Generals of Armies, nor Mayors of great Cities, nor Ministers of great Parishes could ever be able to discharge their Duties in their several Places and Charges.
§ 10. 2. We confess the Bishops did (as by the Law they were enabled) depute part of the Administration of their Ecclesiastical Jurisdictions to Chancellors, Commissaries and Officials as Men better skill'd in the Civil and Canon Laws. But as for Matters of more Spiritual Concernment, viz. the Sentences of Excommunication, and Absolution, with other Censures of the Church, we conceive they belong properly to the Bishop to decree and pronounce, either by himself where for the present he resideth, or by some grave Ecclesiastical Person by him Surrogated for that purpose, in such Places where he cannot be Personally present. Wherein if many things have been done amiss for the time past, or shall be seasonably conceived inconvenient for the future, we shall be as willing to have the same Reformed and Remedied, as any other Persons whatsoever.
§ 11. 3. Whether a Bishop be a distinct Order from Presbyter or not, or whether they have power of sole Ordination or no? is not now the Question. But we affirm that the Bishops of this Realm have constantly (for ought we know, or have heard to the contrary) Ordained with the Assistance of Presbyters, and the Imposition of their Hands together with the Bishops. And we conceive it very fit, that in the exercise of that part of their Jurisdiction which appertaineth to the Censures of the Church, they should likewise have the Advice and Assistance of some Presbyters. And for this purpose the Colledges of Deans and Chapters are thought to have been instituted, that the Bishops in their several Diocess might have their Advice and Assistance in the Administration of their weighty Pastoral Charge.
§ 12. 4. This last dependeth upon Matter of Fact. Wherein if any Bishops have or shall do otherwise than according to Law, they were and are to be answerable for the same. And it is our desire (as well as theirs) that nothing may be done or imposed by the Bishop, but according to the known Laws.
For Reforming of which Evils, &c.
§ 13. 1. The Primates Reduction, though not published in his Life time, was formed many years before his Death, and shewed to some Persons (ready to attest the same) in the Year 1640. but it is not consistent with two other Discourses of the same Learned Primate (viz. the one of the Original of Episcopacy, and the other of the Original of Metropolitans) both printed in the Year 1641. and written with great diligence and much variety of ancient Learning. In neither of which is to be found any mention of the Reduction aforesaid. Neither is there in either of them propounded any such Model of Church Government, as in the said Reduction is contained. Which doubtless would have been done, had that Platform been according to his setled Judgment in those Matters.
In which Reduction there are sundry things (as namely the Conforming of Suffragans to the number of Rural Deaneries) which are apparently private Conceptions of his own; accommodated at that time for the taking off some present from Animosities: but wholly destitute of any Colour of Testimony or President from Antiquity, nor is any such by him offered towards the proof thereof.
And it would be considered, whether the Final Resolution of all Ecclesiastical Power and Jurisdiction into a National Synod, where it seemeth to be placed in that Reduction without naming the King, or without any dependance upon him, or relation to him, be not destructive of the King's Supremacy in causes Ecclesiastical.
It is observable nevertheless, that even in the Reduction Archi-Episcopacy is acknowledged.
As for the super-added Particulars;
§ 14. 1. The Appointment and Election of Suffragans is by the Law already vested in the King, whose Power therein is by the Course here proposed taken away.
§ 15. 2. What they mean by Associations in this place, they explain not; but we conceive it dangerous that any Association (whatsoever is understood thereby) should be made or entered into without the King's Authority.
§ 16. 3. We do not take the Oaths, Promises and Subscriptions by Law required of Ministers at their Ordination, Institution, &c. to be unnecessary: although they be responsible to the Laws if they do amiss: it being thought requisite, as well by such Cautions to prevent Offences, as to punish Offenders afterwards. Upon all which Consideration it is, that Officers in the Court, Freemen in Cities, and Corporate Towns, Masters and Fellows of Colledges in the Universities, &c. are required at their Admission into their several respective places to give Oaths for well and truly performing their several respective Duties, their liableness to punishment in case of Non-performance accordingly notwithstanding. Neither doth it seem reasonable that such Persons as have themselves with great severity prescribed and exacted antecedent Conditions of their Communion not warranted by Law, should be exempted from the tye of such Oaths and Subscriptions as the Laws require.
§ 17. 4. We agree that the Bishops, and all Ecclesiastical Governours, ought to exercise their Government, not Arbitrarily but according to Law.
5. And for Security against such Arbitrary Government and Innovations the Laws are, and from time to time will be sufficient provision.
Concerning Liturgy.
§ 18. A Liturgy or Form of Publick Worship being not only by them acknowledged lawful, but by us also (for the preservation of Unity and Uniformity) deemed necessary, we esteem the Liturgy of the Church of England, contained in the Book of Common Prayer, and by Law established, to be such a one as is by them desired; according to the Qualifications here mentioned, ….
1. For Matter agreeable to the Word of God, which we … all other lawful Ministers within the Church of England, have, or by the Laws ought to have attested by our Personal Subscription.
2. Fitly suited to the Nature of the several Ordinances, and the Necessities of the Church.
3. Nor too tedious in the whole. It's well known that some Mens Prayers before and after Sermon, have been usually not much shorter, and sometimes much longer than the whole Church Service.
4. Nor the Prayers too short. The Wisdom of the Church, both in ancient and latter times, hath thought it a fitter means for relieving the Infirmities of the meaner sort of People (which are the major part of most Congregations) to contrive several Petitions into sundry shorter Collects or Prayers, than to comprehend them altogether in a continued stile, or without interruption.
5. Nor the Repetitions unmeet. There are Examples of the like Repetition frequent in the Psalms and other parts of Scripture. Not to mention the unhandsome Tautologies that oftentimes happen, and can scarce be avoided in the Extemporary and undigested Prayers that are made; especially by Persons of meaner Gifts.
6. Nor the Responsals. Which if impartially considered, are pious Ejaculations fit to stir up Devotion, and good Symbols of Conformity betwixt the Minister and the People, and have been of very ancient practise and continuance in the Church.
7. Nor too dissonant from the Liturgies of other Reformed Churches. The nearer both their Forms and ours come to the Liturgy of the Ancient Greek and Latin Churches, the less are they liable to the Objections of the Common Enemy; To which Liturgies, if the Form used in our Church be more agreeable than those of other Reformed Churches, and that it were at all needful to make a Change in either, it seemeth to be much more reasonable that their Form should be endeavoured to be brought to a nearer Conformity with ours, than ours with theirs: Especially the Form of our Liturgy having been so signally approved by sundry of the most Learned Divines of the Reformed Churches abroad, as by very many Testimonies in their Writings may appear. And some of the Compilers thereof have Sealed the Protestant Religion with their Blood, and have been by the most Eminent Persons of those Churches esteemed as Martyrs for the same.
§ 19. As for that which followeth: Neither can we think that too rigorously imposed which is imposed by Law, and that with no more rigour than is necessary to make the Imposition effectual (otherwise it could be of no use but to beget and nourish factions.) Nor are Ministers denied the use and exercise of their Gifts in praying before and after Sermon. Although such praying be but the continuance of a Custom of no great Antiquity, and grown into Common use by Sufferance only without any other Foundation in the Laws or Canons, and ought therefore to be used by all sober and godly Men with the greatest inoffensiveness and moderation possible.
§ 20. If any thing in the Established Liturgy shall be made appear to be justly offensive to sober Persons, we are not at all unwilling that the same should be changed.
The discontinuance thereof, we are sure was not our Fault. But we find by experience that the use of it is very much desired, where it is not; and the People generally are very well satisfied with it where it is used: which we believe to be a great Conservatory of the chief Heads of Christian Religion, and of Piety, Charity and Loyalty in the Hearts of the People.
We believe that the difuse thereof for sundry late years hath been one of the great Causes of the sad Divisions in the Church; and that the restoring the same, will be by (by God's blessing) a special means of making up the Breach. There being (as we have great cause to believe) many Thousands more in the Nation that desire it, than dislike it.
Nevertheless we are not against revising of the Liturgy by such discreet Persons as his Majesty shall think fit to imploy therein.
Of Ceremonies.
§ 21. We conceived there needs no more to be said for justifying the Imposition of the Ceremonies by Law established, then what is contained in the beginning of this Section: which giveth a full and satisfactory Answer to all that is alledged or objected in the following Discourse, which is for the most part rather Rhetorical than Argumentative. Inasmuch as lawful Authority hath already determined the Ceremonies in question to be decent and orderly, and to serve to Edification; and consequently to be agreeable to the General Rules of the Word.
We acknowledge the Worship of God to be in it self perfect in regard of Essentials, which hindereth not but that it may be capable of being improved to us by addition of Circumstantials in order to Decency and Edification.
As the Lord hath declared himself Jealous in Matters concerning the Substance of his Worship, so hath he left the Church at liberty for Circumstantials to determine concerning Particulars according to Prudence as occasion shall require, so as the foresaid General Rules be still observed. And therefore the imposing and using indifferent Ceremonies, is not varying from the Will of God, nor is there made thereby any addition to, or detraction from the holy Duties of God's Worship. Nor doth the same any way hinder the Communication of God's Grace or Comfort in the performance of such Duties.
§ 22. The Ceremonies were never esteemed Sacraments, or imposed as such; nor was ever any Moral efficacy ascribed to them, nor doth the significancy (without which they could not serve to Edification) import or infer any such thing.
§ 23. Ceremonies have been retained by most of the Protestant Churches abroad, which have rejected Popery, and have been approved by the Judgment of the most Learned, even of those Churches that have not retained them. Every National Church being supposed to be the best and most proper Judge what is fittest for themselves to appoint in order to Decency and Edification, without prescribing to other Churches.
§ 24. That the Ceremonies have been Matter of Contention in this or any other Church was not either from the Nature of the Thing enjoyned, or the enjoyning of the same by lawful Authority: but partly from the weakness of some Men's Judgments unable to search into the Reason of Things: and partly from the unsubduedness of some Mens Spirits more apt to contend, than willing to submit their private Opinions to the Publick Judgment of the Church.
§ 25. Of those that were obnoxious to the Law, very few (in comparison) have been deprived, and none of them (for ought we know) but such as after admonition and long forbearance finally refused to do, what not only the Laws required to be done, but themselves also formerly had solemnly and (as they prosessed) willingly promised to do.
§ 26. We do not see with what Conscience any Man could leave the Exercise of his Ministry in his peculiar Charge, for not submitting to lawful Authority in the using of such things as were in his own Judgment no more than inexpedient only. And it is certainly a great mistake at the least, to call the submitting to Authority in such things, a bringing the Conscience under the power of them.
§ 27. The Separation that hath been made from the Church, was from the t… king a Scandal where none was given: The Church having fully declared her sence touching the Ceremonies imposed, as Things not in their Nature necessary, but indifferent. But was chiefly occasioned by the Practice, and defended from the Principles of those that refused Conformity to the Law, the just Rule and Measure of the Churches Unity.
§ 28. The Nature of Things being declared to be mutable, sheweth that they may therefore be changed, as they that are in Authority shall see it expedient; but it is no proof at all that it is therefore expedient that it should be actually changed. Yet it's a sufficient Caution against the Opinion (or Objection rather) of their being held by the Imposers either necessary or Substantials of Worship. Besides, this Argument, if it were of any force, would infer an expediency of the often changing even of good Laws, whereas the Change of Laws, although liable to some Inconveniencies, without great and evident necessity, hath been by Wise men ever accounted a thing not only Imprudent, but of evil, and sometimes pernicious Consequence.
§ 29. We fully agree with them in the acknowledgment of the King's Supremacy, but we leave it to his Majesty's Prudence and Goodness to consider, whether for the avoiding of the offence of some of his weak Subjects, he be any way obliged to Repeal the Established Laws: the Repealing whereof would be probably dissatisfactory to many more, and those (so far as we are able to judge) no less considerable a part of his Subjects. Nor do we conceive his Majesty by the Apostle's either Doctrine or Example obliged to any farther Condescention to particular Persons, than may be subservient to the general and main Ends of Publick Government.
The Lord hath entrusted Governours to provide, not only thàt Things necessary in God's Worship be duly performed, but also that things advisedly enjoyned, though not otherways necessary, should be orderly and duly observed. The too great neglect whereof would so cut the Sinews of Authority, that it would become first infirm, and then contemptible.
As we are no way against such tender and religious Compassion in Things of this Nature, as his Majesty's Piety and Wisdom shall think fit to extend; so we cannot think that the Satisfaction of some private Persons is to be laid in the Balance against the Publick Peace and Uniformity of the Church.
Concerning particular Ceremonies.
§ 30. It being most convenient that in the Act of receiving the Lord's Supper one and the same Gesture should be uniformly used by all the Members of this Church; and Kneeling having been formerly enjoined and used therein, as a Gesture of greatest Reverence and Devotion, and so most agreeable to that Holy Service. And Holy-days of human Institution having been observed by the People of God in the Old-Testament, and by our blessed Saviour himself in the Gospel, and by all the Churches of Christ in Primitive and following times, as apt means to preserve the Memorials of the chief Mysteries of the Christian Religion. And such Holy-days being also fit times for the honest Recreation of Servants, Labourers, and the meaner sort of People.
For these Reasons, and the great Satisfaction of far the greatest part of the People, we humbly desire (as a thing in our Judgment very expedient) that they may both be still continued in the Church.
§ 31. As for the other Three Ceremonies, viz. the Surplice, Cross after Baptism, and bowing at the Name of Jesus; although we find not here any sufficient Reason alledged why they should be utterly abolished: Nevertheless, how far forth in regard of tender Consciences a Liberty may be thought fit to be indulged to any, his Majesty, according to his great Wisdom and Goodness, is best able to judge.
§ 32. But why they that confess that in the Judgment of all the things here mentioned are not to be valued with the Peace of the Church, should yet after they are established by Law, disturb the Peace of the Church, about them, we understand not.
§ 33. We heartily desire that no Innovations should be brought into the Church, or Ceremonies which have no foundation in the Laws of the Land imposed to the disturbance of the Peace thereof. But that all Men would use that Liberty that is allowed them in things indifferent, according to the Rules of Christian Prudence, Charity and Moderation.
§ 34. We are so far from believing that his Majesty's Condescending to these Demands will take away not only Differences, but the Roots and Causes of them, that we are confident it will prove the Seminary of new Differences, both by giving dissatisfaction to those that are well pleased with what is already established, who are much the greater part of his Majesty's Subjects; and by encouraging unquiet Spirits when these things shall be granted, to make further Demands. There being no assurance by them given, what will content all Dissenters: than which nothing is more necessary for the setling of a firm Peace in the Church.