Baxters Narrative of His Life and Times, Part 2 · Section 10 · Floating text 14
Our Reasons for the first part of Discipline, viz. in particular Parishes, are these:
IT is necessary to the Honour of the Christian Profession, to the integrity of Worship, to the destruction of Impiety and Vice, to the Preservation of the Sound, the raising them that are Fallen, the comforting of the Penitent, the strengthning of the Weak; the Purity, Order, Strength and Beauty of our Churches, the Vanity of Believers, and the Pleasing of Christ who hath required it by his Laws. And withal, it is agreeable to the ancient Canons and Practice of the Churches, and is consented to by our Reverend Brethren, and so is no Matter of Controversie now between us.
Yet is not the Rubrick satisfactory which we are referred to: 1. Because it leaves the People at their liberty, whether they will let us know of their intention to Communicate, till the Night or Morning before; and alloweth us then only to admonish them, when (in great Parishes) it is impossible for want of time.
2. Because it doth allow us to deny the Sacrament to those only that maliciously refuse Reconciliation with their Neighbour…s, and only admonish other scandalous Sinners to sorbear: Though the Canons forbid us to deliver them the Sacrament.
The Reasons why we insist on the second Proposal, are these:
It being agreed on between us, That the younger less discreet sort of Ministers are unfit to pass the Sentence of Excommunication, without Advice and Moderation by others, and every Church is not like to be provided with grave, discreet, judicious Guides; the necessity of these frequent lesser Synods for such Moderation and Advice and Guidance will appear by these two general Evidences.
1. It is the very Nature and Substance of the Office of a Presbyter, to have the Power of the Keys for binding and losing, retaining or remitting Sin; which therefore together or apart, as there is occasion, they are bound to Exercise. And this being the Institution of Jesus Christ, cannot be altered by Man. In their Ordination, according to the established Order in England, it is said, [Whose sins thou dost remit, they are remitted: whose sins thou dost retain, they are retained]. And they are commanded [to Minister the Doctrine, Sacraments, and Discipline of Christ, as the Lord hath commanded, and as this Realm hath received the same], as expresly as the Bishops are. And as the late Primate of Ireland observeth in his Reduction, That they may the better understand what the Lord hath commanded, the Exhortation of St. Paul to the Elders of the Church of Ephesus is appointed to be read to them at the time of their Ordination, Take …eed to your selves and to all the Flock, over which the Holy Ghost hath made you Overseers, to (feed or) rule the Congregation of God which he hath purchased with his blood]. And it is apparent in this Acts 20. 17, 18, 28. and 15. 23, 25. and 16. 4. 1. Thess. 5. 12, 13. 1 Tim, 3. 4, 5. and 5. 17. Heb. 13. 7, 17, 24. and other places, that it is the Office of a Presbyter to Oversee, Rule, and Guide the Flock (which the Ministerial Rule which consisteth in the Exercise of the Keys, or Management and Personal Application of God's Word to the Consciences and Cases of particular Persons, for their Salvation, and the Order of the Church; the Coercive Power belonging to the Magistrate). And this was the Practice in the Ancient Church, as appeareth undeniably in Ignatius, Tertullian, Cyprian, Hierom, Chrysostom, &c. Concil, Carthag. 4. Can. 22, 23, 29, 32, 34, 35, 36, 37. as is confessed by the chiefest Defenders of Episcopacy.
2. If all Presentments and Appeals be made to the Bishop and his Consistory alone, it will take from us the Parish Discipline which is granted us, and cast almost all Discipline out of the Church. As is most apparent to them that by experience are acquainted with the quality of our Flocks, and with the true Nature of the Pastoral Work. Considering 1. How many hundred Churches are in a Diocess. 2. How many thousand Persons are in very many Parishes: and of those what a number are obstinate in wilful gross Ignorance or Scandal, refusing to be instructed, or admonished by their Pastors. 3. How long, and earnestly, and tenderly Sinners must be dealth with, before they are cut off by Solemn Excommunication. 4. How unsatisfactory it must be to the Conscience of a Bishop or Synod, to cut off a Man as impenitent upon the bare report of a Minister, before by full Admonition they have proved him impenitent themselves; especially when too many Ministers are (to say nothing of Passion that might cause partial Accusations) unable so to manage a Reproof and Exhortation, as is necessary to work on the Consciences of the People, and to convict Resisters of flat Impenitency. 5. What abundance of Work the Bishop will have besides: Constant preaching will require time for preparation: Visiting the several Churches: Confirming all the Souls in so many hundred Parishes: (which alone is more than any one Man can do aright, if he had nothing else to do): Ordaining, Instituting, and Examining the Persons, so far as to satisfie a tender Conscience (that takes not all on trust from others, and is but the Executor of their Judgments). These, and much more, with the care of Church-buildings, Lands, and his own Affairs and Family, and Sicknesses, and necessary absence sometimes, will make this great additional Work, which must be constantly performed for so many hundred Parishes, to be impossible. 6. Reproofs and Suspension would so exasperate the Scandalous, that they would vex the Pastors with numerous Appeals. 7. The Pastors will be undone by travelling, and waiting, and maintaining such a multitude of Witnesses as is necessary for the prosecuting of Presentments, and answering so many Appeals. 8. The Business will be so odious, chargeable and troublesom, that Witnesses will not come in. 9. The Minister by these Prosecutions and Attendances, will be taken off the rest of his Ministerial Work. 10. Bishops (being but Men) will be tempted by this intolerable Burden to be weary of the Work, and slubber it over, and cast it upon others, and to discountenance the most conscionable Ministers that most trouble them with Presentments: which when the Offenders perceive, they will the more insult and vex us with Appeals.
So that the Discouragements of Ministers, and the utter Incapacity of the Bishops to perform a quarter of this Work, will nullifie Discipline, as leaving it impossible. Experience hath told us this too long.
And then when our Communion is thus polluted with all that are most incapable through utter Ignorance, Scandal, and Contempt of Piety, 1. Ministers will be deterred from their Administrations to Subjects so uncapable. 2. Bishops that are tender Conscienced, will be de…erred from undertaking so impossible a Work, and of so ill Success. 3. And Men that have least tenderness of Conscience, and Care of Souls, and Fear of God's Displeasure, will seek for and intrude into both places. 4. And the tender conscienced People will be tempted to speak hardly of such undisciplined Churches, and of the Officers; and to withdraw from them. 5. And hereby they will fall under the Displeasure of Superiours, and the Scorn of the Vulgar, that have no Religion but what is subservient to their Flesh. 6. And so while the most pious are brought under Discountenance and Reproach, and the most impious get the Reputation of being most Regular and obedient to their Rulers, Piety it self will grow into disesteem, and Impiety escape its due disgrace: And this hath been the Cause of our Calamities.
3. As to the Liturgy; it is Matter of great Joy and Thankfulness to us, that we have heard your Majesty more than once so resolutely promising, That [none shall suffer for not using the Common Prayer and Ceremonies, but you would secure them from the Penalties in the Act for Uniformity, as that which your Declaration at Breda intended], and to find here so much of your Majesty's Clemency in your gracious Concessions for a future Emendation. But we humbly crave leave to acquaint your Majesty, (1.) That it grieveth us after all to hear, that, yet it is given in Charge by the Judges at the Assizes, to indict Men upon that Act for not using the Common Prayer. (2.) That it is not only [Some absolete words and other expressions] that are offensive. (3.) That many scruple using some part of the Book as it is, lest they be guilty of countenancing the whole, who yet would use it when reformed.
Therefore we humbly crave that your Majesty will here declare, [That it is your Majesty's pleasure that none be punished or troubled for not using the Book of Common Prayer, till it be effectually reformed by Divines of both Perswasions equally deputed thereunto].
And that your Majesty would procure that Moderation in the Imposition hereafter, which we before desired.
4. Concerning Ceremonies. Returning our humble Thanks for your Majesty's gracious Concessions (of which we are assured you will never have cause to repent) we further crave,
1. That your Majesty would leave out those words concerning us, That we [do not in our Iudgments believe the practice of those particular Ceremonies which we except against to be in it self unlawful]; for we have not so declared our Judgments. Indeed we have said, that treating in order to a happy uniting of our Brethren through the Land, our Work is not to say what is our own Opinion, or what will satisfie us; but what will satisfie so many as may procure the said Union. And we have said, that some think some of them unlawful in themselves, and others but inconvenient. And while the Imposers think them but indifferent, we conceived they might reasonably be entreated to let them go; for the saving of their Brethrens Consciences and the Churches Peace. We are sure that a Christian's Conscience should be tender of adding to, or diminishing from the Matter of God's Worship in the smallest Point; the Laws of God being herein the only perfect Rule, Deut. 12. 32. And that a Synod infallibly guided by the Holy Ghost, would lay upon the Churches no greater burden then necessary things, Acts 15. 28. And that for things indifferent, Christians should not despise or judge each other, Rom. 14. much less by silencing the able and faithful Ministers of the Gospel, to punish the Flocks even in their Souls, for the tolerable Differences and supposed Mistakes of Ministers. We doubt not but Peter and Paul went to Heaven without the Ceremonies in question.
And seeing your Majesty well expresseth it, [That the Universal Church cannot introduce one Ceremony in the Worship of God that is contrary to God's Word expressed in the Scriptures], and Multitudes of Protestants at home and abroad, do think that all Mystical Sacramental Rites of Humane Institution are contrary to the perfection of God's Law, and to Deut. 12. 32. &c. (though the Determination of meer Circumstances necessary in genere, be not so), and therefore dare not use them, for fear of the Displeasure of God the Universal Sovereign; it must needs be a great Expression of your Majesty's wisdom and tenderness of God's Honour and the Safety of your Peoples Souls, to refuse in things unnecessary to drive Men upon (apprehended) Sin, and upon the Wrath of God, and the Terrours of a Condemning Conscience.
2. We beseech your Majesty to understand, that it is not our meaning by the Word [abolishing] to crave a Prohibition against your own or other Mens Liberty in the things in question; but it is a full Liberty that we desire; such as should be in unnecessary things; and such as will tend to the Concord of your People, viz. That there be no Law or Canon for or against them, commanding, recommending or prohibiting them: As now there is none for any particular Gesture in singing of Psalms, where Liberty preserveth an uninterrupted Unity.
For the Particular Ceremonies.
1. We humbly crave as to kneeling in the Act of Receiving, that your Majesty will declare our Liberty therein, that none should be troubled for receiving it standing or sitting.
And your Majesty's Expressions [upon Reasons best known, if not only to themselves] command us to render some of our Reasons.
1. We are sure that Christ and his Apostles sinned not, by not receiving it kneeling; and many are not sure that by kneeling they should not sin; and therefore for the better Security, though not for absolute Necessity, we crave leave to take the safer side.
2. We are sure that kneeling in any Adoration at all, in any Worship, on any Lord's Day in the Year, or any Week-day between Ester and Pentcost, was not only disused, but forbidden by General Councils (as Concil. Nicen. 1 Can. 20. and Concil. Trull. &c.) and disclaimed by ancient Writers, and this as a general and uncontroled Tradition: And therefore that kneeling in the Act of receiving is a Novelty contrary to the Decrees and Practice of the Church for many hundred Years after the Apostles. And if we part with the venerable Examples of all Antiquity where it agrees with Scripture, and that for nothing, we shall depart from the Terms which most Moderators think necessary for the Reconciling of the Churches. And Novelty is a Dishonour to any part of Religion: And if Antiquity be Honourable, the most ancient; or nearest the Legislation and Fountain, must be most honourable. And it is not safe to intimate a Charge of Unreverence upon all the Apostles and primitive Christians, and the Universal Church, for so many hundred Years together of its purest Time.
3. Though our meaning be good, it is not good to shew a needless Countenance of the Papists Practice of Adoring the Bread as God, when it is used by them round about us: Saith Bishop Hall in his Life, pag. 20. [I had a dangerous Conflict with a Sarbonist, who took occasion by our kneeling at the Receipt of the Echarist, to persuade all the Company of our Acknowledgment of a Transubstantiation.
4. Some of us that could rather kneel than be deprived of Communion, should yet suffer much before we durst put all others from the Communion that durst not take it kneeling; which therefore we crave we might not be put upon it.
2. We humbly crave also [that the religious Observation of Holy-days of human Institution may be declared to be left indifferent, that none be troubled for not observing them.]
3. We humbly tender your Majesty our Thanks for your gracious Concession of Liberty as to the Cross and Surplice, and bowing at the Name [Iesus] rather than [Christ] or [God]. But we farther humbly beseech your Majesty 1. That this Liberty in forbearing the Surpli…, might extend to the Colledges and Cathedrals also] that it drive not thence all those that Scruple it, and make not those Places receptive only of a Party; and that the Youth of the Nation may have just Liberty as well as the Elder. If they be engaged in the Universities, and their Liberties, there cut off in their beginning they cannot afterwards be free; many hopeful Persons will be else diverted from the Service of the Church. 2. That your Majesty will endeavour the repealing of all Laws, and Canons by which these Ceremonies are imposed, that they might be left at full Liberty.
4. We also humbly tender our Thanks to your Majesty for your gracious Concession of the Forbearance of the Subscription required by that Canon. But (1.) we humbly acquaint your Majesty, that we do not dissent from the Doctrine of the Church of England, expressed in the Articles and Homilies: But it is the controverted Passages about Government, Liturgy and Ceremonies, and some By…passages and Phrases in the doctrinal Part, which are scrupled by those whose Liberty is desired. Not that we are against subscribing the proper Rule of our Religion, or any meet Confession of Faith. Nor do we scruple the Oath of Supremacy or Allegiance. Nor would we have the Door left open for Papists or Hereticks to come in. 2. We take the boldness to say that since we have had the Promises of your gracious indulgence herein, and upon divers Addresses to your Majesty and the Lord Chancellor, had comfortable Encouragement to expect our Liberty, yet cannot Ministers procure Institution without renouncing their Ordination by Presbyters, or being re-ordained, nor without Subscription and the Oath of Canonical Obedience. 3. We must observe with Fear and Grief, that your Majesty's Indulgence and Concessions of Liberty in this Declaration extendeth not either to the abatement of Re-ordination, or of subscriptional Ordination, or of the Oath of Obedience to the Bishops. We therefore humbly and earnestly crave, that your Majesty will declare your Pleasure. 1. [That Ordination, and Institution, and Induction may be conferred without the said Subscription or Oath. And 2. That none be urged to be reordained, or denied Institution for want of Ordination by Prelates, that was ordained by Presbyters. 3. And that none be judged to have forfeited his Presentation or Benefice, nor be deprived of it for not reading those Articles of the 39 that contain the controverted Points of Government and Ceremonies.
Lastly, We humbly crave that your Majesty will not only grant us this Liberty till the next Synod, but will indeavour that the Synod be impartially chosen, and that your Majesty will be pleased to endeavour the Procurement of such Laws as shall be nenecessary for our security till the Synod, and for the Ratification of moderate and healing Conclusions afterwards, and that nothing by meer Canon be imposed on us, without such Statute Laws of Parliament.
These Favours (which will be injurious to none) if your People may obtain of your Majesty, it will revive their Hearts to daily and earnest Prayer for your Prosperity, and to rejoice in the thankful Acknowledgment of that gracious Providence of Heaven, that hath blessed us in your Restoration, and put it into your Heart to heal our Breaches, and to have compassion on the faithful People in your Dominions, who do not petition you for Liberty to be Schismatical, Factious, Seditious, or abusive to any, but only for leave to obey the Lord, who created and redeemed them, according to that Law by which they must all be shortly judged to everlasting Joy or Misery. And it will excite them to, and unite them in the cheerful Service of your Majesty, with their Estates and Lives, and to transmit your deserved Praises to Posterity.
A little before this, the Bishops Party had appointed (at our Request) a Meeting with some of us, to try how near we could come, in preparation to what was to be resolved on. Accordingly Dr. Morley, Dr. Hinchman, and Dr. Cosins, met Dr. Reignolds, Mr, Calamy, and my self; and after a few roving Discourses we parted without bringing them to any particular Concessions for Abatement, only their general talk was from the beginning, as if they would do any thing for Peace, which was fit to be done, and they being at that time newly elect (but not consecrated) to their several Bishopricks, we called them [my Lords] which Dr. Morley once returned with such a Passage as this [we may call you also I suppose by the same Title]: by which I perceived they had some Purposes to try that way with us.
§ 107. This Petition being delivered to the Lord Chancellor was so ungrateful that we were never called to present it to the King: But instead of that, it was offered us that we should make such Alterations in the Declaration as were necessary to attain its Ends: But with these Cautions, that we put in nothing but what we judged of flat necessity. And 2. That we altered not the Preface or Language of it. For it was to be the King's Declaration, and what he spake as expressing his own Sense, was nothing to us; but if we thought he imposed any thing intollerable upon us, we had leave to express our Desires for the altering of it. Whereupon we agreed to offer this following Paper of Alterations, letting all the rest of the Declaration alone; But withal, by Word to tell those we offered it to (which was the Lord Chancellor) [That this was not the Model of Church-Government which we at first offered, nor which we thought most expedient for the healing of the Church: But seeing that cannot be obtained, we shall humbly submit, and thankfully acknowledge his Majesty's Condescention, if we may obtain what now we offer, and shall faithfully endeavour to improve it to the Churches Peace, to the utmost of our Power]. Having declared this (with more) we delivered in the following Paper.