Concerning the Discipline and Ceremonies of the Church of England, Part 2
The Second PAPER.
May it pleaſe your Majeſty,
SO great was the Comfort created in our mindes by your Majeſties oft expreſſed Reſolution, to become the Effectual Moderator in our Differences, and your ſelf to bring us together, by procuring ſuch mutual condeſcentions as are neceſſarie thereto; and alſo by your gracious Acceptance of our Propoſals, which your Majeſty heard and received, not onelyonly without blame, but with acknowledgement of their moderatio… ; and as ſuch as would infer a Reconciliation between the differing Parties; That we muſt needs ſay, that the leaſt abatement of our hopes is much the more unwelcome and grievous to us, in finding ſo much of the propoſed neceſſarie means for our Agreement (eſpecially in the point of Government) here paſſed by in your Majeſties Declaration, as if it were denied us.
But yet remembring the gracious and encouraging Promiſes of your Majeſtie, and obſerving your Majeſties Clemencie in what is here granted us, and your great Condeſcention in vouchſafing not only ſo graciouſly to hear us in theſe our humble addreſſes and Requeſts, but alſo to grant us the fight of our Declaration before it is reſolved on, with libertie of returning our Additional Deſires, and hope that they ſhall not be rejected. We reaſſume our confidence, and comfortably expect, that what is not granted us in this Declaration that is reaſonable and neceſſary to our Agreement, ſhall yet be granted upon fuller conſideration of the Equity of our Requeſts.
As our deſigns and deſires are not for any worldly Advantages or Dignities to our ſelves, So have we not preſumed to meddle with any Civil Intereſt of your Majeſty, or any of your Officers, nor in matters of meer convenience, to caſt our Reaſon into the ballance againſt your Majeſties Prudence, But meerly to ſpeak for the Laws, and Worſhip, and Servants of the Lord, and for the Peace of our Conſciences, and for the ſafety of our own and our Brethrens Souls. It lifts us up with joy to think what happy Conſequences will enſue, if your Majeſty ſhall entertain theſe healing motions; How happily our differences will be reconciled, and the exaſperated minds of men compoſed! How temptations to contention and uncharitableneſs will be removed! How comfortably your Majeſty will reign in the deareſt affections of your Subjects, and how firmly they will adhere to your Intereſt as their own! How chearfully and zealouſly the united Parts and Intereſts of the Nation will conſpire to ſerve You! What a ſtrength and honour a Righteous Magiſtracy a Learned, Loyal, Holy Miniſtry, and a faithful, praying People will be to your Throne! and how it will be your glory to be King of the moſt Religious Nation in the World! that hath no conſiderable parties, but what are centred under Chriſt in You. What a comfort it will be to the Biſhops and Paſtors of the Church to be honoured and loved by all the moſt Religious of their Flocks, to ſee the ſuccess of their labours and the Beauty of the Church promoted by our Common Concord, and Brethren to aſſemble and dwell together in unity, ſerving one God, according to one Rule, with one heart and mouth.
And on the contrary, ſhould we loſe the opportunity of our deſired Reconciliation and Ʋnion, it aſtoniſheth us to foreſee what dolefull effects our diviſions would produce, which we will not ſo much as mention in particular, leſt our words ſhould be miſunderſtood.
And ſeeing all this may be ſafely and eaſily prevented, We humbly beſeech the Lord in mercy to vouchſafe to your Majeſty, an heart to diſcern aright of Time and Judgment.
And as theſe are our general ends and motives, So we are induced to inſiſt upon the Form of a Synodical Government, conjunct with a fixed Preſidency or Epiſcopacy, for theſe Reaſons.
1. We have reaſon to believe that no other terms will be ſo generally agreed on, and it is no way injurious to Epiſcopal Power, but moſt firmly eſtabliſheth all in it that can pretend to Divine authority, or true Antiquity: It granteth them much more than Reverend Biſhop Hall in his Peace-maker, and many others of that judgment do require, who would have accepted of the fixing of the Preſident for Life, as ſufficient for the reconciliation of the Churches.
2. It being agreeable to the Scripture and the primitive Government, is likelieſt to be the way of a more univerſal Concord, if ever the Churches on Earth arrive to ſuch a bleſſing: However it will be moſt accptable to God, and wel-informed Conſciences.
3. It will promote the practice of Diſcipline & Godlineſs without diſorder, and promote Order without hindering Diſcipline & Godlineſs.
4. And it is not to be ſilenced (though in ſome reſpects we are loth to mention it) That it will ſave the Nation from the violation of the Solemn Vow and Covenant, without wronging the Church at all, or breaking any other Oath. And whether the Covenant were lawfully impoſed or not, we are aſſured from the nature of a Vow to God, and from the Caſe of Saul, Zedekiah, and others, that it would be a terrible thing in us to violate it on that pretence. Though we are far from thinking that it obligeth us to any evil, or to go beyond our places & callings to do good, much leſs to reſiſt Authority, (to which it doth oblige us) yet doth it undoubtedly bind us to forbear our own conſent to thoſe luxuriances of Church-Government which we there renounced, and for which no divine Inſtitution can be pretended. Not preſuming to meddle with the Conſciences of thoſe many of the Nobility and Gentry, and others, that adhered to this late Majeſty in the late unhappy Wars, who at their Compoſition took this Vow and Covenant. We only crave your Majeſties clemency to our ſelves and others, who believe themſelves to be under its obligations. And God forbid that we that are the Miniſters of the Word of Truth ſhould do any thing to encourage your Majeſties Subjects to caſt off the Conſcience of an Oath. Till the Covenant was decried as an Almanack out of date, and its obligation taken to be null, that odious Fact could never have been perpetrated againſt your Royal Father, nor your Majeſty have been ſo long expulſed from your Dominions. And the obligation of the Covenant upon the conſciences of the Nation, was not the weakeſt Inſtrument of your Return. We therefore humbly beſeech your Majeſty (with greater importunity than we think we ſhould do for our lives) That you would have mercy on the Souls and Conſciences of your People, and will not ſuffer us to be tempted to the violation of ſuch ſolemn Vows, and this for nothing, when an expedient is before you that will avoid it, without any detriment to the Church; nay, to its honor & advancement.
The Prelacy, which we diſclaim, is, that of Dioceſans upon the claim of a ſuperior Order to a Presbyter, aſſuming the ſole power of Ordination, and of publick Admonition of particular Offender▪ enjoyning Penitence, Excommunicating and Abſolving (beſides Confirmation) over ſo many Churches, as neceſſitated the corruption or extirpation of Diſcipline, and the uſing of humane Officers (as Chancellors, Surrogates, Officials, Commiſſaries, Arch-deacons) while the undoubted Officers of Chriſt (the Paſtors of the Particular Churches) were hindred from the exerciſe of their Office.
The Reſtauration of Diſcipline in the particular Churches, and of the Paſtors to the exerciſe of their Office therein, and of Synods for neceſſary Conſultation and Communion of Churches, and of the primitive Preſidency or Epiſcopacy, for the avoiding of all ſhew of Innovation and Diſorder, is that which we humbly offer as the Remedy, Beſeeching your Majeſty, that if any thing aſſerted ſeem unproved, an impartial Conference in your Majeſties hearing may be allowed us in order to a juſt Determination.
Concerning the preamble of your Majeſties Declaration, we preſume onelyonly to tender theſe Requeſts.
1. That we are perſwaded it is not in your Majeſties thoughts, to intimate that we are guilty of the Offences which your Majeſty here reciteth; So we hope it will rather be a Motive to the haſtning the Nations Cure, that our unity may prevent Man's temptations of that nature for the time to come.
2. Though we have profeſſed our willingneſs to ſubmit to the Primitive Epiſcopacy and Reformed Liturgie, hoping it may prove an Expedient to an happy Union; yet have we expreſſed our diſlike of the Prelacy and preſent Liturgie, while unreformed. And though Sacriledge and unjuſt Alienation of Church-lands, is a thing that we deteſt, yet whether in ſome caſes of true Superfluity of Revenues, or true Neceſſity of the Church, there may not be an Alienation which is no Sacriledge? And whether the Kings and Parliaments have been guilty of this Crime that have made ſome Alienations, are Points of high concernment, of which we never had a Call to give our Judgment; And therefore humbly beſeech your Majeſty, that concerning theſe Matters, we may not to our prejudice be otherwiſe underſtood, than as we have before and here expreſſed.
3. That as your Majeſty hath here vouchſafed us your Gracious Acknowledgment of our Moderation, it may never be ſayd, that a Miniſter and People of ſuch moderate principles, conſenting to Primitive Epiſcopacy and Liturgy, could not be received into the Settlement and countenanced Body of Your People, nor poſſeſs their ſtations in the Church, and Liberty in the Publick Worſhip of God.
4. And whereas it is expreſſed by your Majeſty, That the Eſſence and Foundation of Epiſcopacy may be preſerved, though the Extent of the Juriſdiction may be altered; This is to us a ground of hope, that ſeeing the greatning or leſſening of Epiſcopal power is in your Majeſties Judgment but a matter of convenience, the Lord will put it into your heart to make ſuch Alteration in the alterable Points, as the Satisfaction of the Conſciences of ſober men, and the Healing and Union of the Churches do require.
And as to our Plea for Primitive Epiſcopacy; the Offices and Ordinances of Chriſt muſt be ſtill diſtinguiſhed from the alterable accidents; though we plead not for the Primitive Poverty, Perſecution, or Restraints, yet muſt we adhere to the Primitive Order, and Worſhip, and Adminiſtrations in the ſubſtance, as believing that the circumſtantiating of them is much committed unto man, but to Inſtitute the Offices and Ordinances, is the high Prerogative of Chriſt, the Univerſal King and Law-giver of the Church.
Concerning the Matter of your Majeſties Conceſſions, as related to our Propoſals.
I. We humbly renew our Petition to your Majeſty for the effectual ſecuring of thoſe premiſed neceſſaries, which are the matter of our chiefeſt care, and whereunto the controverted Points ſubſerve, Viz.
1. That private Exerciſes of Piety may be encouraged.
2. That an able faithful Miniſtry may be kept up, and the inſufficient, negligent, and non-reſident and ſcandalous caſt out.
3. That a credible profeſſion of Faith and Obedience be prerequired of Communicants.
4. That the Lords day may be appropriated to holy Exerciſes, without unneceſſary devertiſements.
I. For Church-Government: In this your Majeſties Declaration, Pariſh-Diſcipline is not ſufficiently granted us; Inferior Synod: with their Preſidents are paſſed by: and the Biſhop, which your Majeſty here declareth for, is not Epiſcopus praeſes, but Epiſcopus princeps; endued with ſole Power both of Ordination and Juriſdiction: For though it be ſayd, The Biſhop ſhall do nothing without the Adviſe of the Presbyters, yet their Conſent is not made neceſſary, but he may go contrary to the Counſel of them all. And this Advice is not to be given by the Dioceſan Synod, or any other Repreſentatives of the Clergy, but by the Dean and Chapter, and ſo many, and ſuch others as he pleaſe to call. In all which there being nothing yeilded us, which is ſufficient to the deſired Accommodation and Ʋnion; we humbly proſecute our Petition to your Majeſty, That the Primitive preſidency, with their reſpective Synods, deſcribed by the late Reverend Primate of Ireland, may be the Form of Church-Government eſtabliſhed among us, at leaſt in theſe three needful Points.
1. That the Pastors of the reſpective Pariſhes may be allowed not only publickly to Preach, but perſonally to Catechiſe, or otherwiſe Inſtruct the ſeveral Families (admitting none to the Lord's Table, that have not perſonally owned their Baptiſmal Covenants, by a credible profeſſion of Faith and Obedience) and to Admoniſh and Exhort the Scandalous, in order to their Repentance, to hear the Witneſſes and the accuſed party, and to appoint fit Times, and Places for theſe Things: And to deny ſuch perſons the Communion of the Church, and the holy Euchariſt, that remain Impenitent, or that wilfully refuſe to come to their Paſtors to be Inſtructed, or to Anſwer ſuch probable Accuſations, and to continue ſuch Excluſion of them till they have made a credible profeſſion of their Repentance, … and then to receive them again to the Communion of the Church Provided there be place for due Appeals to Superior Power. Al this we beſeech your Majeſty to Expreſs, under your Fifth Conceſſion, becauſe it is to us of very great Weight, and the Rubrick is unſatisfactory, to which we are referred.
2. That all the Paſtors of each Rural Deanry, having a ſtated Preſident choſen by themſelves (if your Majeſty pleaſe to grant them that liberty) may meet once a Month, and may receive Preſentments of all ſuch perſons, as notwithſtanding Suſpention from Communion of the Church, continue impenitent, and unreformed; and having further admoniſhed them, may proceed to the Sentence of ſolemn Excommunication, if after due patience they cannot prevail: And may receive the Appeals of thoſe that conceive themſelves injuriouſly ſuſpended, and may decide the Cauſe. Or (if this cannot be attained) at leaſt, that the Paſtors of each Rural Deanry, with their Preſident, may have power to meet monthly, and receive all ſuch Preſentments and Appeals, and judge whether they are fit to be tranſmitted to the Dioceſan or not: And to call before them and admoniſh the Offenders ſo preſented; yet if the Preſentments againſt Magiſtrates and Miniſters be reſolved only to the Dioceſan Synod, and their Appeals immediately put in, we ſhall therein ſubmit to your Majeſties pleaſure.
3. That a Dioceſan Synod, conſiſting of the Delegates of the ſeveral Rural Synods be called as often as need requireth; and that without the conſent of the major part of them, the Dioceſan may not ordain or exerciſe any Spiritual Cenſures on any of the Miniſters, nor Excommunicate any of the people but by the conſent of the Synod, or of the Paſtors of the particular Pariſhes where they had Communion. And that not only Chancellors, but alſo Archdeacons, Commiſſaries and Officials (as ſuch) may paſs no Cenſures purely ſpiritual, but for the exerciſe of civil Government, coercively by Mulcts, or corporal Penalties, by power derived from your Majeſty, as Supream over Perſons and Things Eccleſiaſtical, we preſume not at all to interpoſe, but ſhall ſubmit to any that act by your Majeſties Commiſſion.
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 Unity of Believers, and the pleaſing of Chriſt who hath required it by his Laws: And withall it's 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 to which we are referred.
1. Becauſe it leaves the people at 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 'tis impoſſible for want of time.
2. Becauſe it alloweth us to deny the Sacrament to thoſe only that maliciouſly refuſe reconciliation with their Neighbors, and only to admoniſh other ſcandalous ſinners to forbear; though the Canon 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 diſcreeter 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 or looſing, 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 ſayd [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 S. Paul to the Elders of the Church of Epheſus is appointed to be read to them at the time of their Ordination: Take heed 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. Act. 14.23. Act. 15. —1 Theſ. 5.12, 13. 1 Tim. 3, 4, 5. 1 Tim. 5.17. Heb. 13.7, 17, 24. and other places, that it is the Office of a Presbyter to over-ſee, rule, and guide the Flock with that Miniſterial Rule which conſiſteth in the exerciſe of the Keys, or management, or perſonal application of Gods Word to the conſciences and caſes of particular perſons, for their ſalvation, and order of the Church; the Coercive power belonging to the Magiſtrate. And this was the practice of the ancient Church, as appeareth undeniably in Ignatius, Tertullian, Cyprian, Jerome, Chryſoſtome, &c. Concil. Carthag. 4 Can. 22, 23, 29, 32, 34, 35, 36, 37. And is confeſſed by the chiefeſt Defenders of Epiſcopacy.
II. 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 the true nature of the Paſtoral work, conſidering,
1. How many hundred Churches are in a Dioceſs.
2. How many thouſand perſons are in 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 dealt 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 they have upon full admonition proved him impenitent themſelves, eſpecially when too many Miniſters are (to ſay nothing of a paſſion that may cauſe partial accuſation) 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 Impentiencie.
5. What abundance of work the Biſhop will have (beſides conſtant preaching, which 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 others Judgments:) Theſe and much more, with a care of Church-building, 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 will ſo exaſperate the ſcandalous, that they will vex the Paſtors with numerous Appeals.
7. The Paſtors will be undone by travelling and waiting, and maintaining ſuch multitude of witneſſes, as is neceſſary for the proſecuting of Preſentments, and anſwering the Many Appeals.
8. The buſineſs will be ſo odious, chargeable and troubleſome, 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 burthen, 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 people perceive, they wil the more inſult, and vex us with Appeals: So that the diſcouragements of the 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 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 deterred 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 Gods diſpleaſure, will ſeek for and intrude into both places.
4. And the tender-conſcienced people will be tempted to ſpeak hardly of ſuch undiſciplin'd Churches, and of the Officers, and to withdraw from them.
5. And hereby they will fall under the diſpleaſure of Superiors, and the ſcorn of the Vulgar, that have no religion, but what is ſubſervient to their fleſh.
6. And ſo whileſt 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.
II. As to Liturgie. It is matter of very great joy and thankfulneſs to us, that we have heard your Majeſtie more than once ſo reſolutely promiſing, that none ſhould 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 Majeſties Clemencie in your gracious conceſſion for a future Emendation. But we humbly crave leave to acquaint your Majeſtie,
1. That it greives us after all, to hear that it is given in charge by the Judges at the Aſſizes to indite men upon that Act, for not uſing the Common-prayer.
2. That it is not onelyonly ſome obſolete 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, yet would uſe it when reformed.
Therefore we humbly crave, that your Majeſty would here declare, that it is your Maje…es pleaſure, that none be puniſhed or troubled for not uſing the Book of Common-prayer, til it be effectually reformed, by Divines of both perſwaſions equally deputed therunto. And that your Majeſty will procure that moderation in the impoſition hereafter, which we before deſired.
III. Concerning Ceremonies. Returning our humble thanks for your Majeſties gracious Conceſſions (of which we are aſſured you will never have cauſe to repent:) We further crave,
1. That your Majeſty will leave out thoſe words in your Declaration, concerning us [That we do not in our Judgments believe the practiſe of thoſe particular Ceremonies which we accept againſt to be in it ſelf unlawful] for we have not ſo declared our Judgments. Indeed, we have ſayd, That treating in order to an 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 ſayd Union. And we have ſayd, that ſome think them flatly unlawful, ſome but inconvenient; ſome think ſome of them unlawful in themſelves, and others but inconvenient; and while th… Impoſer thinks 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 Chriſtians conſcience ſhould be tender of adding to, or diminiſhing from the matter of Gods Worſhip in the ſmalleſt point. The Laws of God being herein the only perfect Rule, Deut. 12.32. And that Synod infallibly guided by the Holy Ghoſt, would lay upon the Churches no other burden but neceſſary things, Act. 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 Flock even in their Souls, for the tollerable 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 Gods Word, expreſſed in the Scriptures.] And multitudes of the Proteſtants at home and abroad do think that all Myſtical, Sacramental Rites of human… Inſtitution, are contrary to the very perfection of Gods Law, and to Deut. 12.32. &c. (though the determination of meer circumſtances neceſſary in … be not ſo) and therefore dare not uſe them for fear of the diſpleaſure… of God the Univerſal Sovereign. It muſt needs be an expreſſion of your Majeſties wiſdome, and tenderneſs of Gods 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 terrors of a condemned 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, and other mens liberty in the things in queſtion. But it is a full liberty 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 nor 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.
I. We humbly crave, as to Kneeling, in the Act of receiving the Lords Supper, that your Majeſty will declare a Liberty therein, that none ſhall be troubled for receiving it ſtanding, or ſitting. And your Majeſties Expreſſions [upon Reaſons beſt (if not only) known to our ſelves] commands us to render ſome of our Reaſons.
1. We are ſure Chriſt and his Apoſtles ſinned not, by not receiving it kneeling; and many are 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 ſafeſt ſide.
2. We are ſure that Kneeling in any Adoration at all in any Worſhip on any Lords day in the year, or any Week day between Eaſter and Penticoſt, was not only diſ-uſed, but forbidden by General Councils, (as Concil. Nicen. 1 … 20. Concil. Trull. &c.) and diſclaimed by Ancient Writer…; and this as a general uncontrolled 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 Diſhonor to any part of Religion. And if Antiquity be honorable, the moſt ancient and neareſt the Legiſlation and Fountain, muſt be moſt honorable: 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 practice of Adoring the Bread as God, when it is uſed by Papiſts round about us. Sayth Biſhop Hall in his Life, p. 20. I had a dangerous Conflict with a Sorboniſt, who took occaſion by our kneeling at the receit of the Euchariſt, to perſwade all the company of our Acknowledgment of a Tranſubſtantiation.
4. Some of us that could rather kneel than be deprived of the Communion, ſhould yet ſuffer much before we durſt put all others from the Communion that durſt not take it kneeling; which therefore we crave that we may not be put upon.
II. We humbly crave alſo, that the Religious obſervation of Holy daies of humane Inſtitution, may be declared to be left indifferent, that none be troubled for not obſerving them.
III. We humbly tender your Majeſty our thanks for your gracious Conceſſion of liberty as to the Croſs and Surplice, and bowing at the Name Jeſus, rather than Chriſt, or God: But we further humbly beſeech your Majeſty,
1. That this liberty in forbearing the Surplice may extend to Colledges and Cathedrals alſo, that it drive not thence all thoſe that ſcruple it, and make thoſe places receptive only for a party. And that the Youth of the Nation may have juſt liberty as well as the Elder. If they be ingaged in the Univerſities, and their Liberties there cut off in their beginning, they cannot afterwards be free▪ and many hopeful perſons will be elſe diverted from the Service of the Church.
2. That your Majeſtie will endeavour the repealing of all Laws and Canons by which theſe Ceremonies are impoſed, that they may be left at full Liberty.
We alſo tender our thanks to your Majeſtie for your gracious Conceſſion of the forbearance of the Subſcription required by the Canon. But,
1. We humbly acquaint your Majeſtie, 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, Liturgie 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 Oaths of Allegiance and Supremacy: Nor would we have the door left open for Papiſts and 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 Majeſtie 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 Majeſties Indulgence and Conceſſion of Liberty in this Declaration, extendeth not either to the abatement of Re-ordination, or of Subſcription at Ordination, or 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.
2. That none be urged to be re-ordained, or denied Inſtitution for want of Ordination by Prelates, that was ordained by Presbyters.
3. That none be judged to have forfeited his Preſentation, or Benefice, or 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 Majeſtie would not onelyonly grant us this liberty, till the next Synod; but will endeavour that the Synod be impartially choſen; and that your Majeſtie will be pleaſed to endavour the procurement of ſuch Laws, as ſhall be neceſſary for our ſecurity till the Synod, and for the ratification of moderate healing Concluſions afterward. 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 Majeſtie, it will revive their hearts to daily and earneſt Prayer for your proſperity, and to rejoyce in the thankfull acknowledgement of that gracious providence of Heaven, that hath bleſſed us in your Reſtauration, 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 onelyonly for leave to obey the Lord that 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 Praiſe to Poſterity.
FINIS.
End of the text · Richard Baxter, Concerning the Discipline and Ceremonies of the Church of England (1661)