Baxters Narrative of His Life and Times, Appendix · Section 8
Numb. IX. An Act for Concord by Reforming Parish Churches, and Regulating Toleration of DISSENTERS.
I. THE Qualification requisite to Baptism in the Adult for themselves, and in one Parent at least or Pro-Parents for Infants, is, Their understanding Consent to the Baptismal Covenant, in which they are solemnly devoted to God the Father, Son, and Holy Ghost, as their God and Father, Saviour and Sanctifier, Renouncing the World, the Flesh and the Devil, so far as they are adverse: And the requisite Qualification of the Adult for proper Church Priviledges, and Communion in the Lord's Supper, is, That they forsake not the said Covenant or Christianity, but publickly own it, not rendering their Profession invalid by any Doctrine or Practice inconsistent therewith. And that they understandingly desire the said Communion.
II. The Christian Churches have universally taken the Creed, the Lord's Prayer, and the Ten Commandments, as delivered by Christ, for the Summary of the Christian Belief, Desire and Practice, expounding the Matter of the Baptismal Covenant: Therefore all Pastors shall Exhort all Housholders to learn themselves, and teach their Families, the words and meaning of the Baptismal Covenant, and of the Creed, Lord's Prayer, and Ten Commandments: And shall also thus Catechize such themselves as need their help, as far as they (or their Assisstants) can do it.
III. No Minister shall Baptize any Person, Adult or Infant, till the Adult for themselves, and the Parent, or Pro-Parent, (who undertaketh the Education of the Child as his own) have there professed their Belief of the Christian Faith, and their fore-described Consent to the Christian Covenant, in which they are to be solemnly devoted to God: And such they shall not refuse. Nor shall the Pastors admit any to the proper Priviledges of Church Communion and partaking of the Sacrament of the Body and Blood of Christ, but those who have made Profession that they resovedly stand to their Baptismal Covenant, in the foresaid Belief of the Christian Faith, and Desire, and Obedience to Christ. Which Profession shall be made in the Church, or to the Pastor before sufficient Witness, or to the Diocesan or some other Pastor, who shall give Testimonial of it. And if any shall go from the Parish-Church Pastor to be Confirmed by the Bishop, or received by any other Minister, without the Certificate or Consent of his own Parish Pastor, the said Pastor shall not be obliged to admit him to Communion, till to him also, before Witness, he have made the said Profession.
IV. Because in great Parishes, and Cities, where Persons live unknown, and as Lodgers are transient, and too great a Number desire not Communion, and many Communicate only with other Churches, and it is needful for Order that all Pastors know their Communicating Flock from the rest, the Pastor may, for his memory, keep a Register of the stated Communicants of his Parish; and put out the Names of those that deny or remove, or are lawfully Excommunicate, or that wilfully forbear Communion above fix Months, not rendering to the Pastor a Satisfactory Excuse. But occasionally he ought not to refuse any Stranger who hath Testimony of his Communion with any other approved Christian Church.
V. If by the Pastor's knowledge, or by just accusation or same, any Communicant be strongly suspected of Atheism, Infidelity, or denying any Essential part of Christian Faith, Hope, or Practice, or to live in any heinous Sin, the Pastor shall send for him, and enquire of the Truth; and if he be proved Guilty, gently instruct him and admonish him, and skilfully labour to bring him to Repentance: And if he prevail not, shall again send for him, and do the same before some Witnesses: And if he yet prevail not, or if he wilfully refuse to come, or to answer him, shall [open his Case before the Church Vestry, or Neighbour Pastors; and if he be present there, admonish him, and pray for his Repentance. And if yet he prevail not to bring him to the profession of serious Repentance, he shall declare that he judgeth him a Person unmeet for Church Communion till he Repent; and shall till then] forbear to give him the Sacrament: But when he professeth serious Repentance, shall receive him. But if after such oft Professions he continue in such heinous Sin, he shall not again receive him, till actual Amendment for a sufficient time to make valid his Profession.
VI. Ordination to the Priesthood shall be a valid License to Preach: And every just Incumbent being the Pastor, Overseer, or Rector of his Parish Church, shall as such have power to Preach to them without any further License, and to judge according to God's Word, to whom and how to perform the proper Work of his Office; on what Text and Subject to Preach, in what Words and Order to Teach and Pray. But if Canons also be made a Rule, they shall not oblige him against the Word of God: And if for Uniformity, or some Mens disability, he be tyed to use the Words of prescribed Forms, called a Liturgy, he shall not be so servilely tyed to them, as to be punishable for every Omission of any Collect, Sentence or Word, while at least the greatest part of the Service appointed for the Day is there read; and the Substance and Necessary Part of the Offices be there performed; no, though he omit the Cross in Baptism, and the Surplice, and deny not Communion to those that dare not receive it kneeling. And if any worthy Minister scruple to use the Liturgy, but will be present, and not Preach against it, he shall be capable notwithstanding of preaching as a Lecturer or Assistant, if the Incumbent Pastor do Consent.
VII. No Oath, Subscription, Covenant, Profession or Promise shall be made Necessary to Ministers or Candidates for the Ministry, besides the Oath of Allegiance and Supremacy, and Subscribing to the Sacred Canonical Scriptures, and to the ancient Creeds, or at the most to the Articles of the Church (excepting to them that scruple the Twentieth, Thirty fourth and Thirty sixth, as they speak only of Ceremonies, Traditions, and Bishops), and the necessary Renunciation of Heresie, Popery, Rebellion and Usurpation: and the Promise of Ministerial Fidelity according to the Word of God: Or at least none but what the Reformed Churches are commonly agreed in.
And let none be capable of Benefices and Church-Dignities, or Government in the Universities, or Free-Schools, who hath not taken the said Oaths, Subscriptions and Renunciations.
VIII. Let none have any Benefice with Cure of Souls, who is not Ordained to the Sacred Ministry by such Bishops or Pastors as the Law shall thereto appoint for the time to come: But those that already are otherwise Ordained by other Pastors, shall not be disabled, or required to be Ordained again. And let no Pastor, by Patrons or others, be imposed on any Parish Church, without the consent of the greater number of the stated Communicants. And at his Entrance, let some Neighbour Ministers in that Congregation declare him their Pastor as so Consented to and Ordained, and preach to them the Duty of the Pastor and Flock, and pray for his Success.
IX. If any Pastor be accused of Tyranny, Injury, or Mal-administration, he shall be responsible to the next Synod of Neighbour Pastors, or to the Diocesan and his Synod, or to the Magistrate, or whomsoever the Law shall appoint; and if guilty and unreformed after a first and second Admonition, shall be punished as his Offence deserveth; but only in a Course of Justice according to the Laws, and not Arbitrarily: Nor so as to be forbidden his Ministerial Labours, till he be proved to do more hurt than good. And if the supposed Injury to any who is denied Communion be doubtful, or but to one, or few, let not, for their sake, the Church be deprived of their Pastor; but let the Person, if proved, injured, have power to forbear all his Payments and Tythes, to the Pastor, and to Communicate elsewhere.
X. Because Patrons, who choose Pastors for all the Churches, are of so different Minds and Dispositions, that there is no certainty that none shall be by them Presented, and by Bishops Instituted and Inducted, to whom godly Persons may justly scruple to commit the Pastoral Conduct of their Souls, whose Safety is more to them then all the World: And because there may be some things left in the Liliurgy, Church Government and Orders, which after their best search may be judged sinful, by such godly and peaceable Christians, as yet consent to the Word of God, and all that the Apostles and their Churches practised: And Humanity and Christianity abhor Persecution; and Human Darkness and great Difference of Apprehensions is such, as leaveth us in Despair of Variety and Concord in doubtful and unnecessary Things; Let such Persons be allowed to assemble for Communion and the Worship of God, under such Pastors and in such Order as they judge best; Provided.
1. That their Pastors and Teachers do take all the foresaid Oaths, Professions and Subscriptions, before some Court of Judicature, or Justices at Sessions, or the Diocesan, as shall be by Law appointed; who thereupon shall give them a Testimonial thereof, or a written License of Toleration.
2. That they be responsible for their Doctrine and Ministration, and punishable according to the Laws, if they preach or practice any thing inconsistent with their foresaid Profession of Faith, and Obedience, or of Christian Love and Peace.
3. That their Communicants pay all Dues to the Parish Ministers and Churches where they live.
And if such People as live where the Incumbent is judged by them unfit for the Trust and Conduct of their Souls, shall hold Communion with a Neighbour Parish Church, they shall not be punishable for it; They paying their Parish Dues at home: Nor shall private Persons be forbidden peaceably to pray or edifie each other in their Houses.
XI. Christian Priviledges and Church Communion being unvaluable Benefits, and just Excommunication a dreadful Punishment, no unwilling Person hath right to the said Benefits; Therefore none shall be driven by Penalties to say that he is a Christian, or to be Baptized, or to have Communion in the Lord's Supper: Nor shall any be Fined, Imprisoned, or Corporally and Positively punished by the Sword, meerly as a Non-Communicant, or Excommunicate and Reconciled, but as the Magistrate shall judge the Crimes of themselves deserve.
But if Non-Communicants be denied all Publick Trust in Churches, Universities or Civil Government, it is more properly the Securing of he Kingdom, Church and Souls, then a punishing of them.
But all Parishioners at Age shall be obliged to forbear reproaching Religion, and profaning the Lord's Day, and shall hear publick Preaching in some allowed or tolerated Church; and shall not refuse to be Catechized, or to confer for their Instruction, with the Parish Minister; and shall pay him all his Tythes and Church Dues.
XII. The Church Power above Parish Churches, Diocefan, Synodical, Chancellors, Officials, Commissaries, &c. we presume not to meddle with: But, were it reduced to the Primitive State, or to Archbishop Usher's Model of the Primitive Government; yea, or but to the King's Description in his Declaration 1660. about Ecclesiastical Affairs, and if also the Bishops were chosen as of old (for Six hundred years and more) it would be a Reformation of great Benefit to the Kingdom, and the Churches of Christ therein: But if we have but Parish Reformation, Religion will be preserved without any wrong or hurt to either the Diocesans or the Tolerated: And if Diocesans be good Men, promoting serious Godliness, and the Sword or Force used only by the Magistrate, Dissent will turn to Love and Concord.
But if they may Suspend, Silence, or Excommunicate, Arbitrarily, or according to their present Canons (which Excommunicate ipso facto, all Men, Magistrates, Ministers, and People, who do but affirm that the Book of Common Prayer containeth any thing repugnant to the Scriptures, or that there is any thing unlawful to be Subscribed in the Thirty nine Articles; or Ceremonies, or that there is any thing repugnant to the Word of God in the Church Government, by Archbishops, Bishops, Deans, Arch-Deacons, and THE REST THAT BEAR OFFICE IN THE SAME] without excepting so much as Lay-Chancellor's use of the Keys.) And if Men Excommunicate must, as continuing such, be undone and laid in Prison, we must be content with our Peace with God and Conscience, and good Men, and that we did our best for more, and mourn under the calamitous Effects of the Publick Enemies of Peace, whom the God of Peace will shortly judge.
To the Right Worshipful Sir E. H.
SIR,
THE Healing of Christians endangered as we are by our own Diseases, is one of the greatest Works in this World, and therefore not to be marred by haste, or for want of due Consultation and Advice. Three ways are now pleaded for among us: Of which two are Extreams, and much of our Disease.
I. One is by the forcing Prelates, who would have all forced to full Conformity to their Canons, and other Impositions; and none endured, be they never so wise, or godly, or peaceable, who think any thing in them to be sinful. This way was long tried heretofore; and these last Twenty years, it hath shewed us what it will effect: The Shepherds have been smitten, and the Flocks scattered, about Two thousand godly Ministers Silenced, adjudged to lye in Jail with Rogues, and to utter Ruine by paying Twenty and Forty pound a Sermon, &c. The People hereby imbittered against the Prelates, and alienated from their Party as malignant Persecutors, and as Gnelphes and Gibelines, all in discontent and dangerous contention, and on both sides growing worse and worse. And is this the only healing way?
II. The other Extream is those that are too far alienated into unlawful Separations; whose talk is earnest against that which is called a Comprehension, that is, such a Reformation of the Parish Churches as may there unite the main Body of the faithful Ministers: And they had rather the things which we cannot there consent to, were continued unreformed, that so the best People might be still alinated from them, and driven all into their Tolerated Churches. Concerning this way, I offer to your Consideration,
1. Is it the part of good Men thus to be guilty of that which themselves account intolerable Sin, and that in many Hundred thousands, desiring it might not be reformed, and this on pretence of promoting Godliness; when once their Leaders drew it up as a Fundamental, That [he that alloweth others in known sin cannot be saved].
2. It is certain that there is no way so orderly and advantageous to the common Interest of Christianity, as Reformed Parish Churches.
3. The most of the People that most need the Ministry, will come to the Parish Churches, and will grow worse and worse if they have not faithful Teachers; and we shall please a few good People till they are worn out, and for want of a serious believing converting Ministry, a Generation of ignorant Malignants will succeed them. And we shall come short of the main end of the Ministry.
4. So many good and scrupulous People will leave the Parish Churches, as will set the Nation (or rather London) in an even balance, and increase the envy of the other part, and one side will talk more contemptuously of the Parish Churches, and the Parish Pulpits will daily ring with Reproach against them, so that the Common People, who will be in the Parish Churches, will increase their hatred against the Tolerated, and they will live in a mutual and wordy War.
5. The violent Prelatists will by this have their ends, and will triumph over them in these Confusions, and say, Did not we tell you what would be the Effect of Alteration and Toleration?
6. When it is intended that this be but the Introduction of a better Settlement, the next Attempt will by this be disabled, and they will say, You see that they are never satisfied, but are still changing, and know not where to rest.
7. The next Parliament having Experience of these Confusions will recall and and abrogate all their Tolerations. These things are easily foreseen. And you that were One of the Eleven excluded Members, know what such Hands have formerly done.
III. The middle true way therefore is Parochial Reformation. This is necessary in it self: This is consistent with the Interest of those that justly desire Toleration. In a well constituted Christian Nation, tolerated Churches should be but as Houses of Charity, Zenodochia; Hospitals for the Aged, Weak, Lame, Blind and Sick. It is consistent with the just Episcopal Interest, and indeed is its most necessary support, for want of which a Succession of godly Adversaries will be against it to the end. Let us have Christ's true Doctrine, Worship and Church-Communion, and let General Bishops over us keep their Baronies, Lordships, Wealth, and Honour. And we will be responsible to them or any Rulers for our Mal-Administration. But let them have no Power as Bishops, but of the Church-Keys, Et valeat quantumvalere perest: Let them teach and reprove us, and if they do injuriously pronounce us Excommunicate, we will bear it: But keep the Sword only in the hand of Magistrates, and be not the Lictors of Anathematizers and Horners by your Writs de Excommunicato capiendo. The Truth is, Civil and Church Government will be well done, if we knew how to get still good Men to use it. And the chief Point of Political Wisdom is to secure a Succession of such Men. Give us but such Diocesans as Grindal, Iewel, Usher, &c. and let them be but Pastors, and not armed with the Sword, and who will expect that they should hurt us? If Kings, that choose Bishops, and Patrons, that choose Incumbents, should be always certainly wise and holy Men, and lovers of all such, they would choose us such: But if they be not (and Christ tells you how hardly the Rich are saved) they will mostly choose such as are of their mind, or as Favourites obtrude; and bad Bishops and Priests are the mortal Disease of the Church: And if I tell King and Patrons that the Clergy and Communicants should have a Consenting or Dissenting Vote, and so the Door should have three Locks, (the Consent of the Ordainers, Communicants, and Magistrates) I cannot hope that they should regard me. But I will repeat what Mr. Thorndike saith, (a Man as far as most from the Nonconformists) Treatise of Forbearance, [It is to no purpose to talk of Reformation in the Church unto Regular Government, without restoring the Liberty of choosing Bishops, and the Priviledge of enjoying them in the Synods, Clergy and People of each Diocess: so evident is the right of Synods, Clergy and People in the making of those of whom they consist, and by whom they are to be Governed, that I need make no other reason of the neglect of Episcopacy than the neglect of it.]
As for them that must needs have all our Cure dispatcht in fewer words than this half Sheet of Paper containeth, they are unfit Men to do so great a Work, and will do it accordingly, if at all: Statute Books and Councils are much greater. Sir, though Experience depress my Hopes, the Case exciteth my Desires, which I here offer you; not for my self, who am not capable of any Kindness from King, Parliament, or Prelate… that I know of, unless it be to do me no harm, (and much I a… sure they cannot do me) but for Publick Good, which is the great Desire of
Your Servant, Richard Baxter. Nov. 9. 1680.
The Reasons of these several Articles.
I. WE cannot treat of the Government and Concord of Christians, till we agree what a Christians is, and who they are who are the Subjects. So for the IId.
III. 1. If Ministers be commanded to Baptize those Children who are brought by no Parent, or Pro-parent, who taketh the Child as his own, and undertaketh his Education, it will cast out Multitudes of faithful Ministers, who know no right that the Children of Atheists and Infidels, as such, have no Baptism.
2. This Article for owning the Baptismal Covenant is but what the Liturgy pleads for: But when it is said [We shall admit none to the Sacrament but those that are Confirmed, or desire it] it supposeth that they must give us notice of it.
IV. This is only for a liberty to help memory in great Parishes, where it is impossible to remember all the Communicants; and avoid confusion by the unknown.
V. Without this much power in the Parish Minister, the thing must be undone, it being impossible for the Diocesan alone to do it; and the ancient Discipline will be unavoidably cast out of the Church: But if the Bishops will not yield to this much, that will instead of an Appeal from the Incumbent, take the whole Work of Publick Admonition and Censure on themselves. We shall submit to the Obliteration of all those underlined Words, and thankfully use the Power of Suspending our own Acts, and that also under the Government and Correction after mentioned.
VI. 1. How is he by Office a Teacher, who hath not Authority to Teach?
2. We ask none of the Bishop's Office for him, but his own: We leave him under Government, and responsible for his Mal-administration.
3. No Man's Ministry is safe, if he may be Suspended for not saying his Lesson as prescribed just to a Sentence.
4. This will make no Alteration in the Publick Offices of the Churches.
VII. Christ hath made the Symbols of Christianity and Communion: And he that in these Things serveth Christ is acceptable to God, and approved of (wise) Men, Rom. 14. 18.
2. Needless Oaths and Covenants and Professions are more useful to Satan, as Engines to tear, than to the Church as means to Concord.
3. But if under the Pretenses of Renouncing Heresie, Popery, Rebellion and Usurpation, Men will draw up ens…aring words, against the Law of Nature or Scripture, it is no such Snares that will heal the Churches. To say [I renounce all contrary to this Profession] is enough. To the Renunciation of Popery there needs no more than the Oath of Supremacy it self, if to the renunciation of [Forreign Iurisdiction] were but added [Civil or Ecclesiastical].
4. If the Church Articles were more exact it were better.
VIII. 1. Those that cannot submit to a Legal Ordination, must be content with Toleration.
2. The questioning of those already Ordained, need not make a breach, as long as no Patron is forced to present such, nor the major part of Communicants forced to accept them; nor the minor, if they dissent, forbidden their Communion elsewhere. And this quarrelling at each others Ordination is endless. As the Bishops say on one side, [None should be Ordained without a Bishop]; so they say on the other side, [1. The chief Minister of every Church is a Bishop: specially of a City Church. 2. That Ordination is valid which is better than the Papists; (For 1. we Re-ordain them not: 2. Our Bishops claim Succession from them:) But the Ordination used here after 1646. is better than the Papists: For 1. Theirs is to an unlawful Office, to be Mass-Priests: 2. It is into a false Church (that is, as headed by a pretended Universal Head). 3. And it is from the Pope, who as such hath no power: They profess themselves his Subjects. 4. And the Roman Seat hath had oft and long Intercisions. 5. They say that Ordination is valid which is better than the English Diocesans: But, &c. 1. The English Diocesans is derived from Rome, which wanted power, and was as aforesaid, false and interrupted. 2. They have neither the Election or known Consent of the Clergy or People, but are chosen by the King. And the old Canons for many Hundred years null such Bishops.
3. It is meet that the Temples, Tythes, and Pastoral Office go together to the same Men: and therefore that the Patron, Communicants, and Ordainers do all agree; But if they cannot agree, the Patron or Magistrates Judge who shall have the Temples and Tythes.
Memorandum, Here wants the Reasons of the rest of the Articles: if not something more to the Eighth Article.
FINIS.
End of the text · Richard Baxter, Baxters Narrative of His Life and Times (1696)