Baxters Narrative of His Life and Times, Part 2 · Section 10 · Floating text 5
The first Address and Proposals of the Ministers.
May it please Your most excellent Majesty,
WE your Majesty's most Loyal Subjects cannot but acknowledge it as a very great Mercy of God, that immediately after your so wonderful and peaceable Restoration unto your Throne and Government, (for which we …less his Name) he hath stirred up your Royal Heart as to a zealous Testimony against all Prophaneness in the People, so to endeavour an happy composing of the Differences, and healing of the sad Breaches which are in the Church. And we shall according to our bounden Duty become humble Suitors at the Throne of Grace, that the God of Peace who hath put such a thing as this into your Majesty's Heart, will by his heavenly Wisdom and holy Spirit to assist you therein, and bring your Resolutions unto so perfect an Effect and Issue, that all the good People of these Kingdoms may have abundant Cause to rise up and bless you, and to bless God who hath delighted in you to make you his Instrument in so happy a Work. That as your glorious Progenitor, Henry VII. was happy in uniting the Houses of York and Lancaster; and your Grandfather King Iames of blessed Memory in uniting the Kingdoms of England and Scotland, so this Honour may be reserved for your Majesty as a Radiant Jewel in your Crown, that by your Princely Wisdom, and Christian Moderation the Hearts of all your People may be united, and the unhappy Differences and Misunderstandings amongst Brethren in matters Ecclesiastial so composed, that the Lord may be one, and his Name one in the midst of your Dominions.
In an humble Conformity to this your Majesty's Christian Design, we, taking it for granted that there is a firm Agreement between our Brethren 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 Form of Church-Government, and some particulars about Liturgy and Ceremonies, do in all humble Obedience to your Majesty represent, That in as much as the ultimate end of Church-Government and Ministry is, that Holiness of Life, and Salvation of Souls may be Effectually promoted, we humbly desire in the first place that we may be secured of those things in Practice, of which we seem to be agreed in Principles.
1. That those of our Flocks who are serious and diligent about the matters of their Salvation, may not by Words of Scorn, or any abusive Usages be suffered to be reproachfully handled;This was put in because the serious practice of Religion had been made the common Scorn, and a few Christians praying or repeating a Sermon together had been persecuted by some Prelates as a heinous Crime. but have Liberty and Encouragement in those Christian Duties of exhorting and provoking one another unto Love and good Works, of building up one another in their most holy Faith, and by all religious and peaceable means of furthering one another in the ways of eternal Life; they being not therein opposite to Church-Assemblies, nor refusing the guidance and due Inspection of their Pastors, and being responsible for what they do or say.
2. That each Congregation may have a learned, orthodox and godly Pastor residing amongst them, to the end that the People might be publickly instructed and edified by preaching every Lord's Day,This was added because we knew what had been done, and was like to be done again. by Catechising and frequent Administration of the Lord's Supper, and of Baptism and other Ministerial Acts as the Occacasions and the Necessity of the People may require both in Health and Sickness; and that effectual Provision of Law be made, that such as are Insufficient, Negligent, or Scandalous, may not be admitted to, or permitted in so Sacred a Function and Imployment.
3. That none may be admitted to the Lord's Supper, till they competently understand the Principles of Christian Religion, and do personally and publickly own their baptismal Covenant,This was added because that the utter neglect of Discipline by the over-hot Prelates had caused all our Perplexities and Confusions; and in this Point is the chiefest part of our Difference with them indeed, and not about Ceremonies. by a credible Profession of Faith and Obedience, not contradicting the same by a contrary Profession, or by a Scandalous Life: And that unto such only Confirmation (if continued in the Church) may be administred: And that the Approbation of the Pastors to whom the catechising and instructing of those under their Charge do appertain, may be produced before any Person receive Confirmation, which Course we humbly conceive will much conduce to the quieting of those sad Disputes and Divisions which have greatly troubled the Church of God amongst us, touching Church-Members and Communicants.
4. That an effectual Course be taken for the Sanctification of the Lord's Day, appropriating the same to holy Exercises both in publick andThis was added because abundance of Ministers had been cast out in the Prelates Days, for not reading, publickly a Book which allowed Dancing and such Sports on the Lord's Day. private without unnecessary Divertisements; it being certain and by long Experience found, that the Observation thereof is a special means of preserving and promoting the Power of God liness, and obviating Prophaneness.
Then for the Matters in Difference, viz. Church-Government, Liturgy and Ceremonies, we most humbly represent unto your Majesty.
1. First For Church-Government; that although upon just Reasons we do dissent from that Ecclesiastical Hierarchy or Prelacy disclaimed in the Covenant, as it was stated and exercised in these Kingdoms; yet we do not, nor ever did renounce the true Ancient and Primitive Presidency as it was ballanced and managed by a due Commixtion of Presbyters therewith, as a fit means to avoid Corruptions, Partiality, Tyranny, and other Evils which may be incident to the Administration of one single Person: Which kind of attempered Pesidency, if it shall be your Majesty's grave Wisdom and gracious Moderation, be in such a manner constituted as that the forementioned, and other like Evils may be certainly prevented, we shall humbly submit thereunto.
And in Order to an happy Accommodation in this weighty Business, we desire humbly to offer unto your Majesty some of the Particulars which we conceive were amiss in the Episcopal Government, as it was practised before the Year 1640.
1. The great Extent of the Bishops Diocess, which was much too large for his own personal Inspection, wherein he undertook a Pastoral Charge over the Souls of all those within his Bishoprick, which must needs be granted to be too heavy a Burthen for any one Man's Shoulders: The Pastoral Office being a Work of Personal Ministration and Trust, and that of the highest Concernment to the Souls of the People, for which they are to give an Account to Christ.
2. That by Reason of this Disability to discharge their Duty and Trust personally, the Bishops did depute the Administration of much of their Trust, even in matters of spiritual Cognizance, to Commissaries, Chancellors and Officials, whereof some were Secular Persons, and could not administer that Power which originally appertaineth to the Pastors of the Church.
3. That those Bishops who affirm the Episcopal Office to be a distinct Order by Divine Right from that of the Presbyter, did assume the sole Power of Ordination and Jurisdiction to themselves.
4. That some of the Bishops exercised an Arbitrary Power, as by sending forth their Books of Articles in their Visitations, and therein unwarrantably enquiring into several things, and swearing the Church-Wardens to present accordingly. So also by many Innovations and Ceremonies imposed upon Ministers and People not required by Law; and by suspending Ministers at their Pleasure.
For reforming of which Evils, we humbly crave leave to offer unto your Majesty,
1. The late most Reverend Primate of Ireland his Reduction of Episcopacy unto the Form of Synodical Government, received in the ancient Church; as a Ground-work towards an Accommodation and fraternal Agreement in this Point of Ecclesiastical Government: Which we rather do, not only in regard of his eminent Piety and singular Ability as in all other Parts of Learning, so in that especially of the Antiquities of the Church, but also because therein Expedien… are offered for healing these Grievances.
And in order to the same end, we further humbly desire that the Suffragans or Corepiscopi, mentioned in the Primate's Reduction, may be chosen by the respective Synods, and by that Election be sufficiently authorized to discharge their Trust.
That the Associations may not be so large as to make the Discipline impossible, or to take off the Ministers from the rest of their necessary Imployments.
That no Oaths or Promises of Obedience to the Bishops, nor any unnecessary Subscriptions or Engagements be made necessary to Ordination, Institution, Induction, Ministration, Communion or Immunities of Ministers; they being responsible for any Transgression of the Law.
And that no Bishops nor any Ecclesiastical Governors, may at any time exercise their Government by their own private Will or Pleasure; but only by such Rules, Canons, and Constitutions as shall be hereafter by Act of Parliament ratified and established: and that sufficient Provision be made to secure both Ministers and People against the Evils of Arbitrary Government in the Church.
2. Concerning the Liturgy.
1. We are satisfied in our Judgments concerning the Lawfulness of a Liturgy, or Form of publick Worship; provided that it be for the matter agreeable unto the Word of God, and fitly suited to the Nature of the several Ordinances, and the necessity of the Church; nether too tedious in the whole, nor composed of too short Prayers, unmeet Repetitions or Responsals, nor too dissonant from the Liturgies of other Reformed Churches; nor too rigorously imposed; nor the Minister so confined thereunto, but that he may also make use of those Gifts for Prayer and Exhortation which Christ hath given him for the Service and Edification of the Church.
2. That inasmuch as the Book of Common Prayer hath in it many things that are justly offensive, and need amendment, hath been long discontinued, and very many, both Ministers and People, Persons of Pious, Loyal, and Peaceable Minds are therein greatly dissatisfied; whereupon, if it be again imposed, will inevitably follow sad Divisions, and widening of the Breaches which your Majesty is now endeavouring to heal; We do most humbly offer to your Majesty's Wisdom, that for preventing so great Evil, and for setling the Church in Unity and Peace, some Learned, Godly, and Moderate Divines of both Perswasions, indifferently chosen, may be imployed to Compile such a Form as is before described; as much as may be in Scripture words: or at least to Revise and effectually Reform the old; together with an Addition or Insertion of some other varying Forms in Scripture phrase, to be used at the Minister's Choice: of which Variety and Liberty there be Instances in the Book of Common Prayer.
3. Concerning Ceremonies.
We humbly represent, that we hold our selves obliged in every part of Divine Worship, to do all things decently, in order and to Edification, and are willing therein to be determined by Authority in such things as being meerly Circumstantial, are common to Humane Actions and Societies, and are to be ordered by the Light of Nature and Christian Prudence, according to the General Rules of the Word which are always to be observed.
And as to divers Ceremonies formerly retained in the Church of England, We do in all Humility offer unto your Majesty these ensuing Considerations.
That the Worship of God is in it self perfect, without having such Ceremonies affixed thereto.
That the Lord hath declared himself in the Matters that concern his Worship, to be a Iealous God; and this Worship of his is certainly then most pure, and most agreeable to the Simplicity of the Gospel, and to his holy and jealous Eyes, when it hath least of Humane Admixtures in things of themselves confessedly unnecessary, adjoyned and appropriated thereunto; upon which account, many faithful Servants of the Lord, knowing his Word to be the perfect Rule of Faith and Worship, by which they must judge of his Acceptance of their Services, and must be themselves judged, have been exceeding fearful of varying from his Will, and of the danger of displeasing him by Additions or Detractions in such Duties wherein they must daily expect the Communications of his Grace and Comfort; especially seeing that these Ceremonies have been imposed and urged upon such Consideratioms as draw too near to the significancy and moral efficacy of Sacraments themselves.
That they have, together with Popery, been rejected by many of the Reformed Churches abroad, amongst whom notwithstanding we doubt not but the Lord is worshipped decently, orderly, and in the beauty of Holiness.
That ever since the Reformation they have been Matter of Contention, and endless Disputes in this Church; and have been a Cause of depriving the Church of the Fruit and Benefit which might have been reaped from the Labours of many Learned and Godly Ministers; some of whom judging them unlawful, others unexpedient, were in Conscience unwilling to be brought under the power of them.
That they have occasioned, by the offence taken at them, by many of the People, heretofore, great Separations from our Church, and so have rather prejudiced than promoted the Unity thereof: and at this time, by reason of their long disuse, may be more likely than ever heretofore to produce the same Inconveniencies.
That they are at best but indifferent, and in their Nature mutable; and that it's (especially) in various Exigencies of the Church, very needful and expedient, that things in themselves mutable, be sometimes actually changed, lest they should by perpetual permanency and constant use, be judged by the People as necessary as the Substancials of Worship themselves.
And though we do most heartily acknowledge your Majesty to be Custos utriusque Tabulae, and to be Supream Governour over all Persons, and in all Things and Causes, as well Ecclesiastical as Civil, in these your Majesty's Dominions, yet we humbly crave leave to beseech your Majesty to consider, whether as a Christian Magistrate, you be not as well obliged by that Doctrine of the Apostle touching Things indifferent, not occasioning an offence to weak Brethren, as the Apostle himself (then one of the highest Officers in the Church of Christ) judged himself to be obliged: and whether the great Work wherewith the Lord hath intrusted your Majesty, be not rather to provide by your Sacred Authority, that the things which are necessary by virtue of Divine Command in his Worship should be duly performed, then that Things unnecessary should be made by Humane Command necessary and penal. And how greatly pleasing it will be to the Lord, that your Majesty's heart is so tenderly and religiously Compassionate, to such of his poor Servants differing in so small matters, as to preserve the Peace of their Consciences in God's Worship above all their Civil Concernments whatsoever.
May it therefore please your Majesty, out of your Princely Care of healing our Breaches, graciously to grant, That Kneeling at the Sacrament of the Lord's Supper, and such Holydays as are but of Humane Institution may not be imposed upon such as do conscientiously scruple the Observation of them. And that the use of the Surplice and Cross in Baptism, and bowing at the Name of Iesus rather than the Name of Christ or Emanuel, or other Names whereby that Divine Person, or either of the other Divine Persons is nominated, may be abolished; these things being in the Judgment of the Imposers themselves but indifferent and mutable; in the Judgment of others a Rock of Offence; and in the Judgment of all not to be valued with the Peace of the Church.
We likewise humbly represent unto your most Excellent Majesty, That divers Ceremonies which we conceive had no Foundation in the Law of the Land, as erecting Altars, bowing towards them, and such like, have been not only introduced, but in some places imposed; whereby an Arbitrary Power was usurped, divers Ministers of the Gospel, though Conformable to the Established Ceremonies, troubled, some Reverend and Learned Bishops offended, the Protestants grieved, and the Papists pleased, as hoping that those Innovations might make way for greater Changes.
May it therefore please your Majesty by such ways as your Royal Wisdom shall judge meet, effectually to prevent the imposing and using of such Innovations for the future, that so according to the pious intention of your Royal Grandfather King Iames of blessed memory, the Publick Worship may be free, not only from blame, but from suspicion.
In obedience to your Majesty's Royal Pleasure graciously signified to us, we have tendered to your most Excellent Majesty what we humbly conceive may most conduce to the Glory of God, to the Peace and Reformation of the Church, and to the taking away not only of our Differences, but the Roots and Causes of them. We humbly beg your Majesty's favourable Acceptance of these our Loyal and Conscientious Endeavours to serve your Majesty and the Church of Christ, and your gracious Pardon, if in any Thing or Expression, we answer not your Majesty's Expectation: professing before your Majesty, and before the Lord the Searcher of Hearts, that we have done nothing out of strife, vain Glory or Emulation: but have sincerely offered what we apprehend most seasonable and conducing to that happy End of Unity and Peace which your Majesty doth so piously prosecute.
We humbly lay our selves, and these our Addresses, at your Majesty's feet; professing our unfeigned resolution to live and die your Majesty's faithful, loyal, and obedient Subjects; and humbly implore your Gracious Majesty, according unto your Princely Wisdom and Fatherly Compassion, so to lay your Hand upon the bleeding Rents and Divisions that are amongst us, that there may be an healing of them: so shall your Throne be greater than the Throne of your Fathers; in your days the Righteous shall flourish, Peace shall run down like a River, and the Generations to come shall call you blessed.
This following Paper I drew up at this time, and offered to the Brethren to have been presented to the King as the Summary of our Judgment, that he might see in a few plain words what it was that we indeed desired. But it was not consented to, both because that all of us were not agreed among our selves, in granting so much of Episcopacy, and because we would not hinder our Success by adding any more to Bishop Usher's Model, hoping that his Authority might have facilitated the Reception of it; to which Reasons I consented.