Concerning the Discipline and Ceremonies of the Church of England, Part 1
Two Papers OF PROPOSALS Concerning the DISCIPLINE and CEREMONIES OF THE CHURCH of ENGLAND. Humbly Preſented to His MAJESTY, By the Reverend MINISTERS of the PRESBYTERIAN PERSWASION.
LONDON, Printed in the Year, 1661.
The Firſt PAPER.
May it pleaſe Your moſt excellent Majeſty,
WE Your Majeſties loyal Subjects cannot but acknowledge it as a very great Mercy of God, that immediately after your wonderful and peaceable Reſtauration unto Your Throne and Government (for which we bleſſe his Name) he hath ſtirred up your Royal Heart, as to a zealous Declaration 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 Suiters at the Throne of Grace, that the God of Peace who hath put ſuch a thing as this into your Majeſties Heart, will, by his heavenly wiſdom and Holy Spirit, ſo aſſiſt You therein, and bring your Reſolutions to ſo perfect an effect and iſſue, that all the people of theſe Kingdoms may have abundant cauſe to riſe up and bleſs You, and bleſs God who hath delighted in You, to make You his Inſtrument in ſo happy a Work: That as Your glorious Progenitor, Henry the Seventh, was happy in uniting the two Houſes of York and Lancaſter, and your Grandfather King James (of bleſſed memory) in uniting the Kingdoms of England and Scotland; So this Honour may be reſerved to your Majeſty (as a radiant Jewel in your Crown) That by your Princely Wiſdom and Chriſtian Moderation, the hearts of the People may be united, and the unhappy differences and miſ-underſtandings amongſt Brethren in matters Eccleſiaſtical 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 Majeſties Chriſtian Deſign, we taking it for granted, that there is a firm Agreement between our Brethren and us in 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 Liturgie and Ceremonies; do in all humble obedience to your Majeſty repreſent,
Firſt, In as much as the ultimate end of Church-Government and Miniſtry, is, That Holineſs of Life and the 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: As,
1. That thoſe of our Flocks who are diligent and ſerious about the matters of their Salvation, may not by words of ſcorn, or any abuſive uſages, be ſuffered to be reproachfully handled, but may have Liberty and Encouragement in their Duties, of exhorting and provoking one another to Love and to Good Works, and of building up one another in their moſt holy Faith, and by all religious and peaceable means of furthering one another in the waies of Eternal Life; who being not therein oppoſite to Church-Aſſemblies, nor refuſing the guidance and 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 among them, to the end the People may be publickly inſtructed, by preaching every Lords day, by catechiſing and frequent adminiſtration of the Lords Supper, and of Baptiſm, and other Miniſterial Acts, as the occaſions and neceſſities of the People may require in health and ſikneſs: And that effectual proviſion of Law may be made, that ſuch as are inſufficient, negligent, or ſcandalous, may not be allowed or permitted in ſo ſacred a Function and Imployment.
3. That none may be admited to the Lords Supper, till they can competently underſtand the Principles of Chriſtian religion, and do perſonally own their Baptiſmal Covenant, by credible profeſſion of Faith and Holineſs, 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 thoſe under their Charge doth appertain, may be produced before any perſon receive confirmation. Which courſe (we humbly conceive) will much conduce to the quieting thoſe ſad Diſputes which have greatly troubled the Church of God amongſt us, touching Church-Members and Communicants.
4. That an effectual courſe may be taken for the Sanctification of the Lords day, appropriating the ſame to holy Exerciſes both in publick and private, without any unneceſſary divertiſments; it being certain and by long experience found, that the due obſervation thereof is a ſpecial means of preſerving and promoting the power of Godlineſs, and obviating of Prophaneſs.
Then for matters in difference, viz. Church-Government, Liturgy, and Ceremonies, We humbly Repreſent to Your MAJESTY:
That although upon juſt Reaſons, we do diſſent from the Eccleſiaſtical Hierarchy or Prelacy diſclaimed in Covenant, as it was ſtated and exerciſed in theſe Kingdomes; yet we do not, nor ever did renounce the true ancient primitive Epiſcopacy, or Preſidency, as it was ballanced or managed by a due commixtion of Preſbyters therewith, as a fit means to avoid Corruptions, Partialities, Tyrannies, and other Evils which may be incident to the adminiſtration of one ſingle Perſon: which kinde of attempored Epiſcopacy, or Preſidency, if it ſhall by your Majeſties grave Wiſdome and gracious Moderation, be in ſuch manner conſtituted (as that the fore-mentioned, 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 to your Majeſty ſome of the Particulars, which we conceive were amiſs in the Epiſcopal-Government, as it was practiſed before the year, 1640. As,
1. The great extent of the Biſhops Diocess, which was much too large for his own perſonal Inſpection, wherein he took aperſonal Charge over the Souls of all thoſe within his Biſhoprick; which burden muſt needs be granted to be too heavy 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 Duties and Truſts 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 are Secular perſons, and could not adminiſter that Power which originally pertaineth to the Officers 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 Articles of Viſitation, inquiring unwarrantably 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.
For the reforming of theſe Evils, we firſt crave leave to offer to your Majeſty:
1. The late moſt Reverend Primate of Ireland his Reduction of Epiſcopacy, unto the Form of a 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 Abilities, as in all other parts of Learning, ſo in that eſpecially of the Antiquities of the Church; but alſo, becauſe therein Expedients are offered towards in the Healing of theſe Grievances.
2. And in order to the ſame End, we further humbly deſire, That the Suffragans Chorepiſcopi, mentioned in the Primate's Reduction, may be Choſen by the reſpective Synods, and by that Election may be ſufficiently Authorized to diſcharge their Truſt, and 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 Work.
3. That no Oathes, or Promiſes of Obedience to the Biſhops, nor any unneceſſary Subſcriptions or Engagements be made Neceſſary to Ordination, Inſtitution, or Induction, Miniſtration, Communion, or Immunities of Miniſters, they being Reſponſible for any Tranſgreſſion of the Law: And that no Biſhop, nor any Eccleſiaſtical Governor, may at any time Exerciſe their Government by their private Will or Pleaſure, but only by ſuch Rules, Canons and Conſtitutions, as ſhall be by Act of Parliament ratified and eſtabliſhed: And that ſufficient Proviſion may be made to ſecure both Miniſters and People againſt the Rules of Arbitrary Government.
Secondly, Liturgy.
1. We are ſatisfied in our Judgments concerning the Lawfulneſs of a Liturgy, or Form of Worſhip, Provided it be for the Matter agreeable to the Word of God, and fitly ſuited to the Nature of the ſeveral Ordinances and Neceſſities of the Church, neither too tedious in the whole, nor compoſed of too ſhort Prayers or Reſponſals, not diſſonant from the Liturgies of the Reformed Churches; nor too rigorouſly impoſed, nor the Miniſter confined thereunto, but that he may alſo make uſe of the Gifts for Prayer and Exhortation which Chriſt hath given him, for the Service and Edification of the Church.
2. Inaſmuch as the Book of Common Prayer hath in it many things which are juſtly offenſive, and need amendment, hath been long diſcontinued, and very many, both Miniſters and people, and perſons of pious, loyal, and peaceable Minds, therein greatly diſ-ſatiſfied; whereupon if it ſhould be again impoſed, will inevitably follow ſad Diviſions and widening of the Breaches which your Majeſty is endeavouring to heal: We do moſt humbly offer to your Maſties Wiſdome, that for preventing of ſo great Evils, and for ſetling the Church in Ʋnity 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 other Varying Forms in Scripture-phraſe, to be uſed at the Miniſters choice; of which Variety and Liberty there be Inſtances in the Book of Common Prayer.
Thirdly, 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 are to be ordered by the Light of Nature, and Humane Prudence, according to the general Rules of the Word, which are alwaies to be obſerved.
And as to divers Ceremonies formerly retained in the Church of England, we do in all humility offer to your Majeſty theſe enſuing Conſiderations.
That the Worſhip of God is in it ſelf Pure, and Perfect, and Decent, without having any ſuch Ceremonies affixed thereunto; for did they contribute any thing to that neceſſary Decency which the Apoſtle requires, we might expect to meet with them in the Apoſtles time, there being no Reaſon to induce us to the uſe of them, which might not have induced them.
That the Lord hath declared Himſelf in the matters that concern his Worſhip, to be a Jealous 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 theſe accounts many faithful Servants of the Lord knowing his Word to be a perfect Rule, of Faith and Worſhip (by which they muſt judge of his acceptance of their Services, and muſt be themſelves judg'd) have ever 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 communication of his Grace and comfort; eſpecially in ſeeing theſe Ceremonies have been impoſed and urged upon ſuch Conſiderations as draw too near to the ſignificacy 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 Holilineſs: And ever ſince the Reformation they have been a matter of Contention and endleſs Diſpute in this Church, and have been a cauſe of depriving the Church of the fruit and benefit they might have reaped from the labors of many learned and godly Divines, ſome of whom judging them unlawful, others inexpedient, were in Conſcience unwilling to be brought under the power of them; And they have occaſioned through the offence taken at them by many of the people heretofore great ſeparation in our Church, and ſo have rather prejudiced than promoted the Ʋnity thereof: And at this time by reaſon of their long diſuſe, may be more likely than ever heretofore to produce the ſame inconvenience. And they are at beſt indifferent, and in their nature mutable: And that it is (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 Subſtantials of Worſhip themſelves. And though we do moſt heartily acknowledge your Majeſty to be Cuſtos utriuſque Tabulae, and to be ſupream Governor over all Perſons, and in all Things and Cauſes, as well Eccleſiaſtical as Civil, in theſe your Majeſties 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 holy Apoſtle, touching things indifferent, in not occaſioning offence to weak Brethren, as the Apoſtle himſelf (then one of the higheſt Officers in the Church of Chriſt) judged himſelf to be obliged by? and whether the great Work, wherein the Lord hath intruſted your Majeſty, be not rather to provide by your ſacred Authority, that the things which are neceſſary by Divine Command in Gods Worſhip, ſhould be duly performed, than that things unneſſary ſhould be made by humane command neceſſary and penal? And how greatly pleaſing will it be to the Lord, that your Majeſties heart is ſo tenderly and religiouſly compaſſionate to ſuch of his poor Servants, differing in ſome matters, who prefer the peace of their Conſciences in God's Worſhip, above their own civil concernments whatſoever.
May it therefore pleaſe your Majeſty out of your Princely Care for the healing of our Breaches, graciouſly to grant, That Kneeling at the Lords Supper, and ſuch Holy Daies, as are but of humane Inſtitution, may not be impoſed upon ſuch as do conſcienciouſly ſcruple the obſervation of them. And that the uſe of the Surplice, and Croſs in Baptiſm, and Bowing at the Name of Jeſus (rather than Chriſt or Emmanuel, or any other names whereby the Divine Perſon, or either of the other Divine Perſons is denominated) may be Aboliſhed. Theſe things being in the judgment of the Impoſers themſelves, but indifferent and mutable; and 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 repreſent to your Majeſty, that divers Ceremonies (which we conceive have no foundation in the Law of the Land) as erecting Altars, Bowing towards them, and ſuch like, have not only been 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, Proteſtants grieved, and the Papiſts pleaſed, as hoping theſe Innovations might make way to greater changes.
May it therefore pleaſe your Majeſty, in ſuch waies as your Royal Wiſdome ſhall judge meet, effectually to prevent the impoſing and uſing ſuch Innovations for the future; that ſo according to the pious intention of your Royal Grandfather (King James of bleſſed memory) the publick Worſhip may be free, not only from blame, but from ſuſpition.
In obedience to your Majeſties Royal Pleaſure ſignified to us, we have tendered to your Sacred 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 our Differences, but the roots and cauſes of them. We humbly beg your Majeſties favourable Acceptance of theſe our loyal and conſciencious Endeavours to ſerve the Church of Chriſt; and your Majeſties gracious Pardon, if in any thing or expreſſion we anſwer not your Majeſties expectation▪ profeſſing before your Majeſ… and before the Lord the Searcher of all hearts, that we have done nothing out of ſtrife and vain-glory, or emulation, but have ſincerely offered what we apprehend moſt ſeaſonable, as conducing to that happy end of Ʋnity and Peace, which your Majeſty doth ſo piouſly proſecute. We humbly lay ourſelves, and theſe our Addreſſes, at your Majeſties feet; profeſſing our unfeigned Reſolution, to live and die your Majeſties real, faithful, and obedient Subjects: And humbly implore your gracious Majeſty, according to your Princely Wiſdom and Fatherly Compaſſion, to lay your Hands upon the bleeding Rents and Diviſions that are among us, that there may be an healing of them. So ſhall your Throne be greater than the Throne of your Fathers; and in your daies the Righteous ſhall flouriſh, Peace run down like a River, and the Generations to come ſhall call you Bleſſed.