■^^iri^:^^l^r^>^s-' 
 
 FROM   THE   LIBRARY   OF 
 
 REV.    LOUIS    FITZGERALD    BENSON.   D.  D. 
 
 BEQUEATHED    BY   HIM   TO 
 
 THE   LIBRARY   OF 
 
 PRINCETON   THEOLOGICAL   SEMINARY 
 
0 
 
 ^;- 
 
 r^ 
 
DOCUMENTS 
 
 BELATIXG    TO   THE 
 
 SETTLEMENT  OF  THE  CHUECH  OF  ENGLAND 
 
 ACT     OF    UNIFORMITY 
 
 QJ 
 
 1663. 
 
 Miitl]  an  Jistontal  Intwkttion, 
 
 LONDON : 
 
 W.  KENT  AND  CO.,  PATERNOSTER  ROW. 
 
 And  at  the  Office  of  the  Central  United  Bartholomew  Committee, 
 
 10,  Broad  Street  Buildings,  E  C. 
 
 1862. 
 
ENGLISH    PURITANISM 
 
 Its  Cfjaractec  anti  ^i%tox^. 
 
 AN   INTRODUCTION   TO 
 
 DOCUMENTS 
 
 RELATING  TO  THE  SETTLEMENT  OF  THE  CHURCH   OF   ENGLAND 
 
 BY    THE    ACT    OF    UNIFORMITY    OF    1G62. 
 
 PETEE    BAYNE,    Esq.,    A.M. 
 
In  the  paper  explanatory  of  the  objects  and  plans 
 of  the  United  Saint  Bartholomew  Committee,  issued 
 many  months  ago,  occur  the  following  sentences : — 
 
 "  The  Committee  are  unanimous  in  their  resolution  that 
 '■  in  their  collection  of  historical  facts  bearing  upon  the 
 *'  Ejection  of  the  Two  Thousand,  and  in  their  presentation 
 *  of  them,  in  whatever  form,  to  public  notice,  the  most 
 "  rigid  impartiality  shall  be  observed.  Implicit  deference 
 *•  to  truth  they  recognise  as  the  most  important  moral  of 
 "  the  event  to  be  commemorated,  and  they  would  look  upon 
 '•  the  indulgence  of  any  predisposition,  should  it  exist,  to 
 '■  dress  up  a  case  for  the  purpose  of  establishing  foregone 
 "  conclusions,  as  a  desecration  of  the  opportunity  which 
 '•  God's  providence  has  brought  round  to  them.  They  are 
 "  fully  aware  of  the  danger  they  will  incur  of  unconsciously 
 *'  imparting  to  narrative  a  bias  which  the  events  themselves 
 "  might  fail  to  justify,  and  of  controversially  pressing  them 
 
VI 
 
 *'  to  a  service  foreign  to  their  real  significance ;  and  they 
 "  purpose  conscientiously  to  exercise  their  utmost  vigilance 
 "  airainst  it." 
 
 It  was  on  tlie  distinct  understanding  that  these  vi^ere 
 tlie  views  of  the  Committee  that  I  complied  with  the 
 request  which  they  did  me  the  honour  to  address  to 
 me,  to  prepare  an  Historical  Introduction  to  the 
 Documents  contained  in  this  volume.  The  Com- 
 mittee have  fulfilled  their  pledge  by  scrupulously 
 respecting  my  independence  in  the  composition  of 
 the  introductory  essay :  the  public  will  judge 
 whether  I  have  been  upright  and  impartial  in  the 
 treatment  of  the  subject. 
 
 P.  B. 
 
ENGLISH     PUKITANISM 
 
 ITS  CHAEACTEK  AND  HISTOEY. 
 
 The  Nonconformity  of  the  Restoration  was  properly 
 the  last  phase  of  old  English  Puritanism  ;  and  with 
 it  as  our  special  theme,  we  are  in  an  advantageous 
 position  for  reviewing,  in  its  characteristic  features 
 and  main  historical  developments,  the  entire  phe- 
 nomenon of  Puritanism. 
 
 There  is  a  general  feeling  that  the  hundred  years 
 during  which  the  Puritan  agitation  was  at  its  height 
 are  the  most  memorable  in  the  history  of  England. 
 The  part  played  by  England  in  modern  civilization 
 was  then  determined.  The  benefits,  political,  social, 
 religious,  which  she  has  enjoyed,  were  then  secured. 
 The  seeds  of  blessing  and  of  bane  which  still  spring 
 around  us  were  then  sown.  The  essential  aspects  of 
 our  national  character,  in  the  widest  sweep  of  their 
 diversity  and  the  profoundest  conditions  of  their 
 agreement,  were  then  displayed.  All  this,  we  say, 
 is  matter  of  general  assent,  and   it  is  therefore   no 
 
 B 
 
2  Unijlish   Puritanism. 
 
 wonder  that  the  tumult  of  the  Puritan  times  echoes 
 in  the  ear  of  England,  or  that  Englishmen  still 
 enquire  with  interest  what  Puritanism  was  and  what 
 mark  it  left  on  the  history  of  our  country. 
 
 For  all  earnest  minds  the  past  is  sacred,  and  there 
 is  something  of  profanity  in  bringing  into  its  silent 
 chambers  the  disputes  and  the  watchwords  of  the 
 present.  In  the  senate  of  the  immortals,  in  the 
 temple  of  the  dead,  the  only  voice  worthy  to  break 
 the  stillness  is  the  voice  of  truth.  On  the  present 
 occasion,  we  are  peculiarly  tempted  to  infringe  this 
 canon,  yet  would  its  infraction  be  more  than  ordi- 
 narily pernicious.  The  questions  and  interests  of 
 Puritanism  in  the  sixteenth  and  seventeenth  cen- 
 turies bear  precisely  such  a  resemblance  to  questions 
 and  interests  of  our  own  time  as  is  likely  to  mislead ; 
 but  an  imperative  condition  of  our  understanding 
 the  former  is  the  frank  acknowledgment  that  they 
 are  different  from  the  latter.  If  the  slightest  benefit 
 is  to  be  derived  from  our  discussion,  it  will  be  neces- 
 sary for  writer  and  reader  alike  to  divest  the  mind  of 
 partisan  feeling,  to  check  modern  prepossessions,  and 
 to  suspend  modern  sympathies.  He  who  writes  a 
 panegyric  looks  of  set  purpose  to  a  single  aspect  of 
 events  and  actions.  He  who  enters  the  magazine  of 
 history  in  quest  of  weapons  for  the  controversia 
 warfare  of  to-day,  is  as  one  who,  penetrating  into 
 the  tomb  of  an  ancient  warrior  and  snatching  the 
 spear  from  the  skeleton  hand,  should  find  it  crumble 
 on  the  instant  into  dust.     He  who  expects  in  the  most 
 
What  it  was.  3 
 
 illustrious  heroes  a  stainless  perfection,  or  in  the  worst 
 of  men  the  depravity  of  demons,  may  move  us  with 
 the  grandeurs  of  poetic  passion,  but  will  not  ulti- 
 mately satisfy  our  judgment.  To  realize  that  the 
 men  of  the  past  were  our  brothers,  to  feel  the  force 
 of  their  motives  as  presented  to  their  own  minds,  and 
 to  attain  any  apprehension  of  those  high  intents  of 
 Providence,  in  which  men  are  always,  more  or  less, 
 unconscious  actors,  we  must  pay  homage  to  truth, 
 and  to  truth  alone. 
 
 What,  in  heart  and  essence,  apart  from  every  acci- 
 dent, every  accompaniment,  was  English  Puritanism  1 
 Its  nature  has  been  correctly  indicated  by  its  name. 
 The  popular  instinct  has  fixed  upon  its  central 
 thought  and  meaning.  It  was  a  purification, — an 
 effort,  wise  or  unwise,  to  rid  the  Christianity  of 
 England  from  all  adhesions  foreign  to  its  nature  or 
 obstructive  of  its  power, — an  endeavour  to  remove 
 everything,  in  doctrine,  discipline,  ceremonial,  which 
 during  the  middle  ages  had  been  added  to  the  gospel 
 of  Christ,  It  will  be  necessary  for  us  clearly  to  ap- 
 prehend this  grand  regulating  fact  in  the  character 
 and  history  of  Puritanism. 
 
 When,  to  use  a  Scriptural  image,  the  angel  of  the 
 Heformation  filled  his  censer  with  fire  from  God's 
 altar,  and  cast  it  unto  the  earth,  there  were  "  voices, 
 and  thunderings,  and  lightnings,  and  an  earthquake." 
 Principles  which  had  long  slumbered  in  the  hearts  of 
 the  European  nations,  or  agitated  them  with  inarticu- 
 
 B   2 
 
4  English  Puritanism. 
 
 late  yearnings,  were  roused  by  sympathetic  attraction, 
 and  started  into  gigantic  manifestation. 
 
 In  England,  for  hundreds  of  years,  a  powerful  current 
 of  religious  feeling  had  set  in  a  direction  opposite  to 
 Rome.  The  doctrines  of  Wickliffe  had  been  widely 
 adopted  ;  the  Lollards  had  clung  to  their  faith  in  the 
 agonies  of  death  by  fire  ;  and  devotion  to  a  political 
 leader,  combined  with  reverence  for  a  martyred  saint, 
 had  hallowed  to  the  popular  imagination  the  name  of 
 Cobham.  That  stifled  cry  of  appeal  to  God  against 
 the  corruptions  of  Kome,  which  through  the  medi- 
 aeval time  was  audible  in  every  country  of  Europe, 
 had  long  been  heard  in  England. 
 
 Side  by  side  with  this  strictly  religious  antagonism 
 to  the  papacy,  there  had  existed  an  opposition  of  a 
 purely  secular  and  political  kind.  The  sovereigns  of 
 England  had  fretted  against  the  authority  of  Rome. 
 A  weak  monarch,  a  John,  or  an  Edward  the  Second, 
 had  succumbed  to  the  terrible  power  then  in  the  hand 
 of  the  pontiff;  but  when  the  king  was  firmly  seated  and 
 of  resolute  will,  the  death  of  a  Thomas  a  Becket,  or 
 the  promulgation  of  some  statute  attaching  grievous 
 penalties  to  the  recognition  of  papal  supremacy 
 within  the  realm,  had  taught  the  hauglitiest  occupants 
 of  the  chair  of  St.  Peter,  that  the  vassalage  in  which 
 they  held  the  throne  of  England  was  partial  and 
 precarious. 
 
 When  the  Reformation,  therefore,  broke  out,  a 
 two-fold  response  awaited  it  in  England.  The 
 people  had    been  educated    by    spiritual  teachers  to 
 
The  Reformation  in  England.  5 
 
 receive  the  doctrine  of  the  Reformers ;  the  sovereign 
 was  encouraged  by  a  long  course  of  precedent  to  dis- 
 own the  ecclesiastical  supremacy  of  the  Pope,  One 
 Reformation  was  set  on  foot  by  the  Court ;  another 
 proceeded  among  the  people.  The  former  was  in  the 
 main  political ;  the  latter  was  profoundly  religious : 
 the  first  result  of  the  one  was  the  State  Church  of 
 Henry  VIII;  the  working  of  the  other,  within  and 
 beyond  the  ecclesiastical  pale,  constituted  for  more 
 than  a  hundred  years  the  thing  we  name  Puritanism. 
 The  Church  of  England,  as  constituted  in  our  day, 
 owes  its  ultimate  form  and  character  to  both. 
 
 Of  Henry  VHI  we  shall  not  speak.  The  Church  of 
 England,  thank  God,  does  not  retain  the  worst  traces 
 of  that  coarse  and  bloodstained  hand.  The  Church 
 of  which  Henry  was  Pope,  held  the  dogma  of  tran- 
 substantiation,  and  sanctioned  prayers  to  saints,  and 
 kneeling  and  burning  incense  to  images.  Its  views 
 on  confession,  on  celibacy,  on  private  masses,  would 
 ha^•e  given  no  oflTence  to  Loyola.  It  was,  in  one 
 word,  a  Romish  Church  with  Henry  for  Pope.  In 
 his  right  hand,  this  energetic  Pontiflf  held  a  faggot  to 
 burn  those  who  denied  the  real  presence ;  in  his  left, 
 a  halter  to  hang  those  who  abjured  his  ecclesiastical 
 supremacy.  His  personal  contribution  to  the  cause  of 
 the  Reformation  in  England  was  a  defiance  hurled  by 
 the  throne  against  the  Pope,  a  defiance  so  proud  and  so 
 comprehensive,  that  the  reverence  which  lingered  in 
 the  national  mind  for  Rome  must  have  been  rudely 
 shaken.     It  was  one  important  part  of  this  defiance 
 
6  English  Puritanism. 
 
 to  sweep  England  clear  of  the  monastic  institutions 
 by   which,  in   large   measure,  the    nation   had    been 
 held  in  allegiance  to  the  Roman  See ;  it  was  another 
 to  sanction  measures  for  the  religious  instruction  of 
 tlic  people,  which  tended  to  eradicate  belief  in  those 
 Romish  doctrines  which  Henry  retained  in  his  Church. 
 But  the  more  favourable  representative  of  the  first 
 stage   of  governmental  reformation   in    England  was 
 Archbishop  Cranmer.     The  extravagant  denunciation 
 of  this  prelate  by  Macaulay,  is  probably  the  estimate 
 of  his  character  best  known  to  English  readers ;  and 
 many  who  are  startled  by  the  antithetic  emphasis  of 
 the    young  essayist,   will  accept  the  judicially   calm, 
 but    sternly    unfavourable    verdict    of    Hallam.       A 
 recent  American  writer  adduces  conclusive  proof  that 
 Cranmer    was    not    present    at    the    Council    Board 
 when  the  writ  was  made  out  for  the  execution  by  fire 
 of  Joan  of  Kent,  and  he  recurs  to  a  strain  of  pane- 
 gyric which  had  almost  ceased  to  celebrate  the  politic 
 divine.     "  Cranmer  "  says  this  writer,  "  was  a  princely 
 Christian  ;  his  errors,  like  chance  rents  in  a  royal  robe  ; 
 his  rare  and  sterling  virtues,  like  a  diadem  on  a  royal 
 brow."     Very  generous,  very  eloquent.      But  are  not 
 fortitude  and  consistency  necessary  to  the  ideal  of  a 
 princely     Christian'?       And,    among    the    gems    in 
 Cranmer's  diadem  of  virtues,  must  not  those  six  pearls 
 which  stand  for  his  six  recantations,  be  allowed  to  be 
 of  paste  1    You  cannot  escape  from  that  stern  verdict  of 
 
 •  Professor  Hopkins.     The  Puritans  and  Queen  Elizabeth.     Vol.  i, 
 cap.  iii. 
 
Cranmer.  7 
 
 Hallam's :  Cranmer's  fame  requires  the  lustre  of  the 
 flames  which  consumed  him.  He  was  the  genius  of 
 compromise.  Under  Henry,  he  accepted  with  satis- 
 faction every  instalment  of  reform  which  could  be 
 wrung  from  the  grasping  and  self-centred  tyrant ;  and 
 he  industriously  promoted  those  efforts  for  the 
 religious  instruction  of  the  people,  the  translation 
 and  diffusion  of  the  Bible,  and  the  promulgation  of 
 homilies  and  prayers  in  the  vernacular,  which  had 
 an  effect  little  dreamed  of  by  Henry,  in  stimulating 
 the  progress  of  that  spiritual  Reformation,  which  was 
 all  the  time  advancing  in  the  nation.  Under  Edward, 
 Cranmer  ventured  to  assume  more  of  the  character  of 
 a  religious  reformer,  and  endeavoured  to  convey  to  the 
 Church  certain  of  those  ecclesiastical  powers  which 
 Henry  had  monopolised.  Under  Mary  he  would 
 have  lived  as  a  Horn  an  Catholic,  if  recantation  could 
 have  propitiated  the  queen.  But  his  treasonable 
 support  of  Lady  Jane  Grey,  and  the  Protestantism 
 which  was  known  to  lurk  in  his  heart,  made  Mary 
 implacable.  He  died  at  the  stake,  a  Protestant 
 by  choice,  a  martyr  by  compidsion.  England  owes 
 him  much  ;  but  the  part  he  played  in  her  Reformation 
 was  that  of  an  instrument  rather  than  that  of  an 
 agent,  and  there  is  no  character  mentioned  in  history 
 better  fitted  to  adjust  a  plausible  compromise  between 
 the  old  and  the  new. 
 
 There  were,  however,  men  in  England  of  a  different 
 spirit  from  Cranmer's.  Their  religion  was  no  courtly 
 inspiration.     They  were  not  careful   to  keep   terms 
 
8  English  Puritanism. 
 
 with  Rome.  They  had  hailed  with  earnest  satis- 
 faction, with  passionate  sympathy,  the  rise  of  the 
 second  school  of  the  Reformation,  the  school  at 
 whose  head  stood  the  great  French  Reformer.  John 
 Calvin  exerted  a  more  potent  and  penetrating  in- 
 fluence upon  the  mind  of  Kurope,  in  the  sixteenth 
 and  seventeenth  centuries,  than  any  other  man, 
 Luther  not  excepted.  The  nature  of  his  influence  is 
 not,  in  these  days,  genernlly  understood.  It  seems 
 paradoxical  to  say  that  the  influence  of  Calvin  is 
 confounded  with  the  influence  of  Calvinism ;  but 
 this  is  in  a  sense  true.  We  think  of  the  efl'ect 
 produced  by  a  certain  creed,  as  it  has  been  left  in 
 cold  and  crystalline  clearness  by  the  vSynod  of  Dort  ; 
 not  of  the  impression  made  by  the  grand  ele- 
 ments of  that  creed,  vitalized  and  sublimed  by 
 intensity  of  religious  fervour,  and  incarnated  in  a 
 living  man.  We  represent  Calvinism  to  our  minds 
 as  an  intellectual  system,  complicated  in  ramification, 
 and  hard  as  iron.  It  is  to  ordinary  conceptions  a 
 vast  metal  framework,  which  may  once  have  been 
 used  in  the  illumination  of  a  city,  but  is  now 
 black  and  bare.  From  that  framework  a  thousand 
 jets  of  living  fire,  of  radiant  light,  once  poured 
 their  effulgence  over  Kurope.  When  we  pass  from 
 the  Confessions  of  the  Calvinistic  Churches  to  the 
 Institutes  of  Calvin,  we  can  understand  this  fact. 
 The  entire  logical  system  of  the  book  is  irradiated 
 by  the  spirituality  of  Calvin's  conception  of  the 
 Christian  revelation.     So  completely  are  the  formal 
 
Influence  of  Calvin.  9 
 
 precepts  and  positive  ordinances  of  the  Hebrew 
 economy  absorbed  and  lost  for  him  in  the  unity  of 
 life  in  Christ,  that  not  only  the  Jewish  seventh  day, 
 but  the  Christian  first  day  disappears,  and  the  Lord's 
 day  is  for  Calvin  any  day  of  the  week.  The  grand 
 principle,  the  all-determining  method,  of  Calvin's 
 thought,  was  contemplation  of  the  universe  in  God. 
 In  all  place,  in  all  time,  from  eternity  to  eternity, 
 he  saw  God.  Such  faith  will  be  infinitely  appalling, 
 or  infinitely  consoling,  according  to  our  conception 
 of  the  Divine  character.  If  God  be  an  iron  fate, 
 if  God's  will  be  aught  else  than  infinite  truth, 
 justice,  and  love,  blended  in  one  indissoluble  ray  of 
 light,  then  will  it  be  fatalism.  But  the  God  of  Calvin 
 was  the  God  revealed  in  Scripture,  the  God  manifested 
 in  Christ,  the  God  whose  name  is  Love;  and  to  think 
 that  the  God-light  enveloped  the  universe,  touching 
 the  cloud  which  veiled  its  beam,  touching  the  Sinai 
 smoke  beneath  which  Israel  trembled,  was  to  him  a 
 thought,  not  of  terror,  not  of  enslavement,  but  of  awfid 
 and  adoring  joy.  It  is  agreed,  by  all  competent  to 
 judge,  that  the  mind  of  Calvin  was,  in  power  and 
 comprehensiveness,  of  the  very  highest  order  exhibi- 
 ted by  the  human  race ;  and  when  we  conceive  that 
 colossal  intellect  inspired  through  all  its  faculties  by 
 transcendant  intensity  of  religions  emotion,  we  may 
 realize,  to  some  extent,  the  might  of  the  spiritual 
 impulse  which  he  communicated  to  the  AVest  of 
 Europe.  It  was  a  theological  impulse,  but  it  was 
 also  and  equally  an  emanation  of  moral  fervour;  it 
 
10  English  Puritanism. 
 
 found  manifestation  not  only  in  reformed /atVA  but  in 
 reformed  manners. 
 
 It  followed  from  that  intense  realization  of  the  idea 
 of  God  which  governed  the  thinking  of  Calvin,  that 
 the  authoritative  declaration  of  God's  will  should  be 
 regarded  by  him,  and  all  who  learned  of  him,  with 
 corresponding  reverence.  Around  the  Word  of  God 
 they  drew  a  line  of  demarcation,  setting  it  far  apart 
 from  every  human  production.  On  this  rock  Calvin 
 placed  his  foot,  confronting  Rome  with  tranquil  and 
 inflexible  defiance.  From  the  authority  of  the  Church 
 he  appealed  to  the  authority  of  One  greater  than  the 
 Church.  It  is  important  to  bear  in  mind  that  this, 
 and  no  other  antagonism,  was  present  to  the  mind  of 
 Calvin ;  the  Word  of  God  was  by  him  opposed  to  the 
 infallibility  of  the  Pope  ;  it  seems  scarcely  to  have 
 dawned  upon  him  that  there  could  be  antagonism 
 between  reason  and  conscience  on  the  one  hand,  and 
 Scripture  on  the  other.  And  in  considering  that 
 urgency  of  appeal  to  Scripture,  and  Scripture  alone, 
 which  throughout  its  whole  history  was  made  by 
 English  Puritanism,  an  appeal  which,  with  our 
 modern  prepossessions,  may  seem  to  us  to  be  a  wilful 
 searing  of  the  eyeballs  of  reason  and  conscience,  it  is 
 essential  to  recollect  that  it  was  against  the  authority 
 of  Rome  that  Calvin  and  his  followers  asserted  the 
 supremacy  of  God's  written  Word. 
 
 This  position  of  reference  pure  and  simple  to 
 the  Bible,  gave  Calvin  and  his  followers  a  signal 
 advantage  in  maintaining  the  conflict   with    Rome. 
 
The   Word  against  the   Church.  11 
 
 That  veil  of  imaginative  splendour  and  super- 
 stitious devoutness  by  which  the  ancient  Church 
 drew  towards  herself,  by  a  thousand  chords  of  associa- 
 tion, the  veneration  of  Europe,  became,  with  all  its 
 gorgeousness,  a  mere  mask,  hiding  a  truth  more 
 majestic,  a  beauty  more  ethereal,  a  simplicity  more 
 divine.  The  Papacy,  said  Calvin,  has  decided.  She 
 is  joined  unto  her  idols.  Let  her  alone.  The  Spirit 
 of  God  is  shrined  in  no  earthly  temple,  though  it  has 
 been  building  for  a  thousand  years.  The  Spirit  of 
 God  is  here  ;  in  the  temple  of  the  soul ;  in  the  temple 
 of  the  Word.  This  was  an  opposition  more  profound, 
 more  comprehensive,  than  Rome  had  yet  encountered. 
 The  Eeformed  Church  became  constructive,  ceasing 
 to  be  only  a  force  of  destruction.  Instead  of 
 seeming  the  rebel  child  of  the  Papacy,  she  beamed 
 forth,  serene  and  terrible,  the  daughter  of  God 
 new-born.  If  no  powers  had  been  granted  her  by 
 the  decrees  of  Popes,  she  claimed  a  charter  direct 
 from  heaven,  she  pointed  to  rights  sealed  to  her 
 by  the  hand  of  God.  If  her  faith  was  not  based 
 upon  the  decisions  of  Councils  and  the  opinions  of 
 Fathers,  it  was  written  for  her  in  the  Word  of 
 God.  Thence  she  could  take  her  doctrine,  her  ritual, 
 her  discipline;  and  taking  them  thence,  she  could 
 attach  to  them  an  authority  higher  than  any  autho- 
 rity on  earth. 
 
 Home,  now  fairly  roused  froin  that  stupor  in  which 
 she  had  been  sunk  when  overtaken  by  the  Reforma- 
 tion, was  quick  to  signalize  Calvin  as  her  mightiest 
 
12  English  Puritanism. 
 
 adversary.  A  new  spirit  passed  through  the  flagging 
 ranks  of  Protestantism,  a  spirit  of  independence,  of 
 intre[)idity,  of  burning  earnestness,  of  heroic  zeal. 
 The  Reformed  Church,  as  distinguished  from  the 
 Lutheran,  took  the  van  in  the  onward  march  of 
 Protestantism.  From  the  middle  of  the  sixteenth 
 century,  the  conquests  won  from  Rome  were  almost 
 entirely  made  by  the  Reformed  ccmmunion.  The 
 great  Knglish  divines,  who  flourished  in  the  reign  of 
 Edward  VI,  and  perished  at  the  stake  in  the  reign  of 
 Mary, — Hooper,  Ridley,  Latimer,  nay,  with  all  his 
 courtliness,  Cranmer  himself, — sympathised  with  the 
 Calvinistic  Reformation.  The  Presbyterian  John 
 Knox  was  chaplain  to  the  king.  The  Marian  exiles, 
 during  their  residence  on  the  Continent,  were  treated 
 with  kindness  and  cordiality  by  the  Calvinists,  with 
 coldness  by  the  Lutherans.  When  Elizabeth  as- 
 cended the  throne,  the  feeling  among  the  English 
 divines  in  favour  of  completing  the  reformation  of 
 the  Church,  so  as  to  bring  her  ceremonies  and 
 ritual  into  closer  accordance  with  those  of  the  Calvin- 
 istic Churches,  was  all  but  universal. 
 
 We  crave  particular  attention  to  these  facts.  Unless 
 they  are  distinctly  apprehended,  no  correct  idea  can  be 
 formed  of  the  ecclesiastical  history  of  those  times ; 
 and  the  part  played  by  the  Puritans  will  be  wholly 
 misconceived.  "  How  did  they  get  there]"  asks  the 
 clerical  dapperling  of  these  days,  who  has  an  incon- 
 ceivably slight  smattering  of  acquaintance  with  the 
 history  of  the  Church  of  England,  and  fancies  that 
 
The  Early  English  Puritans.  13 
 
 the  Puritans  were  from  first  to  last  intruders  within 
 her  pale.  The  Puritans  were  in  the  Church  of 
 England  from  the  days  of  Bradwardine  and  of 
 Wickliffe ;  and  had  not  their  spiritual  ardour  and 
 unconquerable  fortitude  in  the  Church  of  England 
 defied  the  arts  of  power,  she  would,  humanly  speak- 
 ing, have  been  no  living  Church,  imbued  with 
 sacred  fire,  a  vessel  and  habitation  of  Christ,  but  a 
 thing  of  clay,  fit  only  for  the  uses  of  her  royal 
 potters.  There  is  a  consensus  of  testimony  to  the 
 fact,  that  the  English  Reformers  of  the  Tudor  reigns 
 were  almost  to  a  man  of  Puritan  sentiments.  Lord 
 Macaulay  informs  us,  not  in  his  youthful  essays,  but 
 in  that  history  in  which  his  early  enthusiasm  for  the 
 Puritans  is  so  decidedly  toned  down,  that  the  Re- 
 formers of  England  wished  to  go  as  far  as  their 
 Continental  brethren ;  that  they  unanimously  con- 
 demned, as  Antichristian,  numerous  dogmas  and 
 practices  which  Henry  retained,  and  which  Elizabeth 
 approved ;  that  Bishop  Hooper  had  the  strongest 
 aversion  to  the  episcopal  vestments ;  that  Bishop 
 Ridley  pulled  down  the  altars  of  his  diocese,  "  and 
 ordered  the  Eucharist  to  be  administered  in  the 
 middle  of  churches,  at  tables  which  the  Papists 
 irreverently  termed  oyster  boards;"  that  Bishop 
 Jewel  pronounced  the  clerical  garb  "  a  stage  dress, 
 a  fool's  coat,  a  relique  of  the  Amorites;"  that 
 Archbishop  Grindal  "  long  hesitated  about  accept- 
 ing a  mitre,  from  dislike  of  what  he  regarded 
 as    the    mummery    of    consecration;"    that    Bishop 
 
14  English  Puritanism. 
 
 Parkhurst  prayed  that  the  Church  of  England  might 
 model  herself  on  the  Church  of  Zurich  ;  and  that 
 Bishop  Ponet  thought  the  word  '-bishop"  should 
 be  exchanged  for  "  superintendent."  "  When  it 
 is  considered,"  says  Lord  Macaulay,  summing  up^ 
 "  that  none  of  these  prelates  belonged  to  the  extreme 
 section  of  the  Protestant  party,  it  cannot  be  doubted 
 that  if  the  general  sense  of  that  party  had  been 
 followed,  the  work  of  reform  would  have  been  carried 
 on  as  unsparingly  in  England  as  in  Scotland." 
 
 Hallam — the  Lord  Chief  Justice  of  our  historical 
 literature — pointedly  exposes  the  misrepresentation 
 that  Puritan  scruples  were  confined  to  a  few,  and 
 sets  before  us,  in  two  well-packed  and  weighty  sen- 
 tences, the  precise  state  of  the  case  at  the  accession 
 of  Elizabeth.  "  Except  Archbishop  Parker,  who  had 
 remained  in  England  during  the  late  reign,  and  Cox, 
 Bishop  of  Ely,  who  had  taken  a  strong  part  at  Frank- 
 fort against  innovation,  all  the  most  eminent  Church- 
 men, such  as  Jewell,  Grindal,  Sandys,  Nowell,  were 
 in  favour  of  leaving  off  the  surplice  and  what  were 
 called  the  Popish  ceremonies.  Whether  their  objec- 
 tions are  to  be  deemed  narrow  and  frivolous  or  other- 
 wise, it  is  inconsistent  with  veracity  to  dissemble  that 
 the  Queen  alone  was  the  cause  of  retaining  those 
 observances  to  which  the  great  separation  from  the 
 Anglican  establishment  is  ascribed." 
 
 The  important  and  admirable  work  recently  pub- 
 lished by  Professor  Hopkins,  of  America,  on  the 
 Puritans  of  Elizabeth's  reign,  abounds  with  evidence 
 
The  Early  English  Puritans.  15 
 
 that  these  views  are  correct.  Episcopacy  was  not 
 in  those  days  deemed  essential  to  the  constitution  of  a 
 Christian  Church,  or  to  the  due  administration  of  the 
 sacraments;  and  holy  orders  conferred  by  any  regular 
 Church  were  recognised  in  the  Church  of  England. 
 In  doctrine  the  latter  had  been  radically  reformed. 
 
 Queen  Elizabeth,  though  she  had  some  scruples 
 about  assuming  an  authority  so  explicitly  spiritual  as 
 that  exercised  by  her  father  over  the  Church,  was 
 vehemently  ambitious ;  and  her  imperious  will,  and 
 magnificent  self-reliance,  prevailed  with  her  to  retain, 
 with  some  sHght  modification,  the  ecclesiastical  su- 
 premacy bequeathed  her  by  Henry.  By  the  statutes 
 of  Supremacy  and  Uniformity,  enacted  in  the  first 
 year  of  her  reign,  she  was  declared  head  of  the 
 Church,  and  changes  in  discipline  and  ritual  without 
 approbation  of  parliament  were  prohibited.  A  gene- 
 ral uniformity  in  worship  was  thus  secured,  and  it 
 became  competent  to  any  zealous  bishop  to  proceed 
 against  clergymen  who  departed  from  the  established 
 model.  But  no  unexcepting  assent  to  the  Book  of 
 Common  Prayer  was  required,  and  the  Puritans  con- 
 tinued for  the  most  part  to  regard  themselves  as 
 having  a  place  in  the  Church  of  England.  The 
 great  parties  in  the  kingdom  were  three :  the  State- 
 Protestants,  who  regarded  the  settlement  of  Elizabeth 
 as  leaving  nothing  to  be  desired;  the  Puritans,. who 
 were  of  opinion  that  reformation  should  be  carried 
 further,  and  should  be  regulated  exclusively  by  the 
 Word   of    God;    and    the    Roman    Catholics,    who 
 
16  English  Puritanism. 
 
 watched  the  controversy  between  the  other  two  with 
 a  view  to  profiting  by  their  dissensions. 
 
 The  Puritans,  we  said,  had  hailed  with  ardent 
 sympathy  the  rise  of  that  school  of  Reformers  who 
 made  the  breach  with  Kome  complete.  They  did 
 not  become  Puritans  at  the  bidding  of  Calvin,  but 
 they  experienced  the  full  might  of  that  spiritual 
 impulse  which  emanated  from  the  French  Reformer. 
 The  terrible  and  sublime  idea  of  God's  omnipotence, 
 and  of  the  immutability  of  llis  will,  rested  upon 
 their  souls.  It  impressed  them  with  a  gravity  which 
 deepened  almost  into  gloom,  and  it  lost  somewhat  of 
 that  spirituality  by  which  it  was  transfigured  for  the 
 mind  of  Calvin.  The  positive  ordinance  of  the  sab- 
 bath, which  to  Calvin  had  been  lost  in  the  spirituality 
 of  Christian  life,  was  a  distinctive  tenet  of  Puritan- 
 ism. The  prevailing  emotion,  in  the  Puritan  concep- 
 tion of  the  Almighty,  was  awe.  If  we  would  know 
 how  the  Puritan  felt,  we  must  resolutely  divest  our 
 minds  of  all  ideas  relating  to  the  Divine  Being,  de- 
 rived from  the  habit  acquired  by  men  in  these  last 
 ages,  of  sitting  in  judgment  on  the  character  of  God, 
 and  discussing  the  quality  of  Scriptural  ethics.  The 
 Puritans  had  not  risen  or  sunk  to  that  tender  French 
 conception  of  the  Almighty  as  "  le  hon  Dieuy  They 
 did  not  think  of  God  as  a  simple  impersonation  of 
 the  benevolent  principle,  an  easy,  placable  Father  of 
 the  universe,  wearing  a  smile  of  eternal  indifference  to 
 right  and  wrong.  God  was  to  them  what  He  was 
 to    the  Hebrew  king,    when   he    said,     "The   Lord 
 
The  Puritan  Fear  of  God.  17 
 
 reigneth,  let  the  people  tremble ;"  what  He  was  to 
 the  rapt  prophet  who  declared  all  nations  to  be  to 
 God  "  as  the  small  dust  of  the  balance."  For 
 these  men  the  unseen  was  the  reality,  the  seen  a 
 fleeting  shadow.  They  lived  in  the  presence  of  the 
 Eternal.  "  If  we  provoke  the  mediator,"  said  Crom- 
 well once  to  his  parliament,  "  He  may  say,  I  will 
 leave  you  to  God.  I  will  not  intercede  for  you ;  let 
 Him  tear  you  in  pieces ! "  Cromwell  was  not 
 sensible  of  difficulties  in  atonement  ethics.  He 
 would  as  soon  have  thought  of  discussing  theories 
 of  electricity  when  the  blinding  flash  was  on  his  eye- 
 balls. Men  who  in  the  wildest  storm  of  battle  were 
 placidly  dauntless,  men  whose  adamantine  fortitude 
 no  danger  could  ruflle,  no  difficulty  appal,  trembled 
 and  grew  pale  at  the  thought  of  falling  into  the  hand 
 of  the  living  God.  To  such  men  it  was  consolation 
 unspeakable  to  know  that  the  divine  will  was  actually 
 expressed  in  the  Bible.  In  that  fear  of  God  which 
 made  them  towards  men  courageous  and  inflexible, 
 they  abode  rigidly  by  the  letter  of  Scripture.  "  Who 
 are  ye  that  set  yourselves  in  opposition  to  an  ancient 
 church,  to  a  venerable  hierarchy,  to  famed  divines,  to 
 anointed  kings'?  Who  are  ye  that,  with  downcast 
 eyes  of  humility,  tower  in  presumption,  and  with 
 self-abasement  on  the  lip,  swell  in  pride  % "  We, 
 might  the  Puritans  reply,  are  men  to  whom  God 
 hath  spoken.  Our  humility  is  not  feigned ;  our 
 trembling  hesitancy  is  not  hypocritical ;  but  our  fear 
 and  reverence  are  for  God  only.     On  our  knees  be- 
 
 c 
 
18  English  Puritanism. 
 
 fore  Him,  with  strong  crying  and  tears,  we  learn 
 what  His  word  means.  Knowing  that,  we  deem  it 
 no  pride  to  set  our  conclusions  above  human  authority, 
 no  presumption  to  dare  to  adhere  to  them.  Has  not 
 the  Reformation  startled  Christendom  from  its  mortal 
 slumber  on  the  breast  of  the  Homish  mother,  and  set 
 each  man  of  us  face  to  face  with  his  Maker  ?  Will 
 God  accept  the  opinion  of  divines  for  us  %  Will  He 
 accept  the  voice  of  Councils  for  US'?  Has  He  not 
 cast  us  back  upon  our  personality,  and  laid  upon  us 
 the  issue  of  life  eternal  or  death  eternal  The 
 tumult  of  men,  the  conflict  of  authorities,  this  is  to  us 
 but  a  faint  murmur  from  the  shores  of  finitude :  we 
 shall  listen  for  the  voice  of  the  infinite  God. 
 
 But  did  not  their  stubborn  rejection  of  forms,  their 
 scrupulous  avoidance  of  the  sign  of  the  cross  and  the 
 use  of  the  surplice,  argue  a  pinched  and  morbid 
 narrowness  in  the  Puritans '?  Were  not  their  hearts 
 void  of  genial  sympathy,  of  wholesome  imaginative 
 fire,  of  the  larger  charities  which  glowed  in  the  hearts 
 of  apostles  and  in  the  bosom  of  the  early  Church? 
 We  shall  meet  these  charges  with  no  sweeping  nega- 
 tive. The  Puritans  were  men ;  the  best  of  them  im- 
 perfect saints,  the  worst  of  them  stunted  and  intolerant 
 bigots.  But  it  is  fair  to  contemplate  this  scrupulosity 
 of  theirs  from  one  or  two  points  of  view,  suggested  by 
 the  circumstances  of  their  position,  and  enabling  us  to 
 judge  them  with  candour,  wisdom,  and  impartiality. 
 
 The  principle  of  adherence  to  Scripture  was,  in  the 
 first  place,  acknowledged  on  all  hands  to  be  the  prin- 
 
The  Rites  and  Ceremonies.  19 
 
 ciple  of  the  Reformation,  and  on  doctrinal  matters  it 
 had  been  boldly  applied  by  the  Fathers  of  the  Church 
 of  England.  Naturally  and  logically,  in  the  absence 
 of  circumstances  adequate  to  establish  an  exception, 
 the  application  of  the  principle  to  worship  would 
 have  followed  its  application  to  doctrine.  Faith  and 
 form,  creed  and  ceremonial,  doctrine  and  devotion, 
 have  a  reciprocal  connection.  They  are  associated  by 
 the  law  which  assimilates  the  foliage  to  the  trunk, 
 the  costume  to  the  character,  the  expression  of  the 
 features  and  the  words  of  the  lip,  to  the  sentiments 
 of  the  heart.  Mediaeval  Koraanism  was  not  in  its  main 
 character  a  religion  of  the  moral  faculty  and  of  the 
 reason.  With  an  undefined  doctrinal  centre,  the  gor- 
 geous draperies  of  its  ceremonial  floated  appropriately 
 round  it,  and  it  acted  upon  the  popular  imagination  by 
 form  and  rite,  by  solemn  show  and  reverent  circum- 
 stance, But  Protestantism  was  essentially  a  spiritual,  a 
 moral,  an  intellectual  religion.  A  rectification  of  the 
 belief  of  Christians  by  the  test  of  God's  Word  was  its 
 primary,  its  distinctive  work ;  a  rejection  of  those 
 symbols,  in  which  Romanism  expressed  its  character, 
 appeared  to  be  the  next  step  in  advance.  This, 
 we  saw,  was  felt  by  the  first  generation  of  Eng- 
 lish Reformers,  even  though  they  were  prelates  of 
 the  Church.  This  was  recognized  by  the  Reformed 
 communions  of  Germany,  of  Switzerland,  of  Scotland. 
 These  had  passed  on  from  the  rejection  of  Romish 
 doctrine,  to  the  rejection,  equally  complete,  of  Romish 
 ritual.      Surely   it   was   not  unreasonable   that    the 
 
 c   2 
 
20  English  Puritanism. 
 
 Puritans  should  call  upon  the  Church  of  England  to 
 follow  this  example,  and  having  emptied  the  cup  of 
 the  Romish  enchantress  of  its  sorceries,  to  cast  away 
 the  glittering  chalice  in  which  they  had  shewn  their 
 witching  colours  ? 
 
 But  the  Puritan  had  other  reasons  besides  the 
 preservation  of  logical  consistency  in  advocating  a 
 root  and  branch  Reformation.  He  believed  that 
 dalliance  with  Rome  was  a  wilful  exposure  to  danger. 
 He  feared  that  delight  in  the  symbol  might  lead  to 
 adoption  of  the  substance.  He  spoke  of  the  deadly 
 malady  of  Romish  error,  of  the  moral  atrophy  and 
 intellectual  paralysis  of  Romish  superstition,  and  he 
 feared  that  a  sweet  and  subtle  poison  might  work 
 through  Romish  ceremonies  and  forms.  Arguments 
 of  admirable  plausibility  may  be  adduced  to  prove 
 that  this  idea  is  erroneous.  There  are  minds  which 
 seem  constitutionally  incapable  of  conceiving  the 
 peril  apprehended.  Following  the  stately  argument 
 of  Hooker,  one  is  apt  to  wonder  how  reasoning  so 
 plausible  could  have  failed  to  satisfy  the  scruples  of 
 the  Puritans.  There  is  an  amplitude  in  Hooker's 
 mental  vision,  which  commends  him  to  all  abstract 
 thinkers,  to  all  politicians  of  the  library,  and  to 
 all  reformers  of  the  closet.  But  the  man  who  has 
 to  deal  with  definite,  practical  problems,  who  has 
 to  legislate  for  a  world,  not  of  judicious  Hookers, 
 but  of  injudicious  and  headstrong  persons,  will 
 distrust  the  generality  of  his  maxims.  Hooper, 
 Jewel,  Hampden,  Cromwell,  all  the  thorough-going 
 
Were  the  Puritans  wrong?  21 
 
 Protestants   of  the    time,  all  the   practical  thinkers 
 who  knew  mankind,  believed  that  retention  of  cere, 
 monies  would  predispose    the  people  to    Romanism, 
 And  looking  along  the  intervening  centuries,  listen- 
 ing to  the  unappealable  verdict  of  time,  do  we  find 
 that  those  rugged  practical  men  were  in  the  wrong? 
 To  Hooker's  challenge  to  shew  how  deadly  infection 
 could  arise  to  the  Church  of  England  from  similitude, 
 in  matters  of  indifference,  to  the  Church  of  Rome, 
 history   has    spoken    their    answer.     Reminding   her 
 children   constantly    of  the    ancient   church,  leaving 
 them   to   decide  whether  her  affinity    is  greater  for 
 Rome  or  for  the  Reformation,  the  Church  of  England 
 has  entailed  upon  them  a  trial  to  which  many  in 
 every  generation  have  fallen  victims.     A   long   pro- 
 cession of  illustrious  deserters  from  her  communion, 
 a  procession  in  which  glitter  two  crowns  and  many 
 coronets,  a  procession  in  which  have  gone  some  of  the 
 noblest  hearts  and  proudest  intellects  of  England,  a 
 procession    from    which    a   constant   arrow-flight    of 
 venomed  taunts  has  reached  her  own  bosom,  testifies 
 whether   or   not   the  Puritans  of  the  sixteenth  and 
 seventeenth  centuries  erred  in  pronouncing  it  danger- 
 ous for  the  Church  of  England  to  halt  between  the 
 Romanists  and  the  Reformers. 
 
 It  is  but  just,  also,  to  the  Puritans  to  recollect  that 
 Popery  had  for  them  in  those  days  an  aspect  of 
 menace  which  few  believe  it  now  to  wear.  The 
 historical  drama  of  the  Reformation  was  not 
 concluded;    the  boundaries  of   Romanism  and  Pro- 
 
22  English  Furitanism. 
 
 testantism  had  not  been  fixed   throughout  Europe; 
 Jesuitism  was  still  in  the  ardour  of  its  mighty  youth, 
 thrilling    armies   with    a    fire    as    of    the   crusades, 
 hanging  on  the  outskirts  of  retreating  Protestantism, 
 here  wooing  back  to   the  embrace  of    Rome  gray- 
 haired  men  who  in  early  years  had  been  disciples  of 
 Calvin,  there  asking  the  Lutheran  with  bitter  scorn 
 as  he  and  his  children   passed  weeping   into  exile, 
 whether  his  God  was  indeed  a  tower  of   strength, 
 and  with    its   Tillys    and   Wallensteins   setting   the 
 battle    in    array   against   the    Reformed   throughout 
 all  the  German  countries.     Puritanism  was  already 
 a   power    in    England    when   the    Massacre    of    St. 
 Bartholomew  befel   in  Paris.     Midnight   murder, — 
 such  was  the  doom  which,  in  that  impressive  manner, 
 Rome  announced  that  she   reserved  for  every  Pro= 
 testant.      Those  shrieks   breaking  the   night-silence, 
 shrieks  of  men  to  whom  faith  had  been  pledged, — 
 those  gutters  running  with  blood,  blood  of   French 
 citizens  and  patriots, — were  likely  to  be  remembered 
 by  Protestants.     Puritanism  had  made  its  way  into 
 the    corporations    and    manor    houses    of  England, 
 when  the  long  confiict  of  the  thirty  years  was  pro- 
 ceeding, when   the  wail  of  Magdeburg  went  up   to 
 God,   when  Gustavus,  who  seemed  the  last  hope  of 
 continental  Protestantism,   drooped  his  head  in  the 
 moment  of  victory,  and  was  led,  in  the  sickness  of 
 death,  from  the  field  of  Liitzen.  Circumstances  like 
 these  were  fitted  to  interfere  with  mental  equanimity, 
 to   disturb  the   appreciation    of  Romish  ceremonies 
 
Were   the   Puritans   wrong?  23 
 
 from  the  aesthetic  and  antiquarian  point  of  view,  to 
 urge  practical  and  impetuous  minds  to  make  the 
 issue  clear  and  simple — Rome  or  the  Bible. 
 
 But  to  cast  one  glance  into  the  depths  of  this 
 subject. — was  it,  after  all,  a  degradation  of  the  worship 
 of  the  Most  High  which  was  attempted  by  these 
 Puritans  ]  Were  they  altogether  wrong  in  believing 
 that  there  is  a  profound  difference  between  the  re- 
 ligion of  taste  and  the  religion  of  conscience ;  between 
 the  sense  of  elevation,  the  contemplative  rapture,  the 
 glow  of  lofty  emotion,  which  are  worked  by  modu- 
 lated music  and  solemn  pageantry,  by  pictured 
 wall  and  painted  window,  and  the  adoring  humility 
 and  reverent  awe  which  befit  a  man  in  the 
 presence  of  his  Creator"?  Is  not  the  true  sublimity 
 of  Christian  worship  its  simplicity?  Is  not  the 
 radiancy  of  hallowed  passion,  the  tear  of  peni- 
 tent rapture,  as  man  kneels  before  his  God,  the 
 true  beauty  of  holiness?  It  may  be  difficult  for  us 
 to  conceive  this,  but  it  was  not  difficult  for  the 
 Puritan.  The  intensity  of  his  religious  feelings 
 raised  him  above  the  ministry  of  sense  and  imagination. 
 We  are  apt  to  think  of  Puritan  devotion  as  similar 
 to  that  which  now  most  resembles  it  in  externals, 
 but  wants  its  animating  spirit,  its  transfiguring  glow 
 of  religious  emotion.  There  is,  indeed,  no  dreariness 
 like  that  witnessed  when,  in  a  bare,  unsightly  edifice, 
 a  listless  congregation  goes  through  the  bald  forms  of 
 Puritan  worship.  When  the  spirit  of  adoration  is 
 away,  the    absence   of    that  mechanism,  by   which 
 
24  English  Furitanism. 
 
 sense  and  imagination  are  tenderly  elevated  or 
 pleasurably  subdued,  is  felt.  But  the  pure  might  of 
 religious  feeling  supplied  for  the  Puritan  the  place 
 of  all  such  aids ;  the  intensity  of  his  realization  of 
 God's  presence  made  him  commune  with  Him  as 
 spirit  with  Spirit.  What  to  indifferent  or  to  super- 
 ficially affected  minds  would  have  been  cold  and 
 barren,  was  to  the  Puritan  the  serenity  of  impas- 
 sioned feeling.  In  the  eloquent  silence  of  God's 
 presence,  he  required  not  the  melting  strains  of 
 music;  in  the  piercing  blaze  of  God's  truth,  he 
 desired  not  the  imagery  of  symbolic  forms. 
 
 On  the  whole,  let  us  recollect,  as  an  important 
 practical  fact,  that  the  forms  which  they  scrupled  to 
 accept  were  not,  to  the  Puritans,  what  they  are  to 
 members  of  the  Church  of  England  in  our  time. 
 The  sacredness  they  had  possessed  for  Romanists  had 
 been  rudely  swept  away  :  the  sacredness  they  possess 
 for  modern  Churchmen,  who,  from  infancy,  may  have 
 seen  them  combined  with  pure  preaching  of  the  Word, 
 who  may  know  them  as  the  garb  of  a  solemn  and 
 stately  but  sincere  Protestantism,  had  not  yet  shed  its 
 halo  over  them.  The  Puritans  associated  with  them 
 only  the  dread  and  aversion  with  which  they  regarded 
 Rome.  They  viewed  them  as  badges  of  an  alien 
 Church.  Their  ancient  lustre  seemed  the  pallor  of  a 
 corpse ;  and  the  glory  of  a  new  life,  infused  into  them 
 by  the  Church  adopting  them,  had  not  yet  gifted 
 them  with  solemn  beauty  or  ancestral  tenderness. 
 
 The    seventeenth   century    opened   upon   England 
 
State  of  Parties  in  1600.  25 
 
 with  the  transference  of  the  sceptre  of  the  Tudors  to 
 the  Stuarts.  At  that  time,  both  Puritanism,  and  the 
 opposition  to  Puritanism,  were  comparatively  mild. 
 The  large  majority  of  Puritans  disliked  the  ceremo- 
 nies ;  but  desired  their  abolition  chiefly  for  the  relief 
 of  tender  consciences,  and  to  promote  the  peace  of 
 the  Church.  AVith  a  considerable  number,  conformity 
 was  a  painful  alternative,  a  choice  between  two  evils  • 
 to  use  the  ceremonies  might  be  an  actual  sin ;  but  to 
 commit  schism,  to  infringe  that  unity  of  the  Church 
 which  seemed  to  men  in  those  days  so  august  and 
 awful,  would  be  a  greater  trangression.  They  earnestly 
 desired,  therefore,  that  the  Church  would  release  them 
 from  a  yoke  which  galled  their  consciences,  and  enable 
 them  to  read  their  duty  as  ministers,  in  the  clear  bold 
 characters  of  Scripture,  instead  of  spelling  it  out  from 
 the  tormenting  oracles  of  casuistry.  Still  fewer,  yet 
 not  without  influence  from  their  talent,  intrepidity, 
 learning,  and  piety,  were  those  who  composed,  what  in 
 modern  diction  would  be  called,  the  Puritan  left. 
 These  joined  with  Cartwright  in  demanding  that 
 spiritual  authority  should  be  vested,  not  in  the  Crown 
 but  in  the  Church;  and  held  that  Presbyters,  in 
 Synod  assembled,  had  an  authority  the  same  in  kind 
 with  that  of  Bishops.  On  the  extreme  edge  of  this 
 section  were  the  followers  of  Brown,  who  found  the 
 ecclesia  only  in  the  congregation,  and  denied  authority 
 both  to  Bishop  and  Synod.  Presbyterians  and  Con- 
 gregationalists  of  the  more  decided  type  were  already 
 beyond  the  ecclesiastical  pale ;  but  the  great  body  of 
 
26  English  Puritanism. 
 
 the  Puritans  were  still  churchmen.  These  demanded 
 not  the  imposition  of  their  own  model  upon  all,  but 
 permission  for  all  who  had  conscientious  scruples  to 
 exercise  Christian  liberty. 
 
 It  seems  difficult  to  believe  that,  for  statesmen  or 
 churchmen  of  the  liberal  school  of  Hooker,  it  would 
 have  been  impossible  to  make  this  concession.  In 
 the  fourth  book  of  his  great  work,  Hooker  quotes 
 with  approbation  the  large  and  generous  sentiments 
 on  the  subject  of  rites  and  ceremonies  expressed  by 
 Gregory,  Augustine,  and  Calvin.  "  Where  the  faith 
 of  the  holy  Church  is  one," — such  is  the  opinion  he 
 adopts  from  Gregory, — "  a  difference  in  customs  of 
 the  Church  doth  no  harm."  He  agrees  with  Augus- 
 tine that  unity  of  belief  is  not  infringed  by  "  variety 
 of  certain  ordinances."  Nay,  he  accepts  from  Calvin 
 the  sagacious  and  deeply  Christian  decision  that, 
 "  sometime  it  profiteth  and  is  expedient  that  there  be 
 difference,  lest  men  should  think  that  religion  is  tied 
 to  outward  ceremonies."  The  main  intention  of 
 Hooker,  it  is  true,  was  to  argue  that  the  Church  of 
 England,  as  a  whole,  had  a  right  to  adopt  a  different 
 ceremonial  from  that  of  other  Reformed  Churches. 
 But  no  theologian  has  denied  the  claim  of  the  indi- 
 vidual congregation  to  be  in  itself  a  Church,  however 
 justly  the  name  may  be  applied  to  a  multitude  of 
 congregations.  In  point  of  fact,  if  this  is  disputed, 
 the  first  little  company  of  believers,  who  met  to 
 worship  Christ  after  His  resurrection,  did  not  consti- 
 tute a  Church.     And  if  Calvin  and  Hooker  admitted 
 
James  I.  27 
 
 that  uniformity  of  rites  throughout  Christendom 
 might  lead  to  the  idea  that  religion  depends  on 
 ceremonies,  with  what  plausibility  could  they 
 have  maintained  that  uniformity  in  every  jot  and 
 tittle,  throughout  the  ten  thousand  congregations  of 
 England,  would  not  be  attended  with  the  same  deadly 
 peril  \ 
 
 It  might  have  seemed  that  the  accession  of  the 
 royal  line  of  Scotland  to  the  English  throne  would 
 inaugurate  a  period  of  tranquillity  and  reconcilement 
 between  the  parties  within  the  Church.  James  was 
 a  Calvinist;  Scotland  was  Presbyterian.  But  Cal- 
 vinism in  James  was  not  that  vision  of  all  things  in 
 God  which  it  w^as  to  Calvin,  nor  that  habitual  inter- 
 pretation of  every  event  as  the  syllable  of  a  Divine 
 decree,  which  it  was  to  Cromwell,  but  the  logical 
 conclusion  of  a  coward's  heart  and  a  pedant's  intel- 
 lect. And  if  James  Avas  theologically  a  Calvinist,  he 
 had  learned  to  fear  and  detest  that  haughty  spirit  of 
 Presbyterianism  which  his  despotic  fussiness  had 
 irritated  but  could  not  quell.  When,  therefore,  nearly 
 a  thousand  of  the  Puritan  Church  ministers  met  him 
 with  their  millenary  petition,  and  implored  on  bended 
 knee,  "  neither  as  factious  men  desiring  a  popular 
 party  in  the  Church,  nor  as  schismatics  aiming  at  the 
 dissolution  of  the  state  ecclesiastical,"  that  tithes 
 snatched  by  greedy  laymen  might  be  appropriated  to 
 maintaining  ministers  in  dark  places,  that  non-resi- 
 dence  and  incapacity  among   the    clergy  might   be 
 
28  English  Puritanism. 
 
 checked,  that  ministers  might  be  permitted  occasion- 
 ally to  meet  for  conference  and  deliberation,  and  that 
 zealous  and  able  pastors,  fearful  of  offending  God  by- 
 adoption  of  the  forms  and  ceremonies,  might  not  be 
 cast  out  of  the  Church,  they  found  his  mean  petu- 
 lance as  intolerant  as  the  imperial  ambition  of  Eliza- 
 beth. Four  Puritan  Doctors  were  permitted  to  argue 
 against  nearly  a  score  of  violent  High  Churchmen, 
 backed  by  the  King,  with  what  result  may  be  sup- 
 posed. The  Conference,  known  as  that  of  Hampton 
 Court,  was  followed  by  a  proclamation  enjoining  a 
 strict  enforcement  of  uniformity.  It  is  a  notable 
 fact,  and  admirably  illustrative  of  the  way  in  which 
 temperate,  wise,  and  large-minded  men  then  looked 
 upon  the  demands  of  the  Puritans,  that  Lord  Bacon 
 published,  about  the  time  of  this  Conference,  a 
 pamphlet  advocating  their  principal  opinions.  "  He 
 excepts,"  says  Hallam,  "  to  several  matters  of  cere- 
 mony; the  cap  and  surplice,  the  ring  in  marriage, 
 the  use  of  organs,  the  form  of  absolution,  lay-baptism, 
 &c."  Let  those  who  deem  the  Puritans  narrow- 
 minded  bigots  weigh  that  fact.  There  must  have 
 attached  to  the  points  on  which  they  insisted  a  sig- 
 nificance hard  for  us  to  conceive,  or  they  could 
 never  have  enlisted  the  sympathy  of  a  mind 
 so  capacious,  discreet,  clear-sighted,  and  vigilant  as 
 the  mind  of  Bacon. 
 
 During  the  reign  of  James,  the  Puritans  expe- 
 rienced no  relief,  and  the  inarticulate  discontent  and 
 displeasure  of  the  nation  grew  steadily  in  intensity. 
 
James  I.  29 
 
 James  was  in  truth  an  irritating  sovereign.     As  his 
 religion  was  a  pedant's  syllogism,  so  his  despotism  was 
 an    argumentative  hair-splitting  egotism.     It  fretted 
 the  proud  English  people,  who  had  bent  impatiently 
 to  the  princely  rule  of  the  Tudors,  to  be  lectured  on 
 divine  right  and  infallible  kingship  by  the  incarnation 
 of  a  logical  formula.     The   bite   of  James  was  not 
 much,  but  the  venom  of  the  creature  stung  shrewdly. 
 He  had  an  occasional  glimpse  of  insight.     He  per- 
 ceived at  a  glance  that  Laud  would  make  nothing  of 
 Scotland — "  Ye   ken   not    the    spirit   of    that   folk." 
 But  what  on   the  whole  strikes    the   modern   mind 
 with  amazement  is  that  such  a  man  should  so  long 
 have  ruled  such  a  nation;  that  reverence  for  kingly 
 descent  should  have  so  filled  the  atmosphere  that  not 
 mere  court  favourites,  but  statesmen,  divines,  poets, 
 and  philosophers,  should  have  rejoiced  in  the  light  of 
 James's  countenance.  The  English  of  that  time  believed 
 themselves  a  free  people.     Tliey  valued  their  funda- 
 mental laws,  and  unviolated  parliaments.     But  when 
 we  reflect  on   what   they  bore,    not   only  from    the 
 Tudors,  but  from   the  first  Stuarts,  and   recall   the 
 accents  of  slavish  adoration  in  which  they  addressed 
 their  kings,  the  thought   is  borne  irresistibly  upon 
 our  minds,  that  constitutional  monarchy,  as  we  under- 
 stand it,    could   never   have   flourished  in  England, 
 unless  the  nation  had  been  taught,  in  some  trans- 
 cendently  impressive   manner,  to  believe  that  kings 
 are  mortal. 
 
 The    historical    efi'ect    of   this  reign  was    to   em- 
 
30  English  Puritanism. 
 
 bitter  the  dispute  between  Puritans  and  Higti 
 Churchmen,  and  to  identify  the  former  more  com- 
 pletely with  the  cause  of  England's  civil  freedom. 
 
 The  seventeenth  century  was  entering  its  second 
 quarter,  when  King  Charles  the  First  ascended  the 
 throne.  He  was  the  greatest  monarch,  and  the  most 
 remarkable  man,  sent  by  the  Stuart  race  to  the  throne 
 of  England.  He  willed  that  the  state  of  England, 
 political  and  ecclesiastical,  should  be  one  thing ;  the 
 Puritans  willed  that  it  should  be  another.  If  we 
 would  know,  therefore,  whether  the  Puritans  deserved 
 well  of  their  country,  or  whether  their  memory  is 
 righteously  loaded  by  High  Churchmen  with  con- 
 tempt and  execration,  we  must  place  distinctly  before 
 the  mind's  eye  a  picture  of  England  as  it  was  when 
 the  Long  Parliament  rose  against  the  King. 
 
 Charles  himself  was  a  man  whom  his  bitterest 
 opponents  allow  to  have  possessed  many  high  and 
 admirable  qualities.  In  domestic  relations  irreproach- 
 able, a  good  husband,  a  good  father,  a  friendly  and 
 indulgent  master,  chaste,  grave,  and  temperate,  with 
 the  demeanour  of  a  gentleman,  and  the  majesty  of  a 
 king,  he  startled  from  his  court,  by  the  mere  awe  of 
 his  presence,  that  brood  of  foul  and  grovelling  vices 
 which  nestled  in  the  court  of  his  father,  and  which 
 rushed  back  to  revel  in  the  court  of  his  son.  His 
 passions  did  not  belong  to  the  animal  part  of  our 
 nature,  but  to  the  spirit  and  the  soul.  He  was  a 
 patron  of  learning ;  he  was  not  only  a  patron  but  a 
 
England  under  Charles  L  31 
 
 judge  of  art;  and  his  intellectual  activity  took  a 
 higher  elevation,  his  sensibility  to  the  beautiful  de- 
 rived a  hallowing  lustre,  from  his  reverent  apprehen- 
 sion of  divine  and  eternal  realities.  That  belief  in 
 the  divine  right  of  kings,  which  was  with  his  father 
 a  pedant's  formula,  was  with  him  an  article  of  reli- 
 gious faith,  of  mystic  veneration.  That  favour  for 
 episcopacy,  which  was  with  James  a  maxim  of  despotic 
 policy,  was  with  Charles  a  conscientious  enthusiasm 
 for  the  Anglican  Church.  This  must,  we  think,  be 
 conceded,  if  we  will  conceive  the  elements  of  that 
 strength  which  made  Charles  so  much  more  formi- 
 dable to  the  Puritans  than  James  had  ever  been; 
 and  if  we  will  form  any  correct  idea  of  the  better 
 portion  of  that  cavalier  party,  as  the  representative 
 and  ideal  of  which  he  stands  before  history.  Charles 
 was  a  man  of  purpose,  of  religion,  of  conviction.  We 
 see  it  in  those  melancholy  eyes  which  appeal  to  us 
 from  the  canvas  of  Vandyke;  we  find  it  in  the 
 princely  dignity  and  martyr  fortitude  with  which  he 
 bore  himself,  one  awful  day,  before  his  palace  of 
 Whitehall.  But  if  we  maintain  Charles's  conscien- 
 tiousness against  the  general  voice  of  Puritan  writers, 
 we  must  still  more  decisively  allege,  in  contradiction 
 to  his  blinded  admirers,  that  his  character  had  cer- 
 tain subtle  but  essential  defects.  His  intellect  was 
 fine  rather  than  strong;  the  centre  of  his  moral 
 nature  was  a  delicate  sense  of  propriety,  rather  than 
 a  transcendent  sense  of  truth.  Hence  in  all  things 
 he  lacked  simplicity.  His  virtues  had  not  the  ruddy 
 hue  of  health,  but  a  sickly  and  cloistral  air.      His 
 
32  English  Puritanism. 
 
 sincerity  was  enervated  by  vacillation,  and  entangled 
 with  craft ;  it  was  a  wish,  an  aspiration,  a  longing, 
 not  a  clear  and  unalterable  fact.  His  religion 
 was  perplexed  with  casuistry,  and  tainted  by 
 dissimulation.  He  was,  we  say,  not  simple.  He 
 could  be  known  and  trusted  by  no  man — not 
 even  by  Strafford.  His  ambition — for  he  was 
 ambitious — was  not  the  yearning  of  mighty  faculties 
 for  the  tasks  of  empire,  as  was  the  ambition  of  Csesar 
 and  of  Cromwell ;  it  was  alloyed  with  the  petulance 
 of  self-assertion,  it  was  enfeebled  by  morbid  no- 
 tions of  duty.  In  all  things  he  was  specious, 
 plausible,  imposing,  never  direct  and  true.  To  what 
 extent  he  was  influenced  by  the  powerful  minds 
 which  came  in  contact  with  him,  it  would  be  difficult 
 to  determine.  We  believe  that  he  was  profoundly 
 affected  by  Laud  and  Strafford.  But  natures  like 
 his  have  an  inborn  antipathy  to  free  institutions,  and 
 his  hatred  to  Parliaments  was  more  intense  even 
 than  Wentworth's.  That  was  an  age  when  all  free 
 constitutions  were  in  danger.  The  continental  sove- 
 reigns were  one  by  one  securing  the  command  of 
 standing  armies,  and  changing  the  parliamentary 
 mace  into  the  sword-sceptre.  With  more  or  less 
 consciousness  it  was  the  grand  aim  of  Charles  to 
 follow  their  example.  His  policy  was  not  fully  de- 
 veloped until  it  was  in  the  hands  of  his  two  great 
 ministers,  the  one  for  ecclesiastical,  the  other  for  civil 
 affairs.  Laud  and  Strafford :  but  from  the  commence- 
 ment of  his  reign  its  spirit  was  unmistakable. 
 
 The  first  Parliament  summoned   by  Charles  met 
 
Charles  the  First's  Early  Parliaments,         33 
 
 in  1625.  It  showed  a  disposition  to  enquire  into 
 grievances,  and  to  express  disapprobation  of  the 
 king's  proceedings  against  the  Huguenots.  It  was 
 dissolved  within  the  year.  A  second  was  called  in 
 the  spring  of  1626.  The  Commons  were  willing  to 
 grant  supplies,  but  were  still  intent  upon  grievances, 
 and  dared  to  impeach  Buckingham.  Charles  im- 
 prisoned the  managers  of  the  impeachment,  dissolved 
 the  Parliament,  and  arrested  the  chiefs  of  the  oppo- 
 sition. In  1628  a  third  Parliament  was  convoked. 
 Before  its  dissolution  in  1629,  it  had  extorted 
 from  Charles,  by  a  bribe  of  five  subsidies,  the 
 ratification  of  the  Petition  of  Eight.  The  provisions 
 of  that  celebrated  instrument  were  what  not  the  most 
 abject  worshipper  of  prerogative  could  deem  revolu- 
 tionary. The  exaction  of  money  by  forced  loans  was 
 condemned ;  the  right  of  habeas  corpus,  a  right  of 
 Englishmen  as  old  as  Magna  Charta,  was  vindicated ; 
 the  billeting  of  soldiers  on  private  persons  was 
 restrained ;  and  the  substitution  of  martial  for  civil 
 law  was  forbidden.  But  Charles  had  no  sooner  got 
 his  money  than  he  hurried  the  Parliament  away  from 
 Westminster,  and  sent  HoUis,  Valentine,  Eliot,  and 
 other  members  of  the  opposition  to  languish  in 
 prison. 
 
 Were  these  arbitrary  proceedings  justified  by  the 
 conduct  of  the  Parliaments'?  Let  Clarendon  be 
 witness;  Clarendon,  whose  reverence  for  Charles 
 approached  adoration,  and  whose  hatred  for  the 
 Puritans  thrilled  his  cold  nature  almost  to  passion. 
 
 D 
 
34  English  Puritanism. 
 
 He  says  that  there  occurred  in  those  Parliaments 
 several  distempered  passages  and  speeches  "  not  fit 
 for  the  dignity  and  honour  of  those  places,  and  un- 
 suitable to  the  reverence  due  to  his  Majesty  and  hi  s 
 councils."  But  for  such  passages  the  historian  of 
 the  Cavaliers  assigns  the  just  excuse :  "  Whoever 
 considers  the  acts  of  power  and  injustice  of  some  of 
 the  ministers  in  those  intervals  of  Parliament,  will 
 not  be  much  scandalized  at  the  warmth  and  vivacity 
 of  those  meetings."  And  as  for  their  general 
 character,  he  declares  that  in  no  formal  act  of  either 
 House  was  there  aught  which  was  not  "  agreeable 
 to  the  wisdom  and  justice  of  great  courts  on  those 
 extraordinary  occasions."  Charles  not  only  dismissed 
 them  ignominiously,  but  clenched  his  teeth  in  implac- 
 able resentment,  and  determined  in  his  heart  to  call 
 no  more  Parliaments. 
 
 He  had  now  occupied  the  throne  for  four  years, 
 Buckingham  was  dead.  The  transformation  of  the 
 court  of  James  into  the  court  of  Charles,  which 
 never  could  have  been  complete  while  the  favourite 
 lived,  was  accomplished,  l.aud  had  supplanted  all 
 others  as  ecclesiastical  adviser ;  and  Wentworth,  the 
 eloquent,  daring,  chivalrous  patriot,  had  become  a 
 peer  and  an  apostate. 
 
 Laud,  the  father  of  Anglicanism  strictly  so-called, 
 the  martyr,  saint,  and  apostle  of  the  holy  Tractarian 
 Church,  has  been  severely  treated  by  authors. 
 Macaulay  spurns  him  with  intemperate  disdain. 
 "  The    mean     forehead,"    says    his    lordship,    "  the 
 
Laud.  35 
 
 pinched  features,  the  peering  eyes,  of  the  prelate, 
 suit  admirably  with  his  disposition.  They  mark 
 him  out  as  a  lower  kind  of  Saint  Dominic,  differing 
 from  the  fierce  and  gloomy  enthusiast  who  founded 
 the  inquisition,  as  we  might  imagine  the  familiar 
 imp  of  a  spiteful  witch  to  differ  from  an  archangel 
 of  darkness."  Carlyle  handles  him,  as  he  always 
 does  those  whom  he  regards  as  too  weak  for  great 
 goodness  or  great  badness,  with  a  playful,  pitiful 
 contempt, — '*  Little  Dr.  Laud !"  Hallam,  speaking 
 as  usual  from  the  bench,  is  not  contemptuous;  he 
 says  all  he  can  for  the  Primate ;  and  all  is  not  much. 
 Theological  learning,  generosity  in  patronising  letters, 
 warmth  in  friendship,  and  a  slight  tincture  of  religion, 
 are  imputed  to  him  by  Hallam.  But  his  talents 
 M'ere  poor ;  his  ambition  was  servile :  his  religion 
 was  alloyed  with  ^vorldly  interest  and  temporal  pride  ; 
 and  his  temper  was  choleric,  vindictive,  harsh,  and 
 cruel.  He  was  "  the  evil  genius  "  of  Charles.  Will 
 no  one  speak  a  good  word  for  Laud?  We  turn 
 hopefully  to  Clarendon.  He  sets  out  well.  We  hear 
 at  last  that  Laud  was  "  a  man  of  great  parts,  and 
 very  exemplary  virtues  ;"  but  the  next  moment  our 
 enthusiasm  is  damped  by  learning  that  these  were 
 "alloyed  and  discredited  by  some  unpopular  natural 
 infirmities."  The  Laud  of  Clarendon  is  an  impracti- 
 cable, choleric  pedant,  with  raspy  voice  and  irritating, 
 impatient  ways ;  without  natural  humour,  incapable 
 of  seeing  or  taking  a  joke ;  one  of  those  incurably 
 disagreeable  persons  whom  Hazlit  would  have  advised 
 
 D   2 
 
36  English  JPuritamsm. 
 
 to  give  up  the  attempt  to  make  themselves  tolerable  to 
 humanity.  Professor  Masson  thinks,  even,  that  the 
 secret  of  Laud's  ascent  may  have  lain  in  his  personal 
 repulsiveness.  "  To  have  hold  of  the  surrounding 
 sensations  of  men,  even  by  pain  and  irritation,  is  a 
 kind  of  power ;  and  Laud  had  that  kind  of  power 
 from  the  first."  He  had.  Enthusiasm  for  Laud 
 among  his  contemporaries,  there  seems  to  have  been 
 absolutely  none,  unless  the  soul  of  Peter  Haylin  was 
 capable  of  enthusiasm. 
 
 Yet  is  it  not  difficult  to  explain  Laud's  influence 
 with  his  contemporaries ;  nor  is  it  impossible,  though 
 less  easy,  to  account  for  that  reverent  enthusiasm  for 
 his  memory,  which  constitutes,  in  modern  times,  one 
 of  the  best  proofs  of  an  exalted  frame  of  Oxonian 
 piety.  He  had  a  sincere  faith  in  the  externals 
 of  religion ;  he  attached  infinite  importance  to 
 making  clean  the  outside  of  the  cup  and  platter. 
 He  died  with  this  affirmation  on  his  lip,  and,  beyond 
 question,  it  was  true.  "  Ever  since  I  came  in  place," 
 he  said  before  his  judges,  "  I  laboured  nothing  more 
 than  that  the  external  public  worship  of  God,  too 
 much  slighted  in  most  parts  of  the  kingdom,  might 
 be  preserved."  Neglect  of  externals  had,  he  averred, 
 "  almost  cast  a  damp  upon  the  true  and  inward 
 worship  of  God;  which,  while  we  live  in  the  body, 
 needs  external  helps,  and  all  little  enough  to  keep  it 
 in  any  vigour."  This  was  Laud's  idea  of  the  beauty 
 of  holiness.  He  conceived  that,  in  seemly  and  im- 
 posing externals  of  worship,  there  lay  a  mystic  power 
 
Laud.  37 
 
 to  win  the  heart  to  religion.  It  was  an  idea  which 
 possessed  an  obvious  attraction  for  the  stately,  ceremo- 
 nious Charles,  and  Laud  went  all  lengths  with  the 
 king  in  affirming  the  right  divine  of  monarchs  and  of 
 bishops.  For  the  rest,  Laud  was  intense,  vehement, 
 energetic ;  he  made  his  soul  like  unto  a  wedge.  He 
 was  troubled  with  no  doubts  or  scruples,  turned 
 neither  to  the  right  hand  nor  to  the  left,  paused  for 
 no  recreation,  and  was  never  caught  slumbering.  Like 
 Robespierre,  between  whom  and  Laud  there  was  in 
 several  things  a  close  resemblance,  he  believed  every 
 word  he  spoke.  It  is  this  character,  in  which  tem- 
 perament plays  as  important  a  part  as  mental  capacity, 
 that  commands  success.  Bishop  Williams — a  man 
 of  incomparably  nobler  faculty  than  Laud,  brilliant, 
 genial,  eloquent,  versatile;  who,  when  he  brought 
 Laud  to  James,  had  probably  never  conceived  the 
 possibility  of  his  becoming  a  rival — was  soon  thrust 
 aside  by  the  wiry,  sleepless  zealot,  all  iron,  and  dull- 
 burning,  unquenchable  fire. 
 
 Let  no  one  imagine  that  Laud  was  gifted  with 
 sensibility  to  grace  and  solemn  loveliness.  He  is  ever, 
 when  we  look  at  him  closely,  the  raspy-voiced, 
 bustling,  peevish  little  doctor,  whose  beauty  of 
 holiness  is  only  the  apotheosis  of  formalism.  In  that 
 famous  consecration  of  the  Church  of  St.  Catherine, 
 in  London,  by  the  archbishop,  we  find,  with  some 
 amazement,  that  the  ceremonial  consisted  mainly  in 
 regulated  antics — bowings,  steppings,  jumpings  back- 
 ward and  forward,  according  to  number  and  measure, 
 
38  English  Puritanism. 
 
 without  any  discernible  principle  of  beauty  or  im- 
 pressiveness.  "As  he  approached  the  communion 
 table,"  thus  proceeded  the  consecration  at  its  most 
 solemn  part,  "he  made  several  low  bowings;  and 
 coming  up  to  the  side  of  the  table,  where  the  bread 
 and  wine  were  covered,  he  bowed  seven  times;  and 
 then,  after  the  reading  of  many  prayers,  he  came 
 near  the  bread,  and  gently  lifted  up  a  corner  of  the 
 napkin  wherein  the  bread  was  laid;  and,  when  he 
 beheld  the  bread,  he  laid  it  down  again,  flew  back  a 
 step  or  two,  bowed  three  several  times  towards  it ; 
 then  he  drew  near  again,  and,  lifting  the  cover  of  the 
 cup,  looked  into  it,  and,  seeing  the  wine,  let  fall  the 
 cover  again,  retired  back,  and  bowed  as  before."  We 
 calculate  that  Laud,  the  little,  red-faced,  mean-looking 
 man,  bowed  here  some  two  dozen  times,  with  inter- 
 spersed skippings  and  pacings.  Can  anything  be 
 conceived  more  grotesque  than  the  whole  afl'air  1 
 
 How  then  is  it  that  Laud  is  to  many  devout  Angli- 
 cans  of  modern  times  a  poet-priest,  whose  adoration 
 clothed  itself  naturally  in  beauty,  who  trimmed  the 
 lamp  of  sacrifice  that  its  golden  light  might  stream 
 more  radiantly  towards  heaven,  and  fill  with  hallowed 
 effulgence  the  temple  upon  earth  1  Laud  stands  for 
 more  in  history  than  he  was  in  fact.  He  originated 
 what  it  seems  impossible  that  he  can  have  deeply 
 sympathised  with.  For  George  Herbert  there  was 
 real  poetry  in  the  choral  chaunt,  in  the  coloured 
 window,  in  the  marble  altar,  in  the  solemn  aisle.  In 
 Herbert's  church    of  Layton,    which    was   "for   the 
 
Herbert  and  Ferrar.  39 
 
 workmanship    a  costly  mosaic,  and  for  the  form  an 
 exact  cross,"  there  ministered  a  true  poet-priest.    The 
 man  who  at  Bemerton  prayed  and  mused  until  "  The 
 Temple  "  gradually  rose  in  melody  to  his  enraptured 
 imagination,  meant  more  than  Laud  by  the  beauty  of 
 holiness.       Nor  is  it  quite  with  the  Puritan  shudder 
 that  we  think  of  that  "  Protestant  nunnery,"  which 
 Nicholas  Ferrar  established  in  those  times  at  Little 
 Gidding,  on  the  borders  of  Northamptonshire.    There, 
 night    and  day,  did  the  sound  of  prayer  and  praise 
 ascend   from  virgin-choirs,  while  candles,  white  and 
 green,  shed    around   a  dim,  religious  light,  and  the 
 deep    organ    filled    the    place    with    moving    sound. 
 These  are  for  us  the  more  tender  lights  of  the  Laudian 
 picture,  and  when  we  fix  our  gaze  upon  them,  and 
 reflect  on  all  that  has  been  done  by  genuine  sensibility 
 since  the  days  of  Laud,  to  invest  the  worship  of  the 
 Church  of  England  with  lofty  imagery  and  melting 
 grace,  we   cease   to  be  astonished  at  the  veneration 
 entertained  in  some  quarters  for  Laud's  memory. 
 
 These  were,  we  say,  the  high  lights  of  the  Laudian 
 picture.  It  is  well  to  make  the  most  of  them-.  The 
 shadows  they  have  to  relieve  are  dark.  For  the 
 Puritans  there  was  one  fatal  circumstance  in  all  this 
 cultivation  of  the  beauty,  or  at  lowest  of  the  uphol- 
 stery, of  holiness.  It  was  not  optional,  but  compul- 
 sory. We  know  what  songs  are  to  a  heavy  heart. 
 Perhaps  it  might  be  equally  tormenting  for  a  Puritan, 
 trembling  in  the  eye  of  the  awful  God,  asking,  as 
 with  the  reeling  earthquake  under  his  feet,  what  he 
 
40  English  Furltanism. 
 
 should  do  to  be  saved,  to  be  compelled  to  interpret 
 the  divine  command  to  worship  in  spirit  and  in  truth 
 after  the  Laudian  fashion.  For  there  was  no  tole- 
 rance in  the  Archbishop.  The  large  spirit  of  the  old 
 Romish  Church,  in  respect  of  form  and  rite,  was  alien 
 to  the  contracted  soul  of  Rome's  pedantic  imitator. 
 The  generous  breadth  of  the  first  Reformers  and 
 their  immediate  successors,  the  philosophic  liberality 
 of  Hooker  and  Bacon,  were  unknown  to  the  iron 
 formalist.  The  word  of  the  law,  enjoining  uniformity 
 of  worship,  had  since  Elizabeth's  time  been  strict 
 enough,  but  it  had  been  indulgently  applied.  Practi- 
 cally the  result  had  been  a  general  uniformity,  with  a 
 pleasing  and  salutary  variety.  But  Laud  could  allow 
 no  free  sprouting  of  the  forest  boughs;  every  tree 
 must  be  cut  in  exactly  the  same  form.  This  was  new 
 in  England,  and  if  the  Puritans,  in  the  day  of  their 
 ascendancy,  enforced  a  uniformity  of  a  different  kind, 
 it  must  be  remembered  that  it  was  Laud  who  taught 
 them  the  lesson  of  intolerance.  The  just  and  tem- 
 perate prayer  of  the  old  Puritans,  that,  while  they 
 interfered  not  with  others  in  worshipping  as  seemed 
 to  them  best,  and  while  they  held  the  unity  of  the 
 faith,  and  were  loyal  subjects  of  his  Majesty,  they 
 might  be  permitted  a  certain  latitude  in  the  manner 
 of  celebrating  divine  worship,  was  for  the  first  time, 
 in  practice  as  well  as  in  theory,  rejected  by  Laud. 
 Uniformity  had  been  previously  enforced  with  an 
 occasional  touch  of  whips ;  he  enforced  it  constantly 
 and  universally  with  scorpions. 
 
Enforcement  of  Uniformity.  41 
 
 And  Laud's  education  of  the  clergy  in  the  prin- 
 ciples  of  aesthetic  piety  did  not  cease  with  ceremonial. 
 An  act  had  been  passed  in  James's  reign  ordering  the 
 Book  of  Sports  to  be  read  after  sermon  in  churches. 
 While  James  lived,  neglect  to  obey  the  statute  had 
 been  overlooked,  but  an  instrument  so  exquisitely 
 adapted  to  torture  the  Puritans  could  not  escape  the 
 new  inquisitor.  The  clergy  of  the  Church  were 
 rigorously  compelled  to  proclaim  from  the  pulpit,  as  a 
 decency  and  duty,  what  every  Puritan  who  believed 
 in  the  binding  nature  of  the  fourth  commandment 
 regarded  as  a  heinous  sin.  The  moral  dilettante 
 of  these  enlightened  days,  who  has  so  much  to 
 find  fault  with  in  the  Puritans,  is  specially  incensed 
 at  their  Sabbatarian  narrowness.  But  was  it,  after 
 all,  so  unreasonable  in  clergymen  to  wince  under 
 a  command  to  enjoin  Sabbath-breaking?  Even 
 the  Sunday  league  do  not,  we  believe,  expect  ministers 
 to  recommend  their  hearers  to  erect  Maypoles  in  the 
 parks  on  Sabbath  afternoons,  and  dance  round  them. 
 And  in  estimating  that  habit  of  discountenancing 
 amusements,  of  which  so  much  has  been  made  against 
 the  Puritans,  it  is  fair  to  reflect  upon  the  galling 
 bondage  of  which  Maypoles  were  to  Puritans  the 
 type. 
 
 Laud's  surveillance  over  doctrine  was  as  keen  as 
 over  ceremonial.  He  proscribed  Calvinistic  preach- 
 ing throughout  the  Church.  To  his  other  honours  is 
 to  be  added  that  of  having  reformed  the  Church,  for 
 the  fourth  or  fifth  time,  in  an  Arminian  sense.     For 
 
42  English  Puritanism. 
 
 daring  to  preach  against  Popery  and  Arminianism, 
 Mr.  Nathaniel  Barnard  "  was  excommunicated,  sus- 
 pended from  the  ministry,  fined  a  thousand  pounds, 
 condemned  in  costs  of  suit,  and  committed  to  prison." 
 Preferment  ran  in  full  flood  towards  the  Arminian 
 preachers.  Papists,  on  the  other  hand,  were  treated 
 with  ostentatious  tolerance;  and  Rome  began  to 
 gather  in  the  first  of  those  harvests  of  Laudian 
 converts  from  the  English  Church,  of  which  the 
 sheaves  have  been  so  rich  and  abundant  in  the  nine- 
 teenth century. 
 
 But  it  was  when  the  Puritans  fretted  against  the 
 yoke,  and  one  of  those  remonstrating  books  or  pam- 
 phlets appeared,  which  were  then  the  popular  press 
 of  England,  that  the  might  of  the  Anglican  Dominic 
 was  most  imposingly  displayed.  in  1630,  the  father 
 of  Archbishop  Leighton  was  prosecuted  in  the  Star 
 Chamber,  for  his  Zion's  Plea  against  Prelacy.  He 
 was  deprived  of  holy  orders,  and  committed  to  prison. 
 He  escaped,  and  was  recaptured.  His  age  was  then 
 between  forty  and  fifty,  his  complexion  fair,  his  fore- 
 head lofty.  "  I  mean  to  come  over,"  he  had  written 
 to  his  wife  from  Utrecht,  "  upon  Jehovah's  protection, 
 under  whose  wings  if  we  walk,  nothing  can  hurt  us." 
 He  was  first  severely  whipped.  Next,  he  was  set  in 
 the  pillory,  and  had  one  of  his  ears  cut  off.  His 
 nose  was  then  slit,  and  he  was  branded  on  the  cheek 
 with  a  red-hot  iron.  This  was  the  first  half  of  his 
 punishment.  He  was  taken  back  to  the  Fleet  prison, 
 kept  there  for  a  week,  and  then  "  his  sores  upon  his 
 
Leicfhton,  Burton,  JPrynne.  43 
 
 back,  ears,  nose,  and  face,  being  not  cured,  he  was 
 whipped  again  at  the  pillory  in  Cheapside,  and  there 
 had  the  remainder  of  his  sentence  executed  upon 
 him,  by  cutting  oiF  the  other  ear,  slitting  the  other 
 side  of  the  nose,  and  branding  the  other  cheek." 
 Flung  again  into  prison,  he  remained  there  ten  years. 
 William  Prynne,  for  writing  a  book  against  the  stage, 
 in  which  he  said  that  female  players  were  notorious 
 courtezans,  had  his  ears  cropped,  and  his  forehead 
 branded  in  1633.  He  was  condemned  to  perpetual 
 imprisonment.  Unconquerable  as  an  old  Norseman, 
 he  wrote  in  his  dungeon  another  attack  against  Laud 
 and  his  suffragans.  In  June,  1637,  he  was  brought 
 out,  with  Dr.  John  Bastwick,  a  physician,  and  the 
 Rev.  Henry  Burton,  a  parish  clergyman,  guilty  also 
 of  anti-Laudism,  to  undergo  another  punishment. 
 They  were  set  in  pillories  in  Palace  yard,  the  people 
 flocking  round  them,  not  to  pelt  and  hoot  malefactors, 
 but  to  look  with  wonder  and  passionate  tears  on 
 brave  Englishmen,  true  to  the  people  and  to  God. 
 Prynne  was  regarded  with  peculiar  spite  by  the 
 authorities,  and  private  directions  were  in  those  days 
 sometimes  given  to  executioners  ;  his  ears  were  sawed 
 off  with  a  ragged  knife.  "  Cut  me,  tear  me,"  he 
 cried,  as  with  the  snarl  of  a  baited  lion,  "  I  fear  thee 
 not;  I  fear  the  fire  of  hell,  not  thee!"  What  a 
 reality  the  fear  of  hell  was  in  those  days !  Prynne 
 addressed  the  people,  told  them  that  he  could  prove 
 against  Lambeth  and  Borne  that  these  things  were 
 contrary  to  the  law  of  England.     "  If  I  fail  to  prove 
 
44  English  Puritanism. 
 
 it,"  he  said,  "  let  them  hang  my  body  at  the  door  of 
 that  prison  there."  The  crowd  had  the  utmost  con- 
 fidence in  Prynne's  logic,  and  expressed  the  same  by 
 a  great  EngUsh  shout.  Burton  made  the  pillory  a 
 pulpit,  and  preached  the  gospel  to  an  audience  pro- 
 bably more  attentive  than  usual ;  but  the  hot  June 
 sun  and  the  agony  of  his  mangling  nearly  overcame 
 him,  and  as  they  carried  him  away,  he  almost  fainted. 
 "  Bastwick's  wife,  on  the  scaffold,  received  his  ears  in 
 her  lap,  and  kissed  him." 
 
 Such  things  rather  impeded  the  popular  apprecia- 
 tion of  Laud's  upholstery  of  holiness.  And  be  it 
 remembered  the  Puritans  had  to  content  themselves 
 with  Laud's  religion  or  none.  An  Association  had 
 been  formed  in  the  last  year  of  James's  reign  by  a 
 number  of  pious  men,  for  the  purpose  of  buying  up 
 tithes  which  had  been  snatched  by  laymen,  and 
 applying  them  to  the  support  of  preachers  who 
 agreed  with  Laud  neither  in  his  Arminian  theology 
 nor  his  ceremonial  worship.  It  was  the  first  grand 
 exhibition  of  the  voluntary  principle  in  England ;  its 
 head  quarters  were  London,  a  city  then  eminent  for 
 its  godliness  and  patriotism,  and  one  of  its  supporters 
 was  Oliver  Cromwell,  an  energetic  farmer  of  Hunting- 
 don, whose  spiritual  experience  was  in  those  days  very 
 comforting  to  his  pious  friends.  A  letter  of  Oliver's , 
 referrino;  to  one  of  the  lecturers  to  whom  the  Associa- 
 tion  had  lent  assistance,  is  extant.  "  Building  of 
 hospitals,"  he  writes,  "  provides  for  men's  bodies ;  to 
 build  material  temples  is  judged  a  work  of  piety ;  but 
 
Enforcement  of  Xlnifomiit}^.  45 
 
 they  that  procure  spu'itual  food,  they  that  build  up 
 spiritual  temples,  they  are  the  men  truly  charitable, 
 truly  pious."  Oliver  Cromwell,  we  may  remark  in 
 passing,  seems  to  have  thought  that  the  highest  kind 
 of  Church  extension  is  the  procuring  of  men  who  are 
 living  spiritual  temples.  It  is  an  opinion  not  in  the 
 least  antiquated,  worthy  of  the  greatest  practical 
 genius  that  ever  lived  in  England,  and  deserving 
 careful  consideration  at  this  day.  But  the  Association 
 and  its  lecturers  were  beyond  the  regulation  bounds ; 
 Laud,  therefore,  brought  the  leaders  into  the  Star 
 Chamber,  had  them  condemned  to  pay  a  severe 
 penalty,  and  broke  up  the  whole  scheme. 
 
 And  constantly,  as  we  said,  the  throng  of  proselytes 
 was  pressing  on  from  the  Church  of  England  to  the 
 Church  of  Eome.  In  doctrine,  as  well  as  in  ceremo- 
 nial, the  Laudians  were  drawing  nearer  and  nearer  to 
 that  Church  at  which  the  Puritans  shuddered  as  the 
 great  apostacy.  The  Archbishop  plainly  declared 
 that  in  disposing  of  benefices  he  would  prefer  single 
 to  married  priests.,  Montague,  Bishop  of  Chichester, 
 favoured  the  invocation  of  saints.  Some  argued  for 
 prayers  for  the  dead,  thus  making  way  for  a  belief  in 
 purgatory.  The  clergy  in  many  quarters  cast  wistful 
 glances  on  that  powerful  Romish  weapon  of  auricular 
 confession.  The  doctrine  of  transubstantiation  was 
 not  explicitly  avowed,  but  its  essence,  wrapped  up  in 
 vague  phraseology,  was  generally  accepted ;  and  the 
 keystone  of  the  Lutheran  reformation,  justification  by 
 faith,  not  by  works,  was  obscured  and  unsettled.    "  It 
 
46  JEvglish  Fiiritanism. 
 
 must  be  confessed,"  says  Hallam,  "  that  these  English 
 theologians  were  less  favourable  to  the  papal  supremacy 
 than  to  most  other  distinguishing  tenets  of  the  Catholic 
 Church.  Yet  even  this  they  were  inclined  to  admit 
 in  a  considerable  degree,  as  a  matter  of  positive, 
 tliough  not  Divine  institution ;  content  to  make  the 
 doctrine  and  discipline  of  the  fifth  century  the  rule 
 of  their  bastard  reform."  The  King  had  opened 
 secret  negotiations  with  Rome. 
 
 Was  it  strange  if  rugged  Prynnes,  terribly  afraid 
 of  hell,  and  with  their  sense  of  ecclesiastical  eesthetics 
 rather  deadened  in  the  pillory  and  the  dungeon,  and 
 earnest  prayerful  Cromwells,  for  whom  the  clear 
 shining  of  Gospel  light  was  the  sole  beauty  of  holi- 
 ness, should  have  viewed  these  things  with  infinite 
 alarm  and  dismay  ?  There  is  an  organization  so 
 exquisitely  strung,  so  delicately  poised  between 
 extremes,  that  it  can  balance  itself  with  angelic  safety 
 on  the  thin  aerial  line  which  the  I^audian  Church 
 takes  for  its  own  between  Rome  and  the  Refor- 
 mation. But  ordinary  mortals  are  not  only  unable 
 to  perform  this  feat ;  they  are  unable  even  to  under- 
 stand how  others  can  achieve  it.  The  Pope, 
 who  ought  to  have  been  a  good  judge  whether 
 Laudism  is  really  different  from  Romanism,  offered 
 Laud  a  Cardinal's  hat,  Add  a  little  higher  elevation, 
 a  somewhat  more  ethereal  sentiment,  to  a  Laudian 
 sister  of  mercy,  and  she  becomes  a  Romish  nun; 
 add  a  little  more  learning,  a  keener  intellectual  fire- 
 edge,  to  a  Laudian  doctor  of  divinity,  and  he  becomes 
 
Strafford.  47 
 
 a  E-omish  Newman :  it  is  a  faith  which  can  be  held 
 only  by  a  peculiar  people ;  a  faith  which  he  who 
 runs  cannot  easily  read.  Prynne,  with  his  ears  twice 
 sawed  from  his  head,  was  excusable  in  not  quite  ap- 
 preciating its  music  of  the  spheres. 
 
 Laud  was  now  in  the  heyday  of  his  glory,  a  glory 
 like  that  of  the  sultry  sun  which  ripens  pestilence  in 
 the  marsh ;  but  he  was  still  vexed  by  the  contra- 
 diction of  men  with  more  bowels,  and  less  faith,  than 
 himself.  Even  the  Star  Chamber,  "  where  those  who 
 inflicted  the  punishment  reaped  the  gain,  and  sat, 
 like  famished  birds  of  prey,  with  keen  eyes  and 
 bended  talons,"  scowling  ruin  upon  their  victims, 
 was  not  energetic  according  to  the  measure  of 
 Laud,  In  one  man  alone  did  he  find  sympathy 
 vehement  enough  to  cheer  his  dark  soul,  and  stroke 
 his  raven  plumage  till  it  smiled.  He  sent  croak 
 after  croak  across  St  George's  Channel  to  a  strong 
 eagle,  which  answered  with  proud,  exultant  scream. 
 All  men  have  agreed  to  deny  high  talent  to  Laud ; 
 all  men  have  agreed  to  impute  supreme  genius  to 
 Wentworth.  He  represents  the  civil  arm,  as  Laud 
 represents  the  ecclesiastical,  of  that  comprehensive 
 despotism  which  was  being  prepared  for  England 
 under  the  auspices  of  Charles.  He  is  one  of  those 
 characters  which  fascinate  and  awe  the  historian,  as 
 he  marks  their  forms  sweeping  in  majestic  gloom 
 along  the  twilight  galleries  of  the  past.  Alva,  Wal- 
 lenstein,  Straff"ord,  still  lay  a  spell  on  the  imagination 
 of    mankind.       "Wentworth,"    exclaims    Macaulay, 
 
48  English  Puritanism. 
 
 dashing  in,  with  firm,  quick  strokes,  the  most  vivid 
 portrait  he  ever  drew,  "  who  ever  names  him  without 
 thinking  of  those  harsh  dark  features,  ennobled  by 
 their  expression  into  more  than  the  majesty  of  an 
 antique  Jupiter ;  of  that  brow,  that  eye,  that  cheek, 
 that  lip,  wherein,  as  in  a  chronicle,  are  written  the 
 events  of  many  stormy  and  disastrous  years,  high 
 enterprise  accomplished,  frightful  dangers  braved, 
 power  unsparingly  exercised,  suffering  unshrinkingly 
 borne;  of  that  fixed  look,  so  full  of  severity,  of 
 mournful  anxiety,  of  deep  thought,  of  dauntless 
 resolution,  which  seems  at  once  to  forbode  and  defy 
 a  terrible  fate,  as  it  lowers  on  us  from  the  living 
 canvas  of  Vandyke "?  "  But  no  material  portraiture 
 is  necessary  in  order  to  convey  an  impression  of 
 the  colossal  powers  of  Strafford.  That  scheme  of 
 Thorough  was  a  masterpiece  of  practical  genius. 
 Wentworth,  alone  perhaps  in  his  generation,  saw 
 precisely  whither  things  were  tending.  He  knew 
 the  historical  import  of  the  great  events  of  his  day  ; 
 he  saw  to  what  hour  of  destiny  the  hands  pointed  on 
 the  clock  of  time.  The  grand  issue  between  des- 
 potism and  constitutionalism  was  to  be  decided  in 
 England.  Straff'ord  did  not  wish  unmasked  des- 
 potism to  be  established  in  that  country  of  which 
 he  was  once  an  illustrious  patriot.  His  desire  was 
 that  the  supremacy  of  the  will  of  the  sovereign, 
 which  had  existed  in  the  Tudor  reigns,  should  be 
 perpetuated.  Under  Henry  and  Elizabeth  Parlia- 
 ments had  hardly  become   vocal,   and  reverence  for 
 
Strafford  49 
 
 the  prerogative  was  so  profound  that,  except  in  rare 
 cases,  they  were  quelled  by  a  strong  exertion  of  the 
 monarch's  wilL  But  the  intelligence  and  eloquence 
 of  Parliament  had  risen  to  an  extraordinary  height  in 
 the  early  years  of  Charles,  and  sympathy  had  been 
 perfectly  established  between  Parliament  and  the 
 nation.  Nor  was  the  majesty  which  doth  hedge  a  king 
 quite  so  overpowering  to  that  generation  of  English- 
 men as  it  had  been  to  their  fathers.  If  the  preroga- 
 tive was  to  continue  supreme,  some  reinforcement  of 
 its  power  was  indispensable.  Such  reinforcement 
 could  consist  only  in  a  standing  army ;  and  it  was 
 this  fact  on  which  Wentworth  laid  his  giant  grasp. 
 The  king  was  to  raise  money  without  reference  to 
 Parliament ;  an  army  was  to  be  embodied ;  and 
 Charles  was  then  to  treat  the  Houses  with  that 
 amount  of  respect  which  to  his  gracious  condescen- 
 sion should  seem  fit.  Such  was  the  project  which 
 Wentworth  named  Thorough ;  and  for  which  the 
 raven  of  Canterbury  croaked  that  he  went  in 
 "  thorough  and  tliorough."  It  was  well  named : 
 had  it  succeeded,  the  ancient  Parliament  of  Eng- 
 land would  have  become  part  of  the  pageantry  of 
 the  throne. 
 
 Side  by  side  with  the  reformation  of  the  Church 
 on  the  model  of  Laud,  went  on  the  reformation  of  the 
 State  on  the  model  of  Straiford.  Year  after  year 
 passed  without  a  parliament.  The  exchequer  was 
 replenished  by  ruinous  fines,  by  the  sale  of  monopolies, 
 by  royal  proclamations.    At  length  the  audacious  step 
 
60  English  Puritanism. 
 
 of  levying  ship-money  in  the  inland  counties  was 
 resolved  upon.  Elizabeth,  when  the  Armada,  like  a 
 terrible  bird  of  prey,  was  flitting  along  the  white 
 cliifs  of  England,  had  raised  money  in  the  sea-ports 
 for  the  equipment  of  vessels  of  war;  but  not  even 
 "  the  imperial  lioness  "  had  demanded  ship-money  in 
 the  interior  of  the  country ;  and,  as  it  was  never  a 
 regular  method  of  raising  supplies,  never  intended  to 
 supersede  the  legal  method  of  parliamentary  vote, 
 Charles  had  bound  himself  by  the  Petition  of  Right  to 
 abandon  it.  Among  the  other  inland  shires,  Buck- 
 ingham was  now  assessed,  and  as  a  landholder  of 
 Buckingham,  John  Hampden  was  called  upon  to  pay 
 for  one  parish  thirty-one  shillings,  for  another,  twenty 
 shillings.  He  refused  to  pay  a  farthing,  and  defied 
 the  w^hole  power  of  Government.  England  gazed 
 with  proud  admiration  on  this  country  gentleman, 
 who  attached  importance  so  transcendent  to  a  princi- 
 ple, and  who  believed  that,  in  the  tribunals  of  his 
 country,  the  subject  had  as  firm  a  footing  as  the  king^ 
 The  memorable  ship-money  case  was  tried  in  1637,  a 
 few  months  after  the  triumph  of  Laud  over  Prynne, 
 Bastwick,  and  Burton,  in  Palace  Yard.  The  judges 
 in  the  Exchequer  Chamber,  pronounced,  by  seven 
 against  five,  that  Hampden  was  bound  to  pay.  The 
 provision  of  the  Petition  of  Right,  that  no  "  gift,  loan, 
 benevolence,  tax,  or  such-like  charge "  should  be 
 levied  without  consent  of  parliament,  was  thus  swept 
 away.  Englishmen  were  placed  at  the  mercy  of  the 
 crown,  to  an  extent  unknown  since  the  concession  of 
 Magna  Charta. 
 
Ihe  Scottish    War.  51 
 
 The  great  work  was  almost  complete.  The  Parlia- 
 ment of  England  had  not  sat  for  eight  years.  The 
 Courts  of  Law  were  subservient  to  the  Crown.  The 
 Church  was  ruled  with  a  rod  of  iron.  A  little  more 
 sleep,  a  little  more  slumber,  and  the  eyes  of  England 
 had  been  sealed  in  eternal  despotism.  The  bosom 
 of  the  nation  heaved  as  in  the  stifled  agony  of  night- 
 mare, but  "  pacific  England,  the  most  solid  pacific 
 country  in  the  world,"  as  Carlyle  well  calls  it,  gave  no 
 sign  of  insurrectionary  fury.  The  American  wild 
 was  becoming  peopled  with  English  exiles.  Lord 
 Say,  "the  wise  and  cautious;"  Lord  Brooks,  "the 
 brave,  open,  and  enthusiastic;"  Hampden,  the  mag- 
 nanimous, thoughtful,  and  dauntless,  were  beginning  to 
 despair  of  England.  Suddenly  a  streamer  shot  from 
 the  northern  sky ;  all  eyes  were  turned  upon  the 
 portent  of  storm ;  and  a  thrill  of  fierce  joy  struck  to 
 the  hearts  of  the  patriot  Puritans  of  England,  as  the 
 trumpets  of  gathering  war  sang  clear  from  the 
 Scottish  border. 
 
 Laud,  vehement  and  intense,  with  no  statesman- 
 like breadth  of  view,'  and  none  of  that  human  sym- 
 pathy which  enables  the  practical  statesman  to  know 
 how  nations  feel,  appears  to  have  thought  that,  as 
 Scotland  was  a  little  kingdom,  he  could  deal  with  it 
 more  summarily  and  easily  than  with  England.  He 
 set  to  work  with  emphasis.  Episcopacy  was  forced 
 upon  the  Scotch ;  and,  in  1637,  the  final  step  of  intro- 
 ducing a  liturgy  was  attempted.  The  result  is  known 
 to  all.      Jenny  Geddes  flung  her  stool  at  the  head  of 
 
 E  2 
 
62  English  I^uritanism. 
 
 the  officiating  Dean  of   Edinburgh,  and    an   uproar 
 ascended  in  the  old  Greyfriars  Church,  loud  enough 
 to  waken   the   dead   that  slept  around.      Clarendon 
 thinks  that  this  riot  in  Greyfriars  was  a  kind  of  acci- 
 dent, and  that  men  of  craft  and  influence,  acting  with 
 and  upon  it  by  various  artificial  methods,  produced 
 the  world-historical   movement  of  which  the  centre 
 was  the  Solemn  League  and  Covenant.     The  theory 
 is  interesting.      It  serves    at  least  to  show  the  his- 
 torical capacity  of  that  stately  senatorial  author — his 
 power  of  appreciating   the   feelings   which  produce 
 national  revolutions.      The  tumult  in  Greyfriars  was 
 a  jet  from  fire-fountains  that  had  long  swelled  in  the 
 heart  of  the  Scottish  people.     That  stool  of  Jenny's, 
 flying  aloft    so    conspicuously,    was   a   cinder    from 
 the  deeps  of  a  true  burning  mountain.     The  Scotch 
 had  long  been   enthusiastically   Presbyterian.      The 
 preachers  were  the  popular  leaders   of  the  nation ; 
 the  General  Assembly  of  the  Church,  with  its  exten- 
 sive lay  representation,  was  the  real    Parliament  of 
 the  country.      The  cause  of  liberty  and  the  cause  of 
 religion  were   allied   in    England;  in  Scotland  they 
 were  one.     The  Scots,  having  once  risen  against  the 
 impositions  of  Laud,  glowed  speedily  into  a  universal 
 passion  of  excitement;  the  Solemn  League  and  Cove- 
 nant, for  the  establishment  of  Presbyterian  uniformity 
 throughout  the  three    kingdoms,  was  signed    by  all 
 classes  with  tears  of  rapture,  often  in  the  blood  of  the 
 subscribers;  and  an  army  in  hodden  grey  and  blue 
 bonnets,  ranged  beneath  a  banner  inscribed  in  golden 
 
Tlie  Covenant.  53 
 
 letters,  with  the  blazon,  For  Christ s  Croivn  and  Cove- 
 Jiant,  announced  to  Strafford,  Laud,  and  Charles,  that 
 the  time  had  not  yet  come  to  bring  out  "with  shouting 
 the  topstone  of  Thorough. 
 
 The  whole  body  of  the  English  Puritans  were  from 
 the  first  in  sympathy  with  the  Scots,  and  disaffection 
 had  spread  so  generally  throughout  the  nation,  that 
 it  was  impossible  for  Charles  to  raise  an  army  in- 
 spired with  any  right  enthusiasm  for  his  cause.  He 
 went  north  in  1639,  and  looked  upon  the  army  of 
 the  Covenant,  garnishing  the  hill  of  Dunse,  above 
 Berwick,  with  its  brave  new  colours,  its  white  tents, 
 and  crown  of  mounted  cannon.  He  may  have  gone 
 near  enough  to  hear  the  drums,  which  acted  as 
 church  bells  and  called  the  ruddy-faced  young 
 soldiers  to  "  good  sermons  and  prayers  morning  and 
 even,  under  the  roof  of  heaven,"  or  he  may  have 
 heard,  at  dawn  or  sun-down,  the  singing  of  psalms 
 and  the  voice  of  prayer  borne  mellow  from  the  far 
 hill-side.  Laud  had  found  "  no  religion  "  in  Scotland, 
 not  the  slightest  talent  for,  or  appreciation  of,  the 
 upholstery  of  holiness.  It  might  have  widened  his 
 ideas  a  little,  or  at  least  struck  him  into  dumb  amaze- 
 ment, to  have  seen  that  worshipping  army,  in  its 
 azure  temple  with  the  floor  of  green. 
 
 The  expedition  to  Scotland  exhausted  the  royal 
 exchequer,  and,  as  no  lasting  peace  came  of  the  truce 
 ,wliich  was  cobbled  up,  a  supply  of  money  became 
 mdispensable.  After  eleven  years'  intermission,  and 
 wdth   profound  reluctance,  Charles   called   the  Par- 
 
54  English  Puritanisin. 
 
 liament,  which  met  in  the  spring  of  1640.  The 
 English  nation,  with  that  infinite  tolerance  for 
 monarchs  which  was  in  those  days  its  characteristic, 
 rejoiced  to  see  once  more  the  face  of  parliament ;  and 
 the  Houses  were  sober,  dispassionate,  and  disposed  to 
 please  the  king.  But  they  had  a  manful  sense  of 
 the  abuses  under  which  the  nation  groaned,  and 
 quietly,  but  resolutely,  set  about  their  redress.  They 
 had  sat  some  three  weeks  when  the  king  turned  them 
 adrift.  His  friends  were  filled  with  mournful  aston- 
 ishment; his  enemies  with  bitter  joy.  This  was  the 
 short  Parliament. 
 
 All  the  old  illegal  methods  of  raising  money  were 
 now  resorted  to  by  Charles,  and  in  August  he  marched 
 again  to  meet  the  Scots,  who  this  time  had  advanced 
 into  England.  The  king  had  got  an  army,  but  it 
 would  not  fight.  Posted  on  a  hill  to  receive  an 
 enemy  which  had  to  ford  a  deep  river  in  its  front,  it 
 waited  not  to  give  or  take  a  blow,  but  broke  at  once 
 into  what  Clarendon  calls  "  the  most  shameful  and 
 confounding  flight  that  was  ever  heard  of"  This 
 was  at  Newburn  on  the  Tyne.  The  Scots  estab- 
 lished themselves  in  the  northern  counties,  and  the 
 embarrassments  of  Charles  became  desperate. 
 
 It  is  impossible  not  to  be  struck  with  the  shining 
 part  played  by  the  Scottish  people  in  this  the  first 
 period  of  their  intermeddling  in  the  English  Puritan 
 business.  Clarendon,  who  hated  Scots  with  a  perfect 
 hatred,  cannot  veil  the  brilliancy  and  success  of  their 
 proceedings.      There  is  a  stirring  poetry,  akin  to  that 
 
The  Scots  in  England.  55 
 
 which  thrilled  the  Hebrew  nation  of  old  at  the 
 thought  that  Mount  Zion  was  to  become  the  crown 
 of  the  whole  earth,  in  the  aspiration  of  the  little 
 kingdom  to  make  its  Covenant  a  bond  of  union,  a 
 fount  of  blessing,  for  the  three  nations.  Away 
 among  their  misty  hills,  the  Scots  could  not  be  left 
 alone.  Laud  must  torment  them  with  his  genu- 
 flexions, his  surplices,  his  services,  his  bishops.  So 
 they  towered  suddenly  up  in  a  passion  of  sacred 
 wrath  and  enthusiasm,  and  vowed  that  the  brethren 
 whose  groans  they  heard  from  England  should  also 
 be  free  of  Laud  and  his  inventions.  Their  carriage 
 in  England  was  discreet  and  sagacious,  as  well  as 
 brave.  Their  leaders,  the  Earl  of  Eothes,  Lord 
 Louden,  Alexander  Henderson,  men  of  tact,  energy, 
 and  ability,  appreciated  the  danger  of  wounding  the 
 pride  of  the  English  people  by  seeming  either  to  con- 
 quer or  to  lay  them  under  too  great  a  debt  of  grati- 
 tude. They  earnestly  declared  that  the  Scottish 
 people  "  remembered  the  infinite  obligations  they  had 
 from  time  to  time  received  from  this  nation ;  especi- 
 ally the  assistance  they  had  from  it  in  their  reforma- 
 tion of  religion,  and  their  attaining  the  light  of  the 
 gospel ;  and  therefore,  as  it  could  never  fall  into  their 
 hearts  to  be  ungrateful  to  it,  so  they  hoped  that  the 
 good  people  of  England  would  not  entertain  any  ill 
 opinion  of  their  coming  into  this  kingdom  in  a  hostile 
 manner."  Clarendon  expresses  astonishment  at  the 
 skill,  harmony,  self-command,  and  "  confidence  in 
 each  other,"  with  which  the  numerous  Scotch  nobility 
 
56  English  JPuritanism. 
 
 and  their  clergy  acted ;  and  laments  that  "  this 
 united  strength,  and  humble  and  active  temper,  was 
 not  encountered  by  an  equal  providence  and  circum- 
 spection in  the  king's  councils."  These  judicious 
 Scots  secured  a  splendid  maintenance  for  their  army 
 in  Durham  and  Northumberland,  and  the  chiefs,  lay 
 and  clerical,  found  their  way  to  London.  They  were 
 lodged  in  the  heart  of  the  city,  near  London  stone,  in 
 a  house  adjoining  St.  Antholin's  church,  which  was 
 assigned  them  for  their  devotions.  There  Alexander 
 Henderson  and  his  brethren  preached,  and,  to  the 
 great  disgust  of  Clarendon,  the  Londoners  flocked  in 
 crowds  to  hear  them,  so  that  "  from  the  first  appear- 
 ance of  day  in  the  morning  on  every  Sunday,  to  the 
 shutting  in  of  the  light,  the  church  was  never  empty." 
 Readers  of  sensibility  will  imagine  the  horror  of 
 Doctor  Laud ! 
 
 But  we  have  anticipated.  An  event  or  two  not 
 unknown  to  history  had  occurred  before  Presby- 
 terian preachers  could  become  popularities  in  the  city 
 of  London.  As  the  best  of  many  bad  alternatives, 
 Charles  had  resolved,  in  the  autumn  of  1610,  to  call 
 another  Parliament.  It  met  in  November.  It  has 
 been  named  the  Long  Parliament ;  and  is  regarded 
 by  judges  as  the  most  remarkable  representative  body 
 that  ever  sat  in  this  world. 
 
 The  English  nation  had  been  hard  to  rouse,  but 
 the  day  of  their  wrath  was  come.  The  pent  up  in- 
 dignation of  eleven  years  rushed  on  with  the  might 
 of  an  Atlantic  tide ;  and  Thorough  went  down  before 
 
The  Long  Tarliament.  57 
 
 it  like  a  house  built  by  children  in  the  sand  of  the 
 shore.  Yet  is  it  not  so  much  the  fervour  of  righteous 
 vengeance  in  the  statesmen  of  the  Long  Parliament 
 which  strikes  upon  the  imagination,  as  the  wisdom 
 and  calm  intrepidity  with  which  they  directed  it 
 against  its  objects.  They  had  formidable  enemies  to 
 deal  with.  In  reading  of  the  French  Revolution,  we 
 are  constantly  impressed  with  the  feebleness  of  the 
 opposition  with  which  the  chiefs  of  the  popular  party 
 had  to  contend.  Louis  XVI,  Marie  Antoinette, 
 Calonne,  Maurepas,  Lomenie  de  Brienne,  were  poor 
 creatures,  and  the  triumph  of  the  revolutionists 
 over  them  shows  like  a  massacre  of  the  innocents. 
 But  our  fathers  fought  with  men.  Laud,  Charles, 
 above  all  Wentworth,  were  no  despicable  adversaries. 
 It  was  a  perilous  task  to  cope  with  these.  Can  any- 
 thing be  more  terribly  magnificent  than  that  arrest 
 of  Strafford  ?  As  we  recall  the  day  when  Pym  made 
 his  accusing  speech,  and  the  Commons  sat  hour  after 
 hour  until  the  dread  business  was  accomplished,  we 
 seem  to  see  a  royal  eagle  poised  high  in  the  heavens, 
 and  mark  an  eagle-slayer,  planting  his  foot  on  a  dizzy 
 crag,  bending  his  bow  with  giant  force,  taking  calm 
 and  steady  aim,  and  sending  the  shaft  hurtling 
 through  the  sky.  The  arrow  mounts,  strikes,  and  in 
 a  moment  the  poised  wings  flutter,  and  Wentworth 
 sinks  like  a  stone  into  the  abyss.  What  was  the 
 thought  which  struck  along  Strafford's  brain  when 
 his  "  proud  glooming  countenance"  darkened  at  the 
 tidings  that   he   was   impeached  for   high   treason? 
 
58  English  Puritanism, 
 
 Was  it  not  the  thought  that,  great  as  he  was,  the 
 men  against  whom  he  had  measured  himself,  Pym, 
 Hampden,  and  their  compatriots,  were  abler  men 
 than  he  ^ 
 
 The  mighty  tide  swept  on.  Strafford  died  on  the 
 scaffold  ;  Laud  was  committed  to  the  Tower ;  the 
 Star  Chamber,  the  High  Commission,  the  Council  of 
 York,  were  abolished  ;  every  agent  by  whom  Charles 
 had  for  eleven  years  striven  to  decree  injustice  by  a 
 law  either  saved  himself  by  flight,  or  was  called  to 
 account ;  and  the  Parliament  passed  a  Bill  to  which 
 Charles  dared  not  refuse  his  sanction,  ordaining  that 
 it  should  not  be  dissolved  without  its  own  consent. 
 Clarendon  may  well  call  the  statesmen  of  the  Long 
 Parliament  "  terrible  reformers."  They  were  terrible, 
 but  they  were  also  great,  and  they  originated  all  that 
 has  been  greatest  in  the  history  of  nations  since  the 
 day  they  met. 
 
 AVhen  we  pause  to  ask  what  was  the  pre-eminent 
 glory  of  that  Parliament  which,  in  its  earliest  years, 
 set  the  constitution  of  England  on  an  immovable  basis, 
 we  find  that  it  was  the  harmonious  combination  of 
 two  elements,  which  have  been  separately  appre- 
 ciated and  admired,  but  never  clearly  apprehended  in 
 their  symmetry  and  their  unity.  The  entire  school 
 of  political  speculation  represented  by  Bentham,  by 
 the  Mills,  and  by  Buckle,  a  school  imbued  with  the 
 secular  spirit  of  the  French  Ke volution,  has  extolled 
 the  respect  for  law,  the  reverence  for  justice,  the 
 affection  for  constitutional  form,  which  animated  the 
 
The  Statesmen  of  1640.  59 
 
 Puritan  legislators  of  England.  But  to  these  modern 
 speculators  the  religious  fervour  of  the  Puritans  is  an 
 offence  which  they  shun  to  contemplate,  a  scandal 
 which  they  seek  to  hide,  or  an  accident  to  which  they 
 attach  no  importance.  Mr.  Carlyle,  on  the  other 
 hand,  pours  fierce  contempt  on  all  that  which  these 
 men  deem  worthiest  of  praise  in  the  statesmen  of  the 
 Long  Parliament.  He  passes  lightly  over  the  ship- 
 money  case.  Hampden  is  for  him  a  man  of  close 
 thin  lips,  vigilant  eyes,  and  clear  official  understand- 
 ing, very  brave  but  formidably  thick-quilted  in  con- 
 stitutional theory.  It  is  with  the  religious  fervour  of 
 the  Puritans,  and  that  alone,  that  Mr.  Carlyle  has 
 any  ardent  sympathy.  He  paints  in  colours  of  vivid 
 poetry  the  sublime  passion  of  their  spiritual  enthu- 
 siasm. "  Our  ancient  Puritan  Reformers,"  he  ex- 
 claims, "  were,  as  all  Reformers  that  will  much  benefit 
 this  earth  are,  always  inspired  by  a  heavenly  purpose. 
 To  see  God's  own  law,  then  universally  acknow- 
 ledged for  complete  as  it  stood  in  the  holy 
 written  Book,  made  good  in  this  world ;  to  see  this, 
 or  the  true  unwearied  aim  and  struggle  towards  this, 
 it  was  a  thing  worth  living  for  and  dying  for! 
 Eternal  justice ;  that  God's  will  he  done  on  earth  as 
 it  is  in  heaven."  True  words;  true  as  they  are 
 beautiful:  but  not  the  whole  truth.  The  special 
 glory  of  the  Puritans  is  that  they  combined  all  that 
 is  seen  in  them  by  Bentham  with  all  that  is  seen  in 
 them  by  Carlyle.  They  had  the  thoughtfulness,  the 
 sagacity,  the  wholesome  conservative  sympathy,  the 
 
60  English  Puritanism. 
 
 veneration  for  law  and  precedent,  which  mark  con- 
 summate practical  legislators;  but  they  had  also  a 
 spiritual  ardour,  a  pure  moral  enthusiasm,  a  perpetual 
 sense  of  responsibility  to  the  Most  High  God,  which 
 raised  those  qualities  to  a  more  ethereal  temper,  and 
 shone  through  them  like  sacred  fire  dwelling  in  taber- 
 nacles of  clay.  England  then  had  statesmen  who  were 
 godly;  and  godly  men  who  were  statesmen.  Never 
 was  a  political  revolution  so  hallowed  and  elevated  by 
 religion  as  that  of  the  seventeenth  century;  never 
 was  a  religious  revolution  so  moderated  and  guided 
 by  political  wisdom.  It  was  by  no  base  material 
 desire  that  those  Conscript  Fathers  of  the  state  were 
 moved.  They  were  no  raging  anarchists,  maddened 
 by  famine,  and  deliriously  wailing  and  gnashing 
 round  their  king  for  bread.  Clarendon  expatiates 
 on  the  material  prosperity  of  England  during  the 
 ascendency  of  Laud  and  Strafford,  and  reflects,  with 
 a  dignity  worthy  of  some  high  magnate  in  an  oriental 
 empire,  on  the  unreasonableness  of  men  who  were 
 roused  to  such  indignation  by  mere  infraction  of  law, 
 nay  of  one  law,  namely,  that  supplies  should  be 
 raised  by  Act  of  Parliament.  What  a  little  matter ! 
 It  was  only  that  the  king  should  be  nourished  by  an 
 opulent  realm  without  humiliating  appeals  to  his 
 people.  It  was  only  that  a  rich  Hampden  liere  and 
 there  should  be  illegally  sentenced  to  pay  a  few 
 shillings.  It  was  only  that,  in  the  background,  unseen 
 by  the  common  eye,  like  two  dark  enchanters  in  their 
 Cyclopean  cave,  Laud  and  Strafford  should  forge  the 
 
The  Statesmen  of  1640.  61 
 
 one  a  chain  for  the  Church,  the  other  a  sword  for  the 
 State,  chain  and  sword  the  emblems  of  that  abstract 
 danger,  that  unfelt  and  ideal  woe,  the  system  of 
 Thorough.  It  was  only,  in  one  word,  that  England 
 should  be  lulled  gradually  into  the  sleep  of  des« 
 potism,  to  await,  wdth  the  other  European  monarchies, 
 like  those  sceptered  forms  that  slumbered  in  the  hall 
 of  Eblis,  the  awakening  of  anarchic  revolution.  Our 
 fathers  discerned  the  peril ;  no  semblance  of  external 
 prosperity  could  veil  it  from  their  eyes.  They  felt  that 
 a  subtle  poison  was  stealing  through  that  balmy  air. 
 They  knew  that  the  heaven,  for  all  its  azure  and  sun- 
 shine, would  become  brass,  and  the  earth,  for  all  its  smil- 
 ing plenty,  would  become  iron,  if  once  those  guardian 
 angels,  law  and  freedom,  forsook  their  ancient  trust  in 
 England.  Not  by  the  will  of  one,  but  by  the  wisdom  of 
 many,  was  this  England  to  be  governed.  That  these 
 Puritan  legislators  had  resolved.  They  felt  by  sure 
 instinct  that  it  is  an  unnatural  state  of  things  ;  a  state 
 of  things  which  never  was,  and  never  will  be,  perma- 
 nently combined  with  true  national  greatness;  a  state 
 of  things  which  was  conceded  to  the  Hebrews  as  a 
 self-sought  doom  ;  a  state  of  things  which  is  inhuman, 
 pernicious,  infinitely  and  incurably  wrong,  that  the 
 destinies  of  millions  should  hang  upon  the  will  of  one 
 erring  man.  There  are,  indeed,  exceptional  periods 
 in  the  lives  of  nations,  periods  when  the  passions, 
 furious  and  unchained,  can  be  curbed  only  by  a  single 
 gigantic  hand.  At  such  times,  the  heaven-born 
 leader,  the  solitary  towering  genius,  the  dictator  sent 
 
62  Mngiish  Puritatiism. 
 
 from  God,  is  indispensable.  But  the  perpetuation  of 
 despotic  authority  in  a  line  of  hereditary  descent  is  the 
 most  fearful  disaster  that  can  overtake  a  nation,  and 
 entails  stupendous  calamities  on  mankind.  Only  in 
 the  "  multitude  of  councillors"  is  there  durable  safety 
 for  kingdoms.  This  truth  the  Puritan  statesmen 
 knew ;  and,  with  their  lives  in  their  hands,  they  stood 
 in  the  gap,  beneath  the  banner  of  law  and  Parlia- 
 ment, and  withstood  the  entering  procession  of  civil 
 and  religious  despotism. 
 
 We  shall  not  deny  that  there  were  weak  and 
 narrow-minded  men  among  the  Puritans,  men  whose 
 earnestness  froze  their  small  natures  into  a  wiry 
 intensity,  who  were  as  much  formalists  as  Laud,  and 
 of  a  still  meaner  type.  There  were  Puritans  for 
 whom  the  beauty  of  holiness  consisted  in  hair  cropped 
 "  close  round  their  heads,  with  many  little  peaks,"  in 
 looks  perpetually  demure,  in  phrases  affectedly  pre- 
 cise. Who  can  have  forgotten  the  disdain,  so  proud, 
 so  womanly,  so  delicious,  with  which  Lucy  Hutchin- 
 son relates  that  the  magnificent  locks  which  flowed 
 over  the  shoulders  of  her  prince  of  men,  her  adored 
 Colonel,  prejudiced  his  religious  reputation  with 
 "the  godly  of  those  days?"  And  was  there  ever  a 
 great  religious  party  to  which  did  not  adhere  a 
 certain  number  of  hypocrites,  whose  profession,  fair 
 as  it  looked,  gilded  "  not  a  temple  of  living  grace, 
 but  a  tomb,"  holding  only  "  the  carcase  of  religion"  ? 
 There  are  stains  on  the  memory  of  the  Puritans ;  but 
 they  are  grains  of  dust  on  an  imperial  garment.     The 
 
The  JPuritans  in  1640.  63 
 
 spirit  which  animated  Puritanism,  the  spirit  which 
 throbbed  in  its  heart  of  hearts,  the  spirit  which  made 
 it  irresistible  in  its  own  time,  and  lends  it  still  an  awful 
 grandeur,  was  an  inspiration  of  heroism  from  Almighty 
 God.  Both  Lord  Macaulay  and  Mr.  Carlyle  suggest  too 
 forcibly  the  idea  that  the  Puritan  religion  was  a  mere 
 spasmodic  excitement,  a  burst  of  hysterical  passion. 
 It  was  not  such.  As  we  see  it  in  Cromwell  while  he 
 was  yet  a  quiet  farmer,  before  that  liquid  gleam  in 
 his  eye,  expressive  of  all  tender,  true,  and  profound 
 emotions,  had  kindled  into  the  lightning  glance  of  the 
 warrior,  it  was  as  placid  as  it  was  strong.  "  The 
 Lord,"  he  wrote  to  a  lady,  "  accept  me  in  His  Son, 
 and  give  me  to  walk  in  the  light,  as  He  is  the  light  I 
 He  it  is  that  enlighteneth  our  blackness,  our  darkness. 
 I  dare  not  say.  He  hideth  His  face  from  me.  He 
 giveth  me  to  see  light  in  His  light.  One  beam  in  a 
 dark  place  hath  exceeding  much  refreshment  in  it: — 
 blessed  be  His  name  for  shining  upon  so  dark  a  heart 
 as  mine !"  That  is  religion  for  a  peaceful,  sober  man, 
 wending  quietly  to  the  grave ;  a  beam  from  the  heart 
 of  heaven,  falling  tenderly  among  the  household 
 charities,  among  the  duties  of  every  day.  And  was 
 it  not  the  same  religion,  was  it  not  the  religion  of  a 
 healthy,  clear-seeing,  practical  man,  which  accom- 
 panied Cromwell  to  the  field?  Was  it  extravagant 
 in  a  Christian  hero  to  believe  that  God  was  as  near 
 to  him  as  to  the  Hebrew  David?  Cromwell's  God 
 was  a  living  presence,  uttering  His  wrath  in  the 
 victorious  battle  charge,  smiling  His  approval  in  the 
 
64  English  Puritanism. 
 
 broad  light  of  returning  peace.  Religion  of  this 
 kind  is  sublime ;  but  surely,  unless  with  our  theories 
 we  have  shut  out  the  Most  High  from  His  universe, 
 it  is  not  absurd,  it  is  not  extravagant.  And  can  any- 
 thing be  more  wise  and  beautiful,  more  excellently 
 removed  from  godlessness  on  the  one  hand,  and 
 morbid  introspection,  self-worshipping  pietism,  or 
 fanatical  frenzy,  on  the  other,  than  the  religion  which 
 pervades  Mrs  Hutchinson's  memoir  of  her  husband'? 
 Grant  that  the  Colonel,  as  she  pourtrays  him,  is  an 
 ideal  Puritan,  a  saint  crowned  with  the  halo  of 
 ■glorious  feminine  love :  must  it  not,  on  any  showing, 
 have  been  a  noble  party  to  which  either  Hutchinson 
 or  his  wife  belonged  ?  "  In  the  head  of  all  his 
 virtues,"  writes  the  high  Puritan  dame,  "  I  shall  set 
 that  which  was  the  head  and  spring  of  them  all,  his 
 Christianity — for  this  alone  is  the  true  royal  blood 
 that  runs  through  the  whole  body  of  virtue,  and 
 every  pretender  to  that  glorious  family,  who  hath  no 
 tincture  of  it,  is  an  imposter  and  a  spurious  brat. 
 This  is  that  sacred  fountain  which  baptiseth  all  the 
 Gentile  virtues,  that  so  immortalize  the  names  ol 
 Cicero,  Plutarch,  Seneca,  and  all  the  old  philosophers ; 
 herein  they  are  regenerated  and  take  a  new  name  and 
 nature;  digged  up  in  the  wilderness  of  nature,  and 
 dipped  in  this  living  spring,  they  are  planted  and 
 flourish  in  the  paradise  of  God.  By  Christianity  I 
 intend  that  universal  habit  of  grace  which  is  wrought 
 in  a  soul  by  the  regenerating  Spirit  of  God,  whereby 
 the  whole  creature  is  resigned  up  into  the  Divine  will 
 
The  Puritans  in  1640.  65 
 
 and  love,  and  all  its  actions  designed  to  the  obedience 
 and  glory  of  its  Maker."  Such  was  the  Christianity 
 of  the  Puritans.  Ever  in  the  great  Taskmaster's  eye. 
 We  see  them  in  the  manor-houses  of  that  old  time,  a 
 stately,  polite,  religious  people ;  not  austere,  yet  not 
 frivolous.  Their  theory  of  life  was  that  man's  chief 
 end  is  not  to  amuse  or  to  be  amused,  not  to  create  or 
 experience  sensation,  but  to  glorify  God  and  to  enjoy 
 Him  for  ever. 
 
 They  loved  England  with  a  glowing,  a  haughty 
 affection.  Herein  lay  another  notable  difference  be- 
 tween the  Puritans  of  England  and  the  revolutionists 
 of  France.  To  these  last  old  France  had  become 
 horrible ;  their  soul's  wish  was  to  raze  it  to  its  founda- 
 tions. But  the  Puritans  stood  up  against  Laud  and 
 Strafford,  because  they  were  binding  new  chains  round 
 the  form  of  their  beloved  England.  "  Whoever,"  says 
 the  Puritan  Mrs.  Hutchinson,  "  considers  England, 
 will  find  it  no  small  favour  of  God  to  have  been  made 
 one  of  its  natives,  both  upon  spiritual  and  outward 
 accounts.  The  happiness  of  the  soil  and  air  contribute 
 all  things  that  are  necessary  to  the  use  or  delight  of 
 man's  life.  The  celebrated  glory  of  this  isle's  inhabi- 
 tants ever  since  they  received  a  mention  in  history, 
 confers  some  honour  upon  every  one  of  her  children, 
 with  an  obligation  to  continue  in  that  magnanimity  and 
 virtue,  which  hath  famed  this  island,  and  raised  her 
 head  in  glory  higher  than  the  great  kingdoms  of  the 
 
 neighbouring  continent Better  laws  and  a  happier 
 
 constitution  of  government  no  nation  ever  enjoyed,  it 
 
 F 
 
66  English  Puritanism. 
 
 being  a  mixture  of  monarchy,  aristocracy,  and  demo- 
 cracy, with  sufficient  fences  against  the  pest  of  every 
 one  of  these  forms,  tyranny,  faction,  and  confusion; 
 yet," — here  the  brave  lady  explains  how  even  in  such 
 a  state  a  patriot  might  have  to  draw  sword, — "  yet  is 
 it  not  possible  for  man  to  devise  such  just  and  excel- 
 lent bounds  as  will  keep  in  wild  ambition,  when 
 princes'  flatterers  encourage  that  beast  to  break  his 
 fence,  which  it  hath  often  done,  with  miserable  con- 
 sequences both  to  the  prince  and  people ;  but  could 
 never  in  any  age  so  tread  down  popular  liberty,  but  that 
 it  rose  again  with  renewed  vigour,  till  at  length  it  trod 
 on  those  that  trampled  it  before." 
 
 Such  were  the  sentiments  of  the  Puritan  patriots  of 
 England  at  the  commencement  of  the  Long  Parliament. 
 A  large  proportion  of  the  party  were  persons  of  high 
 breeding,  of  noble  culture,  of  refined  intelligence ;  in 
 morals  pure,  in  faith  earnest,  in  devotion  sincere. 
 Many  of  them  were  of  the  aristocracy;  the  body  of 
 the  party  consisted  of  country  gentlemen  and  the 
 most  substantial  portion  of  the  middle  class.  They 
 dreamed  not  of  overturning  the  monarchy  or  destroy- 
 ing the  Church,  but  were  resolute  to  maintain  the 
 freedom  of  their  country,  to  rescue  the  Church  from 
 the  thraldom  of  Laud,  and  to  carry  on  that  work  of 
 further  reformation  within  her  pale  which  had  been 
 contemplated  by  the  first  English  Reformers. 
 
 Conjecture  as  to  what  might  have  occurred,  if  the 
 circumstances  which  combine  with  men's  dispositions  to 
 work  out  the  results  of  history  had  been  diff'erent,  is 
 
The  Puritans  zw  1640.  67 
 
 generally  futile ;  but  it  seems  as  probable  as  any  event 
 which  did  not  take  place  can  be  said  to  be,  that,  but  for 
 a  few  untoward  circumstances,  the  Long  Parliament 
 might,  in  its  earliest  sessions,  have  reformed  the 
 Church  more  satisfactorily  either  than  Cromwell  or 
 than  Charles  II.  The  Commonwealth  swept  away  the 
 whole  framework  of  Episcopacy,  and  ordained  the 
 discontinuance  of  the  Book  of  Common  Prayer ;  the 
 Act  of  Nonconformity  not  only  re-established  Epis- 
 copacy, but  laid  clergymen  under  more  searching 
 tests  of  Conformity  than  those  of  Laud  himself:  the 
 dispositions  of  Churchmen,  Avhen  the  sittings  of  the 
 Long  Parliament  commenced,  were  favourable  to  a 
 mean  between  these  extremes.  The  proscription  of 
 Calvinism  might  have  ceased ;  the  adoption  of  certain 
 ceremonies  might  have  been  left  to  the  will  of  pastors 
 and  congregations;  liberty  of  prayer  beyond  the 
 letter  of  the  liturgy  might  have  been  conceded ;  and 
 presbyters  might  have  been  associated  with  bishops 
 in  the  exercise  of  Church  discipline.  These  reforms, 
 with  perhaps  the  addition  of  the  exclusion  of  bishops 
 from  the  Upper  House,  would  have  met  with  no 
 serious  opposition  from  Episcopalians  of  the  school  of 
 Usher,  and  would  have  satisfied  almost  the  entire 
 Puritan  party.  In  point  of  fact,  the  Puritans  in  the 
 Church  of  England,  the  Puritans  who  loved  the 
 Church,  clung  to  the  Church,  and  desired  no  more 
 than  that  the  Church  would  reconcile  them  to  her- 
 self, by  granting  them  such  liberty  as  might  enable 
 them  to  dwell  in  her  courts,  had  only  in   solitary 
 
 F  2 
 
68  English  Puritanism. 
 
 instances  demanded  more  than  this.  There  were 
 thorough-going  Presbyterians  in  England,  who  ob- 
 jected on  conscientious  grounds  to  even  a  modified 
 Episcopacy ;  there  were  thorough-going  Independents 
 who  maintained  the  Divine  right  of  congregations 
 only:  but  those  who  could  not  conscientiously 
 conform  to  a  Church,  retaining  an  Episcopalian 
 framework,  and  tolerating,  though  not  enjoining, 
 the  ceremonies,  were  in  1641  in  a  minority  in 
 England. 
 
 The  self-will,  however,  and  unmanly  vehemence  of 
 Charles,  urging  him  to  that  fatal  "  arrest  of  the  five 
 members,"  and  the  horror,  alarm,  and  suspicion 
 created  by  the  Irish  rebellion,  hurried  a  resolute  but 
 constitutional  opposition  into  revolution.  Hampden, 
 and  other  leaders  of  the  Puritans,  who  had  made 
 common  cause  with  the  Scots  on  their  first  advance 
 into  England,  knew  that  the  triumph  of  Charles 
 would  be  their  destruction.  The  Puritans  of  the 
 middle  and  lower  classes  were  agitated  with  fears 
 of  massacre.  The  breach,  therefore,  which,  in  1640 
 or  1641,  might  have  been  closed,  had  in  1642  be- 
 come irreparable ;  and  the  quarrel  was  referred  to  the 
 arbitrament  of  the  sword.  A  beneficent  and  har- 
 monious settlement  became  thus,  for  that  century, 
 impossible ;  and  the  Puritans  gained  only  the  melan- 
 choly assurance  that  spiritual  reformation  could  not 
 be  effected  in  the  battle-field.  "  We  have  spiritual 
 weapons,"  said  a  Puritan  who  saw  the  conflict  from 
 beginning  to  end,  "  given  us  for  spiritual  combats,  and 
 
The  Brethren  of  Scotlmid.  69 
 
 those  who  go  about  to  conquer  subjects  for  Christ  with 
 swords  of  steel,  shall  find  the  base  metal  break  to 
 shivers  when  it  is  used,  and  hurtfully  fly  in  their 
 own  faces." 
 
 We  saw  how  discreetly  the  Scots  comported  them- 
 selves when,  in  164iO,  they  ruined  the  king's  affairs 
 in  the  north  of  England,  and  compelled  him  to  call 
 the  Long  Parliament.  From  the  end  of  1640  their 
 Commissioners  had  been  in  London,  and  their 
 popularity  with  the  Puritans  never  flagged.  An 
 order  was  entered  by  the  House  of  Commons,  "  that 
 upon  all  occasions  the  appellation  should  be  used  of 
 our  brethren  of  Scotland.^'  Those  were  the  days 
 when  Milton  hailed  the  two  kingdoms  as  united  in 
 invincible  might,  in  virtue,  and  in  the  brotherhood  of 
 godlike  deeds.  "  Go  on  both  hand  in  hand,  O 
 nations,  never  to  be  disunited ;  be  the  praise  and  the 
 heroic  song  of  all  posterity  !"  But  in  fact  the  union 
 could  not  be  perfect;  it  contained  elements  of  dis- 
 ruption from  the  first;  and  what  seemed  to  the 
 exultant  Scots  to  cement  it  indissolubly,  was  the 
 cause  of  its  being  finally  rent  asunder. 
 
 The  Scots  were  all  aglow  with  enthusiasm  for 
 their  Presbyterian  faith.  Presbyterianism  was  to 
 their  apprehensions  so  benign,  so  beautiful,  so  divinely 
 good  and  great,  that  to  persuade  all  men  that  it  was 
 the  one  thing  needful,  for  time  and  eternity,  for 
 State  and  Church,  seemed  an  easy,  off-hand  process. 
 Before  starting  from  Newcastle  for  London,  in  No- 
 vember, 1640,  their  Commissioners  had  been  careful 
 
70  English  Puritanism. 
 
 to  take  along  with  them  four  Presbyterian  luminaries, 
 calculated,  it  was  thought,  to  irradiate  the  four  corners 
 of  England.  Mr.  Robert  Baillie  of  Kilwinning,  who 
 had  left  his  quiet  manse  in  Ayrshire,  with  sword  on 
 thigh,  and  two  Dutch  pistols  at  saddle-bow,  and  come 
 into  England  with  the  army  of  the  Covenant,  tells 
 us  how  the  matter  was  arranged.  "  Our  noblemen 
 and  ministers,"  writes  Mr.  Baillie,  "in  one  voice 
 thought  meet  that  not  only  Mr.  Alexander  Hender- 
 son, but  also  Mr.  Robert  Blair,  Mr.  George  Gillespie, 
 and  I,  should  all  three,  for  divers  ends,  go  to  London  ; 
 Mr.  Robert  Blair  to  satisfy  the  minds  of  many  in 
 England  who  love  the  way  of  New  England  (Inde- 
 pendency) better  than  that  of  Presbyteries  in  our 
 Church;  I  for  the  convincing  of  that  prevalent 
 faction  (Arminian  Episcopals)  against  which  I  have 
 written;  Mr.  Gillespie  for  the  crying-down  of  the 
 English  ceremonies,  on  which  he  has  written ;  and  all 
 four  of  us  to  preach,  by  turns,  to  our  Commissioners 
 in  their  house."  If  this  does  not  bring  the  English 
 up  to  the  mark,  what  will  X  Beautiful  and  wonderful 
 the  simplicity  of  those  "noblemen  and  ministers!" 
 As  we  think  of  the  strife  of  opinion  from  that  day  to 
 this — of  the  weltering  war  of  words,  never-ending, 
 still-beginning,  like  the  old  battle  between  the  winds 
 and  waves — is  there  not  something  pathetic  in  the 
 thought  of  the  four  Presbyterian  magicians,  who  were 
 to  reduce  the  ocean  of  English  opinion  to  sublime 
 and  everlasting  silence  X 
 
 Unaccountable  as  it  must  have  seemed  to  the  Rev. 
 
The  Brethren  of  Scotland,  71 
 
 Mr.  Baillie,  the  work  of  convincing  England  of  the 
 infinite  superiority  and  Divine  and  exclusive  right  of 
 Presbyterianism  proved  difficult.  The  Scots  had  no 
 doubt  that  it  was  a  duty  to  impose  the  heavenly 
 truth  upon  all ;  to  establish  Presbyterianism,  and 
 to  forbid  everything  else.  A  considerable  party 
 in  England  took  their  view  of  the  question,  but 
 at  no  period  were  the  English  Presbyterians  so 
 numerous  and  decided  that  strict  enforcement  of 
 Presbyterian  uniformity  throughout  the  country 
 would  not  have  been  felt  to  be  oppressive.  Mighty, 
 no  doubt,  as  were  the  spells  of  our  four  ma- 
 gicians, the  most  powerful  advocate  of  Presbyterian 
 uniformity  in  England  proved  to  be  David  Leslie, 
 the  crooked  little  soldier,  who  had  once  put  Wallen- 
 stein  to  his  mettle,  and  who  was  at  the  head  of  the 
 Scotch  army  of  the  Covenant.  When  the  prospects 
 of  the  Parliament  were  at  their  darkest  in  1643, — 
 when  Bristol,  Exeter,  and  all  the  West  had  submitted 
 to  Charles, — the  presence  of  Leslie  and  his  Scots 
 became  extremely  desirable.  The  Presbyterian  in- 
 fluence in  the  House  of  Commons  grew  strong. 
 Subscription  of  the  Covenant  by  all  classes  was  or- 
 dained. Oliver  Cromwell  set  his  hand  to  that  famed 
 document,  pledging  himself  to  put  down  Popery, 
 Prelacy,  and  Superstition,  and  to  promote  uniformity 
 in  religion  and  worship  throughout  the  three  king- 
 doms. It  turned  out  that  Oliver's  conception  of 
 uniformity  meant  chiefly  a  uniform  absence  of  com- 
 pulsion;   and  that  he  interpreted  the  Covenant   in 
 
72  English  Puritanism. 
 
 a  sense  different  from  that  of  the  Presbyterians. 
 Meanwhile,  however,  twenty-one  thousand  Scots 
 came  trooping  across  the  border,  and  proved  highly 
 serviceable  to  the  Parliament  in  the  summer  of 
 1644.  They  held  the  King's  forces  in  the  north 
 in  check,  took  forts  and  towns,  and  astonished 
 the  English  by  their  capacities  of  martial  toil  and 
 ''patient  sufferance  of  the  ill  weather."  On  Marston 
 Moor,  "  the  Scots  delivered  their  fire  with  such  con- 
 stancy and  swiftness,  it  was  as  if  the  whole  air  had 
 become  an  element  of  fire."  What  with  Mr.  Baillie's 
 convincing  syllogisms,  and  old  Leslie's  rolling  fire, 
 Presbyterianism  seemed  in  a  fair  way  in  England. 
 But  Presbyterians  of  the  Scottish  school  would 
 tolerate  neither  Episcopalians  nor  Independents; 
 and  these  last  found  a  defender  in  Oliver  Cromwell. 
 The  Houses,  in  offering  resistance  to  the  King, 
 had  proclaimed  that  they  did  not  fight  against  him 
 but  against  his  evil  Councillors.  The  Scots,  and  those 
 English  Puritans  who  hailed  them  with  the  most  for- 
 ward sympathy,  were  consistent  and  emphatic  in  the 
 disclaimer  of  any  wish  to  overturn  the  monarchy. 
 This  has  been  commonly  regarded  as  a  pretence.  Mr. 
 Carlyle  sneers  at  it  as  a  piece  of  mere  constitutional 
 verbiage,  treated  with  just  scorn  by  Cromwell.  We 
 believe  that  it  was  sincere  :  nay  more,  that,  unless  we 
 understand  its  sincerity,  we  shall  attain  no  clear  con- 
 ception of  the  chain  of  historical  cause  and  effect  in 
 those  dubious  years.  The  distinction  between  the 
 Monarch  and  his  Ministers  was  from  of  old  familiar 
 
Views  of  the  Freshyterians.  73 
 
 to  the  mind  of  England.  It  was  an  ancient  principle 
 of  the  law,  firmly  grasped  by  the  national  mind,  that 
 a  minister  might  be  led  to  death  for  infringing  the 
 rights  of  the  subject,  though  he  could  plead  the  ex- 
 press command  of  his  sovereign.  This  principle  being 
 generally  recognised,  the  Puritans  saw  no  absurdity, 
 no  hypocrisy,  in  the  profession  that  armies  were 
 levied  and  war  declared,  in  order  to  bring  a  monarch, 
 safe  on  account  of  the  inviolability  of  his  person,  into 
 amity  with  Parliament  and  alliance  with  law. 
 
 The  early    proceedings    of    Parliament,    and   the 
 conduct   of  the   Presbyterian    party,    from    first    to 
 last,    corresponded   with    this    theory.       The    Cove- 
 nant,   while    making   no    terms   with    the    Episco- 
 palian   Church,    was   an   oath    of  allegiance   to   the 
 Stuart    dynasty.       "  We    kept,"    said    an    English 
 Presbyterian     divine,    who     saw    the    fall   and   the 
 restoration    of    the    monarchy,   "  to    our    old    prin- 
 ciples,  and   thought    all    others    had    done   so    too, 
 except  a  very  few  inconsiderable  persons.     We  were 
 unfeignedly  for  King  and  Parliament.     We  believed 
 that  the  war  was  only  to  save  the  Parliament  and 
 kingdom   from  the  Papists  and  delinquents,  and  to 
 remove   the   dividers,    that   the    King    might   again 
 return  to  his  Parliament,  and  that  no  changes  might 
 be  made  in  religion,  but  by  the  laws  that  had  his  free 
 consent     We  took  the  true  happiness  of  King  and 
 people.  Church  and  State,  to  be  our  end,  and   so  we 
 understood   the    Covenant,    engaging    both    against 
 Papists  and   schismatics."     Hence  the  unwillingness 
 
74  English  Puritanism. 
 
 of  the  Parliamentary  generals  to  annihilate  the 
 military  power  of  Charles.  They  and  all  the  Pres- 
 byterians desired  to  force  a  treaty  upon  him,  but 
 not  to  put  him  out  of  the  way  and  proceed  to  an 
 independent  arrangement.  In  their  programme  two 
 things  were  essential:  the  establishment  of  the 
 Presbyterian  Church ;  and  the  maintenance  of  the 
 ancient  throne.  It  is  beyond  dispute  that,  under 
 the  influence  of  the  Scots,  they  dealt  more  sternly 
 with  Episcopacy  than  the  old  English  Puritans 
 required  or  would  have  approved.  But  they  stood 
 with  equal  persistence  by  their  other  essential 
 point.  If  they  refused  to  league  themselves  with 
 Charles  unless  he  abandoned  Episcopacy,  they  refused 
 to  ally  themselves  with  Cromwell  when  he  struck  at 
 Charles  and  declared  for  the  expulsion  of  the  Stuarts. 
 The  Presbyterians  defended  the  King  to  the  last. 
 Eor  his  sake,  when  it  became  evident  that  the  Iron- 
 sides were  going  to  trample  him  down,  they  rose  in 
 arms  in  Wales,  in  Scotland,  and,  in  smaller  numbers, 
 throughout  England.  For  his  sake,  they  were 
 beaten  down  by  the  victorious  soldiers  of  Naseby. 
 For  his  sake,  they  were  ignominiously  thrust  from 
 the  House  of  Commons  by  Colonel  Pride.  No 
 sooner  had  Charles  I.  laid  his  head  on  the  block, 
 than  Charles  II.  was  proclaimed  by  Presbyterians. 
 Once  more  Cromwell  joined  in  death-wrestle  with 
 these  determined  supporters  of  the  throne.  The 
 fire  of  their  loyalty  was  quenched  in  the  blood  of 
 Dunbar  and  Worcester.      Then,  and  not  till   then, 
 
Hopes  of  the  King.  75 
 
 did  the  standard  of  the  old  dynasty  sink  in  England. 
 In  one  woiid,  Presbyterian  Royalists  fought  for  the 
 Stuarts  with  resolution  as  fixed,  with  valour  as 
 dauntless,  as  the  Episcopalian  Royalists.  After  the 
 death  of  Charles  L,  Presbyterian  Ministers  were,  as 
 Cromwell  acknowledges,  "  imprisoned,  deprived  of 
 their  benefices,  sequestered,  forced  to  fly  from  their 
 dwellings,  and  bitterly  threatened,"  for  calling  those 
 who  had  condemned  and  executed  the  King,  "  mur- 
 derers and  the  like." 
 
 If  the  Presbyterians  thought  it  desirable  to  form  a 
 league  with  Charles  after  his  troops  were  driven  from 
 the  field,  it  is  not  surprising  that  Charles  himself 
 should  have  conceived  the  monarchy  to  be  an  inexpug- 
 nable tower  of  strength,  and  trusted  to  win  back  by 
 intrigue  what  he  had  lost  in  battle.  His  theory  on 
 the  subject  will  seem  the  wildest  hallucination,  unless 
 we  justly  estimate  that  reverence  for  his  person  and 
 prerogative,  which  made  men  fight  against  his  armies, 
 while  shuddering  at  the  thought  of  dethroning 
 himself.  He  thought  he  could  play  ofi"  the  Presby- 
 terians and  Independents  against  each  other ;  "  being  " 
 — we  quote  his  own  words, — "  not  without  hope  that 
 I  shall  be  able  to  draw  either  the  Presbyterians  or 
 the  Independents  to  side  with  me  for  extirpating 
 one  another,  that  I  shall  be  really  King  again."  The 
 project  was  not  absurd.  Under  certain  circumstances, 
 it  might  have  succeeded.  The  prerogative  was  a 
 potent  engine  of  destruction  in  the  hand  of  Charles, 
 a  detonating  ball  which,  if  put  in  the  proper  place. 
 
76  English  Puritanism. 
 
 miglit,  at  the  proper  time,  have  shattered  asunder 
 either  the  Presbyterian  or  the  Independent  coach. 
 But  to  place  the  combustible,  with  the  eye  of  an 
 Oliver  Cromwell  looking  fixedly  upon  the  performer, 
 was  a  matter  of  difficulty.  Alliance  with  either  party 
 became  a  delicate  business,  when  each  knew  that  the 
 object  aimed  at  was  the  extirpation  of  both. 
 The  Ironsides  felt  that,  while  Charles  lived,  the 
 danger  of  a  league  between  him  and  the  Presby- 
 terians, based  on  a  rigid  Presbyterian  uniformity, 
 would  continue  to  menace  the  Independents.  This 
 was  historically  the  cause  of  Charles's  death.  Any- 
 Church  which  could  be  established  in  England 
 during  the  Commonwealth,  had  to  make  room 
 both  for  Presbyterians  and  Independents. 
 
 Oliver  Cromwell  was  one  of  those  old  Puritans 
 who  groaned  under  the  yoke  of  Laud.  He  had 
 witnessed  with  indignation  the  extinction  of  the 
 Society  for  supplying  localities,  which  had  no  minis- 
 ters, with  lecturers.  He  had  trembled  at  those  '  Popish 
 innovations '  which,  for  his  Calvinistic  eyes,  had  none 
 of  the  beauty  of  holiness.  He  had  told  the  Parlia- 
 ment, with  flashing  countenance,  and  harsh  untunable 
 voice,  that  Dr.  Alablaster  had  "  preached  flat  Popery 
 at  Paul's  Cross."  As  governor  of  Ely,  under  the 
 Parliament,  he  had  enforced  the  ordinance  of  the 
 Houses  against  ceremonies,  standing  up  in  Ely 
 Cathedral,  and  crying  out  to  the  E^ev.  Mr.  Hitch,  who 
 ventured  to  appear  in  a  surplice,  "  leave  off  your  fooling 
 and  come  down,  sir."     We  believe,  nevertheless,  that 
 
Cromivell  and  Charles.  77 
 
 Cromwell  would  have  been  content  with  that  measure 
 of  freedom  in  the  Church  which  the  majority  of  the 
 early  Puritans  demanded.    His  principles,  as  stated  by 
 himself  to   one   of  his  Parliaments,  pledged  him   to 
 respect  the   King's    conscience,   if    it    dictated    the 
 duty  of  estabhshing  Episcopacy.      "  So    long,"   said 
 Cromwell,   "  as  there  is    liberty    of    conscience  for 
 the  Supreme  magistrate  to  exercise  his  conscience  in 
 erecting   what   form   of    Church   government   he   is 
 satisfied  he  should  set  up,  why  should  he  not  give  the 
 like  liberty  to  others  V     Might  Cromwell,  then,  have 
 arrived   at  an   understanding  with  Charles,  restored 
 the  monarchy,  and  anticipated  Monk  ?     We  believe 
 that,    at  one  period,  this    was  not  impossible.     But 
 Cromwell  soon  perceived  that  Charles  could  not  be 
 trusted,  and  that  his  triumph  would  inevitably  bring 
 destruction  upon  all  who   had  fought  against   him. 
 Nor  could  concessions  on  the  subject  of  Episcopacy 
 be  wrung  from  the  king ;  and  as  Oliver  was  a  Cove- 
 nanter, though  reading  the  Covenant  .rather  in  the 
 spirit   than    the   letter,  it   is   probable   that   he    felt 
 himself,  even  if  he  regretted  the  fact,  under  a  sacred 
 obligation    to    oppose   the   establishment   of  prelacy. 
 The  result,  at  all  events,  was  that  he  left  Charles  to 
 his  fate,  and  became  the  uncompromising  enemy  of 
 the   family    of    Stuart.        The   Lord,    he   said,   had 
 rejected  this  house  from  ruling  over  England. 
 
 To  Presbytery,  as  a  form  of  Church  government, 
 Cromwell  had  still  fewer  objections  than  to  Episco- 
 pacy.     But   he    had    no    sympathy    with    a    party 
 
78  English  JPuritanism. 
 
 whose  sole  conception  of  the  "  glorious  Reforma- 
 tion" symbolised  by  the  Covenant,  was  the  sub- 
 stitution of  a  domineering  Presbyterianism  for  a 
 domineering  Episcopacy.  His  Puritanism  had  been 
 from  the  first,  what  the  best  of  English  Puritanism 
 was,  not  a  preference  of  one  form  of  Church  govern- 
 ment to  another,  but  a  life  of  spiritual,  personal 
 religion,  an  intense  realization  of  the  presence  of 
 God,  a  devotion  of  the  entire  being  to  Him.  The 
 Cavaliers  were  dreaded  and  disliked  by  Cromwell  not 
 as  Episcopalian,  but  as  godless ;  and  as  he  believed  that 
 both  the  Presbyterians  and  Independents  were  bent 
 upon  serving  God  in  spirit  and  in  truth,  he  was 
 ardently  desirous  of  effecting  reconciliation  between 
 them.  "  Presbyterians,  Independents,"  thus  he  wrote 
 from  Bristol  in  1645,  "  all  have  here  the  same  spirit  of 
 faith  and  prayer ;  the  same  presence  and  answer ;  they 
 agree  here,  have  no  names  of  difference :  pity  it  is  it 
 should  be  otherwise  anywhere !  All  that  believe 
 have  the  real  unity,  which  is  most  glorious ;  because 
 inward  and  spiritual,  in  the  Body,  and  to  the  Head. 
 For  being  united  in  forms,  commonly  called  Unifor- 
 mity, every  Christian  will  for  peace-sake  study  and 
 do,  as  far  as  conscience  will  permit.  And  for 
 brethren,  in  things  of  the  mind  we  look  for  no  com- 
 pulsion but  that  of  light  and  reason."  But  this 
 ideal  was  not  easily  attainable,  even  after  the  downfall 
 of  Laud.  Only  a  few  men  scattered  over  England 
 were  capable  of  responding  to  the  broad  sense  and 
 the  profound  Christianity  of  those  words  of  Oliver's. 
 
CromweWs  Tolerance.  79 
 
 His  expressions  constitute  abundant  proof  that  he 
 was  a  hundred  years  in  advance  of  the  general 
 intelligence  of  his  age.  He  deplored,  a  few  years 
 before  his  death,  that  his  aspiration  had  been  vain. 
 "  Every  sect  saith,"  these  were  his  words,  "  Oh,  give 
 me  liberty !  But  give  it  him,  and  to  his  power  he 
 will  not  yield  it  to  anybody  else." 
 
 Cromwell  did  as  much  for  liberty  of  conscience 
 as  his  position  rendered  possible.  The  Presbyterians 
 were  his  implacable  foes.  He  dared  not  permit  them 
 to  assemble  in  synod,  nor  would  he  allow  them  to 
 exclude  Independents  from  Church  preferment.  But 
 Presbytery  remained  during  the  Protectorate  the  esta- 
 bished  religion  of  England,  and  Cromwell's  Triers 
 appointed  a  good  man  to  a  benefice  whether  he  called 
 himself  Independent,  Presbyterian,  or  Episcopalian. 
 The  "  frequent  use"  of  the  Prayer  Book  was  forbidden, 
 but  the  fact  that  frequency  of  use  was  permitted 
 to  no  man,  demonstrates  that  occasional  use  was 
 conceded  to  all.  Observe  also:  first,  that  the 
 Episcopalian  Royalists  would  not  let  Cromwell 
 alone,  but  annoyed  him  incessantly  with  their 
 conspiracies;  secondly,  that  the  Puritans  regarded 
 the  gift  of  prayer  as  of  high  importance  in  a  minister, 
 and  deemed  frequent  use  of  the  Prayer  Book,  how- 
 ever good  it  might  be  in  itself,  an  evidence  of  intel- 
 lectual poverty,  spiritual  apathy,  or  of  indolence.  The 
 Protector  was  beyond  comparison  the  most  tolerant 
 statesman  of  his  age.  Standing  between  the 
 cramped  episcopacy  of  Laud,  and  the  stern  genius 
 
80  English  Puritanism. 
 
 of  Scottish  Presbytery,  he  secured  for  the  British 
 islands  as  much  religious  liberty  as  could  be  main- 
 tained against  both.  It  is  a  pathetic,  a  sublime 
 spectacle,  this  of  Cromwell  struggling,  inarticu- 
 lately, half-consciously,  to  force  his  way  to  the 
 practical  realization  of  a  great  truth  then  only 
 dawning  on  the  foremost  intellects  of  the  race. 
 He  did  what  he  could.  With  that  marvellous 
 power  of  going  direct  to  the  heart  of  every  matter 
 which  distinguished  him,  he  made  it  the  grand  aim 
 of  his  ecclesiastical  policy  to  appoint  able  and  godly 
 ministers  in  the  parishes  of  England;  and  it  is 
 proved  by  overwhelming  evidence  that  in  this  he  was 
 eminently  successful. 
 
 It  is  a  doctrine  still  current  in  the  clubs  of 
 England,  still  published  in  Saturday  Reviews,  that 
 the  Puritan  reformation  of  the  Church  of  England 
 came  to  this : — "  the  ordained  clergy  were  superseded 
 by  carpenters  and  cobblers,  who  were  conscious  only 
 of  an  outpouring  of  the  Spirit."  Is  not  this  a  curious 
 view  of  English  Church  history  in  the  seventeenth 
 century]  Does  it  not  suggest  with  painful  im- 
 pressiveness,  the  reflection,  "  With  how  little  know- 
 ledge, with  how  little  sense,  in  this  time  of  super- 
 lative enlightenment,  is  that  public  opinion  formed, 
 which  governs  the  world  I"  The  Puritans,  as  Hallam 
 testifies,  were  in  the  earlier  period  of  their  history 
 the  most  learned  theologians  of  the  Church ;  and  if, 
 during  the  Laudian  ascendency,  they  were  discouraged 
 at  the  Universities,  they  continued,  beyond  question, 
 
The  Commomvealth  Church.  81 
 
 an  erudite  and  cultivated  party.  Against  Laud's  "  bas- 
 tard fifth  century  reform,"  they  appealed  not  only  to 
 Scripture,  but  to  the  records  of  an  earlier  Christian 
 antiquity.  "Carpenters  and  cobblers!"  The 
 Church  of  Baxter,  of  Poole,  of  Goodwin,  of  Howe, 
 of  Owen,  of  Milton !  The  University  of  Oxford  was 
 doubtless  extinct  when  Cromwell,  its  Chancellor, 
 declared  that  he  knew  the  value  of  learning  to  all 
 right  Commonwealths.  The  court  of  Cromwell  was 
 hopelessly  illiterate  when  the  Latin  Secretary  penned 
 the  Protector's  despatches  to  Mazarin.  It  was  to 
 young  street  preachers,  innocent  of  the  arts  of  read- 
 ing and  writing,  that  Oliver  referred  when  he  boasted 
 to  his  Parliament  of  the  "very  great  seed"  for  the 
 ministry  which  God  had  at  the  Universities. 
 
 It  is  surely  unnecessary  to  poul'  contempt  on 
 England,  in  order  to  insult  Nonconformity.  Our 
 ancestors  never  stooped  so  low  as  to  endure,  for  four- 
 teen years,  a  Church  of  vapouring  mechanics.  They 
 were,  indeed,  not  satisfied  with  the  ecclesiastical 
 organization  established  by  Cromwell ;  some  of  them 
 longed  for  exclusive  Episcopacy,  some  of  them  for 
 exclusive  Presbytery,  a  few  for  exclusive  Inde- 
 pendency. But  they  knew  that  the  Presbyterian 
 Church  had  throughout  its  whole  history  honoured 
 learning;  that  the  Puritans  had  numbered  in  their 
 ranks  a  goodly  proportion  of  learned  bishops  and 
 divines;  that  the  Universities  still  performed  the 
 function  of  educating  youth  for  the  ministry;  and 
 that,  doctrinally,  the  Church  of  the  Commonwealth 
 
 G 
 
8^  English  Puritanism. 
 
 agreed  with  the  Church  of  the  Thirty-Nine  Articles. 
 They  knew  that  Cromwell's  Triers  had,  on  the  whole, 
 confined  themselves  to  ejecting  scandalous  ministers, 
 ^nd  that  the  comprehensive  practical  energy,  which 
 had  trained  Ironsides  to  fight,  made  itself  known  in 
 the  quickened  zeal  and  heedful  morals  of  ten  thousand 
 preachers. 
 
 The  Presbyterian  Directory  of  worship,  in  general 
 use  in  the  Churches,  was  no  outpouring  of  unedu- 
 cated extravagance;  it  was  a  reverent,  thoughtful, 
 temperate,  and  judicious  document.  It  contained  not 
 one  scornful  word  against  the  Book  of  Common 
 Prayer,  and  declared  the  first  English  reformers 
 worthy  to  be  "  had  in  everlasting  remembrance,  with 
 thankfulness  and  honour."  It  affirmed  only  that  the 
 time  had  come  for  further  reformation;  that  the 
 Prayer  Book  "disquieted  the  consciences  of  many 
 godly  ministers  and  people ;"  that  "  others  of  hopeful 
 parts  "  were  by  it  "  diverted  from  all  thoughts  of  the 
 ministry  to  other  studies ;"  that  the  Papists  boasted  of 
 it  as  a  compliance,  and  the  reformed  Churches  felt  it 
 as  an  offence ;  and  that,  therefore,  it  was  well  to  lay  it 
 aside.  The  assertion  is  constantly  made,  that  in  the 
 Church  of  the  Commonwealth,  and  in  the  Presbyterian 
 Churches  of  the  present  day,  prayer  was  and  is  left 
 entirely  to  the  individual  minister.  It  is  an  entire 
 mistake.  In  the  Presbyterian  order  of  worship, 
 directions  are  afforded  on  the  subject,  brief,  but 
 singularly  comprehensive.  The  preacher,  for  ex- 
 ample,  is   instructed  "  to  pray  for  all  in   authority, 
 
The  Commonwealth  Church.  83 
 
 especially  for  the  king's  majesty;  that  God  would 
 make  him  rich  in  blessings,  both  in  his  person  and 
 government;  establish  his  throne  in  religion  and 
 righteousness,  save  him  from  evil  counsel,  and  make, 
 him  a  blessed  and  glorious  instrument  for  the 
 conservation  and  propagation  of  the  gospel,  for  the 
 encouragement  and  protection  of  them  that  do  well, 
 the  terror  of  all  that  do  evil,  and  the  great  good  of 
 the  whole  Church,  and  of  all  his  kingdoms."  This 
 seems  as  dignified,  as  honourable,  as  worthy  of  a 
 Church  and  as  reverent  towards  God,  as  to  supplicate 
 blessings  on  a  "  most  religious  and  gracious  "  lover  of 
 Mrs.  Barlow,  Mrs.  Palmer,  Lucy  Waters,  and  Nell 
 Gwynn. 
 
 Nor  are  the  directions  for  preaching  such  as 
 could  have  been  framed  by  illiterate  bigots,  or 
 capable  of  application  in  an  illiterate  Church. 
 The  minister  is  "  pre-supposed "  to  have  "  skill 
 in  the  original  languages,  and  in  such  arts  and 
 sciences  as  are  handmaids  unto  divinity,"  and 
 to  be  gifted  with  knowledge  "  in  the  whole  body 
 of  theology ;  but  most  of  all,  in  the  holy  scriptures." 
 The  composition  of  the  sermon  is  thus  pertinently 
 touched  upon : — "  The  arguments  or  reasons  are  to  be 
 solid,  and,  as  much  as  may  be,  convincing.  The 
 illustrations,  of  what  kind  soever,  ought  to  be  full  of 
 light,  and  such  as  may  convey  the  truth  into  the 
 hearer's  heart  with  spiritual  delight."  It  might  be 
 profitable  for  preachers,  even  in  our  own  day,  to 
 take   a   hint   from  the  old  Presbyterian  Directory. 
 
 G  2 
 
84  English  Puritanism. 
 
 "Whatever,"  says  Sir  James  Stephen,  "may  have 
 been  the  faults,  or  whatever  the  motives  of  the 
 Protector,  there  can  be  no  doubt  that  under  his 
 sway  England  witnessed  a  diffusion,  till  then 
 unknown,  of  the  purest  influence  of  genuine  re- 
 ligious principles."  Such  has  been  the  concession 
 of  all  candid,  large-minded  Anglicans;  and  yet, 
 in  the  tractarian  coterie,  in  the  fashionable  club,  it 
 continues  to  be  believed  that  the  Church  in  which 
 Oliver  Cromwell  and  John  Milton  worshipped,  was 
 a  den  of  shrieking  fanatics,  and  ranting  fools. 
 
 For  not  a  few  clergymen,  conscientiously  attached 
 to  the  ritual  of  the  Church  of  England,  Puritan 
 ascendency  was  the  advent  of  persecution.  Crom- 
 well's Triers,  while  turning  out  many  incumbents 
 for  vice  and  incompetency,  turned  out  some  for  "  fre- 
 quent use  of  the  Book  of  Common  Prayer."  Of  all 
 such  what  have  we  to  say '?  We  have  to  express  for 
 them  unfeigned  admiration ;  to  extol  their  fortitude 
 and  virtue ;  to  appeal  to  their  example  against  the 
 gold-worship  and  the  respectability-worship  of  the 
 present  time ;  and  to  reflect,  in  pride  and  mournful- 
 ness,  of  a  time  when  what  we  believe  to  have  been 
 the  less  great  and  the  less  noble  of  the  contending 
 parties  consisted  of  men  so  great  and  so  noble  as  the 
 Churchmen  and  the  Cavaliers  of  the  seventeenth  cen- 
 tury. There  is  a  sunshine  so  intense,  a  light  so  vivid, 
 that  its  shadow  is  scarlet;  there  are  times  so  illustrious 
 that  the  leaders  on  all  sides  have  the  gait  of  heroes. 
 
 For  the  rest,  we  can  only  remark,  that  the  man 
 
The  Ejected  Episcopalians.  85 
 
 who  believes  that  there  was  a  sweeping  ejection 
 of  Episcopalian  ministers  from  the  Commonwealth 
 Church,  who  talks  of  7000  or  half  that  number  of 
 sufferers,  has  argued  himself  into  an  hallucination 
 contradicting  the  very  laws  of  arithmetic,  Cromwell's 
 Court  of  Triers  did  not  come  into  existence  until 
 about  six  years  before  the  restoration;  and  how 
 lax  had  been  the  enforcement  of  Presbyterianism 
 since  its  approval  by  Parliament  some  ten  years 
 earlier,  must  be  known  to  every  student  of  those 
 times.  At  the  restoration,  the  average  number  of 
 years  during  which  the  ejected  Episcopalians  had 
 been  out  of  their  benefices  cannot  have  been  above 
 ten ;  and  it  is  obvious  that  every  incompetent  or 
 tippling  parson,  who  had  been  turned  out  by  the 
 Triers,  would  present  himself  as  a  martyr  to  the  most 
 religious  and  gracious  King.  Yet  the  claimants,  at  the 
 restoration,  of  benefices  previously  held  in  the  Church, 
 did  not  number,  at  the  utmost,  above  two  or  three 
 hundred.  In  the  next  place,  it  is  just  to  remember 
 that  the  Puritans  made  a  provision  for  the  expelled 
 ministers,  sufiicient  to  keep  them  from  starvation.  In 
 the  third  place — and  this  is  important — the  ejected 
 clergy  were  not  forbidden  to  engage  in  that  labour 
 which  would  come  most  aptly  to  their  hand,  and  by 
 which  they  could,  in  many,  if  not  in  most  instances, 
 procure  a  livelihood,  the  labour  of  tuition.  It  was 
 one  of  the  bitterest  cruelties  inflicted  by  the  rancour 
 of  the  restoration  to  forbid  Nonconformists  to  become 
 schoolmasters    or    private   tutors.      Jeremy    Taylor, 
 
86  English  Puritanism. 
 
 teaching  his  school  in  Wales,  could  refer  to  "  the 
 gentleness  and  mercy  of  a  noble  enemy."  How 
 beautiful  are  those  words!  How  melancholy  that 
 after  two  hundred  years  so  few  Englishmen,  on 
 either  side,  can  feel  and  emulate  the  nobleness  of 
 their  spirit !  God  forbid  that  we  should  breathe  an 
 imputation  on  such  a  Churchman  as  Jeremy  Taylor. 
 There,  in  his  Welsh  solitude,  tranquil  as  a  star 
 above  the  storm,  did  this  saint  of  God  utter  those 
 strains  of  practical  piety,  so  tenderly  beautiful,  so 
 richly  melodious,  which,  to  latest  times,  will  bring 
 all  high  virtues,  all  pure  feelings,  to  dwell  like 
 angels  in  human  breasts;  which  will  cast  a  gentle, 
 irresistible  spell  over  the  raging  passions;  which 
 will  convince  men  how  reasonable  is  faith,  how 
 manly  is  humility,  how  divine  is  charity,  how  holy 
 may  be  the  life,  how  holy  and  how  happy  the 
 death,  of  the  Christian. 
 
 But  there  was  now  breaking  dimly  upon  several 
 minds  a  conception,  which,  after  two  hundred  years, 
 still  waits  for  general  acceptance.  Cromwell,  looking 
 out  upon  England  with  the  eye  of  a  practical  leader 
 and  king,  seeing  that  the  root  of  godliness  was  in 
 many  who  strove  and  persecuted  for  the  sake  of 
 forms,  caught  a  glimpse  of  it.  "  Men,"  he  said,  the 
 piercing  beam  of  his  genius  struggling  through  the 
 cloud  of  his  words,  "Men  who  believe  the  remis- 
 sion of  sins  through  the  blood  of  Christ,  and  free 
 justification  by  the  blood  of  Christ ;  who  live  upon 
 the  grace  of  God:  those  men,  who  are  certain  they 
 
Comprehension  instead  of  Uniformity,         87 
 
 are  so,  are  members  of  Jesus  Christ,  and  are  to 
 Him  the  apple  of  His  eye.  Whoever  hath  this 
 faith,  let  his  form  be  what  it  will ;  he  walking  peace- 
 ably, without  prejudice  to  others  under  other  forms ; 
 it  is  a  debt  due  to  God  and  Christ,  and  He  will 
 require  it,  if  that  Christian  may  not  enjoy  his  liberty." 
 As  for  his  own  practice,  Cromwell  declares  it  to  have 
 been,  "  To  let  all  this  nation  see  that  whatever  pre* 
 tensions  to  religion  would  continue  quiet,  peaceable, 
 they  should  enjoy  conscience  and  liberty  to  them- 
 selves." Many  a  Presbyterian  shook  his  head 
 at  the  mention  of  tolerance  of  sectaries;  but 
 Oliver  had  that  penetrating  glance  of  his  on  the 
 heart  of  the  matter,  and  he  kept  it  there.  In  such  a 
 state  of  religious  opinion  as  had  come  to  exist  in 
 England,  there  could  be  justice  and  comfort  only  in 
 agreement  to  differ. 
 
 Thinkers  were  beginning  to  penetrate  to  a  truth 
 which  had  been  pressed  on  Cromwell  by  facts. 
 John  Milton  had  long  proclaimed,  in  words  which 
 sounded  like  the  Protector's  battle  charges,  that 
 conscience  must  be  free.  Chillingworth  had  used 
 a  word  in  reference  to  communion  with  the  Church 
 of  Rome,  which  derived  a  new  significance  in  the 
 turn  men's  minds  were  taking.  "The  true  reason," 
 said  Chillingworth,  in  explaining  to  Romanists  the 
 cause  why  Protestants  separated  from  them,  "is 
 not  so  much  because  you  maintain  errors  and 
 corruptions  as  because  you  impose  them."  Jeremy 
 Taylor  had  bid  men  consider,  "  whether  of  the  two 
 
88  English  Puritanism. 
 
 is  the  schismatic,  he  that  makes  unnecessary  and 
 (supposing  the  state  of  things)  inconvenient  im- 
 positions, or  he  that  disobeys  them,  because  he 
 cannot,  without  doing  violence  to  his  conscience, 
 believe  them:  he  that  parts  communion,  because 
 without  sin  he  could  not  entertain  it,  or  they  that 
 have  made  it  necessary  for  him  to  separate,  by 
 requiring  such  conditions,  which  to  no  man  are 
 simply  necessary,  and  to  him  in  particular  are  either 
 sinful  or  impossible." 
 
 The  idea,  then,  had  already  touched  the  intellectual 
 mountain  tops  of  England  that  uniformity,  which 
 had  been  yearned  for  first  by  Laud  and  then  by  the 
 Covenanters,  might  not  be  more  desirable,  and  was  a 
 thousand-fold  less  practicable,  than  comprehension. 
 Unity  in  essentials  ;  diversity  in  forms :  such  was  the 
 plan  of  Church  communion  which  was  now  agitating, 
 or  composing,  many  minds  in  England. 
 
 Why  could  not  Oliver  attempt  comprehension  on 
 even  a  broader  scale  than  that  of  the  Commonwealth 
 Church,  and  with  his  strong  arm  helm  it  to 
 success  ?  For  several  reasons.  Cromwell,  while 
 wielding  a  sceptre  at  which  Europe  trembled,  was  not 
 himself  free.  He  lay  under  dread  of  the  army.  The 
 lion  crouched  at  his  feet,  licked  his  hand,  defended  him 
 from  any  power  on  earth  that  could  come  against  him. 
 But  he  had  fed  it  with  victory  until  the  very  emotion 
 of  fear  had  left  its  heart,  and  he  knew  with  sure 
 instinct  that  there  were  one  or  two  things  which 
 would  bring  it  in  sudden  irresistible  spring  upon  him- 
 
Oliver's  Difficulties.  89 
 
 self.  He  dared  not  take  the  name  of  King;  the 
 Ironsides  would  not  allow  it :  probably,  also,  he 
 dared  not  offend  them  by  proclaiming  that  all  minis- 
 ters who  chose  might  use  the  Prayer  Book.  In  the 
 second  place,  Cromwell  was  never  accepted  with  any 
 cordiality  by  the  subjects  over  whom  he  ruled. 
 Clarendon  says  that  the  three  nations  "  perfectly  hated 
 him."  This  is  an  exaggeration,  but  it  is  true  that  he 
 was  looked  upon  by  the  vast  majority  of  Englishmen, 
 Scotchmen,  and  Irishmen  as  a  conqueror  and  usurper. 
 The  national  pride  had  been  wounded  by  the  success 
 of  a  company  of  soldiers,  chosen  for  particular 
 reasons  by  their  commander,  and  having  few  affinities 
 with  the  body  of  their  countrymen.  That  indomi- 
 table instinct  of  liberty,  which  in  the  history  of 
 England  has  so  often  been  identical  with  the  instinct 
 of  law,  was  offended  in  Oliver.  The  public  mind 
 could  not  balance  the  difficulties  of  his  position,  or 
 consider  whether,  at  any  time,  he  might  have  acted 
 differently  without  sacrificing  both  his  own  life  and 
 the  cause  for  which  he  fought.  The  facts  patent  to 
 all  were  that,  by  sheer  military  force,  he  had  turned 
 out  of  doors  a  large  number  of  the  representatives  of 
 England,  and  that  he  had  used  the  Parliamentary 
 instrument,  thus  adapted  to  his  purposes,  to  take  the 
 life  of  the  King.  The  English  people  never  forgave 
 him.  In  vain  did  ho  moderate  between  their  factions, 
 earnestly  bent  upon  winning  the  goodwill  of  all.  In 
 vain  did  he  offer  the  glittering  toys  of  foreign  in- 
 fluence and  martial  glory  to  a  nation  wishing  only 
 
90  English  Puritanism. 
 
 for  domestic  freedom.  In  vain  did  lie  implore  the 
 Presbyterians,  his  breast  heaving  with  transcendent 
 passion,  his  eye  radiant  with  tears,  to  mark  how  God 
 had  owned  him;  how  often  he  had  been  answered 
 from  the  whirlwind ;  how  certain  it  was  that,  if  they 
 rejected  him,  the  liberty  to  worship  God,  which  he 
 preserved  to  them,  would  be  exchanged  for  remorse- 
 less persecution.,  The  nation  would  not  be  concili- 
 ated. That  unconquerable  spirit  which  had  wrested 
 Magna  Charta  from  John,  which,  when  thoroughly 
 roused  had  daunted  Elizabeth,  which  had  stood  with 
 Hampden  in  the  Exchequer  Chamber  and  had  blasted 
 as  with  lightning  the  proud  front  of  Strafford,  rose  up 
 against  Cromwell  and  put  the  question,  "  By  what 
 right  dost  thou  rule  in  England  1 "  He  wished  to 
 govern  by  means  of  Parliaments;  he  held  the  ar- 
 rangement of  the  electoral  system  in  his  own  hands, 
 and  had  major-generals  to  countenance  loyal  electors : 
 but  he  could  neither  coax  nor  compel  England  to  send 
 him  a  sycophant  House  of  Commons,  and  he  was 
 under  the  necessity  of  turning  from  the  door  nearly  a 
 hundred  members  of  the  last  he  called.  It  was  a 
 Parliament  from  which  the  vital  essence  had  been 
 extracted  that  offered  Oliver  the  crown,  a  Parliament 
 which  had  no  claim  to  represent  this  island.  What 
 hope  was  there  that  the  Protector,  unable  to  obtain 
 recognition  from  the  kingdom  as  its  lawful  ruler, 
 should  introduce  any  scheme  of  ecclesiastical  com- 
 prehension granting  conscientious  Episcopalians  that 
 access  to  the  Church  which  he  would,  we  believe, 
 
Richard  Baxter,  91 
 
 have  personally  accorded  them  %  David,  the  man  of 
 blood,  could  not  rear  the  temple  of  Jerusalem ; 
 Cromwell,  the  victor  of  Naseby  and  Dunbar,  could 
 not  build  up  the  vi^alls  of  the  Church. 
 
 As  the  years  of  the  Protectorate  rolled  slowly 
 towards  their  close,  preparation  for  a  grand  attempt 
 to  substitute  comprehension  for  uniformity  in  the 
 ecclesiastical  establishment  of  England,  was  gradually 
 proceeding. 
 
 Eichard  Baxter  was  the  son  of  a  farmer,  who 
 cultivated  his  fields  on  the  banks  of  the  Severn,  at 
 the  time  when  Oliver  Cromwell  pursued  a  similar 
 occupation  on  the  banks  of  the  Ouse.  Richard  had 
 been  born  in  1615,  and  was  an  observing  lad  of 
 eighteen  or  twenty,  when  the  beauty  of  holiness  was 
 becoming  rather  dazzling  under  the  manipulation  of 
 Laud.  The  Baxters  were  disposed,  however,  to  judge 
 favourably  of  everything  which  obtained  the  sanction 
 of  ecclesiastical  authority.  "  There  was,"  says  Eichard, 
 "  no  savour  of  Nonconformity  in  our  family."  But 
 Dr.  Laud  contrived  to  throw  a  shade  of  plausibility 
 on  Nonconformity  even  in  the  eyes  of  this  unex- 
 ceptionable household.  The  "  conformable  godly 
 teacher,"  who  had  edified  the  village  in  Eichard's 
 boyhood,  had  ceased  to  be  conformable  when  required 
 to  "  read  publicly  the  Book  of  Sports  and  Dancing 
 on  the  Lord's  Day ;"  and  the  pious  rustics,  whose 
 conformity  came  up  to  the  mark,  headed  by  a  piper 
 who  was  adequately  versed  in  the  principles  of  the 
 Laudian  Church,  chose  their  place  of  Sunday  dancing 
 
92  English  Puritanism, 
 
 "  not  an  hundred  yards  from  our  door."  "  We  could 
 not,"  adds  Baxter,  "  on  the  Lord's  Day,  either  read  a 
 chapter,  or  pray,  or  sing  a  psalm,  or  catechise,  or 
 instruct  a  servant,  but  with  the  noise  of  the  pipe  and 
 tabor,  and  the  shoutings  of  the  street,  continually  in 
 our  ears."  Rather  trying,  that,  for  a  family  with  no 
 savour  of  Nonconformity.  The  Baxters  preferred 
 reading  the  Scripture  on  the  Lord's  Day,  to  dancing 
 round  the  piper,  so  they  were  called  "  Puritans,  pre- 
 cisians, and  hypocrites,"  and  were  the  common  scorn 
 of  the  enlightened  Laudian  rabble.  Nay  more: 
 "  when  the  people  by  the  book  were  allowed  to  play 
 and  dance  out  of  public  service  time,  they  could  so 
 hardly  break  off  their  sports,  that  many  a  time  the 
 reader  was  fain  to  stay  till  the  piper  and  players 
 would  give  over.  Sometimes  the  morris-dancers 
 would  come  into  the  Church  in  all  their  linen,  and 
 scarfs,  and  antic-dresses,  with  morris-bells  jingling  at 
 their  heels ;  and  " — so  admirably  did  they  apprehend 
 Laud's  exaltation  of  the  Prayer  Book  above  the  ser- 
 mon,— "  as  soon  as  the  Common  Prayer  was  read,  did 
 haste  out  presently  to  their  play  again."  One  could 
 dance  with  some  satisfaction  after  having  honoured 
 Church,  king,  and  conscience  to  that  extent.  "  It 
 was  a  shame,"  Oliver  Cromwell  once  declared,  re- 
 ferring to  exhibitions  like  these,  "to  be  a  Christian, 
 within  these  fifteen,  sixteen,  or  seventeen  years,  in 
 this  nation."  Young  Baxter  began  to  admit  that 
 there  was  something  after  all  to  be  said  for  Noncon- 
 formity; but   the  reverence  for  Church  and  throne, 
 
Richard   Baxter.  9^ 
 
 which  he  acquired  in  his  father's  house,  never  left 
 him. 
 
 He  was  in  the  prime  of  his  opening  manhood  when 
 the  wars  broke  out.  A  pure,  high,  intellectual  nature, 
 in  speculation  intrepid,  in  simplicity  child-like :  with  a 
 brain  of  marvellous  capacity  and  exquisite  subtlety,  and 
 a  heart  thrilling  with  hope,  with  ardour,  with  spiritual 
 enthusiasm.  He  had  read  fathers  and  schoolmen,  until 
 the  scholastic  faith  that  logic  is  omnipotent  stole  over 
 his  mind.  From  his  deep,  dark,  eloquent  eye,  glowing 
 with  genius  and  purity,  from  his  well-rounded  ample 
 forehead,  from  his  sensitive  yet  resolute  lip,  there 
 looked  forth  radiant  trust  in  the  good,  the  true,  the 
 beautiful,  in  God,  freedom,  immortality,  and  in  the 
 power  of  strong  argument  and  clear  word  to  woo  all 
 men  to  a  like  faith  and  love.  It  is  an  enviable  frame 
 of  mind  if  we  think  only  of  the  anthems  with  which 
 it  fills  the  young  bosom,  and  the  touches  of  morning 
 crimson  with  which  it  brightens  the  cloud-curtains  of 
 the  future :  it  is  not  so  enviable  if  we  reflect  on  the 
 obstructions  it  throws  in  the  way  of  success,  and  on 
 its  power  to  embitter  the  pang  of  disappointment, 
 when  the  smiling  future  becomes  the  haggard  present, 
 and  the  soft  hues  of  azure  and  vermilion  dissolve  in 
 lashing  sleet  or  pelting  hail.  Richard  Baxter  felt  all 
 the  woe  of  this  disappointment,  but  that  blessed  music 
 of  faith  in  God,  and  love  to  man,  never  went  silent  in 
 the  temple  of  his  soul. 
 
 He  became  a  Presbyterian,  but  not  through  the 
 influence  of  Mr.    Robert   Baillie's  book  against  the 
 
94  English  Puritanism. 
 
 Episcopals,  or  exactly  after  the  fashion  of  that 
 reverend  gentleman's  countrymen.  Baxter  is  the 
 historical  representative  of  English,  as  distinguished 
 from  Scottish,  Presbyterianism.  The  keen  and  im- 
 petuous intellect  of  Scotland,  intense  rather  than 
 comprehensive,  found  satisfaction  in  a  determinate 
 system  of  Church  government,  consistent  in  principle, 
 dogma,  and  framework,  and  marked  off  by  sharp 
 logical  edges  from  Episcopacy  on  the  one  hand,  and 
 Independency  on  the  other.  The  Presbyterianism  of 
 that  country  had  indeed  passed  through  a  transition 
 stage.  There  had  been  superintendents,  a  sort  of 
 apology  for  bishops,  in  the  days  of  Knox.  But  the 
 recognition  of  the  presbyter  as  equal,  in  all  essential 
 powers  and  functions,  to  the  superintendent,  had 
 from  the  first  been  distinct,  and  at  length  every 
 vestige  of  Episcopal  form  was  swept  away.  The 
 Presbyterians  who  crossed  the  border  from  Scotland 
 in  the  Puritan  period,  had  a  strong  antipathy  to  the 
 very  name  of  bishop.  The  English  Puritans  were  not 
 prepared  to  sympathise  with  this  feeling.  They  were 
 familiar  as  a  party  with  the  fundamental  ideas  of 
 Presbyterianism.  Like  all  the  early  English  Reformers, 
 they  acknowledged  the  validity  of  Presbyterian  ordi- 
 nation, and  the  identity,  in  kind,  of  the  authority  and 
 duties  of  all  Christian  pastors.  But  they  had  no 
 objection  to  an  episcopacy  of  order,  to  the  appoint- 
 ment of  certain  clergymen,  called  bishops,  to  be  over- 
 seers of  their  brethren  in  particular  districts.  Again, 
 while  they  agreed  with  the  Presbyterians  of  Scotland, 
 
Baxter  and   Cromwell,  95 
 
 in  attaching  importance  to  the  gift  of  prayer,  exercised 
 by  the  individual  pastor,  they  saw  no  reason  why  the 
 habit  of  extemporary  prayer  should  not  be  combined 
 with  a  limited  use  of  liturgical  forms.  Nor,  in  the 
 last  place,  did  they  exhibit  that  sensitive  jealousy  of 
 the  interference  of  the  civil  magistrate  in  ecclesiastical 
 matters,  which  was  so  characteristic  a  feature  of  Scottish 
 Presbytery.  Such  were  the  views  of  the  large  party 
 in  the  Church  of  England  which  obtained  the  name  of 
 Presbyterian ;  and  no  man  had  embraced  them  with 
 clearer  apprehension,  or  in  a  more  liberal  spirit,  than 
 Richard  Baxter. 
 
 It  might  be  thought  that  this  would  dispose  him  to 
 alliance  with  Cromwell.  The  Protector  was  bent 
 upon  securing  as  much  tolerance  as  possible  for  all 
 the  Protestant  parties.  But  Baxter  had  a  keen, 
 perhaps  a  scrupulous,  sense  of  order:  he  was 
 offended,  therefore,  with  Oliver's  encouragement  of 
 sectaries.  Along  with  the  whole  Presbyterian  party, 
 also,  whether  in  England  or  in  Scotland,  he  had  a 
 fervent  affection  for  the  old  monarchy  and  the  royal 
 house:  he  could  not  pardon  Cromwell,  therefore, 
 for  upsetting  the  throne.  He  was  the  sort  of  man 
 whom  Cromwell  in  every  instance  vehemently  sought 
 to  win.  For  devoutness  of  intention,  for  spiritual 
 religion,  for  high  ability,  Oliver  had  a  simple  and 
 reverent  affection ;  and  he  was  astonished  that  Pres- 
 byterians and  Independents  could  not  be  brought 
 to  a  cordial  agreement  under  his  rule.  The  formal 
 reasonings   of   the    Presbyterians,   who    would    not 
 
96  English  Puritanism. 
 
 accept  his  logic  of  the  battle-field,  ^vho  would  not 
 allow  that  victory  was  always  the  sign  manual  of  God, 
 perplexed  and  distressed  him.  He  had  once  joined 
 inclose  grapple  of  argument,  on  this  subject,  with  the 
 Presbyterian  ministers  of  Edinburgh.  Those  judicious 
 persons  told  him  that  they  did  not  hang  their  faith  on 
 events.  They  could  believe  that  not  even  the  conqueror 
 of  Dunbar  was  necessarily  in  the  right.  There  is  a 
 startling  directness  in  Oliver's  reply.  ^'  Did  not  you," 
 he  said,  "  solemnly  appeal  and  pray  ]  Did  not  we 
 do  so  too?  And  ought  not  you  and  we  to  think, 
 with  fear  and  trembling,  of  the  hand  of  the  great 
 God  in  this  mighty  and  strange  appearance  of 
 His "  in  the  morning  watches  at  Dunbar  1  The 
 Scottish  preachers  were  not  convinced,  but  Oliver 
 never  fairly  embraced  the  idea  that  his  argu- 
 ment could  be  disregarded  by  good  men.  He  re- 
 solved to  try  its  force  on  Baxter.  He  sent  for 
 him,  and  addressed  to  him  a  speech  of  an  hour's 
 length,  explaining  how  Providence  had  manifestly 
 directed  the  change  of  government,  how  God  had 
 owned  it,  how  Spain  and  Holland  had  been  defeated. 
 "He  spoke  tediously  and  slowly,"  says  Baxter,  "weary- 
 ing his  hearers."  If  the  speech  was  wearisome,  it 
 was  very  different  from  those  of  Oliver's  which  re- 
 main to  us,  and  one  could  wish  that  Baxter  had 
 inflicted  its  tediousness  upon  posterity.  In  point  of 
 fact,  there  was  no  sympathy  between  speaker  and 
 hearer ;  and  while  Cromwell  pointed  to  the  cloud  of 
 witnessing   events    by   which    God    testified    in    his 
 
Bnxter  and  Cromwell.  97 
 
 favour,  Baxter  surveyed  him  with  a  look  of  waning 
 interest  and  immutable  dissent.  At  length  Cromwell 
 stopped,  and  then  "  I  told  him,"  says  Baxter,  "  it  was 
 too  great  condescension  to  acquaint  me  so  fully  with 
 all  these  matters  which  were  above  me ;  but  I  told 
 him  that  we  took  our  ancient  monarchy  to  be  a 
 blessing  and  not  an  evil  to  the  land,  and  honestly 
 craved  his  patience  that  I  might  ask  him  how  Eng- 
 land had  ever  forfeited  that  blessing,  and  unto  ndiom 
 that  forfeiture  was  madel"  Consider  that  reply, 
 after  an  hour's  speech  from  the  foremost  man  in 
 Europe !  Cromwell's  patience  was  exhausted.  He 
 started  as  a  gladiator  who  felt  the  net  thrown 
 over  him,  and  passionately  answered  that  "  it  was  no 
 forfeiture,  but  God  had  changed  it  as  pleased  Him." 
 For  four  hours  did  Cromwell  and  Baxter  argue,  the 
 calm,  elaborate  reasoning  of  the  divine  not  being 
 listened  to  with  sufficient  closeness  of  attention  by 
 the  general.  "  I  saw,"  says  Baxter,  giving  us  one 
 of  the  most  vivid  glimpses  into  Oliver  which  we  have 
 from  any  of  his  contemporaries,  "  that  ivhat  he  learned 
 must  he  from  himself.''  His  eager  eye,  his  impetuous 
 gestures,  his  voice,  harsh  and  untunable  as  the  quick 
 rattle  of  thunder,  grated  on  the  sensibilities  of  the  re- 
 fined logician,  Baxter  returned  to  quiet  Kidder- 
 minster to  sigh  and  pray  for  the  restoration  of  the 
 old  monarchy.  He  had  his  wish  ;  he  saw  the  regular 
 Defender  of  the  faith  placed  upon  the  throne; 
 and  year  after  year,  as  he  hearkened  to  the 
 groans  of  Presbyterian  pastors  rising  from  the  dun- 
 
 H 
 
98  English  Puritanism. 
 
 geons  of  England,  he  thought  with  more  tender  recol- 
 lection of  the  magnanimous  and  princely  usurper, 
 who  had  been  as  a  lion  to  his  arguments,  but  as  a 
 lamb  to  himself. 
 
 At  Kidderminster,  Baxter  realized  his  ideal  of  a 
 Keformed  pastor,  both  in  usefulness  and  happiness. 
 Sir  James  Stephens  glows  into  eloquence,  as  he  turns 
 from  the  pageantries  and  the  gloom  of  the  world  to 
 look  upon  the  alliance  between  Baxter  and  his  flock. 
 '•  He,  a  poor  man,  rich  in  mental  resources,  consecra- 
 ting alike  his  poverty  and  his  wealth  to  their  service  ; 
 ever  present  to  guide,  to  soothe,  to  encourage,  and, 
 when  necessary,  to  rebuke ;  shrinking  from  no  aspect 
 of  misery,  however  repulsive,  nor  from  the  most 
 loathsome  forms  of  guilt  which  he  might  hope  to 
 reclaim ;  the  instructor,  at  once,  and  the  physician, 
 the  almoner  and  the  friend,  of  his  congregation. 
 They,  repaying  his  labour  of  love  with  untutored 
 reverence ;  awed  by  his  reproofs,  and  rejoicing  in  his 
 smile  ;  taught  by  him  to  discharge  the  most  abject 
 duties,  and  to  endure  the  most  pressing  evils  of  life, 
 as  a  daily  tribute  to  their  Divine  benefactor."  This 
 was  the  Sabbath  of  Baxter's  life. 
 
 Though  not  co-operating  with  Oliver  in  the  fur- 
 therance of  toleration,  Baxter  had  already  originated 
 a  scheme  of  comprehension.  He  declared  himself  for 
 "  Catholicism  against  parties,"  and  set  on  foot  an  Asso- 
 ciation, in  which  this  idea  was  carried  into  effect.  "As 
 we  hindered  no  man,"  he  says,  in  describing  what  would 
 now  be  called  the  platform  of  this  Association, "  from 
 
Baxter's  Comprehension.  99 
 
 following  his  own  judgment  in  his  own  congregation, 
 so  we  evinced,  beyond  denial,  that  it  would  be  but  a 
 partial,  dividing  agreement  to  agree  on  the  terms  of 
 Presbyterian,  Episcopal,  or  any  one  party,  because  it 
 would  unavoidably  shut  out  the  other  parties ;  which 
 was  the  principal  thing  which  we  endeavoured  to 
 avoid ;  it  being  not  with  Presbyterians  only ;  but 
 with  all  orthodox,  faithful  pastors  and  people,  that 
 we  are  bound  to  hold  communion,  and  to  live  in 
 Christian  concord,  so  far  as  we  have  attained.  Here- 
 upon, many  counties  began  to  associate,  as  Wiltshire, 
 Dorsetshire,  Somersetshire,  Hampshire,  Essex,  and 
 others;  and  some  of  them  printed  the  articles  of  their 
 agreement.  In  a  word,  a  great  desire  of  concord 
 began  to  possess  all  good  people  in  the  land,  and  our 
 breaches  seemed  ready  to  heal.  And  though  some 
 thought  that  so  many  associations  and  forms  of  agree- 
 ment did  but  tend  to  more  division,  by  showing  our 
 diversity  of  apprehensions,  the  contrary  proved  true 
 by  experience ;  for  we  all  agreed  on  the  same  course, 
 even  to  unite  in  the  practice  of  so  much  discipline  as 
 the  Episcopal,  Presbyterians,  and  Independents  are 
 agreed  in,  and  as  crosseth  none  of  their  principles." 
 This  comprehension  of  Baxter's  was  being  carried 
 into  execution  during  the  Protectorate;  readers  will 
 find  it  important  to  recollect  that  fact. 
 
 Cromwell  died ;  the  most  magnanimous,  generous, 
 religious  of  despots ;  but  rejected  to  the  last  by  the 
 English  people.  General  confusion  ensued,  the  heart 
 of   the    nation    yearning   inarticulately    towards    the 
 
 n  2 
 
100  English  Puritanism. 
 
 king.  But  no  revolution  in  public  feeling  is  sudden 
 in  England,  and  nearly  two  years  elapsed  before  the 
 tumultuous  elements  had  worked  towards  such  a  state 
 of  composure,  that  what  had  long  been  radically  the 
 wish  of  the  nation,  could  be  clearly  expressed,  and 
 an  invitation  sent  to  Charles  II.  to  return  to  the  land 
 and  the  throne  of  his  fathers.  The  whole  of  that 
 party  vaguely  styled  Presbyterian,  a  party  embracing  all 
 who  did  not  hold  Episcopacy  to  be  the  only  divinely 
 sanctioned  form  of  Church  government,  and  who 
 could  conscientiously  engage  in  public  worship 
 without  use  of  the  Prayer  Book,  hailed  with  exulta- 
 tion the  prospect  of  the  restoration,  and  exerted 
 themselves  to  the  utmost  in  the  interest  of  the  king. 
 This  party  had  become  predominant  after  the  death 
 of  Cromwell,  and,  conscious  of  its  power,  was  confi- 
 dent also  of  its  ability  to  form  such  a  settlement  as 
 should  prove  satisfactory  to  the  majority  of  its 
 members. 
 
 In  the  Parliament  which  met  in  April,  1660,  the 
 Parliament  which  recalled  the  king,  the  Presbyterian 
 influence  reigned  supreme.  The  Independents,  who, 
 though  their  most  important  men,  Owen  and  Milton 
 for  example,  had  been  steady  supporters  of  Cromwell, 
 had  retained  their  reverence  for  the  old  English 
 constitution,  assumed  an  attitude  of  dignified  reserve. 
 They  did  not  expect,  they  did  not  desire,  compre- 
 hension within  the  Church ;  but  they  hoped  for 
 honourable  toleration  as  loyal  subjects  of  the  king. 
 "  I   have   credibly    heard,"   says    Baxter,    "  that    Dr. 
 
Independents  and  Presbi/ierians.  101 
 
 Thomas  Goodwin,  Philip  Nye,  and  Dr.  Owen,  the 
 leaders  of  the  Independents,  did  tell  the  king, 
 that  as  the  pope  allowed  orders  of  religious  parties 
 in  mere  dependence  on  himself,  without  subjection 
 to  the  bishops,  all  that  they  desired  was  (not  to 
 be  the  masters  of  others,)  but  to  hold  their  own 
 liberty  of  worship  and  discipline,  in  sole  depen- 
 dence on  the  king,  as  the  Dutch  and  French  Churches 
 do,  so  they  may  be  saved  from  the  bishops  and 
 ecclesiastical  courts," 
 
 It  would  have  been  the  best  policy  for  the  Presby- 
 terians,—so  we  now  see  from  the  event, — to  league 
 themselves  firmly  with  the  Independents  and  demand 
 simple  toleration  outside  the  Church.  But  it  was  not 
 in  human  nature  that  a  party,  situated  as  the  Presby- 
 terians were,  should  have  contented  themselves  with 
 this  clear,  modest,  and  intelligible  programme. 
 They  looked  confidently  for  comprehension.  Baxter 
 hurried  to  London,  glowing  with  the  ardour  of  one 
 who  proceeds  upon  the  chief  enterprise  of  his  life. 
 His  intellectual  faculties  were  in  their  meridian 
 power,  and  though  his  logic  had  failed  in  that  grand 
 attempt  to  argue  Cromwell  into  the  fit  mood  for 
 throwing  himself,  with  a  halter  round  his  neck,  at 
 the  feet  of  Charles  II.,  he  had  found  it  successful  in 
 organising  associations  for  comprehension,  and  in 
 reducing  to  silence  the  casuists  of  Kidderminster. 
 He  retained  a  passionate  faith  in  its  efficacy.  He 
 came  up  in  logical  mail  of  proof,  brandishing  the 
 sword  of  argument,  a  combatant  for  peace,  a  gladiator 
 
102  English  Puritanism. 
 
 for  charity.  lie  was  at  first  full  of  hope.  Had  he 
 not  ethereal  armsl  Was  not  truth  irresistibly  con- 
 vincing 1  Alas,  the  cynic  may  sneer,  but  the  spec- 
 tacle, so  often  presented  in  our  world,  in  Roman 
 revolutions,  in  English  revolutions,  in  French  revolu- 
 tions, of  virtue  trusting  in  its  own  celestial  arms, 
 and  finding  them  insufficient, — of  reason,  moderation, 
 brotherly  kindness,  confident  in  the  right,  and  van- 
 quished by  force  or  fraud, — is  one  of  the  most 
 sublime,  and  certainly  one  of  the  most  melancholy, 
 presented  in  our  world.  Young  Harry  Vane,  won- 
 dering that  men  would  not  open  their  eyes  and 
 become  angels  in  a  millennial  kingdom,  dying  on  the 
 scaff'old, — fair  Madame  Roland,  hailing  with  rapture 
 the  doctrine  of  universal  brotherhood,  and  falling,  a 
 headless  corse,  at  the  foot  of  the  statue  of  liberty, — 
 Richard  Baxter  inspired  with  the  idea  of  a  national 
 Church,  holding  firm  the  central  verities,  but  per- 
 mitting its  congregations  to  worship  God  as  each 
 interpreted  conscience  and  Scripture,  outwitted  and 
 thrust  into  the  dungeon  by  scheming  statesmen, — 
 these  are  the  most  mournful  scenes  in  the  tragic 
 drama  of  human  history.  Baxter  soon  perceived 
 that  his  eloquent  logic  would  have  a  stern  task  to 
 perform. 
 
 At  first  all  promised  well.  Several  Presbyterian 
 Ministers  had  proceeded  to  Holland  and  conferred 
 with  Charles.  They  were  satisfied  with  the  disposi- 
 tions of  the  king,  and  the  king  was  pleased  with  the 
 ardour  of   their  loyalty.      "  We  found  them,"   said 
 
Baxter  and  Charles.  103 
 
 Charles,  "  persons  full  of  affection  to  us,  of  zeal  for 
 the  peace  of  the  Church  and  State,  and  neither 
 enemies,  as  they  have  been  given  out  to  be,  to  Epis- 
 copacy or  Liturgy,  but  modestly  to  desire  such  altera- 
 tions in  either,  as  without  shaking  foundations,  might 
 best  allay  the  present  distempers,  which  the  indispo- 
 sition of  the  time  and  the  tenderness  of  some  men's 
 consciences  had  contracted."  In  his  Declaration  from 
 Breda,  he  promised  that  this  tenderness  of  conscience 
 should  be  respected.  When  he  arrived  in  London, 
 "  above  ten  or  twelve"  of  the  Presbyterian  Ministers 
 were  named  among  his  Chaplains  in  ordinary. 
 Baxter,  Calamy,  Reynolds,  Bates,  and  Manton  were 
 among  the  number.  The  hopes  of  the  party  rose 
 high,  and  Presbyterian  tears  and  sobs  mingled  largely 
 in  the  irrepressible  weeping  with  which,  in  the  merry 
 month  of  May,  1660,  a  contrite  and  enraptured 
 nation  welcomed  back  its  covenanted  king. 
 
 Shortly  after  the  return  of  Charles — it  was  still 
 June — Baxter  and  some  others  were  presented  to  the 
 king  by  the  Earl  of  Manchester.*  The  irrefragable 
 logician,  fixing  upon  Charles  that  deep,  pure  eye, 
 which  had  not  quailed  before  Cromwell,  addressed  to 
 him  an  exhortation  and  advice.  He  "  presumed  to 
 tell"  the  king,  that  the  Protector's  government  had 
 found  the  way  of  doing  good  the  most  effectual  to 
 promote  their  interests ;  that  they  had  encouraged 
 faithful  ministers ;  that  the  people  had  been  sensible 
 of  the  benefits  they  conferred  ;   and  that,  if  liberty  of 
 
 *  Document,  No.  III. 
 
104  English  Puritanism. 
 
 worship  were  taken  away,  and  godly  ministers  ex- 
 pelled from  their  benefices,  the  nation  might  fall  into 
 the  vulgar  error  of  supposing  that  fallen  Oliver,  seeing 
 he  had  done  much  good,  was  a  good  governor.  He 
 entreated  his  majesty  to  believe  that  the  religious 
 part  of  his  subjects,  for  whom,  and  not  for  the  Pres- 
 byterians alone  he  spoke,  were  resolved  enemies  of 
 sedition,  rebellion,  disobedience,  and  divisions.  He 
 urged  the  advantage  of  union  to  his  majesty,  to  the 
 people,  and  to  the  bishops  themselves.  From 
 exhibiting  the  advantages  of  union,  he  passed 
 on  to  show  how  easily  it  might  be  procured.  Tlie 
 king  would  require  only,  first,  to  make  things 
 necessary  the  tenns  of  union ;  secondly,  to  enfoi'ce 
 discipline  against  sin  ;  thirdly,  to  abstain  from  cast- 
 ing out  faithful  ministers,  and  obtruding  unworthy 
 men  upon  the  people. 
 
 Cromwell  had  met  Baxter's  logic,  thrust  for  thrust, 
 glaring  on  him  with  fiery  eye,  and  paying  little  regard 
 to  the  courtesies  of  debate.  Charles  was  all  gracious- 
 ness  and  condescension.  He  professed  his  gladness  at 
 learning  Baxter's  sentiments,  and  his  resolution  to 
 bring  all  parties  together.  Old  Mr.  Ash  burst  into 
 tears  of  joy,  and  Baxter  thought  that  his  logic 
 had  for  once  vanquished  a  king.  But  when  the 
 eloquent  reasoner  pressed  Charles  to  permit  the 
 Presbyterian  leaders  to  acquaint  their  brethren  in  the 
 country  with  these  proceedings,  so  that  the  whole 
 party  might  be  represented  in  the  negotiation,  his 
 majesty    was   not    to    be    caught.       He    was   for   no 
 
First  Preshyterian  Proposals.  105 
 
 assembly  either  on  one  side  or  other,  but  would  bring 
 a  few  of  the  Presbyterians  and  Episcopalians  together, 
 to  advise  him  in  the  matter  of  concord,  Baxter  went 
 from  the  presence  of  the  rugged,  overbearing  Crom- 
 well to  his  peaceful  activity  in  Kidderminster ;  he 
 may  have  had  some  misgivings  as  he  withdrew  from 
 this  interview  with  the  gracious,  soft-spoken  Charles. 
 But  he  was  not  the  man  to  be  seduced  to  so  vulgar 
 and  illogical  an  opinion  as  that  "  he  is  the  best 
 governor  who  doth  most  good." 
 
 Baxter,  then,  and  the  few  Presbyterians  who 
 happened  to  be  in  and  about  London,  were  to  stand 
 alone.  They  knew,  however,  that  a  large  proportion 
 of  the  people  of  England  were  on  their  side,  and 
 they  could  not,  in  a  few  weeks,  cast  off  the  feeling 
 that  they  were  pastors  in  what  had  been  for  fourteen 
 years  the  Established  Church  of  the  country.  They 
 knew  that  their  influence  had  been  powerful  in 
 bringing  back  the  king,  and  that  their  interest  was 
 strong  in  Parliament.  Naturally,  therefore,  their 
 first  proposals,*  made  to  the  king  in  1660,  had  the 
 tone  rather  of  concession  than  of  demand,  and  em- 
 bodied not  what  would  induce  them  to  remain  in  the 
 Church,  but  what  might,  they  thought,  satisfy  all 
 moderate  Episcopalians. 
 
 They  set  out  with  declaring  that  they  believed  a 
 firm  agreement  to  subsist  between  them  and  their 
 brethren  in  the  doctrinal  truths  of  the  Reformed 
 religion,  and  in  the  substantial  parts  of  divine  wor- 
 
 *  Documents,  No.  IV,  V,  VI,  VII,  VIII. 
 
106  English  Puritanism. 
 
 ship,  the  differences  being  only  in  conceptions  of 
 Church  government,  and  in  some  particulars  relating 
 to  liturgy  and  ceremonies. 
 
 In  Church  government  they  offered  to  accept  the 
 scheme  of  Archbishop  Usher.  That  scheme  may  be 
 defined  as  Presbyterian  Episcopacy,  or  Episcopalian 
 Presbytery  ;  or,  more  correctly,  as  Presbytery  with  an 
 Episcopal  organization.  It  retains  the  fundamental 
 principle  of  Presbyterianism,  that  all  presbyters  are 
 equal,  and  that  there  is  no  Church  ruler  superior  in 
 kind  to  the  presbyter.  The  bishop  is  to  be  president 
 of  the  Synod  of  presbyters,  but  to  have  no  powers 
 belonging  to  him  distinctively  as  bishop.  Not  the 
 bishop  alone,  but  the  bishop  and  presbyters,  are  to 
 confer  holy  orders ;  and  the  right  to  administer  disci- 
 pline and  to  dispense  the  sacraments  belongs  as  much 
 to  every  presbyter  as  to  the  bishop.  An  arrangement 
 similar  to  this  had  been  adopted  in  Scotland  by  the 
 Presbyterian  Knox,  and  it  is  difficult  to  see  how  any 
 Presbyterian  could  have  conscientious  objections  to 
 its  institution.  It  might  seem  inexpedient ;  it  might 
 appear  to  lead  to  an  ascription  to  the  perpetual  presi- 
 dents, called  bishops,  of  powers  essentially  superior 
 to  those  of  presbyters ;  but  no  mere  president,  no  one 
 who  is  only  primus  ifiter  pares,  be  he  called  bishop  or 
 moderator,  infringes  what  are  deemed  the  scriptural 
 ordinances  of  presbytery.  In  point  of  fact,  Arch- 
 bishop Usher's  Episcopacy  is  neither  more  nor  less 
 than  a  happy  adaptation  of  Presbyterianism  to  an 
 aristocratic  condition  of  society. 
 
First  Prtshylerian  Proposals.  107 
 
 In  reference  to  the  liturgy,  the  Presbyterians 
 declared  themselves  satisfied  of  the  lawfulness  of 
 liturgical  forms  of  worship,  provided  they  were 
 agreeable  to  the  Word  of  God,  convenient  to  the 
 worshipper,  consonant  with  the  liturgies  of  other 
 Reformed  Churches,  not  too  rigorously  imposed, 
 and  did  not  exclude  extemporary  prayer.  A  cer- 
 tain number  of  "  learned,  godly,  and  moderate 
 divines"  might,  they  believed,  revise  the  Book  of 
 Common  Prayer  so  as  to  bring  it  into  harmony  with 
 these  conditions. 
 
 As  for  ceremonies,  they  repeated  those  objections 
 which  had  been  brought  against  them  by  the  Puritans 
 for  a  hundred  years.  The  worship  of  God,  they  said, 
 is  in  itself  perfect  without  addition  of  ceremonies  ; 
 "  God  is  a  jealous  God,"  and  Plis  worship  "  is  cer- 
 tainly then  most  pure,  and  most  agreeable  to  the 
 simplicity  of  the  gospel,  and  to  His  holy  and  jealous 
 eyes,"  when  it  is  strictly  conformable  to  the  perfect 
 rule  of  faith  and  worship  contained  in  the  Word  of 
 God.  The  ceremonies  had,  along  with  popery,  been 
 rejected  "  by  many  of  the  Reformed  Churches 
 abroad;"  had  occasioned  endless  contention  and  dis- 
 pute ;  had  caused  separation  from  the  Church,  pre- 
 judicing rather  than  promoting  her  unity.  They 
 next  expressed  that  opinion  on  the  subject  which 
 we  found  Hooker  quoting  with  approbation  from 
 Calvin,  namely,  that  ceremonies,  being  at  best  but 
 indifferent,  ought  sometimes  to  be  changed,  "  lest 
 they    should,    by    perpetual    permanency    and    con- 
 
108  English  Puritanism. 
 
 stant  use,  be  judged  by  the  people  as  necessary 
 as  the  substantials  of  worship  themselves."  Above 
 all,  they  besought  his  majesty  not  to  render  un- 
 necessary things  by  human  command  "  necessary 
 and  penal,"  nor  to  "  impose"  kneeling  at  the 
 sacrament  and  the  observance  of  holidays  of  hu- 
 man institution3  The  use  of  the  surplice,  and  of 
 the  cross  in  baptism,  and  the  practice  of  bowing  at 
 the  name  of  Christ,  they  proposed  to  abolish,  "  these 
 things  being,  in  the  judgment  of  the  imposers  them- 
 selves, 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." 
 
 They  acknowledged  the  king  "  to  be  supreme 
 governor  over  all  persons,  and  in  all  things  and 
 causes,  as  well  ecclesiastical  as  civil."  In  this  point 
 alone  did  these  Presbyterian  Ministers  depart  from  the 
 orthodox  Presbyterian  doctrine,  as  professed  by  the 
 Church  of  Calvin  and  of  Knox.  The  Presbyterian 
 Church  of  Scotland  never  owned  the  ecclesiastical 
 supremacy  of  the  sovereign,  and  at  the  union  between 
 England  and  Scotland,  it  was  expressly  stipulated  by 
 the  Scotch,  that  the  old  Kirk  should  retain  her 
 spiritual  independence. 
 
 Such  was  the  project  of  reconciliation  which 
 Baxter  and  his  brethren  submitted,  in  the  first 
 instance,  to  Charles.  It  was  properly  a  scheme  of 
 comprehension,  embracing  the  Episcopalians  and  the 
 Presbyterians    of   England  within   one  ecclesiastical 
 
Presbyterian  Scheme  of  Comprehension.      109 
 
 pale.  It  did  not  recognise  the  divine  and  exclusive 
 right  of  bishops,  and  in  so  far  it  differed  from  strict 
 Episcopacy;  it  did  not  assert  the  spiritual  independence 
 of  the  Church,  and  in  this  fell  short  of  the  catholic 
 doctrine  of  Presbytery :  but  a  large  number  of  the 
 most  eminent  bishops  and  divines  of  the  Church  of 
 England  had  held  that  there  is  no  Christian  Minister 
 exalted  by  divine  right,  exalted  except  for  purposes 
 of  order,  above  the  presbyter ;  and  English  Presby- 
 terians had  always  been  more  or  less  "  tainted  with 
 Erastianism."  The  scheme  of  Baxter  and  his 
 brethren  appears  to  us,  therefore,  a  consummately 
 wise  and  ingenious  plan  for  blending  the  two  Churches, 
 as  they  had  existed  in  England,  in  harmonious 
 and  permanent  union ;  and  we  have  no  doubt  that, 
 if  it  had  been  adopted,  the  result  would  have 
 been  a  vigorous  and  useful  Church,  singularly 
 adapted  to  the  conditions  of  English  society,  and 
 more  robustly  Protestant  than  the  Church  of  Eng- 
 land has  shown  herself  to  be.  And  it  is  highly 
 important  to  consider  that  these  Presbyterian  Minis- 
 ters, conscientious  men  as  they  were,  had  to  propose 
 an  arrangement  which  could  be  accepted  by  nine  or 
 ten  thousand  pastors  who  had  been  members  of  the 
 Commonwealth  Church.  All  those  had,  to  say  the 
 least,  conformed  to  a  Church  recognising  the  equality 
 of  presbyters,  and  placing  them  under  no  Episcopal 
 superiors.  Not  one  of  all  those  thousands  could  have 
 left  the  new  Church  on  account  of  its  Presbyteri- 
 anism,  though  a  considerable  number  of  sturdy  Pres- 
 
110  English  Puritanism. 
 
 byterians  and  Independents  might  have  left  it  on 
 account  of  its  Episcopacy.  The  added  elements  were 
 all  in  the  direction  of  Episcopacy. 
 
 But  the  bishops,  who  took  up  and  answered  these 
 proposals,  rejected  them  with  speed  and  emphasis. 
 They  would  have  nothing  to  say  to  Archbishop  Usher's 
 scheme,  and  expressed  their  doubts  whether  it  had 
 been  really  approved  by  the  Archbishop.  The  Prayer 
 Book  was  to  them  perfect  in  all  those  respects  in 
 which  the  Presbyterians  had  required  a  liturgy  to 
 excel,  and  had  in  their  eyes  none  of  those  blemishes 
 which  had  been  said  to  adhere  to  it.  The  ceremo- 
 nies of  the  Church  of  England  were  faultless,  and 
 the  Protestant  Churches  abroad  had  not,  they  said, 
 rejected  them.  In  one  word,  the  bishops  denied  all 
 that  the  Presbyterians  asserted ;  asserted  all  that  the 
 Presbyterians  denied;  refused  all  that  the  Presby- 
 terians oifered ;  and  oifered  the  Presbyterians  nothing 
 to  refuse. 
 
 Such  is  human  nature;  such,  in  particular,  has 
 always  been  ecclesiastical  nature.  Nor  can  we  wonder 
 that  the  bishops  should  have  adopted  this  course.  A 
 few  Episcopalians, — four  or  five  bishops,  and  two  or 
 three  hundred  ministers, — had  remained  true  to  their 
 first  love  and  first  fliith,  through  all  the  troubles 
 and  temptations  of  the  Commonwealth.  To  them 
 Episcopacy  was  a  matter  of  conscience.  They  had 
 proved  the  fact  in  an  honourable  and  convincing 
 manner.  They  had  taken  no  quarter  from  the  Presby- 
 terians ;   they  had  now  obtained  ascendancy,  and  they 
 
Position  of  the  Presbyterians.  Ill 
 
 would  make  no  compromise.  Few  as  they  were, 
 they  had  become  irresistibly  powerful  at  this  juncture. 
 The  Episcopalians  who  had  conformed,  were  naturally 
 tongue-tied :  they  had  bent  to  the  Presbyterian 
 stream ;  with  somewhat  more  satisfaction  they  would 
 bend  to  the  returning  current  of  Episcopacy :  they 
 were  like  those  long  weeds  in  an  estuary,  which  show 
 which  way  the  tide  is  setting,  but  have  no  influence 
 either  to  impede  or  to  impel  it.  The  men  who  had 
 suffered  were  now  the  men  who  triumphed,  and  in 
 their  triumph  they  would  yield  nothing.  They  were 
 resolved,  by  one  resolute  effort,  to  bring  the  long 
 controversy  to  a  close,  and  thrust  the  Puritans  from 
 the  Church  of  England.  So  far  their  conduct 
 admits  of  justification;  but  considering  that  they  had 
 triumphed  by  the  magnanimous  patriotism  of  the 
 Presbyterian  restorers  of  Charles,  it  was  not  justifi- 
 able in  them  to  exact  a  mean  and  ferocious  revenge. 
 
 The  bishops  had  now  shown  their  hand.  Baxter 
 and  his  coadjutors  might  be  surprised  and  distressed, 
 but  the  circumstance,  had  they  known  how  to  avail 
 themselves  of  it,  was  in  their  favour.  There  was 
 still  time.  The  year  1660  had  not  closed.  The 
 Parliament  which  had  recalled  Charles,  the  Parlia- 
 ment which  had  been  elected  while  Presbyterian 
 influence  was  supreme  in  England,  still  sat.  It  was 
 now  clear  that  the  bishops  would  concede  nothing. 
 With  the  king  and  with  the  Parliament  lay  the  sole 
 chance  of  the  Presbyterians.  A  statesman's  eye 
 would  have  perceived  in  a  moment  that  the  weapons  of 
 
112  English  Puritanism. 
 
 logic  would  prove  useless,  and  would  have  searched  the 
 horizon  for  every  element  of  Presbyterian  strength. 
 Sheldon  and  Morley  could  not  be  persuaded ;  Claren- 
 don and  the  courtiers  would  back  the  bishops ;  the 
 Roman  Catholics,  dreading  the  comprehension  of 
 Protestant  Nonconformists,  were  intriguing  in  the 
 background ;  and  the  tide  of  High  Church  and 
 Koyalist  feeling,  swollen  by  the  hatred  of  clergymen 
 burning  to  mete  out  to  the  Puritans  double  of  all  they 
 had  endured,  lashed  into  fury  by  the  invectives  of 
 returning  Cavaliers,  and  foul  with  the  spite,  turbid 
 with  the  scorn,  of  every  debauchee  whom  the 
 Covenant  had  made  a  hypocrite,  was  coming  in  like 
 a  flood.  To  plead  with  the  bishops  was  to  plead  with 
 men  who  rode  on  the  crest  of  that  impetuous  torrent. 
 But  the  Presbyterians  had  the  promise  of  Charles  ; 
 their  party  still  balanced  the  Cavaliers  in  the  House : 
 the  vital  question  for  them  was  not  how  to  debate, 
 but  what  to  do. 
 
 Of  the  king  they  seemed  sure.  On  the  twenty- 
 fifth  of  October,  1660,  was  issued  his  majesty's 
 famous  Declaration*  concerning  ecclesiastical  affairs. 
 It  acknowledged  the  loyalty  of  the  Presbyterians,  and 
 their  zeal  for  peace  in  Church  and  State.  It  recited 
 the  promise  given  at  Breda,  that  liberty  should  be 
 granted  to  tender  consciences,  and  no  man  disquieted 
 or  called  in  question  for  diff"erences  in  matters  of 
 religion.  It  declared  that  Presbyterians  and  Episco- 
 palians approved  Episcopacy  and  a  set  form  of  liturgy, 
 
 *  Document,  No.  IX. 
 
The   October  Declaration.  113 
 
 disliked  sacrilege  and  alienation  of  Church  revenues, 
 and  were  anxious  to  advance  piety  and  true  godliness. 
 A  Defender  of  the  faith,  Charles  thought,  might 
 make  something  of  these  materials.  "  If,"  said  the 
 religious  and  covenanted  king,  "  upon  these  excellent 
 foundations,  in  submission  to  which  there  is  such  a 
 harmony  of  affections,  any  superstructures  should  be 
 raised,  to  the  shaking  those  foundations,  and  to  the 
 contracting  and  lessening  the  blessed  gift  of  charity, 
 which  is  a  vital  part  of  Christian  religion,  we  shall 
 think  ourself  very  unfortunate,  and  even  suspect  that 
 we  are  defective  in  that  administration  of  government 
 with  which  God  hath  intrusted  us."  What  an 
 appalling  suspicion  to  cross  the  brain  of  Charles  the 
 Second!  The  ceremonies, — we  proceed  with  the 
 Declaration, — would  not  be  peremptorily  insisted  on« 
 Episcopacy  would  be  maintained,  but  moderated. 
 Care  would  be  taken  that  the  Lord's  day  should  be 
 applied  to  holy  exercises  "  without  unnecessary  diver- 
 tisements,"  and  that  insufficient,  negligent,  and 
 scandalous  ministers  should  not  be  permitted  in  the 
 Church.  The  restored  bishops  were  pronounced  men 
 of  "  great  and  exemplary  piety,"  whose  recent  suffer- 
 ings had  given  them  the  last  touch  of  perfection ; 
 and  only  men  of  virtue,  learning,  and  piety  should, 
 for  the  future,  be  preferred  to  the  Episcopal  office. 
 Bishops  were  to  be  frequent  preachers.  The  size  of 
 dioceses  having  been  thought  too  large,  an  adequate 
 number  of  suffragan  bishops  would  be  appointed  in 
 every    diocese.       Ordination    and    all    exercises    of 
 
 I 
 
114  English  Puritanism. 
 
 discipline  would  take  place  "  with  the  advice  and 
 assistance  of  the  Presbyters,"  and  no  act  of  spiritual 
 jurisdiction,  such  as  excommunication  or  absolution, 
 was  to  be  performed  exclusively  by  lay  officials.  The 
 most  learned,  pious,  and  discreet  of  the  Presbyters, 
 would  be  chosen  for  deans  and  chapters,  and  a 
 number  of  Presbyters,  equal  to  that  of  the  chapter, 
 "  annually  chosen  by  the  major  vote  of  all  the 
 Presbyters  of  that  diocese,"  would  advise  and  assist 
 with  the  chapters  in  ordinations,  excommunica- 
 tions, and  so  on.  Confirmation  was  to  be  rightly 
 and  solemnly  performed,  by  information  and  with 
 consent  of  the  minister  of  the  place ;  none  were  to 
 be  admitted  to  the  Lord's  supper  till  they  had  made 
 a  credible  profession  of  their  faith ;  and  all  possible 
 diligence  was  to  be  used  for  the  instruction  and 
 reformation  of  scandalous  offenders.  Every  rural 
 dean  was  to  meet  monthly  with  three  or  four  ministers 
 of  his  deanery,  chosen  by  the  Presbyters,  to  receive 
 complaints  from  ministers  or  churchwardens,  ta  com- 
 pose differences  referred  to  them  for  arbitration,  to 
 convince  offenders,  to  reform  things  amiss  by  pastoral 
 reproofs  and  adm.onitions,  and  to  prepare  and  present 
 to  the  bishop  those  matters  which  could  not,  in  this 
 pastoral  and  persuasive  way,  be  composed  and 
 reformed.  The  dean  and  his  assistants  were  to  see 
 that  the  children  and  younger  sort  were  carefully 
 instructed  by  the  respective  ministers  of  every  parish, 
 in  the  grounds  of  Christian  religion.  No  bishop 
 was  to  exercise  arbitrary  power,  or  impose  anything 
 
The  October  Declaration.  115 
 
 beyond  the  law  of  the  land.  The  Book  of  Common 
 Prayer  was  to  be  preserved ;  but  "  an  equal  number 
 of  learned  divines,  of  both  persuasions,"  were  to 
 review  the  same,  making  such  alterations  as  should 
 be  thought  necessary,  and  adding  certain  forms, 
 couched,  as  much  as  might  be,  in  scriptural 
 phrase,  which  ministers,  who  preferred  them  to 
 the  others,  might  use.  As  for  the  ceremonies, 
 they  were  not  to  be  abolished :  but  those  who  found 
 them  galling  to  conscience,  were  to  be  indulged  in 
 their  omission.  Kneeling  at  the  sacrament,  the  use 
 of  the  cross  in  baptism,  bowing  at  the  name  of  Jesus, 
 wearing  the  surplice,  were  left,  for  tlie  time,  open 
 questions,  to  be  decided  and  determined  upon  by  a 
 National  Synod.  The  oath  of  canonical  obedience, 
 and  the  subscription  required  by  the  canon,  were  to 
 be  dispensed  with  in  the  "  ordination,  institution,  and 
 induction "  of  clergymen,  and  in  the  taking  of 
 university  degrees.  Lastly,  and  to  sum  up  the  whole 
 matter,  no  minister  was  to  forfeit  his  benefice  in  virtue 
 of  the  Elizabethan  Act  of  Uniformity,  who  "  read 
 and  declared  his  assent  to  all  the  Articles  of  religion, 
 which  only  concern  the  confession  of  the  true 
 Christian  faith,  and  the  doctrine  of  the  sacraments 
 comprised  in  the  Book  of  Articles." 
 
 Such  was  the  Declaration  to  which  Charles  II.  put 
 his  hand  "  at  our  court  at  Whitehall,  this  twenty-fifth 
 day  of  October,  1660."  It  is  not  pleasant  to  think 
 of  the  whole  thing  as  a  trick,  a  piece  of  elaborate 
 hypocrisy,  with  which  Clarendon  and  the  bishops  per- 
 
 I  2 
 
116  English  Puritanism. 
 
 mitted  Charles  to  amuse  the  Presbyterians.  This 
 •view  has  been  taken  by  men  whose  authority  is  im- 
 posing, by  Hallam,  Macaulay,  and  others,  and  can 
 probably  never  be  disproved.  But  we  lean  rather  to 
 the  belief  that  Charles  was  sincere,  and  that  he  really 
 meant  to  give  the  Presbyterians  the  benefit  of  his 
 Declaration.  What  man  so  bad  that  he  has  not  some 
 visitings  of  virtue '?  What  heart  so  dead  that  it  has 
 absolutely  no  sense  of  the  pleasure  of  generosity  and 
 beneficence'?  If  a  glow  of  manly  ambition  did  not 
 thrill  the  bosom  of  Charles,  if  he  felt  no  aspiration 
 to  bear  himself  as  a  king,  no  consciousness  of  royal 
 duties,  responsibilities,  and  rewards,  with  the  eyes  of 
 a  nation  flashing  blessings  on  him  through  its  tears, 
 he  must  have  been  indeed  the  basest  of  mortals.  We 
 believe  that  he  would  have  sincerely  rejoiced  to  see 
 the  Declaration  become  law. 
 
 And  in  truth  it  was  worthy  of  his  ambition. 
 If  he  had  obtained  for  it  the  sanction  of  the 
 Houses,  he  would  have  taken  an  honourable  place 
 beside  Henry,  Elizabeth,  and  the  other  diademed 
 Eeformers  of  England.  The  Church  might,  since 
 his  day,  have  been  less  pliant  to  the  hand  of  states- 
 men ;  less  exclusive  and  aristocratic ;  less  adapted 
 to  supply  the  name  and  form  of  religion  to  those 
 decent,  respectable  multitudes  who  lack  its  power; 
 less  studiously  courteous  and  deferential  to  Pome:  but 
 she  would  have  been  the  most  truly  National  Church 
 in  Christendom,  loved,  reverenced,  all  but  adored  by 
 peer  and  peasant ;    and  the  Peformed  Churches  of 
 
The  Preshyterians  and  the  Declaration.      117 
 
 Europe  would  have  hailed  her  with  acclamations  of 
 joy  and  pride  as  the  first  and  noblest  daughter  of  the 
 Reformation. 
 
 Now,  Presbyterians,  now,  if  ever,  is  your  moment 
 of  destiny !  Let  your  representatives  in  the  metropolis 
 hail  the  Declaration  witli  shouts  of  welcome ;  let  its 
 clauses  be  regarded  as  the  authoritative  basis  of 
 union ;  and  let  every  man  of  you  in  England  petition 
 Parliament  to  set  it  among  the  statutes  of  the  realm ! 
 
 Alas,  the  Presbyterians  wanted  the  statesman's 
 eye.  They  were,  indeed,  elated.  Reynolds  accepted  a 
 bishopric  off  hand.  Baxter  and  Calamy  signified  their 
 willingness  to  become  bishops  when  the  Declaration  was 
 law.  The  Presbyterian  ministers  of  London  composed 
 a  "  humble  and  grateful  acknowledgement,"  glowing 
 with  ardent  satisfaction,  accepting  the  Declaration  as 
 adequate  to  the  requirements  of  peace ;  and  laid  it, 
 with  their  signatures  attached,  at  the  foot  of  the 
 throne.  But  that  passion  for  absolute  logical  perfec- 
 tion, which  is  the  distemper  of  noble  minds,  would 
 not  let  Baxter  leave  well  alone.  With  an  infatuation 
 truly  marvellous,  he  drew  up  a  petition  to  his  majesty, 
 expressing  indeed  the  comfort  and  great  joy  with 
 which  he  and  his  brethren  regarded  the  Declaration, 
 but  criticising  many  of  its  provisions,  and  suggesting 
 a  few  additions  and  alterations.  ='^  Oh  for  one  hour  of 
 those  canny,  clear-eyed  Scots,  who  put  the  English 
 Presbyterians  in  the  way  of  winning  so  much  in 
 1610,  one  hour  of  the  Earl  of  Rothes,  or  precious 
 
 *  Document,  No.  XII.     Documents,  No.  X.  and  XI. 
 
118  English  Puritanism. 
 
 Mr.  Henderson,  or  even  of  the  solid  Mr.  Baillie  of 
 Kilwinning,  with  his  irresistible  book  against 
 "  Arminian  Episcopals  "  !  These  would  have  shaken 
 Baxter  out  of  his  trance  of  security,  his  dream  of 
 perfection ;  would  have  torn  up  his  schedule  of  altera- 
 tions and  improvements ;  would  have  bidden  him 
 haunt  the  lobby  of  the  Plouse,  besiege  every  noble- 
 man who  had  the  ear  of  Clarendon  or  the  King,  and 
 send  out  emissaries  to  ride,  as  Hampden  rode  from 
 county  to  county  before  the  Long  Parliament,  through 
 the  length  and  breadth  of  England,  calling  on  the 
 people  to  send  to  Westminster  a  unanimous,  urgent 
 prayer  that  the  King's  Declaration  might  become  law. 
 For,  if  Baxter  did  not  find  the  Declaration  abso- 
 lute perfection,  there  were  others  to  whom  it  was 
 infinitely  more  displeasing.  Sheldon,  Morley,  and  the 
 whole  company  of  Episcopalian  martyrs,  would  have 
 considered  it  a' miserable  and  humihating  surrender 
 to  the  Roundheads.  While  Baxter  polished  and 
 polished  with  a  view  to  abstract  perfection,  they 
 thought  only  of  throwing  the  Declaration  out  of  the 
 House  of  Commons.  They  worked  upon  Clarendon. 
 They  rallied  the  courtiers  as  one  man  round  the 
 banner  of  High  Church.  They  spirited  away  Sir 
 Matthew  Hale  from  the  Lower  House  by  having  him 
 appointed  Chief  Baron  of  the  Exchequer.  At  length 
 their  efforts  were  crowned  with  success.  On  the 
 twenty -eighth  of  November,  1660,  they  saw  the 
 Declaration  rejected  by  a  majority  of  twenty-six. 
 Bishop  Sheldon   may  now   breathe    freely ;    Bishop 
 
The  Declaration  Rejected  by  Parliament.     119 
 
 Morley  may  give  the  rein  to  his  rustic  wit;  Mr. 
 Baxter  may  wake  from  his  trance  exactly  when  he 
 pleases:  alea jacta  est. 
 
 In  the  month  of  December,  1660,  the  Convention 
 Parliament  was  dissolved.  In  the  spring  of  1661, 
 the  new  elections  proceeded.  The  nation  was  in  one 
 of  those  convulsions  of  loyalty  which  have  recurred 
 at  intervals  in  our  history,  and  in  which  the  great 
 English  people  has  always  looked  singularly  foolish. 
 We  do  not  find  that  there  was  any  elaborate  packing 
 of  the  Parliament ;  in  fact,  when  this  nation  has  felt 
 strongly  on  any  subject,  the  packing  of  Parliament 
 has  proved  a  hopeless  business.  The  Houses  met  on 
 the  8th  of  May.  Meanwhile  the  negotiation  between 
 the  Presbyterians  and  the  bishops  went  on,  and  that 
 meeting  of  an  equal  number  of  learned  divines  of 
 both  persuasions,  which  had  been  promised  in  the 
 Declaration  of  October,  took  place.  U'here  were 
 twelve  bishops  and  twelve  Presbyterians,  each  party 
 being  supported  by  nine  assistant  divines.  They  met 
 in  a  palace  in  the  Strand,  built  by  Peter,  Duke  of 
 Savoy,  more  than  a  hundred  years  before.  The 
 discussion  which  took  place  has  hence  been  named 
 the  Savoy  Conference.* 
 
 Bishop  Sheldon,  Bishop  Morley,  Dr.  Gunning,  and 
 their  party,  desired  no  comprehension.  To  deny  this 
 is  gratuitously  absurd ;  they  never  thought  of  deny- 
 ing it  themselves ;  and  any  rational  defence  of  their 
 proceedings  must  be  based  upon  the  hypothesis  that, 
 
 *  Documents,  from  No.  XIV.  to  No,  XXIII.  inclusive. 
 
120  English  Puritanism. 
 
 as  shrewd  ecclesiastical    statesmen,  they    deemed    it 
 best  for  the  Church  of  England  to  expel  the  Puritans 
 from  her  communion.      Such  was  the  policy  of  High 
 Churchmen  at  the  restoration  ;  such  was  the  policy  of 
 High  Churchmen  at  the  revolution  ;  and  such,  in  fact, 
 is  the  policy  of  High  Churchmen  at  the  present  day. 
 Sheldon,  the  ruling  mind  on  the  Episcopalian  side, 
 w^as  an  admirable  representative  of  the  school  of  high 
 and   dry   Churchmen^    wdiich   flourished    during    the 
 reign  of  Charles  IL,  and  is  in  full  vigour  in  modern 
 times.      He    had    none    of    the   intensity,    sincerity, 
 narrow    gloom,    or   fanatical    enthusiasm,    of    Laud. 
 Princely  in  his  liberalities,  eminent  in  the  discharge 
 of  those  hospitable  duties  which  belong  to  a  bishop's 
 function,  with  neither  the  reality  nor  the  affectation 
 of  saintliness,  but  with   the  courtesy,  urbanity,  and 
 manner   of  one    who    shone   in    society,   his   feeling 
 in  reference   to  the   Puritans  appears  essentially   to 
 have  been   that   their    earnestness,  their   zeal,  their 
 insistence  upon  personal  piety,  were  disturbing  ele- 
 ments in  a  great  social  and  political  institution  like 
 the  Church  of  the  throne  and  the  aristocracy.      He 
 was,     what     a     frank     reviewer     of    our    day     has 
 pronounced    to    be    ideal    perfection  in  a  bishop, — a 
 thorough  man  of  the  world.      He  judged,  and  he  no 
 doubt  judged  correctly,  that  a  Church  having  within 
 her  borders  the  old  Puritan  life  and  fire,  would  not  be 
 the    quiet,    manageable,    inoffensive    Church    which 
 courtiers    flatter   and    which    statesmen    love.      He 
 preferred  stately  stepping  in  the  old  paths  to  impas- 
 
The  Savoy  Conference.  121 
 
 sioned  efforts  to  cause  the  face  of  England  to  glow 
 with  spiritual  Christianity.  The  Church  was  now  to 
 adapt  herself  to  a  society  presided  over  by  Charles  II. ; 
 and  Sheldon  instinctively  and  justly  felt  that  peace  could 
 not  exist  within  her  borders,  if  the  Puritans,  from 
 her  pulpits,  flashed  the  mirror  of  Christian  purity 
 upon  the  vices  and  follies  of  the  age.  He  was 
 deliberately  resolved,  therefore,  that  they  should  be 
 thrust  out,  and  the  more  who  went  the  better. 
 
 Sheldon  took  his  measures  as  an  able  general  who 
 knew  what  he  had  to  do,  and  never  turned  his  eye 
 from  the  mark.  At  the  first  meeting,  April  15th, 
 1661,  he  made  it  plain  that  the  Puritans  were  to 
 enter  on  a  campaign  rather  than  engage  in  a  confer- 
 ence. Along  with  his  Episcopal  brethren,  he 
 assumed  a  defensive  position.  The  Prayer  Book  was 
 in  their  eyes  perfect ;  what  did  the  Presbyterians 
 wish  to  add  or  to  alter'?  The  assumption  of  this 
 attitude  was  equivalent  to  a  refusal  to  entertain  the 
 question  of  compromise.  The  revision  which  his 
 majesty  had  promised  in  the  October  Declaration  was 
 not  to  be  executed  as  a  common  work,  in  which  all 
 were  presumed  to  have  sympathy,  in  other  words, 
 was  not  to  be  revision  at  all.  The  Presbyterians 
 had  liberty  to  object,  and  the  Bishops  on  hearing 
 what  was  asked,  would  state  what  they  were  pre- 
 pared to  concede.  It  was  vain  for  the  Presbyterians 
 to  remonstrate.  The  Bishops  had  the  sympathy 
 of  the  court,  and  popular  feeling  became  every 
 day    stronger    against     the    Puritans.       Delay    was 
 
122  English  Puritanism. 
 
 victory  for  the  prelates ;  silence  or  withdrawal  would 
 have  been  interpreted  as  obstinacy  on  the  part  of  the 
 Presbyterians.  They  drew  up,  therefore,  their  paper 
 of  Exceptions*  to  the  Book  of  Common  Prayer,  and, 
 on  the  4th  of  May,  1661,  presented  it  to  the  Bishops. 
 
 The  leaders  on  the  side  of  the  Presbyterians  were 
 Baxter,  Ileynolds,  Calamy,  Clarke,  and  one  or  two 
 others.  Reynolds,  Calamy,  and  about  half  of  the 
 Presbyterian  twelve,  had  sat  in  the  AVestminster 
 Assembly.  Their  first  paper  of  Exceptions,  though 
 approved  of  by  Baxter,  was  not  from  his  pen.  It 
 lacks  the  fervour  and  copiousness  which  mark  his 
 composition.  It  is,  throughout,  cautious,  cool,  and 
 judicious.  This  will,  we  think,  be  assented  to  if  its 
 terms  are  fairly  considered,  and  if  we  grant  that  the 
 Presbyterians  were  bound,  in  honour  and  in  charity, 
 to  proceed  on  the  supposition  that  all  parties  desired 
 comprehension. 
 
 The  principles  on  which  they  proposed  to  effect 
 union  are  distinctly  stated  at  the  commencement. 
 The  first  sentence  in  the  document  is  an  indirect 
 but  emphatic  disclaimer  of  all  wish  to  substitute  a 
 uniformity  of  their  own  for  the  uniformity  of  the 
 Prayer  Book.  It  is  the  expression  of  a  hope  that  the 
 bishops,  "  in  imitation  of  his  majesty's  most  prudent 
 and  Christian  moderation  and  clemency,"  will  "  bear 
 with  the  infirmities  of  the  weak,"  and  not  "  measure 
 the  consciences  of  other  men  by  the  light  and  latitude 
 of  their  own,"  but  consider  of  expedients  fitted  to 
 
 *  Document,  No.  XV. 
 
The  Furitan  Exceptions.  123 
 
 unite  in  a  single  communion  "  those  that  differ." 
 The  method  of  comprehension  which  they  suggest  is, 
 in  one  word,  the  exercise  of  charity  on  the  part  of 
 the  Church  towards  her  individual  members.  "  The 
 limiting  of  Church  communion,"  they  declare,  "  to 
 things  of  doubtful  disputation,  hath  been  in  all  ages 
 the  ground  of  schism  and  separation." 
 
 Justice  requires  us  to  view  the  particular  emen- 
 dations proposed  by  the  Puritans  on  the  Prayer 
 Book  in  the  light  of  these  general  principles.  If 
 some  of  their  exceptions  appear  to  us  trivial,  we 
 must  recollect  that  the  proposers  seek  not  to  bind 
 even  a  trivial  burden  upon  others,  but  crave  that  in 
 trivial  matters  there  may  be  no  compulsion  exercised 
 upon  themselves.  If  some  of  their  scruples  have 
 become  obsolete,  let  us  acknowledge  that  the  fact 
 only  confirms  their  main  position,  namely,  that  forms 
 of  worship  devised  in  one  age,  and  having,  it  may  be, 
 for  that  age,  a  noble  and  natural  symbolism,  should 
 not  be  petrified  into  an  unvarying  type,  and  imposed 
 on  men  in  all  ages,  in  all  circumstances,  under  all 
 variations  of  habit  and  of  feeling.  They  franklv 
 state  that  some  of  their  exceptions  are  "  of  inferior 
 consideration,  verbal  rather  than  material,"  others 
 "  dubious  and  disputable,"  while  some  appear  to 
 them  to  touch  on  serious  corruptions  repugnant 
 to  the  rule  of  the  gospel.  They  pray  that  the 
 most  im.portant  blemishes  may  be  removed,  and 
 that  there  may  be  no  "  rigorous  imposition"  of  the 
 rites  and  ceremonies  in  general;    they  do  not  hint 
 
124:  English  Puritanism. 
 
 that,  if  their  own  liberty  is  respected,  they  desire  to 
 push  their  model  of  uniformity  upon  others. 
 
 The  particular  exceptions  were  those  which  had 
 been  brought  forward  by  the  Puritans  from  the  first, 
 and  which  are  taken  to  the  Prayer  Book  at  this  day 
 by  the  Evangelical  party  in  the  Church. 
 
 The  Bishops  received  the  paper  from  the  Puritans, 
 and  their  Reply  *  was  brief  and  peremptory.  "  For 
 preserving  of  the  Church's  peace,  we  know  no  better 
 nor  more  efficacious  way  than  our  set  liturgy  " — such 
 was  their  frank  and  scornful  avowal.  As  for  tender 
 consciences,  let  persons  troubled  with  these  pray  for 
 humility  to  think  their  guides  "  wiser  and  fitter  to 
 order "  than  themselves.  If  the  ceremonies  were 
 not  imposed,  where  was  innovation  to  end"?  "If 
 pretence  of  conscience  did  exempt  from  obedience, 
 laws  were  useless ;  whosoever  had  not  list  to  obey 
 might  pretend  tenderness  of  conscience,  and  be 
 thereby  set  at  liberty."  Just  so.  It  is  the  argu- 
 ment of  selfish,  timorous,  and  stupid  Conservatism 
 in  all  ages ;  lay  a  finger  on  Tenterden  steeple, 
 and  the  ocean  will  be  upon  us.  For  the  rest, 
 the  things  to  which  the  Puritans  took  exception 
 were,  the  Bishops  allowed,  "  neither  expressly  com- 
 manded nor  forbidden  by  God;"  but  the  Church 
 had  a  right  to  impose  them  on  tender  consciences 
 because  she  was  commanded  by  the  apostle  to  take 
 care  that  all  things  should  be  done  decently  and 
 in  order.     A  good  deal  of  argument,  in  the  manner 
 
 *  Document,  No.  XVI. 
 
The  Reply  of  the  Bishops.  125 
 
 though  not  exactly  in  the  tone  of  Hooker,  was  added, 
 •with  a  view  to  show  how  unreasonable  it  was  for 
 tender  consciences  not  to  fall  quietly  asleep  in  the  lap 
 of  mother  Church.  A  list  of  "  concessions  "  Avas  ap- 
 pended to  the  Reply.  It  is  when  we  examine  this  list 
 that  we  see  what  a  farce  the  whole  Conference  was, 
 so  far  as  the  Bishops  were  concerned.  The  yoke  of 
 the  ceremonies  is  not  relaxed  by  a  jot  or  a  tittle. 
 The  alteration  of  the  word  "  Sunday  "  into  "  Lord's 
 day  "  is  refused.  Not  a  sentence  of  the  Apocrypha 
 is  removed.  The  most  important  in  the  seven- 
 teen "  concessions "  is  the  omission  of  the  words 
 "  sure  and  certain  "  before  "  hope  of  the  resurrection 
 to  eternal  life,"  as  expressed  over  the  body  of  every 
 man  committed  to  the  grave.  And  these  words,  we 
 all  know,  are  in  the  Prayer  Book  to  this  day.  Among 
 those  who  have  recently  objected  to  them  were  the 
 sons  of  Bichard  Carlile,  the  notorious  atheist,  who 
 did  not  wish  to  purchase  from  the  Church  a  compli- 
 ment to  their  father. 
 
 Charles  had  promised  at  Breda,  and  again  in  his 
 October  Declaration,  that  liberty  should  be  granted  to 
 tender  consciences.  The  Bishops  had  now  finally 
 attached  their  interpretation  to  the  phrase.  The 
 Puritans  were  to  have  liberty  to  submit  their  con- 
 sciences implicitly  to  the  Church. 
 
 In  presenting  the  Exceptions  to  the  Prayer  Book, 
 along  with  a  reformed  liturgy,  which  Baxter  had 
 unwisely  drawn  up,  but  which  was  never  meant  by 
 the  Presbyterians  to  be  insisted  on  as  a  condition 
 of    their    remaining    in    the    Church,    the    Puritan 
 
126  English  JParitanism. 
 
 Commissioners  addressed  to  the  Bishops  a  Petition* 
 for  peace  and  concord.  In  this  petition,  and  in 
 the  Rejoinder -j-  to  the  reply  of  the  Bishops  to  the 
 exceptions,  it  is  that  we  chiefly  discern  the  part 
 played  by  Baxter  in  this  controversy.  There  is  a 
 profound  and  noble  pathos  in  the  earnestness  with 
 which  he  implores  the  bishops  not  to  deprive  Christ- 
 ians, by  the  ordinances  of  the  Church,  of  that  liberty 
 which  Christ  confers  upon  His  people.  There  is  a 
 more  plaintive  sadness,  also  very  touching,  in  the 
 accents  in  which  he  prays  that,  in  a  day  of  common 
 joy,  when  old  enmities  seem  gone  for  ever,  when  the 
 turf  is  growing  green  on  the  battle-field,  the  religious 
 and  loyal  subjects  of  his  majesty  may  not  experience 
 the  heart-breaking  sorrow  of  beholding  their  pastors 
 driven  from  the  Church,  and  ignominiously  silenced. 
 There  is  a  very  tender  wisdom,  a  wisdom  which  can 
 never  grow  old,  a  wisdom  as  deserving  of  conside- 
 ration to-day  as  it  was  two  hundred  years  ago,  in  his 
 pleading  on  the  subject  of  conscientious  scruples. 
 Was  all  this  suffering  to  be  put  upon  brother  Christ- 
 ians for  refusing  conformity  to  things,  in  the  Bishops' 
 own  account,  indifferent?  Were  they  to  be  forced 
 to  adopt  forms  and  ceremonies  which  seemed  to  them 
 to  pass  beyond  the  directions  of  Scripture,  thus  re- 
 flecting on  the  Word  as  insufficient,  and  trenching  on 
 the  kingly  power  of  Christ]  Suppose  they  were  mis- 
 taken :  was  theirs  not  a  mistake  to  be  gently  dealt 
 with,  a  malady  of  noble  souls'?  Was  it  so  dire 
 an  offence    to    be    fearful  of    displeasing  God,   even 
 
 •  Document,  No.  XVII.  f  Docunicni,  Xo.  XVIII. 
 
Baxters  Petition.  127 
 
 with  the  alternative  of  pleasing  the  Church  ?  Was  it 
 not  pardonable  to  be  careful  to  obey  Him,  even  at 
 the  risk  of  disobeying  His  ministers'?  Did  not  the 
 love  of  Christ  instruct  Church  rulers  to  be  tender  of 
 those  who  were  tender  of  His  honour,  to  take  heed 
 how  they  punished  men  for  taking  heed  of  sin  ? 
 Nay,  did  not  the  love,  common  to  all  human  bosoms, 
 still  more  the  special  love  which  binds  Christian  to 
 Christian,  commend  reluctance  in  driving  men  by 
 penalties  on  that  which,  as  they  believed,  tended  to 
 their  everlasting  damnation,  and  which  in  truth,  not 
 being  matter  of  faith,  was,  to  them  at  least,  sin  1 
 The  Bishops  did  not  allege  difference  in  faith ;  they 
 knew  that  the  ministers  whom  they  threatened  to 
 exclude,  were  godly  and  energetic  pastors ;  would 
 they  refuse  liberty  and  communion  on  earth,  to  those 
 with  whom  Christ  would  hold  communion  in  grace 
 and  glory  %  Baxter  dwells  upon  this  love  of  Christ 
 for  His  people,  which  it  seemed  so  strange  to  him 
 that  the  bishops  would  not  imitate.  He  recalls  those 
 scriptural  passages  in  which  the  varied  imagery  of 
 V  prophets  and  evangelists  is  employed  to  depict  the 
 tenderness,  care,  and  loving  consideration  of  Christ, 
 for  those  who  faithfully,  hovA^ever  feebly,  serve  Him. 
 He  reminds  the  prelates  that  Christ  is  a  merciful  high 
 priest,  a  gracious  Saviour,  a  tender  Governor,  despising 
 not  the  day  of  small  things,  feeding  His  flock  like  a 
 shepherd,  gathering  His  lambs  with  His  arm,  and 
 carrying  them  in  His  bosom,  not  breaking  the  bruised 
 reed,  not  quenching  the  smoking  flax.     "  Bear  with 
 
128  English  Puritanism. 
 
 us,"  he  exclaims,  "  while  we  add  this  terrible  passage  : 
 — '  whoso  shall  receive  one  such  little  child  in  my 
 name,  receiveth  me :  but  whoso  shall  offend  one  of 
 these  little  ones  that  believe  in  me,  it  were  better  for 
 him  that  a  millstone  were  hanged  about  his  neck, 
 and  that  he  were  drowned  in  the  depth  of  the  sea.'  " 
 
 Beyond  prudential  considerations,  the  Bishops  had 
 in  reality  but  one  argument  by  which  to  defend  their 
 impositions.  St.  Paul,  they  said,  had  directed  that  all 
 things  should  be  done  "  zva'/rjp^ovcog  in  a  fit  scheme, 
 habit,  or  fashion,  decently,"  and  that  there  should  be 
 a  "  ru,^ig,  rule  or  canon  for  that  purpose."  The  con- 
 text of  the  passage  in  Paul's  letter  to  the  Corinthians 
 (1  Cor.  xiv,  40,)  to  which  the  Bishops  referred, 
 renders  its  meaning  indubitable.  Paul  had  given 
 many  particular  directions  as  to  praying,  prophe- 
 sying, the  conduct  of  women  in  church,  and  so 
 on.  In  the  end,  manifestly  to  obviate  the  idea 
 that  each  particular  direction  was  to  continue  binding 
 under  every  change  of  circumstances,  he  laid  down 
 the  general  principle,  to  be  applied  as  circumstances 
 required,  '  Let  all  things  be  done  decently  and  in 
 order.'  That  this  command  should  enjoin  expulsion 
 from  a  Christian  Church  of  thousands  of  devout 
 persons,  whose  worship  could  on  no  pretence  be  said 
 to  be  indecent  or  disorderly,  on  account  of  variation 
 in  the  use  of  a  few  arbitrarily  appointed  signs  or 
 vestments,  is  as  monstrous  a  conception  as  ever 
 darkened  counsel.  And  if  the  Church  had  a  right 
 absolutely  to  impose    certain    rites    unmentioned    in 
 
Argument  of  the  Bishoj^s.  129 
 
 Scripture,  what  shadow  of  argument  could  be  urged 
 against  any  of  the  impositions  of  Rome?  In  point 
 of  fact,  the  Church  of  Rome  had  always  pursued  a 
 large  and  generous  course  in  those  matters,  and  the 
 Presbyterians  appealed  to  the  diversity  of  liturgical 
 manuals  used  in  the  early  mediaeval  period.  The 
 Church  of  the  Caroline  Act  of  Uniformity  is  the  only 
 Church  in  Christendom  which  exacts,  as  a  test  of 
 communion,  a  rigid  identity  in  the  observance  of 
 certain  positive  ordinances,  not  derived  from  Scrip- 
 ture. The  Church  of  Rome  is  indulgent  to  her  chil- 
 dren so  long  as  they  are  firm  in  their  affection ;  the 
 Presbyterian  and  Congregationalist  Churches  impose 
 no  rite  or  ceremony'  for  which  they  can  plead  no 
 Scriptural  warrant :  the  Church  of  England  alone 
 requires  of  her  ministers,  on  pain  of  expulsion,  to 
 believe  the  surplice,  the  sign  of  the  cross,  kneeling  at 
 the  Lord's  Supper,  and  bowing  at  the  name  of  Jesus, 
 to  constitute  the  identical  and  unchangeable  model  of 
 Christian  worship  enjoined  by  Paul  upon  the  Corin- 
 thians. "  Grant  us,"  said  Baxter,  "  but  the  freedom 
 that  Christ  and  His  apostles  left  unto  the  churches." 
 The  Bishops  granted  him  their  "  concessions."  A 
 pang  of  inexpressible  sorrow  struck  to  his  heart, 
 sorrow  for  the  distress  of  England  and  the  sin  of  the 
 prelates,  rather  than  for  the  cruel  sufferings  which  he 
 knew  to  be  in  store  for  himself.  "  If  these."  he  cried, 
 "  be  all  the  abatements  and  amendments  you  will 
 admit,  you  sell  your  innocency,  and  the  Church's 
 peace  for  nothing." 
 
130  English  Puritanism. 
 
 These  may  be  considered  as  Baxter's  last  words 
 of  solemn  protest  and  appeal.  The  discussion 
 which  followed  was  a  mockery  on  the  part  of  the 
 Bishops,  which  had  become  painful  from  its  grossness. 
 If  we  carefully  examine  the  report,  however,  we  shall 
 find  the  reasoning  of  the  prelates  as  sophistical,  and 
 that  of  the  Puritans  as  triumphant,  as  in  the  earlier 
 parts  of  the  controversy. 
 
 It  has  been  maintained  that  Baxter  and  his  brethren 
 were  insincere  in  their  professions,  and  that  they 
 sought  not  comprehension  but  supremacy.  The 
 assertion  proves  either  a  great  ignorance  of  the 
 character  of  Baxter  and  his  party,  or  a  singularly  un- 
 candid  state  of  mind.  We  saw  that  Baxter  advo- 
 cated comprehension  before  the  death  of  Cromwell, 
 nay,  that  he  organised  a  general  Association  embracing 
 all,  Episcopalians,  Presbyterians,  Congregationalists, 
 who  held  the  unity  of  the  faith,  but  had  varying 
 opinions  touching  form.  In  subsequent  years,  he 
 retained,  amid  the  utmost  severities  of  persecution,  a 
 reverence  which  may  be  deemed  superstitious  for  the 
 Established  Church.  "  We  are  so  far,"  he  said,  in  a 
 book  published  in  1683,  "from  desiring  to  draw 
 people  from  the  parish  churches  into  conventicles, 
 that  we  would  keep  up  the  honour  of  them  to  the 
 utmost  of  our  power,  as  knowing  how  greatly  the 
 countenance  and  maintenance  of  rulers  conduceth  to 
 the  furtherance  of  religion."  He  did  not  object  to 
 the  sanction  and  recommendation^  by  a  Church,  of 
 particular  rites  and  ceremonies.     The  type  might  be 
 
The   Views  of  the  Freshi/tcrians.  131 
 
 there,  inducing  harmony  if  not  identity,  with  the 
 authority  of  custom,  of  public  approval,  of  general 
 adoption ;  only  he  would  not  have  it  absolutely 
 imposed.  He  objected  to  a  National  Church  only 
 when  it  became  a  prison.  It  must,  we  think, 
 be  allowed  that  the  views  entertained  by  himself 
 and  his  party  of  the  function  of  the  magistrate 
 in  religious  affairs  set  them  for  the  next  twenty- 
 five  years  in  an  attitude  towards  the  Church  of 
 England  inferior  in  dignity  to  that  assumed  by 
 John  Owen  and  the  Independents.  These  had  no 
 offer  of  compromise  to  make  to  the  Church ;  every 
 company  of  Christians  was,  they  believed,  as  much  a 
 Church  of  Christ  as  the  proudest  hierarchy  in  the 
 world.  But  that  Baxter  was  sincere  in  craving,  not 
 supremacy,  but  liberty,  for  his  party,  not  a  surrender 
 of  her  old  ritual  by  the  Church,  but  permission  to 
 deviate  from  it  within  certain  limits,  is  as  certain  as 
 any  fact  in  history. 
 
 Thus  has  the  Conference  of  an  equal  number  of 
 divines  of  both  persuasions  ended.  The  Bishops 
 hand  over  the  Presbyterians  to  the  tender  mercies  of 
 the  civil  power. 
 
 Parliament  had  met  on  the  8th  of  May,  1661. 
 The  House  of  Commons  had  shown  itself  blindly, 
 foolishly,  furiously  loyal,  and  rushed  at  once  with 
 headlong  impetuosity  upon  Puritanism  and  the 
 Puritans.  The  Covenant  was  burnt  by  the  hangman, 
 — a  fit  homage,  by  the  basest  House  of  Commons 
 England  has  ever  seen,  to  the  loftiest  and  purest  in 
 
 K   2 
 
132  English  Puritanism. 
 
 spiration  ever  embodied  in  a  political  manifesto  !  The 
 Bishops  were  recalled  to  the  House  of  Lords;  the 
 Puritans  were  turned  out  of  municipal  corporations ; 
 the  Episcopalian  form  of  Church  government  was 
 fully  restored.  Still  the  fury  did  not  abate;  the 
 pace  did  not  slacken.  The  bull  had  its  head  down, 
 its  eyes  shut,  its  mane  erect,  its  tail  in  the  air,  and 
 went  straight  forward.  At  last,  concentrating  all  its 
 energy  hi  one  tremendous  toss,  it  flung  the  Puritans 
 clear  over  the  battlements  of  the  Church  of  England. 
 This  crowning  triumph  was  achieved  when  the  Act 
 of  Uniformity  became  law,  19th  May,  1662. 
 
 The  Act  was  deliberately  intended,  and  ingeniously 
 framed,  to  exclude  the  Puritans  from  the  Church.  If 
 there  was  the  slightest  relaxation  of  the  ceremonies, 
 some  of  them  might  prevail  with  their  consciences  to 
 let  them  remain;  therefore,  the  ceremonies  were 
 bound  more  closely  than  ever  upon  the  back  of  the 
 Church.  It  was  possible  that  a  few  of  them  might 
 overcome  their  scruples  in  reference  to  the  passages 
 from  the  Apocrypha;  so  Convocation  brought  Bel 
 and  the  Dragon,  and  Susannah  and  the  Elders,  to 
 reinforce  that  important  point  in  the  Anti-Puritan 
 position.  It  was  not  unlikely  that  many  of  them 
 might  conform  so  far  as  to  use  the  Prayer  Book, 
 though  not  approving  of  everything  it  contained; 
 accordingly,  assent  and  consent  to  all  and  everything 
 within  its  boards  were  exacted.  And  lest  all  this 
 should  not  be  enough,  the  Presbyterians  were  re- 
 quired to  abjure  their  ordination,  to   submit  to  be 
 
The  Act  of  Uniformity.  133 
 
 again  admitted  to  holy  orders  by  imposition  of  the 
 hands  of  the  Bishop,  to  declare  the  Covenant  an  un- 
 lawful oath,  and  to  swear  that  taking  arms  against 
 the  King,  for  any  cause  whatever,  was  unlawful.  If 
 it  was  in  the  power  of  legislation  to  convert  the 
 Church,  as  Baxter  said,  into  a  prison,  this  was  the 
 measure  to  effect  the  transformation.  No  Puritan 
 who  had  not  a  soul  for  the  dungeon  could  remain 
 within  the  Church  on  those  conditions. 
 
 It  is  undeniable  that  the  disgrace  of  this  Act  lies 
 chiefly  on  the  House  of  Commons.  The  Lords  tried 
 to  moderate  their  madness.  The  King  expostulated. 
 But  the  Commons  were  determined  to  wreak  their 
 vengeance  on  the  Puritans,  and  no  remonstrance  was 
 of  any  avail.  We  believe  that  the  enactment  of  the 
 Bill  annoyed  Charles.  The  contempt  which  it  osten- 
 tatiously exhibited  for  his  Declarations  of  Breda  and 
 of  October,  must  have  seemed  to  him  insulting.  But 
 firm  interposition  in  any  cause  of  public  interest  and 
 personal  honour,  was  not  to  be  expected  from  Charles. 
 His  best  quality  was  that  easy  humour,  that  indolent 
 facility,  that  capricious  and  fickle  generosity,  which  is 
 apt,  as  Mr.  Thackeray  remarks,  to  distinguish  ladies 
 and  gentlemen,  whose  views  of  life  correspond, 
 generally,  wdth  those  of  Nell  Gwynn.  Had  he  been 
 a  man  of  character  and  principle,  he  would  have  told 
 the  Commons  that  he  would  rather  go  again  upon  his 
 travels  than  have  his  name  and  reign  branded  with 
 such  a  stigma  as  the  Act  of  Uniformity. 
 
 On  the  21th  of  August,  1662,  the  anniversary  of 
 
134  English  Puritanism. 
 
 the  great  St.  Bartholomew  massacre,  the  measure  of 
 exclusion  came  into  operation.  Every  incumbent 
 who  did  not  on  that  day  pronounce  from  the  pulpit 
 all  the  oaths,  professions,  and  engagements  which  it 
 prescribed,  ceased,  ipso  facto,  to  be  connected  with 
 the  Church  of  England.  There  was  on  that  day 
 many  a  conscience  trampled  on  in  the  presence  of 
 God.  About  seven  thousand  ministers  who  had 
 taken  the  Covenant,  and  conformed  to  a  Presbyterian 
 Church,  declared  the  Covenant  an  unlawful  oath,  and 
 pronounced  sentence  of  vehement  condemnation  on 
 all  they  had  been  doing  for  a  dozen  years.  But  the 
 Puritans  stood  firm.  The  Presbyterians  and  Congre- 
 gationalists,  numbering  about  two  thousand,  preferred 
 the  waste  to  the  prison  house.  Not  allowed  a 
 farthing  of  maintenance,  not  permitted  to  preach  to 
 their  former  parishioners,  or  to  become  tutors  and 
 schoolmasters  in  order  to  earn  a  livelihood,  deprived 
 even  of  a  year's  stipend  which  they  had  earned,  they 
 deliberately  chose  to  obey  God  rather  than  man.  It 
 was  hard,  more  hard  than  we  can  in  these  days  easily 
 imagine.  The  smile  of  power  was,  in  the  seventeenth 
 century,  necessary  to  the  happiness  of  Presbyterians, 
 to  an  extent  which  we  can  neither  admire  nor  appre- 
 ciate ;  and  the  Presbyterians  of  the  Church  had 
 clung  to  the  House  of  Stuart,  longed  for  it,  prayed 
 for  it,  agitated  for  it.  In  the  joy  they  had  contributed 
 so  largely  to  create,  they  were  denied  a  share;  the 
 peace  which  they  had  hailed  with  transport  was  to 
 be  for  them,  desolation. 
 
Baxter.  135 
 
 Baxter,  who  had  been  a  king's  chaplain,  who  had 
 been  offered  a  bishopric,  and  who  had  looked  for  a 
 joy  infinitely  greater  than  Charles  could  bestow  in 
 winning  for  England  an  august  victory  in  the  cause 
 of  truth,  love,  innocency,  and    peace,  was  not  per- 
 mitted even  to  resume  his  charge  in  Kidderminster. 
 In  suffering  he  became  great.     No  high-wrought  pic- 
 ture conveys  to  us  so  touching  a  conception  of  the 
 distress  of  the  Nonconformists  as  those  few   simple 
 words  in  which  Baxter,  writing  in  1683,  describes  what 
 he  and  his  brethren   still  endured.     "The  jails,"  he 
 said,  "  are  filled  with  Nonconformists :  nine  ministers 
 are  now  in  Newgate,  and  many  more  in  other  places. 
 And  almost  all  of  them  mulct  and  fined  in  far  more 
 than  ever  they  were  worth.      Their  goods  and  books 
 taken  by  distress :  they  are  fain  to  fly  or  abscond  that 
 are  not  in  prison :  their  wives  and  children  in  distress 
 and  want :  they  are  judged  by  the  justices  unworthy, 
 so  much  as  to  be  summoned  to  answer  for  themselves 
 before  they  are  judged,  or  to  be   heard  plead  their 
 own  cause,  or  to  know  and  witness  their  accusers  and 
 witnesses  ;  but  as  I  myself  was   distrained  of  all   my 
 goods   and  books  on   five   convictions   before  ever  I 
 heard  of  any  accusation,  or  saw  a  judge,  so  is  it  with 
 many  others,  and  more.       In  a  word,  lords,  knights, 
 and  clergymen,  take  us  for  insufferable  persons  in  the 
 land,  unfit  for  human  society,  enemies  to  monarchy, 
 obedience,  and    peace,  and    corporations  promise    to 
 choose  such  Parliament  men    as  are  for  our   extir» 
 pation." 
 
136  English  Puritanism. 
 
 Never  man  was  more  loyal  than  Eichard  Baxter. 
 He  had  a  fastidious  respect  for  authority.  "  We 
 abhor  schism,"  he  said  in  1683,  "  and  have  laboured 
 to  have  healed  the  wounds  of  the  Church  with  all 
 our  power,  these  twenty-two  years  and  more." 
 The  old  irrefragable  faith  in  logic,  and  the  calm 
 conviction  that,  if  men  only  fairly  considered  his 
 arguments,  they  would  be  convinced  and  persuaded, 
 remained  with  him  to  the  last.  "  Have  they," 
 he  asked,  in  placid  invincibility,  "  answered  my 
 Treatise  of  Episcopacy,  my  first  and  second  Plea  for 
 Peace,  my  Apology,  my  Treatise  of  the  Terms  of 
 Church  Concordl"  No;  and  they  never  will.  Jefferies 
 or  Parker  might  make  an  irreverent  jest  upon  the 
 subject.  But  answered  or  not,  persecuted  or  in 
 prosperity,  no  earthly  power  could  deprive  Richard 
 Baxter  of  happiness.  "  My  life,"  he  said,  "  and 
 labours  have  been  long  vowed  to  God.  He  hath 
 preserved  my  life,  and  succeeded  my  labours  above 
 forty  years,  by  a  continual  course  of  remarkable  pro- 
 vidence, beyond  my  own  and  other  men's  expecta- 
 tions. What  He  hath  thus  given  me,  is  doubly  due 
 to  His  service ;  which  hath  been  still  so  good  to  me, 
 that  it  hath  made  even  a  painful  life,  a  continual 
 pleasure.  He  never  failed  or  forsook  me :  I  dare  not 
 ask  any  longer  life  of  Him,  but  for  more  and  longer 
 service.  And  if  my  service  be  at  an  end,  why  not 
 my  life  also '? "  It  is  beautiful ;  it  is  sublime.  With 
 that  deep,  steadfast,  melancholy  eye,  Baxter  looks  out 
 upon  the  world  of  men,  amazed  that  truth,  innocency. 
 
Baxter.  137 
 
 love  should  not  win  universal  homage,  but  knowing 
 now  with  fixed  certainty  that  men  will  turn  a  deaf 
 ear  to  their  pleading ;  and  when  the  curtain  of  sad- 
 ness seems  about  to  fall  over  him  in  utter  night, 
 suddenly  the  God-light  streams  from  beyond,  like 
 sunbeams  flushing  through  the  veil  of  evening,  and 
 the  joy  of  a  victory  beyond  death  irradiates  his  coun- 
 tenance. Even  as  a  thinker  Baxter  did  not  wholly 
 fail.  His  own  generation  did  not  listen  to  him,  but 
 after  two  centuries,  his  ideas  are  still  new,  and  many 
 an  one,  who  lingers  over  the  vision  of  a  Church  of 
 England  embracing  within  her  pale  the  whole  reli- 
 gious life  of  the  nation,  will  turn  to  his  works  to 
 learn  the  true  principles  of  comprehension.  He 
 sympathised  with  all  the  most  pure,  high,  and  poetical 
 minds  of  his  time,  with  Tillotson,  with  Hale,  with 
 Chillingworth,  with  Taylor,  and  his  thoughts  find 
 responsive  echoes  in  the  nineteenth  century  in  the 
 writings  of  Coleridge  and  Arnold. 
 
 But  the  position  of  Baxter  and  his  party  was  too 
 indeterminate  to  be  firm.  A  more  resolute  and 
 thorough-going  race  of  Nonconformists  arose  to  carry 
 on  the  Puritan  descent  in  England.  Owen,  with  less 
 poetical  feeling  and  glow  of  sympathy  than  Baxter, 
 but  of  more  compact  intellectual  structure,  and 
 stronger  administrative  judgment,  saw  that  Noncon- 
 formists must  turn  from  the  Bacchanalian  rout  of  the 
 restoration,  and  learn  to  look  with  compassionate  dis- 
 dain on  a  Cliurch  which  stooped  in  those  years  to 
 abject   degradation,    which    celebrated    an    infamous 
 
138  English  Puritanism. 
 
 Court  in  the  drivel  of  Parker  and  the  blasphemy  of 
 South.  The  Independents  asked  no  comprehension  ; 
 they  wished  only  for  toleration :  and  this  was  the 
 most  proper  and  dignified  attitude  to  assume. 
 
 When  James  II.  made  it  plain  to  all  the  world  that 
 he  resolutely  purposed  to  lead  Church  and  kingdom 
 back  to  Rome,  Presbyterians  and  Independents,  cast- 
 ing off  all  grudges,  made  common  cause  with  the 
 Church,  and  joined  in  hailing  William.  Once  more 
 the  Church  refused  comprehension,  but  the  promises 
 of  William  were  not  the  promises  of  Charles.  The 
 Toleration  Act  was  passed. 
 
 From  that  day  to  this,  the  Nonconformists  of 
 England  have  ever  been  found  in  the  van  of  their 
 country's  defenders ;  taunted  and  hated  by  Church- 
 men in  time  of  peace,  but  ready  as  of  old,  in 
 the  hour  of  peril,  to  stand  side  by  side  with 
 all  who  take  rank  in  the  phalanx  which  guards 
 the  Protestant  religion  and  the  Constitutional  liber- 
 ties of  England. 
 
 Has  not  the  day  come  when  we  may  all  join  in 
 admiring  the  valour,  in  acknowledging  the  wisdom? 
 in  celebrating  the  virtue,  of  those  English  Puritans  of 
 the  seventeenth  century  \  The  contest  of  that  age  is 
 past.  The  thoughts,  the  feelings,  the  interests,  the 
 aims,  of  men  have  changed.  Why  should  we,  like 
 the  phantom  warriors  after  that  fabled  conflict  of  the 
 middle  age,  baptise  our  hate  with  immortality,  and, 
 setting  the  battle  in  array  in  the  clouds,  above  the 
 field  where  the  faces  of  the  heroes  are  still  and  pale, 
 
Conclusion.  139 
 
 renew  watchwords  which  have  lost  their  meaning, 
 and  grasp  weapons  which  are  shadowy  and  strange  ? 
 Did  not  the  Puritans  deserve  well  of  their  country? 
 Was  not  the  crisis  of  the  seventeenth  century  neces- 
 sary for  England  ?  What  man  is  there  who  would 
 now  deliberately  wish  that  they  had  not  risen  against 
 Laud,  and  Strafford,  and  Charles'?  Lid  they  not 
 make  it  for  ever  impossible  that  England  should 
 fall  back  into  feudal  servitude  X  Is  it  not  by  their 
 ordinance  that  the  British  monarchy  has  been  the 
 temple  of  freedom,  and  that  British  freedom  is  but 
 graceful,  spontaneous,  melodious  order?  The  tumult 
 of  those  times  may  shock  a  feminine  sensibility ;  but 
 was  it  not  that  agitation  which  rendered  possible 
 the  subsequent  development?  Dante  mentions  a 
 belief  of  ancient  sages,  that  the  universe  reached  per- 
 fection through  successive  periods  of  chaos,  and  that 
 the  principle  which  ever  in  the  chaos  worked 
 towards  cosmos  was  love.  There  are  chaotic  periods 
 in  the  life  of  nations,  and  the  seventeenth  century 
 was  one  of  these  in  the  history  of  England;  but 
 a  kindly  principle,  a  principle  of  life  and  growth,  a 
 love  for  light,  for  truth,  for  liberty,  worked  in  that 
 chaos  to  produce  the  gardened  England  which  we 
 know. 
 
 If  the  Puritans  had  accepted  from  Charles  the 
 peace  of  despotism,  would  England  in  our  own  time 
 have  escaped  the  agonies  of  revolution  ?  If  the  consti- 
 tution had  not   been    vindicated  and  established  by 
 
140  English  Puritanism. 
 
 religious  Hampdens,  Elliots,  Pyms,  should  we  not 
 have  had  our  Marats  and  Robespierres  1  We  have 
 religious  liberty :  had  those  men  not  fought  and  suf- 
 fered, might  we  not  have  had  atheistic  license'?  Our 
 wildest  political  agitator  demands  now  but  admission 
 within  the  pale  of  the  constitution,  the  very  demand 
 a  tribute  of  admiration  and  regard :  our  most  timid 
 Conservatives  take  their  stand  upon  principles  which 
 the  Puritans  asserted  at  the  risk  of  their  lives, 
 and  which  there  were  then  none  but  they  to  assert. 
 And  if  we  value  the  purity  of  our  domestic  life, 
 if  as  a  nation  m'c  revere  the  household  sanctities 
 and  loathe  the  grosser  vices,  may  we  not  look  with 
 pride  and  gratitude  on  those  later  Puritans,  who, 
 when  the  foul  debauch  of  the  restoration  ran  its 
 course,  when  adultery  was  a  jest  and  indecency 
 a  fashion,  retained  their  purity  of  manners  and 
 simplicity  of  conversation,  and  rebuked  from  the 
 dungeon  a  Court  of  profligates  and  a  Church  of 
 slaves'?  True,  the  Puritans  had  their  faults,  their 
 follies,  their  failings.  Religion  loses  its  heavenly 
 aspect  when  painted  on  banners,  when  the  white 
 raiment  of  saints  is  exchanged  for  martial  scarlet, 
 and  the  truth  of  God  is  flashed  back  from  the  stained 
 and  dinted  mirror  of  the  sword-blade.  Yet  is  there 
 an  influence  as  benign  as  it  is  stirring  in  those  periods 
 of  human  history  in  which  the  passions  of  the  in- 
 tellectual, moral,  spiritual  nature,  convulse  mighty 
 peoples. 
 
Conclusion.  141 
 
 It  is  assuredly  a  truth,  though  Mr.  Carlyle  may 
 have  asserted,  it  with  something  of  exckisiveness,  that 
 certain  generations  of  men  have  shown  more  than 
 others  of  celestial  purpose,  of  hallowed  aspiration,  of 
 faith  in  the  Unseen,  the  Eternal,  the  Divine.  Physi- 
 cal achievement,  material  power,  comfort  and  placid 
 listlessness  in  domestic  life, — these  are  the  reigning 
 ideas  of  our  age.  To  rear  pyramids  of  gold,  to  pave 
 the  land  with  iron  highways,  to  send  our  words  in 
 the  electric  flash  under  the  roar  of  oceans,  to  add 
 ever  new  adornment  to  our  houses  of  clay,  to  touch 
 with  richer  embroidery  of  gold  and  crimson  the  couch 
 of  luxury — these  are  our  aims.  Such  were  not  the 
 ideas,  such  were  not  the  aims,  of  the  Puritan  period. 
 It  may  be  well  for  us  to  realise,  in  intellect  and  im- 
 agination, a  time  when  all  minds  were  differently 
 toned;  when  men  looked  upward  to  the  heaven  of 
 God  rather  than  downward  to  the  little  world  with  its 
 dainties,  its  fashions,  its  social  conventions;  when  high 
 spiritual  impulses  were  not  deemed  proofs  of  inferior 
 culture;  and  when  the  most  practical  statesman  waited 
 reverently  and  fearfully  on  the  providence  of  God. 
 The  Puritans  did  not  succeed  in  making  England,  as 
 Baxter  said,  the  porch  of  heaven,  with  the  hymn  of 
 praise,  the  accents  of  prayer,  rising  from  her  myriad 
 families  to  greet  the  break  of  morn,  and  hail  the 
 evening  star.  In  the  close  surveillance  of  the  indi- 
 vidual life  wdiich  the  Puritans  demanded  from  the 
 Church,  there  may  have  been  something  irremediably 
 alien    to   the    imperious    instinct    of    personal    and 
 
142  English   Puritanism. 
 
 domestic  freedom  which  dwells  in  all  Englishmen. 
 Yet  their  conception  of  earth  as  a  place  of  waiting 
 and  of  worship,  not  of  complete  present  satisfaction, 
 is  one  we  must  retain  if  we  retain  our  Christianity; 
 and  according  as  we  embrace  or  as  we  scorn  the 
 main  ideas  by  which  they  were  animated,  shall  we 
 rise  into  grandeur,  or  dwindle  into  insignificance. 
 
 THE    END. 
 
 KORWICH  :    PUl^XED    BY    J.    FLIiTCllER. 
 
DOCUMENTS 
 
 RELATING  TO  THE  SETTLEMENT  OF  THE  CHURCH   OF  ENGLAND 
 BY   THE  ACT  OF  UNIFORMITY   OF   1662. 
 
 EDITED    BT 
 
 THE    REV.    GEO.    GOULD. 
 
This  volume  has  heen  published  in  illustration  of 
 the  Act  of  Uniformity.  The  series  of  Documents, 
 now  for  the  first  time  issued  in  a  connected  form, 
 exhibits  the  relations  of  the  King,  the  Parliament, 
 the  Bishops,  and  the  Presbyterian  divines  to 
 each  other  in  the  discussions  which  preceded  and 
 resulted  in  that  measure :  and  the  various  Acts, 
 reprinted  in  this  volume,  which  were  intended 
 to  harass  and  destroy  the  Nonconformists,  will 
 enable  every  reader  to  judge  of  the  relentless 
 animosity  with  which  those  peaceable  and 
 conscientious  citizens  were  persecuted. 
 
 Had  it  not  been  for  increasing  the  bulk  of 
 the  volume,  some  other  Acts  and  papers  would 
 have  been  included  in  it;  but  it  is  hoped  that 
 the  collection  now  made  is  complete  for  all 
 practical  purposes. 
 
IV 
 
 The  example  of  sucli  accomplished  editors  as 
 Wilkins  and  Cardwell — in  whose  costly  collections 
 of  documents  relating  to  the  Church  of  England 
 many  of  the  following  papers  have  been  formerly 
 reprinted — has  been  followed  in  the  preparation 
 of  this  volume.  The  orthography  has  been 
 modernized,  and  the  punctuation  has  been  cor- 
 rected. In  every  other  respect  the  Documents 
 appear  in  their  original  form. 
 
CONTENTS 
 
 I.  Declaration  of  King  Charles  II  from  Breda  ...        I 
 II.   Interview  of  the   Presbyterian    Ministers   with    King 
 
 Charles  II  at  Breda 4 
 
 III.  Discourse  of  the  Ministers  with  King  Charles   II    in 
 
 London  ........       6 
 
 ,    IV.  The  first  Address  and  Proposals  of  the  Ministers  .  .12 
 
 V.  Archbishop  Ussher's  Model  of  Church  Government       .     22 
 VI.  Requests   verbally   presented   to    King   Charles   II  in 
 consequence   of  the    Act   for  restoring  the  English 
 
 Clergy 26 
 
 VII.  The    Bishops'   Answer   to    the   first   Proposals   of  the 
 London    Ministers,    who    attempted    the    work    of 
 reconcilement  .  .  .  .  .         .  .27 
 
 VIII.  A  Defence  of  our  Proposals  to  His  Majesty  for  Agree- 
 ment in  Matters  of  Religion    .  .  .  .  .39 
 
 IX.  His  Majesty's  Declaration  to  all  his  loving  subjects  of 
 his   kingdom    of   England   and  dominion   of   Wales 
 concerning  ecclesiastical  affairs         .  .         .  .63 
 
 X.  The  Petition  of  the  Ministers  to  the  King  upon  the  first 
 
 draft  of  his  Declaration  ......     79 
 
 XI.  Alterations  in  the  Declaration  proposed  by  the  Ministers     98 
 XII.  Humble  and  grateful  acknowledgment  of  some  Ministers 
 
 of  London  for  the  Declaration  .         .  .         .101 
 
 XIII.  A  Proclamation  prohibiting  all  unlawful  and  seditious 
 meetings  and  conventicles  under  pretence  of  religious 
 worship  .         .  .         .         .         .  .         .104 
 
VI  CONTENTS. 
 
 lAGE 
 
 XIV.  The  King's  Warrant  for  the  Conference  at  the  Savoy  107 
 
 XV.  The  Exceptions  against  the  Book  of  Common  Prayer  111 
 XVI.  The  Answer  of  the  Bishops  to  the  Exceptions  of 
 
 the  Ministers 146 
 
 XVII.  The  Petition  for  peace  and  concord  presented  to  the 
 Bishops  with  the  proposed  Reformation  of  the 
 Liturgy  .  .         .  .         .  .         •  .176 
 
 XVIII.  The  Eejoinder  of  the  Ministers  to  the  Answer  of 
 
 the  Bishops      .         •  .  .         •  •         .201 
 
 XIX.  Paper  offered  by  Bishop  Cosins,  and  Answer  thereto  346 
 
 XX.  The  Discussion  on  Kneeling  at  the  Lord's  Supper  .  351 
 
 XXI.  The  Discussion  on  the  Sinfulness  of  the  Liturgy    .  359 
 
 XXII.  The  Reply  to  the  Bishops'  Disputants,  which  was 
 
 not  answered  .         .         .  .         .         .         .364 
 
 XXIII.  Petition  to  the  King  at  the  close  of  the  Conference  379 
 
 XXIV.  The  Act  of  Uniformity.     14  Car.  II,  cap.  iv.        .  386 
 XXV.  Efforts    of    Presbyterian    Ministers   to   have   the 
 
 King's  Declaration  of  October,  1660,  enacted    .  404 
 XXVI.  Extracts  from  Journals  of  Parliament  relating  to 
 
 the  passing  of  the  Act  of  Uniformity         .          .  408 
 XXVII.  The  Six  Hundred  Alterations  madfe  in  the  Book  of 
 Common  Prayer  by  Convocation,  and  adopted  by 
 
 Parliament 456 
 
 XXVIII.  The  Publication  of  the  Book  of  Common  Prayer  .  458 
 XXIX.  The  King's  Declaration  of  27th  December,  1662  .  460 
 XXX.  Proceedings  in  Parliament  upon  the  King's  Dec- 
 laration of  26th  December,  1662       .         .          .  468 
 XXXE.  The  Conventicle  Act,  166  4.     16  Car.  II,  cap.  iv.  477 
 XXXII.  The  Five  Mile  Act.      17  Car.  II,  cap.  ii.       .         .  488 
 
 XXXIII.  The  Conventicle  Act,  1670.     22  Car.  II,  cap.  i.    .  491 
 
 XXXIV.  The  Test  Act.     25  Car.  II,  cap.  ii.       .         .         .  499 
 XXXV.  The  Toleration  Act.     1  Guil.  et  Mar.,  cap.  xviii.   .  507 
 
DOCUMENTS 
 
 RELATING   TO    THE 
 
 'ijttl^munt  of  tlq  dflturrli  ^f  (ftnuland 
 
 ACT  OF  UNIFOEMITY  OF  1662. 
 
 I. 
 
 Declaration  of  King  Charles  II  from  Breda. — Clareudon^s 
 History  of  the  Rebellion,  bk.  xvi,  §§  193—7,  Oxford,  1849, 
 vol.  vi,  pp.  232—4. 
 
 Charles  R. 
 
 CHARLES,  by  the  grace  of  God,  Kiug  of  England,  Scot- 
 land, France,  and  Ireland,  defender  of  the  faith,  &c.  To 
 all  our  loving  subjects  of  what  degree  or  quality  soever,  greeting. 
 If  the  general  distraction  and  confusion  which  is  spread  over 
 the  whole  kingdom  doth  not  awaken  all  men  to  a  desire  and 
 longing  that  those  wounds  which  have  so  many  years  together 
 been  kept  bleeding  may  be  bound  up,  all  we  can  say  will  be 
 to  no  purpose.  However,  after  this  long  silence,  we  have 
 thought  it  our  duty  to  declare  how  much  we  desire  to  con- 
 tribute thereunto ;  and  that,  as  we  can  never  give  over  the 
 hope  in  good  time  to  obtain  the  possession  of  that  right  which 
 God  and  nature  hath  made  our  due,  so  we  do  make  it  our 
 daily  suit  to  the  divine  Providence,  that  he  will,  in  compassion 
 to  us  and  our  subjects,  after  so  long  misery  and  sufferings, 
 remit,  and  put  us  into  a  quiet  and  peaceable  possession  of 
 
3  Declaration  from  Breda.  [1660. 
 
 that  our  riglit^  with  as  little  blood  and  damage  to  our  people 
 as  is  possible :  nor  do  we  desire  more  to  enjoy  what  is  ours^ 
 than  that  all  our  subjects  may  enjoy  what  by  law  is  theirs, 
 by  a  full  and  entire  administration  of  justice  throughout  the 
 land,  and  by  extending  our  mercy  where  it  is  wanted  and 
 deserved. 
 
 And  to  the  end  that  the  fear  of  punishment  may  not  en- 
 gage any  conscious  to  themselves  of  what  is  past  to  a 
 perseverance  in  guilt  for  the  future,  by  opposing  the  quiet 
 and  happiness  of  their  country  in  the  restoration  both  of 
 king,  peers,  and  people  to  their  just,  ancient,  and  fundamental 
 rights,  we  do  by  these  presents  declare,  that  we  do  grant  a 
 free  and  general  pardon,  which  we  are  ready  upon  demand, 
 to  pass  under  our  great  seal  of  England,  to  all  our  subjects, 
 of  what  degree  or  quality  soever,  who  within  forty  days  after 
 the  publishing  hereof  shall  lay  hold  upon  this  our  grace  and 
 favour,  and  shall  by  any  public  act  declare  their  doing  so, 
 and  that  they  return  to  the  loyalty  and  obedience  of  good 
 subjects ;  excepting  only  such  persons  as  shall  hereafter  be 
 excepted  by  parliament.  Those  only  excepted,  let  all  our 
 subjects,  how  faulty  soever,  rely  upon  the  word  of  a  king, 
 solemnly  given  by  this  present  Declaration,  that  no  crime 
 whatsoever  committed  against  us  or  our  royal  father,  before 
 the  publication  of  this,  shall  ever  rise  in  judgment,  or  be 
 brought  in  question,  against  any  of  them,  to  the  least  en- 
 damagement of  them,  either  in  their  lives,  liberties,  or  estates, 
 or  (as  far  forth  as  lies  in  our  power)  so  much  as  to  the  preju- 
 dice of  their  reputations,  by  any  reproach,  or  term  of 
 distinction  from  the  rest  of  our  best  subjects ;  we  desiring 
 and  ordaining,  that  henceforward  all  notes  of  discord,  separa- 
 tion, and  difference  of  parties,  be  utterly  abolished  among 
 all  our  subjects ;  whom  we  invite  and  conjure  to  a  per- 
 fect union  among  themselves,  under  our  protection,  for 
 the  resettlement  of  our  just  rights  and  theirs,  in  a  free 
 parliament ;  by  which,  upon  the  word  of  a  king,  we  will  be 
 advised. 
 
 And  because  the  passion  and  uncharitableness  of  the  times 
 
1660,]  Declaration  from  Breda.  3 
 
 have  produced  several  opinions  in  religion,  by  wliich  men 
 are  engaged  in  parties  and  animosities  against  each  other; 
 which,  when  they  shall  hereafter  unite  in  a  freedom  of 
 conversation,  will  be  composed,  or  better  understood;  we 
 do  declare  a  liberty  to  tender  consciences ;  and  that  no 
 man  shall  be  disquieted,  or  called  in  question,  for  differ- 
 ences of  opinion  in  matters  of  religion  which  do  not 
 disturb  the  peace  of  the  kingdom;  and  that  we  shall  be 
 ready  to  consent  to  such  an  act  of  parliament,  as,  upon 
 mature  deliberation,  shall  be  offered  to  us,  for  the  full 
 granting  that  indulgence. 
 
 And  because  in  the  continued  distractions  of  so  many 
 years,  and  so  many  and  great  revolutions,  many  grants 
 and  purchases  of  estates  have  been  made  to  and  by  many 
 officers,  soldiers,  and  others,  who  are  now  possessed  of 
 the  same,  and  who  may  be  liable  to  actions  at  law,  upon 
 several  titles ;  we  are  likewise  willing  that  all  such  differ- 
 ences, and  all  things  relating  to  such  grants,  sales,  and 
 purchases,  shall  be  determined  in  parliament;  which  can 
 best  provide  for  the  just  satisfaction  of  all  men  who  are 
 concerned. 
 
 And  we  do  farther  declare,  that  we  will  be  ready  to 
 consent  to  any  act  or  acts  of  parliament  to  the  purposes 
 aforesaid,  and  for  the  full  satisfaction  of  all  arrears  due 
 to  the  officers  and  soldiers  of  the  army  under  the  com- 
 mand of  General  Monk ;  and  that  they  shall  be  received 
 into  our  service  upon  as  good  pay  and  conditions  as  thev 
 now  enjoy. 
 
 Given  under  our  sign  manual,  and  privy  signet,  at  our 
 court  at  Breda,  the  j\th  day  of  April,  1660,  in  the 
 twelfth  year  of  our  reign. 
 
 B  2 
 
Interview  at  Breda.  [16C0. 
 
 II. 
 
 Interview  of  the  Presbyterian  Ministers  loith  King  Charles  II 
 at  Breda. — Clarendon's  History  of  the  Rebellion,  bk.  xvi, 
 §^  242—4,  Oxford,  1849,  vol.  vi,  pp.  261—3. 
 
 With  these  committees  from  the  parliament  and  from  the 
 city,  there  came  a  company  of  clergymen,  to  the  number  of 
 eight  or  ten,  who  would  not  be  looked  upon  as  chaplains  to 
 the  rest,  but  being  the  popular  preachers  of  the  city, 
 (Reynolds,  Calamy,  Case,  Manton,  and  others,  were  the  most 
 eminent  of  the  Presbyterians,  and)  desired  to  be  thought  to 
 represent  that  party.  They  [entreated]  to  be  admitted  all 
 together  to  have  a  formal  audience  from  his  majesty,  where 
 they  were  tedious  enough  in  presenting  their  duties,  and 
 magnifying  the  aflFections  of  themselves  and  their  friends, 
 who,  they  said,  had  always,  according  to  the  obligation  of 
 their  covenant,  wished  his  majesty  very  well,  and  had  lately, 
 upon  the  opportunity  that  God  had  put  into  their  hands, 
 informed  the  people  of  their  duty ;  which  they  presumed  his 
 majesty  had  heard  had  proved  effectual,  and  been  of  great  use 
 to  him.  They  thanked  God  for  his  constancy  to  the 
 protestant  religion,  and  professed  that  they  were  no  enemies 
 to  moderate  episcopacy,  only  desired  that  such  things  might 
 not  be  pressed  upon  them  in  God's  worship  which,  in  their 
 judgment  who  used  them,  were  acknowledged  to  be  matters 
 indifferent,  and  by  others  were  held  unlawful. 
 
 The  king  spake  very  kindly  to  them,  and  said  [that]  he  had 
 heard  of  their  good  behaviour  towards  him,  and  that  he  had 
 no  purpose  to  impose  hard  conditions  upon  them  with  refer- 
 ence to  their  conscience ;  they  well  knew  that  he  had  referred 
 the  settling  all  differences  of  that  nature  to  the  wisdom  of  the 
 parliament,  which  best  knew  what  indulgence  and  toleration 
 was  necessary  for  the  peace  and  the  quiet  of  the  kingdom. 
 But  his  majesty  could  not  be  so  rid  of  them;  but  they 
 desired  several  private  audiences  of  him ;    which    he  never 
 
1660.]  Interview  at  Breda.  5 
 
 denied;  -wherein  tliey  told  him,  that  the  Book  of  Common 
 Prayer  had  been  long  discontinued  iu  England,  and  the  people 
 having  been  disused  to  it,  and  many  of  them  having  never 
 heard  it  in  their  lives,  it  would  be  much  wondered  at,  if  his 
 majesty  should,  at  his  first  landing  in  the  kingdom,  revive 
 the  use  of  it  in  his  own  chapel,  whither  all  persons  would 
 resort ;  and  therefore  they  besought  him  that  he  would  not 
 use  it  so  entirely  and  formally,  and  have  some  parts  only  of 
 it  read,  with  mixture  of  other  good  prayers,  which  his 
 chaplains  might  use. 
 
 The  king  told  them  with  some  warmth,  that  whilst  he 
 gave  them  liberty,  he  would  not  have  his  own  taken  from 
 him ;  that  he  had  always  used  that  form  of  service,  which  he 
 thought  the  best  in  the  world,  and  [had  never  discontinued 
 it]  in  places  where  it  was  more  disliked  than  he  hoped  it  was 
 by  them ;  that  when  he  came  into  England,  he  would  not 
 much  inquire  how  it  was  used  in  other  churches,  though  he 
 doubted  not  he  should  find  it  used  in  many ;  but  he  was  sure 
 he  would  have  no  other  used  in  his  own  chapel.  Then  they 
 besought  him  with  more  importunity,  that  the  use  of  the 
 surplice  might  be  discontinued  by  his  chaplains,  because  the 
 sight  of  it  would  give  great  offence  and  scandal  to  the  people. 
 They  found  the  king  as  inexorable  in  that  point  as  in  the 
 other ;  [he]  told  them  plainly,  that  he  would  not  be  res- 
 trained himself,  when  he  gave  others  so  much  liberty  ;  that 
 it  had  been  always  held  a  decent  habit  in  the  church, 
 constantly  practised  in  England  till  these  late  ill  times ;  that 
 it  had  been  still  retained  by  him ;  and  though  he  was  bound 
 for  the  present  to  tolerate  much  disorder  and  undecency  in 
 the  exercise  of  God's  worship,  he  would  never  in  the  least 
 degree  discountenance  the  good  old  order  of  the  church  in 
 which  he  had  been  bred  by  his  own  practice.  Though  they 
 were  very  much  unsatisfied  with  him,  whom  they  thought  to 
 have  found  more  flexible,  yet  they  ceased  further  troubling 
 him,  in  hope  and  presumption  that  they  should  find  their  im- 
 portunity in  England  more  efiectual. 
 
Discourse  with  the  King.  [1660. 
 
 III. 
 
 Discourse  of  the  Ministers  with  King  Charles  II  in  London. — 
 Reliquiae  Baxterianse^  by  Sylvester^  pp.  229 — 32. 
 
 PoR  the  gratifying  and  engaging  some  chief  Presbyterians, 
 that  had  brought  in  the  king ;  by  the  Earl  of  Manchester's 
 means,,  (who  then  being  Lord  Chamberlain,  it  belongeth  to 
 his  place)  above  ten  or  twelve  of  them  were  designed  to  be 
 the  king's  Chaplains  in  Ordinary.  Mr.  Calamy,  and  Dr. 
 Reynolds  were  first  put  in ;  and  then  Mr.  Ash  was  impor- 
 tuned to  accept  \t,  and  then  they  put  me  in  for  one  :  (Mr. 
 Nath.  Newcomen  refused  it)  :  and  then  Dr.  Spurstow,  Dr. 
 Wallis,  Dr.  Bates,  Dr.  Manton,  Mr.  Case,  &c.,  were  admitted. 
 But  never  any  of  them  was  called  to  preach  at  court,  saving 
 Mr.  Calamy,  Dr.  Reynolds,  myself,  and  Dr.  Spurstow,  each 
 of  us  once  :  and  I  suppose  never  a  man  of  them  all  ever 
 received  or  expected  a  penny  for  the  salary  of  their  places. 
 
 When  I  was  invited  by  the  Lord  Broghill,  (afterwards  Earl 
 of  Orrery)  to  meet  him  at  the  Lord  Chamberlain's ;  they  both 
 persuaded  me  to  accept  the  place,  to  be  one  of  his  majesty's 
 Chaplains  in  Ordinary.  I  desired  to  know  whether  it  were 
 his  majesty's  desire,  or  only  the  effect  of  their  favourable 
 request  to  him.  They  told  me  that  it  was  his  majesty's  own 
 desire,  and  that  he  would  take  it  as  an  acceptable  furtherance 
 of  his  service.  Whereupon  I  took  an  oath  from  the  Lord 
 Chamberlain,  as  a  household  servant  of  his  majesty's,  to  be 
 true  and  faithful  to  him,  and  discover  any  conspiracy  I 
 should  know  of,  &c.  And  I  received  this  certificate  from 
 him: — 
 
 These  are  to  certify,  that  Richard  Baxter,  Clerk,  hath  been 
 sivorn  and  admitted  Chaplain  to  the  khig's  majesty  in  Ordi- 
 nary,  to  have   and   enjoy  all  rights,  profits,  and  privileges 
 
1660.]  Discourse  with  the  King.  7 
 
 thereunto  belonging.  Given  under  my  hand  this  26th  of 
 June,  1660,  in  the  twelfth  year  of  the  reign  of  our  sovereign 
 lord  the  king. 
 
 Ed.  Manchester. 
 
 When  I  was  with  these  two  lords  on  this  occcasion^  I  told 
 them  what  conferences  I  had  with  several  episcopal  men 
 about  the  terms  of  an  agreement  or  coalition,  and  how  much 
 it  concerned  the  interest,  both  of  the  king  and  of  religion, 
 that  we  might  be  so  united,  and  what  unhappy  consequences 
 else  would  follow,  and  how  easy  I  thought  an  agreement 
 with  moderate  men  would  be,  and  on  what  terms  Bishop 
 Ussher  and  I  had  agreed  in  a  little  space.  A  little  after  the 
 Lord  Broghill  was  pleased  to  come  to  me ;  and  he  told  me, 
 that  he  had  told  the  king  of  the  business  of  a  conference  for 
 an  agreement,  and  that  the  king  took  it  very  well,  and  was 
 resolved  to  further  it.  And  about  the  same  time  the  Earl  of 
 Manchester  signified  as  much  to  Mr.  Calamy :  so  that  Mr. 
 Calamy,  Dr.  Reynolds,  Mr.  Ash,  and  myself  went  about  it  to 
 the  Earl  of  Manchester,  Lord  Chamberlain,  and  after  con- 
 sultations of  the  business  with  him,  he  determined  of  a  day 
 to  bring  us  to  the  king.  Mr.  Calamy  (to  whom  both  I,  and 
 I  think  all  the  rest,  did  leave  the  nomination  of  the  persons 
 to  be  employed)  advised  that  all  that  were  the  king^s  chap- 
 lains of  us  might  be  called  to  the  consultation,  and  that  we 
 four  might  not  seem  to  take  so  much  upon  us  without  others : 
 (if  we  did  not  go  once  without  them  to  the  king,  which  I  well 
 remember  not,  that  was  all)  :  so  Dr.  Wallis,  Dr.  Manton, 
 and  Dr.  Spurstow,  &c.,  went  with  us  to  the  king :  who  with 
 the  Lord  Chancellor,  and  the  Earl  of  St.  Albans,  &c.,  came 
 to  us  in  the  Lord  Chamberlain's  lodgings.  We  exercised 
 more  boldness  at  first,  than  afterwards  would  have  been 
 borne :  when  some  of  the  rest  had  congratulated  his  majesty's 
 happy  restoration,  and  declared  the  large  hope  which  they 
 had  of  a  happy  union  among  all  Dissenters  by  his  means,  &c., 
 I  presumed  to  speak  to  him  of  the  concernments  of  religion, 
 and  how  far  we  were  from  desiring  the  continuance  of  any 
 
8  Discourse  with  the  King.  [1660 
 
 factions  or  parties  in  the  churchy  and  how  much   a  happy 
 union  would   conduce  to  the  good  of  the  land,  and  to  his 
 majesty's   satisfaction ;    and   though    there   were   turbulent 
 fanatic  persons  in  his  dominions,  yet  that  those  ministers 
 and  godly  people,  whose  peace  we  humbly  craved  of  him, 
 were  no  such  persons,  but  such  as  longed  after  concord,  and 
 were  truly  loyal  to  him,  and  desired  no  more  than  to  live 
 under  him  a  quiet  and  peaceable  life  in  all  godliness   and 
 honesty ;  and  whereas  there  were  differences  between  them 
 and  their  brethren  about  some  ceremonies  or  discipline  of 
 the  Church,  we  humbly  craved  his  majesty's  favour  for  the 
 ending  of  those  differences,  it  being  easy  for  him  to  interpose, 
 that  so  the  people  might  not  be  deprived  of  their  faithful 
 pastors,  nor  ignorant,  scandalous,  unworthy  ones  obtruded  on 
 them !     I  presumed  to  tell   him,  that   the    people   that  we 
 spake  for  were  such  as  were  contented  with  an  interest  in 
 heaven,  and  the  liberty  and  advantages  of  the  gospel  to  pro- 
 mote it ;  and  if  this  were  taken  from  them,  and  they  were 
 deprived  of  their  faithful  pastors,  and  liberty  of  worshipping 
 God,  they  would  take  themselves  as  undone  in  this  woild, 
 whatever  plenty  else  they  should  enjoy :  and  the  hearts  of 
 his  most  faithful  subjects,  who  hoped  for  his  help,  would  even 
 be  broken  :  and  that  we  doubted  not  but  his  majesty  desired 
 to  govern  a  people  made  happy  by   him,  and  not  a  broken 
 hearted  people,  that  took  themselves  to  be  undone,  by  the  loss 
 of  that  which  is  dearer  to  them  than  all  the  riches  of  the 
 world !    And  I  presumed  to  tell  him  that,  the  late  usurpers 
 that  were  over  us  so  well  understood  their  own  interest,  that 
 to  promote  it,  they  had  found  the  way  of  doing  good  to  be  the 
 most  effectual  means,  and  had  placed  and  encouraged  many 
 thousand  faithful  ministers  in  the  Church,  even  such  as  de- 
 tested their  usurpation :  and  so  far  had  they  attained  their 
 ends  hereby,  that  it  was  the  principal  means  of  their  interest 
 in  the  people,  and  the  good  opinion  that  any  had   conceived 
 of  them;  and  those  of  them  that  had  taken  the  contrary 
 course  had  thereby  broken  themselves  to  pieces.    Wherefore  I 
 humbly  craved  his  majesty's  patience,  that  we  might  have 
 
1660.]  Discourse  with  the  King.  9 
 
 the  freedom  to  request  of  him,  that  as  he  was  our  lawful 
 king,  in  whom  all  his  people  (save  a  few  inconsiderable 
 persons)  were  prepared  to  centre,  as  weary  of  their  divisions, 
 and  glad  of  the  satisfactory  means  of  union  in  him,  so  he 
 would  be  pleased  to  undertake  this  blessed  work  of  promoting 
 their  holiness  and  concord  :  (for  it  was  not  faction  or  disobe- 
 dience which  we  desired  him  to  indulge :)  and  that  he  would 
 never  suffer  himself  to  be  tempted  to  undo  the  good 
 which  Cromwell  or  any  other  had  done,  because  they  were 
 usurpers  that  did  it,  or  discountenance  a  faithful  ministry 
 because  his  enemies  had  set  them  up :  but  that  he  would 
 rather  outgo  them  in  doing  good,  and  opposing  and  rejecting 
 the  ignorant  and  ungodly  of  what  opinion  or  party  soever: 
 for  the  people  whose  cause  we  recommend  [ed]  to  him  had 
 their  eyes  on  him  as  the  officer  of  God,  to  defend  them  in  the 
 possession  of  the  helps  of  their  salvation,  which,  if  he  were 
 pleased  to  vouchsafe  them,  their  estates  and  lives  would  cheer- 
 fully be  offered  to  his  service.  And  I  humbly  besought  him 
 that  he  would  never  suffer  his  subjects  to  be  tempted  to  have 
 favourable  thoughts  of  the  late  usurper,  by  seeing  the  vice 
 indulged  which  they  suppressed;  or  the  godly  ministers  or 
 people  discountenanced  whom  they  encouraged.  For  the  com- 
 mon people  are  apt  to  judge  of  governors  by  the  effects,  even 
 by  the  good  or  evil  which  they  feel :  and  they  will  take  him 
 to  be  the  best  governor  who  doth  them  most  good,  and  him 
 to  be  the  worst  who  doth  them  most  hurt :  and  all  his  enemies 
 cannot  teach  him  a  more  effectvial  way  to  restore  the  reputa- 
 tion and  honour  of  the  usurpers,  than  to  do  worse  than  they, 
 and  destroy  the  good  which  they  had  done,  that  so  he  may 
 go  contrary  to  his  enemies ;  and  so  to  force  the  people  to  cry 
 out,  we  are  undone  in  loss  of  the  means  of  our  salvation :  it 
 being  a  hard  matter  ever  to  bring  the  people  to  love  and 
 honour  him  by  whom  they  think  they  are  undone,  in  com- 
 parison of  those  that  they  think  made  them  happy,  though 
 the  one  have  a  just  title  to  be  their  governor,  which  the  other 
 hath  not. 
 
 And  again  I  humbly  craved,  that  no    misrepresentations 
 
10  Discourse  with  the  King.  [1660. 
 
 might  cause  him  to  believe  that^  because  some  fanatics  have 
 been  factious  and  disloyal,  therefore  the  religious  people  in 
 his  dominions,  who  are  most  careful  of  their  souls,  are  such, 
 though  some  of  them  may  be  dissatisfied  about  some  forms 
 and  ceremonies  in  God's  worship  which  others  use :  and  that 
 none  of  them  might  go  under  so  ill  a  character  with  him,  by 
 misreports  behind  their  backs,  till  it  were  proved  of  them 
 personally,  or  they  had  answered  for  themselves  :  for  we  that 
 better  knew  them  than  those  that  were  like  to  be  their 
 accusers,  did  confidently  testify  to  his  majesty  on  their  behalf, 
 that  they  are  resolved  enemies  of  sedition,  rebellion,  dis- 
 obedience, and  divisions ;  which  the  world  shall  see,  and  their 
 adversaries  be  convinced  of,  if  his  majesty's  wisdom  and 
 clemency  do  but  remove  those  occasions  of  scruple,  in  some 
 points  of  discipline  and  worship  of  God,  which  give  advantage 
 to  others  to  call  all  dissenters  factious  and  disobedient,  how 
 loyal  and  peaceable  soever.  And  I  humbly  craved  that  the 
 freedom  and  plainness  of  these  expressions  to  his  majesty 
 might  be  pardoned,  as  being  extracted  by  the  present  necessity, 
 and  encouraged  by  our  revived  hopes.  I  told  him  also,  that  it 
 was  not  for  Presbyterians,  or  any  party,  as  such,  that  we 
 were  speaking,  but  for  the  religious  part  of  his  subjects, 
 as  such ;  than  whom  no  prince  on  earth  had  better ;  and  how 
 considerable  part  of  the  kingdom  he  would  find  them  to  be; 
 and  of  what  great  advantage  their  union  would  be  to  his 
 majesty,  to  the  people,  and  to  the  bishops  themselves ;  and 
 how  easily  it  might  be  procured, — 1.  By  making  only  things 
 necessary  to  be  the  terms  of  union.  2.  And  by  the  true 
 exercise  of  church  discipline  against  sin.  3.  And  not  casting 
 out  the  faithful  ministers  that  must  exercise  it,  nor  obtruding 
 unworthy  men  upon  the  people.  And  how  easy  it  was  to 
 avoid  the  violating  of  men's  solemn  vows  and  covenants, 
 without  any  hurt  to  any  others.  And  finally,  I  requested 
 that  we  might  but  be  heard  speak  for  ourselves,  when  any 
 accusations  were  brought  against  us. 
 
 These,  with  some  other  such  things,  I  then  spake,  when 
 some  of  my  brethren  had  spoken  first.     Mr.  Simeon  Ash  also 
 
1660.]  Discourse  with  the  King.  11 
 
 spake  much  to  the  same  purpose^  and  of  aU  our  desires  of  his 
 majesty's  assistance  in  our  desired  union. 
 
 The  king  gave  us  not  only  a  free  audience,  but  as  gracious 
 an  answer  as  we  could  expect :  professing  his  gladness  to  hear 
 our  inclinations  to  agreement,  and  his  resolution  to  do  his 
 part  to  bring  us  together ;  and  that  it  must  not  be  by  bringing 
 one  party  over  to  the  other,  but  by  abating  somewhat  on  both 
 sides,  and  meeting  in  the  midway;  and  that  if  it  were  not 
 accomplished,  it  should  belong  of  ourselves,  and  not  of  him. 
 Nay,  that  he  was  resolved  to  see  it  brought  to  pass,  and  that 
 he  would  draw  us  together  himself:  with  some  more  to  this 
 purpose.  Insomuch  that  old  Mr.  Ash  burst  out  into  tears 
 with  joy,  and  could  not  forbear  expressing  what  gladness  this 
 promise  of  his  majesty  had  put  into  his  heart. 
 
 Either  at  this  time,  or  shortly  after,  the  king  required  us 
 to  draw  up,  and  offer  him  such  proposals  as  we  thought  meet, 
 in  order  to  agreement  about  church  government;  for  that 
 was  the  main  difference :  if  that  were  agreed  there  would  be 
 little  danger  of  differing  in  the  rest :  and  he  desired  us  to  set 
 down  the  most  that  we  could  yield  to. 
 
 We  told  him,  1.  That  we  were  but  a  few  men,  and  had  no 
 commission  from  any  of  our  brethren  to  express  their  minds  : 
 and  therefore  desired  that  his  majesty  would  give  us  leave  to 
 acquaint  our  brethren  in  the  country  with  it,  and  take  them 
 with  us.  The  king  answered,  that  that  would  be  too  long, 
 and  make  too  much  noise,  and  therefore  we  should  do  what 
 we  would  our  selves  only,  with  such  of  the  city  as  we 
 would  take  with  us.  And  when  we  then  professed  that  we 
 presumed  not  to  give  the  sense  of  others,  nor  oblige  them ; 
 and  that  what  we  did  must  signify  but  the  minds  of  so  many 
 men  as  were  present;  he  answered,  that  it  should  signify 
 no  more ;  and  that  he  did  not  intend  to  call  an  assembly  of 
 the  other  party,  but  would  bring  a  few,  such  as  he  thought 
 meet :  and  that  if  he  thought  good  to  advise  with  a  few  of 
 each  side,  for  his  own  satisfaction,  none  had  cause  to  be 
 offended  at  it. 
 
 [2.]  Also  we  craved  that  at  the  same  time  when  we  offered 
 
12  First  Address  and     '  [1660. 
 
 our  concessions  to  the  king,  the  brethren  on  the  other  side  might 
 brino-  in  theirs,  containing  also  the  uttermost  that  they  could 
 abate  and  yield  to  us  for  concord,  that  seeing  both  together, 
 we  might  see  what  probabihty  of  success  we  had.  And  the 
 king  promised  that  it  should  be  so. 
 
 Hereupon  we  departed  and  appointed  to  meet  from  day  to 
 day  at  Sion  College,  and  to  consult  there  openly  with  any  of 
 our  brethren  that  would  please  to  join  with  us,  that  none 
 might  say  they  were  excluded :  some  city  ministers  came 
 among  us,  and  some  came  not;  and  divers  country  ministers 
 who  were  in  the  city  came  also  to  us ;  as  Dr.  Worth,  since  a 
 bishop  in  Ireland,  Mr.  Fulwood,  since  Archdeacon  of  Totnes, 
 &c.  But  Mr.  Matthew  Newcomen  was  most  constant  in 
 assisting  us. 
 
 IV. 
 
 The  first  Address  and  Proposals  of  the  Ministers .^—RQ\\qm?e. 
 Baxterianse,  by  Sylvester,  pp.  232—6;  Cardwell's  History 
 of  Conferences,  pp.  277—86,  Oxford,  1849. 
 
 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 
 
 '  Of  the  preparation  of  this  paper,  Baxter  gives  the  following  account : — 
 "Mr.  Calaniy  drew  up  most  with  Dr.  Reynolds;  Dr.  Reynolds  and  Dr. 
 "  Worth  drew  up  that  which  is  against  the  ceremonies ;  I  oidy  prevailed 
 "  with  them  to  premise  the  four  first  particulars,  for  the  countenancing 
 "  godliness,  the  ministry,  personal  profession,  and  the  Lord's  day :  they  were 
 "  backward,  because  they  were  not  the  points  in  controversy ;  but  yielded  at 
 
 "last  on  the  reasons  offered  them I  also  prevailed  with  oixr  brethren 
 
 "  to  offer  an  abstract  of  our  larger  papers,  lest  the  reading  of  the  larger 
 "  should  seem  tedious  to  the  king ;  which  abstract  verbatim,  as  followeth,  at 
 "  their  desire  I  drew  up." — Life,  by  Sylvester,  p.  232. 
 
1660.]  Proposals  of  the  Ministers.  13 
 
 government,  (for  whicli  we  bless  his  Name)  he  hath  stirred 
 up  your  royal  heart  as  to  a  zealous  testimony  against  all 
 profaneness  in  the  people,  so  to  endeavour  a  haj)py  compos- 
 ing 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  so 
 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  Lancaster  and  York, 
 and  your  grandfather.  King  James  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  Cliristian 
 moderation,  the  hearts  of  all  your  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  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  wor- 
 ship, and  that  the  differences  are  only  in  some  various  con- 
 ceptions about  the  ancient  form  of  church-government,  and 
 some  particulars  about  liturgy  and  ceremonies,  do  in  all 
 humble  obedience  to  your  majesty  represent,— that  inasmuch 
 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 
 
14  First  Address  and  [1660- 
 
 about  the  matters  of  their  salvation,  may  not  by  words  of 
 scorn,  or  any  abusive  usages,  be  suflFered  to  be  reproachfully 
 handled;  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  peaceful  means  of  fur- 
 thering 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  may  be  publicly  instructed  and  edified  by  preaching 
 every  Lord's  day,  by  catechising,  and  frequent  administration 
 of  the  Lord's  Supper,  and  of  Baptism,  and  other  ministerial 
 acts  as  the  occasions  and  necessities  of  the  people  may  re- 
 quire 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  employment. 
 
 3.  That  none  may  be  admitted  to  the  Lord's  Supper,  till 
 they  competently  understand  the  principles  of  Christian  re- 
 ligion, and  do  personally  and  publicly  own  their  baptismal 
 covenant,  by  a  credible  profession  of  faith  and  obedience ;  not 
 contradicting  the  same  by  a  contrary  profession,  or  by  a  scan- 
 dalous life:  and  that  unto  such  only  confirmation  (if  continued 
 in  the  church)  may  be  administered :  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  con- 
 ceive 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  sanctifi- 
 cation  of  the  Lord's  day,  appropriating  the  same  to  holy 
 exercises  both  in  public  and  private  without  unneces- 
 sary divertisements ;  it  being  certain  and  by  long  experience 
 
1660.]  Proposals  of  the  Ministers.  15 
 
 found,  that  the  observation  thereof  is  a  special  means  of 
 preserving  and  promoting  the  power  of  godliness,  and  ob- 
 viating profaneness. 
 
 Then  for  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  exer- 
 cised in  these  kingdoms;  yet  we  do  not,  nor  ever  did 
 renounce  the  true  ancient  primitive  episcopacy  or  presi- 
 dency as  it  was  balanced  and  managed  by  a  due  commixtion 
 of  presbyters  therewith,  as  a  fit  means  to  avoid  corrup- 
 tions, partiality,  tyranny,  and  other  evils  which  may  be. 
 incident  to  the  administration  of  one  single  person :  which 
 kind  of  attempered  episcopacy  or  presidency,  if  it  shall,  by 
 your  majesty's  grave  wisdom  and  gracious  moderation,  be  in 
 such  a  manner  constituted,  as  that  the  fore-mentioned,  and 
 other  like  evils  may  be  certainly  prevented,  we  shall  humbly 
 submit  thereunto. 
 
 And  in  order  to  a  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  bishop's  diocese,  which  was  much 
 too  large  for  his  own  personal  inspection,  wherein  he  undertook 
 a  pastoral  charge  over  the  souls  of  all  those  within  his 
 bishopric,  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  ad- 
 ministration of  much  of  their  trust,  even  in  matters  of 
 spiritual  cognizance,  to  commissaries,  chancellors,  and  of- 
 ficials,  whereof  some  were  secular  persons,  and   could   not 
 
16  First  Address  and  [1660. 
 
 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  inquiring  into  several  things,  and 
 swearing  the  churchwardens  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,  re- 
 ceived in  the  ancient  church ;"  as  a  ground-work  towards  an 
 accommodation  and  fraternal  agreement  in  this  point  of 
 ecclesiastical  government;  which  we  the  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  expedients  are  offered 
 to  the  healing  of  these  grievances. 
 
 2.  And  in  order  to  the  same  end,  we  further  humbly  desire, 
 that  the  suffragans  or  chorepiscopi,  mentioned  in  the  primate's 
 "Reduction,"  be  chosen  by  the  respective  synods,  and  by 
 that  election  may  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  employment. 
 
 3.  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 
 
 •  This  last  clause  is  wanting  in  the  MS.  copy  preserved  in  the  Tanner 
 papers. — Cardwell. 
 
1660.]  Proposals  of  the  Ministers.  17 
 
 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  suf- 
 ficient provision  of  law  may  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  law- 
 fulness of  a  liturgy,  or  form  of  public  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 
 necessities  of  the  church;  neither  too  tedious  in  the  whole, 
 nor  composed  of  too  short  prayers,  unmeet  repetitions  or 
 responsals :  not  to  be  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  im- 
 posed, 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  settling  the  church  in  unity 
 and  peace,  some  learned,  godly,  and  moderate  divines  of  both 
 persuasions,  indifferently  chosen,  may  be  employed  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  minis- 
 ter's choice ;  of  which  variety  and  liberty  there  be  instances 
 in  the  Book  of  Common  Prayer. 
 
 c 
 
18  First  Address  and  [iGGO. 
 
 3.    CONCERNING  CEREMONIES. 
 
 We  humbly  represent  that  we  hold  ourselves  obliged,  in 
 every  part  of  divine  worship,  to  do  all  things  decently,  in 
 order,  and  to  edification,  and  are  willing  therein  to  be  deter- 
 mined by  authority  in  such  things  as  being  merely  circum- 
 stantial, are  common  to  human  actions  and  societies,  and 
 are  to  be  ordered  by  the  light  of  nature  and  Christian  pru- 
 dence, 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  humihty  offer  unto  your 
 majesty  these  ensuing  considerations : 
 
 That  the  worship  of  God  is  in  itself  perfect,  without  having 
 such  ceremonies  affixed  thereto.^ 
 
 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  human  admixtures  in  things  of  themselves 
 confessedly  unnecessary  adjoined  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  dis- 
 pleasing 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  cousiderations  as 
 draw  too  near  to  the  significancy  and  moral  eflficacy  of  sacra- 
 ments themselves. 
 
 That  they  have,  together  with  popery,  been  rejected  by 
 
 '  To  this  clause  the  Tanner  MS.  adds  the  following  words  :  "  for  did  tliey 
 "  contribute  anything  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."— 
 Cardwell. 
 
1660.]  Proposals  of  the  Ministers.  19 
 
 many  of  the  reformed  churches  abroad,  amongst  whom_,  not- 
 withstanding, 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  chi.rch,  aiid  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  inconveniences. 
 
 That  they  are  at  best  but  indifferent,  and  in  their  nature 
 mutable;  and  that  it  is,  especially  in  various  exigencies  of 
 the  church,  very  needful  and  expedient  that  things  in  them- 
 selves mutable  be  sometimes  actually  changed,  lest  they 
 should,  by  perpetual  permanency  and  constant  use,  be  judged 
 by  the  people  as  necessary  as  the  substantial  of  worship 
 themselves. 
 
 And  though  we  do  most  heartily  acknowledge  your  majesty 
 to  be  oust  OS  utriusque  tabula,  and  to  be  supreme  governor 
 over  all  persons,  and  in  all  things  and  causes,  as  well  ecclesi- 
 astical 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,  in 
 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  by;  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,  than  that  things  un- 
 
 c  2 
 
30  First  Address  and  [1660. 
 
 necessary  should  be  made  by  human  command  necessary  and 
 penal.  And  how  greatly  pleasing  it  will  be  to  the  Lord  that 
 your  majesty's  heart  is  so  tenderly  and  religiously  com- 
 passionate to  such  of  his  poor  servants  differing  in  some 
 small  matters,  who  prefer  the  peace  of  their  consciences  in 
 God's  worship  above  all  their  civil  concernments  what- 
 soever. 
 
 May  it  therefore  please  your  majesty  out  of  your  princely 
 care  of  healing  our  sad  breaches,  graciously  to  grant,  that 
 kneeling  at  the  sacrament  of  the  Lord's  supper,  and  such 
 holy  days,  as  are  but  of  human  institution,  may  not  be  im- 
 posed 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  Jesus  rather 
 than  the  name  of  Christ,  or  Emmanuel,  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  have  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  conform- 
 able 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  James  of  blessed  memory,  the  public  worship  may  be 
 free,  not  only  from  blame,  but  from  suspicion. 
 
1660.]  Proposals  of  the  Ministers.  21 
 
 In  obedience  to  your  raajesty^s  royal  pleasure  gracionsly 
 signified  to  ns,  we  have  tendered  to  yonr  most 
 excellent  majesty  what  we  humbly  conceive  may  most 
 conduce  to  the  glory  of  God,  to  the  peace  and  reforma- 
 tion of  the  churchj  and  to  the  taking  away,  not  only  of 
 our  differences,  but  the  roots  and  causes  of  them. 
 We  humbly  beg  your  majesty's  favorable  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,  as  conducing  to  that 
 happy  end  of  unity  and  peace  which  your  majesty  doth 
 so  piously  prosecute. 
 
 We  humbly  lay  ourselves,  and  these  our  addresses,  at 
 your  majesty's  feet,  professing  our  unfeigned  resolu- 
 tion to  live  and  die  your  majesty's  faithful,  loyal,  and 
 obedient  subjects ;  and  humbly  implore  your  gracious 
 majesty,  according  unto  yovir  princely  wisdom  and 
 fatherly  compassion,  so  to  lay  your  hand  upon  the 
 bleeding  rents  and  divisions  that  are  amongst  us,  that 
 there  may  be  a  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. 
 
 *  The  words  "  your  majesty  and "  are  wanting  in  the  Tanner  MS.  — 
 Cardwell. 
 
22  Archbishop  Ussher's  [1660 
 
 V. 
 
 Archbishop     Ussher's     Model    of    Church     Government} — 
 Eeliquise  Baxterianse,  by  Silvester,  pp.  238 — 241. 
 
 By  the  order  of  the  Church  of  England,  all  presbyters  are 
 charged  to  minister  the  doctrine  and  sacraments  and  the 
 discipline  of  Christ  as  the  Lord  hath  commanded,  and  as  this 
 realm  hath  received  the  same.  And  that  we  might  the  better 
 understand  what  the  Lord  had  commanded  therein,  the  ex- 
 hortation of  St.  Paul  to  the  elders  of  the  church  of  Ephesus 
 is  appointed  to  be  read  unto  them  at  the  time  of  their  ordi- 
 nation :  "  take  heed  unto  yourselves  and  to  all  the  flock,  among 
 whom  the  Holy  Ghost  hath  made  you  overseers,  to  rule  the 
 congregation  of  God,  which  he  hath  purchased  with  his 
 blood." 
 
 Of  the  many  elders,  who  in  common  thus  ruled  the  church 
 of  Ephesus,  there  was  one  president,  whom  our  Saviour,  in  his 
 epistle  to  the  church,  in  a  peculiar  manner  stileth  the  angel 
 of  the  church  of  Ephesus ;  and  Ignatius,  in  another  epistle, 
 written  about  twelve  years  after,  to  the  same  church,  calleth 
 the  bishop  thereof:  betwixt  which  bishop  and  the  presby- 
 tery of  the  church,  what  an  harmonious  consent  there  was  in 
 the  ordering  of  church  government,  the  same  Ignatius  doth 
 fully  there  declare ;  by  the  presbytery  (with  St.  Paul)  under- 
 standing the  company  of  the  rest  of  the  presbytery  or  elders 
 who  then  had  a  hand,  not  only  in  the  delivery  of  the  doctrine 
 
 '  Tliis  reduction  was  published  in  1658,  after  Archbishop  ITssher's  death,  by 
 Dr.  Bernard.  An  unfinished  MS.  on  the  same  subject,  had  been  stolen  out 
 of  his  writing-desk,  and  printed  early  in  1(541,  with  the  following  title,  "  The 
 "Directions  of  the  Archljishop  of  Armagh  concerning  the  Liturgy  and 
 "  Episcopal  Government,"  which,  upon  complaint  being  made  to  the  House 
 of  Commons  by  the  Archbishop,  that  "  it  was  most  ingeniously  fathered 
 "  upon  him,"  was  suppressed  by  order  of  the  House,  dated  9th  of  February, 
 1640— 1.— Life  of  ...  .  Ussher,  by  C.  R.  Eling-ton,  D.D.,  pp.  208—9. 
 
1660.]  Model  of  Church  Government.  23 
 
 and  sacraments,  but  also  in  the  administration  of  the  disci- 
 pline of  Christ.  For  further  proof  whereof  we  have  that 
 known  testimony  of  Tertullian  in  his  general  Apology  for 
 Christians.  In  the  church  are  used  exhortations,  chastise- 
 ments and  divine  censures;  for  judgment  is  given  with  great 
 advice  as  among  those  who  are  certain  they  are  in  the  sight 
 of  God,  and  it  is  the  chiefest  foreshewing  of  the  judgment 
 that  is  to  come,  if  any  man  hath  so  offended  that  he  be 
 banished  from  the  communion  of  prayer,  and  of  the  assembly, 
 and  of  all  holy  fellowship. 
 
 The  presidents  that  bear  rule  therein  are  certain  approved 
 elders  who  have  obtained  this  honour,  and  not  by  reward,  but 
 by  good  report.  Who  were  no  other  (as  he  himself  else- 
 where intimateth)  but  those  from  whose  hands  they  used  to 
 receive  the  sacrament  of  the  eucharist. 
 
 For  with  the  bishop,  who  was  the  chief  president,  (and 
 therefore  styled  by  the  same  Tei'tullian  in  another  place 
 Suminus  Sacerdos  for  distinction  sake,)  the  rest  of  the  dis- 
 pensers of  the  word  and  sacraments  were  joined  in  the 
 common  government  of  the  church.  And  therefore  in  matters 
 of  ecclesiastical  judicature,  Cornelius,  Bishop  of  Rome,  used 
 the  received  form  of  gathering  together  the  presbytery. 
 
 Of  what  persons  that  did  consist,  Cyprian  sufficiently  de- 
 clareth,  when  he  wished  him  to  read  his  letters  to  the  flourish- 
 ing clergy  that  there  did  preside  or  rule  with  him. 
 
 The  presence  of  the  clergy  being  thought  to  be  so  requisite 
 in  matters  of  episcopal  audience  that,  in  the  fourth  council  of 
 Carthage,  it  was  concluded  that  the  bishop  might  hear  no 
 man's  cause  without  the  presence  of  the  clergy;  which  we 
 find  also  to  be  inserted  into  the  canons  of  Egbert,  who  was 
 Archbishop  of  York  in  the  Saxon  times,  and  afterwards  into 
 the  body  of  the  canon  law  itself. 
 
 True  it  is,  that  in  our  church  this  kind  of  presbyterian 
 government  hath  been  long  disused,  yet,  seeing  it  still  pro- 
 fesseth  that  every  pastor  ,hath  a  right  to  rule  the  church 
 (from  whence  the  name  of  rector  also  was  given  at  first  unto 
 him)  and  to  administer  the  discipline  of  Christ,  as  well  as  to 
 
24  Archbishop  Ussher's  [1660. 
 
 dispense  the  doctrine  and  sacraments  : — and  the  restraint  of 
 the  exercise  of  that  right  proceedeth  only  from  the  custom 
 now  received  in  this  realm  : — no  man  can  doubt  but  by 
 another  law  of  the  land  this  hindrance  may  be  well  removed. 
 And  how  easily  this  ancient  form  of  government,  by  the 
 united  suffrages  of  the  clergy,  might  be  revived  again,  and 
 with  what  little  show  of  alteration  the  synodical  conventions 
 of  the  pastors  of  every  parish  might  be  accorded,  with  the 
 presidency  of  the  bishops  of  each  diocese  and  province,  the 
 indifferent  reader  may  quickly  perceive  by  the  perusal  of  the 
 ensuing  propositions. 
 
 1.  In  every  parish  the  rector  or  the  incumbent  pastor,  to- 
 gether with  the  churchwardens  and  sidemen,  may  every  week 
 take  notice  of  such  as  live  scandalously  in  that  congregation, 
 who  are  to  receive  such  several  admonitions  and  reproofs  as 
 the  quality  of  their  offence  shall  deserve;  and  if  by  this 
 means  they  cannot  be  reclaimed,  they  may  be  presented  unto 
 the  next  monthly  synod,  and  in  the  meantime  be  debarred  by 
 the  pastor  from  access  unto  the  Lord's  table. 
 
 2.  Whereas  by  a  statute  in  the  twenty-sixth  of  King 
 Henry  VIII,  (revived  in  the  first  year  of  Queen  Elizabeth,) 
 suffragans  are  appointed  to  be  erected  in  twenty-six  several 
 places  ot  this  kingdom,  the  number  of  them  might  very  weU 
 be  conformed  unto  the  number  of  the  several  rural  deaneries 
 into  which  every  diocese  is  subdivided,  which  being  done,  the 
 suffragan  (supplying  the  place  of  those  who  in  the  ancient 
 church  were  called  chorepiscopi)  might  every  month  assemble 
 a  synod  of  all  the  rectors,  or  incumbent  pastors  within  the 
 precinct,  and  according  to  the  major  part  of  their  voices 
 conclude  all  matters  that  should  be  brought  into  debate 
 before  them. 
 
 To  this  synod  the  rector  and  churchwardens  might  present 
 such  impenitent  persons,  as  by  admonition  and  suspension 
 from  the  sacrament,  would  not  be  reformed ;  who,  if  they 
 should  still  remain  contumacious  and  incorrigible,  the  sentence 
 of  excommunication  might  be  decreed  against  them  by  the 
 synod,  and  accordingly  be  executed  in  the  parish  where  they 
 
1660.]  Model  of  Church  Government.  25 
 
 lived.  Hitherto  also  all  things  that  concerned  the  parochial 
 ministers  might  be  referred,  whether  they  did  touch  their 
 doctrine  or  their  conversation  : — as  also  the  censure  of  all 
 new  opinions,  heresies,  and  schisms  which  did  arise  within 
 that  circuit,  with  liberty  of  appeal  if  need  so  require  unto 
 the  diocesan  synod. 
 
 3.  The  diocesan  synod  might  be  held  once  or  twice  in  the 
 year  as  it  should  be  thought  most  convenient;  therein  all  the 
 sviffragans  and  the  rest  of  the  rectors  or  incumbent  pastors 
 (or  a  certain  select  number  out  of  every  deanery  within  that 
 diocese)  might  meet :  with  whose  consent,  or  the  major  part 
 of  them,  all  things  might  be  concluded  by  the  bishop  or 
 superintendent  (call  him  whether  you  will)  or  in  his  absence 
 by  one  of  the  suffragans,  whom  he  should  depute  in  his  stead 
 to  be  moderator  of  that  assembly.  Here  all  matters  of 
 greater  moment  might  be  taken  into  consideration,  and  the 
 orders  of  the  monthly  synods  revised  and  (if  need  be)  re- 
 formed. And  if  here  also  any  matter  of  difficulty  could  not 
 receive  a  full  determination,  it  might  be  referred  to  the  next 
 provincial  or  national  synod. 
 
 4.  The  provincial  synod  might  consist  of  all  the  bishops 
 and  suffragans,  and  such  of  the  clergy  as  should  be  elected 
 out  of  every  diocese  within  the  province.  The  primate  of 
 either  province  might  be  the  moderator  of  this  meeting,  (or 
 in  his  room  some  one  of  the  bishops  appointed  by  him)  and 
 all  matters  be  ordered  therein  by  common  consent  as  in  the 
 former  assemblies.  This  synod  might  be  held  every  third 
 year,  and  if  the  parliament  do  then  sit,  (according  to  the  act 
 for  a  triennial  parliament)  both  the  primates  and  provincial 
 synods  of  the  land  might  join  together,  and  make  up  a 
 national  council;  wherein  all  appeals  from  inferior  synods 
 might  be  received,  all  their  acts  examined,  and  all  eccle- 
 siastical constitutions  which  concern  the  state  of  the  church 
 of  the  whole  nation  established. 
 
 May  it  please  your  grace, 
 
 I  would  desire  you  to  consider  whether  presentments  are 
 fit  to  be  made  by  the  churchwardens  alone,  and  not  rather  by 
 
26      Requests  verbally  presented  to  King  Charles  II.     [1660. 
 
 the  rector  and  cliurcliwardens.  Then  whether  in  the  diocesan 
 synod  the  members  of  it  be  not  too  many,  being  all  to  judge, 
 and  in  their  own  cause,  as  it  may  fall  out.  Therefore,  after 
 this  clause,  '^  and  the  rest  of  the  rectors  or  incumbent 
 pastors,"  whether  it  be  not  fit  to  interline,  "or  four  or  six 
 out  of  every  deanery." 
 
 Rl.    HoLDSWORTH. 
 
 We  are  of  judgment,  that  the  form  of  government  here 
 proposed  is  not  in  any  point  repugnant  to  the  Scripture,  and 
 that  the  suffragans  mentioned  in  the  second  proposition  may 
 lawfully  use  the  power  both  of  jurisdiction  and  ordination, 
 according  to  the  word  of  God,  and  the  practice  of  the  ancient 
 church. 
 
 VI. 
 
 Requests  verbally  presented  to  King  Charles  II  in  consequence 
 of  the  Act  for  restoring  the  English  Clergy } — Reliquiae 
 Baxterianse,  by  Sylvester,  p.  241. 
 
 1.  That  with  all  convenient  speed  we  may  see  his  majesty's 
 conclusions  upon  the  proposals  of  the  mutual  condescencions, 
 before  they  pass  into  resolves,  and  if  it  be  thought  meet,  our 
 brethrens  proposals  also. 
 
 2.  That  his  majesty  will  publicly  declare  his  pleasure  for 
 the  suspension  of  proceedings,  upon  the  Act  of  Uniformity, 
 
 '  By  the  Act  12,  Car.  II,  cap.  17,  intituled  "An  act  for  confirming  and 
 "  restoring  of  ministers,"  it  was  enacted  that  every  minister  presented  to  a 
 benefice  since  the  year  1642,  (such  benefice  being  then  void)  and  being  in 
 possession  of  the  same  on  the  2.'3th  of  December,  1659,  shall  be  adjudged  the 
 lawful  incumbent ;  and  any  minister^  formerly  ejected,  not  having  declared 
 for  the  king's  trial  and  execution,  nor  against  infant-bapti.sm,  shall  be 
 restored  to  his  benefice  before  the  25th  of  Decemlier,  1660,  upon  taking  the 
 oaths  of  allegiance  and  supremacy. — Gibson's  Codex,  pp.  1070 — 4. 
 
1660.]  Answer  to  the  First  Proposals.  27 
 
 against  Nonconformists  in  case  of  liturgy  and  ceremonies, 
 till  our  hoped  for  agreement. 
 
 3.  That  his  majesty  will  be  pleased  to  publish  his  pleasure, 
 (at  least  to  those  that  are  concerned  in  the  execution)  that 
 (till  the  said  expected  settlement)  no  oath  of  canonical  obe- 
 dience, nor  subscription  to  the  liturgy,  discipline,  ceremonies, 
 &c.,  nor  renunciation  of  their  ordination  by  mere  presbyters, 
 or  confessing  it  to  be  sinful,  be  imposed  on,  or  required  of 
 any,  as  necessary  to  their  ordination,  institution,  induction, 
 or  confirmation  by  the  seals. 
 
 4.  That  his  majesty  will  cause  the  revoking  of  the  broad 
 seal  that  is  granted  to  all  those  persons  that  by  it  are  put 
 into  places  where  others  have  possession,  to  which  none  be- 
 fore could  claim  a  right;  that  is,  such  as  they  call  dead 
 places. 
 
 5.  That  his  majesty  will  be  pleased  to  provide  some  remedy 
 against  the  return  or  settlement  of  notoriously  insufficient  or 
 scandalous  ministers,  into  the  places  from  which  they  were 
 cast  out,  or  into  any  other. 
 
 VII. 
 
 The  Bishops'  Answer  to  the  first  proposals  of  the  London 
 Ministers,  who  attempted  the  work  of  reconcilement. — 
 Reliquias  Baxterianse,  by  Sylvester,  pp.  242 — 7. 
 
 CONCERNING    THE    PREAMBLE. 
 
 § '  1 .  We  first  observe,  that  they  take  it  for  granted,  that 
 there  is  a  firm  agreement  between  them  and  us  in  the  doctrinal 
 
 ^  The  §  §  are  inserted,  as  the  subsequent  Defence  of  their  proposals  by  the 
 Presbyterian  divines  refers  to  them. 
 
28  Ansiver  of  the  Bishops  [1660. 
 
 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  forms  of  church 
 government,  and  some  particulars  about  liturgy  and  cere- 
 monies ;  which  maketh  all  that  follows  the  less  considerable 
 and  less  reasonable  to  be  stood  upon,  to  the  hazard  of  the 
 disturbance  and  peace  of  the  church. 
 
 §  2.  They  seem  to  intimate  as  if  we  did  discountenance  the 
 practice  of  those  things  which,  in  principles,  we  allow;  which 
 we  utterly  deny. 
 
 In  sundry  particulars  therein  proposed,  we  do  not  perceive 
 what  farther  security  can  be  given,  than  is  already  provided 
 for  by  the  established  laws  of  this  realm;  whereunto  such 
 persons  as  shall  at  any  time  find  themselves  aggrieved  may 
 have  recourse  for  remedy. 
 
 §  3.  1 .  We  heartily  desire  (as  well  as  they)  that  all  animosi- 
 ties be  laid  aside ;  words  of  scorn,  reproach,  and  provocation 
 might  be  mutually  forborne;  and  that,  to  men  of  different  per- 
 suasions, such  a  liberty  may  be  left  of  performing  Christian 
 duties  according  to  their  own  way,  within  their  own  private 
 families,  as  that  yet  uniformity  in  the  public  worship  may 
 be  preserved,  and  that  a  gap  be  not  thereby  opened  to  secta- 
 ries for  private  conventicles  :  for  the  evil  consequences  whereof 
 none  can  be  sufficiently  responsible  unto  the  state. 
 
 §4.  2.  We  likewise  desire  that  every  congregation  may  have 
 an  able  and  godly  minister  to  preach,  catechise,  administer 
 the  sacraments,  and  perform  other  ministerial  offices  as  need 
 shall  require.  But  what  they  mean  by  residing,  and  how  far 
 they  will  extend  that  word,  and  what  efiiectual  provision  of 
 law  can  be  made,  more  than  is  already  done,  concerning  the 
 things  here  mentioned,  we  know  not. 
 
 §  5.  3.  Confirmation  (which  for  sundry  ends  we  think  ne- 
 cessary to  be  continued  in  the  church)  if  rightly  and  solemnly 
 performed,  will  alone  be  sufficient  as  to  the  point  of  instruc- 
 tion. And  for  notorious  and  scandalous  ofienders,  provision 
 is  made  in  the  rubric  before  the  communion;  which  rules, 
 had  they  been  carefully  observed,  the  troubles  of  the  church 
 
1660.]  to  the  First   Proposals.  29 
 
 by    the    disputes    and   divisions    here   mentioned   had   been 
 prevented. 
 
 §  6.  4.  There  cannot  be  taken  a  more  effectual  course  in  this 
 behalf  than  the  execution  of  the  laws  already  made  for  the 
 due  observation  of  the  Lord's  day :  which^  in  this  particular_, 
 are  very  much  stricter  than  the  laws  of  any  foreign  reformed 
 churches  whatsoever. 
 
 CONCERNING    CHURCH    GOVERNMENT. 
 
 §  7.  They  do  not  suggest,  nor  did  we  ever  hear,  any  just 
 reasons  given  for  their  dissent  from  the  ecclesiastical  Hierarchy 
 or  Prelacy,  as  it  was  stated  and  established  in  this  kingdom : 
 which  we  believe  to  be,  for  the  main,  the  true  ancient  primi- 
 tive episcopacy,  and  that  to  be  more  than  a  mere  presidency  of 
 order.  Neither  do  we  fiud  that  the  same  was  in  any  time 
 balanced  or  managed  by  authoritative  commixtion  of  Presby- 
 ters therewith :  though  it  hath  been  then,  and  in  all  times 
 since,  usually  exercised  with  the  assistance  and  counsel 
 of  Presbyters  in  subordination  to  the  Bishops. 
 
 §  8,  And  we  cannot  but  wonder  that  the  administration  of 
 government  by  one  single  person,  should  by  them  be  affirmed 
 to  be  so  liable  to  corruption,  partialities,  tyrannies,  and  other 
 evils,  that  for  the  avoiding  thereof  it  should  be  needful  to 
 have  others  joined  with  him  in  the  power  of  government; 
 which,  if  applied  to  the  civil  state,  is  a  most  dangerous 
 insinuation.  And  we  verily  believe,  what  experience  and  the 
 constitutions  of  kingdoms,  armies,  and  even  private  families, 
 sufficiently  confirmeth  (in  all  which  the  government  is  ad- 
 ministered by  the  authority  of  one  single  person,  although 
 the  advice  of  others  may  De  requisite  also ;  but  without  any 
 share  in  the  government)  that  the  government  of  many  is 
 not  only  most  subject  to  all  the  aforesaid  evils  and  inconve- 
 niences, but  more  likely  also  to  breed  and  foment  perpetual 
 factions  both  in  Church  and  State,  than  the  government  by 
 one  is,  or  can  be.  And  since  no  government  can  certainly 
 prevent  all  evils,  that  which  is  liable  to  the  least  and  fewest 
 is  certainly  to  be  preferred. 
 
30  Answei'  of  the  Bishops  [1660- 
 
 AS    TO    THE    FOUR    PARTICULAR    INSTANCES    OF    THINGS 
 AMISSj    &C. 
 
 §  9.  1.  We  cannot  grant  that  tlie  extent  of  any  diocese  is  so 
 great^  but  that  a  Bishop  may  well  perform  that,  wherein  the 
 proper  ofl&ce  and  duty  of  a  bishop  doth  consist;  which  is  not 
 the  personal  inspection  of  every  man's  soul  under  his  govern- 
 ment, (which  is  the  work  of  every  parochial  minister  in  his 
 cure)  but  the  pastoral  charge  of  overseeing,  directing,  and 
 taking  care  that  the  ministers  and  other  ecclesiastical  officers 
 within  his  diocese,  do  their  several  respective  duties  in  their 
 several  stations  as  they  ought  to  do.  And  if  some  dioceses 
 shall  be  thought  of  too  large  extent,  the  bishops  may  have 
 suffragan  bishops  to  assist  them,  as  the  laws  allow.  It  being 
 a  great  mistake,  that  the  personal  inspection  of  the  bishop 
 is,  in  all  places  of  his  diocese,  at  all  times  necessary.  For  by 
 the  same  reason,  neither  princes,  nor  governors  of  provinces, 
 nor  generals  of  armies,  nor  mayors  of  great  cities,  nor  minis- 
 ters of  great  parishes,  could  ever  be  able  to  discharge  their 
 duties  in  their  several  places  and  charges. 
 
 §  10.  2.  We  confess  the  bishops  did  (as  by  the  law  they  were 
 enabled)  depute  part  of  the  administration  of  their  ecclesi- 
 astical jurisdiction  to  chancellors,  commissaries,  and  officials, 
 as  men  better  skilled  in  the  civil  and  canon  laws.  But,  as 
 for  matters  of  more  spiritual  concernment,  viz.,  the  sentences 
 of  excommunication,  and  absolution,  with  other  censures  of 
 the  Church,  we  conceive  they  belong  properly  to  the  bishop 
 to  decree  and  pronounce,  either  by  himself,  where  for  the 
 present  he  resideth,  or  by  some  grave  ecclesiastical  person  by 
 him  surrogated  for  that  purpose,  in  such  places  where  he  can- 
 not be  personally  present.  Wherein,  if  many  things  have 
 been  done  amiss  for  the  time  past,  or  shall  be  seasonably 
 conceived  inconvenient  for  the  future,  we  shall  be  as  willing 
 to  have  the  same  reformed  and  remedied,  as  any  other 
 persons  whatsoever. 
 
 §  11.  3.  Whether  a  Bishop  be  a  distinct  order  from  Presbyter 
 or  not,  or  whether  they  have  power  of  sole  ordination  or  no  ?  is 
 
1660.]  to  the  First  Proposals.  31 
 
 not  now  the  question.  But  we  are  firm  that  the  bishops  of 
 this  realm  have  constantly  (for  aught  we  know^  or  have  heard 
 to  the  contrary)  ordained  with  the  assistance  of  presbyters, 
 and  the  imposition  of  their  hands^  together  with  the  bishops. 
 And  we  conceive  it  very  fit,  that  in  the  exercise  of  that  part 
 of  their  jurisdiction  which  appertaineth  to  the  censures  of  the 
 Church,  they  should  likewise  have  the  advice  and  assistance 
 of  some  presbyters.  And,  for  this  purpose,  the  colleges  of 
 deans  and  chapters  are  thought  to  have  been  instituted,  that 
 the  bishops  in  their  several  dioceses  might  have  their  advice 
 and  assistance  in  the  administration  of  their  weighty  pastoral 
 charge. 
 
 §  12.  4,  This  last  dependeth  upon  matter  of  fact.  Wherein 
 if  any  bishops  have  [done],  or  shall  do,  otherwise  than  accor- 
 ding to  law,  they  were  and  are  to  be  answerable  for  the  same. 
 And  it  is  our  desire  (as  well  as  theirs)  that  nothing  may  be  done 
 or  imposed  by  the  bishop,  but  according  to  the  known  laws. 
 
 FOR    REFORMING    OF    WHICH    EVILS,    &C. 
 
 §  13.  1.  The  primate's  Reduction,  though  not  published  in 
 his  lifetime,  was  formed  many  years  before  his  death,  and  shewed 
 to  some  persons  (ready  to  attest  the  same)  in  the  year  1640  : 
 but  it  is  not  consistent  with  two  other  discourses  of  the  same 
 learned  Primate,  (viz.,  the  one  of  the  Original  of  Episcopacy, 
 and  the  other  of  the  Original  of  Metropolitans,)  both  printed 
 in  the  year  1641,  and  written  with  great  diligence,  and  much 
 variety  of  ancient  learning.  In  neither  of  which  is  to  be 
 found  any  mention  of  the  Reduction  aforesaid.  Neither  is 
 there  in  either  of  them  propounded  any  such  model  of  church 
 government  as  in  the  said  Reduction  is  contained ;  which 
 doubtless  would  have  been  done,  had  that  platform  been 
 according  to  his  settled  judgment  in  those  matters. 
 
 In  which  Reduction  there  are  sundry  things  (as,  namely, 
 the  conforming  of  suffragans  to  the  number  of  rural  dean- 
 eries) which  are  apparently  private  conceptions  of  his  own, 
 accommodated,  at  that  time,  for  the  taking  off"  some  present 
 
32  Ansivcr  of  the  Bishops  [1660. 
 
 animosities ;  but  wholly  destitute  of  any  color  of  testimony  or 
 precedent  from  antiquity;  nor  is  any  such  by  him  offered 
 towards  the  proof  thereof. 
 
 And  it  would  be  considered,  whether  the  final  resolution  of 
 a]l  ecclesiastical  power  and  jurisdiction  into  a  national  synod, 
 where  it  seeraeth  to  be  placed  in  that  Reduction  without 
 naming  the  king,  or  without  any  dependence  upon  him,  or 
 relation  to  him,  be  not  destructive  of  the  king^s  supremacy 
 in  causes  ecclesiastical. 
 
 It  is  observable,  nevertheless,  that  even  in  the  Reduction 
 Archi-Episcopacy  is  acknowledged. 
 
 AS    TO    THE    SUPER-ADDED    PARTICULARS. 
 
 §  1 4.  1 .  The  appointment  and  election  of  suffragans,  is  by  the 
 law  already  vested  in  the  king,  whose  power  therein  is,  by  the 
 course  here  proposed,  taken  way. 
 
 §  15.  2.  What  they  mean  by  association  in  this  place,  they 
 explain  not;  but  we  conceive  it  dangerous  that  any  associ- 
 ation (whatsoever  is  understood  thereby)  should  be  made  or 
 entered  into  without  the  king's  authority. 
 
 §  16.  3.  We  do  not  take  the  oaths,  promises,  and  subscriptions, 
 by  law  required,  of  ministers  at  their  ordination,  institution,  &c., 
 to  be  unnecessary,  although  they  be  responsible  to  the  laws  if 
 they  do  amiss ;  it  being  thought  requisite,  as  well  by  such 
 cautions  to  prevent  offences,  as  to  punish  offenders  afterwards. 
 Upon  all  which  consideration  it  is,  that  officers  in  the  court, 
 freemen  in  cities  and  corporate  towns,  masters  and  fellows  of 
 colleges  in  the  universities,  &c.,  are  required,  at  their  admis- 
 sion into  their  several  respective  places,  to  give  oaths  for  well 
 and  truly  performing  their  several  respective  duties,  their 
 liableness  to  punishment  in  case  of  non-performance  accord- 
 ingly notwithstanding.  Neither  doth  it  seem  reasonable  that 
 such  persons — as  have  themselves,  with  great  severity, 
 prescribed  and  exacted  antecedent  conditions  of  their  com- 
 munion not  warranted  by  law — should  be  exempted  from  the 
 tie  of  such  oaths  and  subscriptions  as  the  laws  require. 
 
1660.]  to  the  First  Proposals.  33 
 
 §  17.  4.  We  agree  that  the  Bishops,  and  all  ecclesiastical 
 governors,  ought  to  exercise  their  government,  not  arbi- 
 trarily, but  according  to  law. 
 
 5.  And  for  security  against  such  arbitrary  government  and 
 innovations,  the  laws  are,  and  from  time  to  time  will  be, 
 sufficient  provision. 
 
 CONCERNING    LITURGY. 
 
 §  18.  A  liturgy,  or  form  of  public  worship,  being  not  only 
 by  them  acknowledged  lawful,  but  by  us  also  (for  the  preser- 
 vation of  unity  and  uniformity)  deemed  necessary,  we  esteem 
 the  liturgy  of  the  Church  of  England,  contained  in  the  Book 
 of  Common  Prayer,  and  by  law  established,  to  be  such  an  one 
 as  is  by  them  desired ;  according  to  the  qualifications  here 
 mentioned,  viz. : — 
 
 1.  For  matter  agreeable  to  the  Word  of  God,  which  we 
 and  all  other  lawful  ministers  within  the  Church  of  England, 
 have,  or,  by  the  laws  ought  to  have  attested  by  our  personal 
 subscription. 
 
 2.  Fitly  suited  to  the  nature  of  the  several  ordinances,  and 
 the  necessities  of  the  church. 
 
 3.  Nor  too  tedious  in  the  whole.  It^s  well  known  that 
 some  men^s  prayers  before  and  after  sermon,  have  been 
 usually  not  much  shorter,  and  sometimes  much  longer  than 
 the  whole  church  service. 
 
 4.  Nor  the  prayers  too  short.  The  wisdom  of  the  church, 
 both  in  ancient  and  modern  times,  hath  thought  it  a  fitter 
 means  for  relieving  the  infirmities  of  the  meaner  sort  of 
 people  (which  are  the  major  part  of  most  congregations)  to 
 contrive  several  petitions  into  sundry  shorter  collects  or 
 prayers,  than  to  comprehend  them  all  together  in  a  continued 
 style,  or  without  interruption. 
 
 5.  Nor  the  repetitions  unmeet.  There  are  examples  of  the 
 like  repetition  frequent  in  the  Psalms,  and  other  parts  of 
 Scripture :  not  to  mention  the  unhandsome  tautologies 
 that  oftentimes  happen,  and  can  scarce  be  avoided,  in  the 
 
 D 
 
34  Answer  of  the  Bishops  [1660. 
 
 extemporary  and  undigested  prayers  that  are  made ;  especially 
 by  persons  of  meaner  gifts. 
 
 6.  Nor  the  responsals.  Which,  if  impartially  considered, 
 are  pious  ejaculations  fit  to  stir  up  devotion,  and  good  symbols 
 of  conformity  betwixt  the  minister  and  people,  and  have  been 
 of  very  ancient  practice  and  continuance  in  the  church. 
 
 7.  Nor  too  dissonant  from  the  liturgies  of  other  reformed 
 churches.  The  nearer  both  their  forms  and  ours  come  to  the 
 liturgy  of  the  ancient  Greek  and  Latin  churches,  the  less  are 
 they  liable  to  the  objections  of  the  common  enemy.  To 
 which  liturgies,  if  the  form  used  in  our  church  be  more 
 agreeable  than  those  of  other  reformed  churches,  and  that  it 
 were  at  all  needful  to  make  a  change  in  either,  it  seemeth  to  be 
 much  more  reasonable  that  their  form  should  be  endeavoured 
 to  be  brought  to  a  nearer  conformity  with  ours,  than  ours 
 with  theirs ;  especially  the  form  of  our  liturgy  having  been 
 so  signally  approved  by  sundry  of  the  most  learned  divines 
 of  the  reformed  churches  abroad,  as  by  very  many  testimonies 
 in  their  writings  may  appear.  And  some  of  the  compilers 
 thereof  have  sealed  the  Protestant  religion  with  their  blood, 
 and  have  been  by  the  most  eminent  persons  of  those  churches 
 esteemed  as  martyrs  for  the  same. 
 
 §  19.  As  for  that  which  folio weth  :  neither  can  we  think 
 that  too  rigorously  imposed  which  is  imposed  by  law,  and 
 that  with  no  more  rigour  than  is  necessary  to  make  the 
 imposition  eflectual  (otherwise  it  could  be  of  no  use  but  to 
 beget  and  nourish  factions) ;  nor  are  ministers  denied  the 
 use  and  exercise  of  their  gifts  in  praying  before  and  after 
 sermon,  although  such  praying  be  but  the  continuance  of 
 a  custom  of  no  great  antiquity,  and  grown  into  common  use 
 by  sufferance  only,  without  any  other  foundation  in  the  laws 
 or  canons,  and  ought  therefore  to  be  used  by  all  sober  and 
 godly  men  with  the  greatest  inoffensiveness  and  moderation 
 possible. 
 
 §  20.  If  anything  in  the  established  liturgy  shall  be  made 
 appear  to  be  justly  offensive  to  sober  persons,  we  are  not  at 
 all  unwilling  that  the  same  should  be  changed. 
 
1660.]  to  the  First  Proposals.  35 
 
 The  discontinuance  thereof,  we  are  sure  was  not  our  fault. 
 But  we  find  by  experience  that  the  use  of  it  is  very  much 
 desired,  where  it  is  not ;  and  the  people  generally  are  very 
 well  satisfied  with  it  where  it  is  used ;  which  we  believe  to  be 
 a  great  conservatory  of  the  chief  heads  of  Christian  re- 
 ligion, and  of  piety,  charity,  and  loyalty  in  the  hearts  of  the 
 people. 
 
 We  believe  that  the  disuse  thereof  for  sundry  late  years, 
 hath  been  one  of  the  great  causes  of  the  sad  divisions  in  the 
 church;  and  that  the  restoring  the  same,  will  be  (by  God's 
 blessing)  a  special  means  of  making  up  the  breach ;  there 
 being  (as  we  have  great  cause  to  believe)  many  thousands 
 more  in  the  nation  that  desire  it  than  dislike  it. 
 
 Nevertheless,  we  are  not  against  revising  of  the  liturgy  by 
 such  discreet  persons  as  his  majesty  shall  think  fit  to  employ 
 therein. 
 
 OF    CEEEMONIES. 
 
 §  21.  We  conceive  there  needs  no  more  to  be  said  for 
 justifying  the  imposition  of  the  ceremonies  by  law  estab- 
 lished, than  what  is  contained  in  the  beginning  of  this 
 section  :  which  giveth  a  full  and  satisfactory  answer  to  all  that 
 is  aUeged  or  objected  in  the  following  discourse,  which  is  for 
 the  most  part  rather  rhetorical  than  argumentative;  inas- 
 much as  lawful  authority  hath  already  determined  the  cere- 
 monies in  question  to  be  decent  and  ordei'ly,  and  to  serve  to 
 edification ;  and  consequently  to  be  agreeable  to  the  general 
 rules  of  the  word. 
 
 We  acknowledge  the  worship  of  God  to  be  in  itself  per- 
 fect in  regard  of  essentials,  which  hindereth  not  but  that  it 
 may  be  capable  of  being  improved  to  us  by  addition  of  cir- 
 cumstantials in  order  to  decency  and  edification. 
 
 As  the  Lord  hath  declared  himself  jealous  in  matters  con- 
 cerning the  substance  of  his  worship,  so  hath  he  left  the 
 church  at  liberty  for  circumstantials  to  determine  concerning 
 particulars  according  to  prudence  as  occasion  shall  require,  so 
 as  the  foresaid  general  rules  be  stiU  observed  :  and,  therefore, 
 
 D   2 
 
36  Answer  of  the  Bishops  [1660. 
 
 the  imposing  and  using  indifferent  ceremonies  is  not  varying 
 from  the  will  of  God,  nor  is  there  made  thereby  any  addition 
 to,  or  detraction  from,  the  holy  duties  of  God^s  worship.  Nor 
 doth  the  same  any  way  hinder  the  communication  of  God's 
 grace  or  comfort  in  the  performance  of  such  duties, 
 
 §  22.  The  ceremonies  were  never  esteemed  sacraments,  or 
 imposed  as  such;  nor  was  ever  any  moral  efficacy  ascribed  to 
 them,  nor  doth  the  significancy  (without  which  they  could  not 
 serve  to  edification)  import  or  infer  any  such  thing. 
 
 §  23.  Ceremonies  have  been  retained  by  most  of  the  pro- 
 testant  churches  abroad,  which  have  rejected  popery,  and  have 
 been  approved  by  the  judgment  of  the  most  learned,  even  of 
 those  churches  that  have  not  retained  them.  Every  national 
 church  being  supposed  to  be  the  best  and  most  proper  judge 
 what  is  fittest  for  themselves  to  appoint  in  order  to  decency 
 and  edification,  without  prescribing  to  other  churches. 
 
 §  24.  That  the  ceremonies  have  been  matter  of  contention  in 
 this  or  any  other  church  was  not  either  from  the  nature  of 
 the  thing  enjoined,  or  the  enjoining  of  the  same  by  lawful 
 authority :  but  partly  from  the  weakness  of  some  men's 
 judgments  unable  to  search  into  the  reason  of  things :  and 
 partly  from  the  unsubduedness  of  some  men's  spirits,  more  apt 
 to  contend  than  willing  to  submit  their  private  opinions,  to 
 the  public  judgment  of  the  church. 
 
 §  25.  Of  those  who  were  obnoxious  to  the  law,  very  few  (in 
 comparison)  have  been  deprived,  and  none  of  them  (for  aught 
 we  know)  but  such  as  after  admonition  and  long  forbearance 
 finally  refused  to  do,  what  not  only  the  laws  required  to  be 
 done,  but  themselves  also  formerly  had  solemnly,  and  (as  they 
 professed)  willingly  promised  to  do. 
 
 §  26.  We  do  not  see  with  what  conscience  any  man  could 
 leave  the  exercise  of  his  ministry  in  his  peculiar  charge,  for 
 not  submitting  to  lawful  authority  in  the  using  of  such  things 
 as  were  in  his  own  judgment  no  more  than  inexpedient  only. 
 And  it  is  certainly  a  great  mistake,  at  the  least,  to  call  the 
 submitting  to  authority  in  such  things,  a  bringing  the  con- 
 science under  the  power  of  them. 
 
1660.]  to  the  First  Proposals.  37 
 
 §  27.  The  separation  that  hath  heen  made  from  the  church, 
 was  from  the  taking  a  scandal  where  none  was  given; — the 
 church  having  fully  declared  her  sense  touching  the  ceremo- 
 nies imposed,  as  things  not  in  their  nature  necessary,  but 
 indifferent ; — but  was  chiefly  occasioned  by  the  practice,  and 
 descended  from  the  principles  of  those  that  refused  conformity 
 to  the  law,  the  just  rule  and  measure  of  the  churches  unity. 
 
 §  28.  The  nature  of  things  being  declared  to  be  mutable, 
 sheweth  that  they  may  therefore  be  changed,  as  they  that  are 
 in  authority  shall  see  it  expedient ;  but  it  is  no  proof  at  all 
 that  it  is  therefore  expedient  that  it  should  be  actually 
 changed.  Yet  it  is  a  sufiicient  caution  against  the  opinion  (or 
 objection  rather)  of  their  being  held  by  the  imposers  either 
 necessary,  or  substantial  of  worship.  Besides,  this  argument, 
 if  it  were  of  any  force,  would  infer  an  expediency  of  the 
 often  changing  even  of  good  laws,  whereas  the  change  of  laws, 
 although  liable  to  some  inconveniences,  without  great  and 
 evident  necessity,  hath  been  by  wise  men  ever  accounted  a 
 thing  not  only  imprudent,  but  of  evil,  and  sometimes  per- 
 nicious consequence. 
 
 §  29.  We  fully  agree  with  them  in  the  acknowledgment  of 
 the  king's  supremacy,  but  we  leave  it  to  his  majesty's  pru- 
 dence and  goodness  to  consider,  whether  for  the  avoiding  of 
 the  offence  of  some  of  his  weak  subjects,  he  be  any  way 
 obliged  to  repeal  the  established  laws ;  the  repealing  whereof 
 would  be  probably  dissatisfactory  to  many  more,  and  those 
 (so  far  as  we  are  able  to  judge)  no  less  considerable  a  part  of 
 his  subjects.  Nor  do  we  conceive  his  majesty  by  the  apostle's 
 either  doctrine  or  example  obliged  to  any  farther  condescen- 
 sion to  particular  persons,  than  may  be  subservient  to  the 
 general  and  main  ends  of  public  government. 
 
 The  Lord  hath  entrusted  governors  to  provide,  not  only 
 that  things  necessary  in  God's  worship  be  duly  performed, 
 but  also  that  things  advisedly  enjoined,  though  not  otherwise 
 necessary,  should  be  orderly  and  duly  observed.  The  too  great 
 neglect  whereof  would  so  cut  the  sinews  of  authority,  that  it 
 would  become  first  infirm,  and  then  contemptible. 
 
38  Answer  of  the  Bishops.  [1660 
 
 As  we  are  no  way  against  sucli  tender  and  religious  com- 
 passion in  things  of  this  nature^  as  his  majesty^ s  piety  and 
 wisdom  shall  think  fit  to  extend  ;  so  we  cannot  think  that  the 
 satisfaction  of  some  private  persons  is  to  be  laid  in  the 
 balance  against  the  public  peace  and  uniformity  of  the 
 church. 
 
 CONCERNING    PARTICULAR    CEREMONIES. 
 
 §  30.  It  being  most  convenient  that  in  the  act  of  receiving 
 the  Lord's  supper  one  and  the  same  gesture  should  be  uni- 
 formly used  by  all  the  members  of  this  church ;  and  kneeling 
 having  been  formerly  enjoined  and  used  therein^  as  a  gesture 
 of  greatest  reverence  and  devotion^  and  so  most  agreeable  to 
 that  holy  service ;  and  holy-days  of  human  institution 
 having  been  observed  by  the  people  of  God  in  the  Old  Testa- 
 ment, and  by  our  blessed  Saviour  himself  in  the  Gospel,  and 
 by  all  the  churches  of  Christ  in  primitive  and  following  times, 
 as  apt  means  to  preserve  the  memorials  of  the  chief  mysteries 
 of  the  Christian  religion ;  and  such  holy-days  being  also  fit 
 times  for  the  honest  recreation  of  servants,  labourers,  and  the 
 meaner  sort  of  people : — 
 
 For  these  reasons,  and  the  great  satisfaction  of  far  the 
 greatest  part  of  the  people,  we  humbly  desire  (as  a  thing  in 
 our  judgment  very  expedient)  that  they  may  both  be  still 
 continued  in  the  church. 
 
 §  31.  As  for  the  other  three  ceremonies,  viz.,  the  surplice, 
 cross  after  baptism,  and  bowing  at  the  name  of  Jesus; 
 although  we  find  not  here  any  sufficient  reason  alleged  why 
 they  should  be  utterly  abolished :  nevertheless,  how  far  forth 
 in  regard  of  tender  consciences  a  liberty  may  be  thought  fit  to 
 be  indulged  to  any,  his  majesty,  according  to  his  great 
 wisdom  and  goodness,  is  best  able  to  judge. 
 
 §  32.  But  why  they  that  confess  that,  in  the  judgment  of  all, 
 the  things  here  mentioned  are  not  to  be  valued  with  the  peace 
 of  the  church,  should  yet,  after  they  are  established  by  law, 
 disturb  the  peace  of  the  church  about  them,  we  understand 
 not. 
 
1660.]  A  Defence  of  the  Proposals.  39 
 
 §  33.  We  heartily  desire  that  no  innovations  should  be 
 brought  into  the  churchy  or  ceremonies  which  have  no  foun- 
 dation in  the  laws  of  the  land  imposed^  to  the  disturbance  of 
 the  peace  thereof :  but  that  all  men  would  use  that  liberty 
 that  is  allowed  them  in  things  indifferent^  according  to  the 
 rules  of  Christian  prudence^  charity,  and  moderation. 
 
 §  34.  We  are  so  far  from  believing  that  his  majesty's  conde- 
 scending to  these  demands  will  take  away  not  only  differences, 
 but  the  roots  and  causes  of  them,  that  we  are  confident  it 
 will  prove  the  seminary  of  new  differences,  both  by  giving 
 dissatisfaction  to  those  that  are  well  pleased  with  what  is 
 already  established;  who  are  much  the  greater  part  of  his 
 majesty's  subjects;  and  by  encouraging  unquiet  spirits  when 
 these  things  shall  be  granted,  to  make  further  demands. 
 There  being  no  assurance  by  them  given,  what  will  content 
 all  Dissenters :  than  which  nothing  is  more  necessary  for  the 
 settling  of  a  firm  peace  in  the  church. 
 
 VIII. 
 
 A  Defence  of  our  Proposals  to  His  Majesty  for  Agreement 
 in  Matters  of  Religion.^  —  Reliquiae  Baxterianae,  by 
 Sylvester,  pp.  248—58. 
 
 CONCERNING  THE  PREAMBLE. 
 
 1.  We  are  not  insensible  of  the  great  danger  of  the  church, 
 through  the  doctrinal  errors  of  many  of  those  with  whom  we 
 
 '  When  the  presbyterian  divines  had  received  from  the  bishops  the  fore- 
 going answer  to  their  proposals,  instead  of  a  statement  of  concessions  which 
 they  were  expecting,  "  tlie  brethren,"  says  Baxter,  "  at  first  desired  me  to 
 "  write  an  answer  to  it.  But  afterwards  they  considered  that  this  would 
 "  but  provoke  them,  and  turn  a  treaty  for  concord  into  a  sharp  disputation, 
 "  which  would  increase  tlie  discord ;  and  so  what  I  had  written  was  never  seen 
 "  by  any  man :  lest  it  should  hinder  peace." — Reliquise  Baxterianae,  pp.241 — 2. 
 
40  A  Defence  of  the  Proposals.  [1660. 
 
 are  at  difference,  also,  about  the  points  of  government  and 
 "worsliip  now  before  us.  But  yet  we  choose  to  say  of  the 
 party,  that  we  are  agreed  in  doctrinals,  because  they  subscribe 
 the  same  Holy  Scriptures,  and  Articles  of  Religion,  and 
 Books  of  Homilies  as  we  do.  And  the  contradictions  to 
 their  own  confessions,  which  too  many  are  guilty  of,  we 
 thought  not  just  to  charge  upon  the  party ;  because  it  is  but 
 personal  guilt.  As  to  the  differences  (which  in  charity  and 
 for  peace,  we  had  rather  extenuate  than  aggravate ;)  it  is  of 
 objective  conceptions  that  we  speak,  there  being  a  difference 
 in  the  things,  as  well  as  in  our  apprehensions.  And  we  con- 
 ceive that  the  ancient  form  of  church-government ,  and  the 
 soundness  of  the  liturgy,  and  freedom  from  corrupting  unlaw- 
 ful ceremonies,  are  matters  that  are  worthy  a  conscionable 
 regard  :  and  no  such  little  inconsiderable  things  as  to  be 
 received  without  sufficient  trial,  or  used  against  the  dissua- 
 sions of  our  consciences.  No  sin  should  seem  so  small  as  to 
 be  wilfully  committed;  especially  to  divines.  He  that  will 
 sin  for  little  or  nothing,  is  not  to  be  trusted  when  he  hath 
 great  temptations.  "  Whosoever  shall  break  one  of  these  least 
 commandments,  and  shall  teach  men  so,  he  shall  be  called  the 
 least  in  the  kingdom  of  heaven  :  but  whosoever  shall  do,  and 
 teach  them  the  same,  shall  be  called  great  in  the  kingdom  of 
 heaven  :"  Matt,  v,  19.  And  whether  the  imposer  or  the  for- 
 bearers  do  hazard  and  disturb  the  church,  the  nature  of  the 
 thing  declareth.  To  you  it  is  indifferent  before  your  imposi- 
 tion ;  and  therefore  you  may,  without  any  regret  of  your  own 
 consciences,  forbear  the  imposition,  or  persuade  the  law-makers 
 to  forbear  it.  But  to  many  of  those  that  dissent  from  you, 
 they  are  sinful ;  and  therefore  cannot  be  yielded  to  by  them 
 without  the  wilful  violation  of  their  duty  to  the  absolute 
 Sovereign  of  the  world.  If,  in  the  church  of  Rome,  the  con- 
 science of  a  subject  forbid  the  use  of  crucifixes,  and  images, 
 and  chrism,  and  holy  water,  &c.,  is  it  therefore  they,  or  is  it 
 the  pastors,  that  needlessly  impose  these  things  that  are  the 
 disturbers  of  the  church  ?  The  princes  might  have  forborne 
 to  make  a  law  restraining  Daniel  three  days  from  prayer;  but 
 
1660.]  A  Defence  of  the  Proposals.  41 
 
 Daniel  could  not  forbear  praying  three  days^  though  the  law 
 commanded  it :  and  which  of  them  then  was  the  disturber 
 of  the  peace?  If  you  say  that  we  are  wilful^  and  our  con- 
 sciences are  peevish  and  misinformed;  charity  and  modesty 
 requireth  you  not  to  overvalue  your  own,  or  groundlessly 
 vilify  the  judgments  and  consciences  of  your  brethren.  We 
 study  as  hard  as  you;  and  are  ready  to  join  with  you  in  the 
 solemnest  protestations,  as  before  the  Lord,  that  we  are  ear- 
 nestly desirous  to  know  the  truth ;  and  we  suppose  we  stand 
 on  the  calmer  side  the  hedge,  in  point  of  temptation :  for  if 
 we  err  it  is  to  our  cost  and  loss,  and  have  little  but  reproach 
 and  suffering  to  entice  us  willingly  to  mistake.  And  we  are 
 alvrays  ready  to  try  by  argument  which  side  it  is  that  is 
 mistaken. 
 
 2.  May  not  we  crave  that  necessary  things  may  be  secured 
 to  us,  without  being  interpreted  to  seem  to  insinuate  accusa- 
 tions against  you  ?  As  it  is  not  the  authors  of  this  Answer 
 personally  considered,  that  we  could  be  imagined  to  accuse, 
 because  we  know  them  not ;  so  there  are  others,  besides  the 
 party  with  whom  we  are  seeking  a  reconciliation,  that  may  be 
 averse  to  the  practice  of  those  things  about  which  divines  are 
 doctrinally  agreed  in,  especially  that  part  of  the  vulgar  who 
 are,  practically,  of  no  religion.  And  it  is  very  displeasing  to 
 us  to  be  called  out  to  an  accusation  of  others ;  as  being  a 
 course  that  will  tend  more  to  exasperate  than  reconcile.  Fain 
 we  would  have  had  leave  to  petition  for  our  liberty  and  for 
 the  security  of  religion,  without  accusing  any  of  being  injuri- 
 ous to  it.  But  it  is  the  unhappy  advantage  of  those  that  are 
 uppermost,  that  they  can  cut  out  at  pleasure  such  work  for 
 those  that  they  would  use  as  adversaries,  that  shall  either 
 make  them  seem  their  adversaries,  or  appear  to  be  really  the 
 adversaries  or  betrayers  of  the  truth,  and  cast  them  upon  in- 
 conveniences and  odium  which  way  soever  they  go.  But  to 
 be  plain  with  you,  if  you  would  but  agree  with  us  in  the 
 practising,  and  promoting  the  practice  of,  those  things  about 
 which  you  profess  to  be  agreed  in  principles,  our  differences  in 
 all  other  things  would  quickly  be  at  an  end.     The  great  con- 
 
43  A  Defence  of  the  Proposals.  [1660. 
 
 troversy  between  the  hypocrite  and  the  true  Christian, — 
 whether  we  should  be  serious  in  the  practice  of  the  religion 
 which  we  commonly  profess  ? — hath  troubled  England  more 
 than  any  other :  none  being  more  hated  and  derided  as 
 Puritans,  than  those  that  will  make  religion  their  business, 
 and  make  it  predominant  in  their  hearts  and  lives;  while 
 others  that  hate  them,  take  it  up  in  custom,  for  fashion,  or  in 
 jest,  and  use  it  only  in  subserviency  to  the  will  of  man  and 
 their  worldly  ends,  and  honour  it  with  compliments,  and 
 paint  the  skin  while  they  stab  the  heart.  Reconcile  this  dif- 
 ference, and  most  others  will  be  reconciled. 
 
 3.  Whether  this  signify  any  repentance  for  the  voluminous 
 reproaches  which  many  of  you  have  written  against  those  you 
 call  Puritans,  your  amendment  will  interpret.  That  you  will 
 give  us  liberty  in  our  family  duties  alone  is  a  courtesy  that 
 you  cannot  well  deny  a  Papist  or  Mahometan,  because  you 
 have  there  no  witnesses  of  what  they  do;  and  yet  we  shall 
 take  ourselves  beholden  for  it,  so  low  are  our  expectations. 
 But  is  there  no  duty  that  private  Christians  owe  to  one 
 another,  for  the  furthering  their  salvation,  but  only  for  their 
 several  families?  Why  may  not  those  that,  on  the  Lord's  day, 
 repeat  a  sermon  in  their  families,  admit  a  neighbour  family 
 to  be  present,  which  is  not  able  to  help  themselves  ?  A  great 
 part  of  the  families  among  the  poor  are  composed  of  such  as 
 can  neither  write  nor  read,  and  therefore  know  not  how  to 
 spend  the  Lord's  day  when  they  are  out  of  the  congregation : 
 and  a  sermon  forgotten  will  hardly  be  so  well  practised  as  if 
 it  were  remembered;  and  the  ignorant  will  hardly  remember 
 it  if  they  never  hear  it  but  once.  At  least,  methinks,  it  should 
 be  an  encouragement  to  you,  when  you  have  studied  what  to 
 say  to  the  people  (rather  than  matter  of  offence)  to  see  them 
 so  far  value  it,  as  to  desire  to  fasten  it  in  their  memories. 
 And  if  several  families  join  also  in  the  singing  of  psalms  of 
 praise  to  God,  and  caUing  on  him  for  a  blessing  on  the  min- 
 ister and  themselves,  is  this  a  crime  :  when  perhaps  most  of 
 those  families  either  cannot  pray  at  all,  or  not  with  such 
 cheerful  advantage,  by  themselves?  If  you  are  against  such 
 
1660.]  A  Defence  of  the  Proposals.  43 
 
 mutual  helps  as  these,  5'ou  are  against  the  benefit  of  the 
 people's  souls  :  the  Lord  pity  the  flocks  that  have  such  pastors! 
 If  you  are  not  against  them,  why  are  you  against  our  desires 
 of  encouragement  in  them?  Have  the  laws  of  the  land 
 secured  any  of  these  to  us  against  your  canons?  If  they 
 have,  why  have  so  many  families  formerly  been  undone,  for 
 such  exercises  as  these,  and  for  fasting  and  praying  together 
 for  the  pardon  of  their  sins  ?  To  deal  freely  with  you,  we 
 are  constrained  so  well  to  know  with  whom  we  have  to  do, 
 that  our  business  is  to  request  you  of  the  clergy,  not  to  pro- 
 voke the  law-givers  to  make  any  law  against  this :  that  it 
 may  not  become  a  crime  to  men,  to  pray  together,  and  pro- 
 voke one  another  to  love,  and  to  good  works ;  when  it  is  no 
 crime  to  talk,  and  play,  and  drink,  and  feast  together.  And 
 that  it  may  be  no  crime  to  repeat  a  sermon  together,  unless 
 you  resolve  that  they  shall  hear  none  which  is  worth  their 
 repeating  and  remembering.  And  whereas  you  speak  of 
 opening  a  gap  to  sectaries  for  private  conventicles,  and  the 
 evil  consequences  to  the  state,  we  only  desire  you  to  avoid  also 
 the  cherishing  of  ignorance  and  profaneness,  and  suppress  all 
 sectaries,  and  spare  not,  in  a  way  that  will  not  suppress  the 
 means  of  knowledge  and  godliness.  As  you  will  not  forbid 
 all  praying  or  preaching,  lest  we  should  have  sectarian  prayers 
 or  sermons,  so  let  not  all  the  people  of  the  land  be  prohibited 
 such  assistance  to  each  other's  souls,  as  nature  and  scripture 
 oblige  them  to,  and  all  for  fear  of  the  meetings  of  sectaries. 
 We  thought  the  cautions  in  our  petition  were  sufficient,  when 
 we  confined  it  subjectively  to  those  of  our  flocks,  and  objec- 
 tively to  their  duties  of  exhorting  and  provoking  one  another 
 to  love  and  to  good  tvorks,  and  of  building  up  one  another  in 
 their  most  holy  faith,  and,  only  by  religious  peaceable  means, 
 of  furthering  each  other  in  the  ways  of  eternal  life :  and  for 
 tlie  order,  they  being  not  opposite  to  church  assemblies  (but 
 subordinate,)  nor  refusing  the  guidance  and  inspection  of  their 
 pastors  (who  may  be  sometime  with  them  and  prescribe  them 
 their  work  and  way,  and  direct  their  actions,)  and  being  re- 
 sponsible for  what  they  do  or  say  (their  doors  being  open) 
 
44  A  Defence  of  the  Proposals.  [1660. 
 
 there  will  not  want  witnesses  against  tliem^  if  tliey  do  amiss. 
 And  is  not  all  this  enough  to  secure  you  against  the  fear  of 
 sectaries^  unless  all  such  helps  and  mutual  comforts  be  for- 
 bidden to  all  that  are  no  sectaries  ?  This  is  but  as  the  papists 
 do  in  another  case,  when  they  deny  people  liberty  to  read  the 
 Scriptures  lest  they  make  men  heretics  or  sectaries.  And  for 
 the  danger  of  the  state,  cannot  men  plot  against  it  in  ale- 
 houses, or  taverns,  or  fields,  or  under  pretence  of  horse  races, 
 hunting,  bowls,  or  other  occasions,  but  only  under  pretence 
 of  worshipping  God  ?  If  they  may,  why  are  not  all  men  for- 
 bidden to  feast,  or  bowl,  or  hunt,  &c.,  lest  sectaries  make 
 advantage  of  such  meetings,  as  well  as  to  fast  and  pray  ?  God 
 and  wise  men  know  that  there  is  something  more  in  all  such 
 jealousies  of  religious  duties. 
 
 §  4.  Do  you  really  desire  that  every  congregation  may  have 
 an  able,  godly  minister?  Then  cast  not  out  those  many 
 hundreds  or  thousands  that  are  approved  such,  for  want  of 
 re-ordination,  or  for  doubting  whether  diocesans,  with  their 
 chancellors,  &c.,  may  be  subscribed  to ;  and  set  not  up  igno- 
 rant ungodly  ones  in  their  places.  Otherwise  the  poor  undone 
 churches  of  Christ  will  no  more  believe  you  in  such  profes- 
 sions, than  we  believed  that  those  men  intended  the  king's 
 just  power  and  greatness,  who  took  away  his  life. 
 
 But  you  know  not  what  we  mean  by  residence,  nor  how  far 
 we  will  extend  that  word.  The  word  is  so  plain,  that  it  is 
 easily  understood  by  those  that  are  willing  :  but  he  that  would 
 not  know,  cannot  understand,  as  King  Charles  told  Mr. 
 Henderson.  I  doubt  the  people  will  quickly  find  that  you  did 
 not  understand  us.  And  yet  I  more  fear  lest  many  a  parish 
 will  be  glad  of  non-residence,  even  if  priest  and  curate  and 
 all  were  far  enough  from  them,  through  whose  fault  I  say 
 not. 
 
 §  5.  Two  remedies  you  give  us  instead  of  what  we  desired 
 for  the  reformation  of  church-communion  : 
 
 1.  You  say,  confirmation  if  rightfully  and  solemnlij  performed 
 will  alone  be  sufficient  as  to  the  point  of  instruction.  Answer ; 
 but  what  we  desired  was  necessary  to  the  right  and  solemn 
 
1660.]  A  Defence  of  the  Proposals.  45 
 
 performance  of  it.  Doth  not  any  man  that  knoweth  what 
 hath  been  done  in  England,  and  what  people  dwell  there, 
 know  that  there  are  not  more  ignorant  people  in  this  land 
 than  such  as  have  had,  and  such  as  desire  episcopal  confirma- 
 tion ?  Is  it  sufficient  in  point  of  instruction,  for  a  bishop  to 
 come  among  a  company  of  little  children  and  other  people, 
 whom  he  never  saw  before,  and  of  whom  he  never  heard  a 
 word,  and  of  whom  he  never  asketh  a  question  which  may  in- 
 form him  of  their  knowledge  or  life  :  and  presently  to  lay  his 
 hands  on  them  in  order,  and  hastily  say  over  a  few  lines  of 
 prayer,  and  so  dismiss  them?  I  was  confirmed  by  honest 
 Bishop  Morton,  with  a  multitude  more,  who  all  went  to  it  as 
 a  May-game,  and  kneeled  down,  and  he  dispatched  us  with 
 that  short  prayer  so  fast,  that  I  scarce  understood  one  word 
 he  said ;  much  less  did  he  receive  any  certificate  concerning 
 us,  or  ask  us  any  thing  which  might  tell  him  whether  we  were 
 Christians;  and  I  never  saw  nor  heard  of  much  more  done  by 
 any  English  bishop  in  his  course  of  confirmation.  If  you 
 say  that  more  is  required  in  the  rubric,  I  say  then  it  is  no 
 crime  for  us  to  desire  it. 
 
 2.  And  for  your  provision  in  the  other  rubric  against 
 scandalous  communicants,  it  enableth  not  the  minister  to  put 
 away  any  one  of  them  all,  save  only  the  malicious  that  will 
 not  just  then  be  reconciled.  Be  not  angry  with  us,  if  in  sor- 
 row of  heart,  we  pray  to  God  that  his  churches  may  have 
 experienced  pastors,  who  have  spent  much  time  in  serious 
 dealing  with  every  one  of  their  parishes  personally,  and  know 
 what  they  are  and  what  they  need,  instead  of  men  that  have 
 conversed  only  with  books,  and  the  houses  of  great  men ;  or, 
 when  they  do  sometimes  stoop  to  speak  to  the  ignorant,  do 
 but  talk  to  them  of  the  market  or  the  weather,  or  ask  them, 
 what  is  their  name. 
 
 §  6.  To  your  Answer  we  reply — those  laws  may  be  well  made 
 stricter.  They  hindered  not  the  imposition  of  a  book,  to  be 
 read  by  all  ministers  in  the  churches,  for  the  people's  liberty 
 for  dancing,  and  other  such  sports,  on  the  Lord's  day;  and 
 this  in  the  king^s  name;  to  the  ejecting  or  suspending  of  those 
 
46  A  Defence  of  the  Proposals.  [1660. 
 
 ministers  that  durst  not  read  it.  And  those  laws  which  we 
 have  may  be  more  carefully  executed.  If  you  are  ignorant 
 how  commonly  the  Lord's  day  is  profaned  in  England  by 
 sporting,  drinking,  revelling,  and  idleness,  you  are  sad  pastors 
 that  no  better  know  the  flock :  if  you  know  it,  and  desire  not 
 the  reformation  of  it,  you  are  yet  worse.  Religion  never 
 prospered  anywhere  so  much,  as  where  the  Lord's  days  have 
 been  most  carefully  spent  in  holy  exercises. 
 
 CONCERNING    CHURCH    GOVERNMENT. 
 
 §  7.  Had  you  well  read  but  Gersom,  Bucer,  Didoclavius, 
 Parker,  Baynes,  Salmasius,  Blondell,  fee,  yea,  of  the  few 
 lines  in  Bishop  Ussher's  Reduction  which  we  have  offered  you, 
 or  what  I  have  written  of  it  in  Disp.  1.  of  Church  Govern- 
 ment ;  you  would  have  seen  Just  reason  given  for  our  dissent 
 from  the  ecclesiastical  hierarchy  as  stated  in  England;  and 
 have  known  that  it  is  unlike  the  primitive  episcopacy.  But 
 if  that  which  must  convince  you,  must  be  brought  nearer 
 your  eyes,  by  God's  help  we  undertake  to  do  that  fully  when- 
 ever we  are  called  to  it. 
 
 §  8.  The  words  which  you  here  except  against,  with  admi- 
 ration, of  the  corruptions,  partialities,  tyranny,  which  Church 
 Government  by  a  single  person  is  liable  to,  was  taken  by  us 
 out  of  the  book  commonly  ascribed  to  King  Charles  himself, 
 called  Icon.  Basil.,  but  we  purposely  supprest  his  name  to  try 
 whether  you  would  not  be  as  bitter  against  his  words,  as 
 against  ours;  and  did  not  esteem  fidem  per  personas,  non 
 personas  per  fidem. 
 
 And  further  we  reply,  it  is  one  thing  for  a  bishop  to  rule 
 alone  when  there  are  no  presbyters,  or  to  rule  the  presbyters 
 themselves  alone ;  and  another  thing  when  he  hath  presbyters 
 yet  to  rule  all  the  flock  alone ;  for  by  this  means,  he  quoad 
 exercitium  at  least  degradeth  all  the  rest,  or  changeth  their 
 office,  which  is  to  guide  as  well  as  to  teach ;  as,  if  the  general 
 of  an  army,  or  the  colonel  of  a  regiment  should  rule  all  the 
 soldiers   alone,    doth   he  not  then  depose  all   his  captains. 
 
1660.]  A  Defence  of  the  Proposals.  47 
 
 lieutenants,  cornets,  corporals,  sergeants,  &c.?  But  especially, 
 it  is  one  thing  for  Ignatius  his  bishop  of  one  church  that 
 hath  but  one  altar,  to  rule  it  alone,  (though  yet  he  command- 
 eth  the  people  to  obey  their  presbyters,)  and  another  thing 
 for  an  English  diocesan  to  rule  a  thousand  such  churches 
 alone !  And  when  all  is  done,  do  they  rule  alone  indeed  ? 
 Or  doth  not  a  lay -chancellor  exercise  the  keys,  so  far  as  is 
 necessary  to  suppress  private  meetings  for  fasting  and  prayer, 
 &c.,  and  to  force  all  to  the  sacrament,  and  enforce  the  cere- 
 monies, and  some  such  things?  And  for  the  great  discipline  it 
 is  almost  altogether  left  undone.  We  are  sorry  that  you 
 should  be  able  to  be  ignorant  of  this  :  or,  if  you  know  it,  that 
 such  camels  stick  not  with  you,  but  go  down  so  easily. 
 
 INSTANCES    OF    THINGS    AMISS. 
 
 §  9.  1.  That  which  you  cannot  grant  (that  the  dioceses 
 are  so  great)  you  would  quickly  grant  if  you  had  ever  con- 
 scionably  tried  the  task  which  Dr.  Hammond  described  as  the 
 bishop's  work;  yea,  but  for  one  parish,  or  had  ever  believed 
 Ignatius  and  other  ancient  descriptions  of  a  bishop's  church. 
 
 But  is  it  faithful  dealing  with  your  brethren,  or  your  con- 
 sciences (pardon  our  freedom  in  so  weighty  a  case,)  to  dispute 
 as  though  you  made  a  bishop  but  an  archbishop  to  see  by  a 
 general  inspection  of  the  parish  pastors  that  they  do  their 
 office,  and  as  if  they  only  ruled  the  rulers  of  the  particular 
 flocks  (which  you  know  we  never  strove  against,)  when  as  no 
 knowing  Englishman  can  be  ignorant  that  our  bishops  have 
 the  sole  government  of  pastors  and  people,  having  taken  all 
 jurisdiction  or  proper  government  (or  next  all)  from  the  par- 
 ticular pastors  of  the  parishes,  to  themselves  alone?  Is  not 
 the  question  rather  as  whether  the  king  can  rule  all  the  king- 
 dom by  the  chancellor,  or  a  few  such  officers,  without  all  the 
 justices  and  mayors ;  or  whether  one  schoolmaster  shall  only 
 rule  a  thousand  schools  and  all  the  other  schoolmasters  only 
 teach  them  ?  You  know  that  the  depriving  of  all  the  parish 
 pastors  of  the  keys  of  government  is  the  matter  of  our  greatest 
 
48  A  Defence  of  the  Projjosals.  [1660. 
 
 controversies :  not  as  it  is  any  hurt  to  them,  but  to  the 
 church,  and  certain  exclusion  of  all  true  discipline.  And 
 wlietlier  the  office  of  the  bishops  of  particular  churches 
 infimi  ordinis,  vel  gradus,  be  not  for  personal  inspection  and 
 ministration,  as  well  as  the  office  of  a  schoolmaster  or  phy- 
 sician, you  will  better  know  when  you  come  to  try  it  faith- 
 fully, or  answer  fearfully  for  unfaithfulness.  We  know  that 
 the  knowing  Lord  Bacon,  in  his  Considerations,  saith  so  as 
 well  as  we. 
 
 And  for  what  you  say  of  suffragans,  you  know  there  are 
 none  such. 
 
 §  10.  2.  We  are  glad  that  in  so  great  a  matter  as  lay- 
 chancellors'  exercise  of  the  keys  in  excommunications  and 
 absolutions,  you  are  forced  plainly,  and  without  any  excuse, 
 to  confess  the  errors  of  the  way  of  government.  And  let 
 this  stand  on  record  before  the  world  to  justify  us  when  we 
 shall  be  silenced,  and  reproached  as  schismatics,  for  the  desir- 
 ing of  the  reformation  of  such  abuses,  and  for  not  swearing 
 canonical  obedience  to  such  a  government. 
 
 §  11.  3.  And  you  have  almost  as  little  to  say  in  this  case. 
 Mark,  reader,  that  we  must  all  be  silenced,  and  cast  out  of  our 
 offices,  if  we  subscribe  not  to  the  book  of  ordination  ex  animo, 
 as  having  nothing  contrary  to  the  word  of  God ;  and  the  very 
 preface  of  that  beginneth  with  the  affirmation  of  this  distinc- 
 tion of  orders,  offices,  functions,  from  the  apostles'  days,  and 
 one  of  the  prayers  ascribeth  it  to  the  Spirit  of  God ;  and  yet 
 now  it  is  here  said  that,  whether  a  bishop  be  a  distinct  order 
 from  a  presbyter  or  not,  is  none  of  the  questions.  That  must 
 be  none  of  the  question  when  the  king  calleth  them  to  treat 
 for  a  reconciliation  or  unity,  which  will  be  out  of  question 
 against  us  when  we  are  called  to  subscribe,  or  are  to  be  for- 
 bidden to  preach  the  gospel ! 
 
 And  let  what  is  here  confessed  for  presbyters'  assistance  in 
 ordination,  stand  on  record  against  them  when  it  is  neglected 
 or  made  an  insignificant  ceremony. 
 
 §  12.  4.  In  the  last  also  you  give  up  your  cause,  and  yet 
 it's  well  if  you  will  amend  it.      Whether  the  canons  be  laws 
 
 i 
 
1660.]  A  Defence  of  the  Proposals.  49 
 
 let  the  lawyers  judge  :  and  whether  all  the  bishops'  Books  of 
 Articles  (as  against  making  Scripture  our  table  talk,  and 
 many  such  others)  be  either  laws,  or  according  to  law,  let  the 
 world  judge. 
 
 THE    REMEDIES    OFFERED    FOR    REFORMING    THESE    EVILS. 
 
 §  13.  1.  Whereas  to  avoid  all  exception,  or  frustrating 
 contentions  or  delays,  we  offered  only  Bishop  Ussher's  Plat- 
 form (subscribed  also  by  Dr.  Holdsworth)  that  the  world 
 might  see  that  it  is  episcopacy  itself  that  we  plead  for ;  you 
 tell  us  that  it  was  formed  many  years  before  his  death,  and  is 
 not  consistent  with  two  other  of  his  discourses:  in  which 
 either  you  would  intimate  that  he  contradicteth  himself,  and 
 could  not  speak  consistently,  or  that  he  afterward  retracted 
 tliis  Reduction.  For  the  first,  we  must  believe  that  many  men 
 can  reconcile  their  own  writings,  when  some  readers  cannot, 
 as  better  understanding  themselves  than  others  do;  and  that 
 this  reverend  bishop  was  no  such  raw  novice,  as  not  to  know 
 when  he  contradicted  himself  in  so  public  and  practical  a 
 case,  as  a  frame  of  church  government ;  nor  was  he  such  a 
 hypocrite  as  to  play  fast  and  loose  in  the  things  of  God  :  but 
 upon  debate  we  undertake  to  vindicate  his  writings  from  this 
 aspersion  of  inconsistency ;  only  you  must  not  take  him  to 
 mean  that  all  was  well  done,  which,  as  an  historian,  he  saith 
 was  done.  And  as  to  any  retraction,  one  of  us  (myself)  is 
 ready  to  witness  that  he  owned  it  not  long  before  his  death, 
 as  a  collection  of  fit  terms  to  reconcile  the  moderate  in 
 these  points,  and  told  him  that  he  offered  it  the  late 
 king. 
 
 And  whereas  you  tell  us  that  the  conforming  of  suffragans 
 to  rural  deaneries,  and  other  such,  are  his  private  conceptions, 
 destitute  of  any  testimony  of  antiquity,  we  answer — No 
 marvel,  when  rural  deaneries  were  unknown  to  true  antiquity, 
 and  when  in  the  ancientest  church,  every  church  had  its 
 proper  bishop,  and  every  bishop  but  one  church,  that  had  also 
 but  one  altar.    But  surely  the  chorepiscopi  were  no  strangers 
 
 E 
 
50  A  Defence  of  the  Proposals.  [1C60. 
 
 to  antiquity,  as  may  appear  (before  the  Council  at  Nice)  in 
 Concil.  Ancyraii.  Can.  12,  and  in  Concil.  Antiochin.  Can.  10,  &c. 
 It  was  unknown  in  the  days  of  Ignatius  and  Justin  Martyr, 
 that  a  church  should  he  as  large  as'  a  rural  deanery,  con- 
 taining a  dozen  churches  with  altars,  that  had  none  of  them 
 peculiar  bishops :  but  it  was  not  strange  then  that  every 
 church  had  a  bishop ;  and  if  it  were  rural,  a  chorepiscopus. 
 As  also  you  may  gather  even  from  Clemens  Romanus. 
 
 The  quarrel  which  you  pick  with  the  archbishop's  Reduction 
 for  not  naming  the  king,  as  if  he  destroyed  his  supremacy,  is 
 such  as  a  low  degree  of  charitj^,  with  a  little  understanding, 
 might  easily  have  prevented.  Either  you  know  that  it  is  the 
 power  of  the  keys,  (called  spiritual  and  proper  ecclesiastical,) 
 and  not  the  coercive  power  circa  ecclesiastica,  which  the 
 archbishop  speaketh  of,  and  all  our  controversy  is  about,  or 
 you  do  not  know  it.  If  you  do  know  it,  either  you  think 
 this  power  of  the  keys  is  resolved  into  the  king,  or  hot :  if  you 
 do  think  so,  you  differ  from  the  king,  and  from  all  yourselves 
 that  ever  we  talked  with,  and  you  contradict  all  protestant 
 princes,  that  have  openly  disclaimed  any  such  power,  and 
 published  this  to  the  world,  to  stop  the  mouths  of  calumniat- 
 ing papists  :  and  we  have  heard  the  king,  and  some  of  you 
 disclaim  it :  and  how  can  you  then  fitly  debate  these  contro- 
 versies, that  differ  from  all  protestant  kings,  and  from  the 
 church  !  But  if  you  yourselves  do  not  so  think,  had  you  a  pen 
 that  would  charge  the  archbishop  for  destroying  the  king's 
 supremacy,  for  asserting  nothing  but  wliat  the  king  and  you 
 maintain  ?  And  if  you  knew  not  that  this  spiritual  power  of 
 the  keys,  as  distinct  from  magistratical  coercive  power,  is  the 
 subject  of  our  controversy,  we  dispute  to  good  purpose  indeed 
 with  men  that  know  not  what  subject  it  is  that  we  are  to 
 dispute  about !  So  that  which  way  soever  it  go,  you  see 
 how  it  is  like  to  fall ;  and  how  men  that  are  out  of  the  dust 
 and  noise  will  judge  of  our  debates.  And  here  we  leave  it  to 
 the  notice  and  observation  of  posterity,  upon  the  perusal  of 
 all  your  exceptions,  how  little  the  English  bishops  had  to 
 say   against  the  form  Of  primitive  episcopacy  contained   in 
 
 A 
 
IGGO.]  A  Defence  of  the  Proposals.  51 
 
 Archbishop  Ussher's  Reduction,  in  the  day  when  they  rather 
 choose  the  increase  of  our  divisions,  the  silencing  of  many 
 hundred  faithful  ministers,  the  scattering  of  the  flocks,  the 
 afflicting  of  so  many  thousand  godly  Christians,  than  the 
 accepting  of  this  primitive  episcopacy ;  which  was  the  expe- 
 dient which  those  called  presbyterians  ofl^ered,  never  once 
 speaking  for  the  cause  of  presbytery;  and  what  kind  of 
 peacemakers  and  conciliators  we  met  with,  when  both  parties 
 were  to  meet  at  one  time  and  place  with  their  several  conces- 
 sions for  peace  and  concord  ready  drawn  up,  and  the  presby- 
 terians in  their  concessions  laid  by  all  their  cause,  and 
 proposed  an  archbishop's  frame  of  episcopacy  :  and  the  other 
 side  brought  not  in  any  of  their  concessions  at  all,  but  only 
 unpeaceably  rejected  all  the  moderation  that  was  desired. 
 
 Lastly,  they  here  desire  it  may  be  observed  that  in  this 
 Reduction,  archiepiscopacy  is  acknowledged :  and  we  shall 
 also  desire  that  it  may  be  observed,  that  we  never  put  in  a 
 word  to  them  against  archbishops,  metropolitans  or  primates, 
 and  yet  we  are  very  far  from  attaining  any  peace  with  them. 
 
 And  we  desire  that  it  may  be  observed  also,  that  under- 
 standing with  whom  we  had  to  do,  we  offered  them  not  that 
 which  we  approved  ourselves  as  the  best,  but  that  which  we 
 would  submit  to,  as  having  some  consistency  with  the  disci- 
 pline and  order  of  the  church,  which  was  our  end. 
 
 OF    THE    SUPER-ADDED    PARTICULARS. 
 
 §  14.  1.  This  is  scarce  serious:  the  primate's  suffragans 
 or  chorepiscopi  are  rural  deans,  or  as  many  for  number :  the 
 suffragans  you  talk  of  by  law  are  other  things,  about  sixteen 
 in  all  the  land.  The  king's  power  is  about  the  choice  of 
 them  as  human  officers;  but,  as  pastors  of  the  church  or 
 bishops,  the  churches  had  the  choice  for  a  thousand  years 
 after  Christ,  through  most  of  the  Christian  world.  And 
 what  if  it  be  in  the  king's  power :  is  it  not  the  more  reason- 
 able that  the  king  be  petitioned  to  in  the  business?  The 
 king  doth  not  choose  every  rural  dean  himself:  and  is  it  any 
 
 E   2 
 
52  A  Defence  of  the  Proposals.  [1660. 
 
 more  destructive  of  his  power  to  do  it  by  the  synods^  than 
 by  the  diocesan  ?  This  use  the  name  and  power  of  kings  is 
 made  of  by  some  kind  of  men,  to  make  a  noise  against  all 
 that  cross  their  domination^  but  all  that  is  exercised  by 
 themselves  is  no  whit  derogatory  to  royalty.  And  yet  how 
 many  men  have  been  excommunicated  for  refusing  to  answer 
 in  the  Chancellors'  courts_,  till  they  profess  to  sit  there  by 
 the  king's  authority? 
 
 §  15.  We  much  doubt  whether  you  designed  to  read  the 
 archbishop's  Reduction  when  you  answered  our  papers.  If 
 you  did  not,  why  would  you  choose  to  be  ignorant  of  what 
 you  answered,  when  so  light  a  labour  might  have  informed 
 you  ?  If  you  did,  how  could  you  be  ignorant  of  what  we 
 meant  by  Associations,  when  you  saw  that  such  as  our  rural 
 deaneries  was  the  thing  spoken  of,  and  proposed  by  the  Reduc- 
 tion ?  '  And  1 .  Are  the  rural  deaneries,  think  you,  without 
 the  king's  authority  ?  If  not,  what  mean  you  by  such  inti- 
 mations, unless  you  would  make  men  believe  that  we  breathe 
 treason,  as  oft  as  we  breathe,  as  the  soldier  charged  the 
 countryman  for  whistling  treason,  when  he  meant  to  plunder 
 him?  2.  And  Avhat  though  associations  may  not  be  entered 
 into  without  the  king's  authority  :  do  you  mean  that  there- 
 fore we  may  not  thus  desire  his  authority  for  them  ?  If  you 
 do  not,  to  what  sense  or  purpose  is  this  answer?  Sure  we 
 are,  that  for  three  hundred  years,  when  magistrates  were  not 
 Christian,  there  was  preaching,  prayers,  and  associating  in 
 particular  churches  hereunto  without  the  king's  authority, 
 and  also  associating  in  synods :  and  after  that,  for  many  a 
 hundred  year,  the  Christian  magistrates  confirmed  and  over- 
 ruled such  associations,  but  never  overthrew  them,  or  forbad 
 them. 
 
 §  16.  But  the  apostles  of  Christ,  and  all  his  churches  for 
 many  hundred  years,  thought  all  these  subscriptions  and 
 oaths  unnecessary ;  and  never  prescribed,  nor  required  either 
 them  or  any  such ;  so  unhappy  is  the  present  church  in  the 
 happy  understandings  of  these  men  of  yesterday,  that  are 
 wiser  than  Christ,  his    apostles,  and    universal  church,  and 
 
1660.]  A  Defence  of  the  Proposals.  53 
 
 have  at  last  found  out  these  necessary  oaths  and  subscrip- 
 tions. And  you  are  not  quite  mistaken :  necessary  they  are, 
 to  set  up  those  that  shall  rule  by  constraint  as  lords  over 
 God's  heritage^  and  necessary  engines  for  the  dividing  and 
 persecuting  of  the  church.  But  judge  thou,  O  Lord^  accord- 
 ing to  thy  righteousuess_,  in  the  day  which  is  coming  ! 
 
 But  the  examples  of  corporations  and  colleges  are  brought 
 in,  who  prevent  ofiFences  by  subscriptions  and  oaths.  And 
 even  so  hath  Christ  (whose  spirit  would  impose  nothing  on 
 the  churches  but  things  necessary)  appointed  a  vow  and 
 solemn  covenant  to  be  the  way  of  entrance  into  his  church : 
 and  the  apish  spirit  which  followeth  him  (to  counterwork 
 him)  by  the  addition  of  human  churches,  sacraments,  and 
 ordinances,  doth  also  imitate  him  in  making  their  oaths  and 
 promises  necessary  to  engage  men  to  their  service  and  insti- 
 tutions, as  Christ  hath  made  baptism  necessary  to  engage  us 
 to  his  ser^dce  and  histitutions.  And  your  arguments  for 
 diocesans  are  so  weak,  that  we  wonder  not  that  you  think 
 both  oaths,  subscriptions,  prisons,  confiscations,  and  banish- 
 ments, necessary  to  enforce  them. 
 
 What  you  add  of  such  persons  as  have  themselves  enacted 
 conditions  of  their  co77inmnion  not  wai'r anted  by  law,  we 
 understand  not :  either  the  law  warranteth  men  to  own  Christ 
 for  their  Saviour,  and  to  own  their  own  membership  in  the 
 particular  church  which  they  demand  constant  communion 
 with,  or  it  doth  not.  If  it  do  not,  we  have  reason  to  desire 
 more  than  is  warranted  by  that  law.  If  it  do,  you  should 
 have  done  well  to  instance  what  persons  and  what  exactions 
 you  mean.  If  you  speak  this  of  all  the  churches  of  the  land 
 that  dislike  your  prelacy,  it  is  too  gross  an  untruth  to  have 
 been  uttered  in  the  light.  If  you  speak  only  of  some 
 persons  or  parties,  that  is  no  reason  why  others  should  be 
 deprived  of  their  liberty  and  ministry.  Nor  indeed  is  it 
 good  arguing  that  such  oaths  and  subscriptions  as  the  church 
 of  old  did  never  know,  may  be  imposed  by  the  laws  of  men, 
 because  some  brethren  have  lately  required  such  conditions 
 of  their  communion,  as  are  imposed  by  the  laws  of  God. 
 
54  A  Defence  of  the  Proposals.  [16C0. 
 
 But  let  us  prevail  with  you  to  drive  tliis  no  further  than  the 
 personSj  whoever  they  be,  did  drive  it  whom  you  blame : 
 their  utmost  penalty  on  the  refusers  of  their  conditions  was 
 non-communion  with  them ;  a  thing  which  many  of  you 
 voluntarily  choose.  Let  tins  be  all  our  penalty  for  refusing 
 your  oaths  and  subscriptions  (if  we  can  get  no  better  from 
 you :)  but  shall  we  be  silenced,  imprisoned,  confiscated,  banished, 
 for  refusing  your  oaths  and  subscriptions,  because  somebody 
 imposed  things  which  the  law  allowed  not  in  order  to  their 
 own  communion?     These  are  no  fit  proportions  of  justice. 
 
 §  17.  Out  of  your  own  mouths  then  is  your  government  con- 
 demned. What  act  of  parliament  ratified  your  canons? 
 What  law  imposed  altars,  rails,  and  the  forcing  of  ministers 
 to  read  the  book  for  dancing  on  the  Lord's  days  ?  Or  what 
 law  did  ratify  many  articles  of  your  visitation  books?  And 
 did  the  laws  sufficiently  provide  for  all  those  poor  ministers 
 that  were  silenced  or  suspended  for  not  reading  the  dancing 
 book,  or  any  such  things?  What  the  better  were  all  those 
 for  the  laws  that  were  silenced,  or  driven  into  foreign  lands  ? 
 But  pei'haps  the  laws  will  provide  for  us  indeed  as  you  desire. 
 
 CONCERNING    THE    LITURGY. 
 
 §  18.  1.  The  doctrine  is  sound.  But  the  apocryphal 
 matter  of  your  lessons  in  Tobith,  Judith,  Bell  and  the  Dragon, 
 &c.,  is  scarce  agreeable  to  the  Word  of  God.^ 
 
 2.  W^hether  it  be  fitly  suited,  let  our  exceptions  and  other 
 papers  be  heard  before  your  judgment  go  for  infallible. 
 
 3.  What  men's  prayers  you  take  your  measure  or  en- 
 couragement from,  we  know  not :  but  we  are  sure  that  if  all 
 the  common  prayers  be  twice  a  day  read,  the  time  for  psalms 
 and  sermons  will  be  short.  And  y^t  were  they  free  from 
 disorder  and  defectiveness  in  matter,  we  could  the  better 
 bear  with  the  length,  though  other  prayers  and  sermons  were 
 partly  excluded  by  them. 
 
 ^  This  is  spoken  of  the  old  Common  Prayer  Book,  and  not  of  the  new, 
 ■where  the  doctrine  in  point  of  infants'  salvation  is  changed. 
 
16G0.]  A  Defence  of  the  Proposals.  55 
 
 4.  Though  we  live  in  the  same  country,  we  scarce  differ 
 any  where  more  than  in  our  very  experiences.  Our  experi- 
 ence unresistably  convinceth  us,  that  a  continued  prayer  doth 
 more  to  help  most  of  the  people  and  carry  on  their  desires, 
 than  turning  almost  every  petition  into  a  distinct  prayer;  and 
 making  prefaces  and  conclusions  to  be  near  half  the  prayers. 
 And  if  the  way  of  prayer  recorded  in  Scripture  (even  in  the 
 Jews'  church,  where  infirmity  might  be  pleaded  more  than 
 now)  were  such  as  yours,  we  shall  say  no  more  in  that 
 against  it :  but  if  it  were  not,  be  not  wise  then  overmuch. 
 
 5.  We  are  content  that  the  liturgy  have  such  repetitions  as 
 the  scriptures  have,  so  it  may  have  no  other !  And  we  are 
 content  that  all  extemporate  prayer  be  restrained  which  is 
 guilty  of  as  much  tautology  and  vain  repetition  as  the  liturgy 
 is  :  if  this  much  will  satisfy  you  we  are  agreed. 
 
 6.  Nor  are  we  against  any  such  responsals  as  are  fit  to  the 
 ends  you  mention  :  if  ours  are  all  such  (upon  impartial  exami- 
 nation) let  them  stand. 
 
 7.  But  the  question  is,  1.  Whether  the  Greek  and  Latin 
 Churches  in  the  three  first  ages,  or  those  of  later  ages,  be 
 more  imitable  ?  2.  And,  whether  the  other  reformed  churches 
 have  not  more  imitated  the  ancientest  of  those  churches, 
 though  we  have  more  imitated  the  latter  and  more  corrupt? 
 3.  And,  whether  our  first  work  be  to  stop  the  papists'  mouths 
 by  pleasing  them  or  coming  too  near  them,  when  we  know 
 they  that  are  likest  them  m  all  their  corruptions  please  them 
 best?  Yet  are  we  not  for  any  unnecessary  diflPerence  from 
 them,  or  afibctation  of  causeless  singularity. 
 
 As  to  the  reformed  churches'  testimony  of  our  liturgy,  shall 
 their  very  chari+y  become  our  snare  ?  If  they  had  liked  our 
 form  of  prayers  best,  they  would  some  of  them  have  imitated  us. 
 And  our  martyrs  no  doubt,  they  honoured  as  we  do,  not  as 
 suflfering  for  the  modes  and  ceremonies  of  that  book,  as  oppo- 
 site to  the  reformed  churches'  mode  (for  so  they  suffered  not) ; 
 but  as  suffering  for  the  sound  doctrine  and  true  worship  of 
 the  Protestants,  as  opposite  to  Popery  and  the  mass. 
 
 §  19.  Your    reasons    to  prove  your  impositions   not  too 
 
56  A  Defence  of  the  Proposals.  [1660. 
 
 rigorous^  are  1.  Because  tliey  are  by  law :  if  we  tell  you  that 
 so  is  the  Spanish  Inquisition,  you'll  say,  we  compare  our  law- 
 givers to  the  Spaniards  :  if  we  say  that  your  new  mentioned 
 martyrs  weie  burnt  by  law  in  England,  you'll  say  that  we 
 compare  them  to  Papists.  But  all  these  are  laws  :  and  so 
 are  those  in  reformed  countries  which  are  against  bishops  and 
 ceremonies :  do  you  therefore  think  them  not  too  rigorous  ? 
 2.  Your  other  reason  is  that  the  rigour  is  no  more  than  is 
 necessary  to  make  the  imposition  effectual.  You  never  spake 
 words  more  agreeable  to  your  hearts,  as  far  as  by  your  prac- 
 tices we  can  judge  of  them.  Either  you  mean  effectual  to 
 change  men's  judgments,  or  effectual  to  make  them  go 
 against  their  judgments,  or  effectual  to  rid  them  out  of  the 
 land  or  world.  The  first  you  know  they  are  unfit  for;  if  you 
 think  otherwise,  would  you  that  your  judgments  should  have 
 such  kind  of  helps  to  have  set  them  right  ?  The  second  way 
 they  will  be  effectual  with  none  but  wicked  men  and  hypo- 
 crites, who  dare  sin  against  their  consciences  for  fear  of  men  : 
 and  is  it  worth  so  much  ado  to  bring  the  children  of  the 
 devil  into  your  church  ?  The  third  way  of  efficacy,  is  but  to 
 kill  or  banish  all  the  children  of  God  that  are  not  of  your 
 opinion :  for  it  is  they  that  dare  not  sin  against  conscience 
 whatever  they  suffer :  and  this  is  but  such  an  efficacy  as  the 
 Spanish  Inquisition  and  Queen  Mary's  bonfires  had,  to  send 
 those  to  God  whom  the  world  is  not  worthy  of.  You  know 
 every  man  that  is  true  to  his  God  and  his  conscience,  will 
 never  do  that  which  he  taketh  to  be  sin,  till  his  judgment  is 
 changed :  and  therefore,  with  such,  it  can  be  no  lower  than 
 blood,  or  banishment,  or  imprisonment  at  least,  that  is  the 
 efficacy  which  you  desire  :  and  if  no  such  rigour  be  too  much,  its 
 pity  the  French,  that  murdered  30,000  or  40,000  at  their 
 Bartholomew  days,  or  as  Dr.  Peter  Moulin  saith,  100,000 
 within  a  few  weeks,  and  the  Irish  that  murdered  200,000  had 
 not  a  better  cause :  for  they  took  the  most  effectual  way  of 
 rigour. 
 
 But  when  God  maketh  inquisition  for  the  blood  of  his  ser- 
 vants, he  will  convince  men  that  such  rigour  was  too  much. 
 
1660.]  A  Defence  of  the  Proposals.  57 
 
 and  that  their  wrath  did  not  fulfil  his  righteousness.  You 
 shew  your  kindness  to  men's  praying  in  the  pulpit  without 
 your  book :  make  good  what  you  say_,  that  such  praying  is  of 
 no  great  antiquity  and  we  will  never  contradict  you  more  ! 
 Or  if  we  prove  it  not  the  ancientest  way  of  praying  in  the 
 Christian  churchy  we  will  give  you  leave  to  hang,  or  banish  us, 
 for  not  subscribing  to  the  Common  Prayer  Book  :  which  the 
 apostles  used,  and  which  was  imposed  on  the  church  for  some 
 hundred  years.  But  it  seems  you  think  that  we  are  beholden 
 to  mere  sufferance  without  law  or  canon  for  conceived  prayers  • 
 How  long  then  it  will  be  suffered  we  know  not,  if  we  must 
 live  by  j-our  patience. 
 
 §  20.  It  seemeth  that  our  converse  and  yours  much  differ  : 
 the  most  that  we  know  or  meet  with  had  rather  be  without  the 
 liturgy :  and  you  say,  that  the  people  are  generally  well  satisfied 
 with  it.  By  this  time  they  are  of  another  mind.  If  it  were 
 so  we  take  it  for  no  great  honour  to  it ;  considering  what  the 
 greater  number  are  in  most  places,  and  of  what  lives  those 
 persons  are  (of  our  parishes  and  acquaintance  generally  or  for 
 the  most  part)  who  are  for  it :  or  what  those  are  that  are 
 against  it,  and  whom  for  its  sake  you  desire  your  effectual 
 rigour  may  be  exercised  against.  The  Lord  prepare  them  to 
 undergo  it  innocently ! 
 
 §  21.  Doth  there  need  no  more  to  be  said  for  the  ceremo- 
 nies ?  How  little  will  satisfy  some  men's  consciences  !  Lawful 
 authority  hath  in  other  countries  cast  out  the  same  bishops  and 
 ceremonies  which  are  here  received.  Doth  it  follow  that  they 
 aregood  in  one  country,  and  disorderly  and  undecent  in  another? 
 or  that  our  authority  only  is  infallible  in  judging  of  them  ? 
 
 Is  not  God's  worship  perfect  without  our  ceremonies,  in  its 
 integrals  as  well  as  its  essentials? 
 
 As  for  circumstantials  when  you  saw  us  allow  of  them,  you 
 need  not  plead  for  them  as  against  us.  But  the  question  is, 
 whether  our  additions  be  not  more  than  circumstances. 
 
 §  22.  We  suppose  that  you  give  all  to  the  cross  in  baptism 
 which  is  necessary  to  a  human  sacrament  :  and  this  we  are 
 ready  to  try  by  just  dispute. 
 
58  A  Defence  of  the  Proposals.  [1G60, 
 
 Whea  you  say  that  never  was  moral  efficacy  ascribed  to 
 them,  you  seem  to  g;ive  up  all  your  cause :  for  by  denying 
 this  ascribed  efficacy,  you  seem  to  grant  them  unlawful  if  it 
 be  so :  and  if  it  be  not  so  let  us  bear  the  blame  of  wronging 
 them.  The  informing  and  exciting  the  dull  mind  of  man  in 
 its  duty  to  God,  is  a  moral  effect  from  moral  efficacy.  But 
 the  informing  and  exciting  the  dull  mind  of  man^  in  its  duty 
 to  God,  is  an  effect  ascribed  to  our  ceremonies  :  ergo.,  a 
 moral  effect  from  moral  efficacy  is  ascribed  to  our  ceremonies. 
 The  major  cannot  be  denied  by  any  man  that  krowetli  what 
 a  moral  effect  and  efficacy  is :  that  which  worketh  \).oi per  moclum 
 natures  in  gejiere  causae  efficientis  naturalis  only,  but  per 
 modum  objecti,  vel  in  genere  causae  finalis,  upon  the  mind  of 
 man,  doth  work  morally  :  but  so  do  our  ceremonies  :  ergo — 
 sure  the  Arminians  that  deny  all  proper  physical  operations 
 of  God's  Spirit,  as  well  as  his  Word,  and  reduce  all  to  moral 
 efficacy,  will  not  say  that  ceremonies  have  such  a  physical 
 efficacy  more  than  moral.  And  if  not  so,  the  good  effects 
 here  mentioned  can  be  from  no  lower  efficacy  than  moral. 
 And  the  minor  which  must  be  denied,  is  in  the  words  of  the 
 preface  to  the  Common  Prayer  Book,  and  therefore  undeni- 
 able. The  Word  of  God  itself  worketh  but  moraliter  pro- 
 ponendo  objectum,  and  so  do  our  ceremonies. 
 
 §  23.  There  is  a  great  difference  between  sacramental  cere- 
 monies, and  mere  circumstances,  which  the  reformed  churches 
 keep.  These  we  confound  not,  and  could  have  wished  you 
 would  not.  Our  cross  in  baptism  is  a  dedicating  sign,  (saith 
 the  canon)  or  transient  image,  made  in  token  that  this  child 
 shall  not  be  ashamed  of  Christ  crucified,  but  manly  fight 
 under  his  banner  against  the  flesh,  the  world,  and  the  devil, 
 and  continue  Christ's  faithful  servant  and  soldier  to  his  life's 
 end.  So  that  1.  It  is  a  dedicating  sign,  performed  by  the 
 minister,  and  not  by  the  person  himself,  as  a  bare  professing 
 sign  is.  3.  It  engageth  the  party  in  a  relation  to  Christ  as 
 his  soldier  and  servant.  3.  And  in  the  duties  of  this  rela- 
 tion against  all  our  enemies,  as  the  sacramentum  militare  doth 
 a  soldier  to  his  general ;  and  that  in  plainer  and  fuller  words 
 
1660.]  A  Defence  of  the  Proposals.  59 
 
 than  are  annexed  to  baptism.  4.  And  it  is  no  other  than  the 
 covenant  of  grace  or  of  Christianity  itself,  which  this  sacra- 
 ment of  the  cross  doth  enter  us  into,  as  baptism  also  doth. 
 It  is  not  made  a  part  of  baptism,  nor  called  a  sacrament,  but 
 as  far  as  we  can  judge,  made  essentially  a  human  sacrament 
 adjoined  to  baptism.  The  reformed  churches  which  use  the 
 cross,  we  mean  the  Lutherans,  yet  use  it  not  in  this  manner. 
 
 §  24.  This  is  but  your  unproved  assertion,  that  the  fault 
 was  not  in  the  ceremonies,  but  in  the  contenders  :  we  are  ready 
 to  proA^e  the  contrary  :  bat  if  it  had  been  true,  how  far  are 
 you  from  Paul's  mind,  expressed  Rom.  xivar.d  xv;  and  1  Cor. 
 viii.  You  will  let  your  weak  brother  perish,  and  spare  not, 
 so  you  can  but  charge  the  fault  on  himself;  and  lay 
 stumbling  blocks  before  him,  and  then  save  him  by  your 
 eflPectual  rigour,  by  imprisonment  or  punishment. 
 
 §  25.  Those  seem  a  few  to  you  that  seem  many  to  us.  Had 
 it  been  but  one  hundred  such  as  Cartwright,  Amesius,  Brad- 
 shaw,  Parker,  Hildersham,  Dod,  Nicolls,  Langley,  Paget, 
 Hering,  Baynes,  Bates,  Davenport,  Hooker,  Wilson,  Cotton, 
 Norton,  Shephard,  Cobbet,  Ward,  &c.,  they  had  been  enough 
 to  have  grieved  the  souls  of  many  thousand  godly  Christians  ; 
 and  enough  for  any  one  of  the  reformed  churches,  had  they 
 possessed  them,  to  have  glorified  in  ;  and  many  far  meaner 
 are  yet  the  glory  of  the  ancient  churches,  and  called,  and 
 reverenced  as  fathers.  But  we  doubt  this  same  spirit  will 
 make  you  think  that  many  hundred  more  are  but  a  few  to  be 
 silenced  ere  long.  And  then  your  clemency  will  comfort  the 
 poor  people  that  have  ignorant  or  deboist  readers  instead  of 
 ministers  (for  too  many  such  we  have  known,)  that  it  was 
 their  pastors'  faults  that  obstinately  refused  to  conform,  when 
 they  had  promised  it ;  that  is,  that  repented  of  the  sin  of 
 their  subscription  when  they  discerned  it :  and  had  they 
 never  been  ignorant  enough  to  subscribe,  they  had  never 
 entered  :  and  the  many  hundreds  which  you  thus  keep  from 
 the  ministry,  you  make  nothing  of 
 
 §  26.  Whether  diocesans  be  a  lawful  authority  as  claim- 
 ing spiritual  government,  and  how  far  men  may  own  them 
 
60  A  Defence  of  the  Proposals.  [1660. 
 
 even  in  lawful  things,  are  controversies  to  be  elsewhere 
 managed.  We  justify  no  man's  leaving  his  ministry  upon  the 
 refusal  of  anything  but  what  he  judged  unlawful,  yea,  and 
 what  was  really  so. 
 
 §  27.  Whether  any  offence  were  given  (though  not  enough 
 to  warrant  separation)  let  our  argumentations  on  both  sides 
 declare.  The  said  declaration  of  the  church's  sense  is  not 
 the  smallest  part  of  the  scandal.  Calling  a  human  sacra- 
 ment indifferent,  or  no  sacrament,  proveth  it  not  to  be  as  it  is 
 called.  That  the  Nonconformists  were  the  cause  of  separation, 
 who  did  most  against  it,  is  easily  said,  and  as  easily  proved  as 
 the  Arians  proved  that  the  Orthodox  were  the  cause  of  the 
 schism  of  the  Luciferans  who  separated  from  the  church  for 
 receiving  the  Arians  too  easily  to  communion. 
 
 §  28.  Church  matters  in  this  much  differ  from  civil 
 matters;  and  it  is  one  thing  to  change  a  church  custom  when 
 it  dangerously  prevaileth  to  corrupt  men's  understandings, 
 and  another  thing  when  there  is  no  such  danger.  So  Heze- 
 kiah  thought  when  he  destroyed  the  brazen  serpent,  and  Paul 
 (who  before  circumcised  Timothy)  when  he  said,  if  ye  be 
 circumcised  Christ  shall  profit  you  nothing.  Could  men 
 have  foreseen  that  the  primacy  of  the  Bishop  of  Rome  in  the 
 imperial  churches,  would  have  been  sublimated  to  such  a 
 challenged  supremacy  over  all  the  Christian  world,  we  sup- 
 pose the  ancients  would  have  held  it  their  duty  to  have 
 removed  the  primacy  to  some  other  seat. 
 
 §  29.  According  to  your  councils  will  you  be  judged  of 
 God?  The  not-abating  of  the  impositions  is  the  casting  off 
 many  hundreds  of  your  brethren  out  of  the  ministry,  and  of 
 many  thousand  Christians  out  of  your  communion.  But  the 
 abating  of  the  impositions,  will  so  offend  you,  as  to  silence  or 
 excommunicate  none  of  you  at  all.  For  e.g.  we  think  it  a 
 sin  to  subscribe,  or  swear  canonical  obedience,  or  use  the 
 transient  image  of  the  cross  in  baptism,  and  therefore  these 
 must  cast  us  out.  But  you  think  it  no  sin  to  forbear  them, 
 if  the  magistrate  abate  them,  and  therefore  none  of  you  will 
 be  cast  out  by  the  abatement.     But  it  seemeth  that  your 
 
1660.]  A  Defence  of  the  Proposals.  61 
 
 charity  judgeth  the  bare  displeasing  of  your  appetite  to  the 
 ceremonies,  is  a  greater  evil  than  the  silencing  and  excom- 
 municating all  us,  your  poor  brethren,  though  our  imprison- 
 ment follow.  Nay,  this  is  not  all ;  for  your  displeasure  will 
 be  only  that  another  man  subscribeth  not,  crosseth  not,  &c., 
 while  you  may  do  it  yourselves  as  much  as  you  please. 
 
 Whether  the  casting  out  of  so  many  ministers  and  Chris- 
 tians, for  such  things,  do  more  subserve  the  said  ends  of 
 public  government,  than  the  forbearance  would  do,  if  you 
 know  not,  we  leave  you  to  God^s  conviction.  As  also 
 whether  these  things  be  well  imposed,  and  men's  obedience  to 
 authority,  and  the  peace  of  the  church,  and  its  uniformity  or 
 unity^  be  well  and  justly  laid  upon  them.  Such  concessions 
 indeed  might  bear  you  out  far. 
 
 CONCERNING    PARTICULAR    CEREMONIES. 
 
 §  30.  Why  then  is  it  not  as  meet  that  one  gesture  be  used 
 by  all  in  singing  psalms  or  hearing  sermons  ?  Why  doth  the 
 minister  stand  in  prayer,  even  in  the  sacrament  prayer,  while 
 the  people  kneel  ?  We  speak  against  none  of  your  liberty  in 
 using  either  kneeling,  or  holy  days,  and  perhaps  some 
 of  us  mean  to  use  both  ourselves;  but  only  beseech  you 
 that  they  may  be  no  more  imposed  than  the  ancient  church 
 imposed  them,  and  we  desire  no  more ;  and,  if  you  reverence 
 antiquity,  why  will  you  not  imitate  it  in  point  of  imposition, 
 as  well  as  in  the  thing  itself.  But  yet  that  antiquity  was 
 against  kneeling  on  the  Lord's  day  at  the  sacrament,  and  that 
 they  had  but  few  of  our  holy  days  for  many  hundred  years, 
 Ave  suppose  you  are  not  ignorant. 
 
 §  31.  It's  well  you  have  no  more  to  say  against  liberty  to 
 forbear  the  other  three  ceremonies.  The  more  un excusable  will 
 you  be,  when  you  silence  and  excommunicate  those  that  use 
 them  not. 
 
 §  32.  And  it's  strange  that  meaner  understandings  than 
 yours  caunot  see  why  men  should  forbear  that  ivhich  is  not 
 to  be  valued  with  the  church's  peace.     A  lie  or  a  false  sub- 
 
62  A  Defence  of  the  Proposals.  [1660. 
 
 scription,  is  not  to  be  valued  with  the  church's  peace;  and 
 is  it  therefore  a  wonder  to  you  that  men  should  scruple  them  ? 
 It  is  fitter  matter  for  the  wonder  of  good  men,  that  after  so 
 long  experience,  those  that  will  needs  be  the  lords  and 
 governors  in  spiritual  matters,  should  so  resolvedly  lay  the 
 church's  peace  upon  such  things  as  these,  where  they  know 
 beforehand,  that  men  of  no  conscience  will  all  be  peaceable, 
 and  thousands  of  godly  people  are  unsatisfied ;  and  that  they 
 will  needs  take  all  for  disturbers  of  the  peace,  who  jump  not 
 with  their  humour  in  every  ceremony,  how  willing  soever  to 
 be  ruled  by  the  laws  of  God. 
 
 §  33.  We  are  glad  that  you  justify  not  innovation  and 
 arbitrariness ;  and  yet  desire  not  such  a  cure  as  some 
 do,  by  getting  laws  which  may  do  their  work. 
 
 §  34.  If  your  want  of  charity  were  not  extraordinary,  it 
 could  not  work  effectually  to  the  afflicting  of  your  brethren 
 and  the  church ;  when  we  tell  you  what  will  end  your  differ- 
 ences, you  know  our  minds  so  much  better  than  ourselves, 
 that  you  will  not  believe  us ;  but  you  will  be  confident  that 
 we  will  come  on  with  new  demands.  This  is  your  way  of  con- 
 ciliation !  When  you  were  to  bring  in  your  utmost  concessions, 
 in  order  to  our  unity,  and  it  was  promised  by  his  majesty  that 
 you  should  meet  us  half  way,  you  bring  in  nothing,  and  per- 
 suade his  majesty  also  that  he  should  not  believe  us  in  what 
 we  offer,  that  it  would  be  satisfactory  if  it  were  granted  ! 
 You  say  that  it  will  give  dissatisfaction  to  the  greater  part  of 
 his  majesty's  subjects !  We  are  more  charitable  than  to 
 believe  that  a  quarter  of  his  majesty's  subjects  are  so  un- 
 charitable as  to  be  dissatisfied  if  their  brethren  be  not 
 silenced  and  excommunicated  for  not  swearing,  subscribing, 
 or  using  a  ceremony,  while  they  may  do  it  as  much  as  they 
 list  themselves.  And  whereas  you  say,  that  there  is  no 
 assurance  given  that  it  will  conter^t  all  dissenters ;  you  know 
 that  there  are  many  dissenters,  as  papists,  quakers,  etc.,  for 
 whom  we  never  meddled;  and  we  think  this  an  unjust  answer 
 to  be  given  to  them,  who  craved  of  his  majesty  that  they  might 
 send  to  their  brethren  through  the  land,  to  have  the  testi- 
 
1660.]  His  Majesty's  Declaration  on  Ecclesiastical  Affairs.  63 
 
 mony  of  their  common  consent,  and  Avere  denied  it,  and  told 
 that  it  should  be  our  work  alone,  and  imputed  to  no  others. 
 
 In  conclusion,  we  perceive  that  your  counsels  agsinst  peace 
 are  not  likely  to  be  frustrated  ;  your  desires  concerning  us  are 
 like  to  be  accomplished ;  you  are  like  to  be  gratified  with  our 
 silence  and  ejection,  and  the  excommunication  and  consequent 
 sufferings  of  dissenters.  And  yet  we  will  believe  that  blessed 
 are  the  peacemakers ;  and,  though  deceit  be  in  the  heart  of 
 them  that  imagine  evil,  yet  there  is  joy  to  the  counsellors  of 
 peace  :  Prov.  xii,  20.  And  though  we  are  stopt  by  you  in  our 
 following  of  peace,  and  are  never  like  thus  publicly  to  seek  it 
 more  (because  you  think  we  must  hold  our  tongues,  that  you 
 may  hold  your  peace),  yet  are  we  resolved,  by  the  help  of 
 God,  if  it  be  possible,  and  as  much  as  in  us  lieth,  to  live 
 peaceably  with  all  men  :  Rom  xii,  18. 
 
 IX. 
 
 His  majesty's  Declaration  to  all  his  loving  subjects  of  his 
 kingdom  of  England  and  dominion  of  Wales  concerning 
 ecclesiastical  affairs} — Reliquiae  Baxterianse,  pp.  259 — 64; 
 Wilkin's  Concilia  Magnse  Britannise,  vol.  iv,  pp.  560 — 4; 
 Cardwell's  History  of  Conferences,  &c.,  Oxford,  1849,  pp. 
 286—98. 
 
 Charles  Rex. 
 How  much  the  peace  of  the  state  is  concerned  in  the  peace 
 of  the  church,  and  how  difficult  a  thing  it  is  to  preserve  order 
 
 '  A  copy  of  this  Declaration  was,  according  to  promise,  sent  by  the  Lord 
 Chancellor  to  the  Presbyterian  Divines — Reynolds,  Calamy,  and  Baxter — on 
 September  the  4th,  with  "liberty  to  give  notice  of  what  [they]  liked  not." 
 Baxter  drew  iip  a  lengthy  "  petition,"  which  was  delivered  to  the  chancellor, 
 but  was  never  presented  to  the  king.  The  ministers  were  then  desired  "  to 
 "  make  such  alterations  in  the  Declaration  as  were  necessary  to  attain  its 
 "  ends ;"  and  on  the  22nd  of  October  "  the  Declaration,  as  it  was  drawn  up 
 "  by  the  Lord  Chancellor,"  was  read  over  in  the  presence  of  the  king,  who 
 listened  to  a  discussion  of  its  various  clauses,  and  tiually  determined  its  form. 
 The  following  notes  indicate  the  alterations  which  were  made  in  the  original 
 draft. 
 
64  His  Majesty's  Declaration  [1660. 
 
 and  government  in  civil,  whilst  there  is  no  order  or  govern- 
 ment in  ecclesiastical  affairs^  is  evident  to  the  world ;  and  this 
 little  part  of  the  world,  our  own  dominions,  hath  had  so  late 
 experience  of  it,  that  we  may  very  well  acquiesce  in  the  con- 
 clusion, without  enlarging  ourself  in  discourse  upon  it,  it 
 being  a  subject  we  have  had  frequent  occasion  to  contemplate- 
 upon,  and  to  lament,  abroad  as  well  as  at  home. 
 
 In  our  letter  to  the  speaker  of  the  house  of  commons  from 
 Breda  we  declared  how  much  we  desired  the  advancement 
 and  propagation  of  the  protestant  religion ;  that  "  neither 
 the  unkiudness  of  those  of  the  same  faith  towards  us,  nor  the 
 civilities  and  obligations  from  those  of  a  contrary  profession 
 (of  both  of  which  we  have  had  abundant  evidence)  could  in 
 the  least  degree  startle  us,  or  make  us  swerve  from  it,  and  that 
 nothing  can  be  proposed  to  manifest  our  zeal  and  affection  for 
 it,  to  which  we  will  not  readily  consent : "  and  we  said  then, 
 "  that  we  did  hope  in  due  time,  ourself  to  propose  somewhat 
 for  the  propagation  of  it,  that  will  satisfy  the  world,  that  we 
 have  always  made  it  both  our  care  and  our  study,  and  have 
 enough  observed  what  is  most  like  to  bring  disadvantage  to 
 it."  And  the  truth  is,  we  do  think  ourself  the  more  com- 
 petent to  propose,  and  with  God's  assistance  to  determine 
 many  things  now  in  difference,  from  the  time  we  have  spent, 
 and  the  experience  we  have  had  in  most  of  the  reformed 
 churches  abroad,  in  France,  in  the  Low  Countries,  and  in 
 Germany,  where  we  have  had  frequent  conferences  with  the 
 most  learned  men,  who  have  unanimously  lamented  the  great 
 reproach  the  protestant  religion  undergoes  from  the  distempers 
 and  too  notorious  schisms  in  matters  of  religion  in  England  : 
 and  as  the  most  learned  amongst  them  have  always  with  great 
 submission  and  reverence  acknowledged  and  magnified  the 
 established  government  of  the  Church  of  England,  and  the 
 great  countenance  and  shelter  the  protestant  religion  received 
 from  it,  before  these  unhappy  times;  so  many  of  them  have 
 with  great  ingenuity  and  sorrow  confessed,  that  they  were  too 
 easily  misled  by  misinformation  and  prejudice  into  some  dis- 
 esteem  of  it,  as  if  it  had  too  much  complied  with  the  church 
 of  Rome;  whereas  they  now  acknowledge  it  to  be  the  best 
 
1660.]  on  Ecclesiastical  Affairs.  65 
 
 fence  God  has  yet  raised  against  popery  in  the  world ;  and  we 
 are  persuaded  they  do  with  great  zeal  wish  it  restored  to  its 
 old  dignity  and  veneration. 
 
 When  we  were  in  Holland^  we  were  attended  by  many 
 grave  and  learned  ministers  from  hence,  who  were  looked 
 upon  as  the  most  able  and  principal  assertors  of  the  Pres- 
 byterian opinions;  with  whom  we  had  as  much  conference, 
 as  the  multitude  of  affairs  which  were  then  upon  us  would 
 permit  us  to  have,  and  to  our  great  satisfaction  and  comfort 
 found  them  persons  full  of  affection  to  us,  of  zeal  for  the  peace 
 of  the  church  and  state,  and  neither  enemies,  as  they  have 
 been  given  out  to  be,  to  episcopacy  or  liturgy,  but  modestly 
 to  desire  such  alterations  in  either,  as  without  shaking  foun- 
 dations, might  best  allay  the  present  distempers,  which  the 
 indisposition  of  the  time  and  the  tenderness  of  some  men's 
 consciences  had  contracted.  For  the  better  doing  whereof 
 we  did  intend,  upo)i  our  first  arrival  in  this  kingdom,  to  call 
 a  synod  of  divines,  as  the  most  proper  expedient  to  provide  a 
 proper  remedy  for  all  those  differences  and  dissatisfactions 
 which  had  or  should  arise  in  matters  of  religion ;  and  in  the 
 mean  time,  we  published  in  our  Declaration  from  Breda,  "  a 
 liberty  to  tender  consciences,  and  that  no  man  should  be 
 disquieted  or  called  in  question  for  differences  of  opinion  in 
 matters  of  religion,  which  do  not  disturb  the  peace  of  the 
 kingdom ;  and  that  we  shall  be  ready  to  consent  to  such  an 
 act  of  parliament,  as  upon  mature  deliberation  shall  be  offered 
 to  us,  for  the  full  granting  that  indulgence." 
 
 Whilst  we  continued  in  this  temper  of  mind  and  resolution 
 and  have  so  far  complied  with  the  persuasion  of  particular 
 persons,  and  the  distemper  of  the  time,  as  to  be  contented 
 with  the  exercise  of  our  religion  in  our  own  chapel,  according 
 to  the  constant  practice  and  laws  established,  without  enjoin- 
 ing that  practice,  and  the  observation  of  those  laws  in  the 
 churches  of  the  kingdom ;  in  which  we  have  undergone  the 
 censure  of  many,  as  if  we  were  without  that  zeal  for  the 
 church  which  we  ought  to  have,  and  which,  by  God's  grace 
 we  shall  always  retain ;  we  have  found  ourself  not  so  candidly 
 
 r 
 
66  His  Majesty's  Declaration  [1660. 
 
 dealt  with  as  we  have  deserved,  and  that  there  are  unquiet 
 and  restless  spirits,  who,  witliout  abating  any  of  their  own 
 distemper  in  recompense  of  the  moderation  they  find  in  us, 
 continue  their  bitterness  against  the  church,  and  endeavour 
 to  raise  jealousies  of  us,  and  to  lessen  our  reputation  by  their 
 reproaches,  as  if  we  were  not  true  to  the  professions  we  have 
 made :  and  in  order  thereunto,  they  have  very  unseasonably 
 caused  to  be  printed,  published,  and  dispersed  throughout  the 
 kingdom  a  Declaration  heretofore  printed  in  our  name  during 
 the  time  of  our  being  in  Scotland,  of  which  we  shall  say  no 
 more  than  that  the  circumstances,  by  which  we  were  enforced 
 to  sign  that  Declaration,  are  enough  known  to  the  world  ;^  and 
 that  the  worthiest  and  greatest  part  of  that  nation  did  even 
 then  detest  and  abhor  the  ill  usage  of  us  in  that  particular, 
 when  the  same  tyranny  was  exercised  there  by  the  power  of 
 a  few  ill  men,  which  at  that  time  had  spread  itself  over  this 
 kingdom ;  and  therefore  we  had  no  reason  to  expect  that  we 
 should  at  this  season,  when  we  are  doing  all  we  can  to  wipe 
 out  the  memory  of  all  that  hath  been  done  amiss  by  other 
 men,  and,  we  thank  God,  have  wiped  it  out  of  our  own 
 remembrance,  have  been  ourself  assaulted  with  those  re- 
 proaches, which  we  will  likewise  forget. 
 
 Since  the  printing  this  Declaration,  several  seditious  pamph- 
 lets and  queries  have  been  published  and  scattered  abroad  to 
 infuse  dislike  and  jealousies  into  the  hearts  of  the  people,  and 
 of  the  army ;  and  some  who  ought  rather  to  have  repented 
 the  former  mischief  they  have  wrought,  than  to  have  en- 
 deavoured to  improve  it,  have  had  the  hardiness  to  publish, 
 that  the  doctrine  of  the  church,  against  which  no  man,  with 
 whom  we  have  conferred,  hath  excepted,  ought  to  be  re- 
 formed as  well  as  the  discipline. 
 
 *  The  draft  added,  "  that  we  did,  from  the  nioiuent  it  passed  our  hand, 
 "  ask  God  forgiveness  for  our  part  in  it,  which  we  hope  he  will  never  lay  to 
 "  our  charge."  These  words  were  "  omitted  by  desire  of  the  king."  The 
 Declaration  referred  to,  was  issued  in  August  1650,  at  his  coronation  in 
 Scotland.  In  it  the  king  embraced  the  covenant,  disclaimed  his  father's  wars 
 and  actions,  lamented  his  mother's  idolatry,  and  abjured  all  popery,  prelacy, 
 superstition,  heresy,  schism,  and  profaneness. 
 
1660.]     •  on  Ecclesiastical  Affairs.  67 
 
 This  over  passionate  and  turbulent  way  of  proceeding,  and 
 the  impatience  we  find  in  many  for  some  speedy  determina- 
 tion in  these  matters,  whereby  the  minds  of  men  may  be 
 composed,  and  the  peace  of  the  church  established,  hath 
 prevailed  with  us  to  invert  the  method  we  had  proposed  to 
 ourself,  and  even  in  order  to  the  better  calling  and  composing 
 of  a  synod  (which  the  present  jealousies  will  hardly  agree 
 upon)  by  the  assistance  of  God's  blessed  Spirit  which  we 
 daily  invoke  and  supplicate,  to  give  some  determination  our- 
 self to  the  matters  in  difference,  until  such  a  synod  may  be 
 called  as  may  without  passion  or  prejudice  give  us  such 
 farther  assistance  towards  a  perfect  union  of  aflfections,  as 
 well  as  submission  to  authority,  as  is  necessary :  and  we  are 
 the  rather  induced  to  take  this  upon  us,  by  finding  upon  the 
 full  conference  we  have  had,  with  the  learned  men  of  several 
 persuasions,  that  the  mischiefs,  under  which  both  the  church 
 and  state  do  at  present  suffer,  do  not  result  from  any  formed 
 doctrine  or  conclusion  which  either  party  maintains  or  avows, 
 but  from  the  passion  and  appetite  and  interest  of  particular 
 persons,  who  contract  greater  prejudice  to  each  other  from 
 those  affections,  than  would  naturally  rise  from  their  opinions; 
 and  those  distempers  must  be  in  some  degree  allayed,  before 
 the  meeting  in  a  synod  can  be  attended  with  better  success 
 than  their  meeting  iu  other  places,  and  their  discourses  in 
 pulpits  have  hitherto  been;  and  till  all  thoughts  of  victory 
 are  laid  aside,  the  humble  and  necessary  thoughts  for  the 
 vindication  of  truth  cannot  be  enough  entertained. 
 
 We  must  for  the  honour  of  all  those  of  either  persuasion, 
 with  whom  we  have  conferred,  declare,  that  the  professions 
 and  desires  of  all  for  the  advancement  of  piety  and  true 
 godliness  are  the  same;  their  professions  of  zeal  for  the 
 peace  of  the  church  the  same;  of  affection  and  duty  to  us 
 the  same :  they  all  approve  episcopacy ;  they  all  approve  a 
 set  form  of  liturgy ;  and  they  all  disprove  and  dislike  the 
 sin  of  sacrilege,  and  the  alienation  of  the  revenue  of  the 
 church;  and  if  upon  these  excellent  foundations,  in  submis- 
 sion to  which  there  is  such    a   harmony  of    affections,  any 
 
 F  2 
 
68  His  Majeshfs  Declaration  '     [1660. 
 
 superstructures  should  be  raised,  to  the  shaking  those  founda- 
 tions, arid  to  the  contracting  and  lessening  the  blessed  gift  of 
 charity,  which  is  a  vital  part  of  Christian  religion,  we  shall 
 think  ourself  very  unfortunate,  and  even  suspect  that  we  are 
 defective  in  that  administration  of  government  with  which 
 God  hath  intrusted  us. 
 
 We  need  not  profess  the  high  affection  and  esteem  we 
 have  for  the  Church  of  England  as  it  is  established  by  law ; 
 the  reverence  to  which  hath  supported  us  with  God's  blessing 
 against  many  temptations;  nor  do  we  think  that  reverence 
 in  the  least  degree  diminished  by  our  condescensions,  not  pe- 
 remptorily to  insist  on  some  particulars  of  ceremony,  which 
 however  introduced  by  the  piety,  and  devotion,  and  order  of 
 former  times,  may  not  be  so  agreeable  to  the  present,  but 
 may  even  lessen  that  piety  and  devotion,  for  the  improvement 
 whereof  they  might -happily  be  first  introduced,  and  conse- 
 quently may  well  be  dispensed  with;  and  we  hope  this 
 charitable  compliance  of  ours  will  dispose  the  minds  of  all 
 men  to  a  cheerful  submission  to  that  authority,  the  preser- 
 vation whereof  is  so  necessary  for  the  unity  and  peace  of  the 
 church;  and  that  they  will  acknowledge  the  support  of  the 
 episcopal  authority  to  be  the  best  support  of  religion,  by 
 being  the  best  means  to  contain  the  minds  of  men  within  the 
 rules  of  government :  and  they  who  would  restrain  the  exer- 
 cise of  that  holy  function  within  the  rules  which  were  ob- 
 served in  the  primitive  times,  must  remember  and  consider 
 that  the  ecclesiastical  power  being  in  those  blessed  times 
 always  subordinate  and  subject  to  the  civil,  it  was  likewise 
 proportioned  to  such  an  extent  of  jurisdiction,  as  was  most 
 agreeable  to  that ;  and  as  the  sanctity,  and  simplicity,  and 
 resignation  of  that  age  did  then  refer  many  things  to  the 
 bishops,  which  the  policy  of  succeeding  ages  would  not  admit, 
 at  least  did  otherwise  provide  for,  so  it  can  be  no  reproach  to 
 primitive  episcopacy,  if  wheie  there  have  been  great  altera- 
 tions in  the  civil  government,  from  what  was  then,  there  have 
 been  likewise  some  difference  and  alteration  in  the  ecclesias- 
 tical, the  essence  and  foundation  being  still  preserved.     And 
 
1660.]  on  Ecclesiastical  Affairs.  69 
 
 upon  this  ground^  without  taking  upon  us  to  censure  the 
 government  of  the  church  in  other  countries,  where  the 
 government  of  the  state  is  different  from  what  it  is  here,  or 
 enlarging  ourseif  upon  the  reason  why,  whilst  there  was  an 
 imagination  of  erecting  a  democratical  government  here  in 
 the  state,  they  should  be  willing  to  continue  an  aristocratical 
 government  in  the  church,  it  shall  suffice  to  say,  that  since 
 by  the  wonderful  blessing  of  God  the  hearts  of  this  whole 
 nation  are  returned  to  an  obedience  to  monarchic  govern- 
 ment in  the  state,  it  must  be  very  reasonable  to  support  that 
 government  in  the  church,  which  is  established  by  law,  and 
 with  which  the  monarchy  hath  flourished  through  so  many 
 ages,  and  which  is  in  truth  as  ancient  in  this  island  as  the 
 Christian  monarchy  thereof,  and  which  hath  always  in  some 
 respects  or  degrees  been  enlarged  or  restrained,  as  hath  been 
 thought  most  conducing  to  the  peace  and  happmess  of  the 
 kingdom;  and  therefore  we  have  not  the  least  doubt,  but 
 that  the  present  bishops  will  think  the  present  concessions 
 now  made  by  us  to  allay  the  present  distempers,  very  just 
 and  reasonable,  and  will  very  cheerfully  conform  themselves 
 thereunto. 
 
 I.  We  do  in  the  first  place  declare^  our  purpose  and  reso- 
 lution is  and  shall  be  to  promote  the  power  of  godliness,  to 
 encourage  the  exercises  of  religion  both  public  and  private, 
 and  to  take  care  that  the  Lord's  day  be  applied  to  holy 
 exercises,  without  unnecessary  diverdsements ;  and  that  in- 
 sufficient, negligent,  and  scandalous  ministers  be  not  per- 
 mitted in  the  church;  and  that  as  the  present  bishops  are 
 known  to  be  men  of  great  and  exemplary  piety  in  their  lives, 
 which  they  have  manifested  in  their  notorious  and  unex- 
 ampled sufferings  during  these  late  distempers,  and  of  great 
 and  known  sufficiency  of  learning,  so  we  shall  take  special 
 care,  by  the  assistance  of  God,  to  prefer  no  men  to  that  office 
 and  charge,  but  men  of  learning,  virtue,  aud  piety,  who  may 
 
 3  "  Our  purpose church ;   and,"  not  in  the  draft.     Inserted  at 
 
 the  request  of  the  Presbyterians. 
 
70  His  Majesti/s  Declaration  [1660 
 
 be  themselves  tlie  best  examnles  to  those  who  are  to  be 
 governed  by  them ;  and  we  shall  expect  and  provide  the  best 
 we  can,  that  the  bishops  be  frequent  preachers,  and  that  they 
 do  very  often  preach  themselves  in  some  church  of  their 
 diocese,  except  they  be  hindered  by  sickness,  or  other  bodily 
 infirmities,  or  some  other  justifiable  occasion,  which  shall  not 
 be  thought  justifiable  if  it  be  frequent. 
 
 II.  Because  the  dioceses,  especially  some  of  them,  are 
 thought  to  be  of  too  large  extent,  we  will  appoint  such  a 
 number  of  suffragan  bishops  in  every  diocese,"*  as  shall  be 
 sufficient  for  the  due  performance  of  their  work. 
 
 III.  No  bishop  shall  ordain,  or  exercise  any  part  of  juris- 
 diction which  appertains  to  the  censures  of  the  church, 
 without  the  advice  ^  and  assistance  of  the  presbyters ;  and  no 
 chancellors,^  commissaries,  or  officials,  as  such,  shall  exercise 
 any  act  of  spiritual  jurisdiction'^  in  these  cases,  viz.  excommu- 
 nication, absolution,  or  wherein  any  of  the  ministry  are  con- 
 cerned, with  reference  to  their  pastoral  charge.  However 
 our  intent  and  meaning  is  to  uphold  and  maintain  the  profes- 
 sion of  the  civil  law  so  far  and  in  such  matters,  as  it  hath 
 been  of  use  and  practice  within  our  kingdoms  and  dominions; 
 albeit  as  to  excommunication,  our  will  and  pleasure  is,  that 
 no  chancellor,  commissary,  or  official  shall  decree  any  sen- 
 tence of  excommunication,  or  absolution,  or  be  judges  in 
 those  things  wherein  any  of  the  ministry  are  concerned,  as  is 
 aforesaid.  Nor  shall  the  archdeacon  exercise  any  jurisdiction 
 without  the  advice  and  assistance  of  six  ministers  of  his  arch- 
 deaconry, whereof  three  to  be  nominated  by  the  bishop,  and 
 
 *  In  the  draft  this  clause  stood  thus  : — "  If  any  diocese  shall  be  thought 
 "  of  too  large  an  extent,  we  will  appoint  suffragan  bishops  for  their  assist- 
 "  ance."    The  present  clause  was  proposed  by  the  Presbyterians. 
 
 *  The  Presbyterians  had  proposed,  "  and  consent  ;"  but  "  the  king  would 
 "  by  no  means  pass  the  woai  ....  because  it  gave  the  ininistei-s  a  negative 
 "  voice." 
 
 *  "  Comraissaries,  or  officials,  as  such,"  inserted  at  the  request  of  the 
 Presbyterians. 
 
 '  The  following  words   "  In  tliese  cases archdeaconry,"  not  in 
 
 original  draft. 
 
1660.]  on  Ecclesiastical  Affairs.  71 
 
 three  by  the  election  of   the  major    part  of   the  presbyters 
 within  the  archdeaconry. 
 
 IV.  To  the  end  that  the  deans  and  chapters  may  be  the 
 better  fitted  to  afford  counsel  and  assistance  to  the  bishops, 
 both  in  ordination  and  the  other  offices  mentioned  before,  we 
 will  take  care  that  those  preferments  be  given  to  the  most 
 learned  and  pious  presbyters  of  the  diocese;  and  moreover, 
 that  an  equal  number  (to  those  of  the  chapter)  of  the  most 
 learned,  pious,  and  discreet  presbyters  of  the  same  diocese, 
 annually  chosen  by  the  major  vote  of  all  the  presbyters  of 
 that  diocese  present  at  such  elections,  shall  be  always  ad- 
 vising and  assisting,  together  with  those  of  the  chapter,  in  all 
 ordinations,  and  in  every  part  of  jurisdiction,  which  apper- 
 tains to  the  censures  of  the  church,  and  at  all  other  solemn 
 and  important  actions  in  the  exercise  of  the  ecclesiastical 
 jurisdiction,  wherein  any  of  the  ministry  are  concerned :  pro- 
 vided that  at  all  such  meetings  the  number  of  the  ministers 
 so  elected,  and  those  present  of  the  chapter  shall  be  equal, 
 and  not  exceed  one  the  other,  and  that  to  make  the  numbers 
 equal,  the  juniors  of  the  exceeding  number  be  withdrawn, 
 that  the  most  ancient  may  take  place ;  nor  shall  any  suffragan 
 bishop  ordain,  or  exercise  the  forementioned  offices  and  acts 
 of  spiritual  jurisdiction,  but  with  the  advice  and  assistance  of 
 a  sufficient  number  of  the  most  judicious  and  pious  presbyters 
 annually  chosen  as  aforesaid  within  his  precincts  :  and  our 
 will  is  that  the  great  work  of  ordination  be  constantly  and 
 solemnly  performed  by  the  bishop  and  his  aforesaid  pres- 
 bytery, at  the  four  set  times  and  seasons  appointed  by  the 
 church  for  that  purpose.'' 
 
 *  The  clause  originally  stood  thus : — "  As  the  dean  and  chapters  are  the 
 "  most  proper  council  and  assistants  of  the  Bishop,  both  in  ordination  and 
 "  for  the  other  offices  mentioned  before ;  so  ^ve  shall  take  care  that  those 
 "  preferments  be  given  to  the  most  learned  and  pious  Presbyters  of  the 
 "  diocese,  that  thereby  they  may  be  always  at  hand  and  ready  to  advise 
 "  and  assist  the  Bishop  :  and  moreover,  that  some  other  of  the  most  learned, 
 "  pious,  and  discreet  Presbyters  of  the  same  diocese  (as  namely  the  rural 
 "  deans,  or  others,  or  so  many  of  either  as  shall  be  thought  fit,  and  are 
 "  nearest)  be  called  by  the  Bishop  to  be  present  and  assistant  together  with 
 
72  His  Majesty'' s  Declaration  [1660 
 
 V.  We  will  take  care  that  confirmation  be  rightly  and 
 solemnly  performed^  by  the  information  and  with  the  consent  9 
 of  the  minister  of  the  place ;  ^°  who  shall  admit  none  to  the 
 Lord's  Supper,  till  they  have  made  a  credible  profession  of 
 their  faith,  and  promised  obedience  to  the  will  of  God, 
 according  as  is  expressed  in  the  considerations  of  the  rubric 
 before  the  Catechism  ;  and  that  all  possible  diligence  be  used 
 for  the  instruction  and  reformation  of  scandalous  offenders, 
 whom  the  minister  shall  not  suffer  to  partake  of  the  Lord's 
 table,  until  they  have  openly  declared  themselves  to  have 
 truly  repented  and  amended  their  former  naughty  lives,  as  is 
 partly  expressed  in  the  rubric,  and  more  fully  in  the  canons ; 
 provided  there  be  place  for  due  appeals  to  superior  powers. 
 But  besides  the  suffragans  and  their  presbytery,  every  rural 
 dean  (those  deans,  as  heretofore,  to  be  nominated  by  the 
 bishop  of  the  diocese)  together  with  three  or  four  ministers 
 of  that  deanery,  chosen  by  the  major  part  of  all  the  ministers 
 within  the  same,  shall  meet  once  in  every  month,  to  ^receive 
 such  complaints  as  shall  be  presented  to  them  by  the  minis- 
 ters or  churchwardens  of  the  respective  parishes ;  and  also  to 
 compose  all  such  differences  betwixt  party  and  party  as  shall 
 be  referred  unto  them  by  way  of  arbitration,  and  to  convince 
 offenders,  and  reform  all  such  things  as  they  find  amiss,  by 
 their  pastoral  reproofs  and  admonitions,  if  they  may  be  so 
 
 "  those  of  the  chapter,  at  all  ordinations,  and  at  all  other  solemn  and  im- 
 "  portant  actions  in  the  exercise  of  ecclesiastical  jurisdiction,'' especially 
 "  wherein  any  of  the  ministers  are  concerned.  And  our  will  ■  is," that  the 
 "  great  work  of  ordination  be  constantly  and  solemnly  performed  by  the 
 "  Bisho])  in  the  presence,  and  with  tlie  advice  and  assistance  of  his  aforesaid 
 "  Presbytery  at  the  four  set  times  and  seasons  appointed  by  the  church  for 
 "  that  pur2)ose."  The  paragraph,  as  adopted,  was  altered  "according  to  the 
 suggestion  of  the  Presbyterians. 
 
 '  "Advice"  in  the  draft;  altered  to  "consent"  at  the  request  of  the 
 Presbyterians. 
 
 '"  The  original  draft  ended  with  these  words :— "  and  as  great  diligence 
 "  used  for  the  instruction  and  reformation  of  notorious  and  scandalous 
 "  offenders  as  is  possible";  towards  which  the  rubric  before  the  communion 
 
 "  hath  prescribed  very  wholesome  rules."     The  clause — "  who  shall 
 
 "  superior  powers,"  was  inserted  upon  the  proposal  of  the  Presbyterians. 
 
1660.]  on  Ecclesiastical  Affairs.  73 
 
 reformed ;  and  siicli  matters  as  they  cannot  by  this  pastoral 
 and  persuasive  way  compose  and  re  for  m^  are  by  them  to  be 
 prepared  for,  and  presented  to  the  bishop ;  at  which  meeting 
 any  other  ministers  of  that  deanery  may,  if  they  please,  be 
 present  and  assist.  Moreover,  the  rural  dean  and  his  assist- 
 ants are  in  tlieir  respective  divisions  to  see,  that  the  children 
 and  younger  sort  be  carefully  instructed  by  the  respective 
 ministers  of  every  parish,  in  tlie  grounds  of  Christian  religion, 
 and  be  able  to  give  a  good  account  of  their  faith  and  know- 
 ledge, and  also  of  their  Christian  conversation  conformable 
 thereunto,  before  they  be  confirmed  by  the  bishop,  or 
 admitted  to  the  sacrament  of  the  Lord's  supper. 
 
 VI.  No  bishop  shall  exercise  any  arbitrary  power,  or  do  or 
 impose  anything  upon  the  clergy  or  the  people,  but  what  is 
 according  to  the  known  law  of  the  land. 
 
 VII.  We  are  very  glad  to  find,  that  all  with  whom  we  have 
 conferred,  do  in  their  judgments  approve  a  liturgy,  or  set 
 form  of  public  worship  to  be  lawful ;  which  in  our  judgment 
 for  the  preservation  of  unity  and  uniformity  we  conceive 
 to  be  very  necessary :  and  though  we  do  esteem  the  liturgy 
 of  the  Church  of  England,  contained  in  the  Book  of  Common 
 Prayer,  and  by  law  established,  to  be  the  best  we  have  seen ; 
 and  we  believe  that  we  have  seen  all  that  are  extant  and  used 
 in  this  part  of  the  world,  and  well  know  what  reverence  most 
 of  the  reformed  churches,  or  at  least  the  most  learned  men  in 
 those  churches  have  for  it ;  yet  since  we  find  some  exceptions 
 made'i  against  several  things  therein,  we  will  appoint  an  equal 
 number  of  learned  divines  of  both  persuasions,  to  review  the 
 
 "  The  draft  was,  "t«  many  obsolete  words,  and  other  expressions  used 
 "  therein,  which  upon  the  reformation  and  improvement  of  the  English 
 "  language,  may  well  be  altered.  We  will  appoint  some  learned  divines,  of 
 "  different  persuasions,  to  review  the  same,  and  to  make  such  alterations  as 
 "  shall  be  thought  most  necessary,  and  some  such  additional  prayers  as  shall 
 "  be  thought  fit  for  emergent  occasions,  and  the  improvement  of  devotion, 
 "  the  using  of  which  may  be  left  to  the  discretion  of  the  ministers ;  in  the 
 
 "  mean  time,  and  till  this  be  done,  we  do  heartily  wish  and  desire to 
 
 "  remove."     The  alterations  in  the  clause  as  adopted  : — "  against  several 
 
 "  tilings at  his  discretion ;"    the  insertion  of  "  although "  in  the 
 
 following  sentence ;  and  the  addition  of  the  important  promise,  "  yet  in 
 "  compassion as  aforesaid,"  were  suggested  by  the  Presbyterians. 
 
74!  His  Majesty^ s  Declaration  [1660. 
 
 same,  and  to  make  such  alterations  as  shall  be  thought  most 
 necessary,  and  some  additional  forms  (in  the  Scripture  phrase 
 as  near  as  may  be)  suited  unto  the  nature  of  the  several  parts 
 of  worship,  and  that  it  be  left  to  the  minister's  choice  to  use 
 one  or  other  at  his  discretion.  In  the  meantime,  and  till 
 this  be  done,  although  we  do  heartily  wish  and  desire,  that 
 the  ministers  in  their  several  churches,  because  they  dislike 
 some  clauses  and  expressions,  would  not  totally  lay  aside  the 
 use  of  the  Book  of  Common  Prayer,  but  read  those  parts, 
 against  which  there  can  be  no  exception;  which  would  be  the 
 best  instance  of  declining  those  marks  of  distinction,  which 
 we  so  much  labour  and  desire  to  remove ;  yet  in  compassion 
 to  divers  of  our  good  subjects,  who  scruple  the  use  of  it  as 
 now  it  is,  our  will  and  pleasure  is,  that  none  be  punished  or 
 troubled  for  not  using  it,  until  it  be  reviewed,  and  effectually 
 reformec^,  as  aforesaid. 
 
 VIII.  Lastly,  concerning  ceremonies,  which  have  adminis- 
 tered so  much  matter  of  difference  and  contention,  and  which 
 have  been  introduced  by  the  wisdom  and  authority  of  the 
 church,  for  edification,  and  the  improvement  of  piety,  we  shall 
 say  no  more,  but  that  we  have  the  more  esteem  of  all,  and 
 reverence  for  many  of  them,  by  having  been  present  in  many 
 of  those  churches,  where  they  are  most  abolished,  or  discoun- 
 tenanced ;^2  and  it  cannot  be  doubted,  but  that  as  the  universal 
 church  cannot  introduce  one  ceremony  in  the  worship  of 
 God,  that  is  contrary  to  God's  word  expressed  in  the  Scrip- 
 ture,  so  every  national  church,   with   the   approbation  and 
 
 '*  The  draft  added,  "  and  where  we  have  observed  so  great  and  scan- 
 "  dalous  indecency,  and  to  our  understanding  so  much  absence  of  devotion, 
 "  that  we  heartily  wish  that  those  pious  men,  who  think  the  Church  of 
 "  England  overburthened  with  ceremonies,  had  some  little  experience,  and 
 "  made  some  observations  in  those  churches  abroad  wliich  are  most  without 
 "  them.  And  we  cannot  but  observe  that  those  pious  and  learned  men, 
 "  with  whom  we  have  conferred  upon  this  arginnent,  and  who  are  most 
 "  solicitous  for  indulgence  of  this  kind,  are  earnest  for  the  same  out  of 
 "  compassion  to  the  weakness  and  tenderness  of  the  conscience  of  their 
 "  brethren,  not  that  themselves,  who  are  very  zealous  for  order  and  decency, 
 "  do,  in  their  judgments,  believe  the  practice  of  those  particular  ceremonies; 
 "  which  they  except  against,  to  be  in  itself  unlawful."  These  words  were 
 struck  out  by  desire  of  the  Presbyterians. 
 
1660.]  on  Ecclesiastical  Affairs.  75 
 
 consent  of  the  sovereign  power,  may,  and  hath  always  intro- 
 duced such  particular  ceremonies,  as  in  that  conjuncture  of 
 time  are  thought  most  proper  for  edification  and  the  neces- 
 sary improvement  of  piety  and  devotion  in  the  people,  though 
 the  necessary  practice  thereof  cannot  be  deduced  from  Scrip- 
 ture ;  and  that  which  before  was,  and  in  itself  is,  indifferent, 
 ceases  to  he  indifferent,  after  it  is  once  established  by  law  : 
 and  therefore  our  present  consideration  and  work  is  to 
 gratify  the  private  consciences  of  those,  who  are  grieved  with 
 the  use  of  some  ceremonies,  by  indulging  to  and  dispensing 
 with  their  omitting  those  ceremonies,  not  utterly  to  abolish 
 any  which  are  established  by  law,  (if  any  are  practised  con- 
 trary to  law,  the  same  shall  cease,)  which  would  be  unjust^ 
 and  of  ill  example;  and  to  impose  upon  the  conscience  of 
 some,^"'  for  the  satisfaction  of  the  conscience  of  others,  which  is 
 otherwise  provided  for.  As  it  could  not  be  reasonable  that 
 men  should  expect,  that  we  should  ourself  decline,  or  enjoin 
 others  to  do  so,  to  receive  the  blessed  sacrament  upon  our 
 knees,  which  in  our  conscience  is  the  most  humble,  most 
 devout,  and  most  agreeable  posture  for  that  holy  duty, 
 because  some  other  men,  upon  reasons  best,  if  not  only, 
 known  to  themselves,  choose  rather  to  do  it  sitting  or  stand- 
 ing ;  we  shall  leave  all  decisions  and  determinations  of  that 
 kind,  if  they  shall  be  thought  necessary  for  a  perfect  and 
 entire  unity  and  uniformity  throughout  the  nation,  to  the 
 advice  of  a  national  synod,  which  shall  be  duly  called  after  a 
 little  time,  and  a  mutual  conversation  between  persons  of 
 different  persuasions  hath  mollified  those  distempers,  abated 
 those  sharpnesses,  and  extinguished  those  jealousies,  which 
 make  men  unfit  for  those  consultations;  and  upon  such 
 advice,  we  shall  use  our  best  endeavour  that  such  laws  may 
 be  established,  as  may  best  provide  for  the  peace  of  the 
 church  and  state. ^*  Provided  that  none  shall  be  denied  the 
 sacrament  of  the  Lord's  supper,  though  they  do  not  use  the 
 gesture  of  kneeling  in  the  act  of  receiving. 
 
 ' '  The  draft  added,  "  and  we  believe  much  superior  in  number  and  quality," 
 14  "  Provided receiving,"  not  in  the  draft. 
 
7Q  His  Majesty's  Declaration  [1660. 
 
 In  the  meantime,  out  of  compassion  and  compliance  to- 
 wards those  who  would  forbear  the  cross  in  baptism,  we  are 
 content  that  no  man  shall  be  compelled  to  use  the  same,  or 
 suffer  for  not  doing  it ;  but  if  any  parent  desire  to  have  his 
 child  christened  according  to  the  form  used,  and  the  minister 
 will  not  use  the  sign,  it  shall  be  lawful  for  that  parent  to 
 procure  another  minister  to  do  it ;  and  if  the  proper  minister 
 shall  refuse  to  omit  that  ceremony  of  the  cross,  it  shall  be 
 lawful  for  the  parent,  who  would  not  have  his  child  so  bap- 
 tized, to  procure  another  minister  to  do  it,  who  will  do  it 
 according  to  his  desire. 
 
 No  man  shall  be  compelled  to  bow  at  the  name  of  Jesus, 
 or  suffer  in  any  degree  for  not  doing  it,  without  reproaching 
 those  who  out  of  their  devotion  continue  that  ancient  cere- 
 mony of  the  church. 
 
 For  the  use  of  the  surplice,'^  we  are  contented  that  all  men 
 be  left  to  their  liberty  to  do  as  they  shall  think  fit,  without 
 suffering  in  the  least  degree  for  wearing  or  not  wearing  it ; 
 provided  that  this  liberty  do  not  extend  to  our  own  chapel, 
 cathedral,  or  collegiate  churches,  or  to  any  college  in  either 
 of  our  universities,'^  but  that  the  several  statutes  and  customs 
 for  the  use  thereof  in  the  said  places  be  there  observed  as 
 formerly. 
 
 And'^  because  some  men,  otherwise  pious  and  learned,  say 
 
 "  The  draft  added,  "  which  hath  for  so  many  ages  been  thought  a  most 
 "  decent  ornament  for  the  clergy  in  the  administration  of  divine  service,  and 
 "  is  in  truth  of  a  different  fashion  in  the  Church  of  England  from  what  is 
 "  used  in  the  Church  of  Rome,  we  are,  etc." 
 
 '^  In  the  draft  it  was,  "where  we  would  have  the  several  statutes  and 
 "  customs  observed  which  have  been  formerly." 
 
 "  The  draft  stood  thus : — "  And  because  some  men  (otherwise  pious 
 "  and  learned)  say  they  cannot  conform  to  the  subscription  required  by  the 
 "  canon  at  tlie  time  of  their  institution  and  admission  into  benefices,  we  are 
 "  content  (so  they  take  the  oaths  of  allegiance  and  supremacy)  that  they 
 "  shall  receive  institution  and  induction,  and  shall  be  permitted  to  exercise 
 "  their  function,  and  to  enjoy  the  profits  of  their  livings,  without  any  other 
 "  suliscrii)tion,  until  it  shall  be  otlierwise  determined  by  a  Synod  called  and 
 "  confirmed  by  authority."  It  was  adopted  in  its  present  form,  "  and 
 "  because  ....  degrees,"  at  the  request  of  the  Presbyterians. 
 
1660.]  on  Ecclesiastical  Affairs.  77 
 
 they  cannot  conform  unto  the  subscription  required  by  tlie 
 canon,  nor  take  the  oath  of  canonical  obedience;  we  are 
 content,  and  it  is  our  will  and  pleasure  (so  they  take  the 
 oaths  of  allegiance  and  supremacy)  that  they  shall  receive 
 ordination,  institution,  and  induction,  and  shall  be  permitted 
 to  exercise  their  function,  and  to  enjoy  the  profits  of  their 
 livings,  without  the  said  subscription  or  oath  of  canonical 
 obedience;  and  moreover,  that  no  persons  in  the  universities 
 shall  for  the  want  of  such  subscription  be  hindered  in  the 
 taking  of  their  degrees.  Lastly,'^  that  none  be  judged  to 
 forfeit  his  presentation  or  benefice,  or  be  deprived  of  it,  upon 
 the  statute  of  the  thirteenth  of  queen  Elizabeth,  chapter  the 
 twelfth,  so  he  read  and  declare  his  assent  to  all  the  articles  of 
 religion,  which  only  concern  the  confession  of  the  true 
 Christian  faith,  and  the  doctrine  of  the  sacraments  comprised 
 in  the  Book  of  Articles  in  the  said  statute  mentioned.  In  a 
 word,  we  do  again  renew  what  we  have  formerly  said  in  our 
 Declaration  from  Breda,  for  the  liberty  of  tender  consciences, 
 that  no  man  shall  be  disquieted  or  called  in  question  for  dif- 
 ferences of  opinion  in  matters  of  religion,  which  do  not 
 disturb  the  peace  of  the  kingdom :  and  if  any  have  been 
 disturbed  in  that  kind  since  our  arrival  here,  it  hath  not 
 proceeded  from  any  direction  of  oui's. 
 
 To  conclude,  and  in  this  place  to  explain  what  we  men- 
 tioned before,  and  said  in  our  letter  to  the  house  of  commons 
 from  Breda,  that  "  we  hoped  in  due  time,  ourself  to  propose 
 somewhat  for  the  propagation  of  the  protestant  religion,  that 
 will  satisfy  the  world,  that  we  have  always  made  it  both  our 
 care  and  our  study,  and  have  enough  observed  what  is  most 
 
 '*  In  the  original  draft  were  these  words,  which  were  now  omitted : — 
 "  Lastly,  that  such  as  have  been  ordained  by  Presbyters,  be  not  re(xuired 
 "  to  renounce  their  ordination,  or  to  be  re-ordained,  or  denied  institution 
 "  and  induction  for  want  of  ordination  by  bishops. 
 
 "  And,  moreover,  that  none  be  judged  to  forfeit  tlieir  presentation  or  bene- 
 "  fice,  or  be  deprived  of  it,  for  not  reading  of  those  of  the  thirty-nine 
 "  articles  that  contain  the  controverted  points  of  church  government  and 
 
 "  ceremonies."     The  clause  as  it  stands,  "  Lastly mentioned,"   was 
 
 adopted  in  compliance  with  the  proposal  of  the  Presbyterians. 
 
78  His  Majesty's  Declaration  on  Ecclesiastical  Affairs.  [1660. 
 
 like  to  bring  disadvantage  to  it;"  we  do  conjure  all  our 
 loving  subjects  to  acquiesce  in  and  submit  to  this  our  Declara- 
 tion concerning  those  differences,  which  have  so  much  dis- 
 quieted the  nation  at  home,  and  given  such  offence  to  the 
 protestant  churches  abroad,  and  brought  such  reproach  upon 
 the  protestant  religion  in  general,  from  the  enemies  thereof; 
 as  if  upon  obscure  notions  of  faith  and  fancy,  it  did  admit 
 the  practice  of  Christian  duties  and  obedience  to  be  dis- 
 countenanced and  suspended,  and  introduce  a  license  in 
 opinions  and  manners,  to  the  prejudice  of  the  Christian  faith. 
 And  let  us  all  endeavour,  and  emulate  each  other  in  those 
 endeavours,  to  countenance  and  advance  the  protestant  religion 
 abroad,  which  will  be  best  done  by  supporting  the  dignity 
 and  reverence  due  to  the  best  reformed  protestant  church  at 
 home;  and  which  being  once  freed  from  the  calumnies'^  and 
 reproaches  it  hath  undergone  from  these  late  ill  times,  will  be 
 the  best  shelter  for  those  abroad, which  will  by  that  countenance 
 both  be  the  better  protected  against  their  enemies,  and  be  the 
 more  easily  induced  to  compose  the  differences  amongst 
 themselves,  which  give  their  enemies  more  advantage  against 
 them  :  and  we  hope  and  expect  that  all  men  will  hence- 
 forward forbear  to  vent  any  such  doctrine  in  the  pulpit,  or  to 
 endeavour  to  work  in  such  manner  upon  the  affections  of  the 
 people,  as  may  dispose  them  to  an  ill  opinion  of  us  and  the 
 government,  and  to  disturb  the  peace  of  the  kingdom ;  which 
 if  all  men  will  in  their  several  vocations  endeavour  to  preserve 
 with  the  same  affection  and  zeal  we  ourself  will  do,  all  our 
 good  subjects  will  by  God's  blessing  upon  us  enjoy  as  great  a 
 measure  of  felicity  as  this  nation  hath  ever  done,  and  which 
 we  shall  constantly  labour  to  procure  for  them,  as  the  greatest 
 blessing  God  can  bestow  upon  us  in  this  world.  Given  at 
 our    court    at   Whitehall   this    twenty-fifth  day  of  October, 
 
 MDCLX. 
 
 "  "  Calamities,"  in  the  draft. 
 
1660.]  Petition  of  the  Ministers.  79 
 
 X. 
 
 The  Petition  of  the  Ministers  to  the  King  upon  the  first  draft 
 of  his  Declaration.^ — K-eliquise  Baxteriange^  by  Sylvester, 
 pp.  265—74. 
 
 May  it  please  your  Majesty, 
 So  great  was  the  comfort  created  in  our  minds  by  your  majesty's 
 oft-expressed  resolution  to  become  the  effectual  moderator  in 
 our  differences,  and  yourself  to  bring  us  together  by  procuring 
 such  mutual  condescensions  as  are  necessary  thereto,  and  also 
 by  your  gracious  acceptance  of  our  Proposals,  which  your 
 majesty  heard  and  received  not  only  without  blame,  but  with 
 acknowledgment  of  their  moderation,  and  as  such  as  would  in- 
 fer a  reconciliation  between  the  differing  parties,  that  we  must 
 needs  say,  the  least  abatement  of  our  hopes,  is  much  the  more 
 unwelcome  and  grievous  to  us.  And  it  is  no  small  grief  that  sur- 
 priseth  our  hearts,  from  the  complaints  of  the  students  ejected 
 in  the  universities,  and  of  faithful  ministers  removed  from  their 
 beloved  flocks,  and  denied  institution,  for  want  of  subscription, 
 re-ordination,  or  an  oath  of  obedience  to  the  bishop ;  but  espe- 
 cially from  many  congregations  in  the  land,  that  cry  out  they 
 are  undone  by  the  loss  of  those  means  of  their  spiritual  welfare 
 which  were  dearer  to  them  than  all  worldly  riches,  and  by  the 
 grievous  burden  of  ignorant,  or  scandalous,  or  dead,  unprofit- 
 able ministers  set  over  them,  to  whom  they  dare  not  commit 
 the  guidance  and  care  of  their  immortal  souls,  and  whose 
 ministry  they  dare  not  own  or  countenance,  lest  they  be 
 guilty  of  their  sin.  And  it  addeth  to  our  grief  and  fear  in 
 finding  so  much  of  the  proposed  necessary  means  of  our 
 agreement,  especially  in  the  point  of  government,  here  passed 
 by  in  your  majesty's  Declaration,  as  if  it  were  denied  us. 
 But  yet  remembering  the  gracious  and  encouraging  promises 
 of  your  majesty,  and  observing  your  majesty's  clemency  in 
 what  is  here  granted  us,   and  your  great  condescension  in 
 
 '  This  paper  was  drawn  up  by  Baxter.  The  alterations,  marked  in  the  notes, 
 were  made  by  him,  with  much  rehictance,  at  the  instance  of  Mr.  Calamy,  Dr. 
 Reynolds,  the  Earl  of  Manchester,  the  Earl  of  Anglesey,  and  Lord  Hollis.— 
 Reliquice  Baxterianje,  by  Sylvester,  p.  265. 
 
80  Petition  of  the  Ministers.  [1660. 
 
 vouchsafing  not  only  so  graciously  to  hear  us  in  these  our 
 humble  addresses  and  requests,  but  also  to  grant  us  the  sight 
 of  your  Declaration  before  it  is  resolved  on,  with  liberty  of 
 returning  our  additional  desires,  and  hope  that  they  shall  not 
 be  rejected ;  we  re-assume  our  confidence,  and  comfortably 
 expect,  that  what  is  not  granted  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  advan- 
 tages or  dignities  to  ourselves,  so  have  we  not  presumed  to 
 intermeddle  with  any  civil  interest  of  your  majesty,  or  any  of 
 your  officers ;  nor  in  the  matters  of  mere  convenience  to  cast 
 our  reason  into  the  balance  against  your  majesty's  prudence ; 
 but  merely  to  speak  for  the  laws  and  worship  and  servants  of 
 the  Lord,  and  for  the  peace  of  our  consciences,  and  the  safety 
 of  our  own  and  brethren's  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  m.inds  of 
 men  composed ;  how  temptations  to  contention  and  un- 
 charitableness  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  cheerfully  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,  holy,  loyal  minis- 
 try, and  a  faithful,  praying  people  will  be  to  your  throne ; 
 and  how  it  will  be  your  glory  to  be  the  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  for  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. 
 
1660.]  Petition  of  the  Ministers.  81 
 
 [And  on  tlie  contrary,  it  astonisheth  us  to  foresee  the  doleful 
 consequences  tliat  would  follow,  if  (which  God  forbid)  your 
 majesty  should  refuse  the  most  necessary,  moderate  ways  of 
 concord,  and  be  engaged  by  a  party  to  exalt  them  by  the  sup- 
 pression of  the  rest !  How  woful  a  day  would  it  prove  to 
 your  majesty  and  your  dominions,  in  which  you  should 
 thus  espouse  a  cause  and  interest  injurious  to  the  interest  of 
 Christ,  and  the  cause  of  unity  and  love,  and,  contrary  to  your 
 majesty's  gracious  inclinations,  be  engaged  unawares  in  a 
 seeming  necessity  to  deal  hardly  with  the  ministers  and  ser- 
 vants of  the  Lord !  How  considerable  a  part  of  the  three 
 cations  for  number,  wisdom,  piety,  and  interest,  you  would  be 
 drawn  to  govern  with  a  grievous  hand ;  and  to  lay  them 
 under  the  greatest  sorrow  who  restored  and  received  your 
 majesty  with  joy  !  How  the  dissent  of  ministers  from  the 
 government  and  ceremonies  of  the  church,  were  it  expressed 
 but  by  their  groans  and  tears,  and  moderate  complaints  to 
 God,  or  not  praying  for  that  church  government  which  they 
 dare  not  pray  for,  would  be  reckoned  as  discontent  and 
 sedition;  and  it  would  be  judged  a  crime  to  feel  when  they 
 are  hurt!  What  occasion  this  would  give  to  irreligious 
 temporizers  to  arrogate  the  name  of  your  majesty's  best 
 subjects,  and  to  let  out  their  malice  against  the  upright,  and 
 make  religion  a  reproach !  And  then  what  a  hindrance  that 
 would  be  to  the  conversion  and  saving  of  the  people's  souls, 
 and  what  a  fruitful  nursery  of  all  vice !  How  grievously 
 charity  would  be  overthrown,  while  the  people  are  engaged 
 in  the  hardest  thoughts  and  speeches  of  each  other  !  What  a 
 temptation  it  would  be  to  the  afflicted  part  to  abate  their  honour 
 and  due  respect  to  those  they  suffer  by,  when  they  are  deprived 
 of  that  which  is  dearest  to  them  iu  the  world ;  and  when  the 
 groans  and  cries  of  afflicted  innocents  arrive  at  heaven,  and 
 have  awakened  the  justice  of  the  King  of  kings,  the  greatest 
 cannot  stand  before  him.  And  what  a  snare  and  grief  will  it 
 be  to  the  bishops  and  pastors  of  the  church  to  be  esteemed 
 wolves,  and  to  be  engaged  to  suppress  them  as  their  adver- 
 saries, that  else  might  be  the  honour  of  their  ministry,  and 
 
 G 
 
83  Petition  of  the  Ministers.  [1660. 
 
 the  comfort  of  their  lives.  And  when  divisions  and  separated 
 asseml)]ies  are  thus  multiplied  (the  people  being  driven  from 
 the  public  congregations),  either  it  will  bring  them  under 
 trouble,  or  let  in  papists  and  others  that  are  intolerable  into 
 an  equal  toleration  :  and  such  discontents  and  distractions  in 
 the  church,  will  not  be  without  their  influence  on  the  state. 
 And  by  all  this  how  much  will  Satan  and  the  enemies  of  our 
 religion  be  gratified,  and  God  dishonoured  and  displeased. 
 And,  seeing  all  this  may  safely  and  easily  be  now  prevented, 
 we  humbly  beseech  the  Lord,  in  mercy-  to  vouchsafe  to 
 your  majesty  a  heart  to  discern  of  time  and  judgment.]'^ 
 
 And  as  these  are  our  general  ends  and  motives,  so  we 
 are  induced  to  insist  upon  the  /orm  of  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  Peacemaker)  and 
 many  other  of  that  judgment,  do  require;  who  would  have 
 accepted  the  fixing  of  the  president  for  life,  as  sufficient  for 
 the  reconciliation  of  the  churches. 
 
 2.  It  being  most  agreeable  to  the  Scripture  and  the 
 primitive  government,  is  likest  to  be  the  way  of  a  more 
 universal  concord,  if  ever  the  churches  arrive  on  earth  at  such 
 a  blessing.  However,  it  will  be  most  acceptable  to  God,  and 
 to  well-informed  consciences. 
 
 3.  It  will  promote  the  practice  of  discipline  and  godliness 
 
 *  ''  All  this  enclosed  part  was  left  ont  of  the  Petition  as  presented  to  his 
 "majesty,  this  only  being  inserted  in  the  room  of  it. 
 
 "  And  on  the  contrary,  should  we  lose  the  o])portunity  of  our  desired  recon- 
 "  ciliation  and  union,  it  astonisheth  us  to  foresee  what  doleful  efi'ects  our 
 "  divisions  would  produce,  which  we  will  not  so  much  as  mention  in  particulars 
 "  lest  our  words  should  be  misunderstood.  And,  seeing  all  this  may  safely  and 
 "  easily  now  be  prevented,  we  humbly  beseech  the  Lord  in  mercy  to  vouchsafe 
 "  to  your  majesty  an  heart  to  discern  a  right  of  time  and  judgment." 
 
1660.]  Petition  of  the  Ministers.  83 
 
 without  disorder,  and  promote  order  without  the  hindering  of 
 discipline  and  godhness. 
 
 4.  And  it  is  not  to  be  silenced  (though  in  some  respects  we 
 are  loath  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  cases  of  Saul, 
 Zedekiah,  and  others,  that  it  would  be  a  terrible  thing  to  us 
 to  violate  it  on  that  pretence.  Though  we  are  far  from  think- 
 ing that  it  obligeth  us  to  any  evil,  or  to  go  beyond  our  places 
 and  callings  to  do  good,  much  less  to  resist  authority ;  yet 
 doth  it  undoubtedly  bind  us  to  forbear  our  own  consent  to 
 those  luxuriances  of  church  government  which  we  there  re- 
 nounced, and  for  which  no  divine  institution  can  be  pretended. 
 
 [It  is  not  only  the  Presbyterians,  but  multitudes  of  the 
 episcopal  party ^^  and  the  nobility,  gentry,  and  others  that 
 adhered  to  his  late  majesty,  in  the  late  unhappy  wars,  that  (at 
 their  composition)  took  this  Vow  and  Covenant.  [[  *And  God 
 forbid  that  ever  the  souls  of  so  many  thousands  should  be 
 driven  upon  the  sin  of  perjury,  an.d  upon  the  wrath  of  God, 
 and  the  flames  of  hell :  or,  that  under  pretence  of  calling 
 them  to  repent  of  what  is  evil,  they  should  be  urged  to  com- 
 mit so  great  an  evil.  If  once  the  consciences  of  the  nation 
 should  be  so  debauched,  what  good  can  be  expected  from 
 them?  or  what  evil  shall  they  ever  after  be  thought  to  make 
 conscience  of?  or  what  bonds  can  be  supposed  to  oblige  them? 
 or  how  can  your  majesty  place  any  confidence  in  them,  not- 
 withstanding the  oaths  of  allegiance  and  supremacy  which 
 
 ^  "  This  was  thus  expressed  in  the  Petition  that  was  presented  : — [Not 
 "presuming  to  meddle  with  the  consciences  of  those  many  of  the  nobility, 
 "and  gentry,  &c.] 
 
 ''  "  What  follows  in  this  double  enclosure,  was  omitted  in  the  copy  presen- 
 "  ted,  this  only  being  inserted  in  the  room  of  it. 
 
 "  We  only  crave  your  majesty's  clemency  to  ourselves  and  others,  who 
 "  beheve  tliemselves  to  be  under  its  obligations.  And  God  forbid  that  we  that 
 *'  are  ministers  of  the  Word  of  truth,  should  do  anything  to  encourage  your 
 "  majesty's  subjects  to  cast  off  the  conscience  of  an  oath." 
 
 G    2 
 
84  Petition  of  the  Ministers.  [1660. 
 
 they  take  ?  or  how  can  they  be  taken  for  competent  witnesses 
 in  any  cause,  or  persons  meet  for  human  converse  ?  or  how 
 should  those  preachers  be  regarded  by  their  auditors,  that 
 dare  wilfully  violate  their  solemn  vows?  and  it  would  be  no 
 comfort  nor  honour  to  your  majesty,  to  be  the  king  of  a  per- 
 fidious nation.  And,  whatever  palliation  flattery  might  at 
 hand  procure,  undoubtedly  at  distance  of  time  and  place 
 (where  flattery  cannot  silence  truth)  it  would  be  the  nation's 
 perpetual  infamy  !  And  what  matter  of  reconciliation  would  it 
 be  to  the  guilty  papists,  when  we  blame  their  impious  doctrines 
 that  have  such  a  tendency  ?  How  loose  would  it  leave  your 
 majesty^ s  sul)jects,  that  are  once  taught  to  break  such  sacred 
 bonds.]]  Till  the  Covenant  was  decried  as  an  almanack 
 out  of  date,  and  its  obhgation  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  will  have  mercy  on  the  souls  and  consciences 
 of  your  people,  [^and  will  not  urge  or  tempt  them  to  this 
 grievous  sin,  nor  drive  them  on  the  insupportable  wrath  of 
 the  Almighty,  whose  judgment  is  at  hand,  where  princes  and 
 people  must  give  that  account,  on  which  the  irreversible 
 sentence  will  depend.  For  the  honour  of  our  religion,  and  of 
 your  majesty's  dominions  and  reign,  we  beseech  you,]  sufifer 
 us  not  to  be  tempted  to  the  violating  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 
 honour  and  advantage. 
 
 The  prelacy  which  we  disclaimed  is  that  of  diocesans — upon 
 the  claim  of  a  superior  order  to  a  presbyter — assuming  the  sole 
 power  of  public  admonition  of  particular  oflbuders,  enjoining 
 penitence,  excommunicating  and  absolvhig  (besides  confirma- 
 tion) over  so  many  churches,  as  necessitated  the  corruption  or 
 ^  "  This  enclosed  part  was  quite  left  out  of  the  copy  that  was  presented." 
 
1660.]  Petition  of  the  Ministers.  85 
 
 extirpation  of  discipline,  and  the  using  of  human  officers 
 (as  chancellors, surrogates, officials,  commissaries,  archdeacons) 
 while  the  undoubted  officers  of  Christ  (the  pastors  of  the 
 particular  churches)  were  hindered  from  the  exercise  of  their 
 office. 
 
 The  restoration  of  discipline  in  the  particular  churches, 
 and  of  the  pastors  to  the  exercise  cf  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  anything  asserted  seem  unproved,  an  impar- 
 tial conference  in  your  majesty's  hearing  may  be  allowed  us 
 in  order  to  a  just  determination. 
 
 CONCERNING    THE    PREAMBLE  IN  YOUR  MAJESTy's  DECLARATION, 
 WE    PRESUME    ONLY    TO    TENDER    THESE    REQUESTS. 
 
 1 .  That  as  we  are  persuaded  it  is  not  in  your  majesty's 
 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  hastening  of  the  nation's  cure,  that  our  unity 
 may  prevent  men's  temptations  of  that  nature  for  the  time  to 
 come. 
 
 2.  Though  we  have  professed  our  willingness  to  submit  to 
 the  primitive  episcopacy,  and  a  reformed  liturgy,  hoping  it 
 may  prove  an  expedient  to  a  happy  union,  yet  have  we  ex- 
 pressed our  dislike  of  the  prelacy  and  present  liturgy,  while 
 unreformed.  And  though  sacrilege  and  unjust  alienation  of 
 church-lands  is  a  sin  that  we  detest,  yet  whether,  in  some 
 cases  of  true  superfluities  of  revenues,  or  true  necessity  of 
 the  church,  there  may  not  be  an  alienation  which  is  no 
 sacrilege,  and  whether  the  kings  and  parliaments  have  been 
 guilty  of  that  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 
 
86  '        Petition  of  the  Ministers.  [i6G0. 
 
 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  might  never 
 he  said,  that  a  ministry  and  people  of  such  moderate  prin- 
 ciples, consenting  to  primitive  episcopacy  and  liturgy,  could 
 not  yet  be  received  into  the  settlement  and  countenanced 
 body  of  your  people,  nor  possess  their  stations  in  the  church, 
 and  liberty  in  the  public  worship  of  God. 
 
 4.  And  whereas  it  is  expressed  by  your  majesty,  that  [the 
 essence  and  foundation  of  episcopacy  might  be  preserved, 
 though  the  extent  of  the  jurisdiction  might  be  altered] ,  this 
 is  to  us  a  ground  of  hope,  that  seeing  the  greatning  or  the 
 lessening  of  episcopal  power  is  in  your  majesty's  judgment 
 but  a  matter  of  convenience,  the  Lord  will  put  it  into  your 
 heart  to  make  such  an  alteration  in  the  alterable  points,  as 
 the  satisfaction  of  the  consciences  of  sober  men,  and  the 
 healing  and  union  of  these  nations,  do  require. 
 
 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  circumstantiati?ig  of  them 
 is  much  committed  unto  man,  but  to  institute  the  ordinances 
 3.nd  offices  is  the  high  prerogative  of  Christ,  the  universal 
 King  and  Lawgiver  of  the  church. 
 
 CONCERNING     THE    MATTER    OF     YOUR     MAJESTY  S    CONCESSIONS, 
 AS    RELATED    TO    OUR    PROPOSALS. 
 
 1.  We  humbly  renew  our  petition  to  your  majesty,  for  the 
 effectual  security  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 
 
1G60.J  Petition  of  the  Ministers.  87 
 
 might  be  encouraged.  2.  That  an  able,  faithful  ministry 
 may  be  kept  up,  and  the  insufficient,  negligent,  scandalous, 
 and  non-resident,  cast  out.  3.  That  a  credible  profession  of 
 faith  and  obedience  be  pre-required  of  communicants.  4.  That 
 the  Lord's  day  be  appropriated  to  holy  exercises  without  un- 
 necessary divertisements. 
 
 2.  For  church  government.     In  this  your  majesty's  Decla- 
 ration, parish  discipline  is  not  sufficiently  granted  us.    Inferior 
 synods,  with  their  presidents,  are  passed  by ;    and  the  bishop 
 which  your  majesty  declareth  for  is  not  episcopus  prases,  but 
 episcopus  princeps,  indued  with  sole  power  both  of  ordination 
 and  jurisdiction.       For  though  it  be  said,  that    the    bishop 
 shall  do  nothing  without    the  advice   of  the  presbyters,  yet 
 their  consent  is  not  made  necessary,  but  he  might  go  contrary 
 to  the  counsel  of  them  all.     And  this   advice  is  not  to  be 
 given  by  the  diocesan  synod,  or  any  chosen  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  beino- 
 nothing  yielded  us,  which  is  sufficient  to  the  desired  accommo- 
 dation and  union,  we  humbly  prosecute  our  petition  to  your 
 majesty,  that   the   primitive  presidency  with  the  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  publicly  to  preach,  but  personally  to 
 catechise  or  otherwise  instruct  the  several  families,  admittino- 
 none  to  the  Lord's  table  that  have  not  personally  owned  their 
 baptismal  covenant  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  in  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  ex- 
 clusion of  them  till  they  have  made  a  credible  profession  of 
 
88  Petition  of  the  Ministers.  [1660. 
 
 repentance,  and  then  to  receive  them  again  to  the  communion 
 of  the  chnrch  :  provided  there  be  place  for  due  appeals  to 
 superior  power. 
 
 All  this  we  beseech  your  majesty  to  express  under  your 
 fifth  concession,  because  it  is  to  us  of  very  great  weight,  and 
 the  rubi'ic  is  unsatisfactory  to  which  we  are  referred. 
 
 2.  That  all  the  pastors  of  each  rural  deanery,  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 
 suspension  from  communion  of  the  church,  continue  impeni- 
 tent or  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  sus- 
 pended, and  may  decide  the  cause.  Or  if  this  cannot  be 
 attained,  at  least  that  the  pastors  of  each  rural  deanery  with 
 their  president,  may  have  power  to  meet  monthly,  and  receive 
 all  such  presentments  and  appeals,  and  judge  whether  they  be 
 fit  to  be  transmitted  to  the  diocesan  or  not :  and  to  call 
 before  them  and  admonish  the  offenders  so  presented. 
 
 Yet  if  presentments  against  magistrates  and  ministers  be 
 reserved  only  to  the  diocesan  synod,  and  their  appeals  imme- 
 diately there  put  in,  we  shall  therein  submit  to  your  majesty's 
 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 
 anv  of  the  ministers  :  nor  excommunicate  any  of  the  people 
 but  by  consent  of  the  synod,  or  of  the  pastors  of  the  parti- 
 cular 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  supreme  over  persons,  and  in  things  ecclesiastical. 
 
]660.]  Petition  of  the  Ministers.  89 
 
 we  presume  not  at  all  to  interpose  :   but  shall  submit  to  any 
 that  act  by  your  majesty's  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  strengthening 
 of  the  weak  ;  the  purity,  order,  strength,  and  beauty  of  our 
 churches,  the  vanity  of  believers,  and  the  pleasing  of  Christ 
 who  hath  required  it  by  his  laws.  And  withal,  it  is  agreeable 
 to  the  ancient  canons  and  practice  of  the  churches,  and  is 
 consented  to  by  our  reverend  brethren,  and  so  is  no  matter  of 
 controversy  now  between  us. 
 
 Yet  is  not  the  rubric  satisfactory  which  we  are  referred  to. 
 1.  Because  it  leaves  the  people  at  their  liberty,  whether  they 
 will  let  us  know  of  their  intention  to  communicate,  till  the 
 night  or  morning  before;  and  alloweth  us  then  oily  to  ad- 
 monish them,  when  (in  great  parishes)  it  is  impossible  for 
 want  of  time. 
 
 2.  Because  it  doth  allow  us  to  deny  the  sacrament  to  those 
 only  that  maliciously  refuse  recoticiliation  with  their  neigh- 
 bours, and  only  admonish  other  scandalous  sinners  to  forbear : 
 though  the  canons  forbid  us  to  deliver  them  the  sacrament. 
 
 THE    REASONS    AVHY    WE    INSIST    ON    THE    SECOND    PROPOSAL, 
 ARE    THESE  : 
 
 It  being  agreed  on  between  us,  that  the  younger  less  dis- 
 creet sort  of  ministers  are  unfit  to  pass  the  sentence  of  ex- 
 communication, 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. 
 
90  Petition  of  the  Ministers.  [16G0. 
 
 ] .  It  is  the  very  nature  and  substance  of  the  office  of  a 
 presbyter,  to  have  the  po«-er  of  the  keys  for  binding  and  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  said,  Whose  sins  thou  dost  remit,  they  are  re- 
 mitted :  ivhose  sins  thou  dost  retain,  they  are  retained.  And 
 they  are  commanded  to  minister  the  doctrine,  sacrarnevits, 
 and  discipline  of  Christ,  as  the  Lord  hath  commanded,  and  as 
 this  realm  hath  received  the  same,  as  expressly  as  the  bishops 
 are.  And  as  the  late  Primate  of  Ireland  observeth  in  bis 
 "  Eeduction,"  That  they  may  the  better  understand  what  the 
 Lord  hath  commanded,  the  exhortation  of  St.  Paul  to  the 
 elders  of  the  church  of  Ephesus  is  appointed  to  be  read  to 
 them  at  the  time  of  their  ordination,  Take  heed  to  yourselves 
 and  to  all  the  flocks,  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  XX,  17,  18,  28;  and  xv,  23,  25;  and  xvi,  4; 
 1  Thess.  V,  12,  13 ;  1  Tim.  iii,  4,  5  ;  and  v,  17;  Heb.  xiii,  7, 
 17,  24;)  and  other  places,  that  it  is  the  office  of  a  presbyter 
 to  oversee,  rule,  and  guide  the  flock  (which  [is]  the  ministerial 
 rule  which  consisteth  in  the  exercise  of  the  keys,  or  manage- 
 ment and  personal  application  of  God^s  Word  to  the  con- 
 sciences and  cases  of  particular  persons,  for  their  salvation, 
 and  the  order  of  the  church  ;)  the  coercive  power  belongmg 
 to  the  magistrate.  And  this  was  the  practice  in  the  ancient 
 church,  as  appeareth  undeniably  in  Ignatius,  Tertullian, 
 Cyprian,  Hierom,  Chrysostom,  &c.,  Concil.  Carthag.,  4,  Can. 
 22,  23,  29,  32,  34,  35,  36,  37,  as  is  confessed  by  the  chiefest 
 defenders  of  episcopacy. 
 
 2.  If  all  presentments  and  appeals  be  made  to  the  bishop 
 and  his  consistory  alone,  it  will  take  from  us  the  parish  dis- 
 cipline which  is  granted  us,  and  cast  almost  all  discipline  out 
 of  the  church ;  as  is  most  apparent  to  them  that  by  experi- 
 ence are  acquainted  with  the  quality  of  our  flocks,  and  with 
 
1660.]  Petitioji  of  the  Ministers.  91 
 
 the  true  nature  o^  i\\e  pastoral  work:  considering  1.  How 
 many  hundred  churches  are  in  a  diocese :  2.  How  many 
 thousand  persons  are  in  very  many  parishes;  and  of  those 
 what  a  number  are  obstinate  in  wilful  gross  ignorance  or 
 scandal,  refusing  to  be  instructed,  or  admonished  by  their 
 pastors  :  3.  How  long,  and  earnestly,  and  tenderly  smners 
 must  be  dealt  with,  before  they  are  cut  off  by  solemn  excom- 
 munication :  4.  How  unsatisfactory  it  must  be  to  the  con- 
 science of  a  bishop  or  synod,  to  cut  off  a  man  as  impenitent 
 upon  the  bare  report  of  a  minister,  before  by  full  admonition 
 they  have  proved  him  impenitent  themselves;  especially  when 
 too  many  ministers  are  (to  say  nothing  of  passion  that  might 
 cause  partial  accusations)  unable  so  to  manage  a  reproof  and 
 exhortation,  as  is  necessary  to  work  on  the  consciences  of  the 
 people,  and  to  convict  resisters  of  flat  impenitency  :  5.  What 
 abundance  of  work  the  bishop  will  have  besides;  constant 
 preaching  will  require  time  for  preparation;  visiting  the 
 several  churches ;  confirming  all  the  souls  in  so  many  hundred 
 parishes  (which  alone  is  more  than  any  one  man  can  do 
 aright,  if  he  had  nothing  else  to  do) ;  ordaining,  instituting, 
 and  examining  the  persons,  so  far  as  to  satisfy  a  tender  con- 
 science that  takes  not  all  on  trust  from  others,  and  is  but  an 
 executor  of  their  judgments ;  these,  and  much  more,  with 
 the  care  of  church-buildings,  lands,  and  his  own  affairs  and 
 family,  and  sicknesses,  and  necessary  absence  sometimes,  will 
 make  this  great  additional  work,  which  must  be  constantly 
 performed  for  so  many  hundred  of  parishes,  to  be  impossible  : 
 
 6.  Reproofs  and  suspension  would  so  exasperate  the  scandal- 
 ous, that  they  would  vex  the  pastors  with  numerous  appeals : 
 
 7.  The  pastors  will  be  undone  by  travelling,  and  waiting,  and 
 maintaining  such  a  multitude  of  witnesses  as  is  necessarj^  for 
 the  prosecuting  of  presentments,  and  answering  so  many  ap- 
 peals :  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  burden  to  be  weary  of  the  work. 
 
92  Petition  of  the  Ministers.  [16G0. 
 
 and  slubber  it  over^  and  cast  it  upon  others^  and  to  discoun- 
 tenance the  most  conscionable  ministers  that  most  trouble 
 them  with  presentments ;  which  when  the  offenders  perceive, 
 they  will  the  more  insult  and  vex  us  with  appeals. 
 
 So  that  the  discouragements  of  ministers  and  the  utter  inca- 
 pacity of  the  bishops  to  perform  a  quarter  of  this  work,  will 
 nullify  discipline,  as  leaving  it  impossible.  Experience  hath 
 told  us  this  too  long. 
 
 And  then  when  our  communion  is  thus  polluted  with  all 
 that  are  most  incapable  through  utter  ignorance,  scandal, 
 and  contempt  of  piety ; — 1 .  Ministers  will  be  deterred  from 
 their  administrations  to  subjects  so  incapable.  2.  Bishops 
 that  are  tender  conscienced,  will  be  deterred  from  under- 
 taking so  impossible  a  work,  and  of  so  ill  success.  3.  And 
 men  that  have  least  tenderness  of  conscience,  and  care  of 
 souls,  and  fear  of  God's  displeasure,  will  seek  for  and  intrude 
 into  both  places.  4.  And  the  tender  conscienced  people  will 
 be  tempted  to  speak  hardly  of  such  undisciplined  churches, 
 and  of  the  officers;  and  to  withdraw  from  them.  5.  And 
 hereby  they  will  fall  under  the  displeasure  of  superiors,  and 
 the  scorn  of  the  vulgar,  that  have  no  religion  but  what  is 
 subservient  to  their  flesh.  6.  And  so  while  the  most  pious 
 are  brought  under  discountenance  and  reproach,  and  the  most 
 imjjious  get  the  reputation  of  being  most  regular  and  obedient 
 to  their  rulers,  piety  itself  will  grow  into  disesteem,  and 
 impiety  escape  its  due  disgrace.  And  this  hath  been  the 
 cause  of  our  calamities. 
 
 3.  As  to  the  liturgy ;  it  is  matter  of  great  joy  and  thank- 
 fulness to  us,  that  we  have  heard  your  majesty  more  than 
 once  so  resolutely  promising,  that  none  shall  suffer  for  not 
 using  the  Common  Prayer  and  ceremonies,  but  you  would 
 secure  them  from  the  jienalties  in  the  Act  of  Uyiiforniity ,  as 
 that  which  your  Declaration  at  Breda  intended,  and  to  find 
 here  so  much  of  your  majesty's  clemency  in  your  gracious 
 concessions  for  a  future  emendation.  But  we  humbly  crave 
 leave  to  acquaint  your  majesty,  (I .)  That  it  grieveth  us  after 
 all  to  hear  that,  yet  it  is  given  in  charge,  by  the  judges  at  the 
 
1660.]  Petition  of  the  Ministers.  93 
 
 assizes,  to  indict  men  upon  that  Aft  for  not  using  the  Com- 
 mon Prayer.  (2.)  That  it  is  not  only  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,  who  yet  would  use  it 
 when  reformed. 
 
 Therefore  we  humbly  crave  that  your  majesty  will  here 
 declare  that  it  is  your  majesty's  pleasure  that  none  be  punished 
 or  troubled  for  not  using  the  Book  of  Comnio7i  Prayer,  till  it  be 
 effectually  reformed  by  divines  of  both  persuasions  equally 
 deputed  thereunto. 
 
 And  that  your  majesty  would  procure  that  moderation  in 
 the  imposition  hereafter  which  we  before  desired. 
 
 4.  Concerning  ceremonies.  Returning-  our  humble  thanks 
 for  your  majesty's  gracious  concessions  (of  which  we  are 
 assured  you  will  never  have  cause  to  repent)  we  further  crave, 
 
 1.  That  your  majesty  would  leave  outthose  words  concerning 
 us,  that  we  do  not  in  our  judgments  believe  the  practice  of 
 those  particular  ceremonies  which  we  except  against  to  be  in 
 itself  unlawful ;  for  we  have  not  so  declared  our  judgments. 
 Indeed  we  have  said,  that  treating  in  order  to  a  happy  uniting 
 of  our  brethren  through  the  land,  our  work  is  not  to  say 
 what  is  our  own  opinion,  or  what  will  satisfy  us ;  but  what 
 will  satisfy  so  many  as  may  procure  the  said  union.  And  we 
 have  said,  that  some  think  some  of  them  unlawful  in  them- 
 selves, and  others  but  inconvenient.  And  while  the  imposers 
 think  them  but  indifferent,  we  conceived  they  might  reason- 
 ably be  entreated  to  let  them  go;  for  the  saving  of  their 
 brethren's  consciences  and  the  church's  peace.  We  are  sure 
 that  a  Christian's  conscience  should  be  tender  of  adding-  to, 
 or  diminishing  from,  the  matter  of  God's  worship  in  the 
 smallest  point,  the  laws  of  God  being  herein  the  only  perfect 
 rule,  Deut.  xii,  32 ;  and  that  a  Synod  infallibly  guided  by 
 the  Holy  Ghost,  would  "  lay  upon  "  the  churches  "  no  greater 
 burden  than  necessary  things,"  Acts  xv,  28;  and  that  for 
 things  indifferent.  Christians  should  not  despise  or  judge  each 
 other,  Rom.  xiv ;   much  less,  by  silencing  the  able  and  faithful 
 
94  Petition  of  the  Ministers.  [1 660. 
 
 ministers  of  the  gospel,  to  punish  the  flocks  even  in  their 
 souls,  for  the  tolerable  differences  and  supposed  mistakes  of 
 ministers.  We  doubt  not  but  Peter  and  Paul  went  to 
 heaven  without  the  ceremonies  in  question. 
 
 And  seeing  your  majesty  well  expresseth  it^  tltat  the 
 universal  church  cannot  introduce  one  ceremony  in  the  worship 
 of  God  that  is  contrary  to  God^s  Word  expressed  in  the 
 Scriptures,  and  multitudes  of  Protestants  at  home  and 
 abroad,  do  think  that  all  mystical  sacramental  rites  of  human 
 institution  are  contrary  to  the  perfection  of  God's  law,  and  to 
 Dent,  xii,  3.2,  &c.,  (though  the  determination  of  mere  cir- 
 cumstances necessary  in  genere,  be  not  so,)  and  therefore 
 dare  not  use  them,  for  fear  of  the  displeasure  of  God  the 
 universal  sovereign ;  it  must  needs  be  a  great  expression  of 
 your  majesty's  wisdom  and  tenderness  of  God's  honour  and 
 the  safety  of  your  peoples'  souls,  to  refuse  in  things  unneces- 
 sary to  drive  men  upon  (apprehended)  sin,  and  upon  the 
 wrath  of  God,  and  the  terrors  of  a  condemning  conscience. 
 
 2.  We  beseech  your  majesty  to  understand,  that  it  is  not 
 our  meaning  by  the  word  abolishing  to  crave  a  prohibition 
 against  your  oion  or  other  men's  liberty  in  the  things  in 
 question ;  but  it  is  a  full  liberty  that  we  desire ;  such  as 
 should  be  in  unnecessary  things;  and  such  as  will  tend  to- 
 the  concord  of  your  people,  viz.,  that  there  be  no  law  or 
 canon  for  or  against  them,  commanding,  recommending,  or 
 prohibiting  them :  as  now  there  is  none  for  any  particular 
 gesture  in  singing  of  psalms,  where  liberty  preserveth  an 
 uninterrupted  unity. 
 
 FOR    THE    PARTICULAR    CEREMONIES. 
 
 1.  We  humbly  crave  as  to  kneeling  in  the  act  of  receiv- 
 ing, that  your  majesty  will  declare  our  liberty  therein, 
 that  none  should  be  troubled  for  receiving  it  standing  or 
 sitting. 
 
 And  your  majesty's  expressions  upon  reasons  best  known. 
 
1660,]  Petition  of  the  Ministers.  95 
 
 if  not  only,  to  themselves,  command  us  to  render  some  of  our 
 reasons. 
 
 1.  JVe  are  su7^e  tliat  Christ  and  his  apostles  sinned  not^  by 
 not  receiving  it  kneeling;  and  many  are  not  sure  that  by 
 kneeling  they  should  not  sin  ;  and  therefore  for  the  better 
 security,  though  not  for  absolute  necessity,  we  crave  leave  to 
 take  the  safer  side. 
 
 2.  We  are  sure  that  kneeling  in  any  adoration  at  all,  in 
 any  worship,  on  any  Lord's  day  in  the  year^  or  any  week-day 
 between  Easter  and  Pentecost,  was  not  only  disused,  but  for- 
 bidden by  General  Councils  (as  Concil.  Nican.,  1,  Can.  xx^  and 
 Concil.  Trull.,  etc.)  and  disclaimed  by  ancient  writers,  and 
 this  as  a  general  and  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  necessarj'  for  the  reconciling  of  the  churches. 
 And  novelty  is  a  dishonour  to  any  part  of  religion  :  and  if 
 antiquity  be  honourable,  the  most  ancient,  or  nearest  the 
 legislation  and  fountain,  must  be  most  honourable.  And  it  is 
 not  safe  to  intimate  a  charge  of  unreverence  upon  all 
 the  apostles  and  primitive  Christians,  and  the  universal 
 church,  for  so  many  hundred  years  together  of  its  purest 
 time. 
 
 3.  Though  our  meaning  be  good,  it  is  not  good  to  shew  a 
 needless  countenance  of  the  Papists'  practice  of  adoring  the 
 bread  as  God,  when  it  is  used  by  them  round  about  us. 
 Saith  Bishop  Hall,  in  his  life,  p.  20  : — I  had  a  dangerous  con- 
 flict with  a  Sorbonist,  ivho  took  occasion  by  our  kneeling  at  the 
 receipt  of  the  Eucharist,  to  persuade  all  the  company  of  our 
 acknowledgment  of  a  transubstantiation. 
 
 4.  Some  of  us  that  could  rather  kneel  than  be  deprived  of 
 communion,  should  yet  suffer  much  before  we  durst  put  all 
 others  from  the  communion  that  durst  not  take  it  kneeling ; 
 which  therefore  we  crave  we  might  not  be  put  upon. 
 
96  Petition  of  the  Ministers.  [1660. 
 
 2.  We  humbly  crave  also^  that  the  religious  observation  of 
 hohj-days  of  human  institution  maij  be  declared  to  be  left 
 indifferent,  that  none  be  troubled  for  not  observing  them. 
 
 3.  We  humbly  tender  your  majesty  our  thanks  for  your 
 gracious  concession  of  libertij  as  to  the  cross  and  surplice, 
 and  bowing  at  the  name  Jesus,  rather  than  Christ,  or 
 God.      But    we    farther    humbly    beseech    your   majesty — 
 
 1.  That  this  libertij  in  forbearing  the  surplice,  might  extend 
 to  the  colleges  and  cathedrals  also ;  that  it  drive  not  thence 
 all  those  that  scruple  it,  and  make  not  those  places  receptive 
 only  of  a  party  ;  and  that  the  youth  of  the  nation  may  have 
 just  hberty  as  well  as  the  elder.  If  they  be  engaged  in  the 
 universities,  and  their  liberties  there  cut  off  in  their  begin- 
 ning, they  cannot  afterwards  be  free ;  many  hopeful  persons 
 will  be  else  diverted  from  the  service  of  the  church.  2.  That 
 your  majesty  will  endeavour  the  repealing  of  all  laws  and 
 canons  by  which  these  ceremonies  are  imposed,  that  they  might 
 be  left  at  full  liberty. 
 
 4.  We  also  humbly  tender  our  thanks  to  your  majesty  for 
 your  gracious  concession  of  the  forbearance  of  the  subscrip- 
 tion required  by  that  canon.  But  (1)  we  humbly  acquaint 
 your  majesty,  that  we  do  not  dissent  from  the  doctrine  of  the 
 Church  of  England,  expressed  in  the  Articles  and  Homilies : 
 but  it  is  the  controverted  passages  about  government,  liturgy, 
 and  ceremonies,  and  some  by-passages  and  phrases  in  the 
 doctrinal  part,  which  are  scrupled  by  those  whose  liberty  is 
 desired.  Not  that  we  are  against  subscribing  the  proper  rule 
 of  our  religion,  or  any  meet  confession  of  faith.  Nor  do  we 
 scruple  the  oath  of  supremacy  or  allegiance.  Nor  would 
 we  have  the  door  left  open  for  Papists  or  heretics  to  come  in. 
 
 2.  We  take  the  boldness  to  say  that  since  we  have  had  the 
 promises  of  your  gracious  indulgence  herein,  and,  upon 
 divers  addresses  to  your  majesty  and  the  Lord  Chancellor, 
 had  comfortable  encouragement  to  expect  our  liberty,  yet 
 cannot  ministers  procure  institution  without  renouncing  their 
 ordination  by  presbyters,  or  being  re-ordained;  nor  with- 
 out   subscription,    and    the    oath    of    canonical    obedience. 
 
1660.]  Petition  of  the  Ministers.  97 
 
 3.  We  must  observe,  with  fear  and  grief,  that  your  majesty's 
 indulgence  and  concessions  of  liberty  in  this  Declaration 
 extendeth  not  either  to  the  abatement  of  re -ordination,  or 
 of  subscriptional  ordination,  or  of  the  oath  of  obedience  to 
 the  bishops.  We  therefore  humbly  and  earnestly  crave,  that 
 your  majesty  will  declare  your  pleasure: — 1.  That  ordination, 
 and  institution,  and  induction,  may  be  conferred  without  the 
 said  subscription  or  oath ;  and  2.  That  none  be  urged  to  be 
 re-ordained,  or  denied  institution  for  want  of  ordination  by 
 prelates,  that  was  ordained  by  presbyters ;  3.  And  that  none 
 be  judged  to  have  forfeited  his  presentation  or  benefice,  nor 
 be  deprived  of  it  for  not  reading  those  Articles  of  the  thirty- 
 nine  that  contain  the  controverted  points  of  government  and 
 ceremonies. 
 
 Lastly,  We  humbly  crave  that  your  majesty  will  not  only 
 grant  us  this  liberty  till  the  next  synod,  but  will  endeavour 
 that  the  synod  be  impartially  chosen;  and  that  your  majesty 
 will  be  pleased  to  endeavour  the  procurement  of  such  laws  as 
 shall  be  necessary  for  our  security  till  the  synod,  and  for  the 
 ratification  of  moderate  and  healing  conclusions  afterwards ; 
 and  that  nothing  by  mere  canon  be  imposed  on  us,  ivithout  such 
 statute  laws  of  parliament. 
 
 These  favours  (which  will  be  injurious  to  none)  if  your 
 people  may  obtain  of  your  majesty,  it  will  revive  their  hearts 
 to  daily  and  earnest  prayer  for  your  prosperity,  and  to  rejoice 
 in  the  thankful  acknowledgment  of  that  gracious  Providence 
 of  heaven,  that  hath  blessed  us  in  your  restoration,  and  put 
 it  into  your  heart  to  heal  our  breaches,  and  to  have  compas- 
 sion on  the  faithful  people  in  your  dominions,  who  do  not 
 petition  you  for  liberty  to  be  schismatical,  factious,  seditious, 
 or  abusive  to  any,  but  only  for  leave  to  obey  the  Lord,  who 
 created  and  redeemed  them,  according  to  that  law  by  which 
 they  must  all  be  shortly  judged  to  everlasting  joy  or  misery. 
 And  it  will  excite  them  to,  and  unite  them  in,  the  cheerful 
 service  of  your  majesty,  with  their  estates  and  lives,  and  to 
 transmit  your  deserved  praises  to  posterity. 
 
98  Alterations  in  the  Declaration  [1660. 
 
 XI. 
 
 Alterations  in  the  Declaration  proposed  by  the  Ministers.^ — 
 Reliquise  Baxterianse^  by  Sylvester,  pp.  275-6. 
 
 1.  We  do  in  the  first  place  declare  that  our  purpose  and 
 resolution  is,  and  shall  be  to  promote  the  power  of  godliness, 
 to  encourage  the  exercises  of  religion,  both  public  and  private, 
 and  to  take  care  that  the  Lord's  day  be  appropriated  to  holy 
 exercises,  without  unnecessary  divertisements ;  and  that  in- 
 sufficient, negligent,  non-resident,  and  scandalous  ministers 
 be  not  permitted  in  the  Church :  and  as  the  present 
 bishops  are  known  to  be  men  of  great  and  exemplary  piety,  &c. 
 
 2.  Because  the  dioceses,  especially  some  of  them,  are 
 thought  to  be  of  too  large  extent,  we  will  appoint  such  a 
 number  of  suffragan  bishops  in  every  diocese,  as  shall  be 
 sufficient  for  the  due  performance  of  their  work. 
 
 3.  No  bishops  shall  ordain,  or  exercise  any  part  of  juris- 
 diction which  appertains  to  the  censures  of  the  Church, 
 without  the  advice  and  consent  of  the  presbyters;  and  no 
 chancellors,  commissaries,  archdeacons,  or  officials  shall 
 exercise  any  act  of  spiritual  jurisdiction. 
 
 '  "  The  Petition  of  the  ministers  being  deUvered  to  the  Lord  Chancellor, 
 "  was  so  ungrateful,"  says  Baxter,  "  that  we  were  never  called  to  present  it 
 "  to  the  king,  but  instead  of  that,  it  was  offered  us  that  we  should  make 
 "  such  alterations  in  the  Declaration  as  were  necessary  to  attain  its  ends  ; 
 "  but  with  these  cautions  :  1.  That  we  put  in  nothing  but  what  we 
 "  judged  of  flat  necessity  ;  and  2.  That  we  altered  not  the  preface  or 
 "  language  of  it,  for  it  was  to  be  the  king's  Declaration  :  and  what  he  spake  as 
 "  expressing  his  own  sense,  was  nothing  to  us  ;  but  if  we  thought  he  imposed 
 "  anything  intolerable  upon  us,  we  had  leave  to  express  our  desires  for  the 
 * '  altering  of  it.  Whereupon  we  agreed  to  offer  this  following  pajjer  of  alte- 
 "  rations,  letting  all  the  rest  of  the  Declaration  alone  ;  but  withal,  by  word 
 "  to  tell  those  we  offered  it  to  (which  was  the  Lord  Chancellor)  that  this  was 
 "  not  the  model  of  church-government  which  we  at  first  ofiered,  nor  which 
 "  we  thought  most  expedient  for  the  healing  of  the  church  ;  but  seeing  that 
 "  cannot  be  obtained,  we  shall  humbly  submit,  and  thankfully  acknowledge 
 "  his  Majesty's  condescension,  if  we  may  obtain  what  now  we  offer,  and  shall 
 "  faithfully  endeavour  to  improve  it  to  the  church's  peace,  to  the  utmost  of 
 "  our  power.  Having  declared  this  (with  more)  we  delivered  in  the  fol- 
 "  lowing  paper." — Reliquiae  Baxterianse,  p.  274. 
 
1660.]  proposed  by  the  Ministers.  99 
 
 4.  To  the  end  that  the  deans  and  chapters  may  be  the 
 better  fitted  to  afford  counsel  and  assistance  to  the  bishops, 
 both  in  ordination,  and  in  the  other  ordinances  mentioned 
 before,  we  will  take  care  that  those  preferments  be  given  to 
 the  most  learned  and  pious  presbyters  of  the  diccese. 
 
 And  moreover,  that  at  least  an  equal  number  of  the  most 
 learned,  pious,  and  discreet  presbyters  of  the  same  diocese, 
 (annually  chosen  by  the  major  vote  of  all  the  presbyters  of 
 that  diocese)  shall  be  assistant  and  consenting  together  with 
 those  of  the  chapter  at  all  ordinations,  and  all  other  acts  of 
 spiritual  jurisdiction. 
 
 Nor  shall  any  suffragan  bishops  ordain,  or  exercise  any 
 act  of  spiritual  jurisdiction,  but  with  the  consent  and  assist- 
 ance of  a  sufficient  number  of  the  most  judicious  and  pious 
 presbyters,  annually  chosen  by  the  major  vote  of  all  the 
 presbyters  in  his  precincts. 
 
 And  our  will  is,  that  the  great  work  of  ordination  be  con- 
 stantly and  solemnly  performed  at  the  four  set  times  and 
 seasons  appointed  by  the  Church  for  that  purpose. 
 
 5.  We  will  take  care  that  confirmation  be  rightly  and 
 solemnly  performed,  by  the  information,  and  with  the  con- 
 sent of  the  minister  of  that  place,  who  shall  admit  none  to 
 the  Lord's  supper,  till  they  have  made  a  credible  profession 
 of  their  faith,  and  promised  obedience  to  the  will  of  God 
 according  as  is  expressed  in  the  consideration  of  the  rubric 
 before  the  catechism ;  and  that  all  possible  diligence  be  used 
 for  the  instruction  and  reformation  of  scandalous  offenders, 
 whom  the  ministers  shall  not  suffer  to  partake  of  the  Lord's 
 table  until  they  have  openly  declared  themselves  to  have 
 truly  repented,  and  amended  their  former  naughty  lives,  as  is 
 partly  expressed  in  the  rubric,  and  more  fully  in  the  canons. 
 Provided  there  be  place  for  due  appeals  to  superior  powers. 
 
 6.  No  bishops,  &c. 
 
 7.  We  are  very  glad  to  find  that  all  with  whom  we  have 
 conferred,  do,  in  their  judgments,  approve  a  liturgy,  or  a  set 
 form  of  public  Avorship  to  be  lawful,  which  in  our  judgments, 
 for  the  preservation  of  unity  and  uniformity,  we  conceive  to 
 
 H  2 
 
100  Alterations  in  the  Declaration  [1660. 
 
 be  very  necessary.  And  although  we  do  esteem  the  liturgy 
 of  the  Church  of  England  contained  in  the  Book  of  Common 
 Prayer,  and  by  law  established,  to  be  the  best  that  we  have 
 seen,  (and  we  believe  that  we  have  seen  all  that  are  extant, 
 and  used  in  this  part  of  the  world)  and  we  know  what  rever- 
 ence most  of  the  reformed  Churches,  or  at  least  the  most 
 learned  men  in  those  Churches  have  for  it ;  yet  since  we  find 
 some  exceptions  made  against  several  things  therein,  we 
 will  appoint  an  equal  number  of  learned  divines  of  both  per- 
 suasions to  review  the  same,  and  to  make  such  alterations  as 
 shall  be  thought  most  necessary,  and  some  additional  forms 
 (in  Scripture  phrase  as  near  as  may  be)  suited  unto  the  nature 
 of  the  several  ordinances ;  and  that  it  be  left  to  the  mhiister's 
 choice  to  use  one  or  the  other  at  his  discretion.  In  the  mean 
 time,  and  till  this  be  done,  although  we  do  heartily  wish  and 
 desire  that  the  ministers  in  their  several  churches  because 
 they  dislike  some  clauses,  and  expressions,  would  not  totally 
 lay  aside  the  use  of  the  Book  of  Common  Prayer,  but  read 
 those  parts  against  which  there  can  be  no  exception,  which 
 would  be  the  best  instance  of  declining  those  marks  of  dis- 
 tinction, which  we  so  much  labour  and  desire  to  remove  : 
 yet  in  compassion  to  divers  of  our  good  subjects  who  scruple 
 the  use  of  it  as  now  it  is,  our  will  and  pleasure  is  that  none 
 be  punished  or  troubled  for  not  using  it,  until  it  be  reviewed 
 and  effectually  reformed  as  aforesaid. 
 
 In  the  Preface  concerning  ceremonies,  we  desire  that  at 
 least  these  words  be  left  out : — not  that  themselves  do  in  their 
 judgments  believe  the  practice  of  these  particular  ceremonies, 
 which  they  except  against,  to  be  in  itsi  If  unlaivfuL 
 
 As  concerning  ceremonies,  our  will  and  pleasure  is,  1, 
 that  none  shall  be  required  to  kneel  in  tlie  act  of  receiving 
 the  Lord's  supper;  but  left  at  liberty  therein. 
 
 2.  That  the  religious  observation  of  holy  days  of  human 
 institution  be  left  indifferent,  and  that  none  be  troubled  for 
 not  observing  of  them. 
 
 3.  That  no  man  shall  be  compelled  to  use  the  cross  in 
 baptism,  or  suffer  for  not  using  it. 
 
1660.]  proposed  by  the  Ministers.  101 
 
 4.  That  no  man  shall  be  compelled  to  bow  at  the  name  of 
 Jesus. 
 
 5.  For  the  use  of  the  surplice,  we  are  contented  that  all 
 men  be  left  to  their  liberty  to  do  as  they  shall  think  fit, 
 without  suffering  in  the  least  degree  for  wearing  or  not 
 wearing  it. 
 
 And  because  some  men,  otherwise  pious  and  learned,  say 
 they  cannot  conform  unto  the  subscription  required  by  the 
 canons,  nor  take  the  oath  of  canonical  obedience,  we  are 
 content,  and  it  is  our  will  and  pleasure  (so  they  take  the 
 oath  of  allegiance  and  supremacy)  that  they  shall  receive 
 ordination,  institution,  and  induction,  and  shall  be  permitted 
 to  exercise  their  function,  and  to  enjoy  the  profits  of  their 
 livings  without  the  said  subscription,  or  oath  of  canonical 
 obedience.  And  moreover,  that  no  persons  in  the  universities 
 shall,  for  the  want  of  such  subscription  be  hindered  in  taking 
 their  degrees.  Lastly,  that  such  as  have  been  ordained  by 
 presbyters,  be  not  required  to  renounce  their  ordination,  or  to 
 be  re-ordained,  or  denied  institution  and  induction  for  want  of 
 ordination  by  bishops.  And  moreover,  that  none  be  judged  to 
 forfeit  their  presentation  or  benefice,  or  be  deprived  of  it,  for 
 not  reading  of  those  of  the  XXXIX  Articles  that  contain  the 
 controverted  points  of  Church  government  and  ceremonies. 
 
 XII. 
 
 Humble  and  grateful  acknowledgment  of  some  Ministers  of 
 London  for  the  Declaration. — Eeliquise  Baxterianse,  by 
 Sylvester,  pp.  284 — 5. 
 
 To  THE  King's  most  excellent  Majesty  : 
 The  humble  and  grateful  acknowledgment  of  many  minis- 
 ters of  the  gospel  in  and  about  the  city  of  London,  to  his 
 royal    majesty  for   his  gracious  concessions  in  his  majesty's 
 late  Declaration  concernina;  ecclesiastical  affairs. 
 
]03  Acknowledgment  of  some  [1660. 
 
 Most  dread  Sovereign, 
 We  your  majesty's  most  dutiful  and  loyal  subjects,  ministers 
 of  the  gospel  in  your  city  of  London,  having  perused  your 
 majesty's  late  Declaration  concerning  ecclesiastical  affairs,  and 
 finding  it,  to  the  joy  of  our  hearts,  so  full  of  indulgence  and 
 gracious  condescension,  we  cannot  but  judge  ourselves  highly 
 obliged,  in  the  first  place,  to  render  our  unfeigned  thanks  to 
 our  good  God,  who  hath  so  mercifully  inclined  your  majesty's 
 royal  heart  to  this  moderation ;  and  next,  our  most  humble 
 and  hearty  acknowledgments  unto  your  sacred  majesty,  that 
 we  may  testify  to  your  royal  self,  and  all  the  world,  our  just 
 resentment  of  your  majesty's  great  goodness  and  clemency 
 therein  expressed. 
 
 May  it  please  your  Majesty, 
 
 The  liberty  of  our  consciences,  and  the  free  exercise  of  our 
 ministry  in  the  work  of  our  great  Lord  and  INIaster,  for  the 
 conversion  of  souls,  ought  to  be,  and  are,  more  dear  to  us 
 than  all  the  profits  and  preferments  of  this  world  :  and 
 therefore  your  majesty's  tenderness,  manifested  in  these 
 so  high  concernments,  doth  wonderfully  affect  us,  and  raise 
 up  our  hearts  to  a  high  pitch  of  gratitude. 
 
 We  cannot  but  adore  divine  goodness  for  your  majesty's 
 stedfast  adherence  to  the  protestant  religion,  notwithstanding 
 all  temptations  and  provocations  to  the  contrary,  and  your 
 professed  zeal  for  the  advancement  and  propagation  thereof, 
 declaring  that  nothing  can  be  proposed  to  manifest  your 
 zeal  and  affection  for  it,  to  which  you  will  not  readily 
 consent. 
 
 Your  majesty  has  graciously  declared,  that  your  resolution 
 is,  and  shall  be,  to  promote  the  power  of  godhness,  to  en- 
 courage the  exercises  of  religion,  both  public  and  private,  to 
 take  care  that  the  Lord's  day  be  applied  to  holy  exercises, 
 without  unnecessary  divertisements ;  and  that  insufficient, 
 negligent,  and  scandalous  ministers,  be  not  permitted  in  the 
 chiu'ch.  Your  majesty  hath  granted  that  no  bishop  shall 
 ordain,  or  exercise  any  part  of  jurisdiction  which  appertains 
 to  the  censures  of  the  church,  without  the  advice  and  assist- 
 
1660.]         Ministers  of  London  for  the  Declaration,  103 
 
 ance  of  the  presbyters,  and  neither  do,  nor  impose  anything, 
 but  what  is  according  to  the  known  laws  of  the  land ;  exclu- 
 ded chancellors,  commissaries,  and  officials,  from  acts  of 
 jurisdiction;  so  happily  restored  the  power  of  the  pastors,  in 
 their  several  congregations ;  and  granted  a  liberty  to  all  the 
 ministers  to  assemble  monthly  for  the  exercise  of  the  pastoral 
 persuasive  power,  to  the  promoting  of  knowledge  and  godli- 
 ness in  their  flocks.  Your  majesty  hath  graciously  promised 
 a  review,  and  effectual  reformation  of  the  liturgy,  with  ad- 
 ditional forms  to  be  used  at  choice :  and  in  the  meantime, 
 that  none  be  punished  or  troubled  for  not  usingit.  Yourmajesty 
 hath  graciously  freed  us  from  subscription  required  by  the 
 canon,  and  the  oath  of  canonical  obedience  ;  and  granted  us  to 
 receive  ordination,  institution,  and  induction,  and  to  exercise 
 our  function,  and  enjoy  the  profit  of  our  livings,  without  the 
 same.  Your  majesty  hath  gratified  the  consciences  of  many 
 who  are  grieved  with  the  use  of  some  ceremonies,  by  indulging 
 to  and  dispensing  with  their  omitting  those  ceremonies, 
 viz.,  kneeling  at  the  sacrament,  the  cross  in  baptism,  bowing 
 at  the  name  of  Jesus,  and  wearing  of  the  surplice. 
 
 All  this  your  majesty's  indulgence  and  tender  compassion 
 (which  with  delight  we  have  taken  the  boldness  thus  largely 
 to  commemorate)  we  receive  with  all  humility  and  thankful- 
 ness, and,  as  the  best  expression  thereof,  shall  never  cease  to 
 pray  for  your  majesty's  long  and  prosperous  reign,  and  study 
 how  in  our  several  stations  we  may  be  most  instrumental  in  your 
 majesty's  service :  and  that  we  may  not  be  defective  in 
 ingenuity,  we  crave  leave  to  profess,  that  though  all  things  in 
 this  frame  of  government  be  not  exactly  suited  to  our  judg- 
 ment, yet  your  majesty's  moderation  hath  so  great  an  influence 
 upon  us,  that  we  shall,  to  our  utmost,  endeavour  the  healing  of 
 the  breaches,  and  promoting  the  peace  and  union  of  the  church. 
 
 There  are  some  other  things  that  have  been  propounded  by 
 our  reverend  brethren,  which,  upon  our  knees,  with  all  humble 
 importunity,  we  could  beg  of  your  majesty,  especially  that 
 re-ordination,  and  the  surplice  in  colleges  may  not  be  im- 
 posed ;  and  we  cannot  lay  aside  our  hopes,  but  that  that  God 
 
104  Proclamation  against  [1660-1. 
 
 who  hath  thus  far  drawn  out  your  majesty's  bowels  and 
 mercy,  will  further  incline  your  majesty's  heart  to  gratify  us 
 in  these  our  humble  desires  also. 
 
 That  we  be  not  further  burthensome,  we  humbly  beg  leave 
 to  thank  your  majesty  for  the  liberty  and  respect  vouchsafed 
 to  our  reverend  brethren  in  this  weighty  affair  of  accomoda- 
 tion. The  God  of  heaven  bless  your  majesty,  and  all  the 
 royal  family. 
 
 Your  Majesty's  most  loyal  Subjects, 
 
 Sam.  Clark.  Wm.  Cooper.  Eli.  Pledger. 
 
 Thos.  Case.  Wm.  Whittaker.  Will.  Bates. 
 
 Jno.  Eawlinson.  Thos.  Jacomb.  Jno.  Gibbon. 
 
 Jno.  ShefSeld.  Thos.  Lye.  Matt.  Poole 
 
 Thos.  Gouge.  Jno.  Jackson.  With    many 
 
 Gab.  Sanger  Jno.  Meriton.  others. 
 
 This  address  was  presented  to  his  majesty  at  Whitehall, 
 November  16th,  by  some  of  these  ministers,  to  whom  he 
 was  pleased  to  return  a  very  gracious  answer. 
 
 XIII. 
 
 A  Proclamation  prohibiting  all  unlawful  and  seditious  meet- 
 ings and  conventicles  under  pretence  of  religious  worship.^ 
 — Wilkins'  Concilia,  vol.  iv,  pp.  564—5  ;  Cardwell's  Docu- 
 mentary Annals,  Oxford,  1844,  vol.  ii,  pp.  302 — 4. 
 
 Charles  E.. 
 Although  nothing  can  be  more  unwelcome  to  us,  than  the 
 necessity  of  restraining  some  part  of  that  liberty,  which  was 
 
 '  The  insurrection  of  the  Fifth-monarchy  men  under  Venner,  took  place 
 on  Sunday,  6th  January,  1660-1,  and  was  finally  suppressed  on  the  following 
 Wednesday.  It  furnished  a  pretext  for  this  Proclamation.  All  classes  of  dis- 
 senters were  eager  to  purge  themselves  of  the  suspicion  of  being  accomplices 
 
1660-1.]       Seditious  Meetings  and  Conventicles.  105 
 
 indulged  to  tender  consciences  by  our  late  gracious  Declaration; 
 yet  since  divers  persons  (known  by  the  name  of  Anabaptists^ 
 Quakers,  and  Fifth-monarchy  men,  or  some  such  like  appella- 
 tion, as  a  mark  of  distinction  and  separation)  under  pretence 
 of  serving  God,  do  daily  meet  in  great  numbers  in  secret 
 places,  and  at  unusual  times,  by  reason  whereof  they  begin  to 
 boast  of  their  multitudes,  and  to  increase  in  their  confidences, 
 as  having  frequent  opportunities  to  settle  a  perfect  corre- 
 spondency and  confederacy  between  themselves,  of  which 
 some  evil  effects  have  already  ensued,  even  to  the  disturbance 
 of  the  public  peace  by  insurrection  and  murder,  for  which  the 
 offenders  must  answer  to  the  law,  and  far  worse  may  be  still 
 expected,  unless  some  speedy  course  be  taken  to  prevent  their 
 further  growth. 
 
 To  the  intent  therefore  that  none  of  those  persons,  who 
 have  presumed  to  make  so  ill  an  use  of  our  indulgence,  may 
 be  strengthened  in  such  their  proceedings  by  any  general 
 words  or  expressions  in  our  late  Declaration  j  we  have  thought 
 fit  by  these  presents  to  publish  and  declare  our  royal  will  and 
 pleasure,  that  no  meeting  whatsoever  of  the  persons  aforesaid, 
 under  pretence  of  worshipping  God,  shall  at  any  time  here- 
 after be  permitted  or  allowed,  unless  it  be  in  some  parochial 
 church  or  chapel  in  this  realm,  or  in  private  houses  by  the 
 
 of  the  rebels.  The  Anabaptists  presented  an  address  to  the  king,  in  which 
 they  said,  "  we  cannot  imagine  a  reason  why  [the]  bloody  tenets,  and  tragical 
 "actions  [of  the  Fifth-monarchy  men]  should  reflect  upon  those  of  our  persua- 
 "  sion,  the  persons  not  being  of  our  belief  or  practice  about  baptism  ;  but  to 
 "  the  best  of  our  information,  they  were  all,  except  one,  assertors  of  infant 
 "  baptism,  and  never  had  communion  with  us  in  our  assemblies."  The  Inde- 
 pendents, and  Quakers,  also,  disowned  all  connexion  with  the  rebels.  But  as 
 the  oath  of  allegiance  and  supremacy  was  generally  tendered  to  the  Baptists 
 and  Quakers  when  discovered  in  their  several  religious  assemblies,  and 
 as  they  could  not  conscientiously  acknowledge  the  supremacy  of  the  king 
 in  ecclesiastical  matters,  great  numbers  of  them  were  thrown  into  prison  in 
 all  parts  of  the  kingdom,  and  kept  in  close  confinement  until  the  coronation 
 of  the  king,  23rd  April  following. — Collier's  Ecclesiastical  History,  London, 
 1714,  vol.  ii,  p.  876  ;  Rapin's  History  of  England,  London,  1743,  vol.  ii, 
 p.  623 — 5  ;  Crosby's  History  of  the  Baptists,  London,  1739,  vol.  ii,  pp.  38 
 and  93  :  Hanbury's  Memorials  of  the  Independents,  vol.  iii,  pp.  592 — 5. 
 
106         Proclamation  against  Seditious  Meetings.     [1660-1. 
 
 persons  tliere  inliabiting.  And  that  all  meetings  and  assem- 
 blies whatsoever  in  order  to  any  spiritual  exercise,  or  serving 
 of  God  by  the  persons  aforesaid,  unless  in  the  places  aforesaid, 
 shall  be  esteemed,  and  are  hereby  declared  to  be  unlawful 
 assemblies,  and  shall  be  prosecuted  accordingly,  and  the 
 persons  therein  assembled  shall  be  proceeded  against  as 
 persons  riotously  and  unlawfully  assembled. 
 
 And  for  the  better  execution  of  this  our  proclamation,  and 
 the  prevention  of  all  illegal  and  seditious  meetings  and  con- 
 venticles, we  do  hereby  straightly  charge  and  command  all 
 mayors,  sheriffs,  justices  of  the  peace,  constables,  head- 
 boroughs,  commanders,  and  other  our  chief  officers,  and 
 ministers,  whom  it  may  concern,  that  they  cause  diligent 
 search  to  be  made  from  time  to  time  in  all  and  every  the 
 places,  where  any  such  meetings  or  conventicles,  as  aforesaid, 
 shall  or  may  be  suspected.  And  that  they  cause  all  and  every 
 the  persons  therein  assembled  to  be  apprehended  and  brought 
 before  one  or  more  justices  of  the  peace,  and  to  be  bound  over 
 to  appear  at  the  next  sessions  within  the  respective  precincts, 
 and  in  the  mean  time  to  find  sureties  for  their  good  behaviour, 
 or  in  default  thereof  to  be  committed  to  the  next  gaol. 
 
 And  further  we  do  will  and  command  our  justices  of  the 
 peace,  that  they  cause  the  oath  of  allegiance  to  be  tendered 
 to  every  person  so  brought  before  them,  and,  upon  his  or  their 
 refusal,  to  proceed  according  as,  by  the  statute  made  in  the 
 seventh  year  of  the  reign  of  our  royal  grandfather,  of  ever 
 blessed  memory,  they  are  directed  and  commanded.  Given 
 at  our  court  at  Whitehall  the  tenth  day  of  January,  in  the 
 twelfth  year  of  our  reign,  mdclx.  [mdclxi.] 
 
1661.]         Warrant  for  the  Conference  at  Savoy.  107 
 
 XIV. 
 
 The  King's  Warrant  for  the  Conference  at  the  Savoy. — Wilkins' 
 Concilia,  vol.  iv,  jip.  570—2;  Reliquiae  Baxteriante,  303—5  ; 
 Card  well's  History  of  Conferences,  Oxford,  1819,  pp, 
 298-302. 
 
 Charles  the  Second,  by  the  grace  of  God,  King  of  England, 
 Scotland,  France,  and  Ireland,  defender  of  the  faith,  &c.  To 
 our  trusty  and  well-beloved  the  most  reverend  father  in 
 God  Accepted  archbishop  of  York,  the  right  reverend 
 fathers  in  God  Gilbert  bishop  of  London,  John  bishop  of 
 Durham,  John  bishop  of  Rochester,  Henry  bishop  of  Chi- 
 chester, Humphrey  bishop  of  Sarum,  George  bishop  of  Wor- 
 cester, Robert  bishop  of  Lincoln,  Benjamin  bishop  of  Peter- 
 borough, Bryan  bishop  of  Chester,  Richard  bishop  of  Carlisle, 
 John  bishop  of  Exeter,  Edward '  bishop  of  Norwich ;  and  to 
 our  trusty  and  well-beloved  the  reverend  Anthony  Tuckney 
 Dr.  in  divinity,  John  Conant  Dr.  in  divinity,  William  Spur- 
 stow  Dr.  in  divinity,  John  Wallis  Dr.  in  divinity,  Thomas 
 Manton  Dr.  in  divinity,  Edmund  Calamy  batchelor  in 
 divinity,  Richard  Baxter  clerk,  Arthur  Jackson  clerk,  Thomas 
 Case,  Samuel  Clark,  Matthew  Newcomen  clerks :  and  to  ouv 
 trusty  and  well-beloved  Dr.  Earles  dean  of  Westminister, 
 Peter  Heylin  Dr.  in  divinity,  John  Hacket  Dr.  in  divinity, 
 John  Barwick  Dr.  in  divinity,  Peter  Gunning  Dr.  in  divinity, 
 John  Pearson  Dr.  in  divinity,  Thomas  Pierce  Dr.  in  divinity, 
 Anthony  Sparrow  Dr.  in  divinity,  Herbert  Thorndike  bat- 
 chelor in  divinity,  Thomas  Horton  Dr.  in  divinity,  Thomas 
 Jacomb  Dr.  in  divinity,  William  Bates,  John  Rawlinson 
 clerks,  William  Cooper  clerk.  Dr.  John  Lightfoot,  Dr.  John 
 Collinges,  Dr.  Benjamin  Woodbridge,  and  William  Drake  clerk, 
 greeting.  Whereas  by  our  Declaration  of  the  five  and  twen- 
 tieth of  October  last  concerning  ecclesiastical  affairs,  we  did 
 
 '  Dr.  Edward  Reynolds  was  consecrated  Bishop  of  Norwich  on  6th 
 January,  1660-1,  and  by  virtue  of  his  bishopric  became  also  Abbot  of  St. 
 Bennet  in  the  Holme. 
 
108  The  King's  Warrant  [16G1. 
 
 aitiongst  other  things,  express  our  esteem  of  the  liturgy  of  the 
 Church  of  England,  contained  in  the  Book  of  Common  Prayer; 
 and  yet,  since  we  find  some  exceptions  made  against  several 
 things  therein,  we  did  by  our  said  Declaration  declare  we 
 would  appoint  an  equal  number  of  learned  divines  of  both 
 persuasions,  to  review  the  same,  and  to  make  such  altera- 
 tions therein  as  should  be  thought  most  necessary,  and  some 
 additional  forms  in  the  Scripture  phrase,  as  near  as  might 
 be,  suited  unto  the  nature  of  the  several  parts  of  worship ;  we 
 therefore,  in  accomplishment  of  our  said  will  and  intent,  and 
 of  our  continued  and  constant  care  and  study  for  the  peace 
 and  unity  of  the  churches  within  our  dominions,  and  for  the 
 removal  of  all  exceptions  and  differences,  and  the  occasions 
 of  such  differences  and  exceplious  from  amongst  our  good 
 subjects,  for  or  concerning  the  said  Book  of  Common  Prayer, 
 or  any  thing  therein  contained,  do  by  these  our  letters 
 patents  require,  authorize,  constitute  and  appoint  you  the  said 
 accepted  archbishop  of  York,  Gilbert  bishop  of  London,  John 
 bishop  of  Durham,  John  bishop  of  Rochester,  Henry  bishop 
 of  Chichester,  Humphrey  bishop  of  Sarum,  George  bishop  of 
 "Worcester,  Robert  bishop  of  Lincoln,  Benjamin  bishop  of 
 Peterborough,  Bryan  bishop  of  Chester,  Richard  bishop  of  Car- 
 lisle, John  bishop  of  Exeter,  Edward  bishcp  of  Norwich ; 
 Anthony  Tuckney,  John  Conant,  William  Spurstow,  John 
 Wallis,  Thomas  Manton,  Edmund  Calamy,  Richard  Baxter, 
 Arthur  Jackson,  Thomas  Case,  Samuel  Clark,  and  Matthew 
 Newcomen,  to  advise  upon  and  review  the  said  Book  of  Com- 
 mon Prayer,  comparing  the  same  with  the  most  ancient  litur- 
 gies which  have  been  used  in  the  church,  in  the  primitive  and 
 purest  times  :  and,  to  that  end,  to  assemble  and  meet  together 
 from  time  to  time,  and  at  such  times,  within  the  space  of  four 
 calendar  months  now  next  ensuing,  in  the  master's  lodging 
 in  the  Savoy  in  the  Strand,  in  the  county  of  Middlesex,  or  in 
 such  other  place,  or  places,  as  to  you  shall  be  thought  fit  and 
 convenient,  to  take  into  your  serious  and  grave  considera- 
 tions, the  several  directions  and  rules,  forms  of  prayer,  and 
 things  in  the  said  Book  of  Common  Prayer  contained,  and  to 
 
1661.]  for  the  Conference  at  Savoy.  109 
 
 advise  and  consult  upon  and  about  the  same,  and  the  several 
 oljjections  and  exceptions  vrhich  sliall  now  be  raised  against 
 the  same.  And  if  occasion  be,  to  make  such  reasonable  and 
 necessary  alterations,  corrections,  and  amendments  therein,  as 
 by  and  between  you  the  said  archbishop,  bishops,  doctors? 
 and  persons  hereby  required  and  authorized  to  meet  and  advise' 
 as  aforesaid,  shall  be  agreed  upon  to  be  needful  or  expedient 
 for  the  giving  satisfaction  to  tender  consciences,  and  the 
 restoring  and  continuance  of  peace  and  unity,  in  the  churches 
 under  our  protection  and  government ;  but  avoiding,  as 
 much  as  may  be,  all  unnecessary  alterations^  of  the  forms 
 and  liturgy  wherewith  the  people  are  already  acquainted, 
 and  have  so  long  received  in  the  Church  of  England.  And 
 our  will  and  pleasure  is,  that  when  you  the  said  archbishop, 
 bishops,  doctors,  and  persons  authorized  and  appointed  by 
 these  our  letters  patents,  to  meet,  advise,  and  consult  upon 
 and  about  the  premises,  as  aforesaid,  shall  have  drawn  your 
 consultations  to  any  resolution  and  determination,  which  you 
 shall  agree  upon  as  needful  or  expedient  to  be  done  for  the 
 altering,  diminishing,  or  enlarging  the  said  Book  of  Common 
 Prayer,  or  any  part  thereof,  that  then  you  forthwith  certify 
 and  present  unto  us  in  writing,  under  your  several  hands, 
 the  matters  and  things  whereupon  you  shall  so  determine, 
 for  our  approbation ;  and  to  the  end  the  same,  or  so 
 much  thereof  as  shall  be  approved  by  us,  may  be  established. 
 And  forasmuch  as  the  said  archbishop  and  bishops,  having 
 several  great  charges  to  attend,  which  we  would  not  dispense 
 with,  or  that  the  same  should  be  neglected  upon  any  great 
 occasion  whatsoever,  and  some  of  them,  being  of  great  age 
 and  infirmities,  may  not  be  able  constantly  to  attend  the 
 execution  of  the  service  and  authcrity  hereby  given,  and 
 required  by  us,  in  the  meetings  and  consultations  aforesaid;  we 
 will  therefore,  and  do  hereby  require  and  authorize  you  the 
 said  Dr.  Earles,  Peter  Heylin,  John  Hacket,  John  Barwick, 
 
 2  Wilkins,  and  Collier  (Eccles.  Hist.,  Lond.,  1714,  vol.  ii,  p.  877)  read 
 "  abbreviations."  Cardwell  follows  the  copy  given  in  Reliquise  Baxterian*, 
 where  it  is  "  alterations." 
 
110  Warrant  for  the  Conference  at  Savoy.         [16G1. 
 
 Peter  Gunning,  John  Pearson,  Thomas  Pierce,  Anthony 
 Sparrow,  and  Herbert  Thorndike,  to  su])ply  the  place  or 
 places  of  such  of  the  said  archbishop  and  bishops  (other  than 
 the  said  Edward  bishop  of  Norwich)  as  shall  by  age,  sickness, 
 infirmity,  or  other  occasion,  be  hindered  from  attending  the 
 said  meetings  or  consultations,  (that  is  to  say,)  that  one  of 
 you,  the  said  Dr.  Earles,  Peter  Heylin,  John  Hacket,  John 
 Barwick,  Peter  Gunning,  John  Pearson,  Thomas  Pierce, 
 Anthony  Sparrow,  and  Herbert  Thorndike,  shall  from  time  to 
 time  supply  the  place  of  each  one  of  them,  the  said  arch- 
 bishop and  bishops,  other  than  the  said  Edward  bishop  of 
 Norwich,  which  shall  happen  to  be  hindered,  or  to  be  absent 
 from  the  said  meetings  or  consultations ;  and  shall  and  may 
 advise,  consult,  and  determine,  and  also  certify  and  execute 
 all  and  singular  the  powers  and  authorities  before  mentioned, 
 in  and  about  the  premises,  as  fully  and  absolutely,  as  such 
 archbishop  or  bishops,  which  shall  so  happen  to  be  absent, 
 should  or  might  do  by  virtue  of  these  our  letters  patents,  or 
 any  thing  therein  contained,  in  case  he  or  they  were  personally 
 present.  And  whereas  in  regard  of  the  distance  of  some,  the 
 infirmities  of  others,  the  multitude  of  constant  employments, 
 and  other  incidental  impediments,  some  of  you,  the  said 
 Edward  bishop  of  Norwich,  Anthony  Tuckney,  John  Conant, 
 William  Spurstow,  John  Wallis,  Thomas  Manton,  Edmund 
 Calamy,  Richard  Baxter,  Arthur  Jackson,  Thomas  Case,  Samuel 
 Clark,  and  Matthew  Newcomen,  may  be  hindered  from  the  con- 
 stant attendance  in  the  execution  of  the  service  aforesaid; 
 we  therefore  will,  and  do  hereby  require  and  authorize  you, 
 the  said  Thomas  Horton,  Thomas  Jacomb,  William  Bates,  John 
 Rawlinson,  William  Cooper,  John  Lightfoot,  John  Collinges, 
 Benjamin  Woodbridge,  and  William  Drake  to  supply  the 
 place  or  places  of  such  the  commissioners  last  above  men- 
 tioned, as  shall  by  the  means  aforesaid,  or  any  other  occa- 
 sion, be  hindered  from  the  said  meetings  and  consultations ; 
 (that  is  to  say)  that  one  of  you,  the  said  Thomas  Horton, 
 Thomas  Jacomb,  William  Bates,  John  Rawlinson,  William 
 Cooper,  Dr.  Lightfoot,  Dr.  Collinges,  Mr.  Woodbridge,  and  Mr. 
 
1661 .]  Exceptions  against  the  Book  of  Common  Prayer.      Ill 
 
 Drake  shall  from  time  to  time  supply  the  place  of  each  one  of 
 the  said  commissioners  last  mentioned^  which  shall  happen  to 
 be  hindered,  or  be  absent  from  the  said  meetings  and  consulta- 
 tions; and  shall  and  may  advise^  consult,  and  determine,  and 
 also  certify  and  execute  all  and  singular  the  powers  and 
 authorities  before  mentioned,  in  and  about  the  premises,  as 
 fully  and  absolutely,  as  such  of  the  said  last  mentioned  commis- 
 sioners, which  shall  so  happen  to  be  absent,  should  or  might 
 do,  by  virtue  of  these  our  letters  patents,  or  any  thing  therein 
 contained,  in  case  he,  or  they  were  personally  present. 
 
 In  witness  whereof  we  have  caused  these  our  letters  to  be 
 made  patents.  "Witness  our  self  at  Westminster,  the  five  and 
 twentieth  day  of  March,  in  the  thirteenth  year  of  our  reign. 
 [mdclxi.] 
 
 Per  ivsum  Regem 
 
 BARKER. 
 
 XV. 
 
 The  Exceptions  against  the  Book  of  Common  Prayer.^ — 
 Eeliquise  Baxterianse,  by  Sylvester,  pp.  316-33,  Card  well's 
 History  of  Conferences,  Oxford,  1849,  pp.  303-35. 
 
 Acknowledging  with  all  humility  and  thankfulness,  his 
 majesty's  most  princely  condescension  and  indulgence,  to  very 
 many  of  his  loyal  subjects,  as  well  in  his  majesty's  most 
 gracious  Declaration,  as  particularly  in  this  present  commis- 
 sion, issued  forth  in  pursuance  thereof;  we  doubt  not  but 
 the  right  reverend  bishops,  and  all  the  rest  of  his  majesty's 
 commissioners  intrusted  in  this  work,  will,  in  imitation  of  his 
 
 '  The  principal  compilers  of  this  paper  were  Bishop  Rejniolds,  Dr.  Wallis, 
 Mr.  Calamy,  Mr.  Newcomen,  Dr.  Bates,  Mr.  Clarke,  Dr.  Jacomb,  &c. — 
 Reliqui?e  Baxteriana3,  p.  307. 
 
 "  The  fourth  day  of  May,  [1661]  we  had  a  meeting  with  the  bishops,  where 
 "  we  gave  in  our  paper  of  Exceptions  to  them ;  which  they  received." — 
 Reliquias  Baxterianse,  p.  334. 
 
112  Tne  Exceptions  ayainst  the  [IGGl. 
 
 majesty's  most  prudent  and  Christian  moderation  and  cle- 
 mency, judge  it  their  duty  (what  we  find  to  be  the  apostles^ 
 own  practice)  in  a  special  manner  to  be  tender  of  the  churches 
 peace,  to  bear  with  the  infirmities  of  the  weak,  and  not  to 
 please  themselves,  nor  to  measure  the  consciences  of  other 
 men  by  the  light  and  latitude  of  their  own,  but  seriously  and 
 readily  to  consider  and  advise  of  such  expedients,  as  may 
 most  conduce  to  the  healing  of  our  breaches,  and  uniting 
 those  that  differ. 
 
 And  albeit  we  have  a  high  and  honourable  esteem  of 
 those  godly  and  learned  bishops  and  others,  who  were  the 
 first  compilers  of  the  public  liturgy,  and  do  look  upon  it  as 
 an  excellent  and  worthy  work,  for  that  time,  when  the  Church 
 of  England  made  her  first  step  out  of  such  a  mist  of  popish 
 ignorance  and  superstition  wherein  it  formerly  was  involved ; 
 yet, — considering  that  all  human  works  do  gradually  arrive  at 
 their  maturity  and  perfection,  and  this  in  particular,  being  a 
 work  of  that  nature,  hath  already  admitted  several  emenda- 
 tions since  the  first  compiling  thereof: — 
 
 It  cannot  be  thought  any  disparagement  or  derogation 
 either  to  the  work  itself,  or  to  the  compilers  of  it,  or  to  those 
 who  have  hitherto  used  it,  if  after  more  than  a  hundred 
 years,  since  its  first  composure,  such  further  emendations  be 
 now  made  therein,  as  may  be  judged  necessary  for  satisfying 
 the  scruples  of  a  multitude  of  sober  persons,  who  cannot  at 
 all  (or  very  hardly)  comply  with  the  use  of  it,  as  now  it  is, 
 and  may  best  suit  with  the  present  times  after  so  long  an 
 enjoyment  of  the  glorious  light  of  the  gospel,  and  so  happy  a 
 reformation  :  especially  considering  that  many  godly  and 
 learned  men  have  from  the  beginning  all  along  earnestly 
 desired  the  alteration  of  many  things  therein,  and  very  many 
 of  his  majesty's  pious,  peaceable,  and  loyal  subjects,  after  so 
 long  a  discontinuance  of  it,  are  more  averse  from  it  than 
 heretofore :  the  satisfying  of  whom  (as  far  as  may  be)  will 
 very  much  conduce  to  that  peace  and  unity  which  is  so  much 
 desired  by  all  good  men,  and  so  much  endeavoured  by  his 
 most  excellent  majesty. 
 
1661.]  Book  of  Common  Prayer.  113 
 
 And  therefore  in  pursuance  of  this  his  majesty's  most  gra- 
 cious commission,  for  the  satisfaction  of  tender  consciences, 
 and  the  procuring  of  peace  and  unity  amongst  ourselves,  we 
 judge  meet  to  propose. 
 
 First,  that  all  the  prayers,  and  other  materials  of  the 
 liturgy  may  consist  of  nothing  doubtful  or  questioned  amongst 
 pious,  learned,  and  orthodox  persons,  inasmuch  as  the  pro- 
 fessed end  of  composing  them  is  for  the  declaring  of  the 
 unity  and  consent  of  all  who  join  in  the  public  worship ;  it 
 being  too  evident  that  the  limiting  of  church-communion  to 
 things  of  doubtful  disputation,  hath  been  in  all  ages  the 
 ground  of  schism  and  separation,  according  to  the  saying  of  a 
 learned  person.^ 
 
 "To  load  our  public  forms  with  the  private  fancies  upon 
 which  we  differ,  is  the  most  sovereign  way  to  perpetuate 
 schism  to  the  world's  end.  Prayer,  confession,  thanksgiving, 
 reading  of  the  Scriptures,  and  administration  of  the  sacra- 
 ments in  the  plainest  and  simplest  manner,  were  matter 
 enough  to  furnish  out  a  sufficient  liturgy,  though  nothing 
 either  of  private  opinion,  or  of  church-pomp,  of  garments,  or 
 prescribed  gestures,  of  imagery,  of  music,  of  matter  concern- 
 ing the  dead,  of  many  superfluities  which  creep  into  the 
 church  under  the  name  of  order  and  decency,  did  interpose 
 itself.  To  charge  churches  and  liturgies  with  things  un- 
 necessary, was  the  first  beginning  of  all  superstition,  and 
 when  scruple  of  conscience  began  to  be  made  or  pretended, 
 then  schism  began  to  break  in.  If  the  special  guides  and 
 fathers  of  the  church  would  be  a  little  sparing  of  incumbering 
 churches  with  superfluities,  or  not  over-rigid,  either  in  re- 
 viving obsolete  customs,  or  imposing  new,  there  would  be  far 
 less  cause  of  schism  or  superstition;  and  all  the  inconveni- 
 ence were  likely  to  ensue  would  be  but  this,  they  should  in  so 
 doing  yield  a  little  to  the  imbecility  of  their  inferiors ;  a 
 thing  which  St.  Paul  would  never  have  refused  to  do.  Mean- 
 while wheresoever  false  or  suspected  opinions  are  made  a 
 piece  of  church-liturgy,  he  that  separates  is  not  the  schis- 
 
 *  Mr.  Hales. 
 
114  The  Exceptions  against  the  [1661. 
 
 matic ;  for  it  is  alike  unlawful  to  make  profession  of  known^ 
 or  suspected  falsehood^  as  to  put  in  practice  unlawful  or  sus- 
 pected action/' 
 
 II.  Further,  we  humbly  desire  that  it  may  be  seriously 
 considered,  that  as  our  first  reformers  out  of  their  great 
 wisdom  did  at  that  time  so  compose  the  liturgy,  as  to  win 
 upon  the  papists,  and  to  draw  them  into  their  church-com- 
 munion, by  varying  as  little  as  they  well  could  from  the 
 Romish  forms  before  in  use  :  so  whether  in  the  present  con- 
 stitution, and  state  of  -things  amongst  us,  we  should  not 
 according  to  the  same  rule  of  prudence  and  charity,  have  our 
 liturgy  so  composed,  as  to  gain  upon  the  judgments  and 
 affection  of  all  those  who  in  the  substantials  of  the  protestant 
 religion  are  of  the  same  persuasions  with  our  selves  :  inas- 
 much as  a  more  firm  union  and  consent  of  all  such,  as  well 
 in  worship  as  in  doctrine,  would  greatly  strengthen  the 
 protestant  interest  against  all  those  dangers  and  temptations 
 which  our  intestine  divisions  and  animosities  do  expose  us 
 unto,  from  the  common  adversary. 
 
 III.  That  the  repetitions,  and  responsals  of  the  clerk  and 
 people,  and  the  alternate  reading  of  the  psalms  and  hymns 
 which  cause  a  confused  murmur  in  the  congregation,  whereby 
 what  is  read  is  less  intelligible,  and  therefore  unedifying,  may 
 be  omitted  :  the  minister  being  appointed  for  the  people  in 
 all  public  services  appertaining  unto  God,  and  the  Holy 
 Scriptures,  both  of  the  Old  and  New  Testament,  intimating 
 the  people's  part  in  public  prayer  to  be  only  with  silence 
 and  reverence  to  attend  thereunto,  and  to  declare  their  con- 
 sent in  the  close,  by  saying  Amen. 
 
 IV.  That  in  regard  the  litany  (though  otherwise  contain- 
 ing in  it  many  holy  petitions)  is  so  framed,  that  the  petitions 
 for  a  great  part  are  uttered  only  by  the  people,  which  we 
 think  not  to  be  so  consonant  to  Scripture,  which  makes  the 
 minister  the  mouth  of  the  people  to  God  in  prayer,  the  par- 
 ticulars thereof  may  be  composed  into  one  solemn  prayer  to 
 be  offered  by  the  minister  unto  God  for  the  people. 
 
 V.  That  there  be  nothing  in  the  liturgy  which  may  seem 
 
1661.]  Book  of  Common  Prayer.  115 
 
 to  countenance  the  observation  of  Lent  as  a  religious  fast ; 
 the  example  of  Christ  fasting  forty  days  and  nights  being 
 no  more  imitable,  nor  intended  for  the  imitation  of  a  Christian, 
 than  any  other  of  his  miraculous  works  were,  or  than  Moses 
 his  forty  days  fast  was  for  the  Jews  :  and  the  act  of  parlia- 
 ment, 5  Eliz.,  forbidding  abstinence  from  flesh  to  be  observed 
 upon  any  other  than  a  politic  consideratiou,  and  punishing 
 all  those  who  by  preaching,  teaching,  writing,  or  open  speeches, 
 shall  notify  that  the  forbearing  of  flesh  is  of  any  necessity 
 for  the  saving  of  the  soul,  or  that  it  is  the  service  of  God, 
 otherwise  than  as  other  politic  laws  are. 
 
 VI.  That  the  religious  observation  of  saints-days  appointed 
 to  be  kept  as  holy-days,  and  the  vigils  thereof,  without  any 
 foundation  (as  we  conceive)  in  Scripture,  may  be  omitted. 
 That  if  any  be  retained,  they  may  be  called  festivals,  and  not 
 holy-days,  nor  made  equal  with  the  Lord's  day,  nor  have  any 
 peculiar  service  appointed  for  them,  nor  the  people  be  upon 
 such  days  forced  wholly  to  abstain  from  work,  and  that  the 
 names  of  all  others  now  inserted  in  the  Calender  which  are 
 not  in  the  first  and  second  books  of  Edward  the  Sixth,  may 
 be  left  out. 
 
 VII.  That  the  gift  of  prayer,  being  one  special  qualification 
 for  the  work  of  the  ministry  bestowed  by  Christ  in  order  to 
 the  edification  of  his  church,  and  to  be  exercised  for  the 
 profit  and  benefit  thereof,  according  to  its  various  and 
 emergent  necessity;  it  is  desired  that  there  may  be  no  such 
 imposition  of  the  liturgy,  as  that  the  exercise  of  that  gift  be 
 thereby  totally  excluded  in  any  part  of  public  worship. 
 And  further,  considering  the  great  age  of  some  ministers 
 and  infirmities  of  others,  and  the  variety  of  several  services 
 oft-times  concurring  upon  the  same  day,  whereby  it  may 
 be  inexpedient  to  require  every  minister  at  all  times  to  read 
 the  whole ;  it  may  be  left  to  the  discretion  of  the  minister,  to 
 omit  part  of  it,  as  occasion  shall  require :  which  liberty  we 
 find  to  be  allowed  even  in  the  First  Common  Prayer  Book  of 
 Edward  VI. 
 
 VIII.  That  in  regard  of  the  many  defects  which  have  been 
 
 I  2 
 
116  The  Exceptions  against  the  [1661 
 
 observed  in  tliat  version  of  the  Scriptures,  which  is  used 
 throughout  the  liturgy  (manifold  instances  whereof  may  be 
 produced,  as  in  the  epistle  for  the  first  Sunday  after  Epiphany, 
 taken  oiit  of  Romans  xii,  1,  "*'  Be  ye  changed  in  your  shape;'' 
 and  the  epistle  for  the  Sunday  next  before  Easter,  taken  out 
 of  Philippians  ii,  5,  "Found  in  his  apparel  as  a  man;"  as 
 also  the  epistle  for  the  fourth  Sunday  in  Lent,  taken  out  of 
 the  fourth  of  the  Galatians,  "  Mount  Sinai  is  Agar  in  Arabia, 
 andbordereth  upon  the  city  which  is  now  called  Jerusalem  ;'* 
 the  epistle  for  St.  Matthew's  day  taken  out  of  the  second 
 epistle  of  Corinth,  and  the  ivth,  "We  go  not  out  of  kind;" 
 the  gospel  for  the  second  Sunday  after  Epiphany,  taken  out 
 of  the  second  of  John,  "When  men  be  drunk;"  the  gospel 
 for  the  third  Sunday  in  Lent,  taken  out  of  the  xith  of  Luke, 
 "One  house  doth  fall  upon  another;"  the  gospel  for  the 
 Annunciation,  taken  out  of  the  first  of  Luke,  "  This  is  the 
 sixth  month  which  was  called  barren;"  and  many  other 
 places)  :  we  therefore  desire  instead  thereof  the  new  transla- 
 tion allowed  by  authority  may  alone  be  used. 
 
 IX.  That  inasmuch  as  the  holy  Scriptures  are  able  to  make 
 us  wise  unto  salvation,  to  furnish  us  throughly  unto  all  good 
 works,  and  contain  in  them  all  things  necessary,  either  in 
 doctrine  to  be  believed,  or  in  duty  to  be  practised ;  whereas 
 divers  chapters  of  the  apocryphal  books  appointed  to  be  read, 
 are  charged  to  be  in  both  respects  of  dubious  and  uncertain 
 credit :  it  is  therefore  desired,  that  nothing  be  read  in  the 
 church  for  lessons,  but  the  holy  Scriptures  of  the  Old  and 
 New  Testament. 
 
 X.  That  the  minister  be  not  required  to  rehearse  any  part 
 of  the  liturgy  at  the  communion-table,  save  only  those  parts 
 which  properly  belong  to  the  Lord's  supper;  and  that  at 
 such  times  only  when  the  said  holy  supper  is  administered. 
 
 XL  That  as  the  word  "minister,"  and  not  priest  or  curate, 
 is  used  in  the  Absolution,  and  in  divers  other  places;  it  may 
 throughout  the  whole  book  be  so  used  instead  of  those  two 
 words ;  and  that  instead  of  the  word  "  Sunday,"  the  word 
 "Lord's  day"  may  be  everywhere  used. 
 
1661.]  Book  of  Common  Prayer.  117 
 
 XII.  Because  singing-  of  psalms  is  a  considerable  part  of 
 public  worship^  we  desire  that  the  version  set  forth  and 
 allowed  to  be  sung  in  churches  may  be  amended;  or  that  we 
 may  have  leave  to  make  use  of  a  purer  version. 
 
 XIII.  That  all  obsolete  words  in  the  Common  Prayer^  and 
 such  whose  use  is  changed  from  their  first  significancy,  as 
 "  aread"  used  in  the  gospel  for  the  INIonday  and  Wednesday 
 before  East?r;  "Then  opened  he  their  wits,"  used  in  the 
 gospel  for  Easter  Tuesday,  &c. ;  may  be  altered  unto  other 
 words  generally  received  and  better  understood. 
 
 XIV.  That  no  portions  of  the  Old  Testament,  or  of  the 
 Acts  of  the  Apostles,  be  called  "  epistles,"  and  read  as  such. 
 
 XV.  That  whereas  throughout  the  several  offices,  the 
 phrase  is  such  as  presumes  all  persons  (within  the  communion 
 of  the  church)  to  be  regenerated,  converted,  and  in  an  actual 
 state  of  grace,  (Avhich,  had  ecclesiastical  discipline  been  truly 
 and  vigorously  executed,  in  the  exclusion  of  scandalous  and 
 obstinate  sinners,  might  be  better  supposed  ;  but  there  having 
 been,  and  still  being  a  confessed  want  of  that,  (as  in  the 
 liturgy  is  acknowledged,)  it  cannot  be  rationally  admitted  in  the 
 utmost  latitude  of  charity  :)  we  desire  that  this  may  be  reformed. 
 
 XVI.  That  whereas  orderly  connection  of  prayers,  and  of 
 particular  petitions  and  expressions,  together  with  a  compe- 
 tent length  of  the  forms  used,  are  tending  much  to  edification, 
 and  to  gain  the  reverence  of  people  to  them ;  there  appears 
 to  us  too  great  a  neglect  of  both,  of  this  order,  and  of  other 
 just  laws,  of  method. 
 
 PARTICULARLY. 
 
 1.  The  collects  are  generally  short,  many  of  them  con- 
 sisting but  of  one,  or  at  most  two  sentences  of  petition ;  and 
 these  generally  ushered  in  with  a  repeated  mention  of  the 
 name  and  attributes  of  God,  and  presently  concluding  with 
 the  name  and  merits  of  Christ;  whence  are  caused  many 
 unnecessary  intercisions  and  abruptions,  which  when  many 
 petitions  are  to  be  offered  at  the  same  time,  are  neither 
 agreeable  to  scriptural  examples,  nor  suited  to  the  gravity 
 and  seriousness  of  that  holy  duty. 
 
118  The  Exceptions  against  the  [1661. 
 
 2.  The  prefaces  of  many  collects  have  not  any  clear  and 
 special  respect  to  the  following  petitions ;  and  particular 
 petitions  are  put  together,  which  have  not  any  due  order, 
 nor  evident  connection  one  with  another,  nor  suitableness 
 with  the  occasions  upon  which  they  are  used,  but  seem  to 
 have  fallen  in  rather  casually,  than  from  an  orderly  contrivance. 
 
 It  is  desired,  that  instead  of  those  various  collects,  there 
 may  be  one  methodical  and  entire  form  of  prayer  composed 
 out  of  many  of  them. 
 
 XVII.  That  whereas  the  public  liturgy  of  a  church  should 
 in  reason  comprehend  the  sum  of  all  such  sins  as  are  ordi- 
 narily to  be  confessed  in  prayer  by  the  church,  and  of  such 
 petitions  and  thanksgivings  as  are  ordinarily  by  the  church  to 
 be  put  up  to  God,  and  the  public  catechisms  or  systems  of 
 doctrine,  should  summarily  comprehend  all  such  doctrines  as 
 are  necessary  to  be  believed,  and  these  explicitly  set  down ; 
 the  present  liturgy  as  to  all  these  seems  very  defective. 
 
 PARTICULARLY. 
 
 1.  There  is  no  preparatory  prayer  in  our  address  to  God 
 for  assistance  or  acceptance;  yet  many  collects  in  the  midst 
 of  the  worship  have  little  or  nothing  else. 
 
 2.  The  Confession  is  very  defective,  not  clearly  expressing 
 original  sin,  nor  sufficiently  enumerating  actual  sins,  with 
 their  aggravations,  but  consisting  only  of  generals ;  whereas 
 confession  being  the  exercise  of  repentance,  ought  to  be  more 
 particular. 
 
 3.  There  is  also  a  great  defect  as  to  such  forms  of  public 
 praise  and  thanksgiving  as  are  suitable  to  gospel-worship. 
 
 4.  The  whole  body  of  the  Common-prayer  also  consisteth 
 very  much  of  mere  generals :  as,  "  to  have  our  prayers 
 heard — to  be  kept  from  all  evil,  and  from  all  enemies,  and 
 all  adversity,  that  we  might  do  God's  will;"  without  any 
 mention  of  the  particulars  in  which  these  generals  exist. 
 
 5.  The  Catechism  is  defective  as  to  many  necessary 
 doctrines  of  our  religion ;  some  even  of  the  essentials  of 
 Christianity  not  mentioned  except  in  the  Creed,  and  there 
 not  so  explicit  as  ought  to  be  in  a  catechism. 
 
1661.]  Book  of  Common  Prayer.  119 
 
 XVIII.  Because  this  liturgy  containetli  the  imposition  of 
 divers  ceremonies  which  from  the  first  reformation  have  by 
 sundry  learned  and  pious  men  been  judged  unwarrantable,  as, 
 
 1.  That  public  worship  may  not  be  celebrated  by  any 
 minister  that  dare  not  wear  a  surplice. 
 
 2.  That  none  may  baptize,  nor  be  baptized,  without  the 
 transient  image  of  the  cross,  which  hath  at  least  the  sem- 
 blance of  a  sacrament  of  human  institution,  being  used  as 
 an  engaging  sign  in  our  first  and  solemn  covenanting  with 
 Christ;  and  the  duties  whereunto  we  are  really  obliged  by 
 baptism  being  more  expressly  fixed  to  that  airy  sign  than 
 to  this  holy  sacrament. 
 
 3.  That  none  may  receive  the  Lord's  Supper  that  dare  not 
 kneel  in  the  act  of  receiving;  but  the  minister  must  exclude 
 all  such  from  the  communion :  although  such  kneeling  not 
 only  differs  from  the  practice  of  Christ  and  of  his  apostles, 
 but  (at  least  on  the  Lord's  day)  is  contrary  to  the  practice 
 of  the  catholic  church  for  many  hundred  years  after,  and 
 forbidden  by  the  most  venerable  councils  that  ever  were  in 
 the  Christian  world.  All  which  impositions  are  made  yet 
 more  grievous  by  that  subscription  to  their  lawfulness  which 
 the  canon  exacts,  and  by  the  heavy  punishment  upon  the 
 non-observance  of  them  which  the  act  of  uniformity  inflicts. 
 
 And  it  being  doubtful  whether  God  hath  given  power  unto 
 men,  to  institute  in  his  worship  such  mystical  teaching  signs, 
 which  not  being  necessary  in  genere,  fall  not  under  the  rule 
 of  ''  doing  all  things  decently,  orderly,  and  to  edification,"  and 
 which  once  granted  will,  upon  the  same  reason,  open  a  door 
 to  the  arbitrary  imposition  of  numerous  ceremonies  of  which 
 St.  Augustine  complained  in  his  days ;  and  the  things  in  con- 
 troversy being  in  the  judgment  of  the  imposers  confessedly 
 indifferent,  who  do  not  so  much  as  pretend  any  real  good- 
 ness in  them  of  themselves,  otherwise  than  what  is  derived 
 from  their  being  imposed,  and  consequently  the  imposition 
 ceasing,  that  will  cease  also,  and  the  worship  of  God  not 
 become  indecent  without  them  : 
 
 Whereas,    on    the   other   hand,   in   the   judgment  of  the 
 
120  The  Exceptions  against  the  [1661. 
 
 opposers,  they  are  by  some  held  sinful,  and  unlawful  in  them- 
 selves; by  others  very  inconvenient  and  unsuitable  to  the 
 simplicity  of  gospel  worship,  and  by  all  of  them  very  grievous 
 and  burthensome,  and  therefore  not  at  all  fit  to  be  put  m  balance 
 with  the  peace  of  the  church,  which  is  more  likely  to  be  pro- 
 moted by  their  removal  than  continuance :  considering  also 
 how  tender  our  Lord  and  Saviour  himself  is  of  weak  brethren, 
 declaring;  it  much  better  for  a  man  to  have  a  "  millstone 
 hanged  about  his  neck,  and  be  cast  into  the  depth  of  the  sea, 
 than  to  offend  one  of  his  little  ones:"  and  how  the  apostle 
 Paul  (who  had  as  great  legislative  power  in  the  church  as  any 
 under  Christ)  held  himself  obliged  by  that  common  rule  of 
 charity,  "not  to  lay  a  stumbling  block,  or  an  occasion  of 
 offence  before  a  weak  brother,  choosing  rather  not  to  eat  flesh 
 whilst  the  world  stands"  (though  in  itself  a  thing  lawful) 
 'than  offend  his  brother  for  whom  Christ  died :  '^  we  cannot 
 but  desire  that  these  ceremonies  may  not  be  imposed  on  them 
 who  judge  such  impositions  a  violation  of  the  royalty  of 
 Christ,  and  an  impeachment  of  his  laws  as  insufficient,  and 
 are  under  the  holy  awe  of  that  which  is  written,  Deut.  xii,  32 ; 
 ''What  thing  soever  I  command  you,  observe  to  do  it;  thou 
 shalt  not  add  thereto,  nor  diminish  from  it ; "  but  that  there 
 may  be  either  a  total  abolition  of  them,  or  at  least  such  a 
 liberty,  that  those  who  arc  unsatisfied  concerning  their  law- 
 fulness or  expediency,  may  not  be  compelled  to  the  practice 
 of  them,  or  subscription  to  them;  but  may  be  permitted  to 
 enjoy  their  ministerial  function,  and  communion  with  the 
 church,  without  them. 
 
 The  rather  because  these  ceremonies  have  for  above  an 
 hundred  years  been  the  fountain  of  manifold  evils  in  this 
 church  and  nation,  occasioning  sad  divisions  between  ministers 
 and  ministers,  as  also  between  ministers  and  people ;  exposing 
 many  orthodox,  pious,  and  peaceable  ministers  to  the  dis- 
 pleasure of  their  rulers,  casting  them  on  the  edge  of  the  penal 
 statutes,  to  the  loss  not  only  of  their  livings  and  liberties,  but 
 also  of  their  opportunities  for  the  service  of  Christ  and  his 
 church ;  and  forcing  people  either  to  worship  God  in  such  a 
 
1661.]  Book  of  Common  Prayer.  1 
 
 manner  as  their  own  consciences  condemn,  or  doubt  of,  or  else 
 to  forsake  our  assemblies,  as  thousands  have  done.  And  no 
 better  fruits  than  these  can  be  looked  for  from  the  retaining 
 and  imposing  of  these  ceremonies,  unless  we  could  presume, 
 that  all  his  majesty's  subjects  should  have  the  same  subtilty 
 of  judgment  to  discern  even  to  a  ceremony  how  far  the  power 
 of  man  extends  in  the  things  of  God,  which  is  not  to  be  ex- 
 pected; or  should  yield  obedience  to  all  the  impositions  of 
 men  concerning  them,  without  inquiring  into  the  will  of  God, 
 which  is  not  to  be  desired. 
 
 We  do  therefore  most  earnestly  entreat  the  right  reverend 
 fathers  and  brethren,  to  whom  these  papers  are  delivered,  as 
 they  tender  the  glory  of  God,  the  honour  of  religion,  the 
 peace  of  the  church,  the  service  of  his  majesty  in  the  accom- 
 plishment of  that  happy  union,  which  his  majesty  hath  so 
 abundantly  testified  his  desires  of,  to  join  with  us  in  impor- 
 tuning his  most  excellent  majesty,  that  his  most  gracious 
 indulgence,  as  to  these  ceremonies,  granted  in  his  royal 
 Declaration,  may  be  confirmed  and  continued  to  us  and  our 
 posterities,  and  extended  to  such  as  do  not  yet  enjoy  the 
 benefit  thereof. 
 
 XIX.  As  to  that  passage  in  his  majesty's  Commission, 
 where  we  are  authorized  and  required  to  compare  the  present 
 liturgy  with  the  most  ancient  liturgies  which  have  been  used 
 in  the  church  in  the  purest  and  most  primitive  times;  we 
 have  in  obedience  to  his  majesty's  Commission,  made  enquiry, 
 but  cannot  find  any  records  of  known  credit,  concerning  any 
 entire  forms  of  liturgy,  within  the  first  three  hundred  years, 
 which  are  confessed  to  be  as  the  most  primitive,  so  the  purest 
 ages  of  the  church;  nor  any  impositions  of  liturgies  upon 
 any  national  church  for  some  hundreds  of  years  after.  We 
 find  indeed  some  liturgical  forms  fathered  upon  St.  Basil,  St. 
 Chrysostom,  and  St.  Ambrose,  but  we  have  not  seen  any 
 copies  of  them,  but  such  as  give  us  sufl&cient  evidence  to  con- 
 clude them  either  wholly  spurious,  or  so  interpolated,  that 
 we  cannot  make  a  judgment  which  in  them  hath  any 
 primitive  authority. 
 
]23  The  Exceptions  against  the  [1661. 
 
 Having  thus  in  general  expressed  our  desires,  we  co-ne 
 now  to  particulars,  which  we  find  numerous  and  of  a  various 
 nature ;  some,  we  grant,  are  of  inferior  consideration,  verbal 
 rather  than  material,  (which,  were  they  not  in  the  public 
 liturgy  of  so  famous  a  church,  we  should  not  have  men- 
 tioned,) others  dubious  and  disputable,  as  not  having  a  clear 
 foundation  in  Scripture  for  their  warrant :  but  some  there  be 
 that  seem  to  be  corrupt,  and  to  carry  in  them  a  repugnancy 
 to  the  rule  of  the  Gospel ;  and  therefore  have  administered 
 just  matter  of  exception  and  offence  to  many,  truly  religious 
 and  peaceable, — not  of  a  private  station  only,  but  learned 
 and  judicious  divines,  as  well  of  other  reformed  churches  as 
 of  the  church  of  England, — ever  since  the  reformation. 
 
 We  know  much  hath  been  spoken  and  written  by  way  of 
 apology  in  answer  to  many  things  that  have  been  objected  ; 
 but  yet  the  doubts  and  scruples  of  tender  consciences  still 
 continue  or  rather  are  increased.  We  do  humbly  conceive 
 it  therefore  a  work  worthy  of  those  wonders  of  salvation, 
 which  God  hath  wrought  for  his  majesty  now  on  the  throne, 
 and  for  the  whole  kingdom,  and  exceedingly  becoming  the 
 ministers  of  |the  gospel  of  peace,  with  all  holy  moderation 
 and  tenderness  to  endeavour  the  removal  of  everything  out 
 of  the  worship  of  God  which  may  justly  offend  or  grieve  the 
 spirits  of  sober  and  godly  people.  The  things  themselves 
 that  are  desired  to  be  removed,  not  being  of  the  foundation 
 of  religion,  nor  the  essentials  of  public  worship,  nor  the 
 removal  of  them  any  way  tending  to  the  prejudice  of  the 
 church  or  state  :  therefore  their  continuance  and  rigorous 
 imposition  can  no  ways  be  able  to  countervail  the  laying 
 aside  of  so  many  pious  and  able  ministers,  and  the  uncon- 
 ceivable grief  that  will  arise  to  multitudes  of  his  majesty^s 
 most  loyal  and  peaceable  subjects,  who  upon  all  occasions 
 are  ready  to  serve  him  with  their  prayers,  estates,  and  lives. 
 For  the  preventing  of  which  evils  we  humbly  desire  that 
 these  particulars  following  may  be  taken  into  serious  and 
 tender  consideration. 
 
1661.] 
 
 Book  of  Common  Prayer. 
 
 123 
 
 CONCERNING    MORNING    AND    EVENING    PRAYER. 
 
 Rubric. 
 That  morning  and 
 evening*  prayer  shall  be 
 used  in  the  accustomed 
 place  of  the  church, 
 chance],  or  chapel,  ex- 
 cept it  be  otherwise  de- 
 termined by  the  ordinary 
 of  the  place ;  and  the 
 chancel  shall  remain  as 
 in  times  past. 
 
 Exception. 
 We  desire  that  the  words 
 of  the  first  rubric  may  be 
 expressed  as  in  the  book 
 established  by  authority  of 
 parliament  5  and  6  Edw.  VI 
 thus;  '^The  morning  and 
 evening  prayer  shall  be  used 
 in  such  place  of  the  church, 
 chapel,  or  chancel,  and  the 
 minister  shall  so  turn  him,  as 
 the  people  may  best  hear,  and 
 
 if  there  be   any   controversy 
 therein,  the  matter  shall  be  referred  to  the  ordinary." 
 
 Rubric.  Exception. 
 
 And     here     is     to     be  Forasmuch    as   this  rubric 
 
 noted,  that  the  minister,      seemeth   to  bring   back  the 
 
 at  tlie  time  of  the  com- 
 munion, and  at  other 
 times,  in  his  ministration 
 shall  use  such  ornaments 
 in  the  church,  as  were  in 
 use  by  authority  of  par- 
 liament, in  the  second 
 year  of  the  reign  of  Ed- 
 ward the  Sixth,  according 
 to  the  act  of  parliament. 
 
 Rubric. 
 The  Lord's  Prayer  after 
 the  absolution  ends  thus, 
 "Deliver  us  from  evil." 
 
 cope,  albe,  &c.,  and  other 
 vestments  forbidden  by  the 
 Common  Prayer  book,  5  aud 
 6  Edw.  VI  and  so  our  reasons 
 alleged  against  ceremonies 
 under  our  eighteenth  general 
 exception,  we  desire  it  may 
 be  wholly  left  out. 
 
 Exception. 
 
 "We  desire  that  these  words, 
 
 ''For  thine  is  the  kingdom, 
 
 the  power  and  the  glory,  for 
 
 ever  and  ever.    Amen,"  may 
 
124 
 
 The  Exceptions  against  the 
 
 [1661. 
 
 be  always  added  unto  the  Lord^s  prayer ;  and  that  this  prayer 
 may  not  be  enjoined  to  be  so  often  used  in  morning  and 
 evening  service. 
 
 Rubric. 
 And  at  the  end  of 
 every  psalm  throughout 
 the  year,  and  likewise  in 
 the  end  of  Benedictus, 
 JBenedicite,  Magnificat, 
 and  Nunc  Dimittis,  shall 
 be  repeated,  "  Glory  be 
 to  the  Pather,"  &c. 
 
 Exception. 
 
 By    this  rubric,  and  other 
 
 places  in  the  Common  Prayer 
 
 books,    the    Gloria    Patri    is 
 
 appointed  to  be  said  six  times 
 
 ordinarily   in   every  morning 
 
 and  evening  service,  frequently 
 
 eight    times    in    a    morning, 
 
 sometimes    ten;     which     we 
 
 think  carries  with  it  at  least 
 
 an    appearance   of   that   vain 
 
 repetition  which  Christ  forbids :    for  the  avoiding  of   which 
 
 appearance  of  evil,  we  desire  it  may  be  used  but  once  in  the 
 
 morning,  and  once  in  the  evening. 
 
 Rubric. 
 In  such  places  where 
 they  do  sing,  there  shall 
 the  Lessons  be  sung,  in  a 
 plain  tune,  and  likewise 
 the  Epistle  and  Gospel. 
 
 Exception. 
 The  Lessons,  and  the  Epis- 
 tles, and  Gospels,  being  for 
 the  most  part  neither  psalms 
 nor  hymns,  we  know  no  war- 
 rant why  they  should  be  sung 
 in    any   place,    and    conceive 
 
 that  the  distinct  reading  of 
 them  with  an  audible  voice  tends  more  to  the  edification  of 
 the  church. 
 
 Rubric. 
 Or  this  canticle,  Bene- 
 dicite  omnia  opera. 
 
 Exception. 
 We  desire  that  some  psalm 
 or   scripture    hymn    may    be 
 appointed     instead     of     that 
 apocryphal. 
 
661.] 
 
 Book  of  Common  Prayer. 
 
 12 
 
 IN    THE    LITANY. 
 
 Rubric. 
 Prom  all   fornication, 
 and  all  other  deadly  sin. 
 
 Exception. 
 In  regard  that  the  wages 
 of  sin  is  death ;  we  desire 
 that  this  clause  may  be  thus 
 altered ;  "  From  fornication,  and  all  other  heinous,  or  grievous 
 sins.^' 
 
 Rubric. 
 Prom  battle,  and  mur 
 der,  and  sudden  death. 
 
 Exception. 
 Because  this  expression  of 
 "sudden  death"  hath  been  so 
 often    excepted    against,    we 
 desire,    if  it  be  thought  fit,  it  may  be  thus  read :    "  From 
 battle    and   murder,    and    from  dying  suddenly,  and  unpre- 
 pared." 
 
 Rubric. 
 That  it  may  please  thee, 
 to  preserve  all  that  travel 
 by  land  or  by  water,  all 
 women  labouring*  with 
 child,  all  sick  persons, 
 and  young  children,  and 
 to  shew  thy  pity  upon  all 
 prisoners  and  captives. 
 
 Exception. 
 We  desire  the  term  "all" 
 may  be  advised  upon,  as 
 seeming  liable  to  just  excep- 
 tions; and  that  it  may  be 
 considered,  whether  it  may 
 not  better  be  put  indefinitely, 
 "  those  that  travel,"  &c., 
 rather  than  universally. 
 
 THE    COLLECT    ON    CHRISTMAS    DAY. 
 
 Rubric. 
 Almighty  God,  which 
 hast  given  us  thy  only 
 begotten  Son,  to  take  our 
 nature  upon  him,  and 
 this  day  to  be  born  of  a 
 pure  virgin,  &c. 
 
 Exception. 
 We  desire  that  in  both 
 collects  the  word  "this  day" 
 may  be  left  out,  it  being 
 according  to  vulgar  accepta- 
 tion a  contradiction. 
 
126 
 
 The  Exceptions  against  the 
 
 [1661. 
 
 Rubric. 
 
 Then  shall  follow  the 
 collect  of  the  Nativity, 
 which  shall  be  said  con- 
 tinually unto  new-years- 
 day. 
 
 THE    COLLECT    FOR    WHITSUNDAY. 
 
 Rubric. 
 God  which  upon  this 
 day,  &c. 
 
 Rubric. 
 The    same    collect    to 
 be  read  on  Monday  and 
 Tuesday     in     Whitsun- 
 week. 
 
 Rubric. 
 The  two  collects  for 
 St.  John's  day,  and  In- 
 nocent's, the  collects  for 
 the  first  day  in  Lent,  for 
 the  fourth  Sunday  after 
 Easter,  for  Trinity  Sunday,  for  the  sixth  and  twelfth 
 Sunday  after  Trinity,  for  St.  Luke's  day,  and 
 Michaelmas  day. 
 
 THE    ORDER   FOR    THE   ADMINISTRATION    OF   THE    LORd's  SUPPER. 
 
 Exception. 
 We  desire  that  these  col- 
 lects maybe  further  considered 
 and  abated,  as  having  in  them 
 divers  things  that  we  judge 
 fit  to  be  altered. 
 
 Rubric. 
 
 So  locismj  as  intend  to 
 
 be  partakers  of  the  holy 
 
 communion  shall  signify 
 
 their  names  to  the  curate 
 
 Exception. 
 The  time  here  assigned  for 
 notice  to  be  given  to  the  min- 
 ister is  not  sufficient. 
 
1661.] 
 
 Book  of  Common  Prayer. 
 
 127 
 
 over  night,   or  else  in  the  morning  before  the  be- 
 ginning of  morning  prayer,  or  immediately  after. 
 
 Rubric. 
 And  if  any  of  these  be 
 a  notorious  evil  liver,  the 
 curate,  having  knowledge 
 thereof,  shall  call  him 
 and  advertize  him  in  any 
 wise  not  to  presume  to 
 the  Lord's  table. 
 
 Exception. 
 We  desire  the  ministers' 
 power  both  to  admit  and 
 keep  from  the  Lord's  table, 
 may  be  according  to  his  ma- 
 jesty's Declaration,  25th  Oct., 
 1660,  in  these  words; — "  The 
 minister  shall  admit  none  to 
 the   Lord's    supper   till    they 
 
 have  made  a  credible  profes- 
 sion of  their  faith,  and  promised  obedience  to  the  will  of 
 God,  according  as  is  expressed  in  the  considerations  of  the 
 rubric  before  the  catechism;  and  that  all  possible  diligence 
 be  used  for  the  instruction  and  reformation  of  scandalous 
 offenders,  whom  the  minister  shall  not  suffer  to  partake  of 
 the  Lord's  table  until  they  have  openly  declared  themselves 
 to  have  truly  repented  and  amended  their  former  naughty 
 lives,  as  is  partly  expressed  in  the  rubric,  and  more  fully  in 
 the  canons." 
 
 Rubric. 
 Then  shall  the  priest 
 rehearse  distinctly  all  the 
 ten  commandments,  and 
 the  people  kneeling,  shall 
 after  every  commandment 
 ask  God's  mercy  for  trans- 
 gressing the  same. 
 
 Exception, 
 We  desire, 
 
 1.  That  the  preface  pre- 
 fixed by  God  himself  to  the 
 ten  commandments  may  be 
 restored. 
 
 2.  That  the  fourth  com- 
 mandment may  be  read  as  in 
 Exod.  XX,  Dent,  v,  "He 
 blessed  the  Sabbath-day." 
 
 3.  That  neither  minister  nor  people  may  be  enjoined  to 
 kneel  more  at  the  reading  of  this  than  of  other  parts  of 
 Scriptures,  the  rather  because  many  ignorant  persons  are 
 thereby  induced  to  use  the  ten  commandments  as  a  prayer. 
 
128 
 
 The  Exceptions  against  the 
 
 [1661. 
 
 4.  That,  instead  of  those  short  prayers  of  the  people  inter- 
 mixed with  the  several  commandments,  the  minister,  after 
 the  reading  of  all,  may  conclude  with  a  suitable  prayer. 
 
 Rubric. 
 After  the  Creed,  if  there 
 be  no  sermon,  shall  fol- 
 low one  of  the  homilies 
 already  set  forth,  or  here- 
 after to  be  set  forth  by 
 common  authority. 
 
 After  such  sermon,  ho- 
 mily, or  exhortation,  the 
 curate  shall  declare,  &c., 
 and  earnestly  exhort  them 
 to  remember  the  poor, 
 saying  one  or  more  of 
 these  sentences  following. 
 
 Exception. 
 
 We  desire  that  the  preach- 
 ing of  the  word  may  be 
 strictly  enjoined,  and  not  left 
 so  indiflFerent,  at  the  adminis- 
 tration of  the  sacraments;  as 
 also  that  ministers  may  not 
 be  bound  to  those  things 
 which  are  as  yet  but  future 
 and  not  in  being. 
 
 Two  of  the  sentences  here 
 cited  are  apocryphal,  and  four 
 of  them  more  proper  to  draw 
 out  the  people's  bounty  to 
 their  ministers,  than  their 
 charity  to  the  poor. 
 
 Then  shall  the  church- 
 wardens, or  some  other  by 
 them  appointed,  gather 
 the  devotion  of  thepeople. 
 
 Collection  for  the  poor  may 
 be  better  made  at  or  a  little 
 before  the  departing  of  the 
 communicants. 
 
 Exhortation. 
 We  be  come  together 
 at  this  time  to  feed  at  the 
 Lord's  supper,  unto  the 
 which  in  God's  behalf  I 
 bid  you  all  that  be  here 
 
 present,  and  beseech  you,  for  the  Lord  Jesus  Christ's 
 sake,  that  ye  will  not  refuse  to  come,  &c. 
 
 If  it  be  intended  that  these 
 exhortations  should  be  read 
 at  the  communion,  they  seem 
 to  us  to  be  unseasonable. 
 
1661.] 
 
 Book  of  Common  Prayer. 
 
 129 
 
 The  way  and  means  thereto  is  first  to  examine 
 your  lives  and  conversation;  and  if  ye  shall  per- 
 ceive your  offences  to  be  such  as  be  not  only  against 
 God,  but  also  against  your  neighbours,  then  ye  shall 
 reconcile  yourselves  unto  them,  and  be  ready  to 
 make  restitution  and  satisfaction. 
 
 We  fear  this  may  discourage 
 many  from  coming  to  the 
 sacrament,  who  lie  under  a 
 doubting   and    troubled   con- 
 
 science. 
 
 And  because  it  is  requi- 
 site that  no  man  should 
 come  to  the  holy  com- 
 munion but  with  a  full 
 trust  in  God's  mercy  and 
 with  a  quiet  conscience. 
 
 {BMbrP[  Before  the  Confession. 
 
 Then  shall  this  general         We  desire  it  may  be  made 
 confession  be  made  in  the     by  the  minister  only, 
 name  of  all  those  that  are  minded  to  receive  the 
 holy  communion  either  by  one  of  them,  or  else  by 
 one  of  the  ministers,  or  by  the  priest  himself. 
 
 \Ilubr^  Before  the  Confession. 
 Then  shall  the  priest  or 
 the  bishop  (being  present) 
 stand  up,  and  turning 
 himself  to  the  people, 
 say  thus. 
 
 {Properl  Preface  on  Christ- 
 mas day,  and  seven  days  after. 
 Because  thou  didst  give 
 Jesus  Christ,  thine  only 
 Son,  to  be  born  as  this 
 day  for  us,  &c. 
 
 Exception. 
 The  minister  turning  him- 
 self to  the  people  is  most  con- 
 venient throughout  the  whole 
 ministration. 
 
 First,  we  cannot  perempto- 
 rily fix  the  nativity  of  our 
 Saviour  to  this  or  that  day 
 particularly.        Secondly,    it 
 
130 
 
 The  Excejitions  against  the 
 
 [1661. 
 
 [Proper  Preface']  Vpon  Whit- 
 sunday, and  six  days  after. 
 
 According  to  whose 
 most  true  promise,  the 
 Holy  Ghost  came  down 
 this  day  from  heaven. 
 
 seems  incongruous  to  affirm 
 the  birth  of  Christ  and  the 
 descending  of  the  Holy  Ghost 
 to  be  on  this  day  for  seven 
 or  eight  days  together. 
 
 Prayer  before  that  which  is  at 
 the  consecration. 
 
 Grant  us  that  our  sin- 
 ful hodies  may  he  made 
 clean  by  his  body,  and 
 our  souls  washed  through 
 his  most  precious  blood. 
 
 Prayer  at  the  consecration. 
 Hear  us,  O  merciful 
 Pather,  &c.,  who  in  the 
 same  night  that  he  was 
 betrayed  took  bread,  and 
 when  he  had  given 
 thanks,  he  brake  it,  and 
 gave  to  his  disciples,  say- 
 ing, Take,  eat,  &c. 
 
 Rubric. 
 Then  shall  the  minister 
 first  receive  the  commu- 
 nion in  both  kinds,  &c., 
 and  after  deliver  it  to  the 
 
 We  desire  that,  whereas 
 these  words  seem  to  give  a 
 greater  efficacy  to  the  blood 
 than  to  the  body  of  Christy 
 they  may  be  altered  thus, 
 "That  our  sinful  souls  and 
 bodies  may  be  cleansed 
 through  his  precious  body 
 and  blood.'' 
 
 We  conceive  that  the  man- 
 ner of  the  consecrating  of  the 
 elements  is  not  here  explicit 
 and  distinct  enough,  and  the 
 minister's  breaking  of  the 
 bread  is  not  so  much  as  men- 
 tioned. 
 
 We  desire,  that  at  the  dis- 
 tribution of  the  bread  and 
 wine  to  the  communicants,  we 
 may  use  the  words  of  our 
 Saviour   as   near  as  may  be. 
 
1661.] 
 
 Book  of  Common  Prayer. 
 
 131 
 
 people 
 
 kneeling ; 
 
 and  that  the  minister  be  not 
 required  to  deliver  the  bread 
 and  wine  into  every  particu- 
 lar communicant's  hand,  and 
 to  repeat  the  words  to  each 
 one  in  the  singular  number, 
 but  that  it  may  suffice  to 
 speak  them  to  divers  jointly, 
 according  to  our  Saviour's  ex- 
 ample. 
 
 We  also  desire  that  the 
 kneeling  at  the  sacrament  (it 
 being  not  that  gesture  which 
 the  apostles  used,  though  Christ  was  personally  present 
 amongst  them,  nor  that  which  was  used  in  the  purest  and 
 primitive  times  of  the  church)  may  be  left  free,  as  it  was 
 1  and  2  Edw.  [VI,]  "  As  touching  kneeling,  &c.,  they  may  be 
 used  or  left  as  every  man's  devotion  serveth,  without  blame." 
 
 in  their  hands, 
 and  when  he 
 delivereth  the  bread,  he 
 shall  say,  "The  body  of 
 onr  Lord  Jesus  Christ, 
 which  was  given  for  thee, 
 preserve  thy  body  and 
 soul  unto  everlasting  life, 
 and  take  and  eat  this  in 
 remembrance,"  &c. 
 
 Rubric. 
 And  note,  that  every 
 parishioner  shall  commu- 
 nicate at  the  least  three 
 times  in  the  year,  of  which 
 Easter  to  be  one,  and 
 shall  also  receive  the  sa- 
 craments and  other  rites, 
 according  to  the  order 
 in  this  book  appointed. 
 
 Exception. 
 Forasmuch    as   every    par- 
 ishioner is  not  duly  qualified 
 for   the    Lord's    supper,    and 
 those  habitually  prepared  are 
 not  at  all  times  actually  dis- 
 posed, but  many  may  be  hin- 
 dered   by   the   providence  of 
 God,  and  some  by   the   dis- 
 temper  of  their  own  spirits, 
 we  desire  this  rubric  may  be 
 either  wholly  omitted,  or  thus 
 altered : — 
 "Every  minister  shall  be  bound  to  administer  the  sacra- 
 ment of  the  Lord's  supper  at  least  thrice  a  year,  provided 
 there  be  a  due  number  of  communicants  manifesting  their 
 desires  to  receive." 
 
133  1'he  Exceptions  against  the  [1661 
 
 And  we  desire  that  the  following  rubric  in  the  Common 
 Prayer  book,  in  5  and  6  Edw.  [VI,]  established  by  law  as  much 
 as  any  other  part  of  the  Common  Prayer  book,  may  be  restored 
 for  the  vindicating  of  our  church  in  the  matter  of  kneeling 
 at  the  sacrament  (although  the  gesture  be  left  indifferent : ) 
 "Although  no  order  can  be  so  perfectly  devised  but  it  may 
 be  of  some,  either  for  their  ignorance  and  infirmity,  or  else 
 of  malice  and  obstinacy,  misconstrued,  depraved,  and  inter- 
 preted in  a  wrong  part;  and  yet,  because  brotherly  charity 
 willeth  that,  so  much  as  conveniently  may  be,  offences  should 
 be  taken  away;  therefore  are  we  willing  to  do  the  same. 
 Whereas  it  is  ordained  in  the  book  of  Common  Prayer,  in 
 the  administration  of  the  Lord's  supper,  that  the  communicants 
 kneeling  should  receive  the  holy  communion,  which  thing 
 being  well  meant  for  a  signification  of  the  humble  and  grate- 
 ful acknowledging  of  the  benefits  of  Christ  given  unto  the 
 worthy  receivers,  and  to  avoid  the  profanation  and  disorder 
 which  about  the  holy  communion  might  else  ensue,  lest  yet 
 the  same  kneeling  might  be  thought  or  taken  otherwise,  we 
 do  declare,  that  it  is  not  meant  thereby  that  any  adoration  is 
 done,  or  ought  to  be  done,  either  unto  the  sacramental  bread 
 or  wine  there  bodily  received,  or  unto  any  real  and  essential 
 presence  there  being  of  Christ's  natural  flesh  and  blood  : 
 for  as  concerning  the  sacramental  bread  and  wine,  they  re- 
 main still  in  their  very  natural  substances,  and  therefore  may 
 not  be  adored;  for  that  were  idolatry  to  be  abhorred  of  all 
 faithful  Christians :  and  as  concerning  the  natural  body  and 
 blood  of  our  Saviour  Christ,  they  are  in  heaven,  and  not  here  ; 
 for  it  is  against  the  truth  of  Christ's  natural  body  to  be  in 
 more  places  than^  in  one  at  one  time." 
 
 OF    PUBLIC    BAPTISM. 
 
 There  being  divers  learned,  pious,  and  peaceable  ministers 
 who  not  only  judge  it  unlawful  to  baptize  children  whose 
 parents  both  of  them  are  atheists,  infidels,  heretics,  or  un- 
 baptized,  but    also   such   whose  parents  are  excommunicate 
 
1661.] 
 
 Book  of  Common  Prayer. 
 
 133 
 
 persons,  fornicators,  or  otherwise  notorious  and  scandalous 
 sinners;  we  desire  they  may  not  be  enforced  to  baptize  the 
 children  of  such,  until  they  have  made  due  profession  of  their 
 repentance. 
 
 Before  Baptism. 
 Rubric.  Exception. 
 
 Parents  shall  give  no-  We  desire  that  more  timely 
 
 tice  over  night,  or  in  the     notice  may  be  given, 
 morning. 
 
 Rubric. 
 And    the    godfathers, 
 and  the  godmothers,  and 
 the  people  with  the  chil- 
 dren, &c. 
 
 Exception. 
 Here  is  no  mention  of  the 
 parents,  in  whose  right  the 
 child  is  baptized,  and  who  are 
 fittest  both  to  dedicate  it  unto 
 God,  and  to  covenant  for  it : 
 we  do  not  know  that  any  per- 
 sons except  the  parents,  or  some  others  appointed  by  them, 
 have  any  power  to  consent  for  the  children,  or  to  enter  them 
 into  covenant.  We  desire  it  may  be  left  free  to  parents, 
 whether  they  will  have  sureties  to  undertake  for  their  children 
 in  baptism  or  no. 
 
 Rubric. 
 Ready  at  the  font. 
 
 In  the  first  Prayer. 
 By  the  baptism  of  thy 
 well-beloved  Son,&c.  didst 
 sanctify  the  flood  Jordan, 
 and  all  other  waters,  to 
 the  mystical  washing 
 away  of  sin,  &c. 
 
 Exception. 
 We   desire   it   may    be   so 
 placed  as  all  the  congregation 
 may   best   see   and  hear  the 
 whole  administration. 
 
 It  being  doubtful  whether 
 either  the  flood  Jordan  or 
 any  other  waters  were  sancti- 
 fied to  a  sacramental  use,  by 
 Christ^s  being  baptized,  and 
 not  necessary  to  be  asserted, 
 we  desire  this  may  be  other- 
 wise expressed. 
 
134 
 
 The  Exceptions  against  the 
 
 [1661. 
 
 The  third  Exhortation. 
 Do    promise    by    you 
 
 that  be  their  sureties. 
 
 The  Questions. 
 
 Dost  thou  forsake,  &c. 
 Dost  thou  believe,  &c. 
 Wilt  thou  be  baptized, 
 &c. 
 
 We  know  not  by  what  right 
 the  sureties  do  promise  and 
 answer  in  the  name  of  the 
 infant :  it  seemeth  to  us  also 
 to  countenance  the  Anabap- 
 tistical  opinion  of  the  neces- 
 sity of  an  actual  profession  of 
 faith  and  repentance  in  order 
 to  baptism.  That  such  a  pro- 
 fession may  be  required  of 
 parents  in  their  own  name, 
 and  now  solemnly  renewed  when  they  present  their  children 
 to  baptism,  we  willingly  grant :  but  the  asking  of  one  for 
 another  is  a  practice  whose  warrant  we  doubt  of:  and  there- 
 fore we  desire  that  the  two  first  interrogatories  may  be  put 
 to  the  parents  to  be  answered  in  their  own  names,  and  the 
 last  propounded  to  the  parents  or  pro-parents  thus,  "Will 
 you  have  this  child  baptized  into  this  faith  ?" 
 
 The  second  Prayer  before 
 Baptism, 
 
 May  receive  remission 
 of  [their]  sins  by  spiritual 
 regeneration. 
 
 In  the  Prayer  after  Baptism. 
 
 That  it  hath  pleased 
 
 thee   to   regenerate  this 
 
 infant  by  thy  Holy  Spirit. 
 
 This  expression  seeming  in- 
 convenient, we  desire  it  may 
 be  changed  into  this;  "May 
 be  regenerated  and  receive 
 the  remission  of  sins." 
 
 [Rubric]  After  Baptism, 
 Then  shall  the  priest 
 make  a  cross,  &c. 
 
 We  cannot  in  faith  say, 
 that  every  child  that  is  bap- 
 tized is  "regenerated  by  God's 
 Holy  Spirit;"  at  least  it  is  a 
 disputable  point,  and  there- 
 fore vve  desire  it  may  be  other- 
 wise expressed. 
 
 Concerning  the  cross  in 
 baptism,  we  refer  to  our  18th 
 general. 
 
166J .] 
 
 Book  of  Common  Prayer. 
 
 135 
 
 OF    PRIVATE    BAPTISM. 
 
 We  desire  that  baptism  may  not  be  administered  in  a 
 private  place  at  any  time,  unless  by  a  lawful  minister,  and  in 
 the  presence  of  a  competent  number :  that  where  it  is  evident 
 that  any  child  hath  been  so  baptized,  no  part  of  the  adminis- 
 tration may  be  reiterated  in  public,  under  any  limitations : 
 and  therefore  we  see  no  need  of  any  liturgy  in  that  case. 
 
 OP    THE    CATECHISM. 
 
 Catechism. 
 
 1.  Quest.  What  is  your 
 name,  &c. 
 
 2.  Quest.  Who  gave 
 you  that  name  ? 
 
 Ans.  My  godfathers 
 and  my  godmothers  in 
 my  baptism;  wherein  I 
 was  made  a  member  of 
 Christ,  the  child  of  God, 
 and  an  inheritor  of  the 
 kingdom  of  heaven. 
 
 3.  Quest.  What  did 
 your  godfathers  and  god- 
 mothers do  for  you  in 
 baptism  ? 
 
 [Ans.  They  did  promise 
 and  vow  three  things  in 
 my  name,  &c.] 
 
 Of  the  Rehearsal  of  the  Ten 
 Commandments. 
 10.  Ans.  My  duty  to- 
 wards God  is  to  believe 
 in  him,  &c. 
 
 Exception. 
 
 We  desire  these  three  first 
 questions  may  be  altered; 
 considering  that  the  far  greater 
 number  of  persons  baptized 
 within  these  twenty  years  last 
 past,  had  no  godfathers  or 
 godmothers  at  their  baptism. 
 The  like  to  be  done  in  the 
 seventh  question. 
 
 We  conceive  it  might  be 
 more  safely  expressed  thus; 
 "  Wherein  I  was  visibly  ad- 
 mitted into  the  number  of 
 the  members  of  Christ,  the 
 children  of  God,  and  the 
 heirs  (rather  than '  inheritors,') 
 of  the  kingdom  of  heaven." 
 
 We  desire  that  the  com- 
 mandments be  inserted  ac- 
 cording to  the  new  translation 
 of  the  Bible. 
 
 In  this  answer  there  seems 
 
136 
 
 The  Exceptions  against  the 
 
 [1661. 
 
 to  be  particular  respect  to  tlie  several  commandments  of  the 
 first  table,  as  in  the  following  answer  to  those  of  the  second. 
 And  therefore  we  desire  it  may  be  advised  upon,  whether  to 
 the  last  word  of  this  answer  may  not  be  added,  "  particularly 
 on  the  Lord's  day,"  otherwise  there  being  nothing  in  all  this 
 answer  that  refers  to  the  fourth  commandment. 
 
 14.   Quest.  How  many  That  these  words  may  be 
 
 omitted,  and  answer  thus 
 given;  "Two  only,  baptism 
 and  the  Lord's  supper." 
 
 sacraments   hath   Christ 
 ordained,  &c.  ? 
 
 Ans.  Two  only  as  gen- 
 erally necessary  to  sal- 
 vation. 
 
 19.  Quest.  What  is  re- 
 quired of  persons  to  be 
 baptized  ? 
 
 Ans.  Repentance, 
 whereby  they  forsake  sin; 
 and  faith,  whereby  they 
 stedfastly  believe  the 
 promises  of  God,  &c. 
 
 20.  Quest.  Why  then 
 are  infants  baptized  when 
 by  reason  of  their  tender 
 age  they  cannot  perform 
 them? 
 
 Ans.  Yes:  they  do  per- 
 form them  by  their  sure- 
 ties, whopromise  and  vow 
 themboth  in  their  names. 
 
 In  the  general  we  observe,  that  the  doctrine  of  the  sacra- 
 ments which  was  added  upon  the  conference  at  Hampton 
 Court,  is  much  more  fully  and  particularly  delivered  than  the 
 other  parts  of  the  Catechism,  in  short  answers  fitted  to  the 
 
 We  desire  that  the  entering 
 infants  into  God's  covenant 
 may  be  more  warily  expressed, 
 and  that  the  words  may  not 
 seem  to  found  their  baptism 
 upon  a  really  actual  faith  and 
 repentance  of  their  own ;  and 
 we  desire  that  a  promise  may 
 not  be  taken  for  a  perform- 
 ance of  such  faith  and  repent- 
 ance :  and  especially,  that  it 
 be  not  asserted  that  they  per- 
 form these  by  the  promise  of 
 their  sureties,  it  being  to  the 
 seed  of  believers  that  the  cove- 
 nant of  God  is  made;  and  not 
 (that  we  can  find)  to  all  that 
 have  such  believing  sureties, 
 who  are  neither  parents  nor 
 pro-parents  of  the  child. 
 
1661.] 
 
 Book  of  Common  Prayer. 
 
 137 
 
 memories  of  children,  and  thereupon  we  offer  it  to  be  con- 
 sidered : — 
 
 First,  Whether  there  should  not  be  a  more  distinct  and  full 
 explication  of  the  Creed,  the  Commandments  and  the  Lord's 
 Prayer. 
 
 Secondly,  Whether  it  were  not  convenient  to  add  (what 
 seems  to  be  wanting)  somewhat  particularly  concerning  the 
 nature  of  faith,  of  repentance,  the  two  covenants,  of  justifica- 
 tion, sanctifi cation,  adoption,  and  regeneration. 
 
 OF     CONFIRMATION. 
 
 The  last  Rubric  before  the 
 Catechism. 
 
 And  that  no  man  shall 
 think  that  any  detriment 
 shall  come  to  children  by 
 deferring  of  their  confir- 
 mation, he  shall  know  for 
 truth,  that  it  is  certain 
 by  God's  word  that  chil- 
 dren, beingbaptized,  have 
 all  things  necessary  for 
 their  salvation,  and  be 
 undoubtedly  saved. 
 
 Rubric  after  the  Catechism. 
 
 So  soon  as  the  children 
 can  say  in  their  mother- 
 tongue  the  Articles  of  the 
 Faith,  the  Lord's  Prayer, 
 and  the  Ten  Command- 
 ments, and  can  answer 
 such  other  questions  of 
 
 Although  we  charitably  sup- 
 pose the  meaning  of  these 
 words  was  only  to  exclude  the 
 necessity  of  any  other  sacra- 
 ments to  baptized  infants;  yet 
 these  words  are  dangerous  as 
 to  the  misleading  of  the  vul- 
 gar, and  therefore  we  desire 
 they  may  be  expunged. 
 
 We  conceive  that  it  is  not 
 a  sufficient  qualification  for 
 confirmation,  that  children  be 
 able  memoriter  to  repeat  the 
 Articles  of  the  Faith,  com- 
 monly called  the  Apostles' 
 Creed,  the  Lord's  Irayer,  and 
 the  Ten  Commandments,  and 
 
138 
 
 The  Exceptions  against  the 
 
 [1661. 
 
 this  short  Catecllisin,&c.,  to  answer  to  some  questions 
 then  shallthey  be  brought  of  this  short  Catechism;  for 
 to  the  bishop,    &C.,   and      it  is  often  found  that  children 
 
 the  bishop  shall  confirm  ^'^f^^  *°  ^°  f J  ^^'l  ^^^  ^°^^ 
 ,,  -^  or  nve  years  old.     2ndly^  It 
 
 crosses  what  is  said  in  the 
 third  reason  of  the  first  rubric  before  confirmation^  concern- 
 ing the  usage  of  the  church  in  times  past,  ordaining  that 
 confirmation  should  be  ministered  unto  them  that  were  of 
 perfect  age,  that  they  being  instructed  in  the  Christian 
 religion,  should  openly  profess  their  own  faith,  and  promise 
 to  be  obedient  to  the  will  of  God,  And  therefore,  3rdly,  we 
 desire  that  none  may  be  confirmed  but  according  to  his 
 majesty's  Declaration,  viz.,  "That  confirmation  be  rightly 
 and  solemnly  performed  by  the  information,  and  with  the 
 consent  of  the  minister  of  the  place." 
 
 Rubric  after  the  Catechism. 
 
 Then  shall  they  be 
 brought  to  the  bishop  by 
 one  that  shall  be  his  god- 
 father or  godmother. 
 
 The  Prayer  before  the  Impo- 
 sition of  Hands. 
 
 Who  hast  vouchsafed 
 to  regenerate  these  thy 
 servants  by  water  and 
 the  Holy  Ghost,  and  hast 
 given  unto  them  the  for- 
 giveness of  all  their  sins. 
 
 This  seems  to  bring  in  an- 
 other sort  of  godfathers  and 
 godmothers,  besides  those 
 made  use  of  in  baptism ;  and 
 we  see  no  need  either  of  the 
 one  or  the  other. 
 
 This  supposeth  that  all  the 
 children  who  are  brought  to 
 be  confirmed  have  the  Spirit 
 of  Christ,  and  the  forgiveness 
 of  aU  their  sins;  whereas  a 
 great  number  of  children  at 
 that    age,    having    committed 
 
 many  sins  since  their  baptism, 
 do  show  no  evidence  of  serious  repentance,  or  of  any  special 
 saving  grace ;  and  therefore  this  confirmation  (if  administered 
 to  such)  would  be  a  perilous  and  gross  abuse. 
 
1661.] 
 
 Book  of  Common  Prayer. 
 
 139 
 
 Rubric  before  the  Imposition 
 of  Hands. 
 
 Then  the  bishop  shall  This  seems  to  put  a  higher 
 
 lay    his    hand    on    every      value  upon  confirmation  than 
 child  severally.  upon  baptism  or   the   Lord's 
 
 supper;  for  according  to  the 
 
 rubric     and     order     in     the 
 
 Common  Prayer  book,  every  deacon  may  baptize,  and  every 
 
 minister  may  consecrate  and  administer  the  Lord's  supper, 
 
 but  the  bishop  only  may  confirm. 
 
 The  Prayer  after  Imposition 
 of  Hands. 
 We  make  our  humble 
 supplications  unto  thee 
 for  these  children ;  upon 
 whom,  after  the  example 
 of  thy  holy  apostles,  we 
 have  laid  our  hands,  to 
 certify  them,  by  this  sign, 
 of  thy  favour  and  gracious 
 goodness  towards  them. 
 
 We  desire  that  the  prac- 
 tice of  the  apostles  may  not 
 be  alleged  as  a  ground  of 
 this  imposition  of  hands  for 
 the  confirmation  of  children, 
 both  because  the  apostles  did 
 never  use  it  in  that  case,  as 
 also  because  the  Articles  of 
 the    Church  of   England   de- 
 
 clare it  to  be  a  "  corrupt  imi- 
 tation of  the  apostles'  prac- 
 tice," Acts  XXV. 
 We  desire  that  imposition  of  hands  may  not  ;be  made,  as 
 here  it  is,  a  sign  to  certify  children  of  God's  grace  and 
 favour  towards  them;  because  this  seems  to  speak  it  a 
 sacrament,  and  is  contrary  to  that  fore-mentioned  25th 
 Article,  which  saith,  that  "  confirmation  hath  no  visible  sign 
 appointed  by  God." 
 
 The    last    Rubric    after  Con- 
 firmation. 
 
 None  shall  be  admitted         We   desire  that  confirma- 
 to  the  holy  communion,     tion  may  not  be  made  so  ne- 
 
140 
 
 The  Exceptions  against  the 
 
 [1661. 
 
 until  such  time  as  he  can 
 say  the  Catechism,  and 
 be  confirmed. 
 
 cessary  to  the  holy  commu- 
 nion, as  that  none  should  be 
 admitted  to  it  unless  they  be 
 confirmed. 
 
 OF    THE    FORM    OF    SOLEMNIZATION    OF    MATRIMONY. 
 
 The  man  shall  give  the 
 
 woman  a  ring,  &c. 
 
 shall  surely  perform  and 
 keep  the  vow  and  cove- 
 nant betwixt  them  made, 
 whereof  this  ring  given 
 and  received  is  a  token 
 and  pledge,  &c. 
 
 The  man  shall  say. 
 With  my  body  I  thee 
 worship. 
 
 In  the  name  of  the  Fa- 
 ther, and  of  the  Son,  and 
 of  the  Holy  Ghost. 
 
 Seeing  this  ceremony  of 
 the  ring  in  marriage  is  made 
 necessary  to  it,  and  a  signifi- 
 cant sign  of  the  vow  and  cove- 
 nant betwixt  the  parties ;  and 
 Romish  ritualists  give  such 
 reasons  for  the  use  and  insti- 
 tution of  the  ring,  as  are 
 either  frivolous  or  supersti- 
 tious; it  is  desired  that  this 
 ceremony  of  the  ring  in  mar- 
 riage may  be  left  indiSerent, 
 to  be  used  or  forborne. 
 
 This  word  "  worship"  being 
 much  altered  in  the  use  of  it 
 since  this  form  was  first  drawn 
 up,  we  desire  some  other  word 
 may  be  used  instead  of  it. 
 
 These  words  being  only 
 used  in  baptism,  and  here  in 
 the  solemnization  of  matri- 
 monv,  and  in  the   absolution 
 
 of  the  sick;  we  desire  it  may  be  considered,  whether  they 
 should  not  be  here  omitted,  lest  they  should  seem  to  favour 
 those  who  count  matrimony  a  sacrament. 
 
 Till  death  us  depart. 
 
 This  word ''  depart "  is  here 
 improperly  used. 
 
1661.] 
 
 Book  of  Common  Prayer, 
 
 141 
 
 Rubric. 
 
 Then  the  minister  or 
 clerk  going  to  the  Lord's 
 table,  shall  say  or  sing 
 this  psalm. 
 
 Next  Rubric. 
 The  psalm  ended,  and 
 the  man  and  the  woman 
 kneeling  before  the  Lord's 
 table,  the  priest  standing 
 at  the  table,  and  turning 
 his  face,  &c. 
 
 Exception. 
 
 We  conceive  this  change  of 
 place  and  posture  mentioned 
 in  these  two  rubrics  is  need- 
 less, and  therefore  desire  it 
 may  be  omitted. 
 
 Collect. 
 
 Consecrated  the  state 
 of  matrimony  to  such  an 
 excellent  mystery. 
 
 Exception. 
 
 Seeing  the  institution  of 
 marriage  was  before  the  fall, 
 and  so  before  the  promise  of 
 Christ,  as  also  for  that  the 
 said  passage  in  this  collect  seems  to  countenance  the  opinion 
 of  making  matrimony  a  sacrament,  we  desire  that  clause  may 
 be  altered  or  omitted. 
 
 Rubric. 
 Then   shall  begin  the 
 communion,    and     after 
 the  Gospel  shall  be  said 
 a  sermon,  &c. 
 
 Last  Rubric. 
 
 The  new  married  per- 
 sons the  same  day  of  their 
 marriage  must  receive 
 the  holy  communion. 
 
 Exception. 
 
 This  rubric  doth  either 
 enforce  all  such  as  are  unfit 
 for  the  sacrament  to  forbear 
 marriage,  contrary  to  Scrip- 
 ture, which  approves  the  mar- 
 riage of  all  men ;  or  else  com- 
 pels all  that  marry  to  come 
 to  the  Lord's  table,  though 
 never  so  unprepared :  and 
 therefore  we  desire  it  may  be 
 omitted,  the  rather  because 
 that  marriage  festivals  are  too 
 
143 
 
 The  Exceptions  against  the 
 
 [1661. 
 
 often  accompanied  with  such  divertisements  as  are  unsuitable 
 to  those  Christian  duties^  which  ought  to  be  before  and  follow 
 after  the  receiving  of  that  holy  sacrament. 
 
 OF    THE    ORDER    FOR    THE    VISITATION    OF    THE    SICK. 
 
 Rubric  before  Absolution. 
 
 Here  shall  the  sick 
 person  make  a  special 
 confession,  &c.,  after 
 which  confession  the 
 priest  shall  absolve  him 
 after  this  sort :  Our  Lord 
 Jesus  Christ,  &c.,  and 
 by  his  authority  com- 
 mitted, to  me,  I  absolve 
 thee. 
 
 Exception. 
 
 Forasmuch  as  the  condi- 
 tions of  sick  persons  be  very 
 various  and  different,  the  min- 
 ister may  not  only  in  the  ex- 
 hortation, but  in  the  prayer 
 also  be  directed  to  apply 
 himself  to  the  particular  con- 
 dition of  the  person,  as  he 
 shall  find  most  suitable  to  the 
 present  occasion,  with  due 
 regard  had  both  to  his  spirit- 
 
 ual condition  and  bodily  weak- 
 ness; and  that  the  absolution  may  only  be  recommended  to 
 the  minister  to  be  used  or  omitted  as  he  shall  see  occasion. 
 
 That  the  form  of  absolution  be  declarative  and  conditional, 
 as,  "I  pronounce  thee  absolved" — instead  of,  "I  absolve 
 thee" — "  if  thou  dost  truly  repent  and  beheve." 
 
 OF    THE    COMMUNION    CF    THE    SICK. 
 
 Rubric. 
 
 But  if  the  sick  person 
 be  not  able  to  come  to  the 
 church,  and  yet  is  desirous 
 to  receive  the  communion 
 in  his  house,  then  he  must 
 give  knowledge  over- 
 night, or  else  early  in 
 the  morning,  to  the  cu- 
 rate :  and  having  a  con- 
 
 Consider,  that  many  sick 
 persons,  either  by  their  igno- 
 rance or  vicious  life,  without 
 any  evident  manifestation  of 
 repentance,  or  by  the  nature 
 of  the  disease  disturbing  their 
 intellectuals,  be  unfit  for  re- 
 ceiving the  sacrament.  It  is 
 proposed,  that  the  minister 
 be  not  enjoined  to  administer 
 
1661.] 
 
 Book  of  Common  Prayer. 
 
 143 
 
 venient  place  in  the  sick 
 man's  house,  he  shall 
 there  administer  the  holy 
 communion. 
 
 the  sacrament  to  every  sick 
 person  that  shall  desire  it, 
 but  only  as  he  shall  judge  ex- 
 pedient. 
 
 OF  THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 
 
 We  desire  it  may  be  expressed  in  a  rubric,  that  the 
 prayers  and  exhortations  here  used  are  not  for  the  benefit  of 
 the  dead,  but  only  for  the  instruction  and  comfort  of  the 
 living. 
 
 First  Rubric. 
 
 The  priest  meeting  the 
 
 corpse  at  the  church -stile, 
 
 shall  say,  or  else  the  priest 
 
 and  clerk  shall  sing,  &c. 
 
 We  desire  that  ministers 
 may  be  left  to  use  their  dis- 
 cretion in  these  circumstances, 
 and  to  perform  the  whole  ser- 
 vice in  the  church,  if  they 
 think  fit,  for  the  preventing  of  those  inconveniences  which 
 many  times  both  ministers  and  people  are  exposed  unto  by 
 standing  in  the  open  air. 
 
 The  second  Rubric. 
 When  they  come  to  the 
 grave,  the  priest  shall  say, 
 &c. 
 
 These  words  cannot  in  truth 
 be  said  of  persons  living  and 
 dying  in  open  and  notorious 
 sins. 
 
 Porasmuch  as  it  hath 
 pleased  Almighty  God,  of 
 his  great  mercy  to  take 
 unto  himself  the  soul  of 
 our  dear  brother  here  de- 
 parted ;  we  therefore  commit  his  body  to  the  ground 
 in  sure  and  certain  hope  of  resurrection  to  eternal 
 life. 
 
144 
 
 The  Exceptions  against  the 
 
 [1661. 
 
 These  words  may  harden 
 the  wicked,  and  are  incon- 
 sistent with  the  largest  ra- 
 tional charity. 
 
 The  first  Prayer. 
 
 "We  give  thee  hearty 
 thanks  for  that  it  hath 
 pleased  thee  to  deliver 
 this  our  brother  out  of 
 the  miseries  of  this  sin- 
 ful world,  &c. 
 
 That  we,  with  this  our  brother,  and  all  other  de- 
 parted in  the  true  faith  of  thy  holy  Name,  may- 
 have  our  perfect  consummation  and  bliss. 
 
 The  last  Prayer. 
 
 That  when  we  depart 
 this  life,  we  may  rest  in 
 him,  as  our  hope  is  this 
 our  brother  doth. 
 
 These  words  cannot  be  used 
 with  respect  to  those  persons 
 who  have  not  by  their  actual 
 repentance  given  any  ground 
 for  the  hope  of  their  blessed 
 estate. 
 
 OF    THE    THANKSGIVING    OF    WOMEN    AFTER    CHILD-BIRTH, 
 COMMONLY    CALLED    CHURCHING    OF    WOMEN. 
 
 Rubric. 
 
 The  woman  shall  come 
 unto  the  church,  and 
 there  shall  kneel  do^Ti 
 in  some  convenient  place 
 nigh  unto  the  place  where 
 the  table  stands,  and  the 
 priest  standing  by  her 
 shall  say,  &c. 
 
 Rubric. 
 
 Then  the  priest  shall 
 say  this  Psalm  cxxi. 
 
 In  regard  that  the  women's 
 kneeling  near  the  table  is  in 
 many  churches  inconvenient, 
 we  desire  that  these  words 
 may  be  left  out,  and  that  the 
 minister  may  perform  that 
 service  either  in  the  desk  or 
 pulpit. 
 
 Exception. 
 This  Psalm  seems  not  to  be 
 80   pertinent   as   some  other, 
 viz.,     as     Psalm     cxiii,     and 
 Psalm  cxxviii. 
 
1661.] 
 
 Book  of  Common  Prayer. 
 
 145 
 
 O  Lord,  save  this  wo- 
 man thy  servant. 
 
 Ans.  Which  putteth 
 her  trust  in  thee. 
 
 It  may  fall  out  that  a  wo- 
 man may  come  to  give  thanks 
 for  a  child  born  in  adultery  or 
 fornication,  and  therefore  we 
 desire  that  something  may  be 
 required  of  her  by  way  of  pro- 
 fession of  her  humiliation,  as 
 well  as  of  her  thanksgiving. 
 
 Last  Rubric. 
 The  woman  that  comes 
 to  give  thanks,  must  offer 
 the  accustomed  offerings. 
 
 The  same  Rubric. 
 And  if  there  be  a  com- 
 munion, it  is  convenient 
 that  she  receive  the  holy 
 communion. 
 
 This  may  seem  too  like  a 
 Jewish  purification,  rather 
 than  a  Christian  thanksgiving. 
 
 "We  desire  this  may  be  inter- 
 preted of  the  duly  qualified; 
 for  a  scandalous  sinner  may 
 come  to  make  this  thanks- 
 giving. 
 
 Thus  have  we  in  all  humble  pursuance  of  his  majesty's 
 most  gracious  endeavours  for  the  public  weal  of  this  church, 
 drawn  up  our  thoughts  and  desires  in  this  weighty  affair, 
 which  we  humbly  offer  to  his  majesty's  commissioners  for 
 their  serious  and  grave  consideration;  wherein  we  have  not 
 the  least  thought  of  depraving  or  reproaching  the  Book  of 
 Common  Prayer,  but  a  sincere  desire  to  contribute  our  endea- 
 vours towards  the  healing  the  distempers,  and  (as  soon  as 
 may  be)  reconciling  the  minds  of  brethren.  And  inasmuch  as 
 his  majesty  hath  in  his  gracious  Declaration  and  Commission 
 mentioned  new  forms  to  be  made  and  suited  to  the  several 
 parts  of  worship ;  we  have  made  a  considerable  progress 
 therein,  and  shall  (by  God's  assistance)  offer  them  to  the 
 reverend  commissioners  with  all  convenient  speed.  And  if 
 the  Lord  shall  graciously  please  to  give  a  blessing  to  these 
 
116  The  Answer  of  the  Bishops  [1661. 
 
 our  endeavours,  we  doubt  not  but  the  peace  of  the  church 
 "will  be  thereby  settled,  the  hearts  of  ministers  and  people 
 comforted  and  composed,  and  the  great  mercy  of  unity  and 
 stability  (to  the  immortal  honour  of  our  most  dear  sove- 
 reign) bcotowed  upon  us  and  our  posterity  after  us. 
 
 XVI. 
 
 The  Answer  of  the  Bishops  to  the  Exceptions  of  the  Ministers. 
 — Cardwell's  History  of  Conferences,  Oxford,  1849, 
 pp.  335—63. 
 
 1.  Before  we  come  to  the  proposals  it  will  be  perhaps 
 necessary  to  say  a  word  or  two  to  the  preface,  wherein  they 
 begin  with  a  thankful  acknowledgment  of  his  majesty^s  most 
 princely  condescension ;  to  which  we  shall  only  say,  that  we 
 conceive  the  most  real  expression  of  their  thankfulness  had 
 been  a  hearty  compliance  with  his  ma*^^^  earnest  and  pas- 
 sionate request  for  the  use  of  the  present  liturgy,  at  least 
 so  much  of  it  as  they  acknowledge  by  these  papers  to  be 
 lawful :  how  far  they  have  in  this  expressed  their  thankful- 
 ness the  world  sees,  we  need  not  say. 
 
 2.  It  can  be  no  just  cause  of  offence  to  mind  them  of  their 
 duty,  as  they  do  us  of  ours,  telling  us  it  is  our  duty  to  imitate 
 the  apostles'  practice  in  a  special  manner,  to  be  tender  of  the 
 church's  peace,  and  to  advise  of  such  expedients,  as  may 
 conduce  to  the  healing  of  breaches,  and  uniting  those  that 
 differ.  For  preserving  of  the  church's  peace  we  know  no 
 better  nor  more  efficacious  way  than  our  set  liturgy ;  there 
 being  no  such  way  to  keep  us  from  schism,  as  to  speak  all  the 
 same  thing  according  to  the  apostle. 
 
 3.  This  experience  of  former  and  latter  times  hath  taught 
 us ;  when  the  liturgy  was  duly  observed  we  lived  in  peace ; 
 since  that  was  laid  aside  there  have  been  as  many  modes 
 
1661.]  to  the  Exceptions  of  the  Ministers.  147 
 
 and  fashions  of  public  worship,  as  fancies.  We  have  had 
 continual  dissensions,  which  variety  of  services  must  needs 
 produce,  whilst  everyone  naturally  desires  and  endeavours 
 not  only  to  maintain,  but  to  prefer  his  own  way  before  all 
 others ;  whence  we  conceive  there  is  no  such  way  to  the 
 preservation  of  peace,  as  for  all  to  return  to  the  strict  use 
 and  practice  of  the  form. 
 
 4.  And  the  best  expedients  to  unite  us  to  that  again,  and 
 so  to  peace,  are,  besides  our  prayers  to  the  God  of  peace, 
 to  make  us  all  of  one  mind  in  a  house,  to  labour  to  get  true 
 humility,  which  would  make  us  think  our  guides  wiser  and 
 fitter  to  order  us  than  we  oui"selves,  and  Christian  charity, 
 which  would  teach  us  to  think  no  evil  of  oiu^  superiors,  but  to 
 judge  them  rather  careful  guides  and  fathers  to  us;  which 
 being  obtained,  nothing  can  be  imagined  justly  to  hinder  us 
 from  a  ready  compliance  to  this  method  of  service  appointed 
 by  them,  and  so  live  in  unity, 
 
 5.  If  it  be  objected  that  the  liturgy  is  in  any  way  sinful 
 and  unlawful  for  us  to  join  with,  it  is  but  reason  that  this 
 be  first  proved  evidently  before  anything  be  altered;  it  is 
 no  argument  to  say  that  multitudes  of  sober  pious  per- 
 sons scruple  the  use  of  it,  unless  it  be  made  to  appear 
 by  evident  reasons  that  the  liturgy  gave  the  just  grounds 
 to  make  such  scruples.  For  if  the  bare  pretence  of  scruples 
 be  sufficient  to  exempt  us  from  obedience,  all  law  and  order 
 is  gone. 
 
 6.  On  the  contrary,  we  judge  that  if  the  liturgy  should  be 
 altered,  as  is  there  required,  not  only  a  multitude,  but  the 
 generality  of  the  soberest  and  most  loyal  children  of  the 
 Church  of  England  would  justly  be  offended,  since  such  an 
 alteration  would  be  a  virtual  confession  that  this  liturgy  were 
 an  intolerable  burden  to  tender  consciences,  a  direct  cause 
 of  schism,  a  superstitious  usage  (upon  which  pretences  it 
 is  here  desired  to  be  altered) ;  which  would  at  once  both 
 justify  all  those  which  have  so  obstinately  separated  from  it, 
 as  the  only  pious  tender-conscienced  men,  and  condemn  all 
 those  that  have  adhered  to  that,  in  conscience  of  their  duty 
 
 L   2 
 
148  The  Answer  of  the  Bishops  [1661. 
 
 and  loyalty,  with  tlieir  loss  or  hazard  of  estates,  lives,  and 
 fortunes,  as  men  superstitious,  schismatical,  and  void  of 
 religion  and  conscience.  For  this  reason  and  those  that 
 follow,  we  cannot  consent  to  such  an  alteration  as  is  desired, 
 till  these  pretences  be  proved  ;  which  we  conceive  in  no  wise 
 to  be  done  in  these  papers,  and  shall  give  reasons  for  this 
 our  judgment. 
 
 Prop.  1.  §  1.  To  the  first  general  proposal  we  answer. 
 That  as  to  that  part  of  it  which  requires  that  the  matter  of 
 the  liturgy  may  not  be  private  opinion  or  fancy,  that  being 
 the  way  to  perpetuate  schism  ;  the  church  hath  been  careful 
 to  put  nothing  into  the  liturgy,  but  that  which  is  either 
 evidently  the  Word  of  God,  or  what  hath  been  generally 
 received  in  the  catholic  church  :  neither  of  which  can  be 
 called  private  opinion,  and  if  the  contrary  can  be  proved,  we 
 wish  it  out  of  the  liturgy. 
 
 §  2.  We  heartily  desire  that,  according  to  this  proposal, 
 great  care  may  be  taken  to  suppress  those  private  con- 
 ceptions of  prayers  before  and  after  sermon,  lest  private 
 opinions  be  made  the  matter  of  prayer  in  public,  as  hath  and 
 will  be,  if  private  persons  take  liberty  to  make  public  prayers. 
 
 §  3.  To  that  pai't  of  the  proposal  that  the  prayers  may 
 consist  of  nothing  doubtful  or  questioned  by  pious,  learned, 
 and  orthodox  persons,  they  not  determining  who  be  those 
 orthodox  persons ;  we  must  either  take  all  them  for  orthodox 
 persons,  who  shall  confidently  alfirm  themselves  to  be  such, 
 and  then  we  say  first,  the  demand  is  unreasonable;  for  some 
 such  as  call  themselves  orthodox  have  questioned  the  prime 
 article  of  our  Creed,  even  the  Divinity  of  the  Son  of  God, 
 and  yet  there  is  no  reason  we  should  part  with  our  Creed  for 
 that.  Besides,  the  proposal  requires  impossibility ;  for  there 
 never  was,  nor  is,  nor  can  be  such  prayers  made,  as  have  not 
 been,  nor  will  be  questioned  by  some  who  call  themselves 
 pious,  learned,  and  orthodox.  If  by  orthodox  be  meant 
 those  who  adhere  to  Scripture  and  the  catholic  consent  of 
 antiquity,  we  do  not  yet  know  that  any  part  of  our  liturgy 
 hath  been  questioned  by  such. 
 
]661.]  to  the  Exceptions  of  the  Ministers.  149 
 
 §  4.  To  those  generals  "  loading  public  forms  with  church 
 pomp,  garments,  imagery,  and  many  superfluities  that  creep 
 into  the  church  under  the  name  of  order  and  decency,  in- 
 cumbering churches  with  superfluities,  over  rigid  reviving  of 
 obsolete  customs,  &c.,^'  we  say  that  if  these  generals  be 
 intended  as  applicable  to  our  liturgy  in  particular,  they 
 are  gross  and  foul  slanders,  contrary  to  their  profession, 
 (page  ult.)  and  so  either  that  or  this  contrary  to  their  con- 
 science; if  not,  they  signify  nothing  to  the  present  business, 
 and  so  might  with  more  prudence  and  candour  have  been 
 omitted. 
 
 Prop.  2.  It  was  the  wisdom  of  our  reformers  to  draw  up 
 such  a  liturgy  as  neither  Romanist  nor  Protestant  could  justly 
 except  against;  and  therefore  as  the  flrst  never  charged  it 
 with  any  positive  errors,  but  only  the  want  of  something 
 they  conceived  necessary,  so  it  was  never  found  fault  with 
 by  those  to  whom  the  name  of  protestants  most  properly 
 belongs,  those  that  profess  the  Augustan  confession :  and 
 for  those  who  unlawfully  and  sinfully  brought  it  into  dislike 
 with  some  people,  to  urge  the  present  state  of  affairs  as  an 
 argument  why  the  book  should  be  altered,  to  give  them 
 satisfaction,  and  so  that  they  should  take  advantage  by  their 
 own  unwarrantable  acts,  is  not  reasonable. 
 
 Prop.  3,  4.  The  3rd  and  4th  proposals  may  go  together, 
 the  demand  in  both  being  against  responsals  and  alternate 
 readings,  in  hymns  and  psalms  and  litany,  &c.,  and  that 
 upon  such  reason  as  doth  in  truth  enforce  the  necessity  of 
 continuing  them  as  they  are,  namely  for  edification.  They 
 would  take  these  away,  because  they  do  not  edify  ;  and  i:pon 
 that  very  reason  they  should  continue,  because  they  do  edify 
 if  not  by  informing  of  our  reasons  and  understandings  (the 
 prayers  and  hymns  were  never  made  for  a  catechism),  yet  by 
 quickening,  continuing,  and  uniting  our  devotion,  which  is  apt' 
 to  freeze  or  sleep,  or  flat  in  a  long  continued  prayer  or  form : 
 it  is  necessary  therefore  for  the  edifying  of  us  therein  to  be 
 often  called  upon  and  awakened  by  frequent  Amens,  to  be 
 excited  and  stirred  up  by  mutual  exultations,  provocations. 
 
150  The  Answer  of  the  Bishops  [1661. 
 
 petitions,  holy  contentions  and  strivings,  which  shall  most 
 shew  his  own,  and  stir  up  others'  zeal  to  the  glory  of  God. 
 For  this  purpose  alternate  reading,  repetitions,  and  responsals 
 are  far  better  than  a  long  tedious  prayer.  Nor  is  this  our 
 opinion  only,  but  the  judgment  of  former  ages,  as  appears  by 
 the  practice  of  ancient  Christian  churches,  and  of  the  Jews 
 also:  (Socrat.  1.  vi,  c.  8 ;  Theodor.  1.  ii,  c.  24 ;  2.  Chron.  vii,  1, 4; 
 Ezra  iii,  11.)  But  it  seems,  they  say,  to  be  against  the 
 Scripture,  wherein  the  minister  is  appointed  for  the  people  in 
 public  prayers,  the  people's  part  being  to  attend  with  silence, 
 and  to  declare  their  assent  in  the  close  by  saying  Amen  : 
 if  they  mean  that  the  people  in  public  services  must  only 
 say  this  word  Amen,  as  they  can  no  where  prove  it  in  the 
 Scriptures,  so  it  doth  certainly  seem  to  them  that  it  cannot 
 be  proved ;  for  they  directly  practise  the  contrary  in  one 
 of  their  principal  parts  of  worship,  singing  of  psalms,  where 
 the  people  bear  as  great  a  part  as  the  minister.  If  this 
 way  be  done  in  Hopkins',  why  not  in  David's  Psalms ;  if 
 in  metre,  why  not  in  prose;  if  in  a  psalm,  why  not  in  a 
 litany  ? 
 
 Prop.  5.  §  1.  It  is  desired  that  nothing  should  be  in  the 
 liturgy  whish  so  much  as  seems  to  countenance  the  observa- 
 tion of  Lent  as  a  religious  fast ;  and  this  as  an  expedient  to 
 peace  ;  which  is  in  eflFect  to  desire  that  this  our  church  may 
 be  contentious  ibv  peace  sake,  and  to  divide  from  the  church 
 catholic,  that  we  may  live  at  unity  among  ourselves.  For 
 St.  Paul  reckons  them  amongst  the  lovers  of  contention,  who 
 shall  oppose  themselves  against  the  customs  of  the  churches 
 of  God.  That  the  religious  observation  of  Lent  was  a  custom 
 of  the  churches  of  God,  appears  by  the  testimonies  following. 
 Chrys.  Serm.  xi,  in  Heb.  x,  Cyrill.  Catec.  Myst.  5,  St.  Aug. 
 Ep.  119.  ut  40  dies  ante  Pascha  ohserventur,  ecclesice  con- 
 suetudo  roboravit.  And  St.  Hierom  ad  Marcel,  says  it  was 
 secundum  traditionem  apostoloruni:  this  demand  then  tends 
 not  to  peace  but  dissension.  The  fasting  forty  days  may  be 
 in  imitation  of  our  Saviour  for  all  that  is  here  said  to  the 
 contrary;  for  though  we  cannot  arrive  to  his  perfection,  ab- 
 
1661.]  to  the  Exceptions  of  the  Ministers.  151 
 
 staining  wholly  from  meat  so  long,  yet  we  may  fast  40  days 
 together,  either  Cornelius'  fast,  till  3  of  the  clock  afternoon, 
 or  St.  Peter's  fast  till  noon,  or  at  least  Daniel's  fast,  abstain- 
 ing from  meats  and  drinks  of  delight,  and  thus  far  imitate  our 
 Lord. 
 
 §  2.  Nor  does  the  act  of  parliament  5  Eliz.  forbid  it ;  we 
 dare  not  think  a  parliament  did  intend  to  forbid  that  which 
 Christ's  church  hath  commanded.  Nor  does  the  act  deter- 
 mine anything  about  Lent  fast,  but  only  provide  for  the 
 maintenance  of  the  navy,  and  of  fishing  in  order  thereunto, 
 as  is  plain  by  the  act.  Besides  we  conceive  that  we  must 
 not  so  interpret  one  act  as  to  contradict  another,  being  still 
 in  force  and  luirepealed.  Now  the  act  of  1  Eliz.  confirms  the 
 whole  liturgy,  and  in  that  the  religious  keeping  of  Lent, 
 with  a  severe  penalty  upon  those  who  shall  by  open  words 
 speak  any  thing  in  derogation  of  any  part  thereof:  and 
 therefore  that  other  act  of  5  Eliz.  must  not  be  interpreted 
 to  forbid  the  religious  keeping  of  Lent. 
 
 Prop.  6.  The  observation  of  saints'  days  is  not  as  of 
 di^ane  but  ecclesiastical  institution,  and  therefore  it  is  not 
 necessary  that  they  shovild  have  any  other  ground  in  Scrip- 
 ture than  all  other  institutions  of  the  same  nature,  so  that 
 they  be  agreeable  to  the  Scripture  in  the  general  end,  for  the' 
 promoting  piety.  And  the  observation  of  them  was  an- 
 cient, as  appears  by  the  rituals  and  liturgies,  and  by  the  joint 
 consent  of  antiquity,  and  by  the  ancient  translation  of  the 
 Bible,  as  the  Syriac  and  Ethiopic,  where  the  lessons  ap- 
 pointed for  holydays  are  noted  and  set  down ;  the  former  of 
 which  was  made  near  the  apostles'  times.  Besides  our  Saviour 
 himself  kept  a  feast  of  the  church's  institution,  viz.  the  feast 
 of  the  dedication  (St.  John  x,  22).  The  chief  end  of  these 
 days  being  not  feasting,  but  the  exercise  of  holy  duties, 
 they  are  fitter  called  holydays  than  festivals :  and  though 
 they  be  all  of  like  nature,  it  doth  not  follow  that  they  are 
 equal.  The  people  may  be  dispensed  with  for  their  work 
 after  the  service,  as  authority  pleaseth.  The  other  names 
 are  left  in  the  calendar,  not  that  they  should  be  so  kept 
 
152  TJie  Answer  of  the  Bishops  [1661. 
 
 as  holyclays,  but  they  are  useful  for  the  preservation  of 
 their  memories,  and  for  other  reasons,  as  for  leases^  law- 
 days,  &c. 
 
 Prop.  7.  §  1.  This  makes  all  the  liturgy  void,  if  every  min- 
 ister may  put  in  and  leave  out  at  his  discretion. 
 
 §  2.  The  gift  or  rather  spirit  of  prayer  consists  in  the 
 inward  graces  of  the  spirit,  not  in  extempore  expressions, 
 which  any  man  of  natural  parts,  having  a  voluble  tongue 
 and  audacity,  may  attain  to  without  any  special  gift. 
 
 §  3.  But  if  there  be  any  such  gift,  as  is  pretended,  it  is  to 
 be  subject  to  the  prophets  and  to  the  order  of  the  church. 
 
 §  4.  The  mischiefs  that  come  by  idle,  impertinent,  ridi- 
 culous, sometimes  seditious,  impious,  and  blasphemous  ex- 
 pressions, under  pretence  of  the  gift,  to  the  dishonour  of  God 
 and  scorn  of  religion,  being  far  greater  than  the  pretended 
 good  of  exercising  the  gift,  it  is  fit  that  they  who  desire 
 such  liberty  in  public  devotions,  should  first  give  the  church 
 security,  that  no  private  opinions  should  be  put  into  their 
 prayers,  as  is  desired  in  the  first  proposal ;  and  that  nothing 
 contrary  to  the  faith  should  be  uttered  before  God,  or  oflered 
 up  to  him  in  the  church. 
 
 §  5.  To  prevent  which  mischief  the  former  ages  knew  no 
 bcl-ter  way  than  to  forbid  any  prayers  in  public,  but  such  as 
 Vvcre  prescribed  by  public  authority.  Con.  Carthag.  Can.  106, 
 Milev.  Can.  12. 
 
 Prop.  9.  As  they  would  have  no  saints'  days  observed  by 
 the  church,  so  no  apocryphal  chapter  read  in  the  church, 
 but  upon  such  a  reason  as  would  exclude  all  sermons  as  well 
 as  apocrypha;  viz.  because  the  holy  Scriptures  contain  in 
 them  all  things  necessary,  either  in  doctrine  to  be  believed, 
 or  in  duty  to  be  practised.  If  so,  why  so  many  unnecessary 
 sermons  ?  why  any  more  but  reading  of  Scriptures?  If  not- 
 withstanding their  sufficiency  sermons  be  necessary,  there  is 
 no  reason  why  these  apocryphal  chapters  should  not  be  as 
 useful,  most  of  them  containmg  excellent  discourses,  and  rules 
 of  morality.  It  is  heartily  to  be  wished  that  sermons  were  as 
 good.     If  their  fear  be  that,  by  this  mean,  those  books  may 
 
1661.]  to  the  Exception  of  the  Ministers.  153 
 
 come  to  be  of  equal  esteem  with  tlie  canon,  they  may  be 
 secured  against  that  by  the  title  which  the  church  hath  put 
 upon  them,  calling  them  apocryphal :  and  it  is  the  church's 
 testimony  which  teacheth  us  this  difference,  and  to  leave 
 them  out  were  to  cross  the  practice  of  the  church  in  former 
 ages. 
 
 Prop.  10.  That  the  minister  should  not  read  the  com- 
 munion service  at  the  communion  table,  is  not  reasonable 
 to  demand,  since  all  the  primitive  church  used  it,  and  if  we 
 do  not  observe  that  golden  rule  of  the  venerable  council  of 
 Nice,  "  Let  ancient  customs  prevail,  till  reason  plainly 
 requires  the  contrary/'  we  shall  give  offence  to  sober  Chris- 
 tians by  a  causeless  departure  from  catholic  usage,  and  a 
 greater  advantage  to  enemies  of  our  church,  than  our  bre- 
 thren, I  hope,  would  willingly  grant.  The  priest  standing  at 
 the  communion  table  seemeth  to  give  us  an  invitation  to  the 
 holy  sacrament,  and  minds  us  of  our  duty,  viz.  to  receive 
 the  holy  communion,  some  at  least  every  Sunday ;  and  though 
 we  neglect  our  duty,  it  is  fit  the  church  should  keep  her 
 standing. 
 
 Prop.  11.  It  is  not  reasonable  that  the  word  minister 
 should  be  only  used  in  the  liturgy.  For  since  some  parts 
 of  the  liturgy  may  be  performed  by  a  deacon,  others  by  none 
 under  the  order  of  a  priest,  viz.  absolution,  consecration,  it 
 is  fit  that  some  such  word  as  priest  should  be  used  for  those 
 officers,  and  not  minister,  which  signifies  at  large  every  one 
 that  ministers  in  that  holy  office,  of  what  order  soever  he  be; 
 the  word  curate  signifying  properly  all  those  who  are  trusted 
 by  the  bishops  with  cure  of  souls,  as  anciently  it  signified,  is 
 a  very  fit  word  to  be  used,  and  can  offend  no  sober  person. 
 The  word  Sunday  is  ancient,  (Just.  Mart.  Ap.  2,)  and  there- 
 fore not  to  be  left  off. 
 
 Prop.  12.  Singing  of  psalms  in  metre  is  no  part  of  the 
 liturgy,  and  so  no  part  of  our  commission. 
 
 Prop.  15.  "The  phrase  is  such,  &c."  The  church  in  her 
 prayers  useth  no  more  offensive  phrase  than  St.  Paul  uses, 
 when  he  writes  to  the   Corinthians,  Galatians,  and  others 
 
154  The  Answer  of  the  Bishops  [1661. 
 
 calling  them  in  general  the  churches  of  God,  sanctified  in 
 Christ  Jesus,  by  vocation  saints,  amongst  whom  notwith- 
 standing there  were  many,  who  by  their  known  sins  (which 
 the  apostle  endeavoured  to  amend  in  them)  were  not  properly 
 such,  yet  he  gives  the  denomination  to  the  whole  from  the 
 greater  part,  to  whom  in  charity  it  was  due,  and  puts  the 
 rest  in  mind  what  they  have  by  their  baptism  undertaken 
 to  be,  and  what  they  profess  themselves  to  be;  and  our 
 prayers  and  the  phrase  of  them  surely  supposes  no  more  than 
 that  they  are  saints  by  calling,  sanctified  in  Christ  Jesus,  by 
 their  baptism  admitted  into  Christ's  congregation,  and  so 
 to  be  reckoned  members  of  that  society,  till  either  they  shall 
 separate  themselves  by  wilful  schism,  or  be  separated  by 
 legal  excommunication ;  which  they  seem  earnestly  to  desire, 
 and  so  do  we. 
 
 Prop.  16.  §  1.  The  connection  of  the  parts  of  our  liturgy 
 is  conformable  to  the  example  of  the  churches  of  God  before 
 us,  and  have  as  much  dependence  as  is  usually  to  be  seen  in 
 many  petitions  of  the  same  psalm;  and  we  conceive  the 
 order  and  method  to  be  excellent,  and  must  do  so,  till  they 
 tell  us  what  that  order  is  which  prayers  ought  to  have,  which 
 is  not  done  here. 
 
 §  2.  The  collects  are  made  short  as  being  best  for  devo- 
 tion, as  we  observed  before,  and  cannot  be  accounted  faulty 
 for  being  like  those  short  but  prevalent  prayers  in  Scripture  : 
 "  Lord,  be  mercifiil  to  me  a  sinner  :"  "  Son  of  David,  have 
 mercy  on  us  :"   "  Lord,  increase  our  faith." 
 
 §  3.  Why  the  repeated  mention  of  the  name  and  attributes 
 of  God  should  not  be  most  pleasing  to  any  godly  person,  we 
 cannot  imagine ;  or  what  burden  it  should  seem,  when  David 
 magnified  one  attribute  of  God's  mercy  twenty-six  times 
 together,  (Psa.  cxxxvi.)  Nor  can  we  conceive  why  the  name 
 and  merits  of  Jesus  with  which  all  our  prayers  should  end, 
 should  not  be  as  sweet  to  us  as  to  former  saints  and  martyrs, 
 with  which  here  they  complain  our  prayers  do  so  frequently 
 end.  Since  the  attributes  of  God  are  the  ground  of  our  hope 
 of  obtaining  all  our  petitions,  such  prefaces  of  prayers  as  are 
 
1661.]  to  the  Exceptions  of  the  Ministers.  155 
 
 taken  from  them,  though  they  have  no  special  respect  to  the 
 petitions  following,  are  not  to  be  termed  unsuitable,  or  said 
 to  have  fallen  rather  casually  than  orderly. 
 
 Prop.  17.  §  1.  Exc.  1.  There  are  besides  a  preparative 
 exhortation  several  preparatory  prayers:  "Despise  not,  O  Lord, 
 humble  and  contrite  hearts;'^  which  is  one  of  the  sentences  in 
 the  preface  :  and  this ;  "  That  those  things  may  please  him, 
 which  we  do  at  this  present ;"  at  the  end  of  the  Absolution. 
 And  again  immediately  after  the  Lord's  prayer  before  the 
 psalmody  :  "  O  Lord,  open  thou  our  lips,  &c." 
 
 §  2.  Exc.  2.  This  which  they  call  a  defect,  others  think 
 they  have  reason  to  account  the  perfection  of  the  liturgy, 
 the  offices  of  which  being  intended  for  common  and  general 
 services,  would  cease  to  be  such  by  descending  to  particulars, 
 as  in  confession  of  sin ;  while  it  is  general,  all  persons  may 
 and  must  join  in  it,  since  in  many  things  we  offend  all.  But 
 if  there  be  a  particular  enumeration  of  sins,  it  cannot  be  so 
 general  a  confession,  because  it  may  happen  that  some  or 
 other  may  by  God's  grace  have  been  preserved  from  some  of 
 those  sins  enumerated,  and  therefore  should  by  confessing 
 themselves  guilty,  tell  God  a  lie ;  which  needs  a  new  con- 
 fession. 
 
 §  3.  As  for  original  sin,  though  we  think  it  an  evil  custom 
 springing  from  false  doctrine,  to  use  any  such  expressions  as 
 may  lead  people  to  think  that  to  the  persons  baptized  (in 
 whose  persons  only  our  prayers  are  offered  up)  original  sin  is 
 not  forgiven  in  their  holy  baptism  ;  yet  for  that  there  remains 
 in  the  regenerate  some  relics  of  that  which  are  to  be  bewailed, 
 the  church  in  her  confession  acknowledgeth  such  desires  of 
 our  own  hearts  as  render  us  miserable  by  following  them: 
 that  there  is  no  health  in  us  ;  that  without  God's  help  our 
 frailty  cannot  but  fall :  that  our  mortal  nature  can  do  no 
 good  thing  without  him :  which  is  a  clear  acknowledgment  of 
 original  sin. 
 
 §  4.  Exc.  3.  We  know  not  what  public  prayers  are 
 wanting,  nor  do  they  tell  us ;  the  usual  complaint  hath 
 been,  that  there  were  too  many.     Neither  do  we  conceive  any 
 
156  The  Answer  of  the  Bishops  [1661, 
 
 want  of  public  thanksgivings  :  there  being  in  the  liturgy 
 Te  Deum,  Benedietus,  Magnificat,  Benedicite,  Glory  be  to 
 God  on  high,  Therefore  with  Angels  and  Archangels,  The 
 doxology,  Glory  be  to  the  Father,  &c.,  all  peculiar,  as  they 
 require,  to  gospel  worship,  and  fit  to  express  our  thanks  and 
 honour  to  God  upon  every  particular  occasion  ;  and  occasional 
 thanksgivings  after  the  litany,  of  the  frequency  whereof 
 themselves  elsewhere  complain,  who  here  complain  of  de- 
 fect. If  there  be  any  forms  wanting,  the  church  will 
 provide. 
 
 §  5.  Exc.  4.  They  complain  that  the  liturgy  contains  too 
 many  generals,  without  mention  of  the  particulars ;  and  the 
 instances  are  such  petitions  as  these :  That  we  may  do  God's 
 will :  to  be  kept  from  all  evil :  almost  the  very  terms  of 
 the  petitions  of  the  Lord's  Prayer  :  so  that  they  must  reform 
 that,  before  they  can  pretend  to  mend  our  liturgy  in  these 
 petitions. 
 
 §  6.  Exc.  5.  We  have  deferred  this  to  the  proper  place, 
 as  you  might  have  done. 
 
 Prop.  18.  §  1.  We  are  now  come  to  the  main  and  prin- 
 cipal demand  as  is  pretended,  viz.,  the  abolishing  the  laws 
 which  impose  any  ceremonies,  especially  three — the  surplice, 
 the  sign  of  the  cross,  and  kneeling.  These  are  the  yoke, 
 which,  if  removed,  there  might  be  peace.  It  is  to  be  sus- 
 pected, and  there  is  reason  for  it  from  their  own  words, 
 that  somewhat  else  pinches,  and  that  if  these  ceremonies 
 were  laid  aside,  and  these,  or  any  other  prayers,  strictly 
 enjoined  without  them,  it  would  be  deemed  a  burden 
 intolerable :  it  seems  so,  by  No.  7,  where  they  desire  that 
 when  the  liturgy  is  altered,  according  to  the  rest  of  their 
 proposals,  the  minister  may  have  liberty  to  add  and  leave 
 out  what  he  pleases.  Yet  because  the  imposition  of  these 
 ceremonies  is  pretended  to  be  the  insupportable  grievance, 
 we  must  of  necessity  either  yield  that  demand,  or  shew 
 reason  why  we  do  not ;  and  that  we  may  proceed  the  better 
 in  this  undertaking,  we  shall  reduce  the  sum  of  their  com- 
 plaint to  these  several  heads,  as  we  find  them  in  their  papers. 
 
1661.]  to  the  Exceptio7is  of  the  Ministers.  157 
 
 The   law   for   imposing  these   ceremonies    they  would   have 
 abrogated  for  these  reasons  :  — 
 
 1.  §  2.  It  is  doubtful  whether  God  hath  given  power 
 to  men  to  impose  such  signified  signs,  which  though  they  call 
 them  significant,  yet  have  in  them  no  real  goodness,  in  the 
 judgment  of  the  imposers  themselves,  being  called  by  them 
 things  indiflfcrent ;  and  therefore  fall  not  under  St.  Paul's 
 rule  of  omnia  decenter,  nor  are  suitable  to  the  simplicity 
 of  the  Gospel  worship. 
 
 2.  §  3.  Because  it  is  a  violation  of  the  royalty  of  Christ, 
 and  an  impeachment  of  his  laws  as  insufficient,  and  so  those 
 that  are  under  the  law  of  Deut.  xii,  "  Whatsoever  I  command 
 you,  observe  to  do ;  you  shall  take  nothing  from  it,  nor  add 
 anything  to  it ;  "  you  do  not  observe  these. 
 
 3.  §  4.  Because  sundry  learned,  pious,  and  orthodox 
 men  have,  ever  since  the  reformation,  judged  them  unwar- 
 rantable ;  and  we  ought  to  be,  as  our  Lord  was,  tender  of 
 weak  brethren,  not  to  offend  his  little  ones,  nor  to  lay  a 
 stumblingblock  before  a  weak  brother. 
 
 4.  §  5.  Because  these  ceremonies  have  been  the  fountain 
 of  many  evils  in  this  church  and  nation,  occasioning  sad 
 divisions  betwixt  minister  and  minister,  betwixt  minister  and 
 people,  exposing  many  orthodox  preachers  to  the  displeasure 
 of  rulers.  And  no  other  fruits  than  these  can  be  looked  for 
 from  the  retaining  these  ceremonies. 
 
 §  6.  Rule  1.  Before  we  give  particular  answer  to  these 
 several  reasons,  it  will  not  be  unnecessary  to  lay  down  some 
 certain  general  premises  or  rules,  which  will  be  useful  in  our 
 whole  discourse.  1.  That  God  hath  not  given  a  power  only, 
 but  a  command  also,  of  imposing  whatsoever  should  be  truly 
 decent  and  becoming  his  public  service  (1  Cor.  xiv).  After 
 St.  Paul  had  ordered  some  particular  rules  for  praying, 
 praising,  prophesying,  etc.,  he  concludes  with  this  general 
 canon.  Let  all  things  be  done  ivaxil^ovMg,  in  a  fit  scheme, 
 habit,  or  fashion,  decently ;  and  that  there  may  be  uniformity 
 in  those  decent  performances,  let  there  be  a  rd^ig,  rule  or 
 canon,  for  that  purpose. 
 
158  The  Answer  of  the  Bishops  [1661. 
 
 §  7.  Rule  2.  Not  inferiors  but  superiors  must  judge  what 
 is  convenient  and  decent.  They  who  must  order  that  all  be 
 done  decently,  must  of  necessity  first  judge  what  is  convenient 
 and  decent  to  be  ordered. 
 
 §  8.  Rule  3.  These  rules  and  canons  for  decency  made  and 
 urged  by  superiors  are  to  be  obeyed  by  inferiors,  till  it  be 
 made  as  clear  that  now  they  are  not  bound  to  obey,  as  it  is 
 evident  in  general,  that  they  ought  to  obey  superiors.  For  if 
 the  exemption  from  obedience  be  not  as  evident  as  the  com- 
 mand to  obey,  it  must  needs  be  sin  not  to  obey. 
 
 §  9.  Rule  4.  Pretence  of  conscience  is  no  exemption  from 
 obedience,  for  the  law,  as  long  as  it  is  a  law,  certainly  binds 
 to  obedience.  (Rom.  xiii.)  "Ye  must  needs  be  subject.^'  And. 
 this  pretence  of  a  tender  gainsaying  conscience  cannot 
 abrogate  the  law,  since  it  can  neither  take  away  the  authority 
 of  the  law-maker,  nor  make  the  matter  of  the  law  in  itself 
 unlawful.  Besides,  if  pretence  of  conscience  did  exempt  from 
 obedience,  laws  were  useless ;  whosoever  had  not  list  to  obey, 
 might  pretend  tenderness  of  conscience,  and  be  thereby  set  at 
 liberty;  which  if  once  granted,  anarchy  and  confusion  must 
 needs  follow. 
 
 §  10.  Rule  5.  Though  charity  will  move  to  pity,  and  relieve 
 those  that  are  truly  perplexed  or  scrupulous,  yet  we  must 
 not  break  God's  command,  in  charity  to  them ;  and  therefore 
 we  must  not  perform  public  services  undeceutly  or  disorderly 
 for  the  ease  of  tender  consciences. 
 
 §  11.  Ans.  1.  These  premised,  we  answer  to  your  first 
 reason,  that  those  things  which  we  call  indiff'erent,  because 
 neither  expressly  commanded  nor  forbidden  by  God,  have  in 
 them  a  real  goodness,  a  fitness  and  decency,  and  for  that 
 cause  are  imposed,  and  may  be  so  by  the  rule  of  St.  Paul 
 (1  Cor.  xiv),  by  which  rule,  and  many  others  in  Scripture,  a 
 power  is  given  to  men  to  impose  signs,  which  are  never  the 
 worse,  surely,  because  they  signify  something  that  is  decent 
 and  comely  :  and  so  it  is  not  doubtful  whether  such  power  be 
 given.  It  would  rather  be  doubtful  whether  the  church  could 
 impose  such  idle  signs,  if  any  such  there  be,  as  signify  nothing. 
 
]661.]  to  the  Exceptions  of  the  Ministers.  159 
 
 §  12.  Ans.  2.  To  the  second,  that  it  is  not  a  violation  of 
 Christ's  royalty  to  make  such  laws  for  decency,  but  an  exercise 
 of  his  power  and  authority,  which  he  hath  given  to  the 
 church ;  and  tlie  disobedience  to  such  commands  of  superiors 
 is  plainly  a  violation  of  his  royalty  :  as  it  is  no  violation  of 
 the  king's  authority^  when  his  magistrates  command  things 
 according  to  his  laws ;  but  disobedience  to  the  command  of 
 those  injunctions  of  his  deputies,  is  violation  of  his  authority. 
 Again,  it  can  be  no  impeachment  of  Christ's  laws  as  insuffi- 
 cient, to  make  such  laws  for  decency,  since  our  Saviour,  as  is 
 evident  from  the  precepts  themselves,  did  not  intend  by  them 
 to  determine  every  minute  and  circumstance  of  time,  place, 
 manner  of  performance,  and  the  like,  but  only  to  command 
 in  general  the  substance  of  those  duties,  and  the  right  ends 
 that  should  be  aimed  at  in  the  performance,  and  then  left 
 every  man  in  particular  (whom  for  that  purpose  he  made 
 reasonable)  to  guide  himself  by  rules  of  reason,  for  private 
 services;  and  appointed  governors  of  the  church  to  determine 
 such  particularities  for  the  public.  Thus  our  Lord  com- 
 manded prayers,  fasting,  etc. :  for  the  times  and  places  of 
 performance,  he  did  not  determine  every  of  them,  but  left 
 them  to  be  guided  as  we  have  said.  So  that  it  is  no  impeach- 
 ment of  his  laws  as  insufficient,  to  make  laws  for  determining 
 those  particulars  of  decency,  which  himself  did  not,  as  is 
 plain  by  his  precepts,  intend  to  determine,  but  left  us 
 governors  for  that  purpose ;  to  whom  he  said,  "  As  my  Father 
 sent  me,  even  so  send  I  you  ;"  and  "  Let  all  things  be  done 
 decently  and  in  order  : ''  of  whom  he  hath  said  to  us,  "  Obey 
 those  that  have  the  oversight  over  you :  "  and  told  us  that 
 if  we  will  not  hear  his  church,  we  must  not  be  accounted  as 
 Christians,  but  heathens  and  publicans.  And  yet  nevertheless 
 they  will  not  hear  it  and  obey  it  in  so  small  a  matter  as  a 
 circumstance  of  time,  place,  habit,  or  the  like,  which  she 
 thinks  decent  and  fit,  and  yet  will  be  accounted  for  the  best 
 Christians,  and  tell  us  that  it  is  the  very  awe  of  God's  law 
 (Deut.  xii,  32)  that  keeps  them  from  obedience  to  the 
 church  in  these  commands;    not   well    considering   that   it 
 
160  The  Answer  of  the  Bishops  [1661. 
 
 cannot  be  any  adding  to  the  word  of  God,  to  command  things 
 for  order  and  decency  which  the  word  of  God  commands  to 
 be  done,  so  as  they  be  not  commanded  as  God's  immediate 
 word,  but  as  the  laws  of  men ;  but  that  it  is  undeniably 
 adding  to  the  Word  of  God  to  say  that  superiors  may  not 
 command  such  things,  which  God  hath  no  where  forbidden, 
 and  taking  from  the  Word  of  God  to  deny  that  power  to  men 
 which  God's  word  hath  given  them. 
 
 §  13.  Ans.  3.  The  command  for  decent  ceremonies  may 
 still  continue  in  the  church  notwithstanding  the  xii  of  Deut., 
 and  so  it  may  too  for  all  the  exceptions  taken  against  them 
 by  sundry  learned,  pious,  and  orthodox  persons,  who  have 
 judged  them,  they  say,  unwarrantably.  And  if  laws  may  be 
 abrogated  as  soon  as  those  that  list  not  to  obey  will  except 
 against  them,  the  world  must  run  into  confusion.  But  those 
 that  except  are  weak  brethren,  whom,  by  Christ's  precept  and 
 example,  we  must  not  offend.  If  by  weak  we  understand 
 ignorant,  they  would  take  it  ill  to  be  so  accounted ;  and  it  is 
 their  own  fault  if  they  be,  there  having  been  much  written  as 
 may  satisfy  any  that  have  a  mind  to  be  satisfied.  And  as 
 king  James  of  blessed  memory  said  at  Hampton  Court, 
 ^'If  after  so  many  years  preaching  of  the  Gospel,  there  be  any 
 yet  unsatisfied,  I  doubt  it  proceeds  rather  out  of  stubborn- 
 ness of  opinion  than  out  of  tenderness  of  conscience."  If  by 
 tenderness  of  conscience  they  mean  a  fearfulncss  to  sin,  this 
 would  make  them  most  easy  to  be  satisfied,  because  most 
 fearful  to  disobey  superiors.  But  suppose  there  be  any  so 
 scrupulous,  as  not  satisfied  with  what  hath  been  written,  the 
 church  may  still  without  sin  urge  her  command  for  these 
 decent  ceremonies,  and  not  be  guilty  of  offending  her  weak 
 brother ;  for  since  the  scandal  is  taken  by  him,  not  given  by 
 her,  it  is  he  that  by  vain  scrupulosity  offends  himself,  and 
 lays  the  stumblingblock  in  his  own  way. 
 
 §  14.  The  case  of  St.  Paul,  not  eating  of  flesh,  if  it  offended 
 his  brother,  is  nothing  to  the  purpose ;  who  there  speaks  of 
 things  not  commanded  either  by  God  or  by  his  church, 
 neither  having  in  them  anything  of  decency,  or  significancy 
 
1661.]  to  the  Exceptions  of  the  Ministers.  161 
 
 to  serve  in  the  church.  St.  Paul  would  deny  himself  his 
 ov/n  liberty,  rather  than  offend  his  brother ;  but  if  any  man 
 breaks  a  just  law  or  custom  of  the  church,  he  brands  him  for 
 a  lover  of  schism  and  sedition.  1  Cor.  xi,  16. 
 
 §  15.  Ans.  4.  That  these  ceremonies  have  occasioned  many 
 divisions  is  no  more  fault  of  theirs,  than  it  was  of  the  gospel 
 that  the  preaching  of  it  occasioned  strife  betwixt  father  and 
 son,  &c.  The  true  cause  of  those  divisions  is  the  cause  of 
 ours,  which  St.  James  tells  us  is  lust,  and  inordinate  desires 
 of  honours  or  wealth,  or  licentiousness,  or  the  like.  Were 
 these  ceremonies  laid  aside,  there  would  be  the  same  divisions, 
 if  some  who  think  Moses  and  Aaron  took  too  much  upon 
 them,  may  be  suffered  to  deceive  the  people,  and  to  raise  in 
 them  vain  fears  and  jealousies  of  their  governors;  but  if  all 
 men  would,  as  they  ou<^ht,  study  peace  and  quietness,  they 
 would  find  other  and  better  fruits  of  these  laws  of  rites  and 
 ceremonies,  as  edification,  decency,  order,  and  beauty,  in  the 
 service  and  worship  of  God. 
 
 §  16.  There  hath  been  so  much  said  not  only  of  the 
 lawfulness,  but  also  of  the  conveniency  of  those  ceremonies 
 mentioned,  that  nothing  can  be  added.  This  in  brief  may 
 here  suffice  for  the  surplice;  that  reason  and  experience 
 teach  that  decent  ornaments  and  habits  'preserve  reverence, 
 and  are  held  therefore  necessary  to  the  solemnity  of  royal 
 acts,  and  acts  of  justice,  and  why  not  as  well  to  the  solemnity 
 of  religious  worship.  And  in  particular  no  habit  more  suit- 
 able than  white  linen,  which  resembles  purity  and  beauty, 
 wherein  angels  have  appeared,  (Rev.  xv,)  fit  for  those,  whom 
 the  Scripture  calls  angels :  and  this  habit  was  ancient. 
 Chrys.  Hom.  60,  ad  Antioch. 
 
 §  17.  The  cross  was  always  used  in  the  church  in  immor- 
 tali  lavacro,  (Tertull.)  and  therefore  to  testify  our  communion 
 with  them,  as  we  are  taught  to  do  in  our  creed,  as  also  in 
 token  that  we  shall  not  be  ashamed  of  the  cross  of  Christ,  it 
 is  fit  to  be  used  still,  and  we  conceive  cannot  tl-ouble  the 
 conscience  of  any  that  have  a  mind  to  be  satisfied. 
 
 §  18.  The  posture  of  kneeling  best  suits  at  the  communion 
 
 M 
 
162  The  Answer  of  the  Bishops  [1661. 
 
 as  the  most  convenient,  and  so  most  decent  for  us_,  when 
 we  are  to  receive  as  it  were  from  God's  hand  the  greatest  of 
 seals  of  the  kingdom  of  heaven.  He  that  thinks  he  may  do 
 this  sitting,  let  him  remember  the  prophet  Malachi.  Otfer  this 
 to  the  prince,  to  receive  his  seal  from  his  own  hand  sitting, 
 see  if  he  will  accept  of  it.  When  the  church  did  stand  at 
 her  prayers,  the  manner  of  receiving  was  more  adorantium, 
 (S.  Aug.  Ps.  xcviii,  Cyril.  Catech.  Mystag.  5.)  rather  more 
 than  at  prayers.  Since  standing  at  prayer  hath  been  generally 
 left,  and  kneeling  used  instead  of  that  (as  the  church  may 
 vary  in  such  indifferent  things),  now  to  stand  at  communion, 
 when  we  kneel  at  prayers,  were  not  decent,  much  less  to  sit, 
 which  was  never  the  use  of  the  best  times. 
 
 Prop.  19.  That  there  were  ancient  liturgies  in  the  church  is 
 evident :  S.  Chrysostom,  S.  Basil,  and  others;  and  the  Greeks 
 tell  us  of  St.  James,  much  elder  than  they.  And  though  we 
 find  not  in  all  ages  whole  liturgies,  yet  it  is  certain  that  there 
 were  such  in  the  oldest  times,  by  those  parts  which  are 
 extant ;  as  Sursum  corda,  S^c,  Gloria  Patri,  ^c,  Benedicite, 
 Hymnus  Cherubinus,  ^c,  Vere  dignum  et  justum,  ^c,  Domi- 
 nus  vobiscum,  et  cum  spiritu  tuo,  with  divers  others. 
 Though  those  that  are  extant  may  be  interpolated,  yet  such 
 things  as  are  found  in  them  all  consistent  to  catholic  and 
 primitive  doctrine,  may  well  be  presumed  to  have  been  from 
 the  first,  especially  since  we  find  no  original  of  these  liturgies 
 from  general  councils. 
 
 CONCERNING    MORNING    AND    EVENING    PRAYER. 
 
 §  1.  Rub.  1.  We  think  it  fit  that  the  rubric  stand  as  it  is, 
 and  all  to  be  left  to  the  discretion  of  the  ordinary. 
 
 §  2.  Rub.  2.  For  the  reasons  given  in  our  answer  to  the 
 18th  general,  whither  you  refer  us,  we  think  it  fit  that  the 
 rubric  continue  as  it  is. 
 
 §  3.  Lord's  pr.  "  Deliver  us  from  evil."  These  words, 
 "  for  thine  is  the  kingdom,"  &c.,  are  not  in  St.  Luke,  jior  in 
 the  ancient  copies  of  St.  Matthew,  never  mentioned  in  the 
 
1661.]  to  the  Exceptions  of  the  Ministers.  163 
 
 ancient  comments,  nor  used  in  the  Latin  church,  and  there- 
 fore questioned  whether  they  be  part  of  the  gospel ;  there  is 
 no  reason  that  they  should  be  always  used. 
 
 §  4.  Lord's  pr".  -often  used.  It  is  used  but  twice  in  the 
 morning  and  twice  in  the  evening  service ;  and  twice  cannot 
 be  called  often,  much  less  so  often.  For  the  litany,  commu- 
 nion, baptism,  kc,  they  are  offices  distinct  from  morning  and 
 evening  prayer,  and  it  is  not  fit  that  any  of  them  should 
 want  the  Lord's  prayer. 
 
 §  5.  Gloria  Patri.  This  doxology  being  a  solemn  confession 
 of  the  blessed  Trinity,  should  not  be  thought  a  burden  to  any 
 Christian  liturgy,  especially  being  so  short  as  it  is ;  neither  is 
 the  repetition  of  it  to  be  thought  a  vain  repetition,  more  than 
 *'  his  mercy  endureth  for  ever,''  so  often  repeated,  Psa.  cxxxvi. 
 We  cannot  give  God  too  much  glory,  that  being  the  end  of 
 our  creation,  and  should  be  the  end  of  all  our  services. 
 
 §  6.  Rub.  2.  "In  such  places  where  they  do  sing/' 
 &c.  The  rubric  directs  only  such  singing  as  is  after  the 
 manner  of  distinct  reading,  and  we  never  heard  of  any  incon- 
 venience thereby,  and  therefore  conceive  this  demand  to  be 
 needless. 
 
 §  7.  Benedicite.  This  hymn  was  used  all  the  church  over, 
 (Cone.  Tolet.  can.  13.)  and  therefore  should  be  continued 
 still  as  well  as  Te  Dcum  (Ruffin.  Apol.  cont.  Hieron.)  or  Veni 
 Creator,  which  they  do  not  object  against  as  apocryphal. 
 
 IN    THE    LITANY. 
 
 •§  1.  The  alterations  here  desired  are  so  nice,  as  if  they 
 that  made  them  were  given  to  change. 
 
 §  2.  "From  all  other  deadly  sin/^  is  better  than  "from 
 all  other  heinous  sin,"  upon  the  reason  here  given,  because 
 the  wages  of  sin  is  death. 
 
 §  3.  "From  sudden  death,"  as  good  as  "from  dying 
 suddenly;"  which  therefore  we  pray  against,  that  we  may 
 not  be  unprepared. 
 
 §  4-    "All  that  travel,"  as  little  liable  to  exceptions  as 
 
 M  2 
 
164  The  Answer  of  the  Bishops  [1661. 
 
 ''those  that  travel,"  and  more  agreeable  to  the  phrase  of 
 Scripture,  (1  Tim.  ii,  1,)  "  I  will  that  prayers  be  made  for 
 all  men.'' 
 
 §  5.  "  The  two  collect [s  for  St.  John's  day  and  Innocents', 
 &c."]  We  do  not  find,  nor  do  they  say,  what  is  to  be  amended 
 in  these  collects ;  therefore  to  say  anything  particularly  were 
 to  answer  to  we  know  not  what. 
 
 THE    COMMUNION    SERVICE. 
 
 §  1.  Kyries.  To  say,  "Lord,  have  mercy  upon  us,"  after 
 every  commandment  is  more  quick  and  active  than  to 
 say  it  once  at  the  close;  and  why  Christian  people  should 
 not  upon  their  knees  ask  their  pardon  for  their  life  forfeited 
 for  the  breach  of  every  commandment,  and  pray  for  grace 
 to  keep  them  for  the  time  to  come,  they  must  be  more  than 
 ignorant  that  can  scruple. 
 
 §  2.  Homilies.  Some  livings  are  so  small  that  they 
 are  not  able  to  maintain  a  licensed  preacher;  and  in  such 
 and  the  like  cases  this  provision  is  necessary.  For  can  any 
 reason  be  given,  why  the  minister's  reading  a  homily,  set 
 forth  by  common  authority,  should  not  be  accounted  preaching 
 of  the  word,  as  well  as  his  reading  (or  pronouncing  by  heart) 
 a  homily  or  sermon  of  his  own  or  any  other  man's. 
 
 §  3.  Sentences.  The  sentences  tend  all  to  exhort  the 
 people  to  pious  bberality,  whether  the  object  be  the  minister 
 or  the  poor ;  and  though  some  of  the  sentences  be  apocry- 
 phal, they  may  be  useful  for  that  purpose.  Why  collection 
 for  the  poor  should  be  made  at  another  time,  there  is  no 
 reason  given,  only  change  desired. 
 
 §  4.  3[rd]  Exhort.  The  first  and  third  exhortations  are 
 very  seasonable  before  the  communion,  to  put  men  in  mind 
 how  they  ought  to  be  prepared,  and  in  what  danger  they  are 
 to  come  unprepared,  that  if  they  be  not  duly  qualified,  they 
 may  depart,  and  be  better  prepared  at  another  time. 
 
 §  5.  Exc.  1.  ''  We  fear  this  may  discourage  many."  Cer- 
 tainly themselves  cannot  desire  that  men  should  come  to  the 
 
]661.]  to  the  Exceptions  of  the  Ministers.  165 
 
 holy  communion  with  a  troubled  conscience,  and  therefore 
 have  no  reason  to  blame  the  church  for  saying,  "  it  is  requi- 
 site that  men  come  with  a  quiet  conscience/'  and  prescribing 
 means  for  quieting  thereof.  If  this  be  to  discourage  men_,  it 
 is  fit  they  should  be  discouraged,  and  deterred,  and  kept  from 
 the  communion,  till  they  have  done  all  that  is  here  directed 
 by  the  church,  which  they  may  well  do,  considering  that  this 
 exhortation  shall  be  read  in  the  church  the  Sunday  or  holy- 
 day  before. 
 
 §  6.  [Exc.  3.]  Minister's  turning.  The  minister's  turning 
 to  the  people  is  not  most  convenient  throughout  the  whole  min- 
 istration. When  he  speaks  to  them,  as  in  Lessons,  Absolution, 
 and  Benedictions,  it  is  convenient  that  he  turn  to  them. 
 When  he  speaks  for  them  to  God,  it  is  fit  that  they  should 
 all  turn  another  way,  as  the  ancient  church  ever  did : 
 the  reasons  of  which  you  may  see,  Aug.  lib.  2,  de  ser.  Dom. 
 in  monte. 
 
 §  7.  Exc.  4.  It  appears  by  the  greatest  evidences  of  anti- 
 quity, that  it  was  upon  the  25th  day  of  December.  S.  Aug. 
 in  Psal.  cxxxii. 
 
 §8.  [Exc.  5.]  "  That  our  sinful  bodies,"  &c.  It  can  no  more 
 be  said  those  words  do  give  greater  efficacy  to  the  blood  than  to 
 the  body  of  Christ,  than  when  our  Lord  saith,  "  This  is  my  blood 
 which  is  shed  for  you  and  for  many  for  the  remission  of  sins," 
 etc.,  and  saith  not  so  explicitly  of  the  body. 
 
 §  9.  [Exc.  / .]  It  is  most  requisite  that  the  minister 
 deliver  the  bread  and  wine  into  every  particular  communi- 
 cant's hand,  and  repeat  the  words  in  the  singular  number; 
 for  so  much  as  it  is  the  propriety  of  sacraments  to  make  par- 
 ticular obsignation  to  each  believer,  and  it  is  our  visible 
 profession  that,  by  the  grace  of  God,  Christ  tasted  death  for 
 every  man. 
 
 §  10.  Kneel  at  sacr.  [Exc.  8.]  Concerning  kneeling  at  the 
 sacrament  we  have  given  account  already ;  only  thus  much  we 
 add,  that  we  conceive  it  an  error  to  say  that  the  Scripture 
 affirms  the  apostles  to  have  received  not  kneeling.  The 
 posture  of  the  paschal  supper  we  krow ;  but  the  institution 
 
166  The  Answer  of  the  Bishops  [1661. 
 
 of  the  holy  sacrament  was  after  supper;  and  what  posture 
 was  then  used,  the  Scripture  is  silent.  The  rubric  at  the  end 
 of  the  [first  Book  of  Common  Prayer,  Edw.  VI,  1549,]  that 
 leaves  kneeling,  crossing,  &c.,  indifferent,  is  meant  only  at 
 such  times  as  they  are  not  prescribed  and  required.  But 
 at  the  eucharist  kneeling  is  ej:pressly  required  in  the  rubric 
 following. 
 
 §  11.  Com[municate]  three  times  a  year.  [Exc.  9.] 
 This  desire  to  have  the  parishioners  at  liberty,  whether  they 
 will  ever  receive  the  communion  or  not,  savours  of  too  much 
 neglect  and  coldness  of  affection  towards  the  holy  sacrament. 
 It  is  more  fitting  that  order  should  be  taken  to  bring  it  into  more 
 frequent  use,  as  it  was  in  the  first  and  best  times.  Our  rubric 
 is  directly  according  to  the  ancient  Council  of  Eliberis,  can.  81, 
 (Gratian  de  Consecrat.)  No  man  is  to  be  accounted  a  good 
 catholic  Christian  that  does  not  receive  three  times  in  the 
 year.  The  distempers  which  indispose  men  to  it  must  be 
 corrected,  not  the  receiving  of  the  sacrament  therefore 
 omitted.  It  is  a  pitiful  pretence  to  say  they  are  not  fit,  and 
 make  their  sin  their  excuse.  Formerly  our  church  was 
 quarrelled  at  for  not  compelling  men  to  the  communion ;  now 
 for  urging  men.     How  should  she  please? 
 
 §  12.  This  rubric  is  not  in  the  liturgy  of  Queen  Elizabeth, 
 nor  confirmed  by  law;  nor  is  there  any  great  need  of  re- 
 storing it,  the  world  being  now  in  more  danger  of  profanation 
 than  of  idolatry,  Besides,  the  sense  of  it  is  declared  suffi- 
 ciently in  the  28th  Article  of  the  Church  of  England.  The 
 time  appointed  we  conceive  sufficient. 
 
 PUBLIC    BAPTISM. 
 
 §  1.  [Exc.  1.]  "Until  they  have  made  due  profession  of 
 repentance,"  &c.  We  think  this  desu'e  to  be  very  hard  and 
 uncharitable,  punishing  the  poor  infants  for  the  parents* 
 sakes,  and  giving  also  too  great  and  arbitrary  a  power  to 
 the  minister  to  judge  which  of  his  parishioners  he  pleaseth 
 atheists,  infidels,  heretics,  &c.,  and  then  in  that  name  to 
 reiect    their    children    from    beirg   baptized.      Our    church 
 
1661.]  to  the  Exceptions  of  the  Ministers.  167 
 
 concludes  more  charitably,  that  Christ  will  favorably  ac- 
 cept every  infant  to  baptism,  that  is  presented  by  the 
 church  according  to  our  present  order.  And  this  she  con- 
 cludes out  of  holy  Scriptures  (as  you  may  see  in  the  office  of 
 baptism)  according  to  the  practice  and  doctrine  of  the  catholic 
 church.  (Cypr,  Ep.  59,  August  Ep.  28,  et  de  verb.  Apost. 
 Serm.  14.) 
 
 §  2.   [Exc.  2.]  The  time  appointed  we  conceive  sufficient. 
 
 §  3.  [Exc.  3.]  "And  the  godfathers,"  &c.  It  is  an 
 erroneous  doctrine,  and  the  ground  of  many  others,  and  of 
 many  of  your  exceptions,  that  children  have  no  other  right  to 
 baptism,  than  in  their  parents'  right.  The  church's  primitive 
 practice  (S.  Aug.  Ep.  23)  forbids  it  to  be  left  to  the  pleasure 
 of  parents,  whether  there  shall  be  other  sureties  or  no.  It  is 
 fit  we  should  observe  carefully  the  practice  of  venerable  anti- 
 quity, as  they  desire,  Prop.  18. 
 
 §  4.  [Ex.4.]Thefont  usually  stands,  as  it  did  in  primitive  times, 
 at  or  near  the  church  door,  to  signify  that  baptism  was  the 
 entrance  into  the  church  mystical ;  "  we  are  all  baptized  into 
 one  body"  (1  Cor.  xii,  13)  ;  and  the  people  may  hear  well 
 enough.  If  Jordan,  and  all  other  waters,  be  not  so  far  sancti- 
 fied by  Christ  as  to  be  the  matter  of  baptism,  what  authority 
 have  we  to  baptize?  And  sure  his  baptism  was  dedicatio 
 baptismi. 
 
 §  5.  [Ex.  5.]  It  hath  been  accounted  reasonable,  and  allowed 
 by  the  best  laws,  that  guardians  should  covenant  and  contract 
 for  their  minors  to  their  benefit.  By  the  same  right  the 
 church  hath  appointed  sureties  to  undertake  for  children, 
 when  they  enter  into  covenant  with  God  by  baptism.  And 
 this  general  practice  of  the  church  is  enough  to  satisfy  those 
 that  doubt. 
 
 §  6-  "  Receive  remission  of  sins  by  spiritual  regeneration." 
 [Exc.  6.]  Most  proper,  for  baptism  is  our  spiritual  rege- 
 neration, (St.  John  iii.)  "  Unless  a  man  be  born  again  of  water 
 and  the  Spirit,"  &c.  And  by  this  is  received  remission  of  sins, 
 (Acts  ii,  3.)     "  Repent  and  be  baptized  every  one  of  you,  for 
 
1C8  The  Answer  of  the  Bishops  [1661, 
 
 the  remission  of  sins."   So  tlie  Creed :  "  One  baptism  for  the 
 remission  of  sins." 
 
 §  7.  [Exc.  7.]  "  We  cannot  in  faith  say  that  every  child  that 
 is  baptized  is  regenerate/'  &c.  Seeing  that  God's  sacraments 
 have  their  effects,  where  the  receiver  doth  not  ponere 
 obicem,  put  any  bar  against  them  (which  children  cannot 
 do);  we  may  say  in  faith  of  eveiy  child  that  is  baptized, 
 that  it  is  regenerated  by  God's  Holy  Spirit;  and  the  denial 
 of  it  tends  to  Anabaptism,  and  the  contempt  of  this  holy 
 sacrament,  as  nothing  worthy,  nor  material  whether  it  be 
 admmistered  to  children  or  no.  Concerning  the  cross  we 
 refer  to  our  answer  to  the  same  in  general. 
 
 PRIA'ATE    BAPTISM.  * 
 
 "We  desire  that  baptism  may  not  be  administered  in 
 a  private  place;"  and  so  do  we,  where  it  may  be  brought 
 into  the  public  congregation.  But  since  our  Lord  hath  said, 
 (St.  John  iii,)  "  Unless  one  be  born  of  water  and  the  Holy 
 Ghost,  he  cannot  enter  into  the  kingdom  of  heaven,"  we 
 think  it  fit  that  they  should  be  baptized  in  private,  rather 
 than  not  at  aU.  It  is  appointed  now  to  be  done  by  the  lawful 
 minister. 
 
 Nor  is  any  thing  done  in  private,  reiterated  in  public,  but 
 the  solemn  reception  into  the  congregation,  with  the  prayers 
 for  him,  and  the  public  declaration  before  the  congregation, 
 of  the  infant,  now  made  by  the  godfathers,  that  the  whole 
 congregation  may  testify  against  him,  if  he  does  not  perform 
 it ;  which  the  ancients  made  great  use  of. 
 
 OF    THE    CATECHISM. 
 
 §  1.  [Exc.  1.]  Ans.  2.  Though  divers  haA^e  been  of  late 
 baptized  without  godfathers,  yet  many  have  been  baptized  with 
 them ;  and  those  may  answer  the  questions  as  they  are ;  the 
 rest  must  answer  according  to  truth.  But  there's  no  reason  to 
 alter  the  rule  of  the  Catechism  for  some  men's  irregularities. 
 
 §  2.  Ans.  2.  ["Wherein  I  was  made  a  member  of  Christ, 
 
1661.]  to  the  Exceptions  of  the  Ministers.  169 
 
 &c."]  [Exc.  2.]  We  conceive  this  expression  as  safe  as  that 
 which  they  desire^  and  more  fully  expressing  the  efficacy  of 
 the  sacrament,  according  to  St.  Paul,  the  26  and  27  Gal.  iii, 
 -where  St.  Paul  proves  them  all  to  be  children  of  God,  because 
 they  were  baptized,  and  in  their  baptism  had  put  on  Christ : 
 "  if  children,  then  heirs,"  or,  which  is  all  one,  "inheritors," 
 Rom.  viii,  17. 
 
 §  3.  Ten  com [mandments]  [Exc.  3.]  We  conceive  the 
 present  translation  to  be  agreeable  to  many  ancient  copies : 
 therefore  the  change  to  be  needless. 
 
 §  4.  "  My  duty  towards  God,"  &c.  [Exc.  4.]  It  is  not  true 
 that  there  is  nothing  in  that  answer  which  refers  to  the  fourth 
 commandment :  for  the  last  words  of  the  answer  do  orderly 
 relate  to  the  last  commandment  of  the  first  table,  which  is 
 the  fourth. 
 
 §  5.  ''Two  only  as  generally  necessary  to  salvation,"  &c. 
 [Exc.  5.]  These  words  are  a  reason  of  the  answer,  that  there 
 are  two  only,  and  therefore  not  to  be  left  out. 
 
 §  6.  ''  We  desire  that  the  entering  of  infants,"  &c.  [Exc.  6.] 
 The  effect  of  children's  baptism  depends  neither  upon  their 
 own  present  actual  faith  and  repentance  (which  the  Catechism 
 says  expressly  they  cannot  perform,)  nor  npon  the  faith  and 
 repentance  of  their  natui'al  parents  or  pro-parents,  or  of  their 
 godfathers  or  godmothers;  but  upon  the  ordinance  and  in- 
 stitution of  Christ.  But  it  is  requisite  that  when  they  come 
 to  age  they  should  perform  these  conditions  of  faith  and  re- 
 pentance, for  which  also  their  godfathers  and  godmothers 
 charitably  undertook  on  their  behalf.  And  what  they  do  for 
 the  infant  in  this  case,  the  infant  himself  is  truly  said  to  do, 
 as  in  the  courts  of  this  kingdom  daily  the  infant  does  answer 
 by  his  guardian  :  and  it  is  usual  for  to  do  homage  by  proxy,  and 
 for  princes  to  marry  by  proxy.  For  the  fm-ther  justification 
 of  this  answer,  see  St.  Aug.  Ep.  23.  ad  Bonifac.  Nihil 
 aliud  credere,  quam  fidem  habere  :  ac  per  hoc  cum  responde- 
 tur  parvulum  credere,  qui  fidei  nondum  habet  effectum,  re- 
 spondetur  fidem  habere  propter  fidei  sacramentum,  et  con- 
 vertere  se  ad  Deum  propter  conversionis  sacramentum.     Quia 
 
170  The  Answer  of  the  Bishops  [1661. 
 
 et  ipsa  responsio  ad  celebrationem  pertinet  sacramenti.  Ita- 
 que  parvulum,  etsi  nondum  fides  ilia,  quae  in  credentium 
 iioluntate  consistit,  tamen  ipsius  fidei  sacramentum,  fidelem 
 facit. 
 
 §  7.  [Exc.  7.]  The  Catechism  is  not  intended  as  a  whole  body 
 of  divinity,  but  as  a  comprehension  of  the  articles  of  faith, 
 and  other  doctrines  most  necessary  to  salvation;  and  being 
 short,  is  fittest  for  children  and  common  people,  and  as  it  was 
 thought  sufficient  upon  mature  deliberation,  and  so  is  by  us. 
 
 CONFIRMATION. 
 
 §  1.  Rub.  1 .  [Exc.  1 .]  It  is  evident  that  the  meaning  of  these 
 words  is,  that  children  baptized,  and  dying  before  they  commit 
 actual  sin,  are  undoubtedly  saved,  though  they  be  not  con- 
 firmed :  wherein  we  see  not  what  danger  there  can  be  of 
 misleading  the  vulgar  by  teaching  them  truth.  But  there 
 may  be  danger  in  this  desire  of  having  these  words  expunged, 
 as  if  they  were  false ;  for  St.  Austin  says  he  is  an  infidel  that 
 denies  them  to  be  true.     Ep.  23,  ad  Bonifac. 
 
 §  2.  "  Bub.  after  the  Catechism."  [Ex.  2.]  "  We  conceive  that 
 it  is  not  a  sufficient  qualification,"  &c.  We  conceive  that  this 
 qualification  is  required  rather  as  necessary  than  as  sufficient ; 
 and  therefore  it  is  the  duty  of  the  minister  of  the  place  (can.  61) 
 to  prepare  children  in  the  best  manner  to  be  presented  to  the 
 bishop  for  confirmation,  and  to  inform  the  bishop  of  their 
 fitness,  but  submitting  the  judgment  to  the  bishop,  both  of 
 this  and  other  qualifications  ;  and  not  that  the  bishop  should 
 be  tied  to  the  minister's  consent.  Comp.  this  rub.  to  the 
 second  rub.  before  the  Catechism,  and  there  is  required  what 
 is  further  necessary  and  sufficient. 
 
 §  3.  [Exc.  3.]  "  They  see  no  need  of  godf."  Here  the  com- 
 pilers of  the  liturgy  did,  and  so  doth  the  church,  that  there 
 may  be  a  witness  of  the  confirmation. 
 
 §4.  [Exc.  4.]  "This  supposeth  that  all  children,"  &c.  It 
 supposeth,  and  that  truly,  that  all  children  were  at  their 
 baptism  regenerate  by  water,  and  the   Holy  Ghost,  and  had 
 
1661.]  to  the  Exceptions  of  the  Ministers.  171 
 
 given  unto  them  the  forgiveness  of  all  their  sins  :  and  it  is 
 charitably  presumed  that^  notwithstanding  the  frailties  and 
 slips  of  their  childhood,  they  have  not  totally  lost  what  was 
 in  baptism  conferred  upon  them ;  and  therefore  adds, 
 "Strengthen  them,  we  beseech  thee,  O  Lord,  with  the  Holy 
 Ghost  the  Comforter,  and  daily  increase  in  them  their 
 manifold  gifts  of  grace,"  &c.  None  that  lives  in  open  sin 
 ought  to  be  confirmed. 
 
 §5.  "Rub.  before  the  imposition  of  hands."  [Exc.  5.] 
 Confirmation  is  reserved  to  the  bishop  in  honorem  ordinis, 
 to  bless  being  an  act  of  authority.  So  it  was  of  old :  St. 
 Hierom,  Dial.  adv.  Lucifer,  says  it  was  toiius  orbis  con- 
 sensio  in  hanc  partem :  and  St.  Cyprian  to  the  same  pur- 
 pose, Ep.  73;  and  our  church  doth  everywhere  profess,  as 
 she  ought,  to  conform  to  the  catholic  usages  of  the  primitive 
 times,  from  wiiich  causelessly  to  depart  argues  rather  love  of 
 contention  than  of  peace.  The  reserving  of  confirmation  to 
 the  bishop  doth  argue  the  dignity  of  tl:e  bishop  above  pres- 
 byters, who  are  not  allowed  to  confirm,  but  does  not  argue 
 any  excellency  in  confirmation  above  the  sacraments.  St. 
 Hierom  argues  the  quite  contrary  (ad.  Lucif  c.  4.): — That 
 because  baptism  was  allowed  to  be  performed  by  a  deacon, 
 but  confirmation  only  by  a  bishop,  therefore  baptism  was 
 most  necessary,  and  of  the  greatest  value  :  the  mercy  of  God 
 allowing  the  most  necessary  means  of  salvation  to  be  admi- 
 nistered by  inferior  orders,  and  restraining  the  less  necessary 
 to  the  higher,  for  the  honour  of  their  order. 
 
 §  6.  [Exc.  6.]  Prayer  after  the  imposition  of  hands  is 
 grounded  upon  the  practice  of  the  apostles  (Heb.  vi,  2;  and 
 Acts  viii,  17;)  nor  doth  25th  article  say  that  confirmation  is 
 a  corrupt  imitation  of  the  apostles'  practice,  but  that  the  five 
 commonly  called  sacraments  have  ground  partly  of  the  corrupt 
 following  the  apostles,  &c.,  which  may  be  apphed  to  some  other 
 of  these  five,  but  cannot  be  applied  to  confirmation,  unless 
 we  make  the  church  speak  contradictions. 
 
 §  7.  [Exc.  7.]  We  know  no  harm  in  speaking  the  language 
 of  Holy  Scripture  (Acts  viii,  15,)  "they  laid  their  hands  upon 
 
172  The  Answer  of  the  Bishops  [1661. 
 
 them,  and  they  received  the  Holy  Ghost."  And  though 
 imposition  of  hands  be  not  a  sacrament,  yet  it  is  a  very  fit 
 sign,  to  certify  the  persons  what  is  then  done  for  them,  as 
 the  prayer  speaks. 
 
 [§  8.  Last  rubric]  after  confirmation.  [Exc.  8.]  There 
 is  no  inconvenience  that  confirmation  should  be  required 
 before  the  communion,  when  it  may  be  ordinarily  obtained. 
 That  which  you  here  fault,  you  elsewhere  desire. 
 
 [solemnization  of  matrimony.] 
 
 §  1.  [Exc.  1.]  The  ring  is  a  significant  sign,  only  of  human 
 institution,  and  was  always  given  as  a  pledge  of  fidelity  and 
 constant  love :  and  here  is  no  reason  given  why  it  should  be 
 taken  away;  nor  are  the  reasons  mentioned  in  the  Roman 
 ritualists  given  in  our  Common  Prayer  book. 
 
 §  2.  Exc.  3.  These  words,  "in  the  name  of  the 
 Father,  Son,  and  Holy  Ghost,''  if  they  seem  to  make 
 matrimony  a  sacrament,  may  as  well  make  all  sacred,  yea 
 civil,  actions  of  weight  to  be  sacraments,  they  being  usual  at 
 the  beginning  and  ending  of  all  such.  It  was  never  heard 
 before  now  that  those  words  make  a  sacrament. 
 
 §  3.  [Exc.  5.]  They  go  to  the  Lord's  table  because  the  com- 
 munion is  to  follow. 
 
 §  4.  Col.  "  Consecrated  the  estate  of  matrimony  to  such  an 
 excellent  mystery,"  &c.  [Exc.  6.]  Though  the  institution  of 
 marriage  was  before  the  fall,  yet  it  may  be  now,  and  is,  conse- 
 crated by  God  to  such  an  excellent  mystery  as  the  representation 
 of  the  spiritual  marriage  between  Christ  and  his  church  (Eph. 
 V,  23.)  We  are  sorry  that  the  words  of  Scripture  will  not 
 please.  The  church,  in  the  25th  article,  hath  taken  away 
 the  fear  of  making  it  a  sacrament. 
 
 §  5.  Rub.  "The  new  married  persons  the  same  day  of  their 
 marriage  must  receive  the  holy  communion."  [Exc.  7.]  This 
 inforces  none  to  forbear  marriage,  but  presumes  (as  well  it 
 may)  that  all  persons  marriageable  ought  to  be  also  fit  to 
 receive  the  holy  sacrament;  and  marriage  being  so  solemn 
 a  covenant  of  God,  they  that  undertake  it  in  the  fear  of  God 
 
1661.]  to  the  Exceptions  of  the  Ministers.  173 
 
 will  not  stick  to  seal  it  by  receiving  the  holy  communion,  and 
 accordingly  prepare  themselves  for  it.  It  were  more  Christian 
 to  desire  that  those  licentious  festivities  might  be  suppressed, 
 and  the  communion  more  generally  used  by  those  that  marry  : 
 the  happiness  would  be  greater  than  can  easily  be  expressed. 
 Unde  svfficiamns  ad  enarrandam  felicitatem  ejus  matrimonii, 
 quod  ecclesia  conciliat,  et  confinnat  oblatio.  Tertull.  lib.  2, 
 ad  uxorem. 
 
 VISITATION    OP    THE    SICK. 
 
 §  1.  "Forasmuch  as  the  conditions,"  &c.  [Exc.  1.]  All 
 which  is  here  desired  is  already  presumed^  namely,  that  the  min- 
 ister shall  apply  himself  to  the  particular  condition  of  the 
 person ;  but  this  must  be  done  according  to  the  rule  of  prudence 
 and  justice,  and  not  according  to  his  pleasure.  Therefore,  if 
 the  sick  person  shew  himself  truly  penitent,  it  ought  not  to  be 
 left  to  the  ministers  pleasure  to  deny  him  absolution,  if  he 
 desire  it.  Our  church's  direction  is  according  to  the  13th 
 canon  of  the  venerable  Council  of  Nice,  both  here  and  in  the 
 next  that  follows. 
 
 §  2.  Exc.  2.  The  form  of  absolution  in  the  liturgy  is  more 
 agreeable  to  the  Scriptures  than  that  which  they  desire,  it  being 
 said  in  St.  John  xx,  "  Whose  sins  you  remit,  they  are  re- 
 mitted/' not,  whose  sins  you  pronounce  remitted ;  and  the 
 condition  needs  not  to  be  expressed,  being  always  necessarily 
 understood. 
 
 COMMUNION    OF    THE    SICK. 
 
 It  is  not  fit  the  minister  should  have  power  to  deny  this 
 viation,  or  holy  communion,  to  any  that  humbly  desire  it 
 according  to  the  rubric ;  which  no  man  disturbed  in  his  wits 
 can  do,  and  whosoever  does  must  in  charity  be  presumed  to  be 
 penitent,  and  fit  to  receive. 
 
 THE    BURIAL    OF    THE    DEAD. 
 
 §  1 .  Rub.  1.  [Exc.  2.]  It  is  not  fit  so  much  should  be  left  to 
 the  discretion  of  every  minister ;  and  the  desire  that  all  may  be 
 said  in  the  church,  being  not  pretended  to  be  for  the  ease  of 
 
174  The  Answer  of  the  Bishops  [1661. 
 
 tender  consciences^  but  of  tender  heads,  may  be  belped  by  a 
 cap  better  than  a  rubric. 
 
 §  2.  [Exc.  5.]  We  see  not  why  these  words  may  not  be  said 
 of  any  person  whom  we  dare  not  say  is  damned,  and  it  were 
 a  breach  of  charity  to  say  so  even  of  those  whose  repentance 
 we  do  not  see :  for  whether  they  do  not  inwardly  and  heai'tily 
 repent,  even  at  the  last  act,  who  knows?  and  that  God  will 
 not  even  then  pardon  them  upon  such  repentance,  who  dares 
 say?  It  is  better  to  be  charitable,  and  hope  the  best, 
 than  rashly  to  condemn. 
 
 CHURCHlNG    WOMEN. 
 
 §  1.  Exc.  1.  It  is  fit  that  the  woman  performing  especial 
 service  of  thanksgiving  should  have  a  special  place  for  it, 
 where  she  may  be  perspicuous  to  the  whole  congregation, 
 and  near  the  holy  table,  in  regard  of  the  ofi'ering  she  is  there 
 to  make.  They  need  not  fear  popery  in  this,  since  in  the 
 Church  of  Rome  she  is  to  kneel  at  the  church  door. 
 
 §  2.  Exc.  2.  The  psalm  cxxi  is  more  fit  and  pertinent  than 
 those  others  named,  as  cxiii,  cxxviii,  and  therefore  not  to  be 
 changed. 
 
 §  3.  Exc.  3.  If  the  woman  be  such  as  is  here  mentioned,  she 
 is  to  do  her  penance  before  she  is  chiirched. 
 
 §  4.  Exc.  4.  Offerings  are  required  as  well  under  the  gospel 
 as  the  law;  and  amongst  other  times  most  fit  it  is,  that 
 oblations  should  be  when  we  come  to  give  thanks  for  some 
 special  blessing.  Psa.  Ixxvi,  10,  11.  Such  is  the  deliverance 
 in  childbearing. 
 
 §  4.  Exc.  5.  This  is  needless,  since  the  rubric  and  common 
 sense  require  that  no  notorious  person  be  admitted. 
 
 THE    CONCESSIONS. 
 
 §  1.  "We  are  willing  that  all  the  epistles  and  gospels  be 
 used  according  to  the  last  translation. 
 
 §  2.  That  when  anything  is  read  for  an  epistle  which  is 
 not  in  the  epistles, the  superscription  shall  be,  "For  the  epistle." 
 
166].]  to  the  Exceptions  of  the  Ministers.  175 
 
 §  3.  That  the  Psalms  be  collated  with  the  former  transla- 
 tion, mentioned  in  rubric,  and  printed  according  to  it. 
 
 §  4.  That  the  words  "  this  day,"  both  in  the  collects  and 
 prefaces,  be  used  only  upon  the  day  itself;  and  for  the 
 following  days  it  be  said,  "  as  about  this  time." 
 
 §  5.  That  a  longer  time  be  required  for  signification  of  the 
 names  of  the  communicants :  and  the  words  of  the  rubric  be 
 changed  into  these,  "  at  least  some  time  the  day  before." 
 
 §  6.  That  the  power  of  keeping  scandalous  sinners  from 
 the  communion  may  be  expressed  in  the  rubric  according  to 
 the  26th  and  27th  canons;  so  the  minister  be  obliged  to 
 give  an  account  of  the  same  immediately  after  to  the 
 ordinary, 
 
 §  7.  That  the  whole  preface  be  prefixed  to  the  com- 
 mandments. 
 
 §  8.  That  the  second  exhortation  be  read  some  Sunday  or 
 holyday  before  the  celebration  of  the  communion,  at  the 
 discretion  of  the  minister. 
 
 §  9.  That  the  general  confession  at  the  communion  be 
 pronounced  by  one  of  the  ministers,  the  people  saying  after 
 him,  all  kneeling  humbly  upon  their  knees. 
 
 §  10.  That  the  manner  of  consecrating  the  elements  be 
 made  more  explicit  and  express,  and  to  that  purpose  these 
 words  be  put  into  the  rubric,  "Then  shall  he  put  his  hand 
 upon  the  bread  and  break  it,"  "  then  shall  he  put  his  hand 
 unto  the  cup." 
 
 §  11.  That  if  the  font  be  so  placed  as  the  congregation 
 cannot  hear,  it  may  be  referred  to  the  ordinary  to  place  it 
 more  conveniently. 
 
 §  12.  That  those  words,  "  Yes,  they  do  perform  those," 
 &c.,  may  be  altered  thus,  "  Because  they  promise  them  both 
 by  their  sureties,"  &c. 
 
 §  13.  That  the  words  of  the  last  rubric  before  the  catechism 
 may  be  thus  altered,  "  that  children  being  baptized  have  all 
 things  necessary  for  their  salvation,  and  dying  before  they 
 commit  any  actual  sins,  be  undoubtedly  saved,  though  they 
 be  not  confirmed." 
 
176  Petition  for  Peace  and  Concord.  [1661. 
 
 §  14.  That  to  the  rubric  after  confirmation  these  words  may 
 be  added,  "  or  be  ready  and  desirous  to  be  confirmed." 
 
 §  15.  That  those  words,  ''with  my  body  I  thee  worship," 
 may  be  altered  thus,  "  with  my  body  I  thee  honour." 
 
 §  16.  That  those  words,  "till  death  us  depart,"  be  thus 
 altered,  "  till  death  us  do  part." 
 
 §  17.  That  the  words  "  sure  and  certain"  may  be  left  out. 
 
 XVII. 
 
 TJie  Petition  for  peace  and  concord  presented  to  the  Bishops 
 with  the  proposed  Reformation  of  the  Liturgy} — A  Petition 
 for  Peace  with  the  Reformation  of  the  Liturgy  as  it  was 
 presented  to  the  Rt.  Rev.  Bishops,  London,  1661. 
 
 Most  Reverend  Fathers  and  Reverend  Brethren, 
 The  special  providence  of  God,  and  his  majesty's  tender 
 regard  for  the  peace  and  consciences  of  his  subjects,  and  his 
 desire  of  their  concord  in  the  things  of  God,  hath  put  into 
 our  hands  this  opportunity  of  speaking  to  you  as  humble 
 petitioners,  as  well  as  commissioners,  on  the  behalf  of  these 
 yet  troubled  and  unhealed  churches,  and  of  many  thousand 
 souls  that  are  dear  to  Christ;  on  whose  behalf,  we  are  pressed 
 in  spirit  in  the  sense  of  our  duty,  most  earnestly  to  beseech 
 you,  as  you  tender  the  peace  and  prosperity  of  these  churches, 
 the  comfort  of  his  majesty  in  the  union  of  his  subjects,  and 
 the  peace  of  your  souls  in  the  great  day  of  your  accounts, 
 that  laying  by  all  former  and  present  exasperating  and 
 alienating  differences,  you  will  not  now  deny  us  your  consent 
 and  assistance  to  those  means  that  shall  be  proved  honest  and 
 cheap,  and  needful  to  those  great,  desirable  ends,  for  which 
 we  all  profess  to  have  our  offices,  and  our  lives. 
 
 '  This  paper  was  drawn  up  by  Baxter. — Reliquiae  Baxterian?e,  p.  334. 
 
1661.]  Petition  for  Peace  and  Concord.  177 
 
 The  things  which  we  humbly  beg  of  you  are  these. 
 
 1.  That  you  will  grant  what  we  have  here  proposed  and 
 craved  of  you  in  our  preface ;  even  your  charitable  interpreta- 
 tion, acceptance  of,  and  consent  unto  the  alterations  and 
 additions  to  the  liturgy  now  tendered  unto  you,  that  being 
 inserted,  as  we  have  expressed,  it  may  be  left  to  the  minister's 
 choice  to  use  one  or  other  at  his  discretion  upon  his  majesty's 
 approbation,  according  to  his  gracious  Declaration  concerning 
 ecclesiastical  aflPairs.  And  that  (seeing  we  cannot  obtain  the 
 form  of  episcopal  government,  described  by  the  late  reverend 
 primate  of  Ireland,  and  approved  by  many  episcopal  divines) 
 we  may  at  least  er  joy  those  benefits  of  reformation  in  disci- 
 pline, and  that  freedom  from  subscription,  oaths,  and  cere- 
 monies, which  are  granted  in  the  said  Declaration,  by  the 
 means  of  your  chaiitable  mediation  and  request. 
 
 2.  Seeing  some  hundreds  of  able,  holy,  faithful  ministers 
 are  of  late  cast  out,  and  not  only  very  many  of  their  families 
 in  great  distress,  but  (which  is  of  far  greater  moment) 
 abundance  of  congregations  in  England,  Ireland,  and  Wales, 
 are  overspread  with  lamentable  i2:norance,  and  are  destitute 
 of  able,  faithful  teachers  :  and  seeing  too  many  that  are  in- 
 sufficient, negligent,  or  scandalous,  are  over  the  flocks  (not 
 meaning  this  as  an  accusation  of  any  that  are  not  guilty,  nor 
 a  dishonourable  reflection  on  any  party,  much  less  on  the 
 whole  church)  we  take  this  opportunity  earnestly  to  beseech 
 you,  that  you  will  contribute  your  endeavours  to  the  removal 
 of  those  that  are  the  shame  and  burdens  of  the  churches; 
 and  to  the  restoration  of  such  as  may  be  an  honour  and 
 blessing  to  them.  And  to  that  end,  that  it  be  not  imputed 
 to  them  as  their  unpardonable  crime,  that  they  were  born  in 
 an  age  and  country  which  required  ordination  by  parochial 
 pastors,  without  diocesans :  and  that  rc-ordination  (whether 
 absolute  or  hypothetical)  be  not  made  necessary  to  the  future 
 exercise  of  their  ministry.  But  that  an  universal  confirmation 
 may  be  granted  of  those  ordained  as  aforesaid,  they  being  still 
 responsible  for  any  personal  insufficiency  or  crime.  Were 
 these  two  granted  (the   confirmation   of  the  grants  in  his 
 
 N 
 
178  Petition  for  Peace  and  Concord.  [1661. 
 
 majesty's  Declaration,  with  the  liberty  of  the  reformed  liturgy 
 offered  you,  and  the  restoring  of  able,  faithful  ministers  to  a 
 capacity  to  be  serviceable  in  the  church  of  God,  without 
 forcing  them  against  their  consciences  to  be  re-oi'dained)  how 
 great  would  be  the  benefits  to  this  imworthy  nation !  How 
 glad  would  you  make  the  people's  hearts!  How  thankful 
 should  we  be  (for  the  cause  of  Christ,  and  the  souls  of  men) 
 to  those  that  grant  them,  and  procure  them  !  Being  conscious 
 that  we  seek  not  great  things  for  ourselves,  or  for  our 
 brethren;  that  we  are  ambitious  of  no  greater  wealth,  or 
 honom-,  than  our  daily  bread,  with  such  freedom  and  advan- 
 tage for  the  labours  of  our  ministry,  as  may  most  conduce  to 
 the  success,  the  increase  of  holiness  and  peace ;  we  shall  take 
 the  boldness  to  second  these  requests,  with  many  of  our 
 reasons,  which  we  think  should  prevail  for  your  consent : 
 choosing  rather  to  incur  whatsoever  censures  or  offence  may 
 by  any  be  taken  against  our  necessary  freedom  of  expression, 
 than  to  be  silent  at  such  a  time  as  this,  when  thousands  of 
 the  servants  of  the  Lord,  that  are  either  deprived  of  their 
 faithful  teachers,  or  in  fears  of  losing  them,  together  with  the 
 freedom  of  their  consciences  in  God's  worship,  do  cry  day 
 and  night  to  heaven  for  help,  and  would  cry  also  in  your  ears 
 with  more  importunate  requests,  if  they  had  but  the  oppor- 
 tunity as  now  we  have. 
 
 And  1.  We  beseech  you  bear  with  us  while  we  remember 
 you,  that  you  are  pastors  of  the  flock  of  Christ,  who  are 
 bound  to  feed  them,  and  to  preach  in  season  and  out  of  sea- 
 son, and  to  be  laborious  in  the  word  and  doctrine ;  but  are 
 not  bound  to  hinder  all  others  from  this  blessed  work,  that 
 dare  not  use  a  cross  or  surplice,  or  worship  God  in  a  form 
 which  they  judge  disorderly,  defective,  or  corrupt,  when  they 
 have  better  to  offer  him,  (Mai.  i,  13,  14.)  Is  it  not  for  mat- 
 ter and  phrase  at  least  as  agreeable  to  the  holy  Scriptures  ? 
 If  so,  we  beseech  you  suffer  us  to  use  it,  who  seek  nothing 
 by  it,  but  to  worship  God  as  near  we  can,  according  to  his 
 will,  who  is  jealous  in  the  matters  of  his  worship.  If  indeed 
 yours  have  more  of  strength,  and  ours  of  weakness^  yet  let  not 
 
1661.]  Petition  for  Peace  and  Concord.  179 
 
 fathers  cast  tlie  cliildren  from  the  house  of  God^  because  they 
 are  sick  or  weak,  and  need  the  more  compassion  ;  let  not  our 
 physicians  resolve  their  patients  shall  all  be  famished,  or  cast 
 off,  whose  temperature  and  appetites  cannot  agree  to  feed  on 
 the  same  dish,  with  the  same  preparation  and  sauce.  He 
 that  thrice  charged  Peter  as  he  loved  him,  to  feed  his  lambs 
 and  sheep,  did  never  think  of  charging  him  to  deny  them 
 food  or  turn  them  out  of  his  fold,  or  forbid  all  others  to  feed 
 them,  unless  they  could  digest  such  forms  and  ceremonies, 
 and  superscriptions  as  ours. 
 
 2.  May  we  presimie  to  mind  you,  that  the  Lord  of  the 
 harvest  hath  commanded  us  to  pray  that  more  labourers  may 
 be  sent  into  the  harvest,  (for  still  proportion  ably  the  har- 
 vest is  great,  and  the  labourers  are  few.  Matt,  ix,  37,)  and 
 that  the  Lord  hath  not  furnished  them  with  his  gifts  in  vain, 
 nor  lighted  these  candles  to  put  under  a  bushel,  but  to  be 
 set  on  a  candlestick,  that  they  may  give  light  to  all  that  are 
 in  the  house,  Matt,  v,  15 ;  and  that  there  are  few  nations 
 under  the  heavens  of  God,  as  far  as  we  can  learn,  that  have 
 more  able,  holy,  faithful,  laborious,  and  truly  peaceable 
 preachers  of  the  gospel,  (proportion  ably)  than  those  are  that 
 are  now  cast  out  in  England,  and  are  like  in  England,  Scot- 
 land, and  Ireland,  to  be  cast  out,  if  the  old  conformity  be 
 urged.  This  witness  is  true,  which  in  judgment  we  bear, 
 and  must  record  against  all  the  reproaches  of  uncharitable- 
 ness,  which  the  justifier  of  the  righteous  at  his  day  will 
 effectually  confute.  We  therefore  beseech  you,  that  when 
 thousands  of  souls  are  ready  to  famish  for  want  of  the  bread 
 of  life,  and  thousands  more  are  grieved  for  the  ejection  of 
 their  faithful  guides,  the  labourers  may  not  be  kept  out,  upon 
 the  account  of  such  forms  or  ceremonies,  or  re-ordination; 
 at  least  till  you  have  enow  as  fit  as  they  to  supply  their 
 places,  and  then  we  shall  never  petition  you  for  them  more. 
 
 3.  And  we  beseech  you  consider  when  you  should  promote 
 the  joy  and  thankfulness  of  his  majesty's  subjects  for  his 
 happy  restoration,  whether  it  be  equal  and  seasonable  to 
 bring   upon    so   many  of  them   so   great    calamities  as   the 
 
 N    2 
 
180  Petition  for  Peace  and  Coficord.  [1661. 
 
 change  of  able^  faithful  ministers,  for  such  as  they  cannot 
 comfortably  commit  the  conduct  of  their  souls  to,  and  the 
 depriving  them  of  the  liberty  of  the  public  worship  ;  calami- 
 ties far  greater  than  the  mere  loss  of  all  their  worldly  sub- 
 stance can  amount  to.  In  a  day  of  common  joy  to  bring 
 this  causelessly  on  so  many  of  his  majesty's  subjects,  and  to 
 force  them  to  lie  down  in  heart-breaking  sorrows,  as  being 
 almost  as  far  undone,  as  man  can  do  it;  this  is  not  a  due 
 requital  of  the  Lord  for  so  great  deliverances.  Especially 
 considering,  that  if  it  were  never  so  certain,  that  it  is  the  sin 
 of  the  ministers  that  dare  not  be  re-ordained,  or  conform; 
 it's  hard  that  so  many  thousand  innocent  people  should  suffer 
 even  in  their  souls  for  the  faults  of  others. 
 
 4.  And  if  we  thought  it  would  not  be  misinterpreted,  we 
 would  here  remember  you,  how  great  and  considerable  a  part 
 of  the  three  nations  they  are,  that  must  either  incur  these 
 sufferings,  or  condole  them  that  undergo  them;  and  how 
 great  a  grief  it  will  be  to  his  majesty,  to  see  his  grieved 
 subjects;  and  how  great  a  joy  it  will  be  to  him,  to  have 
 their  hearty  thanks  and  prayers,  and  see  them  live  in 
 prosperity,  peace,  and  comfort,  under  his  most  happy 
 government. 
 
 5.  And  we  may  plead  the  nature  of  their  cause,  to  move 
 you  to  compassionate  your  poor  afflicted  brethren  in  their 
 sufferings.  It  is,  in  your  own  account,  but  for  refusing 
 conformity  to  things  indifferent,  or  at  the  most,  of  no  neces- 
 sity to  salvation.  It  is  in  their  account  for  the  sake  of 
 Christ,  because  they  dare  not  consent  to  that  which  they 
 judge  to  be  an  usurpation  of  his  kingly  power,  and  an  accu- 
 sation of  his  laws  as  insufficient,  and  because  they  dare  not 
 be  guilty  of  addition  to,  or  diminution  of  his  worship,  or  of 
 worshipping  him  after  any  other  law,  than  that  by  which 
 they  must  be  judged,  or  such  as  is  merely  subordinate  to 
 that.  Suppose  they  be  mistaken  in  thinking  the  things  to 
 be  so  displeasing  to  God ;  yet  it  is  commendable  in  them  to 
 be  fearful  of  displeasing  him,  and  careful  to  obey  him ;  a 
 disposition  necessary  to  all  that  will  be  savcd^  and  therefore 
 
1661,]  Petition  for  Peace  and  Concord.  181 
 
 to  be  loved  and  cherished  in  them  by  the  pastors  of  the 
 Church ;  who  should  be  very  tender  of  putting  them  to 
 suffering,  or  casting  them  out  of  the  church,  because  they 
 dare  not  do  that  which  they  judge  to  be  so  great  a  sin  against 
 the  Lord,  deserving  damnation  to  themselves.  Should  not 
 the  love  of  Christ  command  us  to  be  tender  of  those  that  are 
 so  tender  of  his  honour,  and  to  take  heed  what  we  do  to  men 
 for  taking  heed  of  sin,  and  being  afraid  to  offend  the  Lord ; 
 and  should  not  the  special  love  of  Christians,  and  the  com- 
 mon love  of  men,  command  us,  to  be  loth  to  drive  men  by 
 penalties,  upon  that  which  they  judge  doth  tend  to  their 
 everlasting  damnation,  and  which  indeed  doth  tend  to  it, 
 because  they  j  udge  it  so  to  do  ?  For  he  that  will  do  that 
 which  he  thinks  to  be  so  great  a  sin  as  is  before  described,  to 
 please  men,  or  to  escape  their  punishment,  no  doubt  deserveth 
 the  wrath  of  God ;  and  should  we  not  be  loth  to  drive  men 
 upon  sin  and  condemnation,  though  we  were  sure  that  their 
 own  infirmity  is  the  occasion?  If  it  be  said  that,  by  this 
 rule,  nothing  shall  be  commanded  if  men  will  but  scruple  it, 
 we  answer — things  in  themselves  necessary,  or  commanded 
 by  God,  must  be  commanded  by  man,  because  scruples  make 
 them  not  unnecessary,  and  make  not  void  the  laws  of  God, 
 and  it  will  be  a  sin  even  to  the  scrupulous  to  disobey.  But 
 things  dispensable,  and  of  themselves  unnecessary,  should  not 
 be  rigorously  urged  upon  him,  to  whom  they  would  be  a  sin, 
 and  cause  of  condemnation.  It  is  in  case  of  things  indifferent 
 in  your  own  judgment,  that  we  now  speak.  If  it  be  said, 
 that  it  is  humour,  pride,  or  singularity,  or  peevishness,  or 
 faction,  and  not  true  tenderness  of  conscience  that  causeth 
 the  doubts,  cr  nonconformity  of  these  men,  we  answer, — 
 such  crimes  must  be  fastened  only  on  the  individuals,  that 
 are  first  proved  guilty  of  them ;  and  not  upon  multitudes 
 unnamed  and  unknown,  and  without  proof;  and  you  know  it 
 is  the  prerogative  of  God  to  search  the  heart,  and  that  he 
 hath  said,  "  Judge  not,  that  ye  be  not  judged  :  for  with  what 
 judgment  ye  judge,  ye  shall  be  judged ;  and  with  vvhat 
 measure  ye  mete,  it  shaR  be  measm'ed  to  you  again :"  Matt. 
 
183  Petition  for  Peace  and  Concord.  [1661. 
 
 vii,  1,  2.  "  And  who  art  thou  that  judgcst  another  man's 
 servant  ?  to  his  own  master,  he  standeth  or  fallcth ;  yea,  he 
 shall  be  holden  up,  for  God  is  able  to  make  him  stand :" 
 Rom.  xiv,  4.  And  who  can  pretend  to  be  better  acquainted 
 with  their  hearts,  than  they  are  themselves?  "For  what 
 man  knoweth  the  things  of  a  man,  save  the  spirit  of  a  man, 
 which  is  in  him:"  1  Cor.  ii,  11.  And  they  are  ready  to 
 appeal  to  the  dreadful  God,  the  searcher  of  hearts,  and  the 
 hater  of  hypocrisy,  that  if  it  were  not  for  fear  of  sinning 
 against  him,  and  wounding  their  consciences,  and  hazarding, 
 and  hindering  their  salvation,  they  would  readily  obey  you 
 in  all  these  things.  That  it  is  their  fear  of  sin  and  damna- 
 tion that  is  their  impediment,  they  are  ready  to  give  you  all 
 the  assurance,  that  man  can  give  by  the  solemnest  professions, 
 or  by  oath  if  justly  called  to  it. 
 
 And  one  would  think  that  a  little  charity  might  suffice  to 
 enable  you  to  believe  them,  when  their  non-compliance 
 brings  them  under  suffering,  and  their  compliance,  is  the 
 visible  way  to  favour,  safety,  and  prosperity  m  the  world. 
 And  if  men  that  thus  appeal  to  God  concerning  the  intention 
 of  their  own  hearts,  cannot  be  believed,  even  when  the  state 
 of  their  worldly  interest  bears  witness  to  their  professions, 
 but  another  shall  step  into  the  throne  of  the  heart-searching 
 God,  and  say  it  is  not  as  they  say,  or  swear,  it  is  not  con- 
 science, but  obstinacy  or  singularity,  all  human  converse 
 upon  these  terms  will  be  overthrown.  And  what  remedy 
 have  they,  but  patiently  to  wait,  till  God,  that  they  have 
 appealed  to,  shall  decide  the  doubt,  and  shew  who  were  the 
 assertors  of  truth  or  falsehood  ? 
 
 6.  And  we  crave  leave  to  represent  to  you  the  great  dis- 
 proportion in  necessity  and  worth,  between  the  things  in 
 question,  and  the  salvation  of  so  many,  as  may  be  obtained 
 by  the  free  and  faithful  exercise  of  the  ministry  of  those  that 
 now  are,  and  that  are  yet  like  to  be  laid  aside.  Do  you 
 think  the  Lord  that  died  for  souls,  and  hath  sent  us  to  leara 
 what  that  meancth,  "  I  will  have  mercy  and  not  sacrifice  :" 
 Matt,  ix,  13,  is  better  pleased  v.  1th  re- ordination,  subscrip- 
 
1661.]  Petition  for  Peace  and  Concord.  183 
 
 tion,  and  ceremonies,  than  with  the  saving  of  souls,  by  the 
 means  of  his  own  appointment  ?  If  it  be  said  that  public 
 order,  and  peace,  and  concord,  do  promote  the  salvation  of 
 many,  and  therefore  are  to  be  preferred  before  the  salvation 
 of  fewer,  we  answer — concord  in  holy  obedience  to  God 
 doth  indeed  promote  the  salvation  of  all  that  entertain  it ; 
 but  concord  in  ceremonies,  or  re-ordination,  or  oaths  of 
 obedience  to  diocesans,  or  in  your  questioned  particular 
 forms  of  prayer,  do  neither  in  their  nature,  or  by  virtue  of 
 any  promise  of  God,  so  much  conduce  to  men's  salvation 
 as  the  preaching  of  the  gospel  doth,  by  able,  faithful,  and 
 laborious  ministers.  And  how  comes  it  to  pass  that  unity, 
 concord,  and  order,  must  be  placed  in  those  things  which 
 are  no  way  necessary  thereto  ?  Will  there  not  be  order  and 
 concord  in  holy  obedience,  and  acceptable  worshipping  of 
 God,  on  the  terms  which  we  now  propose  and  crave,  without 
 the  foresaid  matter  of  offence  ?  We  here  shew  you  that  we  are 
 no  enemies  to  order ;  and  our  long  importunity  for  the  means 
 of  concord,  doth  shew  that  we  are  not  enemies  to  concord. 
 
 If  it  be  said,  that  other  men  that  will  conform  to  the  things 
 in  question  may  convert  and  save  souls  better  than  those  that 
 are  factious  and  disobedient, — we  first  humbly  crave  that 
 reproach  may  not  be  added  to  affliction,  and  that  none  may 
 be  called  factious  that  are  not  proved  such ;  and  that  laws 
 imposing  things  indifferent  in  your  judgment,  and  sinful  in 
 theirs,  may  not  be  made  the  rule  to  judge  of  faction  :  but 
 that  men  who  live  inoffensively  under  civil  government,  and 
 in  matters  of  faith  and  worship,  subscribe  to  all  contained  in 
 the  holy  Scriptures,  and  endeavour  to  promote  universal 
 peace  and  charity  on  these  terms,  may  not  be  made  offenders 
 by  the  making  of  laws  and  canons,  that  must  force  them  to 
 be  such;  consequently,  Daniel  was  an  offender,  that  would 
 not  forbear  praying  openly  by  the  space  of  thirty  days.  But 
 antecedently  to  that  law,  he  was  confessed  just  by  them  that 
 said  "  We  shall  not  find  any  occasion  against  this  Daniel,  ex- 
 cept we  find  it  against  him  concerning  the  law  of  his  God :" 
 Dan.  vi,  5,  7,  10.      The  law  which  he  must  break  was  made 
 
184  Petition  for  Peace  and  Concord.  [1661. 
 
 to  make  him  a  breaker  of  that  law  :  take  away  that  law^  and 
 take  away  his  fault.  We  accuse  none  of  the  like  intentions, 
 but  we  must  say  that,  it  is  easy  to  make  any  man  an  offender, 
 by  making  laws  which  his  conscience  will  not  allow  him  to 
 observe;  and  it's  as  easy  to  make  that  same  man  cease  to  seem 
 disobedient,  obstinate,  or  factious,  without  any  change  at  all 
 in  him,  by  taking  down  such  needless  laws.  We  may  again 
 remember  you  what  Christ  a  second  time  doth  press,  Matt,  xii,  7. 
 "  But  if  5^6  had  known  what  this  meaneth,  I  will  have  mercy, 
 and  not  sacrifice,  ye  would  not  have  condemned  the  guiltless," 
 
 And  next,  to  the  rest  of  the  objection,  we  answer — that 
 sad  experience  tells  the  world,  that  if  the  ministers  that  we 
 are  pleading  for,  be  laid  aside,  there  are  not  competent  men 
 enough  to  supply  their  rooms,  and  equally  to  promote  the 
 salvation  of  the  flocks.  This  is  acknowledged  by  them  who 
 still  give  it  as  the  reason  why  ministers  are  not  to  be  trusted 
 with  the  expressing  of  their  desires  in  their  own  w^ords,  nor 
 so  much  as  to  choose  which  chapter  to  read,  as  well  as  which 
 text  to  preach  on  to  their  auditors,  because  we  shall  have 
 ministers  so  weak,  as  to  be  unfit  for  such  a  trust ;  and  men 
 that  are  not  wise  enough  for  so  easy  a  part  of  their  duty,  as 
 to  choose  fit  portions  of  Scripture  to  read,  are  unlikely  to 
 afford  an  equal  assistance  to  the  salvation  of  the  people, 
 instead  of  the  labours  of  such  as  we  are  speaking  for. 
 
 7.  And  it  must  be  remembered,  that  in  our  ordination  we 
 must  profess  that  we  are  persuaded  that  the  holy  Scriptures 
 contain  sufficiently  all  doctrine  requii-ed  of  necessity  for 
 eternal  salvation,  etc.,  and  that  we  will  teach  or  maintain 
 nothing,  as  required  of  necessity  to  eternal  salvation,  but  that 
 which  we  are  persuaded  may  be  concluded  and  proved  by  the 
 same,  and  that  one  of  the  Articles  of  the  church  containeth 
 the  same  doctrine  ot  the  Scripture's  sufficiency;  and  to  these 
 we  are  called  to  subscribe;  and  the  persons  that  we  now 
 speak  for,  are  ready  to  subscribe  to  all  contained  in  the 
 holy  Scriptures,  and  willing  to  be  obliged,  by  the  laws  of 
 men,  to  practise  it.  And  he  that  hath  all  things  necessary  to 
 salvation^  is  received  of  God,  and  should  therefore  be  re- 
 
J661.]  Petition  fov  Peace  and  Concord,.  185 
 
 ceived  by  tlie  churchy  if  the  apostle's  argument  be  good, 
 Eom.  xiv,  1,  3.  "  For  God  hath  received  him."  Seeing  then 
 you  do  profess  that  none  of  your  impositions  that  can- 
 not be  concluded  from  the  Scripture,  are  necessary  to 
 salvation,  let  them  not  consequentially  be  made  necessary 
 to  it,  and  more  necessary  than  that  which  is  ordinarily 
 necessary. 
 
 If  you  say,  that  so  many  men  shall  be  forbidden  to  preach, 
 unless  they  dare  subscribe  and  use  these  things,  you  will 
 tempt  them  to  infer,  that  preaching  being  ordinarily  ne- 
 cessary to  salvation,  Rom.  x,  14,  and  these  things,  called 
 indifferent,  being  made  necessary  to  preaching,  and  preferred 
 before  it,  therefore  they  are  made  necessary  to  salvation, 
 and  preferred  before  that  which  God  hath  made  necessary. 
 
 If  it  be  said  that  this  will  as  much  follow  the  making  of 
 any  other  indifferent  thing  to  be  necessary  to  preaching, 
 and  so  the  church  shall  make  no  orders,  we  answer — 
 
 1.  That  smaller  things  must  not  be  imposed  by  unpropor- 
 tionable  penalties. 
 
 2.  That  though  the  church  may  prefer  a  sober,  peaceable 
 preacher,  before  one  that  is  schismatical  and  unpeaceable 
 (which  is  not  at  all  to  exclude  preaching),  yet  the  church 
 may  not  make  anything  necessary  to  preaching  itself,  that, 
 is  of  itself  unnecessary,  and  not  antecedently  necessary,  at 
 least  by  accident. 
 
 8.  And  if  our  religion  be  laid  upon  your  particular  liturgy, 
 we  shall  teach  the  papists  further  to  insult,  by  asking  us, 
 where  was  our  religion  two  hundred  years  ago?  The 
 Common  Prayer  Book,  as  differing  from  the  Mass  Book, 
 being  not  so  old;  and  that  which  might  then  be  the  matter 
 of  a  change,  is  not  so  unchangeable  itself,  but  that  those 
 alterations  may  be  accepted  for  ends  so  desirable  as  are  now 
 before  us. 
 
 9.  And  we  humbly  crave  that  we  may  not  in  this  be 
 more  rigorously  dealt  with  than  the  pastors  and  people  of 
 the  ancient  churches  were.  If  we  may  not  have  the  liberty 
 of  the  primitive  times,  when,  for  aught  that  can  be  proved, 
 
186  Peiitioti  for  Peace  and  Concord.  [1G61. 
 
 no  liturgical  forms  were  imposed  upon  any  churchy  yet  at 
 least  let  us  have  the  liberty  of  the  following  ages,  when 
 under  the  same  prince  there  were  diversity  of  liturgies^  and 
 particular  pastors  had  the  power  of  making  and  altering  them 
 for  their  particular  churches. 
 
 10.  And  if  you  should  reject  (which  God  forbid)  the 
 moderate  proposals  which  now  and  formerly  we  have  made, 
 we  humbly  crave  leave  to  offer  it  to  your  consideration^  what 
 judgment  all  the  protestant  churches  are  likely  to  pass  on 
 your  proceedings,  and  how  your  cause  and  ours  will  stand 
 represented  to  them,  and  to  all  succeeding  ages.  Though  we 
 earnestly  desire  the  toleration  of  those  that  are  tolerable,  and 
 the  peaceable  liberties  of  all  that  agree  on  the  catholic  terirs 
 of  primitive  simplicity  in  doctrine,  worship,  and  discipline, 
 yet  have  we  ourselves  so  far  drawn  near  you,  as  that  the 
 world  will  say,  you  reject  those  that  are  for  episcopacy  itself, 
 and  set  forms  of  liturgy,  and  are  not  so  much  as  charged  by 
 you  at  all,  as  disagreeing  in  any  point  of  faith,  if  you  snail 
 reject  us.  If  after  our  submission  to  his  majesty's  Declara- 
 tion, and  after  our  own  proposals  of  the  primitive  episcopacy, 
 and  of  such  a  liturgy  as  here  we  tender,  we  may  not  be  per- 
 mitted to  exercise  our  ministry,  or  enjoy  the  public  worship 
 of  God,  the  pens  of  those  learned,  moderate  bishops  will 
 bear  witness  against  you,  that  were  once  employed  as  the 
 chief  defenders  of  that  cause  (we  mean  such  as  Reverend 
 Bishop  Hall,  and  Ussher),  who  have  published  to  the  world 
 that  much  less  than  this  might  have  served  to  our  fraternal 
 unity  and  peace.  If  you  would  not  grant  this  liberty  and 
 communion  to  others,  with  whom  Christ  will  hold  communion 
 in  grace  and  glory ;  yet  it  will  appear  more  strange  to  the 
 world,  that  you  should  cast  out  the  episcopal  also,  that  dare 
 not  go  beyond  the  rule  of  Holy  Scripture^  and  the  example  of 
 primitive  simplicity. 
 
 And  we  doubt  not  but  you  know,  how  new  and  strange  a 
 thing  it  is  that  you  require  in  the  point  of  re-ordination. 
 When  a  canon  amongst  those  called  the  Apostles',  deposeth 
 those  that  re-ordain,  and  that  are  re-ordained  ;    and  when  it 
 
1661.]  Petition  fur  Peace  and  Concord.  187 
 
 is  a  thing  that  both  papists  and  protestants  condemn ;  when 
 not  only  the  former  bishops  of  England,  that  were  more 
 moderate,  were  against  it,  but  even  the  most  fervent  adversa- 
 ries of  the  presbyteriau  way,  such  as  Bishop  Bancroft  himself; 
 how  strange  must  it  needs  seem  to  the  reformed  churches,  to 
 the  whole  Christian  world,  and  to  future  generations,  that  so 
 many  able,  faithful  ministers  should  be  laid  by  as  broken 
 vessels,  because  they  dare  not  be  re-ordained,  and  that  so 
 many  have  been  put  upon  so  new  and  so  generally  disrelished 
 a  thing  ? 
 
 11.  And  wc  crave  leave  to  remember  you,  that  the  Holy 
 Ghost  hath  commanded  you  to  oversee  the  flock,  not  by  con- 
 straint, but  willingly,  not  as  being  lords  over  God's  heritage, 
 but  as  ensamples  to  the  flock ;  and  that  it  is  not  only  more 
 comfortable  to  yourselves  to  be  loved  as  the  fathers  than  to  be 
 esteemed  the  afllicters  of  the  church,  but  that  it  is  needful  to 
 the  ends  of  your  ministry  for  the  people.  When  you  are 
 loved,  your  doctrine  will  more  easily  be  received ;  but  when 
 men  think  that  their  souls  or  liberties  are  endangered  by 
 you,  it's  easy  to  judge  how  much  they  are  like  to  profit  by 
 you. 
 
 12.  And  you  know  if  we  are  not  in  point  of  ceremonies  or 
 forms  in  everything  of  your  mind,  it  is  no  more  strange  to 
 have  variety  of  intellectual  apprehensions  in  the  same 
 kingdom  and  church,  than  variety  of  temperatures  and 
 degrees  of  age  and  strength.  If  his  majesty  should  expel  all 
 those  from  his  dominions,  that  are  not  so  wise  as  solidly  to 
 judge,  whether  the  liturgy  as  before,  or  as  thus  reformed,  be 
 the  best,  yea,  whether  this  be  intolerable  in  comparison  of 
 yours,  and  whether  God  be  pleased  or  displeased  with  your 
 ceremonies,  it  would  be  too  great  a  diminution  of  his  subjects  ; 
 and  if  you  should  turn  all  such  out  of  the  kingdom  of  Christ, 
 it  would  be  liker  a  dissipatnig  than  a  gathering,  and  a  des- 
 troying than  an  edifying  of  his  church ;  and  you  have  not 
 your  power  to  destruction,  but  to  edification,  2  Cor.  x,  8 ; 
 xiii,  10.  You  must  do  all  things  for  the  people's  edifying, 
 2  Cor.  xii,  19;  Eph.  iv,  12. 
 
188  Petition  for  Peace  and  Concord.  [1661. 
 
 13.  And  how  Christ  will  take  it  of  you^  to  cast  out  from 
 the  ministry  or  communion  of  the  church,  or  to  grieve  and 
 punish  all  those  that  dare  not  conform  to  you  in  these  mat- 
 ters, for  fear  of  displeasing  the  law-giver  of  the  church,  we 
 beseech  you  to  judge  (when  your  souls  are  most  seriously 
 thinking  of  the  day  of  your  accounts),  by  such  passages  of 
 holy  Scripture  as  may  fully  acquaint  you  with  his  mind.  He 
 is  himself  a  merciful  High-Priest,  a  gracious  Saviour,  a  ten- 
 der governor.  He  despiseth  not  the  day  of  small  things, 
 Zech.  iv,  10,  "  He  feedeth  his  flock  like  a  shepherd ;  he 
 gathereth  his  lambs  with  his  arm^  and  carrieth  them  in  his 
 bosom ;  and  gently  leadeth  those  that  are  with  young.^^ 
 Isa.  xl,  11.  "A  bruised  reed  will  he  not  break,  and  the 
 smoking  flax  will  he  not  quench  :"  Isa.  xlii^  3 ;  Matt,  xii,  20. 
 God  doth  instruct  the  ploughman  to  discretion,  and  teacheth 
 him  not  to  thresh  the  fetches  with  a  threshing-instrument, 
 nor  to  turn  the  cart-wheel  upon  the  cummin,  but  the  fetches 
 are  beaten  out  with  a  stafl",  and  the  cummin  with  a  rod, 
 Isa.  xxviii,  26,  27.  God's  servants  are  his  jewels,  Mai.  iii,  17. 
 He  will  spare  them  as  a  man  spareth  his  son  that  serves  him, 
 and  he  that  toucheth  them,  toucheth  the  apple  of  his  eye, 
 Zech.  ii,  8.  Remember  the  near  relation  they  stand  in  to 
 God  in  Christ,  that  they  are  the  children  of  God,  co-heirs 
 with  Christ,  Rom.  viii,  17;  the  members  of  his  body,  his 
 flesh  and  bone,  which  he  cannot  hate,  whoever  hate  them, 
 Eph.  V,  29,  30.  Remember  how  dear  they  cost  him,  and  to 
 what  honour  he  wiJl  advance  them,  and  that  these  same  per- 
 sons that  love  him  in  sincerity  must  be  where  he  is,  to  behold 
 his  glory,  John  xii,  26;  xvii,  24;  and  shall  be  like  the 
 aagels  of  God,  Luke  xx,  36;  and  shall  judge  the  world, 
 1  Cor.  vi,  2,  3 ;  and  that  Christ  will  come  to  be  glorified 
 and  admired  in  them,  2  Tiiess.  i,  10;  and  they  shall  shine 
 forth  as  the  sun  in  the  kingdom  of  their  Father,  Matt,  xiii,  43. 
 Remember  with  what  tender  usage  he  treated  his  weak,  im- 
 perfect members  upon  earth ;  and  when  he  was  ascending  to 
 prepare  a  place  for  them,  that  they  might  be  with  him  where 
 he  is,  how  afiectionately  he  bespeaketh  them,  John  xx,  17. 
 
1661.]  Petition  for  Peace  and  Concord.  189 
 
 "  Go  to  my  brethren,  and  say  unto  tliem,  I  ascend  up  to  my 
 Father  and  your  Father,  and  to  my  God  and  your  God." 
 And  lest  you  shculd  say  that  he  will  not  own  those  little 
 ones  that  (whether  for  truth's  sake,  or  for  their  infirmities) 
 do  bear  disgraceful  titles  in  the  world,  remember  that  at  the 
 day  of  judgment  he  will  say,  "  Inasmuch  as  you  did  it  not, 
 or  did  it,  to  one  of  the  least  of  these  my  brethren,  you  did  it 
 not,  or  did  it,  iinto  me  :  "  Matt,  xxv,  40 — 45.  If  his  elect 
 cry  to  him  day  and  night,  though  he  bear  long,  he  will 
 avenge  them,  and  that  speedily,  Luke  xviii,  7,  8.  Bear  with 
 us  while  we  add  this  terrible  passage,  which  we  once  before 
 made  mention  of : — *'  Whoso  shall  receive  one  such  little  child 
 in  my  name,  receiveth  me :  but  whoso  shall  offend  one  of 
 these  little  ones  that  believe  in  me,  it  were  better  for  him  that 
 a  millstone  were  hanged  about  his  neck,  and  that  he  were 
 drowned  in  the  depth  of  the  sea  -."  Matt,  xviii,  5,  6.  Un- 
 doubtedly, if  you  consider  duly  by  such  passages,  how  Christ 
 will  take  it,  to  have  his  servants  not  only  not  visited,  not  re- 
 lieved, but  to  be  afflicted,  not  only  in  body,  but  in  soul,  with 
 that  great  affliction  to  be  cast  out  of  the  ministry,  or  church, 
 for  an  unavoidable  dissent  in  things  indifferent,  you  will  never 
 join  with  those  that  shall  stretch  forth  a  hand  against  them 
 for  such  a  cause  as  this.  If  yet  the  old  pretence  be  made, 
 that  they  suffer  as  schismatics,  and  disobedient,  we  must  say 
 again,  if  any  shall  make  men  disobedient  by  imposing  things 
 unnecessary,  which  they  know  are  by  learned,  pious,  peace- 
 able men,  esteemed  sins  against  the  Lord,  and  then  shall  thus 
 heavily  afflict  them  for  the  disobedience  which  they  may 
 easily  cure  by  the  forbearance  of  those  impositions ;  let  not 
 our  souls  come  into  their  secret,  nor  our  honour  be  united  to 
 their  assembly.  If  they  shall  smite  or  cast  out  a  supposed 
 schismatic,  and  Christ  shall  find  an  able,  holy,  peaceable 
 minister,  or  ether  Christian,  wounded,  or  mourning, 
 out  of  doors,  let  us  not  be  found  among  the  actors,  not  stand 
 among  them  in  the  day  of  their  accounts,  when  tribula- 
 tion shall  be  recompenced  to  the  troublers  of  believers, 
 2  Thcss.  i,  6. 
 
190  Petition  for  Peace  and  Concord.  [1661. 
 
 14=  We  beseech  you  also  to  consider^  that  men  have  not 
 their  understandmgs  attheir  own  command^  much  less  can  they 
 be  commanded  by  others.  If  they  were  never  so  willing  to 
 believe  all  that  is  imposed  on  them  to  be  lawful,  they  cannot 
 therefore  believe  it,  because  they  would ;  the  intellect  being  not 
 free.  And  to  dissemble,  and  say,  and  swear,  and  do,  the 
 things  which  they  believe  not,  is  such  an  aggravated  hypo- 
 crisy (being  in  the  matters  of  God,  and  joined  with  perfidi- 
 ousness)  as  we  may  suppose  cannot  render  them  acceptable  to 
 any  that  have  not  renounced  religion  and  humanity ;  much 
 less  should  they  be  constrained  to  it.  And  when  it  is  known 
 that  men's  judgments  are  against  the  things  imposed,  and  that 
 penalties  are  no  means  adapted  to  the  informing  and  chang- 
 ing of  the  judgment,  but  to  force  men  to  do  the  things  they 
 know,  we  conceive  they  should  not  be  used,  and  so  used,  in 
 the  case  of  things  indifferent,  where  they  are  not  necessary  to 
 the  common  good,  and  where  the  sufferers,  have  never  had 
 sufficient  means  to  change  their  judgments. 
 
 If  it  be  said  that,  it  is  their  own  fault  that  their  judgments 
 are  not  changed,  and  that  the  means  have  been  sufficient — 
 we  answer,  that  it  is  their  fault,  is  the  point  in  question; 
 which  the  sword  can  easier  take  for  granted,  than  the  tongue 
 or  pen  can  prove  :  but  if  it  be  so,  it  is  their  fault,  as  it  is  that 
 they  are  the  sons  of  Adam,  partakers  of  the  common  corrup- 
 tion of  human  nature ;  and  as  it  is  their  fault  that  they  are 
 not  all  of  the  highest  form  in  the  school  of  Christ,  above  the 
 common  ignorance  and  frailties  of  believers;  and  that  they 
 are  not  all  the  most  judicious  divines  of  the  most  subtle 
 wits;  and  had  not  the  same  education  and  society  to  advance 
 yonr  opinions,  and  represent  things  to  their  understandings, 
 just  as  they  are  represented  unto  yours.  And  if  men  must 
 be  cast  out  of  the  church,  or  ministry,  because  they  are  not 
 wiser  than  such  learned  men  as  the  pastors  of  the  most  of 
 the  reformed  churches,  and  as  Hildersham,  Bayne,  Parker, 
 Ames,  Dod,  Ball,  Nichols,  and  many  such  others  as  have 
 here  taken  this  conformity  to  be  a  sin,  how  few,  alas,  how 
 very  few  will  there  be  left ! 
 
1661.]  Petition  for  Peace  and  Concord.  191 
 
 And  if  it  be  said,  that  men  do  willingly  keep  out  the  light, 
 —we  must  say,  that  few  men  are  obstinate  against  the  opinions 
 that  tend  to  their  ease  and  advancement  in  the  world,  and  to 
 save  them  from  being  vilified  as  schismatics,  and  undone ; 
 and  when  men  profess  before  the  Lord,  that  they  do  impar- 
 tially study  and  pray  for  knowledge,  and  would  gladly  know 
 the  will  of  God  at  the  dearest  rate;  we  must  again  say,  that 
 those  men  must  prove  that  they  know  the  dissenters'  hearts 
 better  than  they  are  known  to  themselves,  that  expect  to  be 
 believed  by  charitable  Christians,  when  they  charge  them 
 with  wilful  ignorance,  or  obstinate  resisting  of  the  truth. 
 
 15.  And  we  crave  leave  to  ask  whether  you  do  not  your- 
 selves in  some  things  mistake,  or  may  not  do  so  for  aught 
 you  know;  and  whether  your  understandings  are  not  still 
 imperfect,  and  all  men  differ  not  in  some  opinions  or  other  ? 
 And  if  vou  may  mistr.ke  in  any  thing,  may  it  not  be  in  as 
 great  things  as  these  ?  Can  it  be  expected,  that  we  should  all 
 be  past  erring  about  the  smallest  ceremonies  and  circum- 
 stances of  worship  ?  And  then  should  not  the  consciousness 
 of  your  own  infirmity,  provoke  you  rather  to  compassionate 
 human  frailty,  than  to  cast  out  your  brethren,  for  as  small 
 failings  as  your  own  ? 
 
 16.  And  we  further  offer  to  your  consideration^  whether 
 this  be  doing  as  you  would  be  done  by  ?  Would  you  be  cast  out 
 for  every  fault  that  is  as  bad  as  this  ?  and  doth  this  shew  that 
 you  love  your  neighbour  as  yourselves  ?  Put  yourselves  in 
 their  case,  and  suppose  that  you  had  studied,  conferred,  and 
 prayed,  and  done  your  best  to  know  whether  God  would  have 
 you  to  be  re-ordained,  to  use  these  forms  or  ceremonies,  or 
 subscriptions,  or  not;  and  having  done  all,  you  think  that 
 God  would  be  displeased  if  you  should  use  them ;  would  you 
 then  be  used  yourselves,  as  your  dissenting  brethren  are  now 
 used,  or  are  like  to  be?  Love  them  as  yourselves,  and  we  will 
 crave  no  further  favour  for  them, 
 
 17.  But  nothing  more  affecteth  us,  than  to  think  of  the 
 lamentable  divisions,  that  have  been  caused  and  are  still  like 
 to  be,  whilst  things  unnecessary  are  so  imposed :  and  on  the 
 
]93  Petition  for  Peace  and  Concord.  [1661. 
 
 contrary,  how  blessed  an  unity  and  peace  we  might  enjoy  if 
 these  occasions  of  division  were  removed,  and  we  might  but 
 have  leave  to  serve  God  as  his  apostles  did.  As  in  doctrinals, 
 ten  thousand  will  sooner  agree  in  an  explicit  belief  of  the 
 creed,  than  an  hundred  in  an  explicit  belief  of  all  that  Ockam 
 or  Scotus  have  determined ;  so,  in  the  matters  of  government 
 and  worship,  it  is  easier  to  agree  upon  few  things,  than 
 upon  many ;  upon  great,  and  certain,  and  necessary  things,  than 
 upon  small,  uncertain,  and  unnecessary  things;  and  upon 
 things  that  God  himself  hath  revealed  or  appointed,  than 
 upon  things  that  proceed  from  no  surer  an  original  than  the 
 wit  or  will  of  man.  The  strict  prohibition  of  adding  to,  or 
 diminishing  from  the  things  commanded  by  the  lawgiver  of 
 the  church,  Deut.  xii,  3.2,  doth  put  such  a  fear  in  the  minds 
 of  multitudes  of  the  loyal  subjects  of  Christ — lest  by  such 
 additions  or  diminutions  in  the  matters  of  his  worship,  they 
 should  provoke  him  to  displeasure — as  will  be  a  certain  per- 
 petual hindrance  to  any  common  unity  or  concord  in  such 
 human  impositions,  of  which  many  of  the  servants  of  the 
 jealous  God  will  have  a  continual  jealousy. 
 
 With  grieved  hearts  we  now  renew  the  lamentable  divisions 
 occasioned  already  by  these  impositions  ever  since  the  refor- 
 mation in  the  days  of  King  Edward  VI,  and  the  grievous 
 fruits  of  those  divisions  !  How  they  destroyed  charity  (the 
 character  of  Christ^s  disciples)  and  exasperated  men's  minds 
 against  each  other ;  how  they  corrupted  men's  prayers  and 
 other  exercises  of  devotions,  and  made  them  pray  and  preach 
 against  cue  another ;  how  their  tongues  were  emboldened  to 
 the  censuring  of  each  other,  one  party  calling  the  other 
 factious,  schismatical,  singular,  and  disobedient;  and  the 
 other  calling  them  antichristian,  proud,  tyrannical,  supersti- 
 tious, persecutors,  and  formalists ;  and  such  language  still  in- 
 creasing: the  uncharitableness  and  divisions ;  till  the  increase 
 of  imposing  rigour  on  the  one  side,  and  of  impatience 
 under  sufferings  on  the  other  side,  was  too  great  a  prepara- 
 tion to  those  greater  calamities  which  are  yet  bitter  to  the 
 remembrance  of  all  whose  interests  or  passions  have  not  con- 
 
1661.]  Petition  for  Peace  and  Concord.  193 
 
 quex'ed  their  humanity.  And  the  continuance  of  so  much  of 
 the  causes  aiid  effects,  doth  infallibly  prove,  that  if  the  same 
 impositions  be  settled  upon  us,  the  same  heart  divisions  will 
 be  still  continued  :  brethren  will  disdain  the  name  and  love  of 
 brethren  to  each  other;  which  yet  Christ  himself  by  conde- 
 scending and  reproving  love,  vouchsafeth  to  them  all.  In- 
 stead of  loving  one  another  with  a  pure  heart,  fervently,  there 
 will  be,  if  not  hating,  yet  grudging  at  one  another,  censuring 
 and  despising  one  another;  which  effects  will  still  increase 
 their  cause,  and  make  one  side  think  that  they  are  necessi- 
 tated to  be  more  rigorous  in  their  coercions,  and  the  other 
 think  that  they  are  allowed  to  be  more  censorious  against 
 those  by  whom  they  suffer. 
 
 And  how  many  thousands  on  both  sides,  by  such  a  stream 
 of  temptations,  will  undoubtedly  be  carried  on  in  a  course  of 
 sin  from  day  to  day,  and  by  heart  sin,  and  tongue  sin,  by 
 pulpit  sins,  or  sins  in  other  parts  of  worship,  will  dishonour 
 God  and  provoke  him  to  indignation  against  them  and  the 
 land,  we  may  not  without  astonishment  and  grief  of  heart 
 foresee  or  foretell. 
 
 And  it  is  easy  to  foresee  how  the  innocent  will  be  numbered 
 with  the  faulty;  and  those  that  do  but  feel  their  sufferings,  and 
 the  suflerings  of  the  church  on  these  occasions,  and  do  but 
 groan  and  sigh  to  God,  and  pray  for  succour  and  deliverance, 
 will  be  thought  to  be  guilty  of  discontent  and  faction,  and 
 bringing  the  government  of  the  church,  and  consequently  of 
 the  kingdom,  into  hatred  or  dislike,  and  so  their  sufferings 
 will  be  increased  :  and  he  that  is  commanded  by  the  laws  of 
 humanity  to  be  compassionately  sensible  of  the  calamities  of 
 others,  shall  be  thought  an  offender  for  being  sensible  of  his 
 own.  It  is  easy  to  foresee,  how  those  expressions  in  men's 
 sermons,  or  prayers,  or  familiar  conference,  which  seem  to  any 
 misunderstanding,  or  suspicious,  or  malicious  hearers,  to 
 intimate  any  sense  of  sufferings,  will  be  carried  to  the  ears  of 
 rulers,  and  represented  as  a  crime.  And  nature  having 
 planted  in  all  men  an  unwillingness  to  su^er,  and  denied  to 
 all  men  a  love  of  calamity,  and  necessitated  men  to  ieel  when 
 
 o 
 
191  Petition  for  Peace  and  Concord.  [1661. 
 
 they  are  hurt,  and  made  the  tongue  and  countenance  the 
 index  of  our  sense;  these  effects  will  be  unavoidable,  while 
 such  impositions  are  continued,  and  while  a  fear  of  sinning 
 will  not  suffer  men  to  swallow  and  digest  them.  And  what 
 wrong  such  divisions  about  religion  will  be  to  the  kingdom, 
 and  to  his  majesty,  we  shall  not  mention,  because  our  gover- 
 nors themselves  may  better  understand  it. 
 
 On  the  other  side,  what  universal  ease,  and  peace,  and  joy 
 would  be  the  fruits  of  that  happy  unity  and  concord,  which 
 the  reasonable  forbearances  which  we  humbly  petition  for, 
 would  certainly  produce;  how  comfortable  would  our  minis- 
 terial labours  be,  when  we  had  no  such  temptations,  burdens, 
 or  disquietments ;  when  we  lay  not  under  the  reproofs  of 
 conscience,  nor  the  suspicions  or  displeasure  of  our  superiors, 
 but  might  serve  the  Lord  without  distraction,  and  be  among 
 his  servants  without  such  fears!  (Phil,  i,  14;  1  Cor.  xvi,  10.) 
 How  much  would  the  hands  of  the  builders  be  strengthened 
 for  the  work  of  God,  when  they  speak  the  same  things,  and 
 there  are  no  divisions  among  them,  but  they  are  perfectly 
 joined  together  in  the  same  mind  and  judgment,  (1  Cor.  i,  10,) 
 when  they  are  like-minded,  having  the  same  love,  being  of 
 one  accord,  of  one  mind,  doing  nothing  through  strife  or  vain 
 glory,  which  will  never  be  while  the  one  calls  the  other 
 factious  and  schismatical,  and  the  other  calleth  him  super- 
 stitious and  tyrannical ;  but  when  Christ  hath  taught  us  in 
 lowliness  of  mind  to  esteem  others  better  than  ourselves,  and 
 not  to  look  every  man  on  his  own  things  (his  own  gifts,  and 
 virtues,  and  worth,  and  interest)  but  every  man  also  on  the 
 things  of  others ;  and  till  the  same  mind  be  in  us,  that  was  in 
 Christ  Jesus,  that  humbled  himself,  and  took  upon  him  the 
 form  of  a  servant,  and  made  himself  of  no  reputation.  (Phil, 
 ii,  5 — 8.)  How  much  should  we  honour  the  body,  the  spirit, 
 the  hope,  the  Lord,  the  faith,  the  baptism,  the  God  and 
 father  of  all  believers,  which  are  one,  if  we  were  one  among 
 ourselves ;  which  will  never  be,  till  with  lowliness,  and  meek- 
 ness, and  long-suffering,  we  forbear  one  another  in  love, 
 instead  of  hating,  reviliug,  and  persecuting  one  another;  and 
 
1661.]  Petition  for  Peace  and  Concord.  195 
 
 till  we  endeavour  to  keep  the  unity  of  the  Spirit  (though  given 
 in  various   degrees)   rather  than    an   unity    in    unnecessary 
 things,  in  the  bond  of  peace,  (Ephes.  iv,  2—7,)  and  till  the 
 well-jointed  and  compacted  body  do  edify  itself  in  love,  by  a 
 due  contribution  of  mutual  supply,  and  grow  in  Christ  the 
 proper  head,  instead  of  contending  with  itself,  and  dis -joint- 
 ing and  tearing  itself  into  pieces,  because  of  our  different 
 measure  of  understanding,  and  our  unavoidable  differences 
 about  some  small  unnecessary  things !  (verses  13 — 16.)      How 
 beautiful  would  our  holy  assemblies  be,  and  how  delightful 
 the  worship  of  God  there  celebrated,  if  we  had  all  laid  by 
 the  unchristian  spirit  of  hatred,  envy,  emulation,  murmuring, 
 wrath,  variance,  strife,  heresies,  seditions,  and  all  uncharitable- 
 ness,  and  with  one  mind,  and  one  mouth  did  glorify  God, 
 (Gal.  v,  19 — 21 ;  Rom.  xv,  16,)    which  will  never  be  done, 
 till  those  that  are  strong  do  bear  the  infirmities  of  the  weak, 
 and  please  not  themselves,  but  every  one  of  us  please  his 
 neighbour,  for  his  good  to  edification,  instead  of  vilifying  him, 
 or  undoing  him ;  and  till  instead  of  casting  each  other  out 
 of   the    church    or    ministry,  on    account  of   things    indif- 
 ferent, we  received  one  another,  as  Christ  received  us  to  the 
 glory  of  God,  (Rom.  xv,  1,  2,  6,  7,)  and  till  we  are  thus  like- 
 minded  one  towards  another  according  to  Christ  Jesus,  (verse 
 5,)  instead  of  being  selfishly-minded  as  men,  or  maliciously  as 
 enemies!   (1  Cor.  iii,  o  ;   1  Cor.  xiv,  20;  Col.  iii,  8;  Titus  iii, 
 3.)     If  the  v^ry  babes  were  fed  with  the  sincere  milk  of  the 
 word,  and  all  malice,  and  guile,  and  hypocrisy,  and  envies, 
 and  evil  speaking,  were  laid  aside  it  would  prove  the  best  way 
 to  their  growth,  and  a  surer  way  to  your  present  and  eternal 
 peace,  than  casting  them  out  because  they  cannot  bear  your 
 burdens,  or  digest  some  unneccessary  things.  (1  Pet.  ii,  1 — 3.) 
 How  good  and  how  happy  a  thing  it  would  be  for  brethren  to 
 dwell   together    in   unity,    (Psa.    exxxiii,    1,)    and   as   those 
 that  by  one  spirit  are  baptized  into  one  body,  and  know  they 
 have  need  of  one  another,  to  contribute  honour  to  the  parts 
 that  lack  it;  yea  to  bestow  more  abundant  honour  upon  those 
 members  which  we  think  to  be  less  honourable,  and  more 
 
 o  2 
 
196  retiiion  for  Peace  and  Concord.  [1661 
 
 abundant  comeliness,  on  the  uncomely  parts,  as  knowing  those 
 members  are  necessary  that  seem  to  be  more  feeble.  If 
 indeed  we  would  have  no  schism  in  the  body,  the  natural  way 
 is,  for  the  members  to  have  the  same  care  one  for  another,  as 
 suffering  all  with  one  that  suffereth,  and  rejoicing  all  with 
 one  that's  honoured.  (1  Cor.  xii,  12,  13,  21—26.)  Take 
 their  suflFerings  as  your  own,  and  you  will  not  be  hasty 
 to  bring  them  unto  suffering.  It  must  be  the  primitive  sim- 
 plicity of  faith,  worship,  and  discipline,  that  must  restore  the 
 primitive  charity,  unity,  and  peace,  and  make  the  multitude 
 of  believers  to  be  of  one  heart,  and  of  one  soul,  and  to  con-^ 
 verse  with  gladness  and  singleness  of  heart,  as  having  all 
 things  common.  (Acts  iv,  32,  and  ii,  46.)  No  such  things  as 
 our  controverted  impositions  were  then  made  necessary  to 
 the  unity  and  concord  of  the  members  of  the  church. 
 
 18.  And  we  humbly  offer  to  your  consideration,  which 
 way  will  most  gratify  Satan  in  his  cause  and  servants,  and 
 which  will  most  promote  the  work  and  interest  of  Jesus 
 Christ.  The  ungodly  that  have  an  inbred  enmity  to  holiness, 
 and  to  the  holy  seed,  will  be  glad  to  see  so  many  of  them 
 suffer,  and  glad  under  the  shelter  of  your  displeasure  and 
 afHictings,  to  find  opportunity  to  reproach  them,  and  add 
 afiiiction  to  affliction.  The  common  adversaries  of  our  re- 
 ligion, and  of  the  king  and  kingdom,  will  rejoice  to  see  us 
 weakened  by  our  divisions,  and  employed  in  afflicting  or 
 censuring  one  another,  and  to  see  so  many  able  ministers 
 laid  aside,  that  might  do  much  displeasure  to  Satan,  by  the 
 weakening  of  his  kingdom,  and  by  promoting  the  gospel  and 
 kingdom  of  the  Lord.  And  whether  this  will  tend  to  the 
 edification  of  the  saints,  and  the  pleasing  of  Christ,  we  have 
 inqiiired  before. 
 
 19.  And  if  what  you  stand  for,  be  indeed  of  God,  this 
 course  of  unmerciful  imposition,  is  the  greatest  wrong  to  it, 
 that  you  can  easily  be  drawn  to,  unawares;  while  so  many 
 truly  fearing  God,  are  cast  out  or  trodden  down,  and  tempted 
 to  think  ill  of  that  which  themselves  and  the  church  thus 
 suffer  by,  and  when  so  many  of  the  worst  befriend  this  way 
 
1661.]  Petition  for  Peace  and  Concord.  197 
 
 because  it  gratifieth  them,  it  tendetli  to  make  your  cause 
 judged  of  according  to  the  quality  of  its  friends  and  adver- 
 saries. And  how  great  a  hand  this  very  thing  hath  had 
 already  in  the  dishke  of  (that  has  befallen,)  diocesans,  cere- 
 monieSj  and  the  liturgy,  is  a  thing  too  generally  known  to 
 need  proof. 
 
 20.  Lastly  we  repeat  what  formerly  we  have  said,  that  the 
 Holy  Ghost  hath  already  so  plainly  decided  the  point  in 
 controversy,  in  the  instance  of  meats  and  days,  Rom.  xiv,  15, 
 that  it  seemeth  strange  to  us  that  yet  it  should  remain  a 
 controversy.  A  weak  brother  that  maketh  an  unnecessary 
 difference  of  meats  and  days,  is  not  to  be  cast  out,  but  so  to 
 be  received  and  not  to  be  troubled  with  such  doubtful  dispu- 
 tations. Despising  and  judging  the  servants  of  the  Lord, 
 whom  he  receiveth  and  can  make  to  stand,  and  that  upon 
 such  small  occasion,  is  unbeseeming  true  believers,  (verses 
 1 — 5.)  All  should  be  here  left  to  the  full  persuasion  of 
 their  own  mind,  (verse  5.)  Both  parties  here  acknowledge 
 the  sovereignty  of  Christ,  and  in  observing,  or  not  ob- 
 serving such  things,  they  do  it  all  to  him,  (verses  6 — 9 ;)  his 
 judgment  should  'affright  us  from  despising  or  judging  one 
 another,  (verses  10 — 12;)  instead  of  judging  others  we 
 should  judge  it  our  duty,  that  none  of  us  put  a  stumbling- 
 block,  or  occasion  to  fall  in  his  brother's  way.  (verse  13.)  If 
 we  grieve  those  that  esteem  that  unclean  which  we  do  not, 
 we  walk  not  charitably ;  destroy  not  the  work  of  God,  nor 
 him  for  whom  Christ  died,  by  )Our  indifferent  things,  (verses 
 14,  15,  20.)  It  is  evil  to  him  that  judgeth  it  to  be  evil,  (verses 
 14,  20.)  Do  you  believe  these  things  to  be  indifferent,  have 
 this  belief  to  yourself  before  God,  and  condemn  not  your- 
 selves in  that  which  you  allow,  (verse  22 ;)  your  brother  is 
 damned  if  he  practice  doubtingly,  for  whatsoever  is  not  of 
 faith  is  sin,  (verse  23;)  and  you  drive  him  upon  damnation ! 
 We  may  well  conclude  then,  that  it  is  good,  even  yourselves 
 to  avoid  such  things  unnecessary,  by  which  your  brother 
 stumbleth,  is  offended,  or  made  weak,  (verse  21.)     Much  more 
 
198  Petition  for  Peace  and  Concord.  [1661 
 
 to  forbear  tlie  forcing  them  upon  him,  which  those  that  the 
 apostle  reproveth  did  not  attempt.  It  is  the  kingdom  of  God 
 that  we  must  all  promote;  and  that  kingdom  consisteth  not 
 in  meat  or  drink,  but  in  righteousness,  and  peace,  and  joy  in 
 the  Holy  Ghost.  And  he  that  in  these  things  serveth  Christ, 
 is  acceptable  to  God,  and  should  be  approved  of  men.  (verses 
 17,  18.)  Let  us  therefore  follow  after  the  things  which  make 
 for  peace,  and  things  wherewith  one  may  edify  another, 
 (verse  19.) 
 
 If  you  say,  rulers'  imposition  maketh  indifferent  things 
 cease  to  be  indifferect ;  we  answer, 
 
 1 .  They  are  not  indifferent,  in  the  judgment  of  dissenters, 
 though  they  be  so  in  yours. 
 
 2.  Paul  was  a  ruler  of  the  Church  himself,  and  yet  would 
 deny  his  own  liberty,  rather  than  oifend  the  weak,  so  far  was 
 he  from  taking  away  the  liberty  of  others.  (1  Cor.  viii,  13.) 
 And  it  is  to  the  Church  of  Rome  and  Corinth,  and  so  to  the 
 pastors  as  well  as  the  rest,  that  Paul  thus  writeth.  We  beseech 
 you  therefore  plead  not  law  against  us,  when  our  request  is 
 that  you  will  join  with  us  in  petitioning  to  his  majesty,  and 
 the  parliament,  that  there  may  be  no  such  law. 
 
 The  apostles  and  elders  (Acts  xv,  28)  declare  unto  the 
 churches,  that  it  seemed  good  to  the  Holy  Ghost,  and  them, 
 to  lay  upon  them  no  greater  burden  than  necessary  things; 
 imposing  them  because  antecedently  necessary  (for  that  is 
 given  as  the  reason  of  their  selection  and  imposition;)  and 
 only  not  making  unnecessary  things  necessary  by  imposition, 
 for  then  the  imposition  had  been  unnecessary.  Though  it  was 
 not  a  simple,  unchangeable  necessity,  yet  it  was  a  necessity 
 by  accident,  pro  tempore  et  loco,  antecedent  to  the  imposition 
 of  that  asscmblJ^  Seeing  then  such  things  commend  us  not 
 to  God,  and,  if  you  use  them,  at  least  you  are  not  the  better; 
 sin  not  against  Christ,  by  sinning  against  your  brethren 
 (1  Cor.  viii,  8 — 12)  ;  mvich  more  take  heed  of  forcing  them 
 to  sin. 
 
 We  have  presumed  to  be  thus  plain  and  large,  in  shewing 
 
1661.]  Petition  for  Peace  and  Concord.  199 
 
 you  some  of  our  reasons,  for  your  consent,  to  the  necessary 
 abatement  of  things  unnecessary  to  the  consciences  of  your 
 brethren. 
 
 In  the  conclusion  we  beseech  you  to  compare  with  these 
 the  reasons  that  can  move  you  to  deny  us  these  requests.  If 
 you  will  needs  use  such  things  yourselves,  will  it  gain  you  so 
 much  to  force  them  upon  others  as  will  answer  all  the  afore- 
 said inconveniences  ?  Will  it  cost  you  as  dear  to  grant  this 
 liberty,  or  abate  these  things,  as  the  imposition  will  cost  your 
 brethren  and  you  ?  O  how  easily,  how  safely,  how  cheaply, 
 yea,  with  what  commodity  and  delight,  may  you  now  make 
 this  nation  happy,  in  granting  your  brethren  these  requests ! 
 
 If  you  say  that  others  will  be  still  unsatisfied,  and  you 
 shall  never  know  when  you  have  done,  we  answer — 
 
 1.  The  cause  of  the  nonconformists  hath  been  long  ago 
 stated,  at  the  troubles  at  Frankford ;  and  having  continued 
 still  the  same,  you  have  no  reason  to  suspect  them  of  any 
 considerable  change. 
 
 2.  Grant  us  but  the  freedom  that  Christ  and  his  apostles 
 left  unto  the  churches ;  use  necessaiy  things  as  necessary, 
 and  unnecessary  as  unnecessary,  and  charitably  bear  with 
 the  infirmities  of  the  weak,  and  tolerate  the  tolerable,  while 
 they  live  peaceably,  and  then  you  will  know  when  you  have 
 done.  And  for  the  intolerable,  we  beg  not  your  toleration : 
 we  intercede  for  those  that  have  Christ  for  their  Intercessor  in 
 the  highest.  We  know  when  all's  done,  there  will  be  heresies. 
 (1  Cor.  xi,  19.)  "There  will  be  self-lovers,  covetous,  boast- 
 ers, proud,  blasphemers,  disobedient  to  parents,  unthankful, 
 unholy,  without  natural  aflFection,  truce-breakers,  false  accusers, 
 incontinent,  fierce,  despisers  of  those  that  are  good,  traitors, 
 heady,  high-minded,  lovers  of  pleasures  more  than  of  God, 
 having  a  form  of  godliness,  while  they  deny  the  power  •'* 
 2  Tim,  iii,  2 — 4.  There  will  be  "  filthy  dreamers,  that  defile 
 the  flesh,  despise  dominion,  and  speak  evil  of  dignities :" 
 Jude  8,  "  And  many  will  follow  their  pernicious  ways,  by 
 reason  of  whom  the  way  of  truth  will  be  evil  spoken  of :" 
 2  Pet.  ii,  2.    It  is  not  these  for  whom  we  are  petitioners ;  but 
 
200  Petition  for  Peace  and  Concord.  [1661. 
 
 for  those  that  are  faithful  to  God  and  the  king;  that  fear 
 offending;  that  agree  with  you  in  all  things  necessary  to 
 salvation,  and  the  common  union  of  believers ;  and  that  you 
 are  like  to  see  at  Christ's  right  hand,  who  will  finally  justify 
 them,  and  take  them  to  his  glory.  If  you  suppose  us  in  all 
 this  to  have  pleaded  our  own  cause,  we  hope  we  are  not  such 
 as  are  intolerable  in  the  ministry  or  communion  of  the 
 church ;  if  you  suppose  us  to  plead  the  cause  of  others,  we  hope 
 you  will  accept  our  desires  as  impartial,  when  it  is  supposed  the 
 persons  differ  from  us  as  well  as  from  you.  We  have  now 
 faithfully,  and  not  unnecessarily,  or  unreasonably,  spread 
 before  you  the  case  of  thousands  of  the  upright  of  the  land. 
 We  have  proposed  honest  and  safe  remedies  for  our  present 
 distractions,  and  the  preventing  of  the  feared  increase.  We 
 humbly  beg  your  favourable  interpretation  of  our  plain  and 
 earnest  language,  which  the  urgency  of  the  cause  commands, 
 and  your  consent  to  these  our  necessary  requests ;  which  if 
 you  grant  us,  you  will  engage  us  to  thankfulness  to  God  and 
 you,  and  to  employ  our  faculties  and  interests  with  alacrity  to 
 assist  you  for  the  common  peace.  But  if  you  reject  our  suit 
 (which  God  forbid),  we  shall  commit  all  to  him  that  judgeth 
 righteously,  and  wait  in  hope  for  the  blessed  day  of  universal 
 judgment,  when  the  Lord  of  Hosts,  their  strong  Redeemer, 
 shall  thoroughly  plead  his  people's  cause,  and  execute  judg- 
 ment for  them,  and  bring  them  forth  into  the  light,  and  they 
 shall  behold  his  righteousness.  In  the  meantime,  we  will 
 bear  the  indignation  of  the  Lord,  because  we  have  sinned 
 against  him.     Come,  Lord  Jesus  !  Come  quickly  !     Amen. 
 
1661.]  Rejoinder  of  the  Ministers.  201 
 
 XVIII. 
 
 The  Rejoinder  of  the  Ministers  to  the  Answer  of  the  Bishops. 
 — The  Grand  Debate  between  the  most  Reverend  the 
 Bishops,  and  the  Presbyteinan  Divines,  appointed  by  his 
 sacred  Majesty,  as  Commissioners  for  the  Review  and 
 Alteration  of  the  Book  of  Common  Prayer,  &c.,  being  an 
 exact  account  of  their  whole  proceedings.  The  most  per- 
 fect copy.     London,  1661.     pp.  1 — \W>. 
 
 To  the  most  Reverend  Archbishop  and  Bishops,  and  the 
 Reverend  their  Assistants,  commissioned  by  his  Majesty  to 
 treat  about  the  alteration  of  the  Book  of  Common  Prayer.^ 
 
 Most  Reverend  Father  and  Reverend  Brethren, 
 When  we  received  your  papers,  and  were  told  that  they 
 contained  not  only  an  Answer  to  our  Exceptions  against  the 
 present  liturgy;  but  also  several  concessions,  wherein  you 
 seem  willing  to  join  with  us  in  the  alteration  and  reformation 
 of  it ;  our  expectations  were  so  far  raised,  as  that  we  promised 
 ourselves,  to  find  your  concessions  so  considerable,  as  would 
 have  greatly  conduced  to  the  healing  of  our  much  to  be 
 lamented  divisions,  the  settling  of  the  nation  in  peace,  and 
 the  satisfaction  of  tender  consciences,  according  to  his 
 majesty's  most  gracious  Declaration,  and  his  royal  Cora- 
 mission  in  pursuance  thereof:  but  having  taken  a  survey  of 
 them,  we  find  ourselves  exceedingly  disappointed,  and  that 
 they  will  fall  far  short  of  attaining  those  happy  ends,  for 
 ■which  this  meeting  was  first  designed ;  as  may  appear  both 
 by  the  paucity  of  the  concessions,  and  the  inconsiderableness 
 of  them,  they  being  for  the  most  part  verbal  and  literal, 
 rather  than  real  and  substantial.  For  in  them  you  allow 
 not  the  laying  aside  of  the  reading  of  the  apocrypha  for 
 lessons,  though  it  shut  out  some  hundreds  of  chapters  of 
 holy   Scripture,  and  sometimes  the  Scripture  itself  is  made 
 
 '  This  preface  was  diawn  up  by  Mr.  Calamy. — Reliquiae  BaxteriaiiEe,  p.  357. 
 
202  Rejoinder  of  the  Ministers  [1661. 
 
 to  give  way  to  the  apocryplial  cliapters;  you  plead  against 
 the  addition  of  the  doxology  unto  the  Lord's  prayer;  you 
 give  no  liberty  to  omit  the  too  frequent  repetitions  of  Gloria 
 Patri,  nor  of  the  Lord's  prayer  in  the  same  public  service; 
 nor  do  you  yield  that  the  psalms  be  read  in  the  new  translation; 
 nor  the  word  priest  to  be  changed  for  minister  or  presbyter, 
 though  both  have  been  yielded  unto  in  the  Scottish  liturgy ; 
 you  grant  not  the  omission  of  the  responsals^  no,  not  in  the 
 litany  itself,  though  the  petitions  be  so  framed,  as  the  people 
 make  the  prayer,  and  not  the  minister ;  nor  to  read  the  com- 
 munion service  in  the  desk,  when  there  is  no  communion ;  but 
 in  the  late  form,  instead  thereof,  it  is  enjoined  to  be  done  at 
 the  table,  though  there  be  no  rubric  in  the  Common  Prayer 
 book  requiring  it.  You  plead  for  the  holiness  of  Lent,  con- 
 trary to  the  statute;  you  indulge  not  the  omission  of  any 
 one  ceremony ;  you  will  force  men  to  kneel  at  the  sacrament, 
 and  yet  not  put  in  that  excellent  rubric  in  the  5  and  6  of 
 Edward  VI,  \Ahich  would  much  conduce  to  the  satisfaction  of 
 many  that  scruple  it.  And  whereas  divers  reverend  bishops 
 and  doctors,  in  a  paper  in  print  before  these  unhappy  wars 
 began,  yielded  to  the  laying  aside  of  the  cross,  and  the 
 making  many  material  alterations,  you,  after  twenty  years 
 sad  calamities  and  divisions,  seem  unwilling  to  grant  what 
 they  of  their  own  accord  then  offered  ;  you  seem  not  to  grant 
 that  the  clause  of  the  fourth  commandment  in  the  Common 
 Prayer  book  (the  Lord  blessed  the  seventh  day)  should  be 
 altered  according  to  the  Hebrew,  (Exodus  xx,)  the  Lord  blessed 
 the  Sabbath  day;  you  will  not  change  the  word  Sunday  into 
 the  Lord's  day,  nor  add  anything  to  make  a  difference  be- 
 tween holydays  that  are  of  human  institution,  and  the  Lord's 
 day,  that  is  questionless  of  apostolical  practice ;  you  will  not 
 alter  deadly  sin  in  the  litany  into  heinous  sin,  though  it  hints 
 to  us  that  some  sins  are  in  their  own  nature  venial ;  nor  that 
 answer  in  the  catechism  of  two  sacraments  only  generally 
 necessary  to  salvation,  although  it  intimates  that  there  are  other 
 New  Testament  sacraments,  though  two  only  necessary  to 
 salvation;  you  speak  of  singing  David's  psalms,  allowed  by 
 
1661.]  to  the  Ansiver  of  the  Bishops.  203 
 
 authority^  by  way  of  contempt,  calling  them  Hopkins^  psalms; 
 and  though  singing  of  psalms  be  an  ordinance  of  God,  yet 
 you  call  it  one  of  our  principal  parts  of  worship,  as  if  it  were 
 disclaimed  by  you;  and  are  so  far  from  countenancing  tlie 
 use  of  conceived  prayer  in  the  public  worship  of  God  (though 
 we  never  intended  thereby  the  excluding  of  set  forms)  as  that 
 you  seem  to  dislike  the  use  of  it  even  in  the  pulpit,  and 
 heartily  desire  a  total  restraint  of  it  in  the  church ;  you  will 
 not  allow  the  omission  of  the  Benedicite,  nor  a  psalm  to  be 
 read  instead  of  it ;  nor  so  much  as  abate  the  reading  of  the 
 chapters  out  of  the  Old  Testament  and  the  Acts,  for  the 
 Epistles.  But  rather  than  you  will  gratify  us  therein,  yoa 
 have  found  out  a  new  device,  that  the  minister  shall  say,  "  for 
 the  epistle.'^  You  will  not  so  much  as  leave  out  in  the  collect 
 for  Christmas  Day  these  words  [this  day)  though  at  least,  it 
 must  be  a  great  uncertainty,  and  cannot  be  true  stylo  veteri 
 et  novo.  In  public  baptism  you  are  so  far  from  giving  a 
 liberty  to  the  parent  to  answer  for  his  own  child  (which 
 seems  most  reasonable,)  as  that  you  force  him  to  the  use  of 
 sureties,  and  cause  them  to  answer  in  the  name  of  the  infant, 
 that  he  doth  believe,  and  repent,  and  forsake  the  devil  and 
 all  his  works  :  which  doth  much  favour  the  Anabaptistical 
 opinion  for  the  necessity  of  an  actual  profession  of  faith  and 
 repentance  in  order  to  baptism.  You  will  not  leave  the 
 minister,  in  the  ^^sitation  of  the  sick,  to  use  his  judgment  or 
 discretion  in  absolving  the  sick  person,  or  giving  the  sacra- 
 ment to  him,  but  enjoin  both  of  them,  though  the  person  to 
 his  own  judgment  seem  never  so  unfit;  neither  do  you  allow 
 the  minister  to  pronounce  the  absolution  in  a  declarative  and 
 conditional  way,  but  absolutely  and  inconditionately.  And 
 even  in  one  of  yoiir  concessions,  in  which  we  suppose  you 
 intend  to  accommodate  with  us,  you  rather  widen  than  heal 
 the  breach;  for  in  your  last  rubric  before  the  catechism  you 
 would  have  the  words  thus  altered.  That  children  being  bap- 
 tized, have  all  things  necessary  for  salvation ;  and  dying  be- 
 fore they  commit  any  actual  sin,  be  undoubtedly  saved,  though 
 they  be  not  confirmed.  Which  assertion,  if  understood  of  all 
 infants^  even  of  heathen,  is  certainly  false;  and  if  only  of 
 
204  Rejoinder  of  the  Ministers  [1661. 
 
 the  infants  of  Christians,  is  doubtful,  and  contrary  to  the 
 judgment  of  many  learned  Protestants,  and  will  give  little 
 satisfaction  to  us  or  others.  Some  more  we  might  name, 
 which  for  brevity  sake  W3  omit.  All  which  considered,  we 
 altogether  despair  of  that  happy  success  which  thousands 
 hope  and  wait  for  from  this  his  Majesty's  commission ;  unless 
 God  shall  incline  your  hearts  for  the  peace  and  union  of  the 
 nation,  to  a  more  considerable  and  satisfactory  alteration  of 
 the  liturgy.  In  which,  that  we  may  the  better  prevail,  we 
 here  tender  a  reply  to  your  answer,  both  against  our  general 
 and  particular  exceptions;  of  which  we  desire  a  serious 
 perusal,  and  candid  interpretation.  We  have  divided  both 
 your  preface  and  answer  into  several  sections,  that  so  you 
 might  more  easily  understand  to  which  of  the  particulars 
 both  in  the  one  and  in  the  other  our  reply  doth  refer. 
 
 EEPLY.2 
 
 The  strain  of  these  papers  we  fear  is  like  to  persuade 
 many  that  your  design  is  not  the  same  with  ours. 
 Being  assured,  that  it  is  our  duty  to  do  what  we  can  to  the 
 peace  and  concord  of  believers,  especially  when  we  had  the 
 past  and  present  calamities  of  these  nations  to  urge  us,  and 
 his  majesty's  commands  and  gracious  promises  to  encourage 
 us,  we  judged  the  fittest  means  to  be  by  making  known  the 
 hindrances  of  our  concord,  and  without  reviving  the  remem- 
 brance of  those  things  that  tend  to  exasperate,  to  apply  our- 
 selves with  due  submission  to  those  that  may  contribute 
 much  to  our  recovery ;  and  without  personal  reflections,  to 
 propose  the  remedies  which  we  knew  would  be  most  effectual, 
 and  humbly  and  earnestly  to  petition  you  for  your  consent. 
 But  instead  of  consent,  or  amicable  debates  in  order  to  the 
 removal  of  our  differences,''we  have  received  from  you  a  paper 
 abounding  with  sharp  accusations,  as  if  your  work  were  to 
 prove  us  bad,  and  make  us  odious ;  which,  as  it  is  attempted 
 upon  mistake,  by  unrighteous  means,  so,  were  it  accomplished, 
 we  know  not  how  it  will  conduce  to  the  concord  which  ought 
 
 2  This  reply  was  drawn  up  by  Baxter.— Reliquiae  Baxteriante,  p.  334. 
 
1631.]  to  the  Answer  of  the  Bishops.  205 
 
 to  be  our  common  end.  If  we  understand  Christ's  commis- 
 sion, or  the  king's,  and  our  duty  as  Christians,  or  as 
 ministers,  our  work  now  assigned  us,  was  not  to  search  after, 
 and  aggravate  the  faults  of  one  another,  (though  of  our  own 
 in  season  we  are  willing  to  hear)  but  to  review  the  liturgy, 
 and  agree  upon  such  alterations,  diminutions,  and  enlarge- 
 ments, as  are  needful  to  our  common  unity  and  peace.  What 
 is  amiss  in  us,  we  shall  thankfully  accept  your  charitable 
 assistance  to  discover;  but  we  take  not  that  for  the  question 
 which  his  majesty  called  us  to  debate,  nor  do  our  judgments 
 or  dispositions  lead  us  to  recriminations,  nor  to  cast  such 
 impediments  in  the  way  of  our  desired  accord.  And  were  it 
 not  that  our  calling,  and  our  master's  work,  are  concerned 
 somewhat  in  our  just  vindication,  we  should  not  trouble  you 
 with  so  low,  so  private,  and  unnecessary  a  work,  but  leave 
 such  causes  to  the  righteous  judge,  who  will  quickly,  impar- 
 tially, infallibly,  and  finally  decide  them. 
 
 PREFACE. 
 
 §  1.  Ans.  Before  we  come  to  the  proposals,  it  will  be  per- 
 haps necessary  to  say  a  word  or  two  to  the  Preface,  wherein 
 thev  begin  with  a  thankful  acknowledgment  of  his  majesty's 
 most  princely  condescension;  to  which  we  shall  only  say, 
 that  we  conceive  the  most  real  expression  of  their  thankful- 
 ness had  been  an  hearty  compliance  with  his  majesty's 
 earnest  and  passionate  request  for  the  use  of  the  present 
 liturgy,  at  least  so  much  of  it  as  they  acknowledge  by  these 
 papers  to  be  lawful :  how  far  they  have  in  this  expressed, 
 their  thankfulness,  the  world  sees,  we  need  not  say. 
 
 Reply.  1.  As  we  hope  it  is  no  matter  of  offence  to  acknow- 
 ledge his  majesty's  gracious  condescension;  so  when  his 
 majesty  by  his  Declaration  hath  granted  us  some  liberty  as  to 
 the  use  of  the  liturgy  before  the  alteration,  and  hath  by  his 
 commission  engaged  us  in  a  consultation  for  the  alteration  of 
 it ;  we  conceive  our  brethren  (or  the  world,  to  whose  obser- 
 vation they  appeal)  had  no  warrant  to  censure  us  as  unthank- 
 ful to  his  majesty,  because  of  our  present  forbearance  to  use 
 
2061  Rejoinder  of  the  Ministers  [1661. 
 
 it,  01'  part  of  it,  before  the  intended  alteration ;  at  least  till 
 they  had  heard  us  speak  for  ourselves,  and  render  an  account 
 of  the  reasons  of  our  forbearance,  and  they  had  gone  before 
 us  more  exeraplarily  in  their  own  obedience  to  his  majesty's 
 Declaration,     As  to  our  own  consciences,  if  we  thought  not 
 the  Common  Prayer  book  to  be  guilty  of  the  general  and 
 particular  faults  which  we  have  laid  open  to  you,  we  durst 
 not  have  found  fault  with  it :  and  while  we  took  it  to  be  a 
 defective,  disorderly,  and  inconvenient  mode  of  worship,  it 
 would  be  our  sin  to  use  it  of  choice,  while  yve  may  prefer  a 
 more  convenient  way,  whatever  we  ought  to  do  in  case  of 
 necessity,  when  we  must  worship  God  inconveniently,  or  not 
 at  all.     And  as  to  our  people,  for  whose  edification,  and  not 
 destruction,  we  have  our  power  or  offices,  we  have  taken  that 
 course,  as  far  as  we  are  able  to  understand,  which  most  pro- 
 bably tended   to  their  good,  and  to  prevent  their  hurt  and 
 separation  from  the   Church  :  and  consequently  that  course 
 which  did  most  conduce  to  his  majesty's  ends,  and  to  his  real 
 service,  and  the  church's  peace :    none  of  which  would   be 
 promoted  by  our  obtruding  that  upon  our  people,  which  we 
 knew  them  unable  to  digest,  or  by  our  hasty  offending  them 
 with  the  use  of  that,  which  we  are  forced  to  blame,  and  are 
 endeavouring  to  correct  and  alter.     And  we   see  not  how  it 
 can  be  justly  intimated  that  we  use  no  part  of  it,  when  we 
 use  the  Lord's  Prayer,  the  Creed,  the  Commandments,  the 
 Psalms,  the  Chapters,  and  some  other  parts.     And  how  much 
 more  you  expect  we  should  have  used,  that  we  might  have 
 escaped  this  brand  of  ingratitude,   we  know  not.     But  we 
 know  that  charity  suflFereth  long  and  thinketh  no  evil,  (1  Cor. 
 xiii,  4,  5,)  and  that  we  have  not  attempted  to  obtrude  any 
 mode  of  worship  on  our  brethren,  but  desired  the  liberty  to 
 use  things  of  that  nature  as  may  conduce  to  the  benefit  of 
 our  flocks.      And  as  we  leave  them  to  judge  what  is  most 
 beneficial  to  their  own  flocks,  who  know  them,  and  are  upou 
 the  place ;  so  it  is  but  the  like  freedom  which  we  desire ;  we 
 are  loth  to  hurt  our  people  knowingly.     The  time  is  short; 
 if  you  will  answer  our  reasonable  proposals,  it  will  not  be  too 
 
1661.]  to  the  Answer  of  the  Bishops.  207 
 
 late  at  the  expiration  of  our  coraraission,  or  the  date  of  the 
 rcfonned  liturgy  to  use  it ;  greater  liberty  hath  been  used 
 about  liturgies  in  purer  times  of  the  Church,  with  less  oiFence 
 and  accusation. 
 
 §  2.  Ans.  It  can  be  no  just  cause  of  offence  to  mind  them 
 of  their  duty  as  they  do  us  of  ours,  telling  us  it  is  our  duty 
 to  imitate  the  apostles'  practice  in  a  special  manner,  to  be 
 tender  of  the  church's  peace,  and  to  advise  of  such  expedients, 
 as  may  conduce  to  the  healing  of  breaches,  and  uniting  those 
 that  differ.  For  preserving  of  the  church's  peace  we  know 
 no  better  nor  more  efficacious  way  than  our  set  liturgy,  there 
 being  no  such  way  to  keep  us  from  schism  as  to  speak  all  the 
 same  thing  according  to  the  apostle. 
 
 Reply.  If  you  look  to  the  time  past,  by  our  duties  we 
 suppose  you  mean  our  faults.  For  it  is  not  duty  when  it  is 
 past.  If  you  in  these  words  respect  only  the  time  present 
 and  to  come,  we  reply,  1.  The  liturgy  we  are  assured  will  not 
 be  a  less,  but  a  more  probable  means  of  concord  after  the 
 desired  reformation  than  before;  the  defects  and  inconve- 
 niences make  it  less  fit  to  attain  the  end.  2.  Whether  the 
 apostle  by  speaking  the  same  thing  did  mean  either,  all 
 using  this  liturgy  of  ours,  or  all  using  any  one  form  of 
 liturgy  as  to  the  words,  may  easily  be  determined.  This  is 
 of  much  later  date,  unless  you  will  denominate  the  whole 
 form  of  the  Lord's  prayer,  and  some  little  parts.  And  those 
 that  affirm,  that  the  apostles  then  had  any  other,  must 
 undertake  the  task  of  proving  it,  and  excusing  the  churches 
 for  losing  and  disusing  so  precious  a  relict,  which  if  pre- 
 served would  have  prevented  all  our  strifes  about  these  things ; 
 and,  in  the  meantime,  they  must  satisfy  our  arguments  for 
 the  negative.  As  1.  If  a  liturgy  had  been  indited  by  the 
 apostles  for  the  churches,  being  by  universal  officers  inspired 
 by  the  Holy  Ghost,  and  so  of  universal  use,  it  would  have 
 been  used  and  preserved  by  the  Church  as  the  Holy  Scrip- 
 tures were.  But  so  it  was  not.  Ergo  no  such  liturgy  was 
 indited  by  them  for  the  churches.  2.  If  a  prescript  form  of 
 words  had  been  delivered  them,  there  would  have  been  no 
 
208  Rejoinder  of  the  Ministers  [1661. 
 
 such  need  of  exhorting  them  to  speak  the  same  thing,  for  the 
 liturgy  would  have  held  them  close  enough  to  that.  And  if 
 the  meaning  had  been,  see  that  you  use  the  same  liturgy, 
 some  word  or  other  to  some  of  the  churches  would  have 
 acquainted  us  with  the  existence  of  such  a  thing,  and  some 
 reproofs  we  should  have  found  of  those  that  used  various 
 liturgies,  or  formed  liturgies  of  their  own,  or  used  extempo- 
 rary prayers :  and  some  express  exhortations  to  use  the  same 
 liturgy  or  forms.  But  the  holy  Scripture  is  silent  in  all 
 those  matters.  It  is  apparent,  therefore,  that  the  churches 
 then  had  no  liturgy,  but  took  liberty  of  extemporate  expres- 
 sions, and  spoke  in  the  things  of  God,  as  men  do  in  other 
 matters,  with  a  natural  plainness  and  seriousness,  suiting 
 their  expressions  to  the  subjects  and  occasions.  And  though 
 divisions  began  to  disturb  their  peace  and  holy  order,  the 
 apostles  instead  of  prescribing  them  a  form  of  divine  services 
 for  their  unity  and  concord,  do  exhort  them  to  use  their  gifts 
 and  liberties  aright,  and  speak  the  same  thing  for  matter, 
 avoiding  disa2,reements,  though  they  used  not  the  same 
 words.  3.  Justin  Martyr,  TertuUian,  and  others,  sufficiently 
 intimate  to  us  that  the  churches,  quickly  after  the  apostles, 
 did  use  the  personal  abilities  of  their  pastors  in  prayer ;  and 
 give  us  no  hint  of  any  such  liturgy  of  apostolical  fabrication 
 and  imposition ;  and  therefore  doubtless  there  was  nothing : 
 for  it  could  not  have  been  so  soon  lost  or  neglected.  4.  It 
 is  ordinary  with  those  of  the  contrary  judgment,  to  tell  us 
 that  the  extraordinary  gifts  of  the  primitive  Christians  were 
 the  reason  why  there  were  no  prescribed  forms  in  those  times, 
 and  that  such  liturgies  came  in  upon  the  ceasing  of  those 
 gifts.  And  1  Cor.  xiv,  describeth  a  way  of  public  worshipping 
 unlike  to  prescript  forms  of  liturgy.  So  that  the  matter  of 
 fact  is  proved  and  confessed.  And  then  how  fairly  the  words 
 of  the  apostle,  exhorting  them  to  speak  the  same  thing,  are 
 used  to  prove  that  he  would  have  them  use  the  same  forms 
 or  liturgy ;  we  shall  not  tell  you  by  any  provoking  aggrava- 
 tions of  such  abuse  of  Scripture.  And  indeed  for  all  the 
 miraculous  gifts  of  those  times,  if  prescript  forms  had  been 
 
3661.]  to  the  Ansiver  of  the  Bishops.  209 
 
 judged  by  the  apostles  to  be  the  fittest  means  for  the  concord 
 of  the  churches,  it  is  most  probable  that  they  would  have 
 prescribed  such.  Considering — 1,  That  the  said  miraculous 
 gifts  were  extraordinary,  and  belonged  not  to  all,  nor  to  any 
 at  all  times,  and  therefore  could  not  suffice  for  the  ordinary 
 public  worship ;  2.  And  those  gifts  began  even  betimes  to  be 
 abused,  and  need  the  apostles'  canons  for  their  regulation, 
 which  he  giveth  them  in  that  1  Cor.  xiv,  without  a  prescript 
 liturgy ;  3.  Because  even  then  divisions  had  made  not  only 
 an  entrance,  but  an  unhappy  progress  in  the  churches,  to 
 cure  which  the  apostle  exhorts  them  oft  to  unanimity  and 
 concord,  without  exhorting  them  to  read  the  same  or  any 
 Common  Prayer  book;  4.  Because  that  the  apostles  knew 
 that  perilous  times  would  come,  in  which  men  would  have 
 itching  ears,  and  would  have  heaps  of  teachers,  and  would  be 
 self-willed,  and  unruly,  and  divisions,  and  offences,  and 
 heresies  would  increase;  and  ergo,  as  upon  such  foresight' 
 they  indited  the  holy  Scriptures  to  keep  the  church,  in  all 
 generations,  from  error  and  divisions  in  points  of  doctrine,  so 
 the  same  reason  and  care  would  have  moved  them  to  do  the 
 same  to  keep  the  churches  in  unity  in  point  of  worship,  if 
 indeed  they  had  taken  prescribed  forms  to  be  needful  to  such 
 a  unity :  they  knew  that  after  their  departure  the  church 
 would  never  have  the  like  advantage,  infallible,  authorized, 
 and  enabled  for  delivering  the  universal  law  of  Christ.  And 
 seeing  in  those  parts  of  worship,  which  are  of  stated  use,  and 
 still  the  same,  forms  might  have  suited  all  ages  as  this  age, 
 and  all  countries  as  this  country:  (in  the  substance)  there 
 can  no  reason  be  given,  why  the  apostles  should  leave  this 
 undone,  and  not  have  performed  it  themselves,  if  they  had 
 judged  such  forms  to  be  necessary,  or  the  most  desirable 
 means  of  unity.  If  they  had  prescribed  them,  1 .  The  church 
 had  been  secured  from  error  in  them.  2.  Believers  had  been 
 preserved  from  divisions,  about  the  lawfulness  and  fitness  of 
 them,  as  receiving  them  from  God.  3.  All  churches  and 
 countries  might  have  had  one  liturgy,  as  they  have  one  Scrip- 
 ture, and  so  have  all  spoke  the  same  things.     4.  All  ages  would 
 
 p 
 
210  Rejoinder  of  the  Ministers  [1661. 
 
 have  had  the  same  without  innovation,  (in  all  the  parts  that 
 require  not  alteration)  whereas  now  on  the  contrary,  1.  Our 
 liturgies  heing  the  writings  of  fallible  men,  are  liable  to  error, 
 and  we  have  cause  to  fear  subscribing  to  them,  as  having 
 nothing  contrary  to  the  Word  of  God.  3.  And  matters  of 
 human  institution  have  become  the  matter  of  scruple  and 
 contention.  3.  And  the  churches  have  had  great  diversity 
 of  liturgies.  4.  And  one  age  hath  been  mending  what  they 
 supposed  they  received  from  the  former  faulty  and  imperfect. 
 So  that  our  own,  which  you  are  so  loth  to  change,  hath  not 
 continued  yet  three  generations.  And  it  is  most  evident 
 that  the  apostles,  being  intrusted  with  the  delivery  of  the 
 entire  rule  of  faith  and  worship,  and  having  such  great 
 advantages  for  our  unity  and  peace,  would  never  have  omitted 
 the  forming  of  a  liturgy  of  universal  usefulness,  to  avoid  all 
 the  foresaid  inconveniences,  if  they  had  taken  this  course  of 
 iinity  to  be  so  needful  or  desirable  as  you  seem  to  do. 
 Whereas,  therefore,  you  say  you  know  no  better  or  more 
 efficacious  way  than  our  liturgy,  &c. — We  reply,  1.  The 
 apostles  knew  the  best  way  of  unity,  and  of  speaking  the 
 same  thing  in  the  matters  of  God.  But  the  apostles  knew 
 not  our  liturgy,  (nor  any  Common  Prayer  book,  for  aught 
 hath  yet  been  proved)  ergo  the  said  liturgy  is  not  the  best 
 way  of  unity,  or  speaking  the  same  thing,  &c.  2.  The 
 •primitive  church  in  the  next  ages  after  the  apostles,  knew 
 the  best  way  of  unity,  &c.  But  they  knew  not  our  liturgy, 
 ergo  our  liturgy  (not  known  till  lately)  is  not  the  best  way  of 
 unity.  If  it  be  said  that  our  liturgy  is  ancient,  because  the 
 Sursum  Cor  da,  the  Gloria  Patri,  &c.,  are  ancient ;  we 
 answer,  if  indeed  it  be  those  ancient  sentences  that  denomi- 
 nate our  liturgy,  we  crave  the  justice  to  be  esteemed  users  of 
 the_  liturgy,  and  not  to  suflFer  as  refusers  of  it,  as  long  as  we 
 use  all  that  is  found  in  it  of  such  true  antiquity. 
 
 §  3.  Ans.  This  experience  of  former  and  latter  times  hath 
 taught  us,  when  the  liturgy  was  duly  observed  we  lived  in 
 peace;  since  that  was  laid  aside,  there  have  been  as  many 
 modes  and  fashions  of  public  worship  as  fancies.    We  have  had 
 
1661.]  to  the  Answer  of  the  Bishops.  311 
 
 continual  dissensions,  which  variety  of  services  must  needs  pro- 
 duce,  whilst  everyone  naturally  desires  and  endeavours  not 
 only  to  maintain,  but  to  prefer  his  own  way  before  all  others  ; 
 whence  we  conceive  there  is  no  such  way  for  the  preservation 
 of  peace,  as  for  all  to  return  to  the  strict  use  and  practice  of 
 the  form. 
 
 Reply.  Pardon  us  while  we  desire  you  to  examine  whether 
 you  speak  as  members  that  suifer  with  those  that  suffer,  or 
 rather  as  insensible  of  the  calamities  of  your  brethren,  that 
 is,  as  uncharitable.  You  say  you  lived  in  peace,  but  so  did  not 
 the  many  thousands  that  were  fain  to  seek  them  peaceable 
 habitations  in  Holland  and  in  the  deserts  of  America,  nor  the 
 many  thousands  that  lived  in  danger  of  the  High  Commis- 
 sion, or  Bishops'  Courts  at  home,  and  so  in  danger  of  every 
 malicious  neighbour  that  would  accuse  them  of  hearing  ser- 
 mons abroad,  when  they  had  none  at  home,  or  of  meeting  in  a 
 neighbour's  house  to  pray,  or  of  not  kneeling  in  the  receiving 
 of  the  sacrament,  &c.  We  would  not  have  remembered  you 
 of  these  things,  but  that  you  necessitate  us  by  pleading  your 
 peace  in  those  days  as  an  argument  for  the  imposing  of  the 
 liturgy.  2.  Might  not  Scotland  as  strongly  argue  from  this 
 medium  against  the  liturgy,  and  say,  before  the  liturgy  was 
 imposed  on  us,  we  had  peace,  but  since  then  we  have  had  no 
 peace?  3.  When  the  strict  imposing  of  the  strict  use  and 
 practice  of  these  forms  was  the  very  thing  that  disquieted 
 this  nation  (taking  in  the  concomitant  ceremonies  and  sub- 
 scription), when  this  was  it  that  bred  the  divisions  which  you 
 complain  of,  and  caused  the  separations  from  the  churches, 
 and  the  troubles  in  the  churches ;  it  is  no  better  arguing  to 
 say  we  must  return  to  the  strict  use  of  that  form  if  we  will 
 have  peace,  than  it  was  in  the  Israelites  to  say,  we  will  wor- 
 ship the  queen  of  heaven,  because  then  we  had  peace  and 
 plenty,  when  that  was  it  that  deprived  them  of  peace  and 
 plenty  (we  compare  not  the  causes,  but  the  arguments) ;  nor 
 is  it  any  better  an  argument,  than  if  a  man  in  a  dropsy,  or 
 ague,  that  caught  it  with  voracity  or  intemperance,  should 
 say,  while  I  did  eat  and  drink  liberally,  I  had  no  dropsy  or 
 
 p  2 
 
213  Rejoinder  of  the  Ministers  [1661. 
 
 ague,  but  since  my  appetite  is  gone,  and  I  have  lived  temper- 
 ately, I  have  had  no  health,  ergo,  I  must  return  to  my 
 intemperance,  as  the  only  way  to  health.  Alas,  is  this  the 
 use  that  is  made  of  all  our  experiences  of  the  causes  and 
 progress  of  our  calamities  ?  What !  have  you,  and  we,  and 
 all,  smarted  as  we  have  done,  and  are  you  so  speedily  ready  to 
 return  to  the  way  that  will  engage  you  in  violence  against 
 them  that  should  be  suffered  to  live  in  peace?  If  the  furnace 
 that  should  have  refined  us,  and  purified  us  all  to  a  greater 
 height  of  love,  have  but  inflamed  us  to  greater  wrath,  woe  to 
 us,  and  to  the  land  that  beareth  us  !  What  doleful  things 
 doth  this  prognosticate  you,  that  prisons,  or  other  penalties, 
 will  not  change  men's  judgments  !  And  if  it  drive  some  to 
 comply  against  their  consciences,  and  destroy  their  sotds,  and 
 drive  the  more  conscientious  out  of  the  land,  or  destroy  their 
 bodies,  and  breed  in  the  minds  of  men  a  rooted  opinion,  that 
 bishops  that  are  still  hurting  and  afflicting  them  (even  for  the 
 things  in  which  they  exercise  the  best  of  their  understanding, 
 and  cautiously  to  avoid  sin  against  God),  are  no  fathers, 
 friends,  or  edify ers,  but  destroyers  !  Alas  !  who  will  have  the 
 gain  of  this  ?  O  let  us  no  more  bite  and  devour  one  another, 
 lest  we  be  devoured  one  of  another  (Gal.  v,  15),  or  Christ  be 
 provoked  to  decide  the  controversy  more  sharply  than  we 
 desire  or  expect.  4.  But  really  hath  liberty  to  forbear  the 
 liturgy  produced  such  divisions  as  you  mention  ?  The  licence 
 or  connivance  that  was  granted  to  heretics,  apostates,  and 
 foul-mouthed  railers  against  the  Scripture,  ministry,  and  all 
 God's  ordinances,  indeed  bred  confusions  in  the  land;  but 
 it  is  to  us  matter  of  admiration  to  observe  (clean  contrary  to 
 your  intimation)  how  little  discord  there  was  in  prayer,  and 
 other  parts  of  worship,  among  all  the  churches  throughout 
 the  three  nations  that  agreed  in  doctrine  and  that  forbore  the 
 liturgy.  It  is  wonderful  to  us,  in  the  review,  to  consider  with 
 what  love,  and  peace,  and  concord,  they  all  spoke  the  same 
 things,  that  were  tied  to  no  form  of  words ;  even  those  that 
 differed  in  some  points  of  discipline,  even  to  a  withdrawing 
 from  local  communion  with  us^  yet  strangely  agreed  with 
 
1661.]  to  the  Answer  of  the  Bishops.  213 
 
 us  in  worship.  And  where  have  there  been  less  heresies, 
 schisms,  than  in  Scotland,  where  there  was  no  such  liturgy  to 
 unite  them  ?  If  you  tell  us  of  those  that  differ  from  us  in 
 doctrine,  and  are  not  of  us,  it  is  as  impertinent  to  the 
 point  of  our  own  agreement  in  worship,  as  to  tell  us  of  the 
 papists. 
 
 §  4.  Ans.  And  the  best  expedients  to  unite  us  to  that 
 again,  and  so  to  peace,  are,  besides  our  prayers  to  the  God  of 
 peace,  to  make  us  all  of  one  mind  in  a  house,  to  labour  to 
 get  true  humility,  which  would  make  us  think  our  guides 
 wiser  and  fitter  to  order  us  than  we  ourselves,  and  Christian 
 charity,  which  would  teach  us  to  think  no  evil  of  our  superi- 
 ors, but  to  judge  them  rather  careful  guides  and  fathers  to  us ; 
 which  being  obtained,  nothing  can  be  imagined  justly  to 
 hinder  us  from  a  ready  compliance  to  this  method  of  service 
 appointed  by  them,  and  so  live  in  unity. 
 
 Reply.  Prayer  and  humility  are  indeed  the  necessary  means 
 of  peace :  but  if  you  will  let  us  pray  for  peace  in  no  words 
 but  what  are  in  the  Common  Prayer  book,  their  brevity  and 
 unaptness,  and  the  customariness,  that  will  take  oflP  the  edge 
 of  fervour  with  human  nature,  will  not  give  leave  (or  help 
 sufficient)  to  our  souls  to  work  towards  God,  upon  this  sub- 
 ject, with  that  enlargedness,  copiousness,  and  freedom  as  is 
 necessary  to  due  fervour.  A  brief,  transient  touch  and  away, 
 is  not  enough  to  warm  the  heart  aright ;  and  cold  prayers  are 
 like  to  have  a  cold  return,  and  therefore,  even  for  peace  sake 
 let  us  pray  more  copiously  and  heartily  than  the  Common 
 Prayer  book  will  help  us  to  do.  And  whether  this  be  that 
 cause,  or  whether  it  be  that  the  Common  Prayer  book  hath 
 never  a  prayer  for  itself,  we  find  that  its  prayers  prevail  not  to 
 reconcile  many  sober,  serious  persons  to  it  that  live  in  faith- 
 ful, fervent  prayer.  2.  And  for  humility,  we  humbly  conceive 
 it  would  most  eflfectually  heal  us,  and  by  causing  the  pastors 
 of  the  church  to  know  that  they  are  not  to  rule  the  flocks  as 
 lords,  but  as  ensamples,  not  by  constraint,  but  willingly 
 (1  Pet.  V,  2,  3);  and  it  would  cause  them  not  to  think  so 
 highly  of  themselves^  and  so  meanly  of  their  brethren,  as  to 
 
314  Rejoinder  of  the  Ministers  [1661. 
 
 judge  no  words  fit  to  be  used  to  God  in  the  public  worship, 
 but  what  they  prescribe,  and  put  into  our  mouths,  and  that 
 other  men  are  generally  unable  to  speak  sensibly,  or  suitably, 
 unless  they  tell  us  what  to  say ;  or,  that  all  others  are  unfit 
 to  be  trusted  with  the  expressing  of  their  own  desires. 
 Humility  would  persuade  the  pastors  of  the  church  at  least  to 
 undertake  no  more  than  the  apostles  did,  and  no  more  to  ob- 
 trude or  impose  their  own  words  upon  all  others  in  the  public 
 worship.  If  they  found  any  unfit  to  be  trusted  with  the  ex- 
 pression of  their  minds  in  public  prayer,  they  would  do  what 
 they  could  to  get  meeter  men  in  their  places,  and  till  then 
 they  would  restrain  and  help  such  as  need  it,  and  not  upon 
 that  pretence  as  much  restrain  all  the  ablest  ministers,  as  if 
 the  whole  church  were  to  be  nominated,  measured,  or  used 
 according  to  the  quality  of  the  most  unworthy.  And  it  is 
 also  true,  that  humility  in  private  persons  and  inferiors  would 
 do  much  to  our  peace,  by  keeping  them  in  due  submission, 
 and  obedience,  and  keeping  them  from  all  contentions  and 
 divisions  which  proceed  from  self-conceited ness  and  pride. 
 But  yet,  1. — The  humblest,  surest  subjects  may  stumble  upon 
 the  scruple,  whether  bishops  diflcr  not  from  presbyters  only 
 in  degree,  and  not  in  order  or  oflfice  (it  being  a  controversy, 
 and  no  resolved  point  of  faith  even  among  the  papists,  whose 
 faith  is  too  extensive,  and  favour  too  ecclesiastical,  ambition 
 too  great) ,  and  consequently  they  may  doubt  whether  men  in 
 the  same  order  do,  by  divine  appointment,  owe  obedience  unto 
 those  that  gradually  go  before  them.  2.  And  they  may- 
 scruple  whether  such,  making  themselves  the  governors  of 
 their  brethren,  make  not  themselves  indeed  of  a  different 
 order  or  office,  and  so  encroach  not  on  the  authority  of 
 Christ,  who  only  maketh  officers  purely  ecclesiastical;  and 
 whether  it  be  no  disloyalty  to  Christ  to  own  such  officers. 
 3.  And  among  those  divines  that  are  for  a  threefold  episco- 
 pacy (besides  that  of  presbyters,  who  are  episcopi  gregis),  viz., 
 general,  unfixed  bishops,  like  the  evangelists  or  apostles  (in 
 their  measure),  and  the  fixed  bishops  of  parochial  churches, 
 that  have  presbyters  to  assist  them,  to  whom  they  do  preside. 
 
1661.]  to  the  Answer  of  the  Bishops,  215 
 
 and  also  the  presidents  of  larger  synods,  yet  is  it  a  matter  of 
 very  great  doubt,  whether  a  fixed  diocesan  being  the  pastor  of 
 many  hundred  churches,  having  none  under  him  that  hath 
 the  power  of  jurisdiction  or  ordination,  be  indeed  a  governor 
 of  Chrisf  s  appointment  or  approbation,  and  whether  Christ 
 will  give  us  any  more  thanks  for  owning  them  as  such,  than 
 the  king  will  give  us  for  owning  a  usurper.  Humility  alone 
 will  not  seem  to  subject  these  men  to  such  a  government. 
 
 4.  And  though  their  coercive  magistratical  power  be  easily 
 submitted  to,  as  being  from  the  king  (how  unfit  subjects 
 soever  churchmen  are  of  such  a  power),  yet  he  that  knoweth 
 his  superiors  best,  doth  honour  God  more,  and  supposeth  God 
 more  infallible  than  man,  and  will  feel  himself  most  in- 
 dispensably bound  by  God's  commands,  and  bound  not  to 
 obey  man  against  the  Lord.  And  whereas  there  is  much 
 said  against  the  peoples  taking  on  them  to  judge  of  the  lawful- 
 ness of  things  commanded  them   by   superiors,  we   add — 
 
 5.  That  humble  men  may  believe  that  their  superiors  are 
 fallible ;  that  it  is  no  impossibility  to  command  things  that 
 God  forbids ;  that,  in  such  cases,  if  we  have  sufficient  means 
 to  discern  the  sinfulness  of  such  commands,  we  must  make 
 use  of  them,  and  must  obey  God  rather  than  men ;  that  when 
 the  apostles  acted  according  to  such  a  resolution  (Acts  iv,  19), 
 and  Daniel  and  the  three  witnesses  (Dan.  vi,  3),  they  all  exer- 
 cised a  judgment  of  discerning  upon  the  matter  of  their 
 superiors'  commands;  that  not  to  do  so  at  all,  is  to  make 
 subjects  brutes,  and  so  no  subjects,  because  not  rational,  free 
 agents,  or  to  make  all  governors  to  be  gods.  And,  lastly — 
 That  it  will  not  save  us  from  hell,  nor  justify  us  at  judgment, 
 for  sinning  against  God,  to  say,  that  superiors  commanded  us ; 
 nor  will  it  prove  all  the  martyrs  to  be  sinners  and  condemned, 
 because  they  judged  of  their  superiors'  commands,  and  dis- 
 obeyed them.  All  which  we  say  to  shew  the  insufficiency  of 
 the  remedy  here  by  you  propounded  (the  humility  of  inferiors), 
 unless  you  will  also  add  your  help.  Without  obedience  there 
 is  no  order  or  lasting  concord  to  be  expected;  and  by 
 abasing  the  eternal  God,  so  far  as  to  set  him  and  his  laws 
 
316  Rejoinder  of  the  Ministers  [1661. 
 
 below  a  creature,  under  pretence  of  obedience  to  tbe  creature, 
 no  good  can  be  expected,  because  no  peace  with  heaven;  with- 
 out which,  peace  with  men  is  but  a  confederacy  hastening 
 each  party  to  destruction  :  and  therefore,  absolute  obedience 
 must  be  given  only  to  God,  the  absolute  Sovereign.  In  all 
 this  we  suppose  that  we  are  all  agreed.  And  therefore — 
 6,  and  lastly.  We  must  say,  that  the  way  to  make  us  think 
 the  bishops  to  be  so  wise,  and  careful  guides  and  fathers  to  us, 
 is  not  for  them  to  seem  wiser  than  the  apostles,  and  make 
 those  things  of  standing  necessity  to  the  churches  unity, 
 which  the  apostles  never  made  so,  nor  to  forbid  all  to  preach 
 the  gospel,  or  to  hold  communion  with  the  church,  that  dare 
 not  conform  to  things  unnecessary.  Love  and  tenderness  are 
 not  used  to  express  themselves  by  hurting  and  destroying  men 
 for  nothing;  and  to  silence  and  reject  from  church  com- 
 munion for  a  ceremony,  and  in  the  meantime  to  persuade 
 men  that  they  love  them,  is  but  to  stab  or  famish  all  the  sick 
 persons  in  the  hospital  or  family,  whose  stomachs  cannot  take 
 down  the  dish  we  offer  them,  or  whose  throats  are  too  narrow 
 to  swallow  so  big  a  morsel  as  we  send  them ;  and  when  we 
 have  done,  to  tell  them,  the  only  remedy  is  for  them  to  believe 
 we  love  them,  and  are  tender  of  them.  And  who  knows  not 
 that  a  man  may  think  well  of  his  superiors,  that  yet  may 
 question  whether  all  that  he  teacheth  or  commandeth  him  be 
 lawful. 
 
 §  5.  Ans.  If  it  be  objected  that  the  liturgy  is  in  any  way 
 sinful  and  unlawful  for  us  to  join  with,  it  is  but  reason  that 
 this  be  first  proved  evidently,  before  anything  be  altered :  it 
 is  no  argument  to  say  that  multitudes  of  sober  pious  persons 
 scruple  the  use  of  it,  unless  it  be  made  to  appear  by  evident 
 reasons  that  the  liturgy  gave  the  just  grounds  to  make  such 
 scruples.  For  if  the  bare  pretence  of  scruples  be  sufficient  to 
 exempt  us  from  obedience,  all  law  and  order  is  gone. 
 
 Beply.  To  this  passage  we  humbly  crave  your  consideration 
 of  these  answers;  1.  We  have  not  only  said,  (that  sober 
 pious  persons  scruple  the  liturgy,)  but  we  have  opened  to  you 
 those  defects,  and  disorders,  and  corruptions,  which   must 
 
1661.]  to  the  Answer  of  the  Bishops.  217 
 
 needs  make  the  imposing  of  it  unlawful,  when  God  might  be 
 more  fitly  served.  2.  It  is  strange,  that  you  must  see  it  first 
 evidently  proved  unlawful  for  men  to  join  with  the  liturgy 
 (you  mean,  we  suppose,  to  join  with  you  in  the  using  of  it,  or 
 when  you  use  it,)  before  you  will  see  reason  to  alter  anything 
 in  it.  What  if  it  be  only  proved  imlawful  for  you  to  impose  it, 
 though  not  for  others  to  join  with  you  when  you  do  impose 
 it,  is  this  no  reason  to  alter  it  ?  Should  you  not  have  some 
 care  to  avoid  sin  yourselves,  as  weU  as  to  preserve  others  from 
 it  ?  An  inconvenient  mode  of  worship  is  a  sin  in  the  imposer, 
 and  in  the  chooser,  and  voluntary  user,  that  might  offer  God 
 better,  and  will  not,  (Mai.  i,  13,  14.)  And  yet  it  may  not  he 
 only  lawful,  but  a  duty,  to  him  that  by  violence  is  necessitated 
 to  offer  up  that  or  none.  And  yet  we  suppose'  the  imposers 
 should  see  cause  to  make  an  alteration.  If  you  lived  where 
 you  must  receive  the  Lord's  Supper  sitting,  or  not  at  all,  it's 
 like  you  would  be  of  this  mind  yourselves.  3.  Why  should 
 it  be  called  a  bare  pretence  of  scruples,  as  if  you  searched 
 the  hearts,  and  knew  {not  only  that  they  are  upon  mistake, 
 but)  that  they  are  not  real,  when  the  persons  not  only  profess 
 them  real,  but  are  willing  to  use  all  just  means  that  tend  to 
 their  satisfaction?  they  study,  read,  pray^  and  will  be  glad  of 
 conference  with  you,  at  any  time,  upon  equal  terms,  if  they 
 may  be  themselves  believed.  4.  Even  groundless  scruples 
 about  the  matter  of  an  unnecessary  law,  which  hath  that 
 which  to  the  weak  both  is  and  will  be  an  appearance  of  evil, 
 may  be  sufiicieut  to  make  it  the  duty  of  rulers  to  reverse 
 their  impositions,  though  they  be  not  sufficient  to  justify  the 
 scrupulous.  5.  If  a  man  should  think  that  he  ought  not  to 
 obey  man,  even  when  he  thinketh  it  is  against  the  commands 
 of  God,  though  he  be  uncertain,  (as  in  case  of  going  on  an 
 unquestioned  warfare,  or  doing  Doeg's  execution,  &c.,)  yet  it 
 followeth  not,  that  all  law  and  order  is  gone,  as  long  as  all 
 laws  and  orders  stand  that  are  visibly  subservient  to  the  laws 
 of  God,  and  to  his  sovereignty,  or  consistent  with  them ;  and 
 when  the  subject  submitteth  to  suffering  where  he  dare  not 
 obey. 
 
218  Rejoinder  of  the  Ministers  [1661. 
 
 §  6.  Ans.  On  the.  contrary,  we  judge  that  if  the  liturgy 
 should  be  altered  as  is  there  required,  not  only  a  multitude, 
 but  the  generality  of  the  soberest  and  most  loyal  children  of 
 the  church  of  England  would  justly  be  offended,  since  such  an 
 alteration  would  be  a  virtual  confession  that  this  liturgy  were 
 an  intolerable  burden  to  tender  consciences,  a  direct  cause  of 
 schism,  a  superstitious  usage  (upon  which  pretences  it  is  here 
 desired  to  be  altered;)  which  would  at  once  both  justify  all 
 those  which  have  so  obstinately  separated  from  it,  as  the  only 
 pious,  tender-conscienced  men,  and  condemn  all  those  that 
 have  adhered  to  that,  in  conscience  of  their  duty  and  loyalty, 
 with  their  loss  or  hazard  of  estates,  lives,  and  fortunes,  as  men 
 superstitious,  schismatical,  and  void  of  religion  and  conscience. 
 For  this  reason  and  those  that  follow,  we  cannot  consent  to 
 such  an  alteration  as  is  desired,  till  these  pretences  be  proved ; 
 which  we  conceive  in  no  wise  to  be  done  in  these  papers,  and 
 shall  give  reasons  for  this  our  judgment. 
 
 Reply.  If  the  liturgy  should  be  altered,  as  is  here  required, 
 and  desired  by  us,  that  it  could  be  no  just  offence  to  the 
 generality  (or  any)  of  the  soberest  and  most  loyal  children  of 
 the  church  (as  you  speak)  is  easy  to  be  proved,  by  laying  to- 
 gether the  considerations  following  : — 1.  Because  it  is  by  them- 
 selves confessed  to  be  alterable,  as  not  having  itself  its  former 
 constitution,  till  less  than  200  years  ago.  2.  And  them- 
 selves affirm  it  to  be  not  necessary  to  salvation,  but  a  thing 
 indifferent,  while  they  exclude  all  higher  institutions  from  the 
 power  of  the  church.  3.  They  confess  it  lawful  to  serve  God 
 without  this  liturgy,  without  which  he  was  served  by  other 
 churches  above  1460  years,  and  without  which  he  is  now 
 served  by  other  churches,  when  the  contrary-minded  doubt 
 whether  with  it  he  be  lawfully  served.  4.  Those  that  desire 
 the  alteration,  desire  no  more  than  to  serve  God  as  the 
 churches  did  in  the  days  of  the  apostles,  that  had  their  most 
 infallible  conduct.  5.  And  they  offer  also  such  forms  as  are 
 more  unquestionable  as  to  their  congruency  to  the  Word  of 
 God,  and  to  the  nature  of  the  several  parts  of  worship.  6. 
 And  yet,  though  they  desire  the  surest  concord  and  a  uni- 
 
1661,]  to  the  Answer  of  the  Bishops.  219 
 
 versal  reformation^  they  desire  not  to  impose  on  others  what 
 they  offer^  but  can  thankfully  accept  a  liberty  to  use  what  is 
 to  their  own  consciences  most  unquestionably  safe^  while  other 
 men  use  that  which  they  like  better.  So  that  set  all  this 
 together,  with  the  consideration  of  the  necessity  of  the 
 preaching  the  word,  and  communion  that  is  hereupon  denied, 
 and  you  may  see  it  proved,  that  to  have  such  a  liturgy  so  altered, 
 that  is  confessed  alterable,  for  so  desirable  an  end,  to  the  use 
 only  of  those  that  cannot  well  use  it,  without  urging  others 
 to  anything  that  they  do  themselves  account  unlawful,  cannot 
 be  a  matter  of  just  offence  to  the  generality  of  sober  children 
 of  the  church,  nor  to  any  one.  And  as  to  the  reason  given, 
 it  is  apparently  none.  For,  1.  Of  those  that  scruple  the  un- 
 lawfulness of  it,  there  are  many  that  will  not  peremptorily 
 affirm  it  unlawful,  and  condemn  all  that  use  it,  but  they  dare 
 not  use  it  doubtingly  themselves.  2.  When  our  papers  were 
 before  you,  we  think  it  not  just  that  you  should  say,  that  it  is 
 here  desired  to  be  altered,  on  the  pretence  that  it  is  a  direct 
 cause  of  schism  and  a  superstitious  usage  :  have  we  any  such 
 expressions  ?  If  we  have,  let  them  be  recited ;  if  not,  it  is 
 hard  that  this  should  even  by  you  be  thus  affirmed,  as  is  said 
 by  us,  which  we  have  not  said.  We  have  said  that  the  cere- 
 monies have  been  the  fountain  of  much  evil,  occasioning 
 divisions,  but  not  what  you  charge  us  to  have  said  in  words  or 
 sense.  3.  And  may  not  you  alter  them  without  approving, 
 or  seeming  to  approve  the  reason  upon  which  the  alteration  is 
 desired,  when  you  have  so  great  store  of  other  reasons  ?  The 
 king  in  his  Declaration  is  far  enough  from  seeming  to  own  the 
 charge  against  the  things  which  he  was  pleased  graciously  to 
 alter  so  far  as  is  there  expressed.  If  a  patient  have  a  conceit 
 that  some  one  thing  would  kill  him,  if  he  took  it,  the  phy- 
 sician may  well  forbear  him  in  that  one  thing,  when  it  is  not 
 necessary  to  his  health,  without  owning  his  reasons  against  it: 
 if  his  majesty  have  subjects  so  weak  as  to  contend  about 
 things  indifferent,  and  if  both  sides  err,  one  thinking  them 
 necessary,  and  the  other  sinful,  may  he  not  gratify  either  of 
 them,  without  seeming  to  approve  their  error  ?    By  this  reason 
 
220  Rejoinder  of  the  Ministers  [1661. 
 
 of  yours  he  is  by  other  men  in  such  a  case  necessitated  to  sin ; 
 for  if  he  settle  those  things  which  some  count  necessary^  he 
 seems  to  approve  of  their  opinion,  that  they  are  necessary  :  if 
 he  take  them  down  when  others  call  them  sinful,  he  seems  to 
 own  their  charge  of  the  sinfulness.  But  indeed  he  needeth 
 not  to  do  either,  he  may  take  them  down,  or  leave  them  indif- 
 ferent, professedly  for  unity  and  peace,  and  professedly  disown 
 the  errors  on  both  sides.  We  are  sorry  if  any  did  esteem 
 these  forms  and  ceremonies  any  better  than  mutable  indif- 
 ferent modes  and  circumstances  of  worship ;  and  did  hazard 
 estate  or  life  for  them  as  any  otherwise  esteemed  :  and  we  are 
 sorry,  that,  by  our  divisions,  the  adversary  of  peace  hath  gotten 
 so  great  an  advantage  against  us  as  that  the  argument 
 against  necessary  charitable  forbearance  is  fetched  from  the 
 interest  of  the  reputation  of  the  contending  parties,  that 
 things  may  not  be  abated  to  others  which  you  confess  are  in- 
 different and  alterable,  and  which  many  of  them  durst  not 
 use,  though  to  save  their  lives  :  and  this  because  it  wiU  make 
 them  thought  the  pious,  tender-conscienced  men,  and  make 
 others  thought  worse  of.  But  with  whom  will  it  have  these 
 effects  ?  Those  that  you  call  the  generahty  of  the  sober  loyal 
 children  of  the  church,  will  think  never  the  worse  of  them- 
 selves, because  others  have  liberty  to  live  by  them,  without 
 these  things  :  and  the  rest,  whose  liberties  you  deny,  will 
 think  rather  the  worse  of  you,  than  the  better,  for  denying 
 them  their  liberty  in  the  worshipping  of  God.  You  un- 
 doubtedly argue  here  against  the  interest  of  reputation,  which 
 you  stand  for  :  your  prefaces  to  your  indulgencies,  and  your 
 open  professions,  and  (if  you  will  needs  have  it  so)  your  own 
 practices,  will  tell  the  world  loud  enough,  that  the  things, 
 which  you  adhered  to  with  so  great  hazards,  are  still  lawful 
 in  your  judgment ;  and  it  will  be  your  honour,  and  add  to 
 your  reputation,  to  abate  them  to  others,  when  it  is  in  your 
 power  to  be  more  severe.  And  if  you  refuse  it,  their  suffer- 
 ings will  teU  the  world  loud  enough  that,  for  their  parts,  they 
 still  take  them  to  be  things  unlawful.  As  for  the  reasons  by 
 them  produced  to  prove  them  sinful,  they  have  been  publicly 
 
1661.]  to  the  Answer  of  the  Bishops.  221 
 
 made  known  in  the  writings  of  many  of  them ;  in  Ames  his 
 Fresh  Sute  against  the  ceremonies,  and  in  the  Abridgment,  &c., 
 and  in  Bradshaw^s,  Nicols',  and  other  men^s  writings. 
 
 Prop.  1.  §  1.  Ans.  To  the  first  general  proposal  we  answer, 
 that  as  to  that  part  of  it  which  requires  that  the  matter  of  the 
 liturgy  may  not  be  private  opinion  or  fancy,  that  being  the 
 way  to  perpetuate  schism ;  the  church  hath  been  careful  to 
 put  nothing  into  the  liturgy,  but  that  which  is  either  evi- 
 dently the  Word  of  God,  or  what  hath  been  generally 
 received  in  the  catholic  church;  neither  of  which  can  be 
 called  private  opinion :  and  if  the  contrary  can  be  proved, 
 we  wish  it  out  of  the  liturgy. 
 
 Reply.  We  call  those  opinions  which  are  not  determined 
 certainties ;  and,  though  the  greater  number  should  hold  them 
 as  opinions,  they  are  not  therefore  the  doctrines  of  the 
 church,  and  therefore  might  be  called  private  opinions;  but 
 indeed  we  used  not  the  v/ord  (that  we  can  find)  :  the  thing 
 we  desired  was,  that  the  materials  of  the  liturgy  may  consist 
 of  nothing  doubtful,  or  questioned  among  pious,  learned,  and 
 orthodox  persons.  We  said  also,  that  the  limiting  church 
 communion  to  things  of  doubtful  disputation,  hath  been  in 
 all  ages  the  ground  of  schism  and  separation;  which  is  not 
 to  say,  that  the  liturgy  itself  is  a  superstitious  usage,  or 
 a  direct  cause  of  schism.  And  we  cited  the  words  of  a 
 learned  man  (Mr.  Hales),  not  as  making  every  word  our 
 own,  but  as  a  testimony  ad  hominem,  because  he  was  so 
 highly  valued  by  yourselves,  as  we  suppose,  and  therefore 
 we  thought  his  words  might  be  more  regarded  by  you  than 
 our  own.  2.  Where  you  say  that  the  church  hath  been 
 careful  to  put  nothing  in  the  liturgy  but  that  which  is 
 either  evidently  the  Word  of  God,  or  that  which  had  been 
 generally  received  in  the  catholic  church: — we  reply,  1. 
 We  suppose  there  is  little  or  nothing  now  controverted 
 between  us,  which  you  will  say  is  evidently  the  Word  of 
 God,  either  the  forms  or  ceremonies,  or  any  of  the  rest. 
 2.  If  by  in  the  church  you  mean,  not  by  the  church 
 but  by  any  part  in  the  church,  how  shall   we  know  that 
 
222  Rejoinder  of  the  Ministej'S  [1661. 
 
 they  did  well?  And  if  by  the  generality  you  mean,  not 
 all,  but  tlie  greater  part,  you  undertake  the  proof  of  that 
 which  is  not  easy  to  be  proved;  it  being  so  hard  to  judge 
 of  the  majority  of  persons  in  the  catholic  church  in  any 
 notable  differences.  We  do  take  it  for  granted,  that  you 
 limit  not  the  catholic  church,  as  the  papists  do,  to 
 the  confines  of  the  Roman  empire;  but  indeed  we  can 
 only  wish  that  your  assertion  were  true,  while  we  must 
 show  it  to  be  untrue.  If  you  speak  of  the  primitive 
 church,  or  of  a  universality  of  time,  as  well  as  place, 
 (if  not,  it  is  more  against  you  that  the  primitive  catholic 
 church  was  against  you,)  the  very  thing  in  question  that 
 containeth  the  rest  (that  it  is  needful  to  the  peace  of  the 
 church,  that  all  tlie  churches  under  one  prince  should 
 use  one  form  of  liturgy)  was  not  received  by  the  catholic 
 church,  nor  by  the  generality  in  it,  when  it  is  so  well  known 
 that  they  used  diversity  of  liturgies  and  customs  in  the 
 E/Oman  empire.  The  generality  in  the  catholic  church 
 received  not  the  Lord's  supper  kneeling,  at  least  on  any 
 Lord's  days,  when  it  was  forbidden  by  divers  general 
 councils,  and  when  this  prohibition  was  generally  received 
 as  an  apostolical  tradition.  We  have  not  heard  it  proved  that 
 the  surplice  or  cross,  as  used  with  us,  were  received  by 
 the  universal  church.  It  is  a  private  opinion  not  received 
 by  the  catholic  church,  that  it  is  requisite  that  no  man 
 should  come  to  the  holy  communion  but  with  a  full  trust 
 in  God's  mercy,  and  with  a  quiet  conscience.  Though  it 
 be  every  man's  duty  to  be  perfect  pro  statu  viatoris,  yet 
 it  is  not  requisite  that  no  man  come  till  he  be  perfect. 
 He  that  hath  but  a  weak  faith  (though  not  a  full  trust) 
 must  come  to  have  it  strengthened;  and  he  that  hatli  an 
 unquiet  conscience,  must  come  to  receive  that  mercy  which 
 may  quiet  it.  It  is  a  private  opinion,  and  not  generally 
 received  in  the  catholic  church,  that  one  of  [the  people 
 may  make  the  public  confession  at  the  sacrament  in  the 
 name  of  aU  those  that  are  minded  to  receive  the  holy 
 communion.      It  is  a  private,  and   not    generally  received 
 
1661.]  to  the  Answer  of  the  Bishops.  223 
 
 distinction^  that  the  body  of  Christ  makes  clean  our  bodies, 
 and  his  blood  washeth  our  souls.  It  is  a  doubtful  opinion, 
 to  speak  easily,  that  when  the  Lord's  supper  is  delivered 
 with  a  prayer  not  made  in  the  receiver's  name,  but  thus 
 directed  to  him  by  the  minister  (the  body  of  our  Lord 
 Jesus  Christ,  &c.,  preserve  thy  body  and  soul),  it  is  so  in- 
 tolerable a  thing  for  the  receiver  not  to  kneel  in  hearing 
 the  prayer,  that  he  must  else  be  thrust  from  the  commu- 
 nion of  the  church,  and  yet  that  no  minister  shall  kneel 
 that  indeed  doth  pray :  but  he  may  pray  standing,  and 
 the  hearers  be  cast  out  for  standing  at  the  same  words.  It 
 is  not  a  generally  received,  but  a  private  opinion,  that  every 
 parishioner  (though  impenitent,  and  conscious  of  his  utter 
 unfitness,  and  though  he  be  in  despair,  and  think  he  shall 
 take  his  own  damnation)  must  be  forced  to  receive  thrice  a 
 year;  when  j^et  even  those  that  have  not  a  full  trust  in  God's 
 mercy,  or  have  not  a  quiet  conscience,  were  before  pronounced 
 so  incapable,  as  that  none  such  should  come  to  the  commu- 
 nion. Abundance  more  such  instances  may  be  given,  to 
 show  how  far  fi'om  truth  the  assertion  is,  that  the  church 
 hath  been  careftJ  to  put  notliing  into  the  liturgy  but  that 
 which  is  either  evidently  the  Word  of  God,  or  which  hath 
 been  generally  received  in  the  catholic  church,  unless  you 
 speak  of  some  unhappy  unsuccessful  carefulness.  But  we 
 thankfully  accept  of  your  following  words,  (and  if  the  con- 
 trary can  be  proved,  we  wish  it  out  of  the  liturgy,)  which 
 we  entreat  you  to  perform,  and  impartially  receive  our  proofs. 
 But  then  we  must  also  entreat  you, — 1.  That  the  primitive 
 church's  judgment  and  practice  may  be  preferred  before  the 
 present  declined,  much  corrupted  state.  And  2.  If  God's 
 law,  rather  than  the  sinful  practices  of  men  breaking  that 
 law,  may  be  the  church's  rule  for  worship ; — for  you  call  us  to 
 subscribe  to  Article  19,  that  as  the  church  of  Jerusalem, 
 Alexandria,  and  Antioch  hath  erred,  so  also  the  church  of 
 Home  hath  erred,  not  only  in  their  living  and  manner  of 
 ceremonies,  but  also  in  matters  of  faith ;  and,  saith  Rogers, 
 in  Article  20,  they  are  out  of  the  way  which  think  that  either 
 
224  Rejoinder  of  the  Ministers  [1661. 
 
 one  man,  as  the  pope,  or  any  certain  calling  of  men,  as  the 
 clergy,  hath  power  to  decree  and  appoint  rites  or  ceremonies, 
 though  of  themselves  good,  unto  the  whole  church  of  God, 
 dispersed  over  the  universal  world  : — and,  indeed,  if  you  would 
 have  all  that  corruption  brought  into  our  liturgy,  and  dis- 
 cipline, and  doctrine,  which  the  papists,  Greeks,  and  others, 
 that  undoubtedly  make  up  the  far  greater  number  of  the 
 now  universal  church,  do  use;  you  would  deserve  no  more 
 thanks  of  God  or  man  than  he  that  would  have  all  kings, 
 and  nobles,  and  gentry  levelled  with  the  poor  commons, 
 because  the  latter  are  the  greater  number ;  or  than  he  that 
 would  have  the  healthful  conformed  to  the  sick,  when  an 
 epidemical  disease  hath  made  them  the  majority ;  or  than  he 
 that  would  teach  us  to  follow  a  multitude  to  do  evil,  and  to 
 break  more  than  the  least  commands,  because  the  greater 
 number  break  them :  we  pray  you,  therefore,  to  take  it  for 
 no  justification  of  any  uncertain  or  faulty  passage  in  our 
 liturgy,  though  the  greater  number  now  are  guilty  of  it. 
 3.  And  we  must  beseech  you,  if  the  church's  judgment  or 
 practice  must  be  urged,  that  you  would  do  us  the  justice  as 
 to  imitate  the  ancient  churches  in  your  sense  of  the  quality, 
 and  the  mode  and  measure  of  using  and  imposing  things,  as 
 well  as  in  the  materials  used  and  imposed.  Consider  not 
 only  whether  you  find  such  things  received  by  the  ancient 
 churches,  but  also  consider  how  they  were  received,  esteemed, 
 and  used— whether  as  necessary  or  indifferent,  as  points  of 
 faith  or  doubtful  opinions,  whether  forced  on  others  or  left  to 
 their  free  choice.  If  you  find  that  the  generality  of  the 
 ancient  churches  received  the  white  garment  after  baptism 
 and  the  tasting  of  milk  and  honey  as  ceremonies,  freely, 
 though  generally  used,  you  should  not,  therefore,  force  men 
 to  use  them :  if  you  find  that  the  doctrine  of  the  millennium 
 or  of  angels'  corporeity  was  generally  received  as  an  opinion, 
 it  will  not  warrant  you  to  receive  either  of  them  as  a  certain 
 necessary  truth.  If  you  find  that  the  general  councils 
 forbade  kneeling  in  any  adoration  on  the  Lord's  days,  but 
 without  force  against  dissenters,  you  may  not  go  deny  the 
 
1661.]  to  the  Answer  of  the  Bishops.  225 
 
 sacrament  to  all  that  kneel,  nor  yet  forbid  them  to  kneel  in 
 praying.  So  if  you  find  some  little  parcels  of  our  liturgy,  or 
 some  of  our  ceremonies  used  as  things  indifferent,  left  to 
 choice,  forced  upon  none,  but  one  church  differing  from 
 another  in  such  usages  or  observances,  this  will  not  warrant 
 you  to  use  the  same  things  as  necessary  to  order,  unity,  or 
 peace,  and  to  be  forced  upon  all.  Use  them  no  otherwise  than 
 the  churches  used  them. 
 
 Prop.  1.  §2.  Ans.  We  heartily  desire  that,  according  to  this 
 proposal,  great  care  may  be  taken  to  suppress  those  private 
 conceptions  of  prayers  before  and  after  sermon,  lest  private 
 opinions  be  made  the  matter  of  prayer  in  public,  as  hath,  and 
 will  be,  if  private  persons  take  liberty  to  make  public 
 prayers. 
 
 Reply.  The  desire  of  your  hearts  is  the  grief  of  our  hearts ; 
 the  conceptions  of  prayer  by  a  public  person,  according  to  a 
 public  rule,  for  a  public  use,  are  not  to  be  rejected  as  private 
 conceptions :  we  had  hoped  you  had  designed  no  such 
 innovation  as  this  in  the  church.  When  we  have  heard  any 
 say  that  it  would  come  to  this,  and  that  you  designed  the  sup- 
 pression of  the  free  prayers  of  ministers  in  the  pulpit,  suited 
 to  the  variety  of  subjects  and  occasions,  we  have  rebuked 
 them  as  uncharitable  in  passing  so  heavy  a  censure  on  you. 
 And  what  would  have  been  said  of  us  a  year  ago,  if  we  should 
 have  said  that  this  was  in  your  hearts  ?  Nothing  will  more 
 alienate  the  hearts  of  many  holy,  prudent  persons  from  the 
 Common  Prayer,  than  to  perceive  that  it  is  framed  and  used 
 as  an  instrument  to  shut  out  all  other  prayers,  as  the  minis- 
 ters' private  conceptions.  Such  an  end  and  design  will  make 
 it,  under  the  notion  of  a  means,  another  thing  than  else  it 
 would  be,  and  afford  men  such  an  argument  against  it  as  we 
 desire  them  not  to  have  :  but  we  hope  you  speak  not  the 
 public  sense.  As  the  apostles  desired  (as  aforesaid)  that  all 
 would  speak  the  same  things,  without  giving  them  (that  ever 
 was  proved)  a  form  of  words  to  speak  them  in,  so  might  we 
 propose  to  you  that  uncertain  opinions  be  made  no  part  of 
 our  liturgy,  without  putting  all  their  words  into  their  mouths 
 
 Q 
 
226  Rejoinder  of  the  Ministers  [1661. 
 
 in  whicli  their  desires  must  be  uttered.  Your  hearty  desire, 
 and  the  reason  of  it,  makes  not  only  against  extemporary 
 prayer,  but  all  prepared,  or  written  forms,  or  liturgies,  that 
 were  indited  only  by  one  man,  and  have  not  the  consent 
 antecedently  of  others.  And  do  you  think  this  was  the 
 course  of  the  primitive  times?  Basil  thus  used  his  private 
 conceptions  at  Csesarea,  and  Gregory  Thaumaturgus,  before 
 him,  at  Neocaesarea,  and  all  pastors  in  Justin  Martyr's  and  Ter- 
 tuUian's  days.  And  how  injurious  is  it  to  the  public  officers 
 of  Christ,  the  bishops  and  pastors  of  the  churches,  to  be 
 called  private  men  !  Who  are  public  persons  in  the  church,  if 
 they  be  not  ?  Every  single  person  is  not  a  private  person, 
 else  kings  and  judges  would  be  so.  And  have  you  not  better 
 means  to  shut  out  private  opinions,  than  the  forbidding 
 ministers  praying  in  the  pulpit,  according  to  the  variety  of 
 subjects  and  occasions?  You  have  first  the  examination  of 
 persons  to  be  ordained,  and  may  see  that  they  be  able  to  speak 
 sense,  and  fit  to  manage  their  proper  works  with  judgment 
 and  discretion,  before  you  ordain  them ;  and  some  confidence 
 may  be  put  in  a  man  in  his  proper  calling  and  work,  to  which 
 he  IS  admitted  with  so  great  care  as  we  hope  (or  desire)  you 
 will  admit  them.  If  you  are  necessitated  to  admit  some  few 
 that  are  injudicious,  or  unmeet,  we  beseech  you,  not  only  to 
 restore  the  many  hundred  worthy  men  laid  by,  to  a  capacity, 
 but  that  you  will  not  so  dishonour  the  whole  church,  as  to 
 suppose  all  such,  and  to  use  all  as  such,  but  restrain  those 
 that  deserve  restraint,  and  not  all  others  for  their  sakes.  And 
 next,  you  have  a  public  rule  (the  holy  Scripture)  for  these 
 men  to  pray  by ;  and  if  any  of  them  be  intolerably  guilty  of 
 weaknesses  or  rashness,  or  other  miscarriages,  the  words  being 
 spoken  in  public,  you  have  witness  enow ;  and  sure  there  is 
 power  enough  in  magistrates  and  bishops  to  punish  them,  and 
 if  they  prove  incorrigible,  to  cast  them  out.  In  all  other 
 professions,  these  means  are  thought  sufficient  to  regulate  the 
 professors.  His  majesty  thinks  it  enough  to  regulate  his 
 judges,  that  he  may  choose  able  men,  and  fit  to  be  trusted  in 
 their  proper  work,  and  that  they  are  responsible  for  all  their 
 
1661.]  to  the  Answer  of  the  Bishops.  227 
 
 maladministrations,  without  prescribing  tliem  forms,  beyond 
 whicli  they  may  not  speak  anything  in  their  charge.  Physi- 
 cians being  first  tried,  and  responsible  for  their  doings,  are 
 constantly  trusted  with  the  lives  of  high  and  low,  without 
 tying  them  to  give  no  counsel  or  medicine,  but  by  the  pre- 
 script of  a  book,  or  determination  of  a  college.  And  it  is  so 
 undeniable  that  your  reason  makes  more  against  preaching, 
 and  for  only  reading  homilies,  as  that  we  must  like  it  the 
 worse,  if  not  fear  what  will  become  of  preaching  also.  For, 
 1.  It  is  known  that  in  preaching  a  man  hath  far  greater  op- 
 portunity and  liberty  to  vent  a  false  or  private  opinion,  than 
 in  prayer,  2.  It  is  known,  de  eventu,  that  it  is  much  more 
 ordinary.  And  if  you  say,  that  he  speaks  not  the  words  of 
 the  church,  but  his  own,  nor  unto  God,  but  man,  and  there- 
 fore it  is  less  matter ;  we  answer — It  is  as  considerable,  if  not 
 much  more,  from  whom  he  speaks,  than  to  whom  he  speaks, 
 as  the  minister  of  Christ,  in  his  stead  and  name,  (2  Cor.  v, 
 19,  20.)  And  it  is  as  a  higher,  so  a  more  reverend  thing,  to 
 speak  in  God's  name  to  the  people,  than  in  the  people's  name 
 to  God ;  and  to  speak  that  which  we  call  God's  word,  or 
 truth,  or  message,  than  that  which  we  call  but  our  own 
 desire.  We  make  God  a  liar,  or  corrupt  in  his  words,  if  we 
 speak  a  falsehood  in  his  name ;  we  make  but  ourselves  liars, 
 if  we  speak  a  falsehood  to  him  in  our  own  names ;  the  former, 
 therefore,  is  the  more  heinous  and  dreadful  abuse,  and  more 
 to  be  avoided;  or  if  but  equally,  it  shews  the  tendency  of 
 your  reason,  for  we  will  not  say  of  your  design,  as  hoping 
 you  intend  not  to  make  us  ruffians.  We  do,  therefore,  for 
 the  sake  of  the  poor  threatened  church,  beseech  you  that  you 
 will  be  pleased  to  repent  of  these  desires,  and  not  to  prosecute 
 them,  considering  that  to  avoid  a  lesser  evil  (avoidable  by 
 safer  means),  you  will  bring  a  far  greater  evil  on  the  churches, 
 and  such  as  is  like  to  strip  these  nations  of  the  glory  in 
 which  they  have  excelled  the  rest  of  the  world,  even  a 
 learned,  able,  holy  ministry,  and  a  people  sincere  and 
 serious,  and  understanding  in  the  matters  of  their  sal- 
 vation. 
 
 Q  2 
 
228  Rejoinder  of  he  Ministers  [1661. 
 
 For,  1.  As  it  is  well  known  that  an  ignorant  man  may 
 read  a  prayer  and  homily  as  distinctly  and  laudably  as  a 
 learned  divine,  and  so  may  do  the  work  of  a  minister,  if  this 
 be  it ;  so  it  is  known  that  man's  nature  is  so  addicted  to  ease 
 and  sensual  diversions,  as  that  multitudes  will  make  no  better 
 preparations  when  they  find  that  no  more  is  necessary.  When 
 they  are  as  capable  of  their  places  and  maintenance  if  they 
 can  but  read,  and  are  forced  upon  no  exercise  of  their  parts^ 
 which  may  detect  and  shame  their  ignorance,  but  the  same 
 words  are  to  be  read  by  the  ablest  and  the  ignorantest  man ; 
 it  is  certain  that  this  will  make  multitudes  idle  in  their 
 academical  studies,  and  multitudes  to  spend  their  time  idly 
 all  the  year,  in  the  course  of  their  ministry :  and  when  they 
 have  no  necessity  that  they  are  sensible  of,  of  diligent  studies, 
 it  will  let  loose  their  fleshly,  voluptuous  inclinations,  and  they 
 will  spend  their  time  in  sports,  and  drinking,  and  prating,  and 
 idleness,  and  this  will  be  a  seminary  of  lust :  or  they  will 
 follow  the  world,  and  drown  themselves  in  covetousness  and 
 ambition,  and  their  hearts  will  be  like  their  studies.  As  it  is 
 the  way  to  have  a  holy,  able  ministry,  to  engage  them  to 
 holy  studies,  to  meditate  on  God's  law  day  and  night,  so  it  is 
 the  way  to  have  an  ignorant,  profane,  and  scandalous  ministry 
 (and  consequently  enemies  to  serious  godliness  in  others,)  to 
 impose  upon  them  but  such  a  work  as  in  ignorance  and  idle- 
 ness they  may  perform  as  well  as  the  judicious  and  the 
 diligent.  If  it  be  said  that  their  parts  may  be  tried  and 
 exercised  some  other  way,  we  answer,  where  should  a  minis- 
 ter's parts  be  exercised,  if  not  in  the  pulpit,  or  the  church, 
 and  in  catechising,  in  private  baptism,  and  communion,  and 
 in  the  visitation  of  the  sick?  Their  work  also  is  such  as  a 
 schoolboy  may  do  as  well  as  they,  their  ignorance  having  the 
 same  cloak,  in  public.  If  it  be  said  that  a  minister's 
 work  is  not  to  shew  his  parts,  we  answer,  but  his  ministerial 
 work  is,  to  shew  men  their  sins,  and  to  preach  the  wonderful 
 mysteries  of  the  gospel ;  to  help  men  to  search  and  understand 
 the  Scriptures,  and  to  search  and  to  know  their  hearts,  and 
 to  know  God  in  Christ,  and  to  hope  for  the  glory  that  is  to  be 
 
1661.]  to  the  Answer  of  the  Bishops.  229 
 
 revealed;  and  fervently  to  pray  for  the  success   of  his  en- 
 deavours^ and  the  blessings  of  the  gospel  on  the  people,  and 
 cheerfully  to  praise  God  for  his  various  benefits,  which  cannot 
 be  well  done  without  abilities.     A  physician's  work  is  not  to 
 shew  his  parts  ultimately,  but  it  is  to  do  that  for  the  cure  of 
 diseases  which  without  parts  he  cannot  do ;  and  in  the  exercise 
 of  his  parts,  on  which  the  issue  much  depends,  to  save  men's 
 lives.      The  ostentation  of  his  good  works  is  not  the  work  of 
 a  good  Christian:   and  yet  he  must  so  let  his  light  shine 
 before  men,  that  they  may  see  his  good  works,  and  glorify 
 God.    And  undeniable  experience  tells  us,  that  God  ordinarily 
 proj)ortioneth  the  success  and  blessing  to  the  skill,  and  holi- 
 ness, and  diligence  of  the  instruments,  and  blesseth  not  the 
 labours  of  ignorant,  ungodly  drones,  as  he  doth  the  labours 
 of  able,  faithful  ministers :  and  also  that  the  readiest  way  to 
 bring  the  gospel  into  contempt  with  the  world,  and  cause  all 
 religion   to    dwindle  away  into  formality  first,  and  then  to 
 barbarism    and   brutishness,   is   to  let  in  an  ignorant,  idle, 
 vicious  ministry,  that  will  become  the  people's  scorn.     Yea, 
 this  is  the  way  to  extirpate  Christianity  out  of  any  country 
 in  the  world,  which  is  decaying  apace  when  men  grow  ignorant 
 of  the  nature  and  reasons  of  it,   and  unexperienced  in  its 
 power  and  delightful  fruits,  and  when  the  teachers  themselves 
 grow  unable  to  defend  it.    And  we  must  add  that,  whatsoever 
 can   be   expected   duly   to  affect  the  heart,  must  keep  the 
 intellect,  and  all  the  faculties  awake  in  diligent  attention  and 
 exercise :  and  in  the  use  of  a  form  which  we  have  frequently 
 heard   and   read,   the  faculties   are   not  so  necessitated  and 
 urged  to   attention,  and  serious  exercise,  as   they  be   when 
 from  our  own   understanding  we  are  set  about  the  natural 
 work  of  representing  to  others  what  we  discern  and    feel- 
 Man's  mind  is  naturally  slothful,  and  will  take  its  ease,  and 
 remit  its  seriousness  longer  than  it  is  urged  by  necessity,  or 
 drawn  out  by  delight.     When  we  know  beforehand  that  we 
 have  no  more  to  do  but  read  a  prayer  or  homily,  we  shall 
 ordinarily  be  in  danger  of  letting  our  minds  go  another  way, 
 and  think  of  other  matters,  and  be  senseless  of  the  work  in 
 
230  Rejoinder  of  the  Ministers  [1661. 
 
 hand.  Though  he  is  but  an  hypocrite  that  is  carried  on  by 
 no  greater  motive  than  man's  observation  and  approbation; 
 yet  is  it  a  help  not  to  be  despised,  when  even  a  necessity  of 
 avoiding  just  shame  with  men,  shall  necessarily  awake  our 
 invention,  and  all  our  faculties  to  the  work,  and  be  a  con- 
 current help  with  spiritual  motives.  And  common  experience 
 tells  us,  that  the  best  are  apt  to  lose  a  great  deal  of  their 
 affection  by  the  constant  use  of  the  same  words  or  forms. 
 Let  the  same  sermon  be  preached  a  hundred  times  over, 
 and  try  whether  a  hundred  for  one  will  not  be  much  less 
 moved  by  it,  than  they  were  at  first.  It  is  not  only  the 
 common  corruption  of  our  nature,  but  somewhat  of  innocent 
 infirmity  that  is  the  cause  of  this.  And  man  must  cease  to 
 be  man,  or  to  be  mortal,  before  it  will  be  otherwise ;  so  that 
 the  nature  of  the  thing,  and  the  common  experience  of  our 
 own  dispositions,  and  of  the  effect  on  others,  assureth  us,  that 
 understanding  serious  godliness  is  like  to  be  extinguished,  if 
 only  forms  be  allowed  in  the  church,  on  pretence  of  ex- 
 tinguishing errors  and  divisions.  And  though  we  have  con- 
 curred to  offer  you  our  more  corrected  Nepenthes,  yet  must 
 we,  before  God  and  men,  protest  against  the  dose  of  opium 
 which  you  here  prescribe  or  wish  for,  as  that  which  plainly 
 tendeth  to  cure  the  disease  by  the  extinguishing  of  life,  and 
 to  unite  us  all  in  a  dead  religion.  And  when  the  prayers 
 that  avail  must  be  effectual  and  fervent,  James  v,  16,  and 
 God  will  be  worshipped  in  spirit  and  truth,  and  more  regard- 
 eth  the  frame  of  the  heart  than  the  comeliness  of  expression ; 
 we  have  no  reason  to  be  taken  with  anything  that  j)retends  to 
 help  the  tongue,  while  we  are  sure  it  ordinarily  hurts  the 
 heart.  And  it  is  not  the  affirmations  of  any  men  in  the 
 world,  persuading  us  of  the  harmlessness  of  such  a  course, 
 that  can  so  far  unman  us,  as  to  make  us  disbelieve  both  our 
 own  experience,  and  common  observation  of  the  effect  on 
 others.  Yet  we  confess  that  some  forms  have  their  laudable 
 use,  to  cure  that  error  and  vice,  that  lieth  on  the  other 
 extreme.  And  might  we  but  sometimes  have  the  liberty  to 
 interpose  such  words  as  are  needful  to  call  home  and  quicken 
 
1661.]  to  the  Answer  of  the  Bishops.  231 
 
 attention  and  affection,  we  should  think  that  a  convenient 
 conjunction  of  both  might  be  a  well-tempered  means  to  the 
 common  constitutions  of  most.  But  still  we  see  the  world 
 will  run  into  extremes,  whatever  be  said  or  done  to  hinder  it. 
 It  is  but  lately  that  we  were  put  to  it,  against  one  extreme,  to 
 defend  the  lawfulness  of  a  form  of  liturgy;  now  the  other 
 extreme  it  troubleth  us,  that  we  are  forced  against  you,  even 
 such  as  you,  to  defend  the  use  of  such  prayers  of  the  pastors 
 of  the  churches,  as  are  necessarily  varied  according  to  subjects 
 and  occasions,  while  you  would  have  no  prayer  at  aU  in  the 
 church,  but  such  prescribed  forms.  And  why  may  we  not 
 add,  that  whoever  maketh  the  forms  imposed  on  us,  if  he  use 
 them,  is  guilty  as  well  as  we  of  praying  according  to  his 
 private  conceptions;  and  that  we  never  said  it  proved  from 
 Scripture,  that  Christ  appointed  any  to  such  an  office,  as  to 
 make  prayers  for  other  pastors  and  churches  to  offer  up  to 
 God ;  and  that  this  being  none  of  the  work  of  the  apostolic, 
 or  common  ministerial  office  in  the  primitive  church,  is  no 
 work  of  any  office  of  divine  institution  ? 
 
 Prop.  1.  §  3,  Ans.  To  that  part  of  the  proposal,  that  the 
 prayers  may  consist  of  nothing  doubtful  or  questioned  by  pious, 
 Jearned,  and  orthodox  persons ;  they  not  determining  who  be 
 those  orthodox  persons ;  we  must  either  take  all  them  for  ortho- 
 dox persons,  who  shall  confidently  affirm  themselves  to  be  such, 
 and  then  we  say,  first,  the  demand  is  unreasonable ;  for  some 
 such  as  call  themselves  orthodox,  have  questioned  the  prime 
 article  of  oui*  creed,  even  the  divinity  of  the  Son  of  God,  and 
 yet  there  is  no  reason  we  should  part  with  our  creed  for  that. 
 Besides,  the  proposal  requires  impossibility;  for  there  never 
 was,  nor  is,  nor  can  be  such  prayers  made,  as  have  not  been, 
 nor  will  be  questioned  by  some  who  call  themselves  pious, 
 learned,  and  orthodox.  If  by  orthodox  be  meant  those  who 
 adhere  to  Scripture  and  the  catholic  consent  of  antiquity,  we 
 do  not  yet  know  that  any  part  of  our  liturgy  hath  been 
 questioned  by  such. 
 
 Reply.  And  may  we  not  thus  mention  orthodox  persons  to 
 men  that  profess  they  agree  with  us  in  doctrinals,  unless  we 
 
232  Rejoinder  of  the  Ministers  [1661. 
 
 digress  to  tell  you  who  they  be?  What  if  we  were  pleading 
 for  civil  concord  among  all  that  are  loyal  to  the  king,  must 
 we  needs  digress  to  tell  you  who  are  loyal  ?  We  are  agreed 
 in  one  rule  of  faith_,  in  one  holy  Scripture,  and  one  creed, 
 and  diflFer  not  (you  say)  about  the  doctrinal  part  of  the 
 thirty-nine  Articles,  And  will  not  all  this  seem  to  tell  you 
 who  are  orthodox  ?  If  you  are  resolved  to  make  all  that  a 
 matter  of  contention  which  we  desire  to  make  a  means  of 
 peace,  there  is  no  remedy  while  you  have  the  ball  before  you, 
 and  have  the  wind  and  sun,  and  the  power  of  contending 
 without  control.  But  we  perceive,  that  the  catholic  consent 
 of  antiquity  must  go  into  your  definition  of  the  orthodox ; 
 but  how  hard  it  is  to  get  a  reconciling  determination,  what 
 ages  shall  go  with  you,  and  us,  for  the  true  antiquity,  and 
 what  is  necessary  to  that  consent  that  must  be  called  catholic, 
 is  unknown  to  none  but  the  inexperienced.  And  indeed  we 
 think  a  man  that  searcheth  the  holy  Scripture,  and  sincerely 
 and  unreservedly  gives  up  his  soul  to  understand,  love,  and 
 obey  it,  may  be  orthodox,  without  the  knowledge  of  church 
 history;  we  know  no  universal  lawgiver,  nor  law  to  the 
 church,  but  one,  and  that  law  is  the  sufficient  rule  of  faith, 
 and  consequently  the  test  of  the  truly  orthodox,  though  we 
 refuse  not  church  history,  or  other  means  that  may  help  us  to 
 understand  it.  And  to  acquaint  you  with  what  you  do  not 
 know,  we  ourselves  (after  many  pastors  of  the  reformed 
 churches)  do  question  your  liturgy,  as  far  as  is  expressed  in 
 our  papers;  and  we  profess  to  adhere  to  Scripture  and  the 
 catholic  consent  of  antiquity,  as  described  by  Vicentius 
 Lirinensis.  If  you  will  say,  that  our  pretence  and  claim  is 
 unjust,  we  call  for  your  authority  to  judge  our  hearts,  or 
 depose  us  from  the  number  of  the  orthodox,  or  else  for  your 
 proofs  to  make  good  your  accusation.  But  however  you 
 judge,  we  rejoice  in  the  expectation  of  the  righteous  judgment, 
 that  shall  finally  decide  the  controversy ;  to  which,  from  this 
 aspersion,  we  appeal. 
 
 Prop.  1.  §  4.  Ans.  To  those  generals,  "  loading  public  forms 
 with  church  pomp,  garments,  imagery,  and  many  superfluities 
 
1661.]  to  the  Answer  of  the  Bishops.  233 
 
 that  creep  into  the  church  under  the  name  of  order  and  decency, 
 encumbering  churches  with  superfluities,  over  rigid  reviving 
 of  obsolete  customs,  &c.,''  we  say,  that  if  these  generals  be 
 intended  as  applicable  to  our  liturgy  in  particular,  they  are 
 gross  and  foul  slanders,  contrary  to  their  profession,  (page  ult.  J 
 and  so  either  that  or  this  contrary  to  their  conscience;  if  not 
 they  signify  nothing  to  the  present  business,  and  so  might 
 with  more  prudence  and  candour  have  been  omitted. 
 
 Reply.  You  needed  not  go  a  fishing  for  our  charge ;  what 
 we  had  to  say  against  the  liturgy,  which  we  now  desired  you 
 to  observe,  was  here  plainly  laid  before  you ;  answer  to  this, 
 and  suppose  us  not  to  say,  what  we  do  not,  to  make  yourselves 
 matter  of  reproaching  us  with  gross  and  foul  slanders.  Only 
 we  pray  you  answer  Mr.  Hales,  as  Mr.  Hales,  (whom  we 
 took  to  be  a  person  of  much  esteem  with  you,)  especially  that 
 passage  of  his  which  you  take  no  notice  of,  as  not  being  so 
 easy  to  be  answered,  for  the  weight  and  strength  which  it 
 carries  with  it ;  viz.,  that  the  limiting  of  the  church  commu- 
 nion to  things  of  doubtful  disputation,  hath  been  in  all  ages 
 the  ground  of  schism  and  separation,  and  that  he  that  sepa- 
 rates from  suspected  opinions  is  not  the  separatist.  And 
 may  we  not  cite  such  words  of  one  that  we  thought  you 
 honoured,  and  would  hear,  without  contradicting  our  profes- 
 sion of  not  intending  depravation  or  rej)roach  against  the 
 book  without  going  against  our  consciences  ?  If  we  cite  the 
 words  of  an  author  for  a  particular  use  (as  to  persuade  you  of 
 the  evil  of  laymg  the  church's  unity  upon  unnecessary  things) 
 must  we  be  responsible  therefore  for  all  that  you  can  say 
 against  his  words  in  other  respects?  We  suppose  you  would  be 
 loth  your  words  should  have  such  interpretations,  and  that 
 you  should  be  under  such  a  law  for  all  your  citations.  Do  as 
 you  would  be  done  by. 
 
 Prop.  2.  Ans.  It  was  the  wisdom  of  our  reformers  to  draw  up 
 such  a  liturgy  as  neither  Romanist  nor  Protestant  could 
 justly  except  against ;  and  therefore  as  the  first  never  charged 
 it  with  any  positive  errors,  but  only  the  want  of  something 
 they  conceived  necessary,  so  it  was  never  found  fault  with  by 
 
234  Rejoinder  of  the  Ministers  [1661. 
 
 those  to  -whom  the  name  of  Protestants  most  properly 
 belongs^  those  that  profess  the  Augustan  confession  :  and  for 
 those,  who  unlawfully  and  sinfully  brought  it  into  dislike  with 
 some  people,  to  urge  the  present  state  of  affairs,  as  an  argu- 
 ment why  the  book  should  be  altered,  to  give  them  satisfac- 
 tion, and  so  that  they  should  take  advantage  by  their  own 
 unwarrantable  acts,  is  not  reasonable. 
 
 Reply.  If  it  be  blameless,  no  man  can  justly  except  against 
 it :  but,  de  facto,  the  Romanists  never  charged  it  with  any 
 positive  errors,  is  an  assertion  that  maketh  them  reformed, 
 and  reconcilable  to  us,  beyond  all  belief:  is  not  the  very 
 using  it  in  our  own  tongue  a  positive  error  in  their  account  ? 
 Is  it  no  positive  error  in  the  papists'  account,  that  we  profess 
 to  receive  these  creatures  of  bread  and  wine  ?  Do  they  think 
 we  have  no  positive  error  in  our  catechism  about  the  sacra- 
 ment, that  afiirmeth  it  to  be  bread  and  wine  after  the  conse- 
 cration, and  makes  but  two  sacraments  necessary?  &c,  2. 
 And  unless  we  were  nearlier  agreed  than  we  are,  it  seemeth 
 to  us  no  commendation  of  a  liturgy,  that  the  papists  charge 
 it  with  no  positive  error.  3.  That  no  divines,  or  private  men 
 at  home,  or  of  foreign  churches  that  ever  found  fault  with  the 
 liturgy,  are  such  to  whom  the  name  of  Protestant  properly  be- 
 longeth,is  an  assertion  that  proveth  not  what  authority  of  judg- 
 ing your  brethren  you  have,  but  what  you  assume  and  com- 
 mendeth  your  charity  no  more  than  it  commendeth  the 
 papists,  that  they  deny  us  to  be  catholics.  Calvin  and  Bucer 
 subscribed  the  Augustan  confession,  and  so  have  others  that 
 have  found  fault  with  our  liturgy.  4.  If  any  of  us  have 
 blamed  it  to  the  people,  it  is  but  with  such  a  sort  of  blame, 
 as  we  have  here  expressed  against  it  to  yourselves;  and 
 whether  it  be  unlawful  and  sinful,  the  impartial  comparing  of 
 your  words  with  ours,  will  help  the  willing  reader  to  discern. 
 But  if  we  prove  indeed  that  it  is  defective  and  faulty,  that  you 
 bring  it  for  an  offering  to  God  when  you  or  your  neighbours 
 have  a  better,  which  you  will  not  bring,  nor  suffer  them  that 
 would  (Mai.  i,  13,)  and  that  you  call  evil  good  in  justifying 
 its  blemishes,  which  in  humble  modesty  we  besought  you  to 
 
1661.]  to  the  Answer  of  the  Bishops.  235 
 
 amend,  or  excuse  us  from  offering:,  then  God  will  better  judge 
 of  the  unlawful  act  than  you  have  done.  But  you  have  not 
 proved,  that  all,  or  most  of  us,  have  caused  the  people  at  all 
 to  dislike  it ;  if  any  of  us  have,  yet  weigh  our  argument, 
 though  from  the  present  state  of  afiairs  :  or,  if  you  will  not 
 hear  us,  we  beseech  you  hear  the  many  ministers  in;  England, 
 that  never  meddled  against  the  liturgy,  and  the  many  moderate 
 episcopal  divmes  that  have  used  it,  and  can  do  still,  and 
 yet  would  earnestly  entreat  you  to  alter  it,  partly  because~of 
 what  in  it  needs  alteration,  and  partly  in  respect  to  the  com- 
 modity of  others;  or  at  least  we  beseech  you  recant,  and 
 obliterate  such  passages  as  would  hinder  all  yourselves^ from 
 any  act  of  reformation  hereabout;  that  if  any  man  among 
 you  would  find  fault  with  some  of  the  grosser  things,  which 
 we  laid  open  to  you,  tenderly  and  sparingly,  and  would 
 reform  them,  he  may  not  presently  forfeit  the  reputation  of 
 being  a  Protestant.  And  lastly,  we  beseech  you  deny  not 
 again  the  name  of  Protestants  to  the  Primate  of  Ireland,  the 
 Archbishop  of  York,  and  the  many  others  that  had  divers 
 meetings  for  the  reformation  of  the  liturgy,  and  who  drew  up 
 that  catalogue  of  faults,  or  points,  that  needed  mending, 
 which  is  yet  to  be  seen  in  print ;  they  took  not  advantage  of 
 their  own  unwarrantable  acts  for  the  attempting  of  that 
 alteration. 
 
 Prop.  3,  4.  Ans.  The  third  and  fourth  proposals  may  go  to- 
 gether, the  demand  in  both  being  against  responsals  and  alter- 
 nate readings  in  hymns,  and  psalms,  and  litany,  &c.,  and  that 
 upon  such  reason  as  doth  in  truth  enforce  the  necessity  of 
 continuing  them  as  they  are,  namely,  for  edification.  They 
 would  take  these  away,  because  they  do  not  edify ;  and  upon 
 that  very  reason  they  should  continue,  because  they  do  edify, 
 if  not  by  informing  of  our  reasons  and  understandings  (the 
 prayers  and  hymns  were  never  made  for  a  catechism,)  yet  by 
 quickening,  continuing,  and  uniting  our  devotion,  which  is 
 apt  to  freeze,  or  sleep,  or  flat  in  a  long  continued  prayer,  or 
 form  :  it  is  necessary  therefore  for  the  edifying  of  us  therein, 
 to  be  often  called  upon  and  awakened  by  frequent  Amens,  to 
 
236  Rejoinder  of  the  Ministers  [1661. 
 
 be  excited  and  stirred  up  by  mutual  exultations,  provocations, 
 petitions,  lioly  contentions,  and  strivings,  wliich  shall  most 
 shew  his  own,  and  stir  up  others'  zeal  to  the  glory  of  God. 
 For  this  purpose  alternate  reading,  repetitions,  and  responsals, 
 are  far  better  than  a  long  tedious  prayer.  Nor  is  this  our 
 opinion  only,  but  the  judgment  of  former  ages,  as  appears  by 
 the  practice  of  ancient  Christian  churches,  and  of  the  Jews 
 also.  But  it  seems,  they  say,  to  be  against  the  Scripture, 
 wherein  the  minister  is  appointed  for  the  people  in  public 
 prayers,  the  people's  part  being  to  attend  with  silence,  and  to 
 declare  their  assent  in  the  close  by  saying  Amen ;  if  they 
 mean  that  the  people  in  public  services  must  only  say  this 
 word  Amen,  as  they  can  no  more  prove  it  in  the  Scriptures,  so  it 
 doth  certainly  seem  to  them  that  it  cannot  be  proved ;  for 
 they  directly  practice  the  contrary  in  one  of  their  principal 
 parts  of  worship,  singing  of  psalms,  where  the  people  bear  as 
 great  a  part  as  the  minister.  If  this  way  be  done  in 
 Hopkins',  why  not  in  David's  psalms  ?  If  in  metre,  why  not 
 in  prose?     If  in  a  psalm,  why  not  in  a  litany  ? 
 
 Reply.  What  is  most  for  edification,  is  best  known  by  ex- 
 perience, and  by  the  reason  of  the  thing.  For  the  former,  you 
 are  not  the  masters  of  all  men's  experience,  but  of  your  own, 
 and  others  that  have  acquainted  you  with  the  same,  as  theirs. 
 We  also  may  warrantably  profess  in  the  name  of  ourselves, 
 and  many  thousands  of  sober,  pious  persons,  that  we  expe- 
 rience that  these  things  are  against  our  edification,  and  we 
 beseech  you  do  not  by  us,  what  you  would  not  do  by  the 
 poor  labouring  servants  of  your  family,  to  measure  them  all 
 their  diet  for  quality  or  quantity,  according  to  your  own 
 appetites,  which  they  think  are  diseased,  and  would  be  better 
 if  you  worked  as  hard  as  they.  And  we  gave  y  )u  some  of 
 the  reasons  of  our  judgment.  1.  Though  we  have  not  said 
 that  the  people  may  not  in  psalms  to  God  concur  in  voice, 
 (we  speak  of  prayer  which  you  should  have  observed)  and 
 though  we  only  concluded  it  agreeable  to  the  Scripture 
 practice,  for  the  people  in  prayer  to  say  but  their  Amen ;  yet 
 knowing  not  from  whom  to  understand  the  will  of  God,  and 
 
1661.]  to  the  Answer  of  the  Bishops.  237 
 
 what  is  pleasing  to  him.  Letter  thau  from  himself,  we  con- 
 sidered what  the  Scripture  saith  of  the  ordinary  way  of  public 
 worship;  and  finding  ordinarily  that  the  people  spoke  no 
 more  in  prayer  (as  distinct  from  psalms  and  praise)  than 
 their  Amen,  or  mere  consent,  we  desired  to  imitate  the 
 surest  pattern.  2.  As  we  find  that  the  minister  is  the  mouth 
 of  the  people  to  God  in  public  (which  Scripture,  and  the 
 necessity  of  order  do  require),  so  we  were  loth  to  countenance 
 the  people's  invading  of  that  sacred  office,  so  far  as  they  seem 
 to  us  to  do; — 1.  By  reading  half  the  psalms  and  hymns ; — 
 2.  By  saying  half  the  prayers,  as  the  minister  doth  the  other 
 half; — 3.  By  being  one  of  them  the  mouth  of  all  the  rest  in 
 the  confession  at  the  Lord's  Supper ; — 4.  By  being  the  only 
 petitioners,  in  the  far  greatest  part  of  all  the  litany,  by  their 
 good  Lord  deliver  us,  and  we  beseech  thee  to  hear  us  good 
 Lord.  While  the  minister  only  reeiteth  the  matter  of  the 
 prayer,  and  maketh  none  of  the  request  at  all,  we  fear  lest,  by 
 parity  of  reason,  the  people  will  claim  the  work  of  preaching, 
 and  other  parts  of  the  ministerial  office.  3.  And  we  men- 
 tioned that  which  all  our  ears  are  witnesses  of,  that  while 
 half  the  psalms,  and  hymns,  &c.,  are  said  by  such  of  the 
 people  as  can  say  them,  the  murmur  of  their  voices  in  most 
 congregations,  is  so  unintelligible  and  confused,  as  must  hinder 
 the  edification  of  all  the  rest.  For  who  is  edified  by  that 
 which  he  cannot  understand?  We  know  not  what  you  mean 
 by  citing  2  Chron.  vii,  1,  4;  Ezra  iii,  11,  where  there  is  not 
 a  word  of  public  prayer,  but  in  one  place  of  an  acclamation, 
 upon  an  extraordinary  sight  of  the  glory  of  the  Lord,  which 
 made  them  praise  the  Lord,  and  say,  he  is  good,  for  his 
 mercy  is  for  ever ;  when  the  prayer  that  went  before  was 
 such  as  you  call  a  long  tedious  prayer  uttered  by  Solomon 
 alone,  without  such  breaks,  and  descants.  And  in  the  other 
 places  is  no  mention  of  prayer  at  aU,  but  of  singing  praise, 
 and  that  not  by  the  people,  but  by  the  priests,  and  Levites, 
 saying  the  same  words,  for  he  is  good,  for  his  mercy  endures 
 for  ever  towards  Israel.  The  people  are  said  to  do  no  more 
 than  shout  with  a  great  shout,  because  the  foundation  of  the 
 
238  Rejoinder  of  the  Ministers  [1661. 
 
 house  was  laid  :  and  if  shouting  be  it  that  you  would  prove^ 
 it  is  not  the  thing  in  question.  Let  the  ordinary  mode  of 
 praying  in  Scripture  be  observed,  in  the  prayers  of  David, 
 Solomon,  Ezra,  Daniel,  or  any  other,  and  if  they  were  by 
 breaks,  and  frequent  beginnings  and  endings,  and  alternate 
 interlocutions  of  the  people,  as  yours  are,  then  we  will  con- 
 form to  your  mode,  which  now  offends  us.  But  if  they  were 
 not,  we  beseech  you  reduce  yours  to  the  examples  in  the 
 Scripture :  we  desire  no  other  rule  to  decide  the  controversy 
 by.  As  to  your  citation,  1.  Socrates  there  tells  us  of  the 
 alternate  singing  of  the  Arians  in  the  reproach  of  the  ortho- 
 dox, and  that  Chrysostom  (not  a  synod)  compiled  hymns  to 
 be  sung  in  opposition  to  them  in  the  streets,  which  came  in 
 the  end  to  a  tumult  and  bloodshed.  And  hereupon  he  tells 
 us  of  the  original  of  alternate  singing,  viz.,  a  pretended  vision 
 of  Ignatius,  that  heard  angels  sing  in  that  order.  And  what 
 is  all  this  to  alternate  reading,  and  praying,  or  to  a  divine 
 institution,  when  here  is  no  mention  of  reading,  or  praying, 
 but  of  singing  hymns;  and  that  not  upon  pretence  of 
 apostolical  tradition,  but  a  vision  of  uncertain  credit  ?  Theo- 
 doret  also  speak eth  only  of  singing  psalms  alternately,  and  not 
 a  word  of  reading  or  praying  so.  And  he  fetcheth  that  way 
 of  singing  also,  as  Socrates  doth,  but  from  the  Church  at 
 Antioch,  and  not  from  any  pretended  doctrine,  or  practice  of 
 the  apostles.  And  neither  of  them  speaks  a  word  of  the  neces- 
 sity of  it,  or  of  forcing  any  to  it :  so  that  all  these  your  cita- 
 tions, speaking  not  a  word  so  much  as  of  the  very  subjects  in 
 question,  are  marvellously  impertinent.  The  words — their 
 worship — seem  to  intimate,  that  singing  psalms  is  part  (of 
 our  worship)  and  not  of  yours ;  we  hope  you  disown  it  not : 
 for  our  parts  we  are  not  ashamed  of  it.  Your  distinction  be- 
 tween Hopkins'  and  David's  psalms,  as  if  the  metre  allowed 
 by  authority  to  be  sung  in  churches  made  them  to  be  no 
 more  David's  psalms,  seemeth  to  us  a  very  hard  saying.  If 
 it  be  because  it  is  a  translation,  then  the  prose  should  be 
 none  of  David's  psalms  neither,  nor  any  translation  be  the 
 Scripture.      If  it  be  because  it  is  in  metre,  then  the  exactest 
 
1661.]  to  the  Answer  of  the  Bishops.  239 
 
 translation  in  metre  should  be  none  of  the  Scripture.  If 
 because  it  is  done  imperfectly,  then  the  old  translation  of  the 
 Bible,  used  by  the  Common  Prayer  book,  should  not  be 
 Scripture.  As  to  your  reason  for  the  supposed  priority, — 1. 
 Scripture  examples  telling  us  that  the  people  had  more  part 
 in  the  psalms,  than  in  the  prayers  or  readings,  satisfy  us  that 
 God  and  his  church  then  saw  a  disparity  of  reason.  2.  Com- 
 mon observation  tells  us,  that  there  is  more  order  and  less 
 hinderance  of  edification  in  the  people's  singing,  than  in  their 
 reading  and  praying  together  vocally. 
 
 Prop.  5.  §  1.  Ans.  It  is  desired  that  nothing  should  be  in  the 
 liturgy  which  so  much  as  seems  to  countenance  the  observa- 
 tion of  Lent  as  a  religious  fast ;  and  this  as  an  expedient  to 
 peace ;  which  is,  in  effect,  to  desire  that  this  our  church  may 
 be  contentious  for  peace  sake,  and  to  divide  from  the  church 
 catholic,  that  we  may  live  at  unity  among  ourselves.  For 
 Saint  Paul  reckons  them  amongst  the  lovers  of  contention, 
 who  shall  oppose  themselves  against  the  customs  of  the 
 churches  of  God.  That  the  religious  observation  of  Lent 
 was  a  custom  of  the  churches  of  God,  appears  by  the  testi- 
 monies following.  Chrysost.  Ser.  11,  in  Heb.  x,  Cyrill.  Catec. 
 Myst.  5,  St.  August.,  Ep.  119,  ut  40  dies  ante  Pascha  obser- 
 ventur,  ecclesicB  consuetudo,  roboravit ;  and  St.  Hierom  ad 
 Marcell.  says,  it  was  secundum  traditionem  apostolorum.  This 
 demand  then  tends  not  to  peace,  but  dissension.  The  fasting 
 forty  days  may  be  in  imitation  of  our  Saviour,  for  all  that  is 
 here  said  to  the  contrary ;  for  though  we  cannot  arrive  to  his 
 perfection,  abstaining  wholly  from  meat  so  long,  yet  we  may 
 fast  forty  days  together,  either  Cornelius'  fast,  till  three  of 
 the  clock  afternoon,  or  Saint  Peter's  fast  till  noon,  or  at 
 least  Daniel's  fast,  abstaining  from  meats  and  drinks  of 
 delight,  and  thus  far  imitate  our  Loi'd. 
 
 Reply.  If  we  had  said,  that  the  church  is  contentious  if  it 
 adore  God  in  kneeling  on  the  Lord's  days,  or  use  not  the 
 white  garment,  [and]  milk  and  honey  after  baptism,  which  had 
 more  pretence  of  apostolical  tradition,  and  were  generally 
 used  more  anciently  than  Lent,  would  you  not  have  thought 
 
240  Rejoinder  of  the  Ministers  [1661. 
 
 we  wronged  the  church?  If  the  purer  times  of  the  church 
 have  one  custom,  and  later  times  a  contrary,  which  must  we 
 follow?  Or  must  we  necessarily  be  contentious  for  not  follow- 
 ing both ;  or,  rather,  may  we  not,  by  the  example  of  the 
 church  that  changeth  them,  be  allowed  to  take  such  things  to 
 be  matters  of  liberty,  and  not  necessity?  If  we  must  needs 
 conform  to  the  custom  of  other  churches  in  such  things,  or 
 be  contentious,  it  is  either  because  God  hath  so  commanded, 
 or  because  he  hath  given  those  churches  authority  to  com- 
 mand it.  If  the  former,  then  what  churches  or  what  ages 
 must  we  conform  to  ?  If  all  must  concur  to  be  our  pattern, 
 it  will  be  hard  for  us  to  be  acquainted  with  them,  so  far  as  to 
 know  of  such  concurrences;  and  in  our  case  we  know  that 
 many  do  it  not.  If  it  must  be  the  most,  we  would  know 
 where  God  commandeth  us  to  imitate  the  greater  number, 
 though  the  worse ;  or  hath  secured  us  that  they  shall  not  be 
 the  worst;  or  why  we  are  not  tied  rather  to  imitate  the 
 purer  ages  than  the  more  corrupt  ?  If  it  be  said,  that  the 
 clmrch  hath  authority  to  command  us,  we  desire  to  know 
 what  church  that  is,  and  where  to  be  found  and  heard,  that 
 may  command  England  and  all  the  churches  of  his  majesty's 
 dominions.  If  it  be  said  to  be  a  general  council — 1.  No 
 general  council  can  pretend  to  more  authority  than  that  of 
 Nicoea,  whose  20th  canon,  backed  v.  ith  tradition  and  common 
 practice,  now  binds  not  us,  and  was  laid  by  without  any  repeal 
 by  following  councils.  2.  We  know  of  no  such  things  as 
 general  councils,  at  least  that  have  bound  us  to  the  religious 
 observation  of  Lent.  The  bishops  of  one  empire  could  not 
 make  a  general  council.  3.  Nor  do  we  know  of  any  such 
 power  that  they  have  over  the  universal  church ;  there  being 
 no  visible  head  of  it,  or  governors,  to  make  universal  laws, 
 but  Christ,  as  Rogers,  on  the  20th  Article"  fore-cited,  shews. 
 Our  21st  Article  saith,  that  general  councils  may  not  be 
 gathered  together  without  the  commandment  and  will  of 
 princes;  and  doubtless,  all  the  heathen,  and  Mahometans, 
 and  all  the  contending  Christian  princes,  will  never  agree 
 together   (nor  never  did)   to   let  all  their  Christian  subjects 
 
1661.]  to  the  Answer  of  the  Bishops.  241 
 
 concur  to  hold  a  general  council.  It  saith  also — "  And  when 
 they  be  gathered  together,  forasmuch  as  they  be  an  assembly 
 of  men,  whereof  all  be  not  governed  with  the  Spirit  and 
 Word  of  God,  they  may  err,  and  sometimes  have  erred,  even 
 in  things  pertaining  unto  God ;  therefore,  things  ordained  by 
 them,  as  necessary  to  salvation,  have  neither  strength  nor 
 authority  unless  it  may  be  declared  that  they  be  taken  out  of 
 holy  Scripture."  And  if  they  may  err  in  things  pertaining 
 unto  God,  and  ordained  by  them  as  necessary  to  salvation, 
 much  more  in  lesser  things.  And  are  we  contentious  if  we 
 err  not  with  them?  Our  34th  Article  determineth  this 
 controversy,  saying — "  It  is  not  necessary  that  traditions  and 
 ceremonies  be  in  all  places  one,  or  utterly  like;  for  at  all 
 times  they  have  been  diverse,  and  changed  according  to  the 
 diversity  of  countries,  times,  and  men's  manners,  so  that 
 nothing  be  ordained  against  God's  word  :"  and  after — ''  every 
 particular,  or  national  church,  hath  authority  to  ordain, 
 change,  and  abolish  ceremonies,  or  rites  of  the  church,  or- 
 dained only  by  man's  authority,  so  that  all  things  be  done  to 
 edifying."  They  that  believe  not  this  should  not  subscribe  it, 
 nor  require  it  of  others.  As  for  the  testimonies  cited  by  you, 
 they  are  to  little  purpose.  We  deny  not  that  the  custom  of 
 observing  Lent,  either  fewer  days  or  more,  was  as  ancient  as 
 those  authors.  But — 1 .  That  Lent  was  not  known  or  kept  in 
 the  second  or  third  ages,  you  may  see  as  followeth ; — Tertull. 
 de  jejun.  1.  2,  cap.  14,  pleading  to  the  Montanists. — Si  omnem 
 in  totum  devotionem  temporum,  et  dierum,  et  mensium,  et 
 annorum  erasit  apostolus,  cur  pascha  celebramus  annuo  circulo 
 in  mense  primo  ?  cur  quadraginta  inde  die  bus  in  omni  eoculta- 
 tione  decurrimus  ?  cur  statiouibus  quartam  et  sextam,  sabbati 
 dicamus  ?  etjejuniis  Parascevem  ?  quamquam  vos  etiam  sabba- 
 tum,  si  quando  continuatis,  nunquam  nisi  in  pascha  jejunandum, 
 etc.  And  cap.  15,  excusing  that  rigor  of  their  fasts. — 
 Quantula  est  apud  nos  interdictio  ciborum  ?  Duas  in  anno 
 hebdomadas  xerophagiarum,  nee  totas,  exceptis  scilicet  sabbatis 
 et  dominicis,  offerimus  Deo.  The  old  general  fast  at  that  time 
 was  only  the  voluntary,  unconstrained  fasting  on  Good  Friday, 
 
 R 
 
242  The  Rejoinder  of  the  M'misiej's  [1661. 
 
 and  after  that^  on  one  or  two  clays  more,  and  then  on  six. 
 Irseneus,  in  a  fragment  of  an  epistle  in  Euseb.  Hist.,  lib.  5, 
 cap.  26,  Gr,  Lat.  23,  saith,  "  The  controversy  is  not  only  of 
 the  day  of  Easter,  but  of  the  kind  of  fast  itself;  for  some 
 think  they  should  fast  one  day,  some  two,  others  more ;  some 
 measure  their  day  by  forty  hours  of  day  and  night ;  and  this 
 variety  of  those  that  observe  the  fasts,  began  not  now  in  our 
 age,  but  long  before  us  with  our  ancestors,  who,  as  is  most 
 like,  propagated  to  posterity  the  custom  which  they  retain,  as 
 brought  in  by  a  certain  simpHcity  and  private  wilL  And  yet 
 all  these  lived  peaceably  among  themselves,  and  we  keep 
 peace  among  ourselves,  and  the  difference  of  fasting  is  so  far 
 from  violating  the  consonancy  of  faith,  as  that  it  even  com- 
 mendeth  it."  Thus  Irseneus.  Read  the  rest  of  the  chap- 
 ter. Thus  is  the  true  reading  confessed  by  Bellarmine, 
 Eigaltius,  &c.,  and  Dionys.  Alexand.,  Ep.  Can.  ad  Basil., 
 p.  881.  Balsamo  saith,  "  Nor  do  all  equally  and  alike  sus- 
 tain those  six  days  of  fasting ;  but  some  pass  them  all 
 fasting,  some  two,  some  three,  some  four,  some  more." 
 And  the  Catholics  in  Tertull.  de  jejun,  cap.  2,  say ; — Ttaqm  de 
 cetera  differenter  jejunandwn  ex  aibitrio,  non  ex  imperio 
 nov(B  discipliiue,  pro  temporibus  et  causis  uniuscnjusque .  Sic  et 
 apostolos  observasse,  nullum  aliud  imponentes  jugum  certorum, 
 et  in  commune  omnibus  oh eundorum  jejuniorum.  And  Socrates 
 admireth  at  many  countries,  that  all  differed  about  the 
 number  of  days,  and  yet  called  it  quadragesima,  lib.  5,  c.  22, 
 Lat.  Gr.  21.  So  Sozomen  lib.  7,  c.  19,  Gr.;  et  Niceph.  lib. 
 12,  cap.  34,  which  may  help  you  to  expound  Hierom,  and 
 the  rest  cited  by  you,  as  Rigaltius  doth  ad  Tertull.,  de  jejun, 
 cap.  2,  as  shewing  that  they  did  it  with  respect  to  Christ's  forty 
 days'  fast,  but  not  as  intending  any  such  thing  themselves  as 
 any  fast  of  forty  days.  It  is  against  the  Montanists,  that 
 the  Quadragesima  w^as  but  once  a  year  that  Hierom  useth  the 
 title  of  apostolic  tradition.  And  how  to  expound  him,  see 
 Epist.  ad  Lucin,  unaquaque  provincia  abundet  in  sua  sensu, 
 et  precepta  majorum  leges  apostolicas  arbitretur.  But  saith 
 August,   ad    Casulan,   Ep.  86.     In  evangelicis  et  apostolicis 
 
1'661.]  to  the  Ansiver  of  the  Bishops.  243 
 
 Uteris,  totoque  instrumento  quod  appellaiur  testamentum 
 noLum,  animo  id  revolvens  video  preceptum  esse  jejunium: 
 quibus  autem  diebus  nan  oportet  jejunare,  et  quibiis  oporteat, 
 precepto  domini  vel  upostolorum  non  invenio  dejinitum.  And 
 that  Christians'  abstinence  in  Lent  was  voluntaiy^ — quanto 
 mugis  quisque  vel  minus  vcluerit,  vel  potueril, — August, 
 affirmeth,  cont.  Faustum  Manich,  lib.  30,  cap.  5.  And 
 Socrates  ubi  supr,  saith.  Ac  quoniam  nemo  de  care  prcs- 
 ceptum  literarum  monumeniis  proditum  potest  ostendere, 
 perspicuum  est  apostolos  liberam  potestattin  in  eadem  cvjusque 
 mente,  ac  arbitrio  permi^sisse :  ut  quisque  nee  metu,  nee 
 necessitate  inductus  quod  bonum  sit  ageret.  And  Prosper  de 
 vit.  Contempl.  lib.  2,  c.  24,  veruntamen  sic  jejmiare,  vel 
 abstinere  debemus  ut  nos  non  jejunandi,  vel  abstinendi  neces- 
 sitate subdamus,  ne  jam  devoti,  sed  inviti,  rem  voluntariam 
 faciamus.  And  Cassianus,  lib.  2,  col.  21,  cap.  30,  saith — in 
 primitivd  ecclesid  equate  fuisse  jtjuniwn  per  totuni  annum : 
 ac  frigescente  devotione,  cum  negligerentur  jejunia,  inductum 
 quadrag.  a  sacerdotibus.  But  when  you  come  to  describe 
 your  fast,  you  make  amends  for  the  length  by  making  it 
 indeed  no  fast ;  to  abstain  from  meats  and  drinks  of  delight, 
 where  neither  the  thing  nor  the  delight  is  profitable  to 
 further  us  in  our  duty  to  God,  is  that  which  we  take  to  be 
 the  duty  of  every  Christian  all  the  year,  as  being  a  part  of 
 our  mortification  and  self-denial,  who  are  commanded  to 
 crucify  the  flesh,  and  to  make  no  provision  to  satisfy  the 
 lusts  of  it,  and  to  subdue  our  bodies ;  but  when  those  meats 
 and  drinks  do  more  help  than  hinder  us  in  the  service  of 
 God,  we  take  it  to  be  our  duty  to  use  them,  unless,  when 
 some  other  accident  forbids  it,  that  would  make  it  otherwise 
 more  hurtful ;  and  for  fasting  till  noon,  we  suppose  it  is  the 
 ordinary  way  of  diet  to  multitudes  of  sedentary  persons, 
 both  students  and  tradesmen,  that  find  one  meal  a  day  suffi- 
 cient for  natiu'e ;  if  you  call  this  fasting,  your  poor  brethren 
 fast  all  their  lifetime,  and  never  knew  that  it  was  fasting; 
 but  to  command  hard  laboui'ers  to  do  so,  is  but  to  make  it  a 
 fault  to  have  health,  or  to  do  their  necessary  work.     We 
 
 R  2 
 
244  The  Rejoinder  of  the  Ministers  [1661. 
 
 beseecli  you  bring  not  the  clergy  under  tbe  suspicion  of 
 gluttony,  by  calling  our  ordinary,  wholesome  temperance  by 
 the  name  of  fasting  :  sure  princes  may  feed  as  fully  and 
 delightfully  as  we;  yet  Solomon  saith,  "woe  to  thee,  O  land, 
 when  thy  king  is  a  child  and  thy  princes  eat  in  the  morning ; 
 blessed  art  thou,  O  land,  when  thy  king  is  the  son  of  nobles 
 and  thy  princes  eat  in  due  season,  for  strength  and  not  for 
 drunkenness/'  For  mere  sensual  delight  it  is  never  lawful; 
 and  when  it  is  for  strength  it  is  not  to  be  forbidden,  unless, 
 when  by  accident,  it  will  infer  a  greater  good  to  abstain. 
 Eccles.  X,  16,  17  :  so  Prov.  xxxi,  4,  6,—"  it  is  not  for  kmgs  to 
 drink  wine,  nor  for  princes  strong  drink :  give  strong  drink 
 to  him  that  is  ready  to  perish,  and  wine  to  those  that  be  of 
 heavy  hearts." 
 
 Prop.  5.  §  2.  Ans.  Nor  does  the  act  of  parliament  5  Elizabeth 
 forbid  it ;  we  dare  not  think  a  parliament  did  intend  to  forbid 
 that  which  Christ's  church  hath  commanded.  Nor  does  the 
 act  determine  anything  about  Lent  fast,  but  only  provide  for 
 the  maintenance  of  the  navy,  and  of  fishing  in  order  thereunto, 
 as  is  plain  by  the  act.  Besides  we  conceive  that  we  must  not 
 so  interpret  one  act  as  to  contradict  another,  being  still  in 
 force  and  unrepealed.  Now  the  act  of  1  Elizabeth  confirms  the 
 whole  liturgy,  and  in  that  the  religious  keeping  of  Lent,  with 
 a  severe  penalty  upon  all  those  who  shall  by  open  words 
 speak  anything  in  derogation  of  any  part  thereof;  and 
 therefore  that  other  act  of  5  Elizabeth  must  not  be  inter- 
 preted to  forbid  the  religious  keeping  of  Lent. 
 
 Reply.  If  when  the  express  words  of  a  statute  are  cited, 
 you  can  so  easily  put  it  off,  by  saying  it  does  not  forbid  it, 
 and  you  dare  not  think  that  a  parliament  did  intend  to  forbid 
 that  which  Christ's  church  hath  commanded,  and  you 
 must  not  interpret  it  as  contradicting  that  act  -which  confirms 
 the  liturgy,  we  must  think  that  indeed  we  are  no  less  regard- 
 ful of  the  laws  of  the  governors  than  you.  But  first,  we 
 understand  not  what  authority  this  is  that  you  set  against  the 
 king  and  parliament,  as  supposing  they  will  not  forbid  what 
 it  commands?     You  call  it  Christ's  church,  we  suppose  you 
 
1661,]  to  the  Answer  of  the  Bishops,  245 
 
 mean  not  Christ  himself,  by  his  apostles  infallibly  directed 
 and  inspired.  If  it  be  the  national  Church  of  England,  they 
 are  the  king's  subjects;  and  why  may  he  not  forbid  a  cere- 
 mony which  they  command ;  or  why  should  they  command  it 
 if  he  forbid  it?  If  it  be  any  foreign  church,  there  is  none 
 bath  power  over  us.  If  it  be  any  pretended  head  of  the 
 church  universal,  whether  pope  or  general  council,  having 
 power  to  make  laws  that  bind  the  whole  church,  it  is  a  thing 
 so  copiously  disproved  by  Protestants  against  both  the  Italian 
 and  French  Papists,  that  we  think  it  needless  to  confute  it, 
 nor  indeed  dare  imagine  that  you  intend  it.  We  know  not 
 therefore  what  you  mean ;  but  whatever  you  mean  you  seem  to 
 contradict  the  fore-cited  Article  of  the  church  of  England,  that 
 makes  all  human  laws  about  rites  and  ceremonies  of  the  church 
 to  be  unchangeable,  by  each  particular  national  church ;  and 
 that  it  is  not  necessary  that  ceremonies  or  traditions  be  in  all 
 places  one,  or  utterly  like.  We  most  earnestly  beseech  you  be 
 cautious  how  you  obtrude  upon  us  a  foreign  power,  under  the 
 name  of  Christ's  church,  that  may  command  ceremonies 
 which  king  and  parliament  may  not  forbid.  M'hether  it  be  one 
 man  or  a  thousand,  we  fear  it  is  against  our  oaths  of  allegiance 
 and  supremacy  for  us  to  own  any  such  power.  And  (not 
 presuming  upon  any  immodest  challenge)  we  are  ready  in  the 
 defence  of  those  oaths  and  the  protestant  religion,  to  prove 
 against  any  in  an  equal  conference,  that  there  is  no  such 
 power;  and  for  the  statute,  let  the  words  themselves  decide 
 the  controversy,  which  are  these  : — Be  it  enacted,  that  whoso- 
 ever shall  by  preaching,  teaching,  writing,  or  open  speech, 
 notify  that  any  eating  of  fish,  or  forbearing  of  fiesh,  men- 
 tioned in  this  statute,  is  of  any  necessity  for  the  saving  of 
 the  soul  of  man,  or  that  it  is  the  service  of  God,  otherwise 
 than  as  other  political  laws  are  and  be,  that  then  such  persons 
 are  and  shall  be  punished,  as  the  spreaders  of  false  news  are, 
 and  ought  to  be.  And  whereas  you  say  the  act  determines 
 not  anything  about  Lent  fast,  it  speaks  against  eating  flesh 
 on  any  days  now  usually  observed  as  fish  days:  and  Lent  is 
 such,  and  the  sense  of  the  act  for  the  liturgy  may  better  be 
 
216  The  Rejoinder  of  the  Ministers  [1661. 
 
 tried  by  this,  which  is  plain,  than  this  reduced  to  that  which 
 is  more  obscure. 
 
 Prop.  6.  Ans.  The  observation  of  saints*  days  is  not  as  of  divine 
 but  ecclesiastical  institution,  and  therefore  it  is  not  necessary 
 that  they  should  have  any  other  ground  in  Scripture  than  all 
 other  institutions  of  the  same  nature,  so  that  they  be  agreeable 
 to  the  Scripture  in  the  general  end,  for  the  promoting  piety. 
 And  the  observation  of  them  was  ancient,  as  appears  by  the 
 rituals  and  liturgies,  and  by  the  joint  consent  of  antiquity  and  by 
 the  ancient  translations  of  the  Bible,  as  the  Syriac  and  Ethiopic, 
 where  the  lessons  appointed  for  holydays  are  noted  and  set 
 down,  the  former  of  which  was  made  near  the  apostles'  times. 
 Besides  our  Saviour  himself  kept  a  feast  of  the  church's 
 institution,  viz.,  the  feast  of  the  dedication,  (St.  John  x,  22.) 
 The  chief  end  of  these  days  being  not  feasting,  but  the 
 exercise  of  holy  duties,  they  are  fitter  called  holydays  than 
 festivals ;  and  though  they  be  all  of  like  nature,  it  doth  not 
 follow  that  they  are  equal.  The  people  may  be  dispensed 
 with  for  their  work,  after  the  service,  as  authority  pleaseth. 
 The  other  names  are  left  in  the  calendar,  not  that  they  should 
 be  so  kept  as  holydays,  but  they  are  useful  for  the  preserva- 
 tion of  their  memories,  and  for  other  reasons,  as  for  leases, 
 law  days,  &c. 
 
 Reply.  The  antiquity  of  the  translations  mentioned  is  far 
 from  being  of  determinate  certainty;  we  rather  wish  than 
 hope  that  the  Syriac  could  be  proved  to  be  made  near  the 
 apostles'  times.  But,  however,  the  things  being  confessed  of 
 human  institution,  and  no  foreign  power  having  any  authority 
 to  command  his  majesty's  subjects,  and  so  the  imposition 
 being  only  by  our  own  governors,  we  Immbly  crave  that  they 
 may  be  left  indifferent,  and  the  unity  or  peace  of  the  church, 
 or  liberty  of  the  ministers  not  laid  upon  them. 
 
 Prop.  7.  §  1.  A71S.  This  makes  all  the  liturgy  void,  if  every 
 minister  may  put  in  and  leave  out  at  his  discretion. 
 
 Reply.  You  mistake  us :  we  speak  not  of  putting  in  and 
 leaving  out  of  the  liturgy,  but  of  liaviug  leave  to  intermix 
 some  exhortations  or  prayers  besides,  to  take  off  the  dead- 
 
1661.]  to  the  Answer  of  the  Bishops.  247 
 
 ness  which  will  follow,  if  there  be  nothing  bnt  the  stinted 
 forms;  we  would  avoid  both  the  extreme  that  would  have 
 no  formSj  and  the  contrary  extreme  that  would  have  no- 
 thing but  forms.  But  if  we  can  have  nothing  but  extremes, 
 there  is  no  remedy ;  it  is  not  our  fault.  And  this  moderation 
 and  mixture  which  we  move  for  is  so  far  from  making  all  the 
 liturgy  void,  that  it  will  do  very  much  to  make  it  attain  its 
 end,  and  would  heal  much  of  the  distemper  which  it  occa- 
 sioneth,  and  consequently  would  do  much  to  preserve  the 
 reputation  of  it;  as  for  instance,  if  besides  the  forms  in 
 the  liturgy,  the  minister  might  at  baptism,  the  Lord^s 
 supper,  marriage,  &c.,  interpose  some  suitable  exhortation 
 or  prayer  upon  special  occasion  when  he  finds  it  needful. 
 Should  you  deny  this  at  the  visitation  of  the  sick,  it  would 
 seem  strange,  and  why  may  it  not  be  granted  at  other 
 times?  It  is  a  matter  of  far  greater  trouble  to  us,  that 
 you  would  deny  us  and  all  ministers  the  liberty  of  using 
 i.ny  other  prayers  besides  the  liturgy,  than  that  you  im- 
 pose these. 
 
 Prop.  7.  §  2.  Ans.  The  gift  or  rather  spirit  of  prayer 
 consists  in  the  inward  graces  of  the  spirit,  not  in  ex  tem- 
 pore expressions,  which  any  man  of  natural  parts,  having 
 a  voluble  tongue,  and  audacity,  may  attain  to  without 
 any  special  gift. 
 
 Reply.  All  inward  graces  of  the  spirit  are  not  properly 
 called  the  spirit  of  prayer,  nor  is  the  spirit  of  prayer  that 
 gift  of  prayer  which  we  speak  of.  Nor  did  we  call  it  by  the 
 name  of  a  special  gift,  nor  did  we  deny  that  ordinary  men  of 
 natural  parts  and  voluble  tongues  may  attain  it.  But  yet 
 we  humbly  conceive  that  as  there  is  a  gift  of  preaching,  so 
 also  of  prayer,  which  God  bestows  in  the  use  of  means,  di- 
 versified much  according  to  men's  natural  parts,  and  their 
 diligence,  as  other  acquired  abilities  are;  but  also  much  de- 
 pending on  that  grace  that  is  indeed  special,  which  maketh 
 men  love  and  relish  the  holy  subjects  of  such  spiritual  studies, 
 and  the  holy  exercise  of  those  graces  that  are  the  soid  of 
 prayer ;  and  consequently  making  men  follow  on  such  exercises 
 
248  The  Rejoinder  of  the  Ministers  [1661. 
 
 with  delight  and  diligence,  and  therefore  with  success.  And 
 also  God  is  free  in  giving  or  denying  his  blessing  to  man's 
 endeavours.  If  you  think  there  be  no  gift  of  preaching,  you 
 will  too  dishonourably  level  the  ministry.  If  reading  be  all 
 the  gift  of  prayer  or  preaching,  there  needs  no  great  under- 
 standing or  learning  to  it.  Nor  should  cobblers  and  tinkers 
 be  so  unfit  men  for  ministers  as  they  are  thought ;  nor  would 
 the  reason  be  very  apparent,  why  a  woman  might  not  speak 
 by  preaching  or  praying  in  the  church. 
 
 Prop.  7.  §  3.  Ans,  But  if  there  be  any  such  gift,  as  is  pre- 
 tended, it  is  to  be  subject  to  the  prophets,  and  to  the  order 
 of  the  church. 
 
 Reply.  The  text  speaks  (as  Dr.  Hammond  well  shews)  of  a 
 subjection  to  that  prophet  himself,  who  was  the  speaker.  In- 
 spiration excluded  not  the  prudent  exercise  of  reason ;  but  it 
 is  a  strange  ordering,  that  totally  excludeth  the  thing  ordered. 
 The  gift  of  preaching  (as  distinct  from  reading)  is  to  be 
 orderly  and  with  due  subjection  exercised ;  but  not  to  be  on 
 that  pretence  extinguished  and  cast  out  of  the  church :  and 
 indeed  if  you  should  command  it,  you  are  not  to  be  obeyed, 
 whatever  we  suffer ;  and  why  then  should  the  gift  of  prayer 
 (distinct  from  reading)  be  cast  out  ? 
 
 Prop.  7.  §  4.  Ans.  The  mischiefs  that  come  by  idle,  imperti- 
 nent, ridiculous,  sometimes  seditious,  impious,  and  blasphe- 
 mous expressions  under  pretence  of  the  gift,  to  the  dishonour  of 
 God,  and  scorn  of  religion,  being  far  greater  than  the  pre- 
 tended good  of  exercising  the  gift :  it  is  fit  that  they  who 
 desire  such  liberty  in  public  devotions,  should  first  give  the 
 church  security  that  no  private  opinions  should  be  put  into 
 their  prayers,  as  is  desired  in  the  first  proposal;  and  that 
 nothing  contrary  to  the  faith  should  be  uttered  before  God, 
 or  offered  up  to  him  in  the  church. 
 
 Reply.  The  mischiefs  which  you  pretend,  are  inconvenien- 
 cies  attending  human  imperfection,  which  you  would  cure 
 with  a  mischief;  your  argument  from  the  abuse  against  the 
 use  is  a  palpable  fallacy,  which  cast  out  physicians  in  some 
 countries,  and  rooted  up  vines  in  others,  and  condemneth  the 
 
1661.]  to  the  Answer  of  the  Bishops.  249 
 
 reading  of  the  scriptures  in  a  known  tongue  among  the 
 Papists.  If  the  apostles  (that  complained  then  so  much  of 
 divisions^  and  preaching  false  doctrines,  and  in  envy  and  strife, 
 &c.)  had  thought  the  way  of  cure  had  been,  in  sending  min- 
 isters about  the  world,  with  a  prayer  book,  and  sermon  book, 
 and  to  have  tied  them  only  to  read  either  one  or  both  of 
 these,  no  doubt  but  they  would  have  been  so  regardful  of  the 
 church,  as  to  have  composed  such  a  prayer  book,  or  sermon 
 book  themselves,  and  not  left  us  to  the  uncertainties  of  an  au- 
 thority not  infallible,  nor  to  the  divisions  that  follow  the  imposi- 
 tions of  a  questionable  power,  or  that  which  unquestionably  is 
 not  universal,  and  therefore  can  procure  no  universal  concord. 
 If  one  man  among  you  draw  up  a  form  of  prayer,  it  is  his 
 single  conception :  and  why  a  man  as  learned  and  able  may 
 not  be  trusted  to  conceive  a  prayer,  for  the  use  of  a  single 
 congregation,  without  the  dangers  mentioned  by  you,  as  one 
 man  to  conceive  a  prayer  for  all  the  churches  in  a  diocese  or 
 nation,  we  know  not.  These  words — that  the  mischief  is 
 greater  than  the  pretended  good — seem  to  express  an  unjust 
 accusation,  of  ordinary  conceived  prayer,  and  a  great  under- 
 valuing of  the  benefits.  If  you  intimate  that  the  crimes 
 expressed  by  you  are  ordinarily  found  in  ministers'  prayers,  we 
 that  hear  such,  much  more  frequently  than  you,  must  profess 
 we  have  not  found  it  so,  allowing  men  their  different  measures 
 of  exactness;  as  you  have  even  in  writing.  Nay,  to  the 
 praise  of  God  we  must  say,  that  multitudes  of  private  men 
 can  ordinarily  pray  without  any  such  imperfection,  as  should 
 nauseate  a  sober  person ;  and  with  such  seriousness,  and  apt- 
 ness of  expression  as  is  greatly  to  the  benefit  and  comfort  of 
 ourselves,  when  we  join  with  them  :  and  if  such  general  accu- 
 sations may  serve  in  a  matter  of  public,  and  common  fact, 
 there  is  no  way  for  the  justification  of  the  innocent.  And 
 that  it  is  no  such  common  guilt,  will  seem  more  probable  to 
 them  that  consider  that,  such  conceived  prayers,  both  pre- 
 pared and  extemporate,  have  been  ordinarily  used  in  the 
 pulpits  in  England  and  Scotland,  before  our  days  till  now ; 
 and  there  hath  been  power  enough  in  the  bishops  and  others, 
 
250  The  Rejoinder  of  the  Ministers  [1G61. 
 
 before  the  wars^  to  punish  those  that  speak  ridiculously,  sedi- 
 tiously, impiously,  or  blasphemously ;  and  yet  so  few  are  the 
 instances   (even  when  jealousy  was  most  busy)   of  ministers 
 punished,  or  once  accused  of  any  such  fault  in  prayer,  as  that 
 we  find  it  not  easy  to  remember  any  considerable  number  of 
 them  :  there  being  great  numbers  punished  for  not  reading 
 the  book,  for  playing  on  the  Lord's  days,  or  for  preaching  too 
 oft,  and  such  like,  for  one  that  was  ever  questioned  for  such 
 kind  of  praying.     And  the  former  showed  that  it  was  not  for 
 want  of  will  to  be  severe,  that  they  spared  them  as  to  the 
 latter.     And  if  it  be  but  few  that  are  guilty  of  anj^  intoler- 
 able faults  of  that  nature  in  their  prayers,  we  hope  you  will 
 not  go  on  to  believe,  that  the  mischiefs  that  come  by  the  fail- 
 ings of  those  few  are  far  greater  than  the  benefit  of  conceived 
 prayer  by  all  others.     We  presume  not  to  make  our  experi- 
 ences the  measure  of  yours,  or  of  other  men's.     You  may 
 tell  us  what  doth  most  good,  or  hurt  to  yourselves,  and  those 
 that  have  so  communicated  their  experiences  to  you ;  but  we 
 also  may  speak  our  own,  and  theirs  that  have  discovered  them 
 to  us.     And  we  must  seriously  profess,  that  we  have  found  far 
 more  benefit  to  ourselves,  and  to  our  congregations  (as  far  as 
 our  conference,  and  converse  with  them,  and  our  observation 
 of  the  effects  allov\eth  us  to  discern)  by  conceived  prayers, 
 than  by  the  Common  Prayer  book.     We  find  that  the  benefit 
 of  conceived  prayer  is  to  keep  the  mind  in  serious  employ- 
 ment, and  to  awaken  the  affections,  and  to  make  us  fervent, 
 and  importunate.     And  the  inconvenience  is  that  some  weak 
 men  are  apt,  as  in  preaching  and  conference,  so  in  prayer,  to 
 shew  their  weakness  by  some  unapt  expressions,  or  disorder, 
 w  Inch  is  an  evil  no  way  to  be  compared  with  the  fore-mentioned 
 good,  considering  that  it  is  bvit  in  the  weak,  and  that  if  that 
 weakness  be  so  great  as  to  reqiiire  it,  forms  may  be  imposed 
 on  those  few,  without  imposing  them  on  all  for  their  sakes  (as 
 we  force  not  all  to  use  spectacles,  or  crutches,  because  some 
 are  purblind  or  lame)  ;  and  considering  that  God  heareth  not 
 prayers,  for  the  rhetoric,  and  handsome  cadences,  and  neat- 
 ness of  expressions,  but  will  bear  more  with  some  incuriosity 
 
1G61.]  to  the  Answer  of  the  Bishops,  251 
 
 of  words  (which  yet  we  plead  not  for)  than  with  an  hypo- 
 critical^ formal,  heartless,  lip  service  :  for  he  knoweth  the 
 meaning  of  the  spirit  even  in  the  groans,  which  are  not 
 uttered  in  words.  And  for  the  Common  Prayer  our  observa- 
 tion telleth  us,  that  though  some  can  use  it  judiciously, 
 seriously,  and  we  doubt  not  profitably,  yet  as  to  the  most  of 
 the  vulgar,  it  occasioneth  a  relaxing  of  their  attention,  and 
 intention,  and  a  lazy  taking  up  with  a  corpse,  or  image  of 
 devotion,  even  the  service  of  the  lips,  while  the  heart  is 
 little  sensible  of  what  is  said.  And  had  we  not  known  it  we 
 should  have  thought  it  incredible,  how  utterly  ignorant 
 abundance  are  of  the  sense  of  the  words  which  they  hear, 
 and  repeat  themselves  from  day  to  day  even  about  Christ 
 himself,  and  the  essentials  of  Christianity.  It  is  wonderful 
 to  us  to  observe  that  rational  creatures  can  so  commonly 
 separate  the  words  from  all  the  sense  and  life,  so  great  a  help 
 or  hinderance  even  to  the  understanding,  is  the  awakening  or 
 not  awakening  of  the  affections  about  the  things  of  God. 
 And  we  have  already  shewed  you  many  unfit  expressions  in 
 the  Common  Prayer  book,  especially  in  the  Epistles  and 
 Gospels,  through  the  faultiness  of  your  translations  : — as  Eph. 
 iii,  15.  "Father  of  all  that  is'^called  father  in  heaven  and 
 earth;"  "  and  that  Christ  was  found  in  his  apparel  as  a  man ;" 
 "that  mount  Siuai  is  Agar  in  Arabia,  and  bordereth  upon 
 the  city  ^now  called  Jerusalem:'-'  Gal.  iv,  25.  "This  is 
 the  sixth  month  which  is  called  barren:"  Luke  i.  "And 
 when  men  be  drunk :"  John  ii,  with  many  such  like,  which 
 are  parts  of  your  public  worship  :  and  would  you  have  us 
 hence  conclude,  that  the  mischiefs  of  such  expressions  are 
 worse,  than  all  the  benefits  of  that  worship  ?  And  yet  there  is 
 this  difference  in  the  cases,  that  weak  and  rash  ministers  were 
 but  here  and  there  one ;  but  the  Common  Prayer  is  the  ser- 
 vice of  every  church,  and  every  day  had  we  heard  any  in 
 extemporary  prayer  use  such  unmeet  expressions,  we  should 
 have  thought  him  worthy  of  sharp  reprehension,  yea  though 
 he  had  been  of  the  younger  or  weaker  sort.  Divers  other  unfit 
 expressions,  are  mentioned  in  the  exceptions  of  the  late  arch- 
 
252  The  Rejoinder  of  the  Ministers  [1661. 
 
 bisliop  of  York,  and  Primate  of  Ireland,  and  others  (before 
 spoken  of,)  and  there  is  much  in  the  prejudice  or  diseased 
 curiosity  of  some  hearers  to  make  words  seem  idle,  imperti- 
 nent, or  ridiculous  which  are  not  so,  and  which  perhaps  they 
 understand  not.  Some  thought  so  of  the  inserting  in  the  late 
 Prayer  book,  the  private  opinion  of  the  souls  departed  praying 
 for  us  ;  and  our  praying  for  the  benefit  of  their  prayers.  As 
 for  the  security  which  you  call  for  (though  as  is  shewed,)  you 
 have  given  us  none  at  all  against  such  errors  in  your  forms, 
 yet  we  have  before  shewed  you,  that  you  have  as  much  as 
 among  imperfect  men  can  be  expected ;  the  same  that  you 
 have  that  physicians  shall  not  murder  men,  and  that  lawyers 
 and  judges  shall  not  undo  men,  and  that  your  pilot  shall  not 
 cast  away  the  ship.  You  have  the  power  in  your  hands  of 
 taking  or  refusing  as  they  please  or  displease  you,  and  of 
 judging  them  by  a  known  law  for  their  proved  miscarriages, 
 according  to  the  quality  of  them:  and  what  would  you  have 
 more? 
 
 Prop.  7.  §  5.  Ans.  To  prevent  which  mischief  the  former  ages 
 knew  no  better  way  than  to  forbid  any  prayers  in  public,  but 
 such  as  were  prescribed  by  public  authority.  Con.  Carthag. 
 Can.  106,  Milev.  Can.  12. 
 
 Reply.  To  what  you  allege  out  of  two  councils,  we  answer, 
 1.  The  acts  of  more  venerable  councils  are  not  now  at  all 
 observed  (as  Nicsen  1.  Can.  ult.,  &c.,)  nor  many  of  these  same 
 which  you  cite.  2.  The  Scripture,  and  the  constant  practice 
 of  the  more  ancient  church  allowed  what  they  forbid.  3. 
 Even  these  canons  shew  that  then  the  churches  thought  not 
 our  liturgy  to  be  necessary  to  their  concord,  nor  indeed 
 had  then  any  such  form  imposed  on  all,  or  many  churches  to 
 that  end.  For  the  Can.  of  Counc.  Carth.,  (we  suppose  you 
 meant  Council  3.  Can.  23.)  mentioneth  prayers  even  at  the 
 altar,  and  alloweth  any  man  to  describe  and  use  his  own 
 prayers,  so  he  do  but  first  cum  instructioribus  fratribus  eas 
 conferre,  take  advice  about  them  with  the  abler  brethren.  If 
 there  had  been  a  stated  form  before  imposed  on  the  churches, 
 what  room  could  there  be  for  this  course?     And  even  this 
 
1661.]  to  the  Answer  of  the  Bishops.  253 
 
 much  seems  but  a  caution,  made  newly  upon  some  late  abuse 
 of  prayer.  The  same  we  may  say  de  Concil.  Milevit  Can.  12. 
 If  they  were  but  a  prudentioribus  tractate,  vel  comprobatee  in 
 Synodo,  new  prayers  might  by  any  man  at  any  time  be 
 brought  in,  which  sheweth  they  had  no  such  stated  public 
 liturgy  as  is  now  j  leaded  for.  And  even  this  seemeth  occa- 
 sioned by  Pelagianism;  which  by  this  caution  they  would 
 keep  out. 
 
 We  hope  your  omission  of  our  8th  desire  (for  the  use  of 
 the  new  translation)  intimateth  your  grant  that  it  shall  be 
 so.  But  we  marvel  then  that  we  find,  among  your  conces- 
 sions, the  alteration  of  no  part  but  the  Epistles  and  Gospels. 
 
 Prop.  9.  Ans.  As  they  would  have  no  saints'  days  observed  by 
 the  church,  so  no  apocryphal  chapter  read  in  the  church,  but 
 upon  such  a  reason,  as  would  exclude  all  sermons,  as  well  as 
 apocrypha,  viz.,  because  the  holy  Scriptures  contain  in  them 
 all  things  necessary  either  in  doctrine  to  be  beheved,  or  in 
 duty  to  be  practised.  If  so,  why  so  many  unnecessary  ser- 
 mons? Why  any  more  but  reading  of  Scriptures?  If  not- 
 withstanding their  sufficiency,  sermons  be  necessary,  there  is 
 no  reason  why  these  apocryphal  chapters  should  not  be  as 
 useful,  most  of  them  containing  excellent  discourses,  and 
 rules  of  morality.  It  is  heartily  to  be  wished  that  sermons 
 were  as  good.  If  their  fear  be  that  by  this  means  those  books 
 may  come  to  be  of  equal  esteem  with  the  canon,  they  may  be 
 secured  against  that  by  the  title  which  the  church  hath  put 
 upon  them,  calling  them  apocryphal :  and  it  is  the  church's 
 testimony  which  teaches  us  this  difference ;  and  to  leave  them 
 out,  were  to  cross  the  practice  of  the  church  in  former  ages. 
 
 Reply.  We  hoped  when  our  desires  were  delivered  in 
 writing  they  would  have  been  better  observed  and  under- 
 stood. We  asked  not  that  no  apocryphal  chapter  may  be 
 read  in  the  church,  but  that  none  may  be  read  as  lessons; 
 for  so  the  chapters  of  holy  Scripture  there  read,  are  called  in 
 the  book ;  and  to  read  them  in  the  same  place  under  the  same 
 title,  without  any  sufficient  note  of  distinction,  or  notice 
 given  to  the  people  that  they  are  not  canonical   Scripture, 
 
254  The  Rejoinder  of  the  Ministers  [1G61. 
 
 (they  being  also  bound  with  our  Bibles)  is  such  a  temptation 
 to  the  vulgar  to  take  them  for  God^s  word,  as  doth  much 
 prevail;  and  is  like  to  do  so  still.  And  when  papists  second 
 it  with  their  confident  affirmations^  that  the  apocrj'phal  books 
 are  canonical,  well  refelled  by  one  of  you,  the  Rt.  Reverend 
 Bishop  of  Durham,  we  should  not  needlessly  help  on  their 
 success.  If  you  cite  the  apocrypha  as  you  do  other  human 
 writings,  or  read  them  as  homilies,  (when  and  where  there  is 
 reason  to  read  such)  we  speak  not  against  it.  To  say  that  the 
 people  are  secured  by  the  church's  calling  them  apocrypha,  is 
 of  no  force  till  experience  be  proved  to  be  disregard  able;  and 
 till  you  have  proved  that  the  minister  is  to  tell  the  people  at 
 the  reading  of  every  such  chapter  that  it  is  but  apocryphal; 
 and  that  the  people  all  understand  Greek  so  well  as  to  know 
 what  apocrypha  signifieth.  The  more  sacred  and  honourable 
 are  these  dictates  of  the  Holy  Ghost  recorded  in  Scripture, 
 the  greater  is  the  sin,  by  reading  the  apocrypha  without 
 sufficient  distinction,  to  make  the  people  believe  that  the 
 writings  of  man  are  the  revelation  and  laws  of  God.  And 
 also  we  speak  against  the  reading  of  the  apocrypha,  as  it 
 excludeth  much  of  the  canonical  Scriptures,  and  taketh  in 
 such  books  in  their  stead,  as  are  commonly  reputed  fabulous. 
 By  this  much  you  may  see  how  you  lost  your  answer  by 
 mistaking  us,  and  how  much  you  will  sin  against  God,  and 
 the  church,  by  denying  our  desire. 
 
 Prop.  \O.Ans.  That  the  minister  should  not  read  the  commu- 
 nion service  at  the  communion  table,  is  not  reasonable  to 
 demand,  since  all  the  primitive  church  used  it,  and  if  we  do  not 
 observe  that  golden  rule,  of  the  venerable  Council  of  Niceea, 
 let  ancient  customs  prevail,  till  reason  plainly  requires  the 
 contrary,  we  shall  give  offence  to  sober  Christians  by  a 
 causeless  departure  from  catholic  usage,  and  a  greater  advan- 
 tage to  enemies  of  our  church,  than  our  brethren,  I  hope, 
 would  willingly  grant.  The  priest  standing  at  the  commu- 
 nion table  seemeth  to  give  us  an  invitation  to  the  holy 
 sacrament,  and  minds  us  of  our  duty,  viz.,  to  receive  the  holy 
 communion,  some  at  least  every    Sunday;    and  though    we 
 
1661.]  to  the  Ansiver  of  the  Bishops.  255 
 
 neglect    our   duty,    it   is   fit    the    cliurch    should    keep    her 
 standing. 
 
 Reply.  We  doubt  not  but  one  place  in  itself  is  as  lawful  as 
 another,  but  when  you  make  such  differences  as  have  mis- 
 leading intimations,  we  desire  it  may  be  forborne.  That  all 
 the  primitive  church  used,  when  there  was  no  communion  in 
 the  sacrament,  to  say  service  at  the  communion  table,  is  a 
 crude  assertion,  that  must  have  better  proof  before  we  take  it 
 for  convincing;  and  it  is  not  probable,  because  they  had  a 
 communion  every  Lord's  day.  And  if  this  be  not  your 
 meaning,  you  say  nothing  to  the  purpose.  To  prove  that 
 they  used  it  when  there  was  a  communion,  is  no  proof  that 
 they  used  it  when  there  was  none.  And  you  yourselves 
 disuse  many  things  more  universally  practised  than  this  can 
 at  all  be  fairly  pretended  to  have  been.  The  Council  of 
 Nicaea  gives  no  such  golden  rule  as  you  mention.  A  rule  is  a 
 general  appliable  to  particular  cases,  the  council  only  speaks 
 of  one  particular ; — "  let  the  ancient  custom  continue  in  Egypt, 
 Lybia,  and  Pentapolis,  that  the  Bishop  of  Alexandria  have 
 the  power  of  them  all."  The  council  here  confirmeth  this 
 particular  custom,  but  doth  not  determine  in  general  of  the 
 authority  of  custom.  That  this  should  be  called  a  catholic 
 usage  shews  us  how  partially  the  word  (catholic)  is  some- 
 times taken.  And  that  this  much  cannot  be  granted  us, 
 lest  we  advantage  the  enemies  of  the  church,  doth  make  us 
 wonder  whom  you  take  for  its  enemies,  and  what  is  that 
 advantage  which  this  will  give  them.  But  we  thank  you 
 that  here  we  find  ourselves  called  brethren,  when  before  we 
 are  not  so  much  as  spoken  to,  but  your  speech  is  directed  to 
 some  other  (we  know  not  whom)  concerning  us.  Your  reason 
 is  that  which  is  our  reason  to  the  contrary.  You  say  the 
 priest  standing  at  the  communion  table  seems  to  give  us  an 
 invitation  to  the  holy  communion,  &c.  What,  when  there  is 
 no  sacrament  by  himself  or  us  intended ;  no  warning  of  any 
 given ;  no  bread  and  wine  prepared  ?  Be  not  deceived,  God 
 is  not  mocked.  Therefore  we  desire  that  there  may  be  no 
 such  service   at  the  table  when  no  communiou  is  intended. 
 
256  The  Rejoinder  of  the  Ministers  [1661. 
 
 because  we  would  not  have  such  gross  dissimulation  used  in 
 so  holy  things,  as  thereby  to  seem  (as  you  say)  to  invite 
 guests  when  the  feast  is  not  prepared,  and  if  they  came  we 
 would  turn  them  empty  away.  Indeed  if  it  were  to  be  a 
 private  mass,  and  the  priest  were  to  receive  alone  for  want  of 
 company,  and  it  were  really  desired  that  the  people  should 
 come,  it  were  another  matter.  Moreover  there  is  no  rubric  re- 
 quiring this  service  at  the  table  [when  there  is  no  communion.] 
 
 Prop.  11.  Ans.  It  is  not  reasonable  that  the  word  minister 
 should  be  only  used  in  the  liturgy.  For  since  some  parts  of  the 
 liturgy  may  be  performed  by  a  deacon,  others  by  none  under  the 
 order  of  a  priest,  viz.,  absolution,  consecration,  it  is  fit  that 
 some  such  word  as  priest,  should  be  used  for  those  offices,  and 
 not  minister,  which  signifies  at  large  everyone  that  ministers 
 in  that  holy  office,  of  what  order  soever  he  be;  the  word 
 curate  signifying  properly  all  those  who  are  trusted  by  the 
 bishops  with  cure  of  souls,  as  anciently  it  signified,  is  a  very 
 fit  word  to  be  used,  and  can  offend  no  sober  person.  The 
 word  Sunday  is  ancient,  Just.  Mart.,  Ap.  2,  and  therefore  not 
 to  be  left  off. 
 
 Reply.  The  word  minister  may  well  be  used  instead  of 
 priest  and  curates,  though  the  word  deacon,  for  necessary  dis- 
 tinction, stand ;  yet  we  doubt  not  but  priest,  as  it  is  but  the 
 English  of  presbyter,  is  lawful.  But  it  is  from  the  common  dan- 
 ger of  mistake  [and  abuse]  that  we  argue.  That  all  pastors 
 else  are  but  the  bishops'  curates,  is  a  doctrine  that  declares  the 
 heavy  charge  and  account  of  the  bishops,  and  tends  much  to 
 the  ease  of  the  presbyters'  minds,  if  it  could  be  proved ;  if  by 
 curates  you  mean  such  as  have  not,  directly  by  divine  obliga- 
 tion, the  cure  of  souls,  but  only  by  the  bishop's  delegation. 
 But  if  the  office  of  a  presbyter  be  not  of  divine  right,  and  so 
 if  they  be  not  the  curates  of  Christ,  and  pastors  of  the 
 church,  none  are.  And  for  the  ancient  use  of  it,  we  find  not 
 that  it  was  so  from  the  beginning.  And  as  there  is  difference 
 between  the  ancient  bishops  of  one  single  church  and  a 
 diocesan  that  hath  many  hundred,  so  is  there  between  their 
 curates.      But  why  will  you  not  yield  so  much  as  to  change 
 
1661.]  to  the  Answer  of  the  Bishops.  257 
 
 the  word  Sunday  into  the  Lord's  day,  when  yon  know  that 
 the  latter  is  the  name  used  by  the  Holy  Ghost  in  Scripture, 
 and  commonly  by  the  ancient  writers  of  the  church,  and  more 
 becoming  Christians.  Justin  Martyr,  speaking  to  infidels,  tells 
 how  they  called  the  day,  and  not  how  Christians  called  it. 
 All  he  saith  is,  that  on  Sunday,  that  is  so  called  by  heathens, 
 the  Christians  hold  their  meetings.  See  the  usage  cf  the 
 church  in  this  point  in  August,  cont.  Faustum  Manichteum, 
 lib.  18,  cap.  5. 
 
 Prop.  13.  Ans.  Singing  of  psalms  in  metre  is  no  part  of 
 the  liturgy,  and  so  no  part  of  our  commission. 
 
 Reply.  If  the  word  liturgy  signify  the  public  worship,  God 
 forbid  we  should  exclude  the  singing  of  psalms ;  and 
 sure  you  have  no  fitter  way  of  singing  than  in  metre.  When 
 these,  and'^all  prayers  conceived  by  private  men  (as  you  call 
 the  pastors),  whether  prepared  or  extemporate  (and,  by  parity 
 of  reason,  preaching),  are  cast  out,  what  will  your  liturgy  be? 
 We  hope  you  make  no  question  whether  singing  psalms  and 
 hymns  were  part  of  the  primitive  liturgy :  and  seeing  they  are 
 set  forth  and  allowed  to  be  sung  in  all  churches,  of  all  the 
 people  together,  why  should  they  be  denied  to  be  part  of 
 the  liturgy.     W^e  understand  not  the  reason  of  this. 
 
 Prop.  13  and  14  we  suppose  you  grant,  by  passing 
 them  by. 
 
 Prop.  15.  Ans.  [The  phrase  is  such,  &c.]  The  church  in  her 
 prayers  useth  no  more  offensive  phrase  than  St.  Paul  uses,  when 
 he  writes  to  the  Corinthians,  Galatians,  and  others,  calling  them 
 in  general  the  churches  of  God,  sanctified  in  Christ  Jesus,  by 
 vocation  saints ;  amongst  whom,  notwithstanding,  there  were 
 many  who  by  their  known  sins  (which  the  apostle  endeavoured 
 to  amend  in  them)  were  not  properly  such,  yet  he  gives  the 
 denomination  to  the  whole,  from  the  greater  part  to  whom  in 
 charity  it  was  due  ;  and  puts  the  rest  in  mind  what  they  have 
 by  their  baptism  undertaken  to  be,  and  what  they  profess 
 themselves  to  be ;  and  our  prayers,  and  the  phrase  of  them, 
 surely  supposes  no  more  than  that  they  are  saints  by  calling, 
 sanctified  in  Christ  Jesus,  by  their  baptism  admitted  into 
 
 s 
 
258  Rejoinder  of  the  Ministers  [1661. 
 
 Christ^s  congregation,  and  so  to  be  reckoned  members  of  that 
 society,  till  either  they  shall  separate  themselves  by  wilful 
 schism,  or  be  separated  by  legal,  excommunication,  Avhich  they 
 seem  earnestly  to  desire,  and  so  do  we. 
 
 Reply.  But  is  there  not  a  very  great  difference  between  the 
 titles  given  to  the  whole  church  (as  you  say,  from  the  greater 
 part,  as  the  truth  is  from  the  better  part,  though  it  were  the 
 less),  and  the  titles  given  to  individual  members,  where  there 
 is  no  such  reason  ?  We  call  the  field  a  corn-field,  though 
 there  be  much  tares  in  it,  because  of  the  better  part,  which 
 denominateth ;  but  we  will  not  call  every  one  of  these  tares 
 by  the  name  of  corn.  When  we  speak  of  the  church,  we 
 will  call  it  holy,  as  Paul  doth ;  but  when  we  speak  to  Simon 
 Magnus,  we  will  not  call  him  holy,  but  say,  "  Thou  art  in  the 
 gall  of  bitterness,  and  the  bond  of  iniquity,  and  hast  no  part 
 or  lot  in  the  matter,'^  &c.  W^e  will  not  persuade  the  people 
 that  every  notorious  drunkard,  fornicator,  worldling,  &c.,  that 
 is  buried  is  a  brother,  of  whose  resurrection  to  life  eternal 
 we  have  sure  and  certain  hope,  and  all  because  you  will  not 
 excommunicate  them.  We  are  glad  to  hear  of  your  desire  of 
 such  discipline ;  but  when  shall  we  see  more  than  desire,  and 
 the  edge  of  it  be  turned  from  those  that  fear  sinning,  to  those 
 that  fear  it  not  ? 
 
 Prop.  16.  §  1.  Ans.  The  connection  of  the  parts  of  our  liturgy 
 is  conformable  to  the  example  of  the  churches  of  God  before 
 us,  and  has  as  much  dependence  as  is  usually  to  be  seen  in 
 many  petitions  of  the  same  Psalm;  and  we  conceive  the  order 
 and  method  to  be  excellent,  and  must  do  so,  till  they  tell  us 
 what  that  order  is  which  prayers  ought  to  have,  which  is  not 
 done  here. 
 
 Reply.  There  are  two  rules  of  prayer ;  one  is  the  nature  of 
 the  things,  compared  (in  matter  and  order)  with  nature  and 
 necessity ;  the  other  is  the  revealed  will  of  God  in  his  Word ; 
 in  general,  the  holy  Scripture,  more  especially  the  Lord's 
 prayer.  The  liturgy  (for  the  greatest  part  of  the  prayers  for 
 daily  use)  is  confused,  by  which  soever  of  those  you  measure 
 it.      You  seem  much  to  honour  the  Lord's  prayer,  by  your 
 
1661.]  to  the  Answer  of  the  Bishops.  259 
 
 frequent  use  of  it  (or  part  of  it) ;  we  beseech  you  dishonour  it 
 not  practically  by  denying  it  for  matter  and  order  to  be  the 
 only  ordinary  and  perfect  rule  we  know  about  particular  ad- 
 ministrations ;  where  it  is  but  certain  select  requests  that  we  are 
 to  put  up,  suited  to  the  particular  subject  and  occasion,  we  can- 
 not follow  the  whole  method  of  the  Lord's  prayer,  which 
 containeth  the  heads  of  all  the  parts ;  where  we  are  not  to 
 take  in  all  the  parts,  we  cannot  take  them  in  that  order. 
 But  that  none  of  all  your  prayers  should  be  formed  to  that 
 perfect  rule,  that  your  litany,  which  is  the  comprehensive 
 prayer,  and  that  the  body  of  your  daily  prayers  (broken  into 
 several  collects)  should  not  (as  set  together)  have  any  con- 
 siderable respect  unto  that  order,  nor  yet  to  the  order  which 
 reason  and  the  nature  of  the  thing  requireth,  which  is  observed 
 in  all  things  else,  and  yet  that  yon  should  so  admire  this,  and  be 
 so  tenacious  of  that  which,  in  conceived  prayer,  you  would  call 
 by  worse  names  than  confusions — this  shows  us  the  wonderful 
 power  of  prejudice.  We  are  thus  brief  in  this  exception,  lest 
 we  should  offend  by  instances.  But  seeing  you  cohceive  the 
 order  and  method  to  be  excellent,  and  to  be  willing  to  hear 
 more,  as  to  this  and  the  following  exception,  we  shall,  when 
 you  desire  it,  annex  a  catalogue  of  defects  and  disorders, 
 which  we  before  forbore  to  give  you.  The  Psalms  have 
 ordinarily  an  observable  method.  If  you  find  any  whose 
 parts  you  cannot  so  well  set  together,  as  to  see  the  beauty 
 of  method,  will  you  turn  your  eye  from  the  rest,  and  from 
 the  Lord's  prayer,  and  choose  tluit  one  to  be  your  prece- 
 dent, or  excuse  disorder  on  that  pretence? 
 
 Prop.  16  §  2.  Ans.  The  collects  are  made  short  as  being  best 
 for  devotion,  as  we  observed  before,  and  cannot  be  accounted 
 faulty  for  being  like  those  short  but  prevalent  prayers  in 
 Scripture — "  Lord,  be  merciful  to  me  a  sinner."  "  Son  of 
 David,  have  mercy  on  us.''     "Lord,  increase  our  faith." 
 
 Reply,  We  do,  in  common  speech,  call  that  a  prayer  which 
 containeth  all  the  substance  of  what  in  that  business  and 
 address  Ave  have  to  say  unto  God,  and  that  a  petition  which 
 containeth  one  single  request ;    usually,  a  prayer  hath  many 
 
 s  2 
 
260  Rejoinder  of  the  Ministers  [1661. 
 
 petitions.  Now  if  you  intend  in  your  address  to  God,  to 
 do  no  more  than  speak  a  transient  request  or  ejaculation 
 (which  we  may  do  in  the  midst  of  other  business),  then,  in- 
 deed, your  instances  are  pertinent.  But  why  then  do  you  not 
 give  over  when  you  seem  to  have  done,  but  come  again  and 
 again,  and  offer  as  many  prayers,  almost,  as  petitions  ?  This 
 is  to  make  the  prayers  short  (as  a  sermon  is  that  is  cut  into 
 single  sentences,  every  sentence  having  an  exordium  and 
 epilogue  as  a  sermon)  ;  but  it  is  to  make  the  prayers  much 
 longer  than  is  needful  or  suitable  to  the  matter.  Do  you 
 find  this  the  way  of  the  saints  in  Scripture  ?  Indeed,  Abra- 
 ham did  so,  when  God's  interlocution  answering  the  first 
 prayer,  called  him  to  vary  his  request.  (Gen.  xviii.)  But 
 that's  not  our  case.  The  Psalms  and  Prayers  of  David, 
 Solomon,  Hezekiah,  Asa,  Ezra,  Nehemiah,  Daniel,  and 
 the  other  prophets,  of  Christ  himself  (John  xvii),  are 
 usually  one  continued  speech,  and  not  like  yours,  as  we 
 said  before. 
 
 Prop.  17.  §  3.  Ans.  Why  the  repeated  mention  of  the  name 
 and  attributes  of  God  should  not  be  more  pleasing  to  any  godly 
 person  we  cannot  imagine;  or  what  burden  it  should  seem, 
 when  David  magnified  one  attribute  of  God's  mercy  twenty- 
 six  times  together.  (Psa.  cxxxvi.)  Nor  can  we  conceive  why 
 the  name  and  merits  of  Jesus,  with  which  all  our  prayers 
 should  end,  should  not  be  as  sweet  to  us  as  to  former  saints 
 and  martyrs,  with  which  here  they  complain  our  prayers  do 
 so  frequently  end  :  since  the  attributes  of  God  are  the  ground 
 of  our  hope  of  obtaining  all  our  petitions,  such  prefaces  of 
 prayers  as  are  taken  from  them,  though  they  have  no  special 
 respect  to  the  petitions  following,  are  not  to  be  termed  un- 
 suitable or  said  to  have  fallen  rather  casually  than  orderly. 
 
 Reply.  As  we  took  it  to  be  no  controversy  between  us, 
 whether  the  mention  of  God's  name  is  deservedly  sweet  to 
 all  his  servants ;  so  we  thought  it  was  none,  that  this  reve- 
 rend name  is  reverently  to  be  used,  and  not  too  lightly,  and 
 therefore  not  with  a  causeless  frequency  tossed  in  men's 
 mouths  even  in  prayer  itself;  and  that  tautologies  and  vain 
 
1661.]  to  the  Answer  of  the  Bishops.  261 
 
 repetitions  are  not  the  better  but  the  worse,  because  God's 
 name  is  made  the  matter  of  them.  Is  it  not  you  that  have 
 expressed  your  oflPence  (as  well  as  we)  against  those  weak 
 ministers  that  repeat,  too  frequently,  the  name  and  attributes 
 of  God  in  their  extemporate  prayers  ?  And  is  it  ill  in  them, 
 and  is  the  same,  and  much  more,  well  in  the  Common  Prayer  ? 
 O  have  not  the  faith  or  worship  of  our  glorious  God  in 
 respect  of  persons.  Let  not  that  be  called  ridiculous,  idle, 
 impertinent,  or  worse  in  one  which  is  accounted  commend- 
 able in  others.  Do  you  think  it  were  not  a  faulty  crossing  of 
 the  mind  and  method  of  Jesus  Christ,  if  you  should  make 
 six  prayers  of  the  six  petitions  of  the  Lord's  prayer,  and  set 
 the  preface  and  conclusion  unto  each,  as.  Our  Father, 
 which  art  in  heaven,  hallowed  be  thy  name,  for  thine  is  the 
 kingdom,  &c.,  and  so  overall  the  rest?  Yet  we  know  that  the 
 same  words  may  be  oft  repeated  (as  David  doth  God's 
 enduring  mercy,)  without  such  tautological  vanity,  when  it 
 is  not  from  emptiness,  or  neglect  of  order,  or  aflPectation ;  but 
 in  psalms  or  hymns,  where  affections  are  to  be  elevated  by 
 such  figiu'ative  elegancies  and  strains  as  are  best  beseeming 
 poetry  or  rapture,  we  are  not  against  such  repetitions.  But  if 
 we  may  (according  to  the  Common  Prayer  book)  begin  and 
 end,  and  begin  and  seem  to  withdraw  again,  and  make  a 
 prayer  of  every  petition  or  two,  and  begin  and  end  every 
 such  petition  with  God's  name  and  Christ's  merits,  as 
 making  up  half  the  form  or  near,  nothing  is  an  affected 
 empty  tossing  of  God's  name  in  prayer  if  tliis  be  not.  We 
 are  persuaded,  if  you  should  hear  a  man  in  a  known  extem- 
 porate prayer  do  thus,  it  would  seem  strange  and  harsh  even 
 to  yourselves. 
 
 Prop.  17.  §  1.  Ans.  There  are,  besides  a  preparative  exhorta- 
 tion, several  preparatory  prayers,— "  Despise  not,  O  Lord, 
 humble  and  contrite  hearts," — which  is  one  of  the  sentences  in 
 the  preface ;  and  this — "  that  those  things  may  please  him 
 which  we  do  at  this  present" — at  the  end  of  the  absolu- 
 tion :  and  again,  immediately  after  the  Lord's  prayer,  before 
 the  psalmody, — "  O  Lord  open  thou  our  lips,"  &c. 
 
262  Rejoinder  of  the  Ministers  [16G1. 
 
 Reply.  "  Despise  not,  O  Lord,  humble  and  contrite  hearts/' 
 is  not  a  prayer,  for  assistance  and  acceptance  in  that  worship, 
 suited  to  the  duty  of  a  people  addressing  themselves  to  God, 
 but  it  is  recited  as  a  scripture  invitation  to  repentance;  and 
 "  that  those  things  may  please  him  which  we  do  at  this 
 present "  are  no  words  of  prayer,  but  part  of  an  exhortation 
 to  the  people;  and  ''^O  Lord  open  thou  our  lips"  comes  after 
 the  exhortation,  confession,  absolution,  and  Lord's  prayer, 
 and  ergo  is  not  in  the  place  of  such  an  address  as  we  are 
 speaking  of.  What  will  not  serve  to  justify  that  which  we  bave 
 a  mind  to  justify ;  and  to  condemn  that  which  we  have  a  mind 
 to  condemn? 
 
 Prop.  17.  §  2.  Ans.  This  which  they  call  a  defect,  others  think 
 they  have  reason  to  account  the  perfection  of  the  liturgy,  the 
 offices  of  which  being  intended  for  common  and  general 
 services,  would  cease  to  be  such,  by  descending  to  particulars ; 
 as  in  confession  of  sin,  while  it  is  general,  all  persons  may 
 and  must  join  in  it,  since  in  many  things  we  offend  all ;  but 
 if  there  be  a  particular  enumeration  of  sins,  it  cannot  be  so 
 general  a  confession,  because  it  may  happen  that  some  or 
 other  may  by  God's  grace  have  been  preserved  from  some  of 
 those  sins  enumerated,  and  therefore  should  by  confessing 
 themselves  guilty,  tell  God  a  lie,  which  needs  a  new  con- 
 fession. 
 
 Reply,  If  general  words  be  its  perfection,  it  is  very  cnlpable 
 in  tedionsness  and  vain  repetitions ;  for  what  need  you  more 
 than,  "  Lord,  be  merciful  to  us  sinners"?  There  is  together 
 a  general  confession  of  sin,  and  a  general  prayer  for  mercy, 
 which  comprehend  all  the  particulars  of  the  people's  sins  and 
 wants.  We  gave  you  our  reason,  which  you  answer  not; 
 confession  is  the  exercise  of  repentance,  and  also  the  helper 
 of  it;  and  it  is  no  true  repentance  which  is  not  particular, 
 but  only  general.  If  you  say  that  you  repent  that  you  have 
 sinned,  and  know  not  wherein,  or  do  not  repent  of  any  par- 
 ticular sin,  you  do  not  indeed  repent,  for. sin  is  not  existent 
 but  in  the  individuals.  And  if  you  ask  for  grace,  and  know 
 not  what  grace,  or  desire  no  particular  graces ;  indeed  you 
 
1661.]  to  the  Answer  of  the  Bishops.  263 
 
 desire  not  grace  at  all.  We  know  tliere  is  time  and  use  for 
 general  confessions  and  requests ;  but  still  as.  impljdng  par- 
 ticularsj  as  having  gone  before,  or  following;  or  at  least  it 
 must  be  supposed  that  the  people  understand  the  particulars 
 included,  and  have  inward  confessions  and  desires  of  them : 
 which  cannot  here  be  supposed,  when  they  are  not  at  all  men- 
 tioned, nor  can  the  people  generally  be  supposed  to  have  such 
 quick  and  comprehensive  minds;  nor  is  there  leisure  to 
 exercise  such  particular  repentance  or  desire,  while  a  general 
 is  named.  And  we  beseech  you  let  Scripture  be  judge, 
 whether  the  confessions  and  prayers  of  the  servants  of  God 
 have  not  been  particular.  As  to  your  objection  or  reason,  we 
 answer :  1 .  There  are  general  prayers  with  the  particular,  or 
 without  them.  2.  There  are  particular  confessions  and 
 prayers  proper  to  some  few  Christians,  and  there  are  others 
 common  to  all ;  it  is  these  that  we  expect,  and  not  the  former. 
 3.  The  church's  prayers  must  be  suited  to  the  body  of  the 
 assembly,  though  perhaps  some  one,  or  few  may  be  in  a  state 
 not  fit  for  such  expressions.  What  a  lamentable  liturgy  will 
 you  have,  if  you  have  nothing  in  it,  but  what  every  one  in 
 the  congregation  may  say  as  true  of  and  suitable  to  them- 
 selves !  Then  you  must  leave  out  all  thanksgiving  for  our 
 justification  and  forgiveness  of  sins,  and  adoption,  and  title  to 
 glory,  &c.,  because  many  in  the  assembly  are  hypocrites,  and 
 have  no  such  mercies,  and  many  more  that  are  sincere,  are 
 mistaken  in  their  own  condition,  and  know  not  that  they 
 have  the  mercies  which  they  have,  and  therefore  dare  not 
 give  thanks  for  them,  lest  they  speak  an  untruth.  Then  the 
 liturgy  that  now  speaks  as  in  the  persons  of  the  sanctified 
 must  be  changed,  that  the  two  fore-mentioned  sorts  (or  the 
 latter  at  least),  may  consent;  and  when  you  have  done,  it  will 
 be  unsuitable  to  those  that  are  in  a  better  state,  and  have  the 
 knowledge  of  their  justification.  This  is  the  argument  which 
 the  sectaries  used  against  singing  of  David's  Psalms  in  the 
 congregations,  because  there  is  much  in  them  that  many 
 cannot  truly  say  of  themselves.  But  the  church  must  not  go 
 out  of  that  way  of  worship  prescribed  by  God,  and  suited  to 
 
264  Rejoinder  of  the  Ministers  [IGGl. 
 
 the  state  of  the  ordinary  sort  of  the  spiritual  worshippers, 
 because  of  the  distempers,  or  the  super-eminent  excellencies 
 of  some  few.  It  were  easy  to  go  over  David's  Psalms,  and 
 your  own  liturgy,  and  shew  you  very  much  that  by  this 
 argument  must  be  cast  out ;  he  that  finds  any  passage  un- 
 suitable to  himself,  is  not  to  speak  it  of  himself. 
 
 Prop.  17.  §3.  Ans.  As  for  original  sin,  though  we  think  it  an 
 evil  custom  springing  from  false  doctrine,  to  use  any  such  ex- 
 pressions as  may  lead  people  to  think  that  to  the  persons 
 baptized  (in  whose  persons  only  our  prayers  are  offered  up), 
 original  sin  is  not  forgiven  in  their  holy  baptism;  yet  for 
 that  there  remains  in  the  regenerate  some  relics  of  that  which 
 are  to  be  bewailed,  the  church  in  her  confession  acknowledgeth 
 such  desires  of  our  own  hearts  as  render  us  miserable  by 
 following  them  : — that  there  is  no  health  in  us ;  that  without 
 God's  help  our  frailty  cannot  but  fall :  that  our  mortal 
 nature  can  do  no  good  thing  without  him;  which  is  a  clear 
 acknowledgment  of  original  sin. 
 
 Reply  1.  He  that  hath  his  original  sin  forgiven  him,  may 
 well  confess  that  he  was  born  in  iniquity  and  conceived  in  sin, 
 and  was  by  nature  a  child  of  wrath,  and  that  by  one  man  sin 
 entered  into  the  world,  and  that  judgment  came  on  all  men 
 to  condemnation,  &c.  The  pardoned  may  confess  what  once 
 they  were,  and  from  what  rock  they  were  hewn ;  even  actual 
 sins  must  be  confessed,  after  they  are  forgiven,  unless  the 
 antinomians  hold  the  truth  against  us  in  such  points.  2. 
 All  is  not  false  doctrine  that  crosseth  men's  private  opinions, 
 which  you  seem  here  to  obtrude  upon  us.  We  know  that 
 the  papists,  and  perhaps  some  others,  hold  that  all  the  bap- 
 tized are  delivered  from  the  guilt  of  original  sin.  But,  as 
 they  are  in  the  dark,  and  disagreed  in  the  explication  of  it, 
 so  we  have  more  reason  to  incline  to  either  of  the  ordinary 
 opinions  of  the  protestants,  than  to  this  of  theirs.  3.  Seme 
 learned  protestants  hold  that  visibly  all  the  baptized  are 
 church  members,  pardoned,  and  justified,  which  is  but  that 
 they  are  probably  justified  indeed,  and  are  to  be  used  by  the 
 church,  upon  a  judgment  of  charity^  as  those  that  are  really 
 
1C61.]  to  the  Answer  of  the  Bishops.  265 
 
 justified^  but  that  we  have  indeed  no  certainty  that  they 
 are  so;  God  keeping  that  as  a  secret  to  himself  concerning 
 individuals,  till  by  actual  faith  and  repentance  it  be  manifest 
 to  themselves.  Another  opinion  of  many  protestants  is,  that 
 all  persons  that  are  children  of  the  promise,  or  that  have  the 
 conditions  of  pardon  and  justification  in  the  covenant  men- 
 tioned, are  to  receive  that  pardon  by  baptism :  and  all  such 
 are  pardoned,  and  certainly  in  a  state  of  justification  and 
 salvation  thereupon ;  and  that  the  promise  of  pardon  is  made 
 to  the  faithful  and  to  their  seed ;  and  therefore  that  all  the 
 faithful  and  their  seed  in  infancy  have  this  pardon  given  them 
 by  the  promise,  and  solemnly  delivered  them,  and  sealed  to 
 them  by  baptism,  which  investeth  them  in  the  benefits  of  the 
 covenant.  But,  withall  that,  first,  the  professed  infidel  and 
 his  seed,  as  such,  are  not  the  children  of  the  promise,  and 
 therefore  if  the  parent  ludicrously  or  forcedly,  or  the  child 
 by  error  be  baptized,  they  have  not  thereby  the  pardon  of 
 their  sin  before  God.  2.  That  the  hypocrite  that  is  not  a 
 true  believer  at  the  heart,  though  he  profess  it,  hath  no 
 pardon  by  baptism  before  God,  as  being  not  an  heir  of  the 
 promise,  nor  yet  any  infant  of  his  as  such  :  but  though  such 
 are  not  pardoned,  the  church  that  judgeth  by  profession, 
 taking  professors  for  believers,  must  accordingly  use  them 
 and  their  seed.  3.  But  though  the  church  judge  thus  chari- 
 tably of  each  professor  in  particular,  till  his  hypocrisy  be 
 detected,  yet  doth  it  understand  that  hypocrites  there  are  and 
 still  will  be  in  the  church,  though  we  know  them  not  by 
 name;  and  that,  therefore,  there  are  many  externally  bap- 
 tized and  in  communion  that  never  had  the  pardon  of  sin, 
 indeed,  before  God,  as  not  having  the  condition  of  the  promise 
 of  pardon  :  such  as  Simon  Magus  was.  We  have  less  reason 
 to  take  this  doctrine  for  false,  than  that  which  pronoimceth 
 certain  pardon  and  salvation  to  all  baptized  infants  whatso- 
 ever. And  were  we  of  their  judgment,  we  should  think  it 
 the  most  charitable  act  in  the  world  to  take  the  infants  of 
 heathens  and  baptize  them.     And  if  any  should  then  dis- 
 
266  Rejoinder  of  the  Ministers  [1661. 
 
 patch  them  all  to  prevent  their  lapse,  they  were  all  certainly 
 saved.  We  hope  by  ''some  relics"  you  mean  that  which  is 
 truly  and  properly  sin.  For  our  parts  we  believe  according 
 to  the  ninth  article,  that  original  sin  standeth  in  the  cor- 
 ruption of  the  nature  of  every  man,  whereby  man  is  far  gone 
 from  original  righteousness,  and  inclined  to  evil;  and  that 
 this  infection  of  nature  doth  remain  in  the  regenerate.  And 
 though  there  is  no  condemnation  for  them  that  believe  and 
 are  baptized,  yet  concupiscence  and  lust  hath  of  itself  the 
 nature  of  sin.  You  say,  the  church  acknowledgeth  such 
 desires,  &c.  Devices  and  desires  are  actual  sins,  and  not 
 original,  which  consisteth  in  privation  and  corrupt  inclination. 
 The  next  words — "  there  is  no  health  in  us,"  it  seems  the 
 translators  that  put  it  into  the  liturgy  misunderstood;  but 
 however  you  seem  here  plainly  b}^  your  misinterpretation  to 
 misunderstand  it.  Nulla  salus  in  nobis  is  spoken  actively  and 
 not  possessively  or  passively;  the  plain  sense  is,  that  there  is 
 no  help,  deliverance,  and  salvation  in  ourselves;  we  cannot 
 help  ourselves  out  of  this  misery,  but  must  have  a  better 
 Saviour;  as  Christ  is  oft  called  our  salvation,  so  we  are 
 denied  to  be  our  own :  so  that  yet  here  is  no  confession  at 
 all  of  original  sin,  but  of  the  effects.  The  two  next  sentences 
 confess  a  debility  and  privation,  but  not  that  it  was  ab  orighie, 
 but  may  for  anything  that  is  there  said  be  taken  to  be  since 
 contracted.  Nor  are  the  words  in  this  confession,  but  in 
 some  other  collects  elsewhere,  which  proves  not  that  this 
 confession  saith  anything  of  original  sin. 
 
 Prop.  17.  §  4.  Ans.  We  know  not  what  public  prayers  are 
 wanting,  nor  do  they  tell  us ;  the  usual  complaint  hath  been  that 
 there  were  too  many.  Neither  do  we  conceive  any  want  of  jDublic 
 thanksgivings ;  there  being  in  the  liturgy,  Te  Deum,  Benedic- 
 tus,  Magnificat,  Benedicite,  "Glory  be  to  God  on  high," 
 "Therefoi^e  with  angels  and  archangels,"  the  Doxology, 
 "  Glory  be  to  the  Father,"  &c.,  all  peculiar,  as  they  require, 
 to  gospel  worship,  and  fit  to  express  our  thanks  and  honour 
 to  God  upon  every  particular  occasion ;  and  occasional  thanks- 
 
1661.]  to  the  Ansiver  of  the  Bishops.  267 
 
 givings  after  the  litany,  of  the  frequency  whereof  therr  selves 
 elsewhere  complain,  who  here  complain  of  defect.  If  there 
 be  any  forms  wanting,  the  church  will  provide. 
 
 Reply.  We  have  shewn  you,  in  the  forms  which  we  offered 
 you,  what  we  judge  wanting;  the  Right  Reverend  Bishop  of 
 Exeter  hath  taken  notice  of  the  same  want,  and  proposed  a 
 supply.  Those  you  name  are  either  but  general  sentences,  or 
 extend  but  to  some  few  particulars,  as  being  suited  to  the 
 persons  and  particular  occasions  of  them,  and  none,  save  the 
 Te  Deum,  designed  to  be  the  distinct  praise  of  the  church  for 
 the  benefits  of  redemption,  as  the  suitable  and  sufficient  per- 
 formance of  this  great  part  of  the  liturgy.  However,  it  will 
 do  you  no  harm  that  your  brethren  be  gratified  with  fuller 
 expressions  and  variety.  They  that  have  complained  of  too 
 many  (because  you  shred  your  petitions  into  almost  as  many 
 prayers,  and  so  the  thanksgivings  into  such  briefs),  yet  com- 
 plained not  of  too  much ;  but  that  too  many  (by  the 
 multitudes  of  prefaces  and  epilogues)  was  the  cause  of  too 
 little. 
 
 Prop.  17.  §  5.  Ans.  They  complain  that  the  liturgy  contains 
 too  many  generals,  without  mention  of  the  particulars,  and  the 
 instances  are  such  petitions  as  these — "  That  we  may  do 
 God's  will ; "  "  To  be  kept  from  all  evil ;  "  almost  the  very 
 terms  of  the  petitions  of  the  Lord's  prayer ;  so  that  they 
 must  reform  that,  before  they  can  pretend  to  mend  our 
 liturgy  in  these  petitions. 
 
 Reply.  We  complain  not  that  there  are  generals,  but  that 
 there  is  nothing  but  generals  in  so  great  a  part  of  your 
 prayers,  and  therefore  they  are  very  defective.  And  if  really 
 these  generals  suffice  you,  a  few  lines  may  serve  instead  of 
 your  whole  book.  Instead  of  all  your  confessions,  it  may 
 serve  to  say,  that  we  have  greatly  sinned,  and  no  more.  In- 
 stead of  all  your  litany  or  deprecations,  it  is  enough  to  say, 
 "  Deliver  us  from  all  evil."  Instead  of  all  your  petitions  for 
 grace,  peace,  rain,  fair  weather,  health,  &c.,  it  is  enough  to 
 say.  Give  us  the  good  we  want.  Indeed,  the  Lord's  Prayer 
 hath  general  requests,  because  it  is  the  design  of  it  to  be  the 
 
268  Rejoinder  of  the  Ministers  [1661. 
 
 rule  of  prayer^  and  so  contains  but  the  heads  to  which  all 
 prayers  are  to  be  reduced.  But  if,  therefore,  you  will  have 
 no  more  particulars,  why  do  you  use  any  prayer  but  the 
 Lord's  prayer?  We  hope  you  do  not  think  to  supply  any 
 defects  pretended  to  be  found  in  its  generals,  nor  to  correct 
 the  order  of  it.  If  it  be  but  because  you  would  not,  on  every 
 particular  occasion,  be  so  long  as  to  say  the  whole,  you  may 
 take  that  head  which  suite th  that  occasion :  and  so,  "  Give  us 
 this  day  our  daily  bread,"  may  serve  instead  of  all  the  collects 
 for  temporal  supplies;  and  all  your  ofl&ces  may  be  blotted 
 out,  and  one  of  the  petitions  of  the  Lord's  prayer  placed  in 
 the  stead  of  each  of  them. 
 
 Prop.  17.  §  6.  Ans.  We  have  deferred  this  to  the 
 proper  place,  as  you  might  have  done. 
 
 Reply.  It  was  the  proper  place  under  the  head  of  defective- 
 ness, to  instance  in  this  as  well  as  other  defects. 
 
 Prop.  18.  §  1.  Ans.  We  are  now  come  to  the  main  and 
 principal  demand,  as  is  pretended,  viz.,  the  abolishing  the 
 laws  which  impose  any  ceremonies,  especially  three — the  sur- 
 plice, the  sign  of  the  cross,  and  kneeling ;  these  are  the  yoke, 
 which  if  removed,  there  might  be  peace.  It  is  to  be  suspected, 
 and  there  is  reason  for  it,  from  their  own  words,  that  some- 
 what else  pinches,  and  that  if  these  ceremonies  were  laid 
 aside,  and  these,  or  any  other  prayers,  strictly  enjoined  with- 
 out them,  it  would  be  deemed  a  burden  intolerable.  It  seems 
 so,  by  No.  7,  where  they  desire  that  when  the  liturgy  is  altered, 
 according  to  the  rest  of  their  proposals,  the  minister  may 
 have  liberty  to  add  and  to  leave  out  what  he  pleases ;  yet 
 because  the  imposition  of  these  ceremonies  is  pretended  to  be 
 the  insupportable  grievance,  we  must  of  necessity  either  yield 
 that  demand,  or  shew  reason  why  we  do  not ;  and  that  we 
 may  proceed  the  better  in  this  undertaking,  we  shall  reduce 
 the  sum  of  their  complaint  to  these  several  heads,  as  we  find 
 them  in  their  papers.  The  law  for  imposing  these  ceremonies 
 they  would  have  abrogated  for  these  reasons. 
 
 Reply.  To  what  you  object  (to  intimate  your  suspicion  of 
 us)  from  No.  7,  we  have  before  answered.      We  must  confess. 
 
1661.]  to  the  Answer  of  the  Bishops.  269 
 
 the  abatement  of  ceremonies,  with  the  exckision  of  all  pray- 
 ers and  exhortations,  besides  what  is  read,  will  not  satisfy  us. 
 The  liberty  which  we  desired  in  all  the  parts  of  worship,  not 
 to  add  to  the  liturgy,  nor  take  from  it,  but  to  interpose  upon 
 just  occasion,  such  words  of  prayer  or  exhortation,  as  are 
 requisite,  and  not  to  be  tied  at  every  time  to  read  the  whole, 
 we  are  assured  will  do  much  to  preserve  the  liturgy,  and 
 bring  it  into  more  profitable  use,  and  take  off  much  of  men's 
 offence.  And  pardon  us  while  we  tell  you  this  certain  truth, 
 that  if  once  it  be  known  that  you  have  a  design  to  work  out 
 all  prayers  (even  those  of  the  pulpit)  except  such  as  you  pre- 
 scribe, it  will  make  many  thousand  people,  fearing  God,  to  be 
 averse  to  that  which  else  they  would  have  submitted  to,  and 
 to  distaste  both  your  endeavours  and  ours,  as  if  we  were 
 about  drawing  them  into  so  great  a  snare.  And,  as  the  pro- 
 verb is,  you  may  as  well  think  to  make  a  coat  for  the  moon, 
 as  to  make  a  liturgy  that  shall  be  sufficiently  suited  to  the 
 variety  of  places,  times,  subjects,  accidents,  without  the 
 liberty  of  intermixing  such  prayers  or  exhortations  as  altera- 
 tions and  diversities  require. 
 
 Prop.  18.  §  2.  Ans.  1st.  It  is  doubtful  whether  God  hath 
 given  power  to  men  to  impose  such  signified  signs,  which 
 though  they  call  them  significant,  yet  have  m  them  no  real 
 goodness,  in  the  judgment  of  the  imposers  themselves,  being 
 called  by  them  things  indifferent,  and  therefore  fall  not  under 
 St,  Paul's  rule  of  o?nnia  decenter,  nor  are  suitable  to  the  sim- 
 plicity of  gospel  worship. 
 
 Prop.  18.  §  2.  Ans.  2ndly.  Because  it  is  a  violation  of  the 
 royalty  of  Christ,  and  an  impeachment  of  his  laws  as  insuf- 
 ficient; and  so  those  that  are  under  the  law  of  Deut.  xii. 
 Whatsoever  I  command  you,  observe  to  do,  you  shall  take 
 nothing  from  it,  nor  add  anything  to  it ;  you  do  not  observe 
 these.  See  Hooker,  Bk.  in,  §  4. 
 
 Prop.  18.  §  2.  Ans.  Srdly.  Because  sundry  learned,  pious, 
 and  orthodox  men  have,  ever  since  the  reformation,  judged 
 them  unwarrantable,  and  we  ought  to  be,  as  our  Lord  was, 
 tender  of  weak  brethren,  not  to  offend  his  little  ones,  nor  to 
 
27'0  Rejoinder  of  the  Ministers  [1661. 
 
 lay  a  stumbling  block  before  a  weak  brother.  See  Hooker, 
 Bk.  iv,  §  1. 
 
 Prop.  18.  §  2.  Ans.  4tlily.  Because  these  ceremonies  have 
 been  the  fountain  of  many  evils  in  this  church  and  nation, 
 occasioning  sad  divisions  betwixt  minister  and  minister;  be- 
 twixt minister  and  people  exposing  many  orthodox  preachers 
 to  the  displeasure  of  rulers ;  and  no  other  fruits  than  these 
 can  be  looked  for  from  the  retaining  these  ceremonies, 
 
 Rejjly.  We  had  rather  you  had  taken  our  reasons  as  we 
 laid  them  down,  than  to  have  so  altered  them  ;  ergo  having 
 told  you  that  some  hold  them  unlawful,  and  others  incon- 
 venient, &c.,  and  desired  that  they  may  not  be  imposed  on 
 such,  who  judge  such  impositions  a  violation  of  the  royalty 
 of  Christ,  &c.,  you  seem  to  take  this  as  our  own  sense,  and 
 that  of  all  the  ceremonies,  of  which  we  there  made  no  men- 
 tion. You  refer  us  to  Hooker ;  since  whose  writings,  Ames  in 
 his  Fresh  Suit,  and  Bradshaw,  and  Parker,  and  many  others 
 have  written  that  against  the  ceremonies,  that  never  was 
 answered,  that  we  know  of,  but  deserves  your  consideration. 
 
 Prop.  18.  §  3.  Ans.  Before  we  give  particular  answer  to 
 these  several  reasons,  it  will  not  be  unnecessary  to  lay  down 
 some  certain  general  premises,  or  rules,  which  will  be  useful 
 in  our  whole  discourse.  1.  That  God  hath  not  given  a  power 
 only,  but  a  command  also  of  imposing  whatsoever  should  be 
 truly  decent,  and  becoming  his  public  service,  1  Cor.  xiv. 
 After  St.  Paul  had  ordered  some  particular  rules  for  praying, 
 praising,  prophesying,  &c.,  he  concludes  with  this  general 
 canon,  let  all  things  be  done  suffy^'/Ji/jOPcog  in  a  fit  scheme,  habit, 
 or  fashion,  decently,  and  that  there  may  be  uniformity  in 
 those  decent  performances,  let  there  be  a  Taf /j,  rule,  or  canon 
 for  that  purpose. 
 
 Reply.  As  to  your  first  rule  we  answer.  1.  It  is  one  thing 
 to  impose  in  general,  that  all  be  done  decently  and  in  order; 
 this  God  himself  hath  imposed  by  his  apostle :  and  it  is 
 another  thing  to  impose  in  particular,  that  this  or  that  be 
 used,  as  decent  and  orderly.  Concerning  this  we  add,  it  is  in 
 the  text  said  let  it  be  done,  but  not  let  it  be  imposed ;  yet 
 
1661.]  to  the  Answer  of  the  Bishops.  271 
 
 from  other  Scriptures  we  doubt  not  but  circumstances  of  mere 
 decency  and  order^  as  determined  time,  place,  utensils,  &c., 
 ■n-liich  are  common  to  things  civil,  and  sacred,  though  not 
 the  symbolical  ceremonies,  which  afterwards  we  confute,  may 
 be  imposed  with  the  necessary  cautions  and  limitations  after- 
 ward laid  down.     But  1.  that  if  any  usurpers  will  pretend  a 
 power  from  Christ,   to  impose  such  things   on  the  church 
 though  the  things  be  lawful,   we  must  take  heed  how  we 
 acknowledge  a  usurped  power  by  formal  obedience.      2.  A 
 just  power  may  impose  them  but  to  just  ends,  as  the  preser- 
 vation and  success  of  the  modified  worship  or  ordinances. 
 And  if  they  really  conduce  not  to  those  ends,  they  sin  in  im- 
 posing them.     3.  Yet  the  subjects  are  bound  to  obey  a  true 
 authority  in  such  impositions,  where  the  matter  belongs  to 
 the  cognizance  and  office  of  the  ruler,  and  where  the  mistake 
 is  not  so  great  as  to  bring  greater  mischiefs  to  the  church 
 than  the  suspending  of  our  active  obedience  would  do.     4. 
 But  if  these  things  be  determined  under  pretence  of  order 
 and    decency,  to    the  plain   destruction   of  the    ordinances 
 modified,  and  of  the  intended  end,  they  cease  to  be  means, 
 and  we  must  not  use  them.     5.  Or  if  under  the  names  of 
 things  decent,  and  of  order,  men  will  meddle  with  things  that 
 belong  not  to  their  office,  as  to  institute  a  new  worship  fcr 
 God,  new  sacraments,  or  anything  forbidden  in  the  general 
 prohibition  of  adding  or  diminishing,  this  is  a  usurpation, 
 and  not  an  act  of  authority,  and  we  are  bound  in  obedience 
 to  God  to   disobey  them.     6.  Where  governors   may  com- 
 mand at   set  times,  and  by  proportionable  penalties  enforce, 
 if  they  command  when  it  will  destroy  the  end,  or  enforce  by 
 such  penalties  as  destroy  or  cross  it,  they  greatly  sin,  by  such 
 commands.     Thus  we  have  more  distinctly   given  you  our 
 sense,  about  the  matter  of  your  first  rule. 
 
 Prop.  18.  §  4.  A71S.  Rule  2.  Not  inferiors  but  superiors 
 must  judge  what  is  convenient  and  decent;  they  who  must 
 order  that  all  be  done  decently,  must,  of  necessity,  first  judge 
 what  is  convenient  and  decent  to  be  ordered. 
 
 Reply.  Your  second  rule,  also,  is  too  crudely  delivered,  and, 
 therefore,  we  must  add: — 1.  A  judgment  is  a  sentence,  in 
 
273  Rejoinder  of  the  Ministers.  [1661. 
 
 order  to  some  execution,  and  judgments  are  specified  from 
 the  ends  to  which  they  are  such  means.  When  the  question  is 
 either, — what  law  shall  be  made  ? — or,  what  penalty  shall  be 
 exercised? — the  magistrate  is  the  only  judge  and  not  the 
 bishop  or  other  subject.  In  the  first  he  exercises  his 
 judicium  discretionis  in  order  to  a  public  act ;  in  the  second, 
 he  exerciseth  a  public  judgment.  When  the  question  is, — what 
 order  j9ro  tempore  is  fittest,  in  circumstantials,  for  this  present 
 congregation  ?  the  proper  presbyters,  or  pastors,  of  that  con- 
 gregation are  the  directive  judges  by  God's  appointment. 
 3.  The  magistrate  is  ruler  of  these  pastors,  as  he  is  of 
 physicians,  philosophers,  and  other  sulijects.  He  may  make 
 them  such  general  rules,  especially  for  restraint,  to  go  by,  as 
 may  not  destroy  the  exercise  of  their  own  pastoral  power: 
 as  he  may  forbid  a  physician  to  use  some  dangerous  medicine 
 on  his  subjects,  and  may  punish  him  when  he  wilfully  killeth 
 any  of  them ;  but  may  not,  on  that  pretence,  appoint  him 
 what,  and  how,  and  when,  and  to  whom  he  shall  administer, 
 and  so  become  physician  himself  alone.  4.  When  the 
 question  is, — who  shall  be  excluded  from  the  communion  of  a 
 particular  church? — the  pastors  of  the  church  (or  congre- 
 gation) are  the  first  proper  judges.  5.  When  the  question  is, — 
 who  shall  be  excluded  from  (or  received  into)  the  communion 
 of  all  the  associated  churches,  of  which  we  are  naturally 
 capable  of  communion? — the  associated  pastors  or  bishops 
 of  these  churches,  in  synods,  are  judges :  beyond  this  there 
 are  no  judges.  6.  When  the  question  is, — whether  the  laws 
 of  magistrates,  or  canons  of  bishops,  are  agreeable  or  not  to 
 the  Word  of  God,  and  so  the  obedience  is  lawful  or  unlawful? 
 — the  conscience  of  each  individual  subject  is  the  judge,  per 
 judicium  discretionis,  as  to  his  own  practice ;  and  if  men  had 
 not  this  judgment  of  discerning,  but  must  act  upon  absolute 
 implicit  obedience,  then  first,  man  were  ruled  as  unreasonable; 
 secondly,  the  magistrates  were  made  a  God,  or  such  a  levia- 
 than as  Hobbes  describeth  him;  thirdly,  and  then  all  sin 
 might  lawfully  be  committed,  if  commanded.  But  we  are 
 assured  none  of  this  is  your  sense. 
 
 Prop.  18.  §  5.  Ans.  Rule  3.  These  rules  and  canons,  for 
 
1661.]  to  the  Ansioer  of  the  Bishops.  273 
 
 decency  made  and  urged  by  superiors^  are  to  be  obeyed  by  in- 
 feriorSj  till  it  be  made  as  clear  that  now  tliey  are  not  bound  to 
 obey^  as  it  is  evident  in  general,  that  they  ought  to  obey  supe- 
 riors; for  if  the  exemption  from  obedience  be  not  as  evident 
 as  the  command  to  obej^,  it  must  needs  be  sin  not  to  obey. 
 
 Reply.  To  your  third  rule  we  add ;  it  is  first  considerable 
 what  the  thing  is  and  then  how  it  is  apprehended.  If  it  be 
 really  lawful,  and  well  commanded,  and  to  be  obeyed,  it  is  no 
 ignorance,  doubt,  or  error  of  the  subject  that  can  exempt 
 him  from  the  duty  of  obeying ;  but  it  may  ensnare  him  in  a 
 certainty  of  sinning,  whether  he  obey  or  disobey ;  for  as  God 
 commandeth  him  to  obey,  and  also  not  to  do  that  which  man 
 commandeth,  when  God  forbiddcth  it,  so  he  obligeth  the 
 erroneous,  first  to  lay  down  his  errors,  and  so  to  obey.  But 
 if  a  thing  be  forbidden  of  God,  and  commanded  of  men,  and 
 one  man  erroneously  thinks  it  lawful  and  that  he  should 
 obey,  and  another  is  in  doubt  between  both,  it  is  neither  a 
 duty  nor  lawful  for  either  of  them  here  to  obey.  For  man's 
 error  changeth  not  God's  law  nor  disobligeth  himself  from 
 obedience ;  but  this  man's  duty  is  both  to  lay  by  that  error 
 and  to  refuse  obedience.  But  if  the  question  be  only  of  the 
 order  of  such  a  person's  duty,  we  answer : — If  the  thing  be 
 really  lawful,  and  obedience  a  duty,  then  he  that  doubteth  or 
 erreth  should,  if  possible,  suddenly  lay  by  his  errors  or  doubt, 
 and  so  obey ;  but  if  that  cannot  be,  he  should  first  go  about 
 the  fittest  means  for  his  better  information  till  he  be  re- 
 solved, and  so  obey.  And  so,  on  the  contrary,  if  really  the 
 thing  commanded  be  unlawful,  if  he  be  sure  of  it,  he  must 
 resolve  against  it ;  if  he  hesitate,  he  is  not,  therefore,  allowed 
 to  do  a  thing  forbidden,  because  he  is  ignorant,  for  his 
 ignorance  is  supposed  culpable  itself;  but  he  is  first  to  consult 
 and  use  the  best  means  for  his  instruction  till  he  know  the 
 truth,  and  in  the  meantime  to  suspend  his  act.  But  yet 
 because  of  human  frailty,  between  several  faults,  we  must 
 consider,  when  we  cannot  avoid  all  as  we  would,  in  what  order 
 most  safely  to  watch,  and  to  avoid  them.  And  so  when  I 
 have  done  my  best,  and  cannot  discern  whether  a  command 
 
274  Rejoinder  of  the  Ministers  [1661. 
 
 be  just  and  the  thing  lawful  or  not ;  if  it  have  the  face  of 
 idolatry,  blasphemy,  or  some  heinous  sin,  that  is  com- 
 manded ;  and  our  disobedience  have  the  appearance  but  of  an 
 effect  of  involuntary  ignorance ;  it  is  more  excusable  in  us  to 
 fear  the  greater  sin  and  so  to  suspend  till  we  are  better 
 satisfied,  than  to  do  that  which  we  suspect  to  be  so  heinous 
 a  sin,  though,  indeed,  it  prove  no  sin  :  so,  on  the  contrary,  if 
 our  disobedience  be  like  to  bring  infamy  or  calamity  on  the 
 church,  and  our  obedience  appear  to  be  but  about  a  very 
 small  sin,  if  we  doubt  of  it,  it  is  more  excusable  to  obey 
 than  to  disobey,  though  both  be  faulty,  supposing  the  thing 
 to  be  indeed  unlawful,  and  we  discern  it  not.  So  that  your 
 rule  of  obeying,  where  you  are  not  as  sure,  &c.,  is  an  un- 
 sure rule,  unless  as  we  have  fullier  cautioned  it. 
 
 Prop.  18.  §  6.  Ans.  Rule  4.  Pretence  of  conscience  is  no 
 exemption  from  obedience,  for  the  law  as  long  as  it  is  a  law, 
 certainly  binds  to  obedience :  Eom.  xiii.  Ye  must  needs  be 
 subject.  And  this  pretence  of  a  tender  or  gainsaying  con- 
 science cannot  abrogate  the  law,  since  it  can  neither  take 
 away  the  authority  of  the  lawmaker,  nor  make  the  matter 
 of  the  law  in  itself  unlawful.  Besides,  if  pretence  of  con- 
 science did  exempt  from  obedience,  laws  were  useless; 
 whosoever  had  not  list  to  obey  might  pretend  tenderness  of 
 conscience,  and  be  thereby  set  at  liberty,  which  if  once 
 granted,  anarchy  and  confusion  must  needs  follow. 
 
 Reply.  Neither  pretence  of  conscience,  nor  real  error  of 
 conscience  exempteth  from  the  obbgation  to  obey  :  though 
 sometime  it  may  so  ensnare  as  that  obeying  shall  become  of 
 the  two  the  greater  sin;  so  also  real  errors,  or  pretence  of 
 conscience,  will  justify  no  man  for  obeying  when  it  is  by  God 
 forbidden. 
 
 Prop.  18,  §  7.  Ans.  Rule  5.  Though  charity  will  move 
 to  pity,  and  relieve  those  that  are  truly  perplexed  or  scrupu- 
 lous :  yet  we  must  not  break  God's  command,  in  charity  to 
 them,  and  therefore  we  must  not  perform  public  services 
 undecently  or  disorderly,  for  the  ease  of  tender  consciences. 
 
 Reply.  O  that  you  would  but  do  all  that  God  alloweth  you, 
 
1661.]  to  the  Ansirer  of  the  Bishops.  275 
 
 yea  that  lie  hath  commanded  you,  for  these  ends  !  How  happy 
 would  you  make  yourselves,  and  these  poor  afflicted  churclics. 
 But  as  to  the  instance  of  your  rule  we  ansAver : — 1.  When 
 the  indecency  and  disorder  is  so  small  as  that  it  will  not 
 cross  the  ends,  so  much  as  our  disobedience  would,  we  are 
 here  so  far  more  conformable,  and  peaceable  than  you,  as 
 that  we  would,  even  in  God's  worship,  do  some  things  inde- 
 cent and  disorderly,  rather  than  disobey :  and  so  should 
 you  do  rather  than  destroy  your  brethren,  or  hinder  that 
 peace,  and  healing  of  the  church.  For  order  is  for  the 
 thing  ordered,  and  not  contrarily.  For  example,  there  is 
 much  disorder  lies  in  the  Common  Prayer  book,  yet  we 
 would  obey  it,  as  far  as  the  ends  of  our  calling  do  require. 
 It  would  be  indecent  to  come  without  a  band,  or  other 
 handsome  raiment  into  the  assembly :  yet,  rather  than  not 
 worship  God  at  all,  we  would  obey  if  that  were  commanded 
 us.  We  are  as  confident  that  surplices,  and  copes  are  inde- 
 cent, and  kneeling  at  the  Lord's  table  is  disorderly,  as  you 
 are  of  the  contrary :  and  yet  if  the  magistrate  would  be 
 advised  by  us  (supposing  himself  addicted  against  you),  we 
 would  advise  him  to  be  more  charitable  to  you,  than  you  here 
 advise  him  to  be  to  us.  We  would  have  him,  if  your  con- 
 science require  it,  to  forbear  you  in  this  indecent  and  dis- 
 orderly way.  But  to  speak  more  distinctly: — 1.  There  are 
 some  things  decent  and  orderly,  when  the  opposite  species  is 
 not  indecent  or  disorderly.  2.  There  are  some  things 
 indecent  and  disorderly,  in  a  small  and  tolerable  degree; 
 and  some  things  in  a  degree  intolerable.  1.  When  things 
 decent  are  commanded,  whose  opposites  would  not  be  at  all 
 indecent,  there  charity,  and  peace,  and  edification,  may 
 command  a  relaxation;  or  rather  should  at  first  restrain 
 from  too  severe  impositions : — as  it  is  decent  to  wear  either  a 
 cloak  or  a  gown,  a  cassock  buttoned  or  unlmttoned,  with  a 
 girdle  or  without,  to  sit,  stand,  or  kneel  in  singing  of  a  psalm, 
 to  sit  or  stand  in  hearing  the  word  read,  or  preached,  &c. 
 2.  When  a  circumstance  is  indecent  or  disorderly,  but  in  a 
 tolerable  degree,  to  an  inconvenience ;  obedience,  or  charity, 
 
 T  2 
 
276  Rejoinder  of  the  Ministers  [1G61. 
 
 or  edificatiou,  may  command  us  to  do  it^  aud  make  it  not 
 only  lawful^  but  a  duty  pro  hie,  et  nunc,  "wliile  the  preponder- 
 ating accident  prevaileth.  Christ's  instances  go  at  least  as 
 far  as  this,  about  the  priests  in  the  temple  breaking  the 
 sabbath  blamelessly,  and  David's  eating  the  shewbread,  which 
 was  lawful  for  none  to  eat  ordinarily,  but  the  priests,  and 
 the  disciples  rubbing  the  ears  of  corn.  I  will  have  mercy 
 and  not  sacrifice  is  a  lesson  that  he  sets  us  to  learn,  when 
 two  duties  come  together,  to  prefer  the  greater,  if  we  would 
 escape  sin.  And  sure  to  keep  an  able  preacher  in  the  church, 
 or  a  private  Christian  in  communion,  is  a  greater  duty  ceteris 
 paribus  than  to  use  a  ceremony  which  we  conceive  to  be 
 decent.  It  is  more  orderly  to  use  the  better  translation  of 
 the  Scripture,  than  the  worse,  as  the  Common  Prayer  book 
 doth;  and  yet  we  would  have  no  man  cast  out,  for  using  the 
 worse.  It  is  more  orderly,  decent,  and  edifying,  for  the 
 minister  to  read  all  the  psalms,  than  for  the  people  to  read 
 each  second  verse;  and  yet  we  Avould  not  cast  out  men 
 from  the  church  or  ministry  merely  for  that  disorder.  It  is 
 more  orderly  and  decent  to  be  uncovered  in  divine  worship, 
 than  covered ;  and  yet  rather  than  a  man  should  take  cold, 
 we  could  allow  him  to  hear  a  chapter  or  sermon  covered : 
 why  not,  much  more  rather  than  he  should  be  cast  out? 
 But  let  us  come  to  the  application.  It  is  no  indecent  dis- 
 orderly worshipping  of  God,  to  worship  him  without  our  cross, 
 surplice,  and  kneeling  in  the  reception  of  the  sacrament.  1. 
 If  it  were,  then  Christ  and  his  apostles  had  worshipped  inde- 
 cently and  disorderly ;  and  the  primitive  church  that  used 
 not  the  surplice,  nor  the  transient  image  of  the  cross  in  bap- 
 tism (but  in  an  unguent) ;  yea  the  church  for  many  hundred 
 years  that  received  the  sacrament  without  kneeling.  2. 
 Then  if  the  king,  parliament,  and  convocation  should  change 
 these  ceremonies,  it  seems  you  would  take  yourselves  bound 
 to  retain  them;  for  you  say  you  must  not  worship  God 
 indecently.  But  that  they  may  be  changed  by  authority 
 our  Articles  determine,  and  therefore  charity  may  well  require 
 the  magistrate  to  change  them  without    any  wrong  to   the 
 
16G1.]  to  the  Answer  of  the  Bishops.  277 
 
 worship  of  God.  3.  We  appeal  to  tlie  common  judgment  of 
 the  impartial,  whether,  in  the  nature  of  the  thing,  there  be 
 anything  that  tells  them  that  it  is  indecent  to  pray  without 
 a  surplice  in  the  reading  place,  and  not  indecent  to  pray 
 without  in  the  pulpit;  and  that  it  is  indecent  to  baptize 
 without  crossing,  and  not  to  receive  the  Lord's  supper  with- 
 out; and  that  it  is  indecent  for  the  receiver  to  take  the 
 Lord's  supper  without  kneeling,  and  not  for  the  minister  to 
 give  it  him  standing  that  prayeth  in  the  delivery. 
 
 Prop.  18.  §  8.  Ans.  These  premised  we  answer  to  your 
 first  reason,— that  those  things  which  we  call  indifferent, 
 because  neither  expressly  commanded  nor  forbidden  by  God, 
 have  in  them  a  real  goodness,  a  fitness,  and  decency,  and  for 
 that  cause,  are  imposed,  and  may  be  so  by  the  rule  of  St. 
 Paul ;  by  which  rule  and  many  others  in  Scripture,  a  power  is 
 given  to  men  to  impose  signs,  which  are  never  the  worse 
 surely,  because  they  signify  something  that  is  decent  and 
 comely,  and  so  it  is  not  doubtful  whether  such  power  be 
 given.  It  would  rather  be  doubtful,  whether  the  church 
 could  impose  such  idle  signs,  if  any  such  there  be,  as  signify 
 nothing. 
 
 Reply.  To  your  first  answer  we  reply: — 1.  We  suppose 
 you  speak  of  a  moral  goodness ;  and  if  they  are  such  indeed 
 as  are  within  their  power,  and  really  good,  that  is  of  their 
 own  nature  fitter  than  their  opposites,  they  may  be  imposed  by 
 just  authority  by  equal  means,  though  not  by  usurpers,  nor 
 by  penalties  that  will  do  more  harm  than  the  things  will  do 
 good.  2.  Signs  that  signify  nothing,  we  understand  not.  It 
 is  one  thing  to  be  decent,  and  another  to  signify  something 
 that  is  decent :  what  you  mean  by  that  we  know  not.  The 
 cross  signifieth  our  not  being  ashamed  to  profess  the  faith  of 
 Christ  crucified,  &c.,  do  you  call  that  something  that  is 
 decent?  It  is  something  necessary  to  salvation.  3.  Signs 
 are  exceeding  various :  at  present  we  use  but  two  distinc- 
 tions. 1.  Some  are  signs,  ex  primaria  intentione  instituentis, 
 purposed,  and  primarily  instituted  to  signify,  as  an  escut- 
 cheon, or  a  sign  at  an  inn  door,  in  common  matters ;  and  as 
 
278  Rejoinder  of  the  Ministers  [1661. 
 
 the  sacrament  and  cross  in  sacred  matters :  and  some  are 
 signs  but  consequently,  secondarily,  and  not  essentially  as 
 intended  by  the  institutor;  so  hills  and  trees  may  shew  us 
 what  o'clock  it  is.  And  so  every  creature  signifieth  some 
 good  of  mercy  or  duty,  and  may  be  an  object  of  holy  medita- 
 tion :  so  the  colour  and  shape  of  our  clothes  may  mind  us  of 
 some  good,  which  yet  was  none  of  the  primary  or  proper  end 
 of  the  maker  or  wearer.  2.  Signs  are  either  arbitrary 
 expressions  of  a  man's  own  mind  in  a  matter,  where  he  is  left 
 free,  or  they  are  covenanting  signs  between  us  and  God  in 
 the  covenant  of  grace,  to  work  grace  on  us  as  moral  causes, 
 and  to  engage  us  sacramentally  to  him ;  such  we  conceive 
 the  cross  in  baptism  to  be.  The  preface  to  the  Common 
 Prayer  book  saith,  "They  are  apt  to  teach  and  excite,  &c./' 
 which  is  a  moral  operation  of  grace;  and  the  canon  saith, 
 "  it  is  an  honourable  badge,  whereby  the  infant  is  dedicated 
 to  him  that  died  on  the  cross;  we  are  signed  with  it  in 
 token  that  hereafter  we  shall  not  be  ashamed  to  confess  the 
 faith  of  Christ  crucified,  and  manfully  to  fight,  &c.^^  Now  if 
 a  thing  may  be  commanded  merely  as  a  decent  circumstance 
 of  worship,  yet  it  is  unproved  that  a  thing  that  in  its  nature 
 as  instituted,  and  in  the  primary  intention,  is  thus  sacra- 
 mentally to  dedicate  and  engage  us  in  covenant  to  God  by 
 signifying  the  grace  and  duty  of  the  covenant,  be  lawfully 
 commanded  by  man.  1.  Decent  circumstances  are  necessary 
 in  genere.  There  must  be  some  fit  time,  place,  gesture, 
 vesture  (as  such),  utensils,  &c.  But  that  there  be  some  such 
 dedicating,  engaging  signs,  in  our  covenanting  with  God, 
 signifying  the  grace  of  the  covenant,  and  our  state  and  duty 
 as  soldiers  under  Christ  (besides  God's  sacraments)  this  is 
 not  necessary  in  genere,  and  therefore  it  is  not  left  to  man  to 
 determine  de  specie.  2.  If  there  be  any  reason  for  this  use 
 of  the  cross,  it  must  be  such  as  was  in  the  apostks'  days,  and 
 concerneth  the  universal  church  in  all  ages  and  places;  and 
 then  the  apostles  would  have  taken  care  of  it.  Thus  much 
 here  in  brief  of  signs ;  and  more  anon  when  you  again  call 
 us  to  it. 
 
1661.]  to  the  Answer  of  the  Bisho^js.  379 
 
 Prop.  18.  §  9.  Ans.  To  the  second,  that  it  is  not  a 
 violation  of  Christ's  royalty  to  make  such  laws  for  decency, 
 but  an  exercise  of  his  i)twer  and  authority,  which  he  hath 
 given  to  the  church,  and  the  disobedience  to  such  commands 
 of  superiors  is  plainly  a  violation  of  his  royalty :  as  it  is  no 
 violation  of  the  king's  authority,  when  his  magistrates  command 
 things  according  to  his  laws,  but  disobedience  to  the  command 
 of  those  injuuclions  of  his  deputies,  is  violation  of  his  authority. 
 Again,  it  can  be  no  impeachment  of  Christ's  laws,  as  insuffi- 
 cient, to  make  such  laws  for  decency,  since  our  Saviour,  as  is 
 evident  by  the  precepts  themselves,  did  not  intend  by  them 
 to  determine  every  minute  and  circumstance  of  time,  place, 
 manner  of  performance,  and  the  like,  but  only  to  command 
 in  general  the  substance  of  those  duties,  and  the  right  ends 
 that  should  be  aimed  at  in  the  performance,  and  then  left 
 every  man  in  particular  (whom  for  that  purpose  he  made 
 reasonable)  to  guide  himself  by  rules  of  reason,  for  private 
 services ;  and  appointed  governors  of  the  church  to  determine 
 such  particularities  for  the  public.  Thus  our  Lord  com- 
 manded prayers,  fasting,  etc. :  for  the  times  and  places  of 
 performance,  he  did  not  determine  every  of  them,  but  left 
 them  to  be  guided  as  we  have  said.  So  that  it  is  no  impeach- 
 ment of  his  laws  as  insufficient,  to  make  laws  for  determining 
 those  particulars  of  decency,  which  himself  did  not,  as  is 
 plain  by  his  precepts,  intend  to  determine,  but  left  us 
 governors  for  that  purpose;  to  whom  he  said,  "As  my  Father 
 sent  me,  even  so  send  I  you ;"  and  "  Let  all  things  be  done 
 decently  and  in  order :"  of  whom  he  hath  said  to  us,  "  Obey 
 those  that  have  the  oversight  over  you :"  and  told  us  that 
 if  we  will  not  hear  his  church,  we  must  not  be  accounted  as 
 Christians,  but  heathens  and  publicans.  And  yet  nevertheless 
 they  will  not  hear  it  and  obey  it  in  so  small  a  matter  as  a 
 circumstance  of  time,  place,  habit,  or  the  like,  which  she 
 thinks  decent  and  fit,  and  yet  wiU  be  accounted  for  the  best 
 Christians,  and  tell  us  that  it  is  the  very  awe  of  God's  law 
 (Deut.  xii,  32)  that  keeps  them  from  obedience  to  the 
 church  in  these  commands;    not   well   considering    that  it 
 
280  Rejoinder  of  the  Ministers  [1661. 
 
 cannot  be  any  adding  to  the  Word  of  God,  to  command  things 
 for  order  and  decency  which  the  Word  of  God  commands  to 
 be  done,  so  as  they  be  not  commanded  as  God's  immediate 
 Word,  but  as  the  laws  of  men;  but  that  it  is  undeniably 
 adding  to  the  Word  of  God  to  say  that  superiors  may  not 
 command  such  things,  which  God  hath  nowhere  forbidden, 
 and  taking  from  the  Word  of  God  to  deny  that  power  to  men 
 which  God's  Word  hath  given  them. 
 
 Rejily.  To  make  laws,  to  determine  of  undetermined  cir- 
 cumstance, necessary  in  genere,  to  be  some  way  determined 
 and  left  to  magistrates,  or  ministers  de  specie,  and  to  do  this 
 according  to  the  general  rule  of  Scripture,  and  in  order 
 to  the  main  end,  and  not  against  it,  is  not  against  the 
 royalty  or  will  of  Christ ;  but  to  make  new  dedicating, 
 covenanting  symbols  to  signify  the  doctrine  of  the  covenant 
 of  grace,  and  solemnly  engage  us  unto  God,  and  place  these 
 in  the  public  worship  which  are  not  mere  circumstances,  but 
 substantial  institutions,  not  necessary,  in  genere,  (that  there 
 should  be  any  such  at  all,  besides  God's  sacraments,)  we  fear 
 this  is  a  ^dolation  of  the  royalty  of  Christ,  and  a  reflection  on 
 his  laws  as  insufficient.  For,  first,  if  it  belong  to  the  power 
 proper  to  Christ,  then  it  is  a  violation  of  his  royalty  for  any 
 man  to  exercise  it ;  but  it  belongeth  to  the  power  proper  to 
 Christ ;  ergo,  &c.  The  minor  is  proved  thus — If  it  belong  to 
 the  universal  head,  or  ruler  of  the  church  as  such,  then  it 
 belongs  to  the  power  proper  to  Christ  (for  we  are  ready  to 
 prove  there  is  none  under  him,  no  universal  head  or  ruler, 
 personally,  or  collectively,  and  civilly  one) ;  but,  &c.  If,  in 
 the  reason  of  it,  it  should  be  the  matter  of  an  universal  law, 
 if  of  any,  then  it  should  be  the  work  of  the  universal  law- 
 giver, if  any;  but,  &c=  If,  in  the  reason  of  it,  it  be  equally 
 useful  to  the  church  universal  as  to  any  particular  church  or 
 age,  then  it  should,  according  to  the  reason  of  it,  be  the 
 matter  of  an  universal  law,  if  of  any ;  but,  &c.,  it  hath  the 
 same  aptitude  to  engage  us  to  a  duty  of  universal  necessity, 
 and  hath  no  reason  proper  to  this  age  or  place  for  it,  but 
 common  to  all.     Moreover,  it  is  nowhere  committed  to  the 
 
1661.]  to  the  Answer  of  the  Bishops.  281 
 
 power  or  care  of  man — ergo,  it  is  proper  to  the  care  and 
 power  of  Christ.  No  text  is  shewed  that  giveth  man  power 
 in  such  things.  To  do  all  things  decently  and  orderly^  and  to 
 edification^  is  no  giving  of  power,  on  that  pretence,  to  make 
 new  covenanting,  dedicating  signs :  to  do  God's  work  de- 
 cently, &c.,  is  not  to  make  more  such  of  our  own  heads ;  it  is 
 but  the  right  modifying  of  the  work  already  set  us.  And  to 
 do  all  decently,  orderly,  and  to  edification,  was  a  duty  in 
 IMoses'  time,  when  yet  such  things  as  these  in  question  might 
 not  be  added  by  any  but  God.  When  we  say  by  God,  we 
 mean  by  his  inspired  instruments  ;  and  when  we  say  by  Christ, 
 we  mean  by  his  inspired  instruments.  If  we  should  make  laws 
 that  everyone  is  publicly  to  taste  vinegar  and  gall,  as  a  sign 
 that  we  are  not  ashamed  of,  but  resolved,  through  all  flesh- 
 displeasing  difficulties,  to  follow  Christ,  that  did  so,  and  thus 
 to  engage  and  dedicate  ourselves  to  him — this  were  to  do 
 more  than  to  do  all  things  decently  and  orderly  which  he  ap- 
 pointed. If  milk  were  to  be  publicly  sucked  or  drank  by  all, 
 in  profession  that  we  will  feed  on  the  sincere  milk  of  his 
 word,  and  so  dedicate  us  to  him  by  covenant ;  or  if  we  were 
 to  put  on  an  helmet  and  other  armour,  in  token  that  we  will 
 be  his  soldiers  to  the  death,  and  manfully  fight  under,  &c. — 
 these  engagements,  by  such  public  signs,  are  sacraments  in  the 
 sense  as  the  word  was  used  of  old,  when  it  signified  a  soldier's 
 solemn  listing,  or  covenanting  with  his  commander.  Thus 
 by  distinguishing  decent  and  orderly  modes,  and  circumstances 
 necessary  in  genere,  from  new  ordinances,  even  solemn  dedicat- 
 ing, covenanting,  or  such  like  mystical  signs,  we  have  shewed  you 
 what  we  grant,  and  where  you  fail,  and  what  is  indeed  a 
 wrong  to  Christ,  and  an  accusation  of  his  laws,  and  what  not ; 
 and  how  unjust  your  following  accusation  of  us  is,  who  never 
 yet  told  you  we  would  be  accounted  the  best  Christians  :  but 
 to  desire  to  please  Christ  as  near  as  we  can,  is  not  blame- 
 worthy. Abundance  of  things,  of  lesser  moment  than  these, 
 are  commanded  by  God  in  the  law,  to  which  he  added  that 
 sanction,  Deut.  xii,  32 :  "  Whatever  things  I  command 
 thee,"  &c.     And  we  conceive  that  the  words,  "  As  my  father 
 
283  Rejoinder  of  the  Ministers  [1661. 
 
 sent  me^  so/'  &c.,  had  somewhat  proper  to  the  extraordinary 
 mission.  "And  if  he  liear  not  the  church/^  &c.,  is  neither 
 spoken  of  a  church  universal,  nor  of  magistrates  making  laws 
 for  such  ceremonies  or  signs.  But  if  he  hear  not  the  church 
 with  which  he  was  in  communion,  and  which  admonisheth  him 
 for  his  sin,  let  that  church  reject  him  from  their  communion. 
 
 Prop.  10.  §  10.  Ans.  The  command  for  decent  ceremonies 
 may  still  continue  in  the  church,  notwithstanding  the  xii  of 
 Deut.,  and  so  it  may  too  for  all  the  exceptions  taken  against 
 them  by  sundry  learned,  pious,  and  orthodox  persons,  who 
 have  judged  them,  they  say,  unwarrantable.  And  if  laws 
 may  be  abrogated  as  soon  as  those  that  list  not  to  obey  will 
 except  against  them,  the  world  must  needs  run  into  confusion. 
 But  those  that  except  are  weak  brethren,  whom,  by  Christ's 
 precept  and  example,  we  must  not  offend.  If  by  weak  we 
 understand  ignorant,  they  would  take  it  ill  to  be  so  accounted; 
 and  it  is  their  own  fault  if  they  be,  there  having  been  so  very 
 much  written  as  may  satisfy  any  that  have  a  mind  to  be  satis- 
 fied. And  as  king  James  of  blessed  memory  said  at  Hampton 
 Court,  "  If  after  so  many  years  preaching  of  the  Gospel, 
 there  be  any  yet  unsatisfied,  I  doubt  it  proceeds  rather  out  of 
 stubbornness  of  opinion  than  out  of  tenderness  of  conscience.'^ 
 If  by  tenderness  of  conscience  they  mean  a  fearfulness 
 to  sin,  this  would  make  them  most  easy  to  be  satisfied, 
 because  most  fearful  to  disobey  superiors.  But  suppose 
 there  be  any  so  scrupulous,  as  not  satisfied  with  what  hath 
 been  written,  the  church  may  still,  without  sin,  urge  her 
 command  for  these  decent  ceremonies,  and  not  be  guilty 
 of  offending  her  weak  brother;  for  since  the  scandal  is 
 taken  by  him,  not  given  by  her,  it  is  he  that  by  vain 
 scrupulosity  offends  himself,  and  lays  the  stumbliugblock 
 in  his  own  way. 
 
 Reply.  But  the  command  for  man's  institution  of  a  new 
 ■worship  of  God,  or  of  rites  sacramental,  or  so  like  to  sacra- 
 ments as  the  cross  is;  or  for  the  unnecessary  imposition  of 
 unnecessary  things,  which  should  be  left  to  every  prudent 
 minister's  discretion;  and  this  upon  pain  of  being  cast  out  of 
 
1661.]  to  the  Ansiver  of  the  Bishops.  283 
 
 the  church  or  ministry;  and  the  law  for  subscribing  that  all 
 these  are  lawful,  and  for  swearing  obedience  to  the  bishops ; 
 all  these  laws  are  not  to  be  found  in  Scripture.  If  you  should 
 but  command  your  servant  to  do  what  you  bid  him  decently 
 and  orderly,  you  would  think  he  mistook  you,  if  upon  that 
 pretence  he  w^ould  do  any  other  work,  which  he  could  but  say 
 tended  to  the  decency  of  yours.  And  we  would  gladly  hear 
 what  you  think  yourselves  is  forbidden  in  Deut.  xii^  32,  if 
 not  such  human  ordinances,  and  why  you  forbear  giving 
 the  truer  sense  of  the  text  ?  It  is  a  sad  case  with  the  poor 
 church,  when  God's  wisdom,  that  made  a  few  and  necessary 
 things  the  matter  of  his  church's  concord,  is  no  more  valued. 
 But  we  will  be  wiser  :  and  when  the  experience  of  the  church 
 that  hath  been  torn  into  pieces  fourteen  hundred  years,  by 
 men's  inventions,  and  needless  usages,  and  impositions,  is  yet 
 of  no  more  force  with  us  that  come  after  them,  but  whatever 
 can  be  said,  or  done,  or  seen,  we  will  still  make  laws,  that  all 
 men  shall  be  tantum  non,  unchristened,  and  damned  (that  is 
 cast  out  of  the  ministry  or  church  communion),  that  will  not 
 wear  this  or  that,  or  bow  thus  or  thus,  or  look  this  way  or 
 that  way,  or  say  this  word  or  that  word ;  and,  when  we  have 
 laid  such  a  needless  snare,  we  will  uncharitably  cry  out  the 
 world  will  be  brought  into  confusion,  because  men  that  list 
 not  to  obey,  would  have  the  laws  abrogated,  where  hath 
 Christ  set  you  to  make  such  laws  ?  Is  it  not  work  enouo-Ii 
 for  us  and  you  to  obey  the  laws  that  he  hath  made?  Why 
 made  he  none  for  postures,  and  vestures,  and  words,  and 
 teaching  signs  of  this  nature,  if  he  would  have  had  them? 
 If  he  had  not  told  us  that  there  is  one  lawgiver,  one  Lord 
 and  that  his  word  is  able  to  make  us  wise  unto  salvation,  and 
 that  he  would  lay  no  greater  burden  on  us  than  necessary 
 things,  and  would  not  have  us  despise  or  judge  each  other  on 
 such  occasions  :  if  he  had  but  told  us  that  he  left  any  officers, 
 after  his  inspired  apostles,  for  the  making  of  ceremonies,  or 
 new  laws  of  worship,  or  teaching  engaging  signs  for  the 
 church,  we  would  as  gladly  understand  and  obey  his  will  in 
 these  things  as  you.    What  hm't  is  it  to  us  to  use  a  cross  or 
 
284  Rejoinder  of  the  Ministers  [1661. 
 
 other  ceremony^  if  it  were  not  for  fear  of  disobeying  God? 
 Enforce  God's  laws  upon  us  zealously  if  you  will,  and  see  if 
 we  will  disobey.  But  that  the  world  shall  run  into  confusion, 
 rather  than  we  shall  have  leave  to  serve  God  as  Peter  and 
 Paul  did,  without  crossing,  surplices,  and  kneeling  at  the 
 sacrament,  and  then  that  we  shall  be  reproached  as  the  cause 
 of  all  by  our  disobedience,  God  hath  told  the  world  by  his 
 word,  and  will  tell  them  by  his  judgments,  that  this  is  not  his 
 way  to  unity  and  peace.  As  to  the  argument  from  your 
 brethren's  weakness,  we  say,  first,  it  is  not  your  strength  to 
 slight  it  or  them ;  nor  is  it  their  weakness  that  they  are  willing 
 to  be  esteemed  weak.  The  apostle  called  those  weak  that 
 placed  a  necessity  in  indifferent  things,  (Rom.  xiv,)  and  not 
 those  that  understood  their  indifferency.  But  the  truth  is,  the 
 nature  of  things  indifferent  is  not  well  understood  by  all  on 
 either  side ;  some  may  think  evil  of  some  things  that  deserve 
 it  not,  and  in  this  they  are  weak,  though  in  other  matters 
 they  may  be  strong.  And  for  the  rest,  we  speak  according  to 
 the  worst  that  you  yourselves  can  charitably  suppose,  you 
 can  say  no  more  of  them,  but  that  they  are  weaker,  that  is, 
 in  this  know  less  than  you,  though  perhaps  we  may  take  them 
 to  be  stronger,  that  is,  to  be  more  in  the  right ;  yet  are  we  not 
 so  confident  as  to  censure  you  or  others ;  but  speak  of  things 
 difficult  and  doubtful  as  they  are.  But  how  prove  you  that 
 we  would  take  it  ill  to  be  ourselves,  or  have  those  we  speak  of 
 accounted  ignorant  in  such  things  as  these  ?  Use  us  no  worse 
 than  the  ignorant  should  be  used ;  and  till  you  would  turn  a 
 man  out  of  the  ministry  or  church  for  being  ignorant  of  the 
 nature  of  a  ceremony,  (which  never  was  in  his  creed,  the 
 decalogue,  or  Scripture,)  deal  not  so  by  us,  that  would  be 
 wiser  if  we  knew  how.  That  all  our  ignorance  is  our  own 
 fault  we  deny  not,  but  it  is  an  excess  of  confidence  and  un- 
 charitableness  to  tell  us  that  there  is  so  very  much  written 
 as  may  satisfy  any  man  that  hath  a  mind  to  be  satisfied, 
 when  we  profess  in  his  sight  that  knoweth  the  hearts,  that  we 
 have  a  mind  to  be  satisfied,  and  would  know  the  truth  at 
 what  rate  soever  if  we  knew  how.    What  would  you  have  us  do 
 
1661.]  to  the  Answer  of  the  Bishops.  285 
 
 that  we  do  not_,  to  be  satisfied  ?  Do  we  not  read  as  much  for 
 ceremonies  as  the  dissenters  used  to  do  against  them  ?  Many 
 books  against  them  are  yet  unanswered,  and  we  never  shunned 
 any  public  or  private  conference  with  any  of  you ;  and  such 
 reasonings  as  these  are  not  like  to  convince  us.  If  you  wiU 
 be  the  judges  of  your  brethren's  hearts,  and  say  it  is  not  ten- 
 derness of  conscience,  but  stubbornness,  we  shall  refer  that 
 to  the  day  when  your  hearts,  and  om-s,  shall  be  opened. 
 Must  none  be  tender  conscienced  that  dare  not  venture  to 
 obey  you  in  such  things  ?  When  you  may  with  undoubted 
 safety  forbear  the  imposing  of  your  ceremonies,  and  so  for- 
 bear the  casting  out  of  your  brethren,  if  you  will  not,  who 
 shows  less  tenderness  of  conscience?  That  the  scandal  is 
 taken  and  not  given  is  still  the  thing  in  question,  as  to  many 
 things;  and  if  it  were  not  just  occasion  of  offence,  you  ought 
 not  to  lay  that  which  another's  weakness  will  turn  into  a 
 stumbling  block  unnecessarily  before  them.  If  the  apostle's 
 argument  be  good,  (Rom.  xiv,)  the  church  may  not  urge 
 imlawful  things,  nor  things  merely  lawful  upon  such  penalties 
 as  will  exclude  things  necessary.  If  an  idle  word  be  to  be 
 accounted  for,  an  idle  law  is  not  laudable,  much  less  when 
 all  men  must  be  excluded  the  ministry  or  communion  that 
 scruple  it;  when  yet  a  man  may  be  a  profane  swearer  for 
 twelve  pence  an  oath,  and  may  swear  an  hundred  times  be- 
 fore he  pays  that  twelve  pence.  A  papist  shall  pay  twelve 
 pence  for  not  coming  to  church ;  and  a  protestant  be  thrust 
 out  of  your  communion  for  not  kneeling  at  the  sacrament; 
 and  a  minister  suspended,  imprisoned,  undone,  for  not  crossing 
 a  child  or  wearing  a  surplice.  May  magistrates  or  the  church 
 thus  urge  their  commands  ?  Can  anything  be  spoken  plainer 
 than  the  Scripture  speaks  against  this  course?  And  would 
 you  make  the  world  believe  that  the  brethren  that  do  not  all 
 that  you  bid  them  are  so  unreasonably  and  obstinately  scru- 
 pulous, as  to  have  no  matter  of  offence,  but  what  they  lay 
 before  themselves,  when  they  have  the  practice  of  the  apostles 
 and  the  custom  of  the  primitive  church  for  many  hundred 
 years  against  you,  and  this  called  by  them  an  apostolical  tra- 
 
286  Rejoinder  of  the  Mi7iisters  [1661. 
 
 dition^  and  decreed  by  the  most  uncharitable  councils  that 
 ever  were?  If  you  had  but  one  of  these  (the  decree  of  a 
 general  council,  or  practice  of  all  the  purest  churches  alone) 
 for  one  of  your  ceremonies,  you  would  think  him  uncharitable 
 that  so  reproached  you  for  pretending  conscience  ? 
 
 Prop.  18.  §  11.  Ans.  The  case  of  St.  Paul,  not  eating  of 
 flesh,  if  it  ofl^ended  his  brother,  is  nothing  to  the  purpose; 
 who  there  speaks  of  things  not  commanded  either  by  God  or 
 by  his  church,  neither  having  in  them  anything  of  decency,  or 
 significancy  to  serve  in  the  church.  St.  Paul  would  deny 
 himself  his  own  liberty,  rather  than  offend  his  brother;  but 
 if  any  man  breaks  a  just  law  or  custom  of  the  church,  he 
 brands  him  for  a  lover  of  schism  and  sedition.  (1  Cor.  xi,  16.) 
 
 Reply.  But  because,  at  our  last  meeting,  it  was  said  with  so 
 much  confidence  by  one,  that  the  case  in  Rom.  xiv  and  xv 
 was  nothing  to  ours,  we  shall  here  say  the  more  to  what  you 
 say,  that  St.  Paul's  not  eating  flesh  is  nothing  to  the  purpose  : 
 your  reasons  are,  flrst,  because  he  speaks  of  nothing  com- 
 manded by  God  or  his  church ;  secondly,  nor  of  anything 
 of  decency  or  significancy  to  serve  in  the  church.  To  the 
 first  we  have  often  told  you,  that  which  is  undeniable ;  First, 
 that  Paul  was  a  governor  of  that  church  himself,  that  had  no 
 superior  to  control  him.  If  you  say  that  he  then  wrote  not  as  a 
 governor ;  we  answer.  Yes :  for  he  then  wrote  as  an  apostle, 
 and  wrote  the  epistle  that  was  to  be  a  standing  law  or  canon 
 to  them  :  if  this  be  not  an  act  of  his  office  and  authority, 
 there  was  none  such ;  and  then  you  must  say  the  like  of  all 
 the  rest  of  the  epistles.  Secondly.  Moreover,  as  Paul  the 
 apostle  excludeth  all  such  impositions ;  so  he  wrote  to  all  the 
 resident  pastors  that  were  at  Rome,  for  he  wrote  to  the  whole 
 church :  and  therefore  these  commands  extend  to  the  gover- 
 nors, that  they  make  not  such  things  the  matter  of  contempt 
 or  censures,  or  any  other  uncharitable  course,  but  bear  with 
 one  another  in  them.  Will  you  call  men  obstinate  self- 
 offenders,  that  differ  from  you,  when  you  have  no  better 
 answers  than  these,  to  the  plain  decisions  of  the  Holy  Ghost  ? 
 What  we  speak  of  Rom.  xiv,  xv,  we  speak  also  of  1  Cor.  viii. 
 
1661.]  to  the  Answer  of  the  Bishops.  287 
 
 And,  Thirdly.  It  is  to  the  rulers  of  the  church  that  we  are 
 speaking,  and  it  is  they  that  answer  us  :  and  shall  the  rulers 
 say,  "  If  it  were  not  a  thing  commanded,  we  might  bear  with 
 you,^'  when  it  is  themselves  that  command  them  ecclesiastically; 
 and  we  intreat  them  but  to  forbear  that,  and  to  concur  with 
 us  in  petitioning  the  king  to  forbear  commanding  them 
 coercively,  who  no  doubt  will  easily  forbear  it,  if  they  do 
 their  part.  Fourthly.  Yea,  a  fortiori,  it  layetli  a  heavier  charge 
 on  such  governors,  than  others.  If  it  be  so  heinous  a  sin  as 
 Paul  maketh  it,  to  censure  or  despise  one  another,  for  meats, 
 and  days,  and  such  like  things;  how  much  more  to  excom- 
 municate, silence,  and  undo  one  another,  and  deprive  thou- 
 sands of  souls  of  the  preaching  of  the  gospel  that  consented 
 not  to  their  pastors'  nonconformity?  Fifthly.  Paul  letteth 
 you  know  that  these  things  are  not  the  centre  or  matter  of 
 our  necessary  concord,  but  of  mutual  forbearance,  and  there- 
 fore condemneth  all  that  will  make  them  necessary  to  our 
 unity,  ministry,  or  commimion.  Sixthly.  And  the  difference 
 is  wholly  to  the  advantage  of  our  cause.  For  those  that  Paul 
 spake  to,  were  not  come  so  high  as  to  go  about  to  force  others 
 to  do  as  they  did ;  but  only  to  despise  them  for  not  doing  it. 
 2.  And  therefore  to  your  second  reason  we  answer : — 1.  If  the 
 things  had  been  diflFerent,  yet  so  was  Paul's  injunction  differ- 
 ent from  our  request ;  for  Paul  goeth  so  high  as  to  command 
 them  to  deny  their  own  liberty  in  not  eating  lawful  meats 
 themselves,  lest  they  offend  and  hurt  their  brethren :  whereas 
 we  are  now  desiring  you,  that  you  would  not  force  others  to 
 do  that  which  they  take  to  be  a  sin,  and  that  with  penalties 
 that  fall  heavier  on  the  church  than  on  them.  They  had  on 
 both  sides  fairer  pretences  than  you  have.  The  cases  before 
 us  to  be  compared,  are  four;  the  case  of  the  refusers  of 
 meats,  and  observers  of  days  then ;  the  case  of  the  users  of 
 those  meats  and  non-observers  of  those  days ;  the  case  of  our 
 imposers ;  and  the  case  of  nonconformists.  The  pretence  of 
 their  refusers  of  meats  had  in  1  Cor.  viii,  was  that,  beina- 
 offered  to  idols,  they  thought  it  made  them  partakers  of  the 
 idolatry;    and    so   they  sinned   through    weakness   in  being 
 
288  Rejoinder  of  the  Ministers  [1661. 
 
 offended  at  others,  and  censuring  them  that  used  their  liberty. 
 And  had  they  not  here  a  fairer  pretence,  for  their  offence  and 
 censures,  than  you  for  your  impositions  ?  You  cannot  shew 
 half  so  great  an  appearance  of  good  in  the  things  commanded, 
 as  they  could  do  of  evil  in  the  things  for  which  they  were 
 offended.  And  the  offended  censurer  in  Rom,  xiv,  had  this 
 pretence,  that  the  thing  was  forbidden  in  God's  own  law,  even 
 the  meats,  which  he  refused ;  and  the  days  commanded  which 
 he  observed  :  and  he  knew  not  that  the  law  in  these  matters 
 of  order  and  ceremony  was  abrogated,  which  Peter  was 
 ignorant  of,  when  he  refused  to  eat  things  common  and 
 unclean  :  but  you  have  no  pretence  of  God's  own  command, 
 for  the  matter  of  your  impositions,  as  these  men  had  for  the 
 matter  of  their  offence  and  censure,  so  that  here  you  are  on 
 the  worser  side.  And  for  the  other  party  that  in  1  Cor.  viii 
 abused  their  liberty,  and  Rom.  xiv,  despised  their  brethren, 
 they  had  a  double  pretence :  one  was  that  it  was  their  liberty ; 
 and  if  every  scrupulous  party  should  drive  them  from  their 
 lawful  meat  and  drink,  they  knew  not  whither  they  might 
 drive- them:  another  was,  that  the  law  was  abrogated  by 
 Christ;  and  therefore  if  they  complied  in  practice  with  the 
 scrupulous,  or  did  not  shew  their  difierence,  they  might  seem 
 to  be  guilty  of  the  restoring  of  the  law,  and  complying  with 
 the  Jews,  and  the  heretics,  that  both  then  were  enemies  to  the 
 church,  and  agreed  in  this.  Had  not  these  men  now  a  far  fairer 
 pretence  for  eating,  (1  Cor,  viii,)  and  for  the  dissent  shewed, 
 (Rom  xiv,)  than  you  ever  yet  produced  for  forcing  others  from 
 ministry  and  church  into  sin  and  hell,  if  they  will  not  obey 
 you  against  their  consciences;  and  all  for  that  which  you 
 never  pretended  to  shew  a  command  of  God  for,  and  others 
 shew  you,  as  they  think.  Scripture,  and  councils,  and  customs 
 against?  To  tell  us  then  that  Paul  spake  of  things  not 
 decent  and  significant,  is  (pardon  our  plainness)  to  say  much 
 less  than  nothing :  for  it  was  not  against  imposing  that  Paul 
 spake,  but  using  and  not  using,  censuring  and  despising; 
 and  their  arguments  were  suitable  to  their  cause,  of  another 
 kind  of  moment,  than  decency  or  indecency,  significancy  or 
 
166] .]  to  the  Answer  of  the  Bishops.  289 
 
 insignificancy,  even  from  supposed  idolatry,  rejecting  God's 
 law,  and  complying  witli  the  Jews  and  heretics,  in  restoring 
 the  law,  and  casting  away  the  liberties  purchased  by  Christ, 
 even  in  their  private  eating  and  drinking. 
 
 To  be  no  more  tedious  now,  we  humbly  offer  in  any  way 
 convenient  to  try  it  out  with  that  reverend  brother  that  so  con- 
 fidently asserted  the  disparity  of  the  cases,  and  to  prove  that 
 these  scriptures  most  plainly  condemn  your  impositions  now 
 in  question;  though  we  should  have  thought  that  one  impartial 
 reading  of  them  might  end  the  controversy,  and  save  the 
 church  and  you  from  the  sad  effects.  As  to  that  1  Cor.  xi, 
 16  we  answer,  first,  it  is  uncertain  whether  the  word  custom 
 refer  to  the  matter  of  hair,  or  to  contention;  so  many  ex- 
 positors judge  q.  d.  the  churches  of  God  are  not  contentious. 
 Secondly.  Here  is  no  institution,  much  less  by  fallible  men, 
 of  new  covenanting,  dedicating,  or  teaching  symbols  or  cere- 
 monies, nor  is  here  any  unnecessary  thing  enjoined,  but  that 
 which  nature,  and  the  custom  of  the  country,  had  made  so 
 decent  as  that  the  opposite  would  have  been  abusively  in- 
 decent. This  is  not  your  case.  A  cross  or  surplice  is  not 
 decent  by  nature  or  common  reputation,  but  by  institution; 
 (that  is  not  all :  for  if  it  be  not  instituted  because  decent,  it 
 it  will  not  be  decent  because  instituted;)  nor  are  these  so 
 detent  as  the  opposite  to  be  indecent.  The  apostles  wor- 
 shipped God  as  decently  without  them,  as  you  do  with  them; 
 the  minister  prayeth  in  the  pulpit  as  decently  without  the 
 surplice  as  in  the  reading  place  with  it.  Thirdly.  Paul  doth 
 but  exhort  them  to  this  undoubted  comeliness,  (as  you  may 
 well  do,  if  men  will  do  anything  which  nature  or  common 
 reputation  makes  to  be  slovenly,  unmannerly,  or  indecent,  as 
 being  covered  in  prayer  or  singing  psalms,  or  any  such  like, 
 about  which  we  will  never  differ  with  you,)  but  even  here  he 
 talks  not  of  force,  or  such  penalties  as  tend  to  the  greater 
 hurt  of  the  church,  and  the  ruin  of  the  person. 
 
 Prop.  18.  §  12.  Ans.  That  these  ceremonies  have  occa- 
 sioned many  divisions  is  no  more  fault  of  theirs,  than  it  was 
 of  the  gospel  that  the  preaching  of  it  occasioned  strife  betwixt 
 
 u 
 
390  Rejoinder  of  the  Ministers  [1661. 
 
 father  and  son,  &c.  The  true  cause  of  those  divisions  is  the 
 cause  of  ours,  which  St.  James  tells  us  is  lust,  and  inordinate 
 desires  of  honour,  or  wealth,  or  licentiousness,  or  the  like. 
 Were  these  ceremonies  laid  aside,  there  would  be  the  same 
 divisions,  if  some,  who  think  Moses  and  Aaron  took  too  much 
 upon  them,  may  be  suffered  to  deceive  the  people,  and  to  raise 
 in  them  vain  fears  and  jealousies  of  their  governors ;  but  if 
 all  men  would,  as  they  ought,  study  peace  and  quietness,  they 
 would  find  other  and  better  fruits  of  these  laws  of  rites  and 
 ceremonies,  as  edification,  decency,  order,  and  beauty,  in  the 
 service  and  worship  of  God. 
 
 Reply.  Whether  the  ceremonies  be  as  innocent,  as  to 
 divisions,  as  the  gospel,  (a  strange  assertion)  will  better 
 appear  when  what  we  have  said,  and  what  is  mere  fully  said 
 by  Dr.  Ames,  Brad&haw,  and  others,  is  well  answered.  If 
 the  true  cause  of  our  divisions  be,  as  you  say,  lust  and  inor- 
 dinate desires  of  honour,  or  wealth,  or  licentiousness,  then 
 the  party  that  is  most  lustful,  ambitious,  covetous,  and  licen- 
 tious, are  likest  to  be  most  the  cause.  And  for  lust,  and 
 licentiousness,  we  should  take  it  for  a  great  attainment  of  our 
 ends,  if  you  will  be  entreated  to  turn  the  edge  of  your  severity 
 against  the  lustful,  and  licentious  :  O  that  you  would  keep 
 them  out  of  the  pulpits,  and  out  of  the  communion  of  the 
 church,  till  they  reform  !  And  for  ourselves,  we  shall  take 
 your  admonitions,  or  severities,  thankfully,  whenever  we  are 
 convicted  by  you  of  any  such  sins  ;  we  are  loth  to  enter  upon 
 such  comparison,  between  the  ministers  ejected  (for  the  most 
 part),  and  those  that  are  in  their  rooms,  as  tends  to  shew  by 
 this  rule  who  are  likest  to  be  the  dividers.  And  for  inordi- 
 nate desire  of  honour  and  wealth,  between  your  lordships 
 and  us ;  we  are  contented  that  this  cause  be  decided  by  all 
 England,  even  by  our  enemies,  at  the  first  hearing,  without 
 any  further  vindication  of  ourselves ;  and  so  let  it  be  judged 
 who  are  the  dividers  :  only  we  must  say,  that  your  intimation 
 of  this  charge  on  us  that  seek  not  for  bishoprics,  deaneries, 
 archdeaconries,  or  any  of  your  preferments ;  that  desire  not, 
 nor  could  accept  pluralities  of  benefices^  with  cure  of  souls ; 
 
1661.]  to  the  Answer  of  the  Bishops.  291 
 
 that  never  sought  for  more  than  food  or  raiment  with  the 
 liberty  of  our  ministi-y^  even  one  place  with  a  tolerable  main- 
 tenance; whose  provoking  cause  hath  been  our  constant  oppo- 
 sition to  the  honours,  wealth,  lordships,  and  pluralities  of  the 
 clergy ;  yea  who  would  be  glad,  on  the  behalf  of  the  poor  con- 
 gregations, if  many  of  our  brethren  might  have  leave  to 
 preach  to  their  flocks  for  nothing ;  we  say,  your  intimation 
 maketh  us  lift  up  our  hearts  and  hands  to  heaven,  and  think. 
 Oh  what  is  man !  What  may  not  by  some  history  be  told 
 the  world !  Oh  how  desii-able  is  the  blessed  day  of  the 
 righteous  universal  judgment  of  the  Lord !  How  small  a 
 matter,  till  then,  should  it  be  to  us  to  be  judged  of  man  !  We 
 hope,  upon  pretence  of  not  suffering  us  to  deceive  the  people, 
 you  will  not  deny  us  liberty  to  preach  the  necessary  saving 
 truths  of  the  gospel,  considering  how  terrible  a  symptom 
 and  prognostic  this  was  in  the  Jews,  1  Thes.  ii,  15,  16. 
 "who  both  killed  the  Lord  Jesus,  and  their  own  prophets,  and 
 persecuted  the  apostles ;  and  God  they  pleased  not,  and  were 
 contrary  to  all  men,  forbidding  to  preach  to  the  Gentiles,  that 
 they  might  be  saved,  to  fill  up  their  sins  always :  for  wrath 
 was  come  upon  them  to  the  utmost."  We  can  as  easily  bear 
 whatever  you  can  inflict  upon  us,  as  the  hinderers  of  the 
 gospel,  and  silencers  of  faithful  ministers,  and  troublers  of 
 the  churches,  can  bear  what  God  will  inflict  on  them.  And 
 so  the  will  of  the  Lord  be  done. 
 
 Prop.  18.  §  13.  Ans.  There  hath  been  so  much  said  not 
 only  of  the  lawfulness,  but  also  of  the  conveniency  of  those 
 ceremonies  mentioned,  that  nothing  can  be  added :  this  in 
 brief  may  here  suffice  for  the  surplice,  that  reason  and  expe- 
 rience teach  that  decent  ornaments  and  habits  preserve 
 reverence,  and  are  held  therefore  necessary  to  the  solemnity  of 
 royal  acts,  and  acts  of  justice,  and  why  not  as  well  to  the 
 solemnity  of  religious  worship.  And  in  particular  no  habit 
 more  suitable  than  white  linen,  which  resembles  purity  and 
 beauty,  wherein  angels  have  appeared  (Rev.  xv),  fit  for  those, 
 whom  the  Scripture  calls  angels  :  and  this  habit  was  ancient. 
 Chrys.  Hom.  60,  ad  Antioch. 
 
 u  3 
 
292  Rejoinder  of  the  Ministers  [1661. 
 
 Reply.  First,  if  nothing  can  be  added,  tlien  we  doubt  the 
 unanswered  writings  extant  against  these  impositions  will 
 never  be  well  answered.  Secondly.  We  are  desirous  that  no 
 indecent  vestures  or  habits  be  used  in  God's  service.  Those 
 that  scruple  the  surplice  do  it  not  as  it  is  a  habit  determined 
 of,  as  decent ;  but  as  they  think  it  is  made  a  holy  vestment, 
 and  so  part  of  external  worship,  as  Aaron's  vestments  were ; 
 as  may  be  seen  in  the  arguments  of  Cotton  and  Nicholls 
 lately  printed  together. 
 
 Prop.  18.    §  14.    Ans.  The  cross  was  always  used  in  the 
 church  in  immortali  lavacro,  (TertuU.)  and  therefore  to  testify 
 our  communion  with  them,  as  we  are  taught  to  do  in  our 
 creed,  as  also  in  token  that  we  shall  not  be  ashamed  of  the 
 cross  of  Christ,  it  is  fit  to  be  used  still;  and  we  conceive  cannot 
 trouble  the  conscience  of  any  that  have  a  mind  to  be  satisfied. 
 Reply.  That  the  cross  was  always  used  in  the  church  in 
 baptism  is  an  assertion  certainly  untrue,  and  such  as  we  never 
 heard  or  read  till  now.     Do  you  believe  it  was  used  in  the 
 baptism  of  the  eunuch,  Lydia,  the  jailor,  Cornelius,  the  three 
 thousand  Acts  ii,  or  in  those  times  ?    And  when  it  did  come 
 up,  it  was  with  Chrism,  and  not  our  airy,  transient  image; 
 and  therefore  you  so  far  differ  from  the  users.     Secondly. 
 The  condemnation  of  genuflection  on  the   Lord's   days   in 
 adoration  was  at  least  as  ancient  and  universal,  and  com- 
 manded by  councils  when  the  cross  was  not ;  and  yet  you  can 
 dispense  with  that,  and  many  such  usages.      And  if  you  will 
 yourselves  fall  in  with  custom,  yet  every  ancient  common 
 custom  was  never  intended  to  be  a  matter  of  necessity  to 
 union  or  toleration  of  our  brethren.      Use  no  other  force 
 about  the  cross  than  the  church  then  did.     Thirdly.  Your 
 saying  that  you  conceive  it  cannot  trouble  the  conscience  of 
 any  that  have  a  mind  to  be  satisfied,  doth  but  express  your 
 uncharitable  censoriousness,  while  your  brethren  have  studied 
 and  prayed,  and  conferred  for  satisfaction  (its  like  as  much 
 as  you),  and  profess   their  earnest  desire   of  it,  and  their 
 readiness  to  hear  or  read  anything  that  you  have  to  say  in 
 order  to  their  satisfaction. 
 
661.]  to  the  Answer  of  the  Bishops.  293 
 
 Prop.  18.  §  15.  Ans.  The  posture  of  kneeling  best  suits 
 at  the  communion  as  the  most  convenient^  and  so  most  decent 
 for  us,  when  we  are  to  receive  as  it  were  from  God's  hand 
 the  greatest  of  seals  of  the  kingdom  of  heaven.  He  that 
 thinks  he  may  do  this  sitting,  let  him  remember  the  prophet 
 Malachi : — ''  oflfer  this  to  the  prince/'  to  receive  his  seal  from 
 his  own  hand,  sitting,  "  see  if  he  will  accept  of  it."  When  the 
 church  did  stand  at  her  prayers,  the  manner  of  receiving 
 was  more  adoraniium,  (S.  Aug,  Psa.  xcviii,  Cyril.  Catech. 
 Mystag.  5.)  rather  more  than  at  prayers.  Since  standing  at 
 prayer  hath  been  generally  left,  and  kneeling  used  instead  of 
 that  (as  the  church  may  vary  in  such  indifferent  things),  now 
 to  stand  at  communion,  when  we  kneel  at  prayers,  were  not 
 decent,  much  less  to  sit,  which  was  never  the  use  of  the  best 
 times. 
 
 Reply.  To  all  this  about  kneeling,  we  say,  first,  we  have 
 considered  the  text  in  Malachi,  and  what  you  say;  and  yet,  first, 
 we  find  that  our  betters,  even  Christ's  apostles,  and  the  uni- 
 versal church,  for  many  hundred  years,  thought  not  kneeling 
 more  decent;  nor  did  the  chm-ch  in  the  first  age  think  sitting 
 unmeet  in  that  service  to  the  King  of  the  church :  and  we 
 hope  you  reprehend  them  not.  Secondly.  You  require  not 
 the  adults  that  are  baptized,  to  receive  that  seal  or  sacrament 
 kneeling.  Thirdly.  When  kneeling  at  prayers  was  in  use  in 
 the  apostles'  times,  yet  kneeling  in  the  reception  of  the  sacra- 
 ment was  not.  Fourthly.  Why  can  you  so  lightly  put  off 
 both  the  practice  and  canons  of  the  church,  in  this,  more 
 than  in  other  such  things  ?  However,  you  cannot  here  deny, 
 de  facto,  but  that  kneeling  on  the  Lord's  day  in  the  receiving 
 of  the  sacrament  was,  for  many  hundred  years  of  the  purer 
 times  of  the  church,  disused  and  condemned.  And  why  do 
 you  not  tell  us  what  other  general  council  repealed  this,  that 
 we  may  see  whether  it  be  such  as  we  are  any  way  bound  by  ? 
 When  you  say  the  church  may  vary  in  such  indifferent  things  : 
 first,  if  kneeling  or  standing  at  prayer  be  an  indifferent 
 thing,  then  so  are  they  at  this  sacrament.  Secondly.  Then 
 you  follow  the  changes,  and  we  the  old  pattern.     Thirdly. 
 
294  Rejoinder  of  the  Ministers  [1661. 
 
 Then  the  canons  of  general  councils  and  customs,  pretended 
 to  be  from  apostolical  tradition,  may  be  changed.  Fourthly. 
 What  is  it  that  you  call  the  church,  that  changeth,  or  may 
 change  these  ?  A  council,  or  a  popular  custom  ?  Bring  us 
 not  under  a  foreign  power.  Fifthly.  The  thing  then  being  so 
 indifferent  and  changeable,  you  may  change  it,  if  you  please, 
 for  ends  that  are  not  indifferent.  Sixthly.  And  if  now  the 
 ministers  may  pray  standing,  why  may  not  the  people  receive 
 standing?  Seventhly.  When  you  say  that  to  sit  was  never 
 the  use  of  the  best  times,  you  deny  the  apostles'  and  pri- 
 mitive times  to  be  the  best.  As  to  the  extent  of  the  church 
 they  were  not  the  best,  but  as  to  purity  of  administrations 
 they  were. 
 
 Prop.  18.  §  16.  Ans.  That  there  were  ancient  liturgies  in 
 the  church  is  evident:  S.  Chrysostom,  S.  Basil,  and  others; 
 and  the  Greeks  tell  us  of  St.  James,  much  elder  than  they. 
 And  though  we  find  not  in  all  ages  whole  liturgies,  yet  it  is 
 certain  that  there  were  such  in  the  oldest  times,  by  those 
 parts  which  are  extant;  as  Sursum  cor  da,  <SfC,.  Gloria 
 Patri,  ^c,  Benedicite,  Hymnus  Cherubinus,  ^c,  Vere  dig- 
 num  et  justum,  ^c,  Dominus  vobiscum,  ct  cum  spiritu  tuo, 
 with  divers  others.  Though  those  that  are  extant  may 
 be  interpolated,  yet  such  things  as  are  found  in  them  all 
 consistent  to  catholic  and  primitive  doctrine  may  well  be 
 presumed  to  have  been  from  the  first;  especially  since  we  find 
 no  original  of  these  liturgies  from  general  councils. 
 
 Reply.  We  know  there  wantetli  not  a  Lindanus,  a  Coccius, 
 to  tell  the  world  of  St.  Peter's  Liturgy,  which  yet  prayeth 
 that  by  the  intercession  of  St.  Peter,  and  Paul,  we  may  be 
 defended,  &c.,  and  mentioneth  Linus,  Cletus,  Clemens,  Cor- 
 nelius, Cyprian,  Lucia,  Barbara,  and  abundance  such :  shall 
 we  therefore  conclude,  that  there  were  liturgies  from  the 
 first,  and  that  what  is  here  consentient  to  antiquity,  was  in 
 it  ?  There  wants  not  a  Marg.  de  la  Bigne,  a  Greg,  de  Valent, 
 a  Coccius  to  commend  to  us  the  liturgy  of  Mark,  that  pray- 
 eth. Protege  civitatem  istam  proper  martyrem  tuum  et 
 evangelistam    Marcum,    etc.,    and    tells   us   that   the     king 
 
1661.]  to  the  Answer  of  the  Bishops.  29S 
 
 where  the  author  lived  was  an  orthodox  Christian,  and  pray- 
 eth  for  the  pope,  subdeacons,  lectors,  cantors,  monks,  &c. 
 Must  we  therefore  believe  that  all  that  is  orthodox  in  it  is 
 ancient  ?  So  there  wants  not  a  Bigne,  Bellarmine,  &c,,  to  tell 
 us  of  St.  Jamcs^  liturgy,  that  mentions  the  confessors,  the 
 Deiparam,  the  anchorets,  &c.,  which  made  Bellarmine  himself 
 say  de  Liturgia  Jacobi  sic  sentio,  earn  aut  non  esse  ejus,  ant 
 multa  a  posterioribus  eidem  addita  sunt.  And  must  we 
 prove  the  antiquity  of  liturgies  by  this,  or  try  ours  by  it? 
 There  wants  not  a  Sainctius,  a  Bellarmine,  a  Valentia,  a 
 Paresius  to  predicate  the  liturgy  of  S.  Basil,  as  bearing  wit- 
 ness to  transubstantiation,  for  the  sacrifice  of  the  mass,  for 
 praying  to  saints,  &c.,  when  yet  the  exceeding  disagreement 
 of  copies,  the  difference  of  some  forms  from  Basil's  ordinary 
 forms,  the  prayers  for  the  most  pious  and  faithful  emperors, 
 shew  it  unlikely  to  have  been  Basil's.  Many  predicate  Chry- 
 sostom's  mass  or  liturgy,  as  making  for  praying  to  the  dead, 
 and  for  them,  the  propitiatory  sacrifice  of  the  mass,  &c., 
 when,  in  one  edition,  Chrysostom  is  prayed  to  in  it,  saith 
 Cook  :  in  another,  Nicolaus,  and  Alexius,  that  lived  1080,  is 
 XQcntioned:  in  another,  doctrines  are  contained  (as  de  con- 
 taminata  Maria,  8cc.J  clean  contrary  to  Chrysostom's  doc- 
 trine: must  we  now  conclude  that  all  is  ancient,  that  is 
 orthodox,  when  one  copy  is  scarce  like  another  ?  Or  can  we 
 try  our  liturgy  by  such  as  this?  The  shreds  cited  by  you 
 prove  a  liturgy  indeed,  such  as  we  have  used  while  the  Com- 
 mon Prayer  book  was  not  used,  where  the  psalms,  the  words 
 of  baptism,  and  the  words  of  consecration,  commemoration, 
 and  delivery  of  the  Lord's  Supper,  and  many  other,  were 
 used  in  a  constant  form,  when  other  parts  were  used  as  the 
 minister  found  most  meet;  so  Sursum  Corda  was  but  a  warn- 
 ing before,  or  in  the  midst  of  devotion,  such  as  our  "  Let  us 
 pray,"  and  will  no  more  prove  that  the  substance  of  prayer 
 was  not  left  to  the  minister's  present  or  prepared  conceptions, 
 than  Ite  missa  est  will  prove  it.  The  Gloria  patri  Bellarmine 
 himself  saith,  according  to  the  common  opinion,  was  formed 
 in  the  Council  of  Nicsea,  which  was  in  the  4)th  century.  And 
 
296  Rejoinder  of  the  Ministers  [1661. 
 
 even  then  such  a  particular  testimony  against   the  Avians 
 might  well  stand   with  a  body  of  miimposed  prayers;  and 
 rather  shews  that  in  other  things  they  were  left  at  liberty. 
 If  the  Benedicite,  the  hymns,  or  other  passages  here  men- 
 tioned, will  prove  such  a  Hturgy  as  pleaseth  you,  we  pray  you 
 bear  with  our  way  of  worship,  which  hath  more  of  hymns 
 and  other  forms  than  these  come  to.     That  these  liturgies 
 had  no  original  from  general  Councils  adds  nothing  with  us 
 to  their  authority,  but  sheweth  that  they  had  an  arbitrary 
 original :  and  all  set  together,  shews  that  then  they  had  many 
 liturgies  in  one  prince's  dominion,  and  those  alterable,  and 
 not  forced;  and  that  they  took  not  one  liturgy  to   be  any 
 necessary  means   to  the  church's  unity  or  peace,  but   bore 
 with  those  that  used  various  at  discretion.      We  well  remem- 
 ber that  Tertullian  tells  the  heathens  that  Christians  shewed  by 
 their  conceived  hymns,  that  they  were  sober  at  their  religious 
 feasts,  it  being  their  custom  ut  guisque  de  Scrijjturis  Sanctis, 
 vel  de  propria   ingenio  potest,  provocetur  in   medium   Deo 
 canere,  Apol.  cap.  39.     Note  here  1.  that  though  there  be 
 more  need  of  forms  for  singing  than  for  praying,  yet  even  in 
 this,  the  Christians  in  public  had  then  a  liberty  of  doing  it 
 de  propria  ingenio,  and  by  their  own  wit  or  parts.      2.  That 
 those  that  did   not  de  propria  ingenio,  did  it  de  Scripturis 
 Sanctis,  and  that  there  is  no  mention  of  any  other  liturgy, 
 from  which  they  fetch  so  much  as  their  hymns.     And  the 
 same  Tertullian,  Apol.  cap.  30,  describing  the  Christians'  public 
 prayers    saith  sine  monitors,   quia    de   pectare,  oramus,  we 
 pray  without  a  monitor  or  prompter,  because  we  do  it  from  the 
 heart,  or  from  our  own  breast.     And  before  him  Justin  Martyr, 
 Ap.  2,  p.  77,  saith,  o  'ff^ozsug  zvxf^g  oiJjoicog  za.)   svxapisiccg 
 offr]  ^vva^jig  uvru  avoiTTSfJU'Trsi,  za)  6  'kdog  Ittsu^t^'JjU  Xzycoi/  ro 
 'Aw/jjf.      But  if  all  these  words  seem  not  plain  enough  to 
 some,  it  is  no  wonder  when   they  rest  not  in   the   greater 
 plainness  of  the  holy  Scriptures,  where  prayer  is  so  frequently 
 mentioned,  as  much  of  the  employment  of  believers ;  and  so 
 many   directions,   encouragements,    and    exhortations   given 
 
1661.]  to  the  Answer  of  the  Bishops.  297 
 
 about  it:    and  yet  no  liturgy  or  stinted   forms,  except  tlie 
 Lord's  prayer,  is  prescribed  to  tbem,  or  once  made  mention 
 of;  no  man  directed  here  to  use  such,  no  man  exhorted  to  get 
 him  a  Prayer  book,  or  to  read  or  learn  it,  or  to  beware  that 
 he  add  or  diminish  not:    whereas  the  holy  Scriptures  that 
 were  then  given  to  the  church,  men  are  exhorted  to  read, 
 and  study,  and  meditate  in,  and  discourse  of,  and  make  it 
 their  continual  delight :  and  it  is  a  wonder  that   David,  that 
 mentions  it  so  oft  in  the  cxixth  Psalm,  doth  never  mention 
 the  liturgy,  or  Common  Prayer  book,  if  they  had  any ;  and 
 that  Solomon,  when  he  dedicated  the  house  of  prayer  without 
 a  Prayer  book,  would  only  beg  of  God  to  hear  what  prayers 
 or  what  supplication  soever,  shall  be  made  of  any  man,  or  of 
 all  the  people  of  Israel,  when  every  one  shall  know  his  own 
 sore,  and  his  own  grief,  and  shall  spread  forth  his  hands  in 
 that  house,  (2  Chron.  vi,  29,)  and  that  he  giveth  no  hint  of 
 any  liturgy  or  form,  so  much  as  in  those  common  calamities ; 
 and  talks  of  no  other  book  than  the  knowledge  of  their  own 
 sores,  and  their  own  griefs.     And  in  the  case  of  psalms,  or 
 singing  unto  God ;  where  it  is  certain,  that  they  had  a  liturgy 
 or  form,  (as  we  have,)  they  are  carefully  collected,  preserved, 
 and  delivered  to  us,  as  a  choice  part  of  the  holy  Scripture. 
 And  would  it  not  have  been  so  with  the  prayers  ?  or  would 
 they  have  been  altogether  unmentioned,  if  they  also  had  been 
 there  prescribed  to,  and  used  by  the  church,  as  the  psalms 
 were  ?     Would  Christ  and  his  apostles,  even  where  they  were 
 purposely  giving  rules  for  prayer,  and  correcting  its  abuse,  as 
 Matt,  vi;  1  Cor.  xiv,  &c.,  have  never  mentioned  any  forms 
 but  the  Lord's  prayer,  if  they  had  appointed  such,  or  desired 
 such  to  be  imposed,  and  observed?      These  things  are  in- 
 credible to  us  when  we  most  impartially  consider  them.     For 
 our  own  parts,  as  we  think  it  uncharitable  to  forbid  the  use 
 of  spectacles  to  them  that  have  weak  eyes,  or  of  crutches  to 
 them  that  have  weak  limbs ;  and  as  uncharitable  to  undo  all 
 that  will  not  use  them,  whether  they  need  them  or  not :  so 
 we  can  think  no  better  of  them,  that  will  suffer  none  to  use 
 such  forms,  that  need  them  ;  or  that  will  suffer  none  to  pray 
 
298  Rejoinder  of  the  Ministers  [1661. 
 
 but  in  the  words  of  other  men's  prescribing,  though  they  are 
 at  least  as  able  as  the  prescribers. 
 
 And  to  conclude^  we  humbly  crave,  that  ancient  customs 
 may  not  be  used  against  themselves,  and  us ;  and  that  you 
 will  not  innovate,  under  the  shelter  of  the  name  of  antiquity. 
 Let  those  things  be  freely  used  among  us,  that  were  so  used 
 in  the  purest  primitive  times.  Let  unity  and  peace  be  laid 
 on  nothing,  on  which  they  laid  them  not ;  let  diversity  of 
 liturgies,  and  ceremonies  be  allowed,  where  they  allowed  it. 
 May  we  but  have  love  and  peace,  on  the  terms  as  the  ancient 
 church  enjoyed  them,  we  shall  then  hope  we  may  yet  escape 
 the  hands  of  uncharitable  destroying  zeal.  We  therefore 
 humbly  recommend  to  your  observation  the  concurrent  testi- 
 mony of  the  best  histories  of  the  church  concerning  the 
 diversity  of  liturgies,  ceremonies,  and  model  observances,  in 
 the  several  churches  under  one  and  the  same  civil  govern- 
 ment :  and  how  they  then  took  it  to  be  their  duty  to  forbear 
 each  other  in  these  matters,  and  how  they  made  them  not  the 
 test  of  their  communion,  or  centre  of  their  peace.  Concern- 
 ing the  observation  of  Easter  itself,  when  other  holy-days 
 and  ceremonies  were  urged,  were  less  stood  upon,  you  have 
 the  judgment  of  Irenseus,  and  the  French  bishops,  in  whose 
 name  he  wrote,  in  Euseb.  Hist.  Eccl.  1.  5.  c.  23,  where 
 they  reprehend  Victor  for  breaking  peace  with  the  churches, 
 that  diflPered  about  the  day,  and  the  antecedent  time  of  fast- 
 ing, and  tell  him  that  the  variety  began  before  their  times, 
 when  yet  they  nevertheless  retained  peace,  and  yet  retain  it : 
 and  the  discord  in  their  fasting  declared,  or  commended  the 
 concord  of  their  faith,  that  no  man  was  rejected  from  com- 
 munion by  Victor's  predecessors  on  that  account,  but  they 
 gave  them  the  sacrament,  and  maintained  peace  with  them, 
 and  particularly  Polycarp,  and  Anicetus,  held  communion  in 
 the  eucharist,  notwithstanding  this  difference.  Basil  Epist.  63, 
 doth  plead  his  cause  with  the  presbyters,  and  whole  clergy  of 
 Neccsesarea,  that  were  offended  at  his  new  psalmody,  and  his 
 new  order  of  Monastics :  but  he  only  defendeth  himself,  and 
 urgeth  none  of  them  to  imitate  him,  but  telleth  them  also  of 
 
1661.]  to  the  Answer  of  the  Bishops.  299 
 
 the  novelty  of  their  own  liturgy,  that  it  was  not  known  in  the 
 time  of  their  own  late  renowned  Bp.  Gregory  Thaumaturgus; 
 telling  them  that  they  had  kept  nothing  unchanged  to  that 
 day  of  all  that  he  was  used  to  (so  great  alterations  in  forty 
 years  were  made  in  the  same  congregation) ;  and  he  professeth 
 to  pardon  all  such  things,  so  be  it  the  principal  things  he  kept 
 safe.  Socrat.  Hist.  Eccl.  1.  51.  c.  21.,  about  the  Easter  differ- 
 ence   saith  that,  neither  the   apostles,  nor  the  gospels,  do 
 impose  a  yoke  of  bondage  on  those  that  betake  themselves  to 
 the  doctrine  of  Christ,  but  left  the  feast  of  Easter,  and  other 
 festivals,  to  the  observation  of  the  free  and  equal  judgment 
 of    them   that   had   received   the   benefits.     And    therefore 
 because    men  used  to   keep   some   festivals,  for   the  relax- 
 ing themselves  from  labour,  several  persons,  in  several  places, 
 do  celebrate,  of   custom,  the  memorials  of  Christ's  passion 
 arbitrarily,  or  at  their  own  choice.     For  neither  our  Saviour, 
 nor  the  apostles  commanded  the  keeping  of  them  by  any  law, 
 nor  threaten  any  mulct,  or  penalty,  &c.     It  was  the  purpose 
 of  the  apostles  not  to  make  laws  for  the  keeping  of  festivals, 
 but  to  be  authors  to  us  of  the  reason  of  right  living,  and  of 
 piety.  And  having  shewed  that  it  came  up  by  private  custom, 
 and   not  by   law,   and  having   cited  Irena^us,   as  before,  he 
 addeth,  that  those  that  agree  in  the  same  faith,  do  differ  in 
 point  of  rites  and  ceremonies,  and  instancing  in  divers,  he 
 concludeth  that  because  no  man  can  shew,  in  the  monuments 
 of  writings,  any  command  concerning  this,  it  is  plain,  that 
 the  apostles  herein  permitted  free  power  to  every  one's  mind 
 and  will ;  that  every  man  might  do  that  which  was  good, 
 without  being  induced  by  fear,  or  by  necessity.     And  having 
 spoken  of  the  diversity  of    customs,   about  the  assemblies, 
 marriage,  baptism,  &c.,   he    tells  us  that,  even  among  the 
 Novatians  themselves,  there  is  a  diversity  in  their  manner  of 
 their  praying;  and  that  among  all  the  forms  of  religions  and 
 parties,  you  can  nowhere  find  two,  that  consent  among  them- 
 selves in  the  manner  of  their  praying.     And  repeating  the 
 decree  of  the  Holy  Ghost,  Acts  15,  "to  impose  no  other 
 burden  but  things  necessary,"  he  reprehendeth  them   that, 
 
300  Rejoinder  of  the  Ministers  [1661. 
 
 neglecting  this,  will  take  fornication  as  a  thing  indifferent, 
 but  strive  about  festivals,  as  if  it  were  a  matter  of  life ;  over- 
 turning God's  laws,  and  making  laws  to  themselves,  &c.  And 
 Sozomen  Hist.  Eccles.  1.  7.  c.  18  and  19,  speaketh  to  the 
 same  purpose,  and  tells  us  that  the  Novatiaus  themselves 
 determined  in  a  synod  at  Sangar  in  Bythinia,  that  the  differ- 
 ence about  Easter  being  not  a  sufficient  cause  for  breach  of 
 communion,  all  should  abide  in  the  same  concord,  and  in  the 
 same  assembly,  and  every  one  should  celebrate  this  feast  as 
 pleased  himself :  and  this  canon  they  called  aha.<po^ov.  And, 
 c.  19,  he  saith  of  Victor  and  Poly  carp,  that  they  deservedly 
 judged  it  frivolous,  or  absurd,  that  those  should  be  separated, 
 on  account  of  a  custom,  that  consented  in  the  principal  heads 
 of  religion  :  for  you  cannot  find  the  same  traditions  in  all 
 things  alike,  in  all  churches,  though  they  agree  among  them- 
 selves ;  and,  instancing  in  some  countries,  where  there  is  but 
 one  bishop  in  many  cities,  and  in  others  bishops  are  ordained 
 in  the  villages,  after  many  other  instances,  he  adds,  that 
 they  use  not  the  same  prayers,  singings,  or  readings,  nor 
 observe  the  same  time  of  using  them.  And  what  liturgy  was 
 imposed  upon  Constantine  the  Emperor,  or  what  bishops  or 
 synods,  were  then  the  makers  of  liturgies,  when  he  himself 
 made  public  prayers  for  himself  and  auditory,  and  for  his 
 soldiers?  Euseb.  de  vit.  Constantini,  lib.  iv,  c.  18,  20,  &c.  But 
 the  diversity,  liberty,  and  change  of  liturgies  in  the  churches 
 under  the  same  prince,  are  things  so  well  known,  as  that  we 
 may  suppose  any  further  proof  of  it  to  be  needless. 
 
 In  the  conclusion,  therefore,  we  humbly  beseech  you,  that 
 as  antiquity  and  the  custom  of  the  churches  in  the  first  ages 
 is  that  which  is  most  commonly  and  confidently  pleaded 
 against  us,  that  your  mistake  of  antiquity  may  not  be  to  our 
 cost,  or  paid  so  dear  for  as  the  loss  of  our  freedom  for  the 
 serving  of  God  in  the  work  of  the  ministry  to  which  we  are 
 called.  We  beseech  you  let  us  not  be  silenced,  or  cast  out  of 
 the  ministry  or  church,  for  not  using  the  liturgy,  cross,  sur- 
 plice, kneeling  at  the  sacrament,  till  ye  have  either  shewed 
 the  world  that  the  practice  or  canons  of  the  catholic  church 
 
1661.]  to  the  Answer  of  the  Bishops.  301 
 
 have  led  you  the  way,  as  doing  it,  or  requiring  it  to  be  done. 
 And  make  not  that  so  necessary  as  to  force  men  to  it  on  such 
 dreadful  terms,  which  the  ancient  churches  used  with  diversity 
 and  indiflFerency  of  liberty.  We  beseech  you,  shew  the  world 
 some  proof  that  the  ancient  churches  did  ever  use  to  force  or 
 require  ministers  to  subscribe  to  their  liturgies,  as  having 
 nothing  in  them  contrary  to  the  Word  of  God,  or  to  swear 
 obedience  to  their  bishops,  before  you  impose  such  things  on 
 us,  while  yet  you  pretend  to  imitate  antiquity.  And  have 
 but  that  moderation  towards  yoflr  brethren,  as  in  suffering,  or 
 at  death,  or  judgment,  you  would  most  approve.  Remember 
 how  unpleasing  the  remembrance  of  such  differences  about 
 ceremonies  was  to  Bishop  Ridley,  as  towards  Bishop  Hooper, 
 when  they  were  in  prison ;  and  how  the  Arians'  fury  made 
 the  orthodox  gladly  to  go  to  the  churches  of  the  Novatians,  and 
 meet  with  them,  and  join  with  them  in  prayer,  and  had 
 almost  been  united  with  them  in  the  bond  of  concord,  if  the 
 Novatians,  in  the  stiff  maintaining  of  their  old  customs,  had 
 not  utterly  refused  it.  But  yet  in  other  matters  they  em- 
 braced each  other  with  so  singular  a  benevolence  and  love, 
 that  they  would  willingly  have  died  for  each  other,  as  Socrat. 
 tells  us.  Hist.  lib.  ii,  c.  30.  And  may  we  not  all  here  see  our 
 duty  ?  When  Atticus  was  urged  to  deny  to  the  Novatians 
 the  liberty  of  their  meetings  within  the  city,  he  refused  it, 
 because  they  had  suffered  for  the  faith  in  the  Arians'  persecu- 
 tion, and  changed  nothing  in  the  faith,  though  they  separated 
 from  the  church;  and  was  so  far  from  violence  against 
 dissenters,  as  that  he  gave  large  relief  to  them  that  differed 
 from  him  in  religion,  Socrat.  Hist.  lib.  vii,  c.  25.  It  was 
 the  much  praised  saying  of  Theodosius,  to  him  that  asked 
 him  why  he  put  none  to  death  that  wi'onged  him — "I  would 
 I  could  rather  make  them  that  are  dead,  alive : "  Socrat. 
 lib.  vii,  c.  22.  Much  more  should  Christian  bishops  be 
 enemies  to  cruelty,  who  know  that  charity  is  more  essential  to 
 Christianity  than  this  or  that  form  of  liturgy  or  ceremonies. 
 If  you  think  it  unsufferable  that  we  should  have  differences 
 about  such  things,  remember  that  there  will  be  no  perfect 
 
302  Rejoinder  of  the  Ministers  [1661. 
 
 unity  till  there  is  perfect  charity  and  sanctity ;  and  that  des- 
 troying one  another,  and  consequently  destroying  charity,  is 
 an  unhappy  way  to  unity ;  and  that  unity  is  to  be  held  in 
 things  necessary,  and  liberty  in  things  unnecessary,  and 
 charity  in  both.  Remember  that  it  was  in  a  far  greater 
 difference,  where  Constantiue  persuadeth  the  Christians  to 
 mutual  forbearance,  by  the  example  of  the  philosophers,  that 
 suffered  differences  in  abundance  of  their  opinions.  Euseb.  de 
 vita  Constant.,  lib.  ii,  c.  67 ;  and  that  Valens,  the  Arian, 
 was  made  more  moderate,  and  abated  his  persecution  of  the 
 orthodox,  by  the  oration  of  Themistius,  who  bade  him  not 
 wonder  at  the  dissensions  of  Christians,  for  they  were  small,  if 
 compared  with  the  multitude  and  crowd  of  opinions  that  are 
 among  the  heathen  philosophers,  as  being  more  than  three 
 hundred;  and  that  God  will,  by  this  diversity  of  opinions, 
 manifest  his  glory,  and  make  men  the  more  reverence  him, 
 who  is  so  hardly  known  :  Socrat.  lib.  iv,  c.  27.  Those  that 
 dissent  from  you  in  these  tolerable  cases,  cannot  change  their 
 own  opinions;  but  you  can,  if  you  will,  forbear  hurting  of 
 your  brethren.  Do  that  which  you  can  do,  rather  than  urge 
 them  by  unsuitable  means  to  that  which  they  cannot  do. 
 These  are  not  matters  sufficient  to  justify  contention  and  un- 
 charitable usage  of  your  brethren.  When  many  of  the 
 Macedonian  faction  petitioned  the  good  emperor  Jovianus  to 
 depose  those  that  affirmed  the  Son  to  be  unlike  the  Father, ' 
 and  to  put  their  party  in  their  places,  he  gave  them  no  answer, 
 but  this,  "  I  hate  contentions,  and  I  love  and  honour  them 
 that  are  addicted  to  concord  :  "  Socrat.  lib.  iv,  c.  21.  "  Then," 
 saith  Euseb.  Hist.,  lib.  viii,  c.  1,  "did  the  Lord  obscure  the 
 daughter  of  Sion,  and  cast  down  the  glory  of  Israel,  &c., 
 when  those  that  seemed  our  pastors,  rejecting  the  rule  of 
 godliness,  were  enflamed  among  themselves  with  mutual  con- 
 tentions, and  drove  on  only  those  contentions,  threatenings, 
 emulations,  mutual  hatred,  and  enmity,  and  the  like,  tyrants 
 prosecuted  their  ambition." 
 
 We   thought   it   no  impertinent    digression  here  to   take 
 this  occasion   again  to   crave  your  exercise  of  the  ancient 
 
1661.]  to  the  Answer  of  the  Bishops.  393 
 
 charity,  and  our  enjoyment  of  the  ancient  liberty,  instead 
 of  forcing  the  anciently  free  liturgy  and  ceremonie  ^  and  that 
 by  unproportionable  penalties.  And  if  yet  we  cannot 
 prevail  with  you,  we  shall  still  beg  for  peace  of  the  Gcd 
 of  peace,  where  we  have  better  hopes  to  be  heard  ;  and  shall 
 hold  on  in  seeking  it,  how  ill  soever  our  endeavours  may  be 
 interpreted  or  succeed.  And  as  the  good  man  wept,  Socrat. 
 lib.  iv,  c,  18.,  when  he  saw  a  woman  pompously  adorned,  be- 
 cause he  was  not  so  careful  to  please  God  as  she  was  to  allure 
 men ;  so  we  shall  confess  we  ought  to  weep  that  we  cannot 
 be  more  charitable  and  laborious  in  building  up  the  church  in 
 holiness  and  peace,  than  others  are  by  uncharitable  courses  to 
 afflict  it.  And  it  shall  be  our  hope  that,  whether  by  their 
 labours  or  their  sufferings,  God  will  serve  and  honor  himself 
 by  those  many  faithful  servants  of  his,  whom  he  hath  called 
 into  his  work,  and  whose  cause  we  plead;  and  that  however 
 they  are  used  they  shall  not  be  unuseful  to  the  ends  of  their 
 vocation  :  as  Theodoret  observes.  Hist.,  lib.  iv,  c.  30,  that  in 
 a  calamitous  time,  '^the  moderator  of  the  universe  raised  up 
 such  guides  as  were  sufficient  in  so  great  a  fluctuation,  and 
 opposed  the  valour  of  the  leaders  to  the  greatness  of  the 
 enemy's  incursion,  and  gave  the  best  remedies  in  the  hardest 
 times  of  pestilence,  so  that  the  banished  pastors  did,  from  the 
 uttermost  parts  of  the  earth,  corroborate  their  own,  and  refute 
 the  adversaries  by  their  writings.''  And  for  ourselves,  as  we 
 were  truly  desirous  to  do  our  parts  to  preserve  your  reputa- 
 tion with  the  flocks,  in  order  to  the  success  of  your  govern- 
 ment for  their  good,  and  never  envied  you  even  that  worldly 
 honor  or  revenue  which  yet  some  have  thought  unsuitable 
 to  the  simplicity  and  employment  of  Christ's  ministers;  so  if 
 you  will  neither  suffer  us  quietly  to  serve  God  or  con- 
 scionably  to  serve  you,  we  shall  be  the  less  solicitous  for 
 that  part  of  our  task,  from  which  you  have  power  to  discharge 
 us.  And  as  Basil  said  to  Valens  the  emperor,  that  would 
 have  him  pray  for  the  life  of  his  son,  "  If  thou  wilt  receive  the 
 true  faith,  and  restore  the  churches  to  concord,  thy  son  shall 
 live-,"   which,  when  he  refused_,  he  said,  "The  will  of  God, 
 
304  Rejoinder  of  the  Ministers  [1661. 
 
 theuj  be  done  with  thy  son ; "  so  we  say  to  you.  If  you  will 
 put  on  charity,  and  promote  your  brethren's  and  the  church's 
 peace,  God  will  honor  you,  and  good  men  will  honor  you, 
 and  your  calling  will  have  advantage  by  it.  But  if  you  will 
 do  contrary,  the  will  of  the  Lord  be  done  with  your  honors. 
 But  know  that  them  that  honor  him  he  will  honor,  and  those 
 that  despise  him  shall  be  lightly  esteemed ;  and  that  by  the 
 course  of  uncharitable  violence,  which  we  deprecate,  you  will 
 most  deeply  wound  the  cause  of  your  pre-eminence,  even 
 more  than  its  adversaries  could  have  done.  And  if  it  be  the 
 will  of  God  that  suffering  at  home  where  we  have  served  him 
 must  be  our  lot,  we  doubt  not  but  he  will  furnish  us  with 
 strength  and  patience,  and  we  shall  remember  such  examples 
 as  Euffin  recordeth,  Hist.,  lib.  ii,  c.  3.  When  a  military 
 bishop  sent  his  soldiers  to  assault  three  thousand  scattered 
 Christians,  there  appeared  a  strange  kind  of  warfare  when 
 the  assaulted  offered  their  necks,  saying  only.  Amice,  ad  quid 
 venisti  ?  Friend,  why  camest  thou  thither  ?  Or  if  we  must 
 be  removed  from  the  land  of  our  nativity,  as  Maris  told 
 Julian,  "  he  thanked  God  that  had  deprived  him  of  his  sight, 
 that  he  might  not  see  the  face  of  such  a  man,"  Socrates,  Hist, 
 lib.  iii,  c.  10  j  so  we  shall  take  it  as  a  little  abatement  of 
 our  afiliction,  that  we  see  not  the  sins  and  calamities  of  the 
 people,  whose  peace  and  welfare  we  so  much  desire.  Having 
 taken  this  opportunity  here  to  conclude  this  part  with  these 
 requests  and  warnings,  we  now  proceed  to  the  second  part, 
 containing  the  particulars  of  our  Exceptions  and  your  Answers. 
 
 CONCERNING    MORNING    AND    EVENING    PRAYER. 
 
 §  1.  Rub.  1.  Ans.  We  think  it  fit  that  the  rubric  stand 
 as  it  is,  and  all  to  be  left  to  the  discretion  of  the  ordinary. 
 
 Reply.  We  thought  the  end  and  use  more  considerable 
 than  custom,  and  that  the  ordinary  himself  should  be  under 
 the  rule  of  doing  all  to  edification. 
 
 §  3.  Rub.  2.  Ans.  For  the  reasons  given  in  our  Answer  to 
 the  18th  general,  whither  you  refer  us,  we  thiuk  it  fit  that 
 the  rubric  continue  as  it  is. 
 
1G61.]  '  to  the  Answer  of  the  Bishops.  305 
 
 Reply.  We  have  given  you  reason  enough  against  the 
 imposition  of  the  usual  ceremonies;  and  would  you  draw 
 forth  those  absolute  ones  to  increase  the  burden? 
 
 §  3.  Lord's  prayer.  "  Deliver  us  from  evil."  ^ws.  These 
 words,  "  for  thine  is  the  kingdom/'  &c.,  are  not  in  St.  Luke, 
 nor  in  the  ancient  copies  of  St.  Matthew,  never  mentioned  in 
 the  ancient  comments,  nor  used  in  the  Latin  church,  and 
 therefore  questioned  whether  they  be  part  of  the  gospel; 
 there  is  no  reason  that  they  should  be  always  used. 
 
 Reply.  We  shall  not  be  so  over-credulous  as  to  believe  you, 
 that  these  words  are  not  in  the  ancient  copies.  It  is  enough 
 that  we  believe  that  seme  few  ancient  copies  have  them  not, 
 but  that  the  most,  even  the  generality  (except  those  few)  have 
 them.  The  judgment  of  our  English  translators,  and  almost 
 all  other  translators  of  Matthew,  and  of  the  reverend  Bp. 
 of  Chester  among  yourselves,  putting  the  copy  that  hath  it 
 in  his  Bible,  (as  that  which  is  most  received  and  approved  by 
 the  church,)  do  shew  on  which  side  is  the  chief  authority :  if 
 the  few  copies  that  want  it  had  been  thought  more  authentic 
 and  credible,  the  church  of  England  and  most  other 
 churches,  would  not  have  preferred  the  copies  that  have  this 
 doxology.  And  why  will  you  in  this  contradict  the  later 
 judgment  of  the  church,  expressed  in  the  translation  allowed 
 and  imposed  ?  The  Syriac,  Ethiopic,  and  Persian  translations 
 also  have  it :  and  if  the  Syriac  be  as  ancient  as  you  your- 
 selves even  now  asserted,  then  the  antiquity  of  the  doxology 
 is  there  evident;  and  it  is  not  altogether  to  be  neglected, 
 which  by  Cliemnitius  and  others  is  conjectured,  that  Paul's 
 words,  in  2  Tim.  iv,  18,  were  spoken  as  in  reference  to  this 
 doxology.  And  as  Parseus  and  other  protestants  conclude,  it 
 is  more  probable  the  Latins  neglected,  than  that  the  Greeks 
 inserted,  of  their  own  heads,  this  sentence.  The  Sociuians 
 and  Arians  have  as  fair  a  pretence  for  their  exception  against 
 1  John  v,  6,  7.  Musculus  saith,  non  cogitant  vero  shnilius 
 esse,  ut  Gr(ECorum  ecclesia  niagis  quain  Latina,  quod  ah 
 evangelistis  Grceca  scriptum  est,  integrum  servarit,  nihilque 
 de  sua  adjecerit.     Quid  de  Grceca  ecclesia  dico  ?    vidi   ipse 
 
 X 
 
305  Rejoinder  of  the  Ministers  [1661. 
 
 vetustissimum  evangelium  secundum  Matthaum,  codicem 
 Chaldms  et  elementis,  et  verbis  conscriptum,  in  quo  coronis 
 ista  perinde  atque  in  Gnecis  legebatur.  Nee  Chaldcei  solum, 
 sed  et  Arahes  Christiani  pariformiter  cum  Gracis  orant,  et 
 exemplar  Hebrceum  a  dodo  et  celebri  D.  Sebast.  Munstero 
 vulgatum,  hanc  ipsam  coronidem  habet ;  cum  ergo  consentiant 
 hdc  in  re  Hebrseorum,  Chaldseorum,  Arabum,  et  Graecornra 
 ecclesi(B  valde  inconsideratum  videtur,  quod  uni  Latinorum 
 ecclesice,  contra  omnes  reliquas,  tantum  tribuitur  authoritatis, 
 ut  quod  sola  diversum  legit,  ab  evangelistis  traditum  esse 
 credatur :  quod  vero  reliqua  omnes  concorditer  habent  et 
 orant,  pro  addititio  et  peregrino  habeatur.  And  that  Luke 
 bath  it  not,  will  no  more  prove  tbat  it  was  not  a  part  of  the 
 Lord^s  prayer,  than  all  other  omissions  of  one  evangelist  will 
 prove  that  such  words  are  corruptions  in  the  other  that  have 
 them.  All  set  together  give  us  the  gospel  fully,  and  from  all 
 we  must  gather  it. 
 
 §  4.  Lord's  prayer  often  used.  Ans.  It  is  used  but  twice  in 
 the  morning  and  twice  in  the  evening  service;  and  twice 
 cannot  be  called  often,  much  less  so  often.  For  the  litany, 
 communion,  baptism,  &c.,  they  are  offices  distinct  from 
 morning  and  evening  prayer,  and  it  is  not  fit  that  any  of 
 them  should  want  the  Lord's  prayer. 
 
 Reply.  We  may  better  say  we  are  required  to  use  it  six  times 
 every  morning  than  but  twice ;  for  it  is  twice  in  the  common 
 morning  prayer,  and  once  in  the  litany,  and  once  in  the 
 communion  service,  and  once  at  baptism,  (which  in  great 
 parishes  is  usual  every  day)  and  once  to  be  used  by  the 
 preacher  in  the  pulpit.  And,  if  you  call  these  distinct  offices, 
 that  raaketh  not  the  Lord's  prayer  the  seldomer  used.  Sure 
 we  are,  the  apostles  thought  it  fit  that  many  of  their  prayers 
 should  be  without  the  Lord's  prayer. 
 
 §5,  Gloria  Patri.  Ans.  This  doxology  being  a  solemn  con- 
 fession of  the  blessed  Trinity,  should  not  be  thought  a 
 burden  to  any  Christian  liturgy,  especially  being  so  short  as 
 it  is ;  neither  is  the  repetition  of  it  to  be  thought  a  vain 
 repetition,  more  than  "his  mercy  endureth  for   ever,"   so 
 
1661.]  to  the  Answer  of  the  Bishops.  307 
 
 often  repeated^  Psa.  cxxxvi.  We  cannot  give  God  too  much 
 glory,  that  being  the  end  of  our  creation,  and  should  be  the 
 end  of  all  our  services. 
 
 Reply.  Though  we  cannot  give  God  too  much  glory,  we 
 may  too  often  repeat  a  form  of  words  wherein  his  name  and 
 glory  is  mentioned ;  there  is  great  difference  between  a 
 psalm  of  praise  and  the  praise  in  our  ordinary  prayers :  more 
 liberty  of  repetition  may  be  taken  in  psalms,  and  be  an 
 ornament;  and  there  is  difference  between  that  which  is 
 unusual  (in  one  Psalm  of  one  hundred  and  fifty,)  and  that 
 which  is  our  daily  course  of  worship.  When  you  have  well 
 proved  that  Christ's  prohibition  of  battology  extendeth  not 
 to  this  (Matt,  vi) ;  we  shall  acquiesce. 
 
 §  6.  Rub.  2.  "In  such  places  where  they  do  sing,"  &c. 
 Ans.  The  rubric  directs  only  such  singing  as  is  after  the 
 manner  of  distinct  reading,  and  we  never  heard  of  any  incon- 
 venience thereby,  and  therefore  conceive  this  demand  to  be 
 needless. 
 
 Reply.  It  tempteth  men  to  think  they  should  read  in  a 
 singing  tone :  and  to  turn  reading  scripture  into  singing, 
 hath  the  inconvenience  of  turning  the  edifying  simphcity 
 and  plainness  of  God's  service  into  such  affected,  unnatural 
 strains  and  tones,  as  is  used  by  the  mimical  and  ludicrous, 
 or  such  as  feign  themselves  in  raptures  :  and  the  highest 
 things  (such  as  words  and  modes  that  signify  raptures)  are 
 most  loathsome  when  forced,  feigned,  and  hypocritically 
 affected;  and,  therefore,  not  fit  for  congregations  that  cannot 
 be  supposed  to  be  in  such  raptures;  this  we  apply,  also,  to 
 the  sententious  mode  of  prayers. 
 
 §  7.  Benedicite.  Ans.  This  hymn  was  used  all  the  church 
 over,  (Cone.  Tolet.  can.  13,)  and  therefore  should  be  con- 
 tinued still  as  well  as  Te  Deum  (Ruffin.  Apol.  cont.  Hieron.) 
 or  Veni  Creator,  which  they  do  not  object  against  as  apoc- 
 ryphal. 
 
 Reply.  You  much  discourage  us  in  these  great  straits  of 
 time,  to  give  us  such  loose  and  troublesome  citations;  you 
 turn  us  to  RuflBn  Apol.  in  gross,  and  tell  us  not  which  of  the 
 
 X  3 
 
308  Rejoinder  of  the  Ministers  [1661 
 
 councils  of  Tolet.  (among  at  least  thirteen)  you  mean :  but 
 we  find  the  words  in  council  4.  But  that  provincial,  Spanish 
 council,  was  no  meet  judge  of  the  affairs  of  the  universal 
 church  unto  the  universal  church  :  nor  is  it  certain  by  their 
 words  whether  quern  refer  not  to  Deum  rather  than  to 
 hymnum :  but  if  you  so  regard  that  council,  remember  that, 
 Can.  9,  it  is  but  once  a  day  that  the  Lord^s  prayer  is  en- 
 joined, against  them  that  used  it  on  the  Lord's  day  only; 
 and  that.  Can.  17,  it  is  implied,  that  it  was  said  but  once  on 
 that  day.  The  Benedicite  is  somewhat  more  cautiously  to  be 
 used  than  human  compositions  that  profess  to  be  but 
 human;  when  the  apocryphal  writings,  that  are  pretended 
 by  the  papists  to  be  canonical,  and  used  so  like  the  canon 
 in  our  church,  we  have  the  more  cause  to  desire  that  a 
 sufficient  distinction  be  still  made. 
 
 IN    THE    LITANY. 
 
 §  1.  Ans.  The  alterations  here  desired  are  so  nice,  as  if 
 they  that  made  them  were  given  to  change. 
 
 Reply.  We  bear  your  censiu-e :  but  profess,  that  if  you  will 
 desert  the  products  of  changers,  and  stick  to  the  unchange- 
 able rule  delivered  by  the  Holy  Ghost,  we  shall  joyfully 
 agree  with  you.  Let  them  that  prove  most  given  to  change, 
 from  the  unchangeable  rule  and  example,  be  taken  for  the 
 hinderers  of  our  unity  and  peace. 
 
 ^  2.  Ans.  "From  all  other  deadly  sin,'^  is  better  than 
 "  from  all  other  heinous  sin,^'  upon  the  reason  here  given ; 
 because  the  wages  of  sin  is  death. 
 
 Reply.  There  is  so  much  mortal  poison  in  the  Popish 
 distinction  of  mortal  and  venial  sin,  (by  which  abundance  of 
 sins  are  denied  to  be  sins  at  all  properly,  but  only  analogi- 
 cally,) that  the  stomach  that  feareth  it,  is  not  to  be  charged 
 with  niceness.  The  words  here  seem  to  be  used  by  way  of 
 distinction,  and  all "  deadly  sin  "  seemeth  not  to  be  spoken  of 
 "  all  sin."  And  if  so,  your  reason  from  Rom.  vi,  23,  is  vain, 
 and  ours  firm. 
 
1631.]  to  the  Answer  of  the  Bishops.  309 
 
 §  3.  Ans.  "  From  sudden  death/'  as  good  as  ^'from  dying 
 suddenly;"  which  therefore  we  pray  against^  that  we  may 
 not  be  unprepared. 
 
 Reply.  We  added  "  unprepared  "  as  expository,  or  hinting 
 to  shew  the  reason  why  sudden  death  is  prayed  against,  and 
 so  to  limit  our  prayers  to  that  sudden  death,  which  we  are 
 unprepared  for ;  there  being  some  ways  of  sudden  death  no 
 more  to  be  prayed  against,  than  death  itself  simply  considered 
 may.  When  you  say  "from  sudden  death"  is  as  good  as 
 "  from  dying  suddenly  "  we  confess  it  is.  But  not  so  good  as 
 '^from  dying  suddenly  and  unpreparedly."  We  hope  you 
 intend  not  to  make  any  believe,  that  our  turning  the  adjec- 
 tive to  an  adverb  was  our  reformation.  And  yet  we  won- 
 dered to  hear  this  made  a  common  jest  upon  us,  as  from 
 those  that  had  seen  our  papers.  Would  you  have  had  us 
 say  "from  sudden  and  unprepared  death?"  You  would  then 
 have  had  more  matter  of  just  exception  against  the  words 
 "  unprepared  death  "  than  now  you  have  against  "  dying  sud- 
 denly." A  man  may  be  well  prepared  to  die  suddenly  by 
 martyrdom  for  Christ,  or  by  war  for  his  prince,  and  many 
 other  ways. 
 
 §  4.  Ans.  "All  that  travel,"  as  little  liable  to  exceptions 
 as  "those  that  travel,"  and  more  agreeable  to  the  phrase  of 
 Scripture,  (1  Tim.  ii,  1,)  "  I  will  that  prayers  be  made  for  all 
 men." 
 
 Reply.  An  universal  is  to  be  understood  properly,  as  com- 
 prehending all  the  individuals,  and  so  is  not  an  indefinite. 
 And  we  know  not  that  we  are  bound  to  pray  for  thieves,  and 
 pirates,  and  traitors  that  travel  by  land,  or  water,  on  such 
 errands  as  Faux,  or  the  other  powder  plotters,  or  the  Spanish 
 Armada,  in  1588,  or  as  Parry,  or  any  that  should  travel  on 
 the  errand  as  Clement  or  Raviliac  did  to  the  two  King 
 Henrys  of  France.     Are  these  niceties  with  you? 
 
 §  5. -4ws.  "The  two  collect [s  for  St.  John's  day  and 
 Innocents',  &c."]  We  do  not  find,  nor  do  they  say,  what  is 
 to  be  amended  in  these  collects ;  therefore  to  say  anything 
 particularly  were  to  answer  to  we  know  not  what. 
 
310  Rejoinder  of  the  Ministers  [1661. 
 
 Reply.  We  are  glad  that  one  word  in  tlie  proper  collects, 
 hath  appeared  such  to  you  as  needs  a  reformation,  especially 
 when  you  told  us  before  that  the  liturgy  was  never  found 
 fault  with  by  those  to  whom  the  name  of  Protestant  most 
 properly  belongs;  which  looked  upon  our  hopes  of  reforma- 
 tion, almost  as  destructively  as  the  papists'  doctrine  of  infalli- 
 bility doth,  when  we  dealt  with  them.  As  for  the  collects 
 mentioned  by  us,  you  should  not  wonder  that  we  brought 
 not  in  a  particular  charge  against  them.  For  first,  we  had  a 
 conceit  that  it  was  best  for  us  to  deal  as  gently  and  tenderly 
 as  we  could  with  the  faults  of  the  liturgy,  and  therefore  we 
 have  under  our  generals,  hid  abundance  of  particulars,  which 
 you  may  find  in  the  Abridgment  of  the  Lincolnshire  minis- 
 ters, and  in  many  other  books.  And  secondly,  we  had  a  con- 
 ceit, that  you  would  have  vouchsafed  to  have  treated  with  us 
 personally  in  presence,  according  to  the  sense  of  his  majesty's 
 commission,  and  then  we  thought  to  have  told  you  parti- 
 cularly of  such  matters  :  but  you  have  forced  us  to  confess, 
 that  we  find  ourselves  deceived. 
 
 THE    COMMUNION    SERVICE. 
 
 §  1.  Kyries.  Ans.  To  say,  "Lord,  have  mercy  upon  us," 
 after  every  commandment  is  more  quick  and  active  than  to 
 say  it  once  at  the  close ;  and  why  Christian  people  should 
 not  upon  their  knees  ask  their  pardon  for  their  life  forfeited 
 for  the  breach  of  every  commandment,  and  pray  for  grace  to 
 keep  them  for  the  time  to  come,  they  must  be  more  than 
 ignorant  that  can  scruple. 
 
 Reply.  We  thank  you  for  saying  nothing  against  our  four 
 first  requests;  though  weare  thought  more  than  ignorant  forour 
 scruple,  we  can  truly  say,  we  are  willing  to  learn.  But  your 
 bare  opinion  is  not  enough  to  cure  ignorance,  and  more.  By 
 your  reason,  you  may  make  kneeling  the  gesture  for  hearing 
 the  Scriptures  read,  and  hearing  sermons,  and  all.  If  you 
 will  but  interweave  prayers,  he  must  be  more  than  ignorant 
 that  will  not  kneel.  The  universal  church  of  Christ  was 
 more  than  ignorant  for  many  hundred  years,  that  not  only 
 
1661.]  to  the  Answer  of  the  Bishops.  311 
 
 neglected,  but  prohibited  genuflexion  in  aU  adoration  eacb 
 Lord's  day;  when  now,  the  xx  Exodus  or  v  Deut.  may 
 not  be  heard  or  read  without  kneeling,  save  only  by  the 
 clergy. 
 
 §  2.  Homilies.  Ans.  Some  livings  are  so  small  that 
 they  are  not  able  to  maintain  a  licensed  preacher ;  and  in 
 such  and  the  like  cases  this  provision  is  necessary.  For 
 can  any  reason  be  given,  why  the  minister's  reading  a 
 homily,  set  forth  by  common  authority,  should  not  be 
 accounted  preaching  of  the  Word,  as  well  as  his  reading 
 (or  pronouncing  by  heart)  a  homily  or  sermon  of  his  own,  or 
 any  other  man's. 
 
 Reply.  When  the  Usurper  would  quickly  have  brought 
 livings  to  that  competency,  as  would  have  maintained  able 
 preachers,  we  may  not  question  whether  just  authority  will 
 do  it.  Secondly.  When  abundance  of  able  ministers,  cast 
 out,  would  be  glad  of  liberty  to  preach  for  nothing,  this  pre- 
 tence hath  no  taste  or  sense  in  it.  Thirdly.  When  we  may 
 not,  without  the  imputation  of  uncharitableness,  once  imagine 
 that  your  lordships,  with  your  deans,  and  other  officers,  do  not 
 value  the  saving  of  souls  above  money,  we  may  conclude  that 
 you  will  voluntarily  allow  so  much  out  of  your  ample  revenues  as 
 will  supply  such  places,  or  many  of  them ;  the  rather  because 
 we  find  you  charging  them  as  desiring  inordinately  the 
 honours  and  wealth  of  the  world,  that  would  have  had  all 
 ministers  to  have  had  100/.  or  80/.  per  annum  a  piece ; 
 and  therefore  may  conclude  that  you  will  take  no  more,  if 
 you  hate  that  sin  more  than  they  do  that  are  accused  of  it. 
 But  the  next  part  of  your  answer  frighteth  us  more;  to 
 which  we  say,  that  we  wiU  not  difier  with  you  for  the  name, 
 whether  reading  homilies  may  be  called  preaching.  But  we 
 take  the  boldness  to  say,  that  it  is  another  manner  of  preach- 
 ing that  Christ  and  his  apostles  sent  men  to  perform,  and 
 which  the  church  hath  gloried  in,  and  been  edified  by,  to  this 
 day,  and  which  thousands  of  souls  have  been  brought  to 
 heaven  by,  and  which  we  again  desire  may  be  enjoined,  and 
 not  left  so  indifferent. 
 
312  Rejoinder  of  the  Ministers  [1661 
 
 §  3.  Sentences.  Ans.  The  sentences  tend  all  to  exhort  the 
 people  to  pious  liberality,  whether  the  object  be  the  minister, 
 or  the  poor,  and  though  some  of  the  sentences  be  apocryphal, 
 they  may  be  useful  for  that  purpose.  Why  collection  for  the 
 poor  should  be  made  at  another  time,  there  is  no  reason  given, 
 only  change  desired. 
 
 Rephj.  1.  We  have  oft  told  you  why  the  Apocrypha  should 
 be  cautiously  used  in  the  church.  That  usurper  that  should 
 pretend  to  the  crown,  and  have  a  more  numerous  party  than 
 the  king  (that  hath  the  undoubted  right),  will  be  looked  on 
 more  suspiciously  than  ordinary  subjects.  2.  It  is  a  sordid 
 thing  for  ministers  to  love  money ;  and  it  is  sordid,  unless  in 
 extraordinary  necessities,  to  have  them  beg,  and  beg  for  them- 
 selves, and  beg  under  pretence  of  serving  God,  even  in  times 
 when  the  clergy  seem  advanced.  3.  We  confess  ourselves 
 deceived  in  thinking  we  should  have  free,  personal  debates 
 with  you,  which  made  us  reserve  many  of  our  reasons.  Our 
 reasons  are,  1,  for  less  disturbance.  2.  Because  the  people's 
 affections  are  much  more  raised  usually,  and  so  fitter  for 
 returns,  when  they  have  received.  3.  Because  especially  it  is 
 most  seasonable  to  do  the  acts  of  gratitude,  when  we  have 
 received  the  obliging  benefits;  and  so  say,  '^W^hat  shall  I 
 give  the  Lord  for  all  his  benefits?^'  when  we  have  partaken 
 of  them ;  and  to  offer  ourselves  first,  and,  with  ourselves,  what 
 he  giveth  us,  unto  him,  when  we  have  received  him,  and  his 
 grace  offered  to  us. 
 
 These  are  the  reasons  that  brought  us  under  your  censure 
 of  desiring  a  change. 
 
 §  4.  3  [rd]  Exhort.  Ans.  The  first  and  third  exhortations 
 are  very  seasonable  before  the  communion,  to  put  men  in 
 mind  how  they  ought  to  be  prepared,  and  in  what  danger 
 they  are  to  come  unprepared;  that  if  they  be  not  duly 
 quahfied,  they  may  depart,  and  be  better  prepared  another 
 time. 
 
 Reply,  But  is  it  not  more  seasonable,  that,  in  so  great 
 business,  such  warning  go  a  considerable  time  before?  Is 
 there  then  leisure  of  self-examination,  and  making  restitution, 
 
1661.]  to  the  Answer  of  the  Bishops.  313 
 
 and  satisfaction^  and  going  to  the  minister  for  council  to 
 quiet  his  conscience^  &c.,  in  order  to  the  present  sacrament  ? 
 We  yet  desire  these  things  may  be  sooner  told  them. 
 
 §  5.  Exc.  1.  Ans.  We  fear  this  may  discourage  many. 
 Certainly  themselves  cannot  desire  that  men  should  come  to 
 the  holy  communion  with  a  troubled  conscience,  and  there- 
 fore have  no  reason  to  blame  the  church  for  saying,  it  is 
 requisite  that  men  come  with  a  quiet  conscience,  and  pre- 
 scribing means  for  quieting  thereof.  If  this  be  to  discourage 
 men,  it  is  fit  they  should  be  discouraged  and  deterred,  and 
 kept  from  the  communion,  till  they  have  done  all  that  is  here 
 directed  by  the  church,  which  they  may  well  do,  considering 
 that  this  exhortation  shall  be  read  in  the  church  the  Sunday 
 or  holyday  before. 
 
 Reply.  But  we  can  and  do  desire  that  many  that  have 
 a  troubled  conscience,  and  cannot  otherwise  quiet  it,  should 
 come  to  the  communion  for  remedy,  and  not  be  discouraged 
 or  kept  away. 
 
 §  6.  [Exc.  3.]  Minister's  turning.  Ans.  The  minister's 
 turning  to  the  people  is  not  most  convenient  throughout  the 
 whole  ministration.  When  he  speaks  to  them,  as  in  Lessons, 
 Absolution,  and  Benedictions,  it  is  convenient  that  he  turn 
 to  them.  When  he  speaks  for  them  to  God,  it  is  fit  that 
 they  should  all  turn  another  way,  as  the  ancient  church  ever 
 did :  the  reasons  of  which  you  may  see,  Aug.  lib.  2,  de  Ser. 
 Dom.  in  Monte. 
 
 Reply.  It  is  not  yet  understood  by  us  why  the  ministers  or 
 people  (for  which  you  mean  by  "they  all"  we  know  not) 
 should  turn  another  way  in  prayer :  for  we  think  the  people 
 should  hear  the  prayers  of  the  minister,  if  not,  Latin  prayers 
 may  serve ;  and  then  you  need  not  except  against  extemporate 
 prayers,  because  the  people  cannot  own  them,  for  how  can 
 most  of  them  own  what  they  hear  not,  whatever  it  be?  As 
 for  Augustine's  reason  for  looking  towards  the  east  when  we 
 pray,  Ut  admoneatur  animus  ad  naturam  excellentiorem  se  con- 
 vertei'e,  id  est,  ad  Dominum ;  cum  ipsum  corpus  ejus,  quod 
 est  terrenum,  ad  corpus  excellentius,  id  est,  ad  corpus  coeleste 
 
314  Rejoinder  of  the  Ministers  [1661. 
 
 convertitur,  we  suppose  jou  will  not  expect  that  we  should 
 be  much  moved  by  it;  if  we  should,  why  should  not  we 
 worship  towards  any  of  the  creatures  visible,  when  we  can 
 pretend  such  reasons  for  it  as  minding  us  of  superior  things  ? 
 And  why  should  we  not  look  southward  when  the  sun  is  in 
 the  south? 
 
 And  we  fear  the  worshipping  towards  the  sun,  as  represent- 
 ing or  minding  us  of  Christ's  heavenly  body,  is  too  like 
 to  the  prohibited  worshipping  before  an  image,  and  too  like 
 that  worshipping  before  the  host  of  heaven,  in  which  the  old 
 idolatry  consisted,  or  at  least  which  was  the  introduction  of 
 it ;  of  which  our  Protestant  writers  treat  at  large  against  the 
 papists,  on  the  point  of  image-worship.  See  also  Vossius  de 
 Idolatria,  lib.  ii,  cap.  23,  &c. 
 
 §  7.  Exc.  4.  Ans.  It  appears  by  the  greatest  evidences  of 
 antiquity,  that  it  was  upon  the  25th  day  of  December.  S. 
 Aug.  in  Psa.  cxxxii. 
 
 Reply.  It  is  not  Aug.  alone  in  Psa.  cxxxii  that  must  tell 
 us  which  way  the  greatest  evidences  of  antiquity  go ;  and  his 
 reasoning  that  John  must  decrease,  and  Christ  must  increase, 
 as  proved  by  John's  being  born  when  the  days  decrease,  and 
 Christ's  being  born  when  the  days  increase,  doth  not  much 
 invite  us  to  receive  his  testimony.  We  conceive  the  ancient 
 opinion  of  Jerusalem,  and  other  eastern  churches  that  were 
 nearest  to  the  place,  is  a  greater  argument  for  the  contrary 
 than  you  have  here  given  us  for  what  you  thus  affirm.  We 
 might  set  Epiphanius  against  Augustine,  and  call  the  Greek 
 churches,  till  in  the  midst  of  Chrysostom's  time,  when  they 
 changed  their  opinion.  And  in  our*  time  the  judgment  of 
 the  famous  chronologers,  Scaliger,  Berraldus,  Broughton, 
 Calvisius,  Capellus,  Clopenburgius,  with  many  others,  are  not 
 contemptible,  as  set  against  such  an  unproved  assertion 
 as  this. 
 
 §8.  [Exc.  5.]  ''That  our  sinful  bodies,"  &c.  Ans.  It 
 can  no  more  be  said  those  words  do  give  greater  efficacy  to 
 the  blood  than  to  the  body  of  Christ,  than  when  our  Lord 
 saith,  "  This  is  my  blood  which  is  shed  for  you  and  for  many 
 
1661.]  to  the  Answer  of  the  Bishops.  315 
 
 for  the  remission  of  sins/'  etc.,  and  saitli  not  so  explicitly  of 
 the  body. 
 
 Reply.  Sure  Christ  there  intimateth  no  such  distinction  as 
 is  here  intimated :  there  his  body  is  said  to  be  broken  for  us^ 
 and  not  only  for  our  bodies. 
 
 §  9.  [Exc.  7.]  To  every  communicant  kneeling.  Ans.  It 
 is  most  requisite  that  the  minister  deliver  the  bread  and  wine 
 into  every  particular  communicant's  hand_,  and  repeat  the 
 words  in  the  singular  number;  for  so  much  as  it  is  the 
 propriety  of  sacraments  to  make  particular  obsignation  to 
 each  believer,  and  it  is  our  visible  profession  that,  by  the 
 grace  of  God,  Christ  tasted  death  for  every  man. 
 
 Reply.  1 .  Did  not  Christ  know  the  propriety  of  sacraments 
 better  than  we,  and  yet  he  delivered  it  in  the  plural  number 
 to  all  at  once,  with  a  take  ye,  eat  ye,  drink  ye  all  of  it ;  we 
 had  rather  study  to  be  obedient  to  our  Master,  than  to  be 
 wiser  than  he.  2.  As  God  maketh  the  general  offer,  which 
 giveth  to  no  man  a  personal  interest,  till  his  own  acceptance 
 first  appropriate  it ;  so  it  is  fit  that  the  minister  that  is  God's 
 agent  imitate  him,  when  his  example  and  the  reason  of  it  so  con- 
 cur to  engage  us  to  it;  Clemens  Alexandr.  Stromat.,lib.i,Prope, 
 in  it  giveth  a  reason,  as  we  understand  him,  for  the  contrary ; 
 that  man  being  a  free  agent,  must  be  the  chooser  or  refuser 
 
 for  himself, avrov  S/  ex.usov  rov  Xaov  Xu(3s7v  rriv  ^ol^otv 
 
 I'Triarpi'Trsiv.  Quemadmodum  eucharistiam  cum  quidem,  ut 
 mos  est  diviserint,  permittunt  unicuique  ex  populo  ejus  partem 
 sumere :  and  after  rendereth  this  reason,  ccpis>i  yap  Trpog  rtjv 
 oLK^t^ri  oci^j^ffiv  Tcai  (pvy^v  ^  (jvvzi'hriGtg:  ad  accurate  enim  per - 
 fecteque  eligendum  ac  fugiendum,  optima  est  conscientia. 
 
 And  that  thing  is  so  agreeable  to  your  own  doctrinal  prin- 
 ciples, that  we  fear  you  disrelish  it,  because  it  comes  from  us. 
 
 §  10.  Kneel  at  sacr.  [Exc.  8.]  Ans.  Concerning  kneeling 
 at  the  sacrament  we  have  given  account  already ;  only  thus 
 much  we  add,  that  we  conceive  it  an  error  to  say  that  the 
 Scripture  affirms  the  apostles  to  have  received  not  kneeling. 
 The  posture  of  the  paschal  supper  we  know ;  but  the  institu- 
 tion of  the  holy  sacrament  was  after  supper ;  and  what  posture 
 
316  Rejoinder  of  the  Ministers  [1661. 
 
 was  then  used,  the  Scripture  is  silent.  The  rubric  at  the  end 
 of  the  [first  Book  of  Common  Prayer,  Edw.  VI,  1 549,]  that 
 leaves  kneeling,  crossing,  &c.,  indifferent,  is  meant  only  at 
 such  times  as  they  are  not  prescribed  and  required.  But 
 at  the  eucharist  kneeling  is  expressly  required  in  the  rubric 
 following. 
 
 Reply.  Doubtless,  when  Matthew  and  Mark  say  it  was  as 
 they  did  eat,  to  which  before  it  is  said,  that  they  sat  down ; 
 and  when  interpreters  generally  agree  upon  it,  this  would 
 easily  have  satisfied  you,  if  you  had  been  as  willing  to  believe 
 it,  as  to  believe  the  contrary.  Matt,  xxvi,  20,  21,  36  :  the  same 
 phrase  is  used  verse  26,  as  in  verse  21,  where  it  shevTcth,  they 
 were  still  sitting.  For  the  sense  of  the  rubric  if  you  prove 
 that  the  maker?  so  interpret  it,  we  shall  not  deny  it;  but 
 the  reason  of  both  seems  the  same. 
 
 §  11.  Com[municate]  three  times  a  year.  [Exc.  9.]  A7is. 
 This  desire  to  have  the  parishioners  at  liberty,  whether  they 
 will  ever  receive  the  communion  or  not,  savours  of  too  much 
 neglect  and  coldness  of  affection  towards  the  holy  sacrament. 
 Itis  more  fitting  that  order  should  be  taken  to  bring  it  into  more 
 frequent  use,  as  it  was  in  the  first  and  best  times.  Our  rubric 
 is  directly  according  to  the  ancient  Council  of  Eliberis,  can.  81. 
 (Gratian  de  Consecrat.)  No  man  is  to  be  accounted  a  good 
 catholic  Christian  that  does  not  receive  three  times  in  the 
 year.  The  distempers  which  indispose  men  to  it  must  be 
 corrected,  not  the  receiving  of  the  sacrament  therefore 
 omitted.  It  is  a  pitiful  pretence  to  say  they  are  not  fit,  and 
 make  their  sin  their  excuse.  Formerly  our  church  was 
 quarrelled  at  for  not  compelling  men  to  the  communion ;  now 
 for  urging  men.     How  should  she  please  ? 
 
 Heply.  We  confess  it  is  desirable  that  all  our  distempers 
 and  unfitnesses  should  be  healed ;  and  we  desire  with  you 
 that  sacraments  may  be  oftener :  but  that  every  person  in  the 
 parish  that  is  unfit,  be  forced  to  receive,  is  that  which  we 
 cannot  concur  with  you  to  be  guilty  of.  Two  sorts  we  think 
 unfit,  to  be  so  forced  at  least.  First,  abundance  of  people, 
 grossly  ignorant  and   scandalous,  that  will    eat  and    drink 
 
1661.]  to  the  Answer  of  the  Bishops.  317 
 
 judgment  to  themselves,  not  discerning  the  Lord's  body. 
 Secondly,  many  melancholy,  and  otherwise  troubled  doubting 
 souls,  that  if  they  should  receive  the  sacrament  before  they 
 find  themselves  more  fit,  would  be  in  danger  to  go  out  of  their 
 wits,  with  fear,  lest  it  would  seal  them  to  destruction,  and  as 
 the  liturgy  saith,  lest  the  devil  enter  into  them  as  into  Judas : 
 or  at  least  it  would  grievously  deject  them.  As  formerly,  so 
 now,  there  is  great  reason  at  once  to  desire,  that  the  unpre- 
 pared be  not  forced  to  the  sacrament,  ard  yet  that  so  great  a 
 part  of  the  body  of  the  church  may  not  be  let  alone  in  your 
 communion,  without  due  admonition  and  discipline,  that 
 ordinarily  neglect  or  refuse  the  church's  communion  in  this 
 sacrament :  those  that  are  so  profane  should  be  kept  away, 
 but  withal  they  should  be  proceeded  with  by  discipline,  till 
 they  repent,  or  ai^e  cast  out  of  the  church. 
 
 §  12.  Ans.  This  rubric  is  not  the  liturgy  of  Queen 
 Elizabeth,  nor  confirmed  by  law ;  nor  is  there  any  great  need  of 
 restoring  it,  the  world  being  now  in  more  danger  of  profa- 
 nation than  of  idolatry.  Besides,  the  sense  of  it  is  declared 
 sufficiently  in  the  28tli  Article  of  the  Church  of  England. 
 The  time  appointed  we  conceive  sufficient. 
 
 Reply.  Can  there  be  any  hurt  or  danger  in  the  people's 
 being  taught  to  understand  the  church  aright  ?  Hath  not 
 Bishop  Hall  taught  you  in  his  life  of  a  Romanist  beyond  sea, 
 that  would  have  faced  him  down,  that  the  church  of  England 
 is  for  transubstantiation,  because  of  our  kneeling,  p.  20  ?  And 
 the  same  bishop  (greatly  difi'ering  from  you)  saith  in  the  same 
 book,  p.  294,  "  but  to  put  all  scruples  out  of  the  mind  of  any 
 reader  concerning  this  point,  let  that  serve  for  the  upshot  of 
 all,  which  is  expressly  set  down  in  the  fifth  rubric  in  the  end 
 of  the  communion  set  forth,  as  the  judgment  of  the  church 
 of  England,  both  in  King  Edward  and  Queen  Elizabeth's 
 times  (note  that)  though  lately  upon  negligence  (note  upon 
 negligence)  omitted  in  the  impression;"  and  so  recites  the 
 words.  Where  you  say,  there  is  no  great  need,  &c.  We 
 reply,  1.  Profaneness  may  be  opposed  nevertheless  for  our 
 instructing  the  people  against  idolatry.     2.  The  abounding  of 
 
318  Rejoinder  of  the  Ministers  [1661. 
 
 papists,  wlio  in  this  point  seem  to  us  idolatrous,  sheweth  that 
 there  is  danger  of  it.  3.  The  commonness  of  idolatry 
 throughout  the  world,  and  the  case  of  the  IsraeHtes  of  old, 
 shew  that  man's  nature  is  prone  to  it.  4.  Profaneness  and 
 idolatry  befriend  each  other;  as  God  is  jealous  against 
 idolatry,  so  should  all  faithful  pastors  of  the  church  be,  and 
 not  refuse  such  a  caution  to  the  people  and  say,  there  is  no 
 great  need  of  it. 
 
 PUBLIC    BAPTISM. 
 
 §  1.  [Exc.  1.]  "  Until  they  have  made  due  profession 
 of  repentance,"  &c.  Ans.  We  think  this  desire  to  be  very 
 hard  and  uncharitable,  punishing  the  poor  infants  for  the 
 parents'  sakes,  and  giving  also  too  great  and  arbitrary  a  power 
 to  the  minister  to  judge  which  of  his  parishioners  he  pleaseth 
 atheists,  infidels,  heretics,  &c.,  and  then  in  that  name  to 
 reject  their  children  from  beio^  baptized.  Our  church 
 concludes  more  charitably,  that  Christ  will  favourably  ac- 
 cept every  infant  to  baptism,  that  is  presented  by  the 
 church  according  to  our  present  order.  And  this  she  con- 
 cludes out  of  holy  Scripture  (as  you  may  see  in  the  office  of 
 baptism)  according  to  the  practice  and  doctrine  of  the  catholic 
 church.  (Cypr.  Ep.  59,  August.  Ep.  28,  et  de  verb.  Apost. 
 Serm.  14.) 
 
 Reply.  We  perceive  you  will  stick  with  us  in  more  than 
 ceremonies.  To  your  reasons  we  reply,  1.  By  that  reason,  all 
 the  children  of  all  heathens  or  infidels  in  the  world  should  be 
 admitted  to  baptism;  because  they  should  not  be  punished 
 for  the  parents'  sakes.  2.  But  we  deny  that  it  is  (among 
 Christians  that  believe  original  sin)  any  absurdity  to  say, 
 that  children  are  punished  for  their  parents'  sakes.  3.  But 
 yet  we  deny  this  to  be  any  such  punishment  at  all,  unless 
 you  will  call  their  non-deliverance  a  punishment.  They  are 
 the  children  of  wrath  by  nature,  and  have  original  sin.  The 
 covenant  of  grace  that  giveth  the  saving  benefits  of  Clirist,  is 
 made  to  none  but  the  faithful,  and  their  seed.     Will  you  call 
 
1661.]  to  the  Answer  of  the  Bishops.  319 
 
 this  a  punishing  them  for  their  fathers'  sakes,  that  God  hath 
 extended  his  covenant  to  no  more  ?     Their  parents'  infidelity 
 doth  but  leave  them  in  their  original  sin  and  misery,  and  is 
 not  further  itself  imputed  to  them.       If  you  know  of  any 
 covenant  or  promise  of  salvation  made  to  all  without  condi- 
 tion, or  to  infants,  or  on  any  other  condition  or  qualification, 
 but  that  they  be  the  seed  of  the  faithful  dedicated  to  God ; 
 you  should  do  well  to  shew  it  us,  and  not  so  slightly  pass  over 
 things  of  so  great  moment,  in  which  you  might  much  help 
 the  world  out  of  darkness,  if  you  can  make  good  what  you 
 intimate.     If  indeed  you  mean  as  you  seem  to  speak,  that  it 
 is  uncharitableness   to  punish    any  infants  for   the   parent's 
 faults,  and  that  a  non-liberation  is  such  a  punishment ;  then 
 you  must  suppose  that  all  the  infants  of  heathens,  Jews,  and 
 Turks   are   saved    (that    die   in   infancy,)    or  else  Christ  is 
 uncharitable.       And  if  they  are  all  saved  without  baptism, 
 then  baptism  is  of  no  such  use,  or  necessity,  as  you  seem 
 to  think.     What   then   is  the  privilege  of  the  seed  of  the 
 faithfal,  that  they  are  holy,  and  that  the  covenant  is  made 
 with  them,  and  God  wiU  be  their  God  ?     We  fear  you  will 
 again  revive  the  opinion  of  the  Anabaptists  among  the  people, 
 when  they  observe  that  you  have  no  more  to  say  for  the 
 baptizing  of  the    children  of  the  faithful,  than  of   infidels, 
 heathens,  and  atheists.     To  your  second  objection  we  answer, 
 you  will  drive  many  a  faithful  labourer  from  the  work  of 
 Christ,  if  he  may  not  be  in  the  ministry  unless  he  will  bap- 
 tize the  children  of  heathens,  infidels,  and   excommunicate 
 ones,  before  their  parents  do  repent.      And  the  first  question 
 is  not,  who  shall  be  the  judge  ?     But,  whether  we  must  be  all 
 thus  forced  ?      Is  not  the  question  as  great,  who  shall  be  the 
 judge  of  the  unfitness  of  persons  for   the   Lord's   supper? 
 And  yet,  there,  you  think  it  not  a  taking  too  much  upon  us 
 to   keep   away  the   scandalous,  if  they   have    their  appeals 
 to  you  ?      And  is  it  indeed  a  power  too  great  and  arbitrary 
 to  have  a  judicium  discretionis  about  our  own  acts ;  and  not 
 to  be  forced  to  baptize  the  children  of  heathens  against  our 
 consciences?      Who  judged  for  the  baptizers  in  the  primitive 
 
320  Rejoinder  of  the  Ministers  [1661. 
 
 church,  what  persons  they  should  baptize  ?  We  act  but  as 
 engines  under  you,  not  as  men,  if  we  must  not  use  our 
 reason;  and  we  are  more  miserable  than  brutes  or  men,  if 
 we  must  be  forced  to  go  against  our  consciences,  unless  you 
 will  save  us  harmless  before  God.  O  that  in  a  fair  debate 
 you  would  prove  to  us  that  such  children  as  are  described  are 
 to  be  baptized,  and  that  the  ministers  that  baptize  them, 
 must  not  have  power  to  discern  whom  to  baptize.  But  who 
 mean  you  by  the  churches,  that  must  present  every  infant 
 that  Christ  may  accept  them  ?  Is  every  infant  first  m  the 
 promise  of  pardon  ?  If  so,  shew  us  that  promise,  and  then 
 sure  God  will  make  good  that  promise,  though  heathen 
 parents  present  not  their  children  to  him,  as  your  grounds 
 suppose;  if  not,  then  will  the  sign  save  those  that  are  not 
 in  the  promise  ?  But  is  it  the  godfathers  that  are  the  church  ? 
 "Who  ever  called  them  so?  And  if  by  the  church  you  mean 
 the  minister,  and  by  presenting,  you  mean  baptizing  them, 
 then  any  heathen^s  child  that  a  minister  can  catch  up  and 
 baptize  shall  be  saved  :  which,  if  it  could  be  proved,  would 
 persuade  us  to  go  hunt  for  children  in  Turkey,  Tartary, 
 or  America,  and  secretly  baptize  them,  in  a  habit  that  should 
 not  make  us  known.  But  there  is  more  of  fancy  than  charity 
 in  this ;  and  Christ  never  invited  any  to  him  but  the  children 
 of  the  promise  to  be  thus  presented  and  baptized. 
 
 §  2.   [Exc.  2.]  The  time  appointed  we  conceive  sufficient. 
 
 Reply.  We  conjecture  the  words  that  conclude  your  former 
 subject  being  misplaced,  are  intended  as  your  answer  to 
 this :  and  if  all  the  children  of  any  sort  in  the  world  that 
 are  brought  to  us,  must  by  us  be  baptized  without  dis- 
 tinction, indeed  it  is  no  great  matter  what  time  we  have 
 notice  of  it. 
 
 §  3.  [Exc.  3.]  "And  the  godfathers,"  &c.  Ans.  It  is  an 
 erroneous  doctrine,  and  the  ground  of  many  others,  and  of 
 many  of  your  exceptions,  that  children  have  no  other  right  to 
 baptism,  than  in  their  parents'  right.  The  church's  primitive 
 practice  forbids  it  to  be  left  to  the  pleasure  of  parents,  whether 
 there  shall  be  other  sureties  or  no.   (S.  Aug.  Ep.  23.)     It  is 
 
1661.]  to  the  Answer  of  the  Bishops.  321 
 
 fit  we  should  observe  carefully  the  practice  of  venerable  anti- 
 quity, as  they  desire.  Prop.  18. 
 
 Reply.  It  seems  we  differ  in  doctrine,  though  we  subscribe  the 
 same  articles.  We  earnestly  desire  you  distinctly  to  tell  us, 
 what  is  the  infant's  title  to  baptism,  if  it  be  not  to  be  found 
 in  the  parent?  Assign  it,  and  prove  it  when  you  have  done, 
 as  well  as  we  prove  their  right,  as  they  are  the  seed  of 
 believers,  dedicated  by  them  to  God,  and  then  we  promise  to 
 consent.  It  is  strange  to  us  to  hear  so  much  of  the  churches' 
 primitive  practice,  where  so  little  evidence  of  it  is  produced. 
 Aug.,  Ep.  23,  talketh  not  of  primitive  practice :  ab  initio  mm 
 fait  sic.  Was  it  so  in  the  apostles'  days  ?  And  afterwards 
 you  prove  not  that  it  was  the  judgment  of  the  catholic 
 church,  that  bare  sponsors  instead  of  parents.  Pro-parents, 
 or  owners  of  the  children,  might  procure  to  the  children  of 
 all  infidels,  a  title  to  baptism  and  its  benefits.  Such  suscep- 
 tors  as  became  the  owners  or  adopters  of  the  children,  are  to 
 be  distinguished  from  those  that  pro  forma  stand  by  for  an 
 hour  during  the  baptizing  of  the  children,  and  ever  after 
 leave  them  to  their  parents;  who,  as  they  have  the 
 natural  interest  in  them,  and  power  of  their  disposal,  and 
 the  education  of  them,  so  are  fittest  to  covenant  in  their 
 names. 
 
 §  4.  [Exc.  4.]  Ans.  The  font  usually  stands,  as  it  did  in 
 primitive  times,  at  or  near  the  church  door,  to  signify  that 
 baptism  was  the  entrance  into  the  church  mystical ;  ''  we  are 
 all  baptized  into  one  body"  (1  Cor,  xii,  13);  and  the  people 
 may  hear  well  enough.  If  Jordan,  and  all  other  waters,  be 
 not  so  far  sanctified  by  Christ  as  to  be  the  matter  of  baptism, 
 what  authority  have  we  to  baptize  ?  And  sure  his  baptism 
 was  dedicatio  baptismi. 
 
 Reply.  Our  less  difference  of  the  font  and  flood  Jordan,  is 
 almost  drowned  in  the  greater  before  going.  But  to  the  first 
 we  say  that  we  conceive  the  usual  situation  for  the  people's 
 hearing  is  to  be  preferred  before  your  ceremonious  position  of 
 it.  And  to  the  second  we  say,  that  dedicatio  baptismi  is  an 
 unfitting  phrase ;    and  yet,  if  it  were  not,  what  is  that  to  the 
 
 Y 
 
323  Rejoinder  of  the  Ministers  [16G1. 
 
 sanctification  of  Jordan^  and  all  other  waters?  Did  Christ 
 sanctify  all  corn  cr  bread,  or  grapes  or  wine,  to  an  holy  use, 
 when  he  administered  the  Lord's  supper?  Sanctifying  is 
 separating  to  an  holy  use.  But  the  flood  Jordan,  and  all 
 other  water,  is  not  separated  to'  this  holy  use,  in  any  proper 
 sense,  no  more  than  all  mankind  is  sanctified  to  the  priestly 
 oflice,  because  men  were  made  priests. 
 
 §  5.  [Exc.  5.]  Ans.  It  hath  been  accounted  reasonable,  and 
 allowed  by  the  best  laws,  that  guardians  should  covenant  and 
 contract  for  their  minors  to  their  benefit.  By  the  same 
 right,  the  church  hath  appointed  sureties  to  undertake  for 
 children,  when  they  enter  into  covenant  with  God  by  bap- 
 tism. And  this  general  practice  of  the  church  is  enough  to 
 satisfy  those  that  doubt. 
 
 Ri23Jy-  1.  Who  made  those  sureties  guardians  of  the 
 infants,  that  are  neither  parents  nor  pro-parents,  nor  owners 
 of  them  ?  We  are  not  now  speaking  against  sponsors ;  but 
 you  know  that  the  very  original  of  those  sponsors  is  a  g-eat 
 controversy  :  and  whether  they  were  not  at  first  most  properly 
 sponsors  for  the  parents  that  they  should  perform  that  part 
 they  undertook,  because  many  parents  were  deserters,  and 
 many  proved  negligent.  Sponsors  then  excluded  not  parents 
 from  their  proper  undertakmg,  but  joined  with  them.  God- 
 fathers are  not  the  infants'  guardians  with  us,  and  therefore 
 have  not  power  thus  to  covenant  and  vow  in  their  name.  We 
 intreat  you  to  take  heed  of  leaving  any  children,  indeed,  out 
 of  the  mutual  covenant  that  are  baptized.  How  are  those  in 
 the  covenant,  that  cannot  consent  themselves,  and  do  it  not  by 
 any  that  truly  represent  them,  nor  have  any  authority  to  act 
 as  in  their  names  ?  The  authority  of  parents  being  most  un- 
 questionable (who  by  nature,  and  the  word  of  God,  have  the 
 power  of  disposing  of  their  children,  and  consequently  of 
 choosing  and  covenanting  for  them),  why  should  it  not  be 
 preferred  ?  At  least  you  may  give  leave  to  those  parents  that 
 desire  it,  to  be  the  dedicators  of  and  covenanters  for  their 
 own  children,  and  not  force  others  on  them,  whether  they 
 will  or  no.     2.   But  the  question  is  not  of  covenanting,  but 
 
1661.]  to  the  Answer  of  the  Bishops.  323 
 
 professing  present,  actual  believing-,  forsaking,  &c.,  in  -which 
 though  we  believe  the  church's  sense  was  sound,  yet  we  desire 
 that  all  tilings  that  may  render  it  liable  to  misunderstanding 
 may  be  avoided. 
 
 §  6.  [Exc.  6.]  "  Receive  remission  of  sins  by  spiritual  re- 
 generation." Arts.  Most  proper,  for  baptism  is  our  spiritual 
 regeneration,  St.  John  iii.  "  Unless  a  man  be  born  again 
 of  water  and  the  Spirit,"  &c.  And  by  this  is  received  re- 
 mission of  sins,  Acts  ii,  38.  "  Repent  and  be  baptized  every 
 one  of  you,  for  the  remission  of  sins."  So  the  creed  :  "  One 
 baptism  for  the  remission  of  sins." 
 
 Reply.  Baptism,  as  an  outward  administration,  is  our 
 visible  sacramental  regeneration :  baptism,  as  containing, 
 with  the  sign,  the  thing  signified,  is  our  spiritual,  real  regene- 
 ration. As  we  are  regenerated  before  baptism  (as  you  know 
 adult  believers  are),  so  we  cannot  pray  to  receive  remission  of 
 sins  by  that  same  regeneration  renewed.  As  we  are  regener- 
 ated really  in  baptism,  that  regeneration  and  remission  are 
 conjunct  benefits.  But  if  baptism  at  once  give  regeneration 
 and  remission,  it  follows  not  that  it  gives  remission  by  re- 
 generation :  but  as  regeneration  comprehendeth  the  whole 
 change,  real  or  physical,  and  relative;  so  we  acknowledge, 
 that,  as  the  part  is  given  by  the  whole,  you  may  say  that  re- 
 mission is  given  by  regeneration,  but  more  fitly  in  it  than  by 
 it.  But  we  are  not  willing  to  make  more  ado  about  words 
 than  needs. 
 
 §  7.  [Exc.  7.]  "We  cannot  in  faith  say  that  every  child 
 that  is  baptized  is  regenerate,"  &c.  Ans.  Seeing  that 
 God's  sacraments  have  their  effects,  where  the  receiver 
 doth  not  ponere  obicem,  put  any  bar  against  them  (which 
 children  cannot  do)  ;  we  may  say  in  faith  of  every  child 
 that  is  baptized,  that  it  is  regenerated  by  God's  Holy 
 Spirit ;  and  the  denial  of  it  tends  to  anabaptism,  and  the 
 contempt  of  this  holy  sacrament,  as  nothing  worthy,  nor 
 material,  whether  it  be  administered  to  children  or  no. 
 Concerning  the  cross,  we  refer  to  our  answer  to  the  same 
 in  general. 
 
 Y  2 
 
324  Rejoinder  of  the  Ministers  [1661. 
 
 Reply.  All  God's  sacraments  attain  their  proper  end.  But 
 whether  the  infants  of  infidels  be  the  due  subjects,  and 
 whether  their  end  be  to  seal  up  grace  and  salvation  to  them 
 that  have  no  promise  of  it,  or  whether  it  be  only  to  seal  the 
 covenant  to  believers  and  their  -seed,  are  questions  yet  unde- 
 cided, wherein  we  must  intreat  you  not  to  expect  that  we 
 should  implicitly  believe  you ;  and  it  is  as  easy  for  us  to 
 tell  you,  that  you  are  promoting  anabaptism,  and  much 
 more  easy  to  prove  it.  We  take  those  but  for  words  of 
 course. 
 
 PRIVATE    BAPTISM. 
 
 ''We  desire  that  baptism  may  not  be  administered  in  a 
 private  place."  Ans.  And  so  do  we,  where  it  may  be  brought 
 into  the  public  congregation.  But  since  our  Lord  hath  said, 
 St.  John  iiij  "  Unless  one  be  born  of  water  and  the  Holy 
 Ghost,  he  cannot  enter  into  the  kingdom  of  heaven,"  we 
 think  it  fit  that  they  should  be  baptized  in  private,  rather 
 than  not  at  all.  It  is  appointed  now  to  be  done  by  the  lawful 
 minister. 
 
 Reply.  We  must  needs  suppose  you  are  disputing  with 
 Protestants,  who  ordinarily  shew  the  Papists,  that  that  text, 
 John  iii,  asserteth  no  absolute  necessity  of  baptism  to  salvation. 
 But  we  believe  as  well  as  you,  that  it  is  the  regular  way  of 
 solemn  initiation  into  the  covenant  and  church  of  Christ, 
 which  none  that  indeed  are  the  children  of  the  promise  should 
 neglect.  As  coronation  solemnizeth  his  entrance  upon  the 
 kingdom,  that  had  before  the  title;  and  as  marriage  solem- 
 nizeth that  which  before  was  done  by  consent;  so  baptism 
 solemnizeth  the  mutual  covenant,  which  before  had  a  mutual 
 consent :  and  none  is  authorised  to  consent  for  infants  but 
 those  that  by  nature,  and  God's  law,  have  the  power  of  dis- 
 posing of  them,  and  whose  will  is  in  sensu  forensi,  the 
 children's  will :  it  solemnly  investeth  us  in  what  we  had  an 
 antecedent  right  to,  and  therefore  belongs  to  none  but  those 
 that  have  that  right ;  and  this  we  are  ready  to  make  good  by 
 any  fair  debate  that  you  will  allow  us. 
 
166].]  to  the  Answer  of  the  Bishops.  325 
 
 Ans.  Nor  is  anytliing  done  in  private,  reiterated  in  public, 
 but  the  solemn  reception  into  the  congregation,  with  the 
 prayers  for  him,  and  the  public  declaration  before  the  congre- 
 gation, of  the  infant,  now  made  by  the  godfathers,  that  the 
 whole  congregation  may  testify  against  him,  if  he  does  not 
 perform  it,  which  the  ancients  made  great  use  of. 
 
 Rephj.  Do  you  not  say  in  the  rubric  "  and  let  them  not 
 doubt,  but  the  child  so  baptized  is  lawfully  and  sufficiently 
 baptized,  and  ought  not  to  be  baptized  again."  And  after,  "  I 
 certify  you  that  in  this  case  all  is  well  done,  &c."  And  yet 
 you  do  not  renew  all  the  baptismal  covenant,  renouncing  the 
 flesh,  &c.,  and  engaging  into  the  Christian  belief;  and  that 
 you  may  see  that  the  church  of  England  taketh  not  all  infants 
 infallibly  to  be  regenerated  by  baptism  (unless  you  grant  that 
 they  repent  to  the  substance  of  baptism)  the  baptismal  prayer 
 is  here  used,  for  the  fore-baptized,  that  God  will  give  his 
 Holy  Spirit  to  this  infant,  that  he  being  born  again,  and 
 made  heir  of  everlasting  salvation,  &c.,  which  sheweth  that 
 he  is  now  supposed  to  be  regenerandus,  non  regeneratus.  Do 
 they  pray  for  his  regeneration,  whom  they  account  regenerate 
 already?  You  must  either  confess  that  there  they  repeat 
 much  of  the  substance  of  baptism,  and  take  the  child  as  not 
 baptized,  or  else  that  they  take  the  baptized  child  to  be  not 
 regenerate.  And  then  we  may  well  take  them  for  unregene- 
 rate,  that  shew  no  signs  of  it,  at  years  of  discretion,  but  live 
 a  carnal  and  ungodly  life,  though  they  can  say  the  Catechism, 
 and  seek  confirmation. 
 
 OF   THE    CATECHISM. 
 
 §  1.  [Exc.  1.]  Ans.  2.  Though  divers  have  been  of  late 
 baptized  without  godfathers,  yet  many  have  been  baptized  with 
 them ;  and  those  may  answer  the  questions  as  they  are ;  the 
 rest  must  answer  according  to  truth.  But  there  is  no  reason 
 to  alter  the  rule  of  the  Catechism  for  some  men's  irregu- 
 larities. 
 
 Reply.     If  you  will  have  a  Catechism  proper  to  those  that 
 
326  Rejoinder  of  the  Ministers  [1661. 
 
 had  godfathers^  give  leave  to  others  to  use  one  that  will  teach 
 them^  as  you  say,  to  answer  according  to  truth  :  and  let  us^ 
 in  the  same,  have  that  liberty  of  leaving  out  the  doubtful 
 opinion  of  godfathers  and  godmothers,  and  that  which  we 
 think  too  childish  a  beginning, — "  what  is  your  name  ?  "  and 
 let  us  use  one  that  speaks  more  of  the  necessary  doctrines  of 
 salvation,  and  nothing  but  necessaries. 
 
 §  2.  Ans.  2.  ["  Wherein  I  was  made  a  member  of  Christ," 
 &c.  Exc.  2.]  We  conceive  this  expression  as  safe  as  that 
 which  they  desire,  and  more  fully  expressing  the  efi&cacy  of 
 the  sacrament,  according  to  St.  Paul,  the  26  and  27,  Gal  iii, 
 •where  St.  Paul  proves  them  all  to  be  children  of  God,  because 
 they  were  baptized,  and  in  their  baptism  had  put  on  Christ; 
 "if  children,  then  heirs,^'  or,  v?hich  is  all  one,  'inheritors," 
 Rom.  viii,  17. 
 
 Reply.  By  baptism  Paul  means  not  the  carcase  of  baptism, 
 but  the  baptismal  dedication,  and  covenanting  with  God; 
 they  that  do  this  by  themselves,  if  at  age,  or  by  parents  or 
 pro-parents  authorized  (if  infants)  sincerely,  are  truly  mem- 
 bers of  Christ  and  children  of  God,  and  heirs  of  heaven; 
 they  that  do  this  but  hypocritically,  and  verbally,  as  Simon 
 Magus  did,  are  visibly  such  as  the  others  are  really :  but 
 really  are  still  in  the  gall  of  bitterness,  and  bond  of  iniquity, 
 and  have  no  part  or  lot  in  this  business,  their  hearts  being 
 not  right  in  the  sight  of  God.  This  is  that  truth  which  we 
 are  ready  to  make  good. 
 
 §  3.  Ten  com [mandments]  [Exc.  3.]  Ans.  We  conceive 
 the  present  translation  to  be  agi^eeable  to  many  ancient 
 copies  ;  therefore  the  change  to  be  needless. 
 
 Reply.  What  ancient  copy  hath  the  seventh  day  in  the 
 end  of  the  fourth  commandment,  instead  of  the  sabbath  day? 
 Did  King  James  cause  the  Bible  to  be  new  translated  to  so 
 little  purpose?  We  must  bear  you  witness  that,  in  some 
 cases,  you  are  not  given  to  change. 
 
 §  4.  [Exc.  4.]  "  My  duty  towards  God,"  &c.  Ans.  It  is 
 not  true  that  there  is  nothing  in  that  answer  which  refers  to 
 the  fourth  commandment :  for  the  last  words  of  the  answer 
 
1661.]  to  the  Answer  of  the  Bishops.  327 
 
 do  orderly  relate  to  the  last  commandment  of  tlie  first  table, 
 •which  is  the  fourth. 
 
 Reply.  And  think  you,  indeed,  that  the  4th  commandment 
 obligeth  you  no  more  to  one  day  in  seven,  than  equally  to 
 all  the  days  of  your  life?  This  exposition  may  make  us  think 
 that  some  are  more  serious,  than  else  we  could  have  imagined, 
 in  praying  after  that  commandment.  Lord  have  mercy  upon 
 us,  and  incline  our  hearts  to  keep  this  law. 
 
 §  5.  [Exc.  5.]  "Two  only  as  generally  necessary  to  sal- 
 vation," &c.  Ans.  These  words  are  a  reason  of  the  answer, 
 that  there  are  two  only,  and  therefore  not  to  he  left  out. 
 
 Reply.  The  words  seem  to  imply  by  distinction,  that  there 
 may  be  others  not  so  necessary :  and  the  Lord^s  supper  was 
 not  by  the  ancients  taken  to  be  necessary  to  the  salvation  of  all. 
 
 §  6.  [Exc.  6.]  "  We  desire  that  the  entering  of  infants," 
 &c.  Ans,  The  effect  of  children's  baptism  depends  neither 
 upon  their  own  present  actual  faith  and  repentance  (which 
 the  Catechism  says  expressly  they  cannot  perform),  nor  upon 
 the  faith  and  repentance  of  their  natural  parents  or  pro- 
 parents,  or  of  their  godfathers  or  godmothers;  but  upon  the 
 ordinance  and  institution  ot  Christ,  But  it  is  requisite  that 
 when  they  come  to  age  they  should  perform  these  conditions 
 of  faith  and  repentance,  for  which  also  their  godfathers  and 
 godmothers  charitably  undertook  on  their  behalf.  And  what 
 they  do  for  the  infant  in  this  case,  the  infant  himself  is  truly 
 said  to  do,  as  in  the  courts  of  this  kingdom  daily  the  infant 
 does  answer  by  his  guardian :  and  it  is  usual  for  to  do 
 homage  by  proxy,  and  for  princes  to  marry  by  proxy.  For 
 the  further  justification  of  this  answer,  see  St.  Aug.  Ep.  23. 
 ad.  Bonifac,  Nihil  aliad  credere,  quam  fidem  habere  :  ac  per 
 hoc  cum  respondetur  parvidum  credere,  qui  fidei  nondum  hubet 
 affectum,  respondetur  fidem  habere  propter  fidei  sacramentum, 
 et  convertere  se  ad  Deum  propter  conversionis  sacramentum. 
 Quia  et  ipsa  responsio  ad  celebrationem  pertinet  sacramenti. 
 Itaque  parvulum  etsi  nondum  fides  ilia,  qua  in  credentium 
 voluntate  consistit,  tamen  ipsius  fidei  sacramentum,  fidelem 
 facit. 
 
328  Rejoinder  of  the  Ministers  [1661. 
 
 Reply.      1.  You  remove  not   at  all  the  inconvenience  of 
 the  words,  that  seem  to  import  what  you  yourselves  disclaim. 
 2.  We  know  that  the  effects  of  baptism  do  depend  on  all  the 
 necessary  con-causes_,  on  God's  mercy,  or  Christ's  merits,  on 
 the  institution,  and  on  baptism  itself  according  to  its  use,  as 
 a  delivering  investing  sign  and  seal ;  and  they  depend  upon 
 the  promise  sealed  by  baptism ;  and  the  promise  supposeth 
 the  qualified  subject,  or  requisite  condition  in  him,  that  shall 
 have  the  benefit  of  it.      To  tell  us  therefore  of  a  common 
 •  cause,  on  which  the  effect  depends,  viz.,  the  institution  of 
 baptism  itself,  when  we  are  inquiring  after  the  special  con- 
 dition that  proveth  the  person  to  be  the  due  subject,  to  whom 
 both  promise  and  baptism  doth  belong;   this  is  but  to  seem 
 to  make  an  answer.      Either  all  baptized  absolutely  are  justi- 
 fied and  saved,  or  not.     If  yea,  then  Christianity  is  another 
 kind  of  thing  than  Peter  or  Paul  understood,  that  thought  it 
 was  not  the  washing  of  water,  but  the  answer  of  a  good  con- 
 science to   God.     Then  let  us  catch  heathens  and  dip  them, 
 and  save  them  in  despite  of  them.      But  if  any  condition  be 
 requisite  (as  we  are  sure  there  is)  our  question  is,  what  it  is? 
 and  you   tell  us    of    baptism    itself.      Did   ever   Augustine 
 [teach  that  every  one  baptized]  jure,  vel  injuria,  was  to  be 
 esteemed  a  believer  ?     We  grant  with  Austin,  that  infants  of 
 believers,  propter   sacramentwn  fldei,    are  visibly    and   pro- 
 fessedly to  be  numbered  with  believers;  but  neither  Austin, 
 nor  we,  will  ever  grant  you  that  this  is  true  of  all  that  you 
 can  catch,  and  use  this  form  of  baptism  over.     The  seal  will 
 not  save  them  that  have  no  part  in  the  promise. 
 
 §  7.  [Exc.  7.]  Ans.  The  Catechism  is  not  intended  as  a 
 whole  body  of  divinity,  but  as  a  comprehension  of  the  articles 
 of  faith,  and  other  doctrines  most  necessary  to  salvation; 
 and  being  short,  is  fittest  for  children  and  common  people, 
 and,  as  it  was  thought,  suflScient  upon  mature  deliberation, 
 and  so  is  by  us. 
 
 Reply.  The  creed,  the  decalogue,  and  the  Lord^s  prayer, 
 contain  all  that  is  absolutely  necessary  to  salvation  at  least. 
 If  you  intended  no  more,  what  need  you  make  a  Catechism  ? 
 
1661.]  to  the  Answer  of  the  Bishops.  329 
 
 If  you  intend  more^  why  have  you  no  more  ?  But^  except  in 
 the  very  words  of  the  creed,  the  essentials  of  Christianity  are 
 left  out.  If  no  explication  be  necessary^  trouble  them  with 
 no  more  than  the  text  of  the  creed,  &c.  If  explication  be 
 necessary,  let  them  have  it ;  at  least  in  a  larger  Catechism, 
 fitter  for  the  riper. 
 
 CONFIRMATION. 
 
 §  1.  Rub.  1.  [Exc.  1.]  Ans.  It  is  evident  that  the  mean- 
 ing of  these  words  is,  that  children  baptized,  and  dying  before 
 they  commit  actual  sin,  are  undoubtedly  saved,  though  they 
 be  not  confirmed :  wherein  we  see  not  what  danger  there 
 can  be  of  misleading  the  vulgar  by  teaching  them  truth. 
 But  there  may  be  danger  in  this  desire  of  having  these  words 
 expunged,  as  if  they  were  false ;  for  St.  Austin  says  he  is  an 
 infidel  that  denies  them  to  be  true.     Ep.  23,  ad  Bonifac. 
 
 Reply.  What?  all  children  saved,  whether  they  be  children 
 of  the  promise  or  no  ?  Or  can  you  shew  us  a  text  that  saitli 
 whoever  is  baptized  shall  be  saved  ?  The  Common  Prayer 
 book  plainly  speaks  of  the  non-necessity  of  unction,  confir- 
 mation, and  other  popish  ceremonies  and  sacraments,  and 
 meaneth  that  ex  parte  ecclesiae,  they  have  all  things  necessary 
 to  salvation,  and  are  undoubtedly  saved,  supposing  them  the 
 due  subjects,  and  that  nothing  be  wanting  ex  parte  sui ;  which 
 certainly  is  not  the  case  of  such  as  are  not  children  of  the 
 promise  and  covenant.  The  child  of  an  heathen  doth  not 
 ponere  obicem  actually,  quo  minus  baptizetur,  and  yet  being 
 baptized  is  not  saved,  on  your  own  reckoning  (as  we  under- 
 stand you)  ;  therefore  the  parent  can  ponere  obicem,  and 
 either  hinder  the  baptism,  or  effect,  to  his  infant.  Austin 
 speaks  not  there  of  all  children  whatever,  but  those  that  are 
 offered  per  aliorum  spiritualem  voluntatem,  by  the  parents 
 usually,  or  by  those  that  own  them  after  the  parents  be  dead, 
 or  they  [be]  exposed,  or  become  theirs.  He  speaks  also  of 
 what  may  be  done,  et  de  eo  quod  fieri  non  posse  arbitratur. 
 But  our  question  is,  what  is  done  ?    and  not,  what  God  can 
 
330  Rejoinder  of  the  Ministers  [16G1. 
 
 do.  Our  great  question  is,  what  children  they  be  that 
 baptism  belongeth  to  ? 
 
 §  2.  "  Rub.  after  the  Catechism."  [Ex.  2.]  "  We  con- 
 ceive that  it  is  not  a  sufficient  qualification/'  &c.  Ans.  We 
 conceive  that  this  qualification  is  required  rather  as  necessary 
 than  as  sufficient ;  and  therefore  it  is  the  duty  of  the  minister 
 of  the  place  (can.  61)  to  prepare  children  in  the  best  manner 
 to  be  presented  to  the  bishop  for  confirmation,  and  to  inform 
 the  bishop  of  their  fitness  ;  but  submitting  the  judgment  to 
 the  bishop,  both  of  this,  and  other  qualifications,  and  not 
 that  the  bishop  should  be  tied  to  the  minister's  consent. 
 Compare  this  rubric  to  the  second  rubric  before  the  cate- 
 chism, and  there  is  required  what  is  farther  necessary  and 
 sufficient. 
 
 Mejyly.  1.  If  we  have  all  necessary  ordinarily,  we  have  that 
 which  is  sufficient  ad  esse  :  there  is  more  ordinarily  necessary 
 than  to  say  those  words.  2.  Do  you  owe  the  king  no  more 
 obedience?  Already  do  you  contradict  his  Declaration,  which 
 saith,  confirmation  shall  be  performed  by  the  information, 
 and  with  the  consent  of  the  minister  of  the  place  !  But  if 
 the  minister's  consent  shall  not  be  necessary,  take  all  the 
 charge  upon  your  own  souls,  and  let  your  souls  be  answerable 
 for  all. 
 
 §  3.  [Exc.  3.]  "  They  see  no  need  of  godfathers,"  Ans.  Here 
 the  compilers  of  the  liturgy  did,  and  so  doth  the  church,  that 
 there  may  be  a  witness  of  the  confirmation. 
 
 Reply.  It  is  like  to  be  your  own  work  as  you  will  use  it, 
 and  we  cannot  hinder  you  from  doing  it  in  your  own  way. 
 But  are  godfathers  no  more  than  witnesses  ?  &c. 
 
 §  4.  [Exc.  4.]  "  This  supposeth  that  all  children,"  fee. 
 Ans.  It  supposeth,  and  that  truly,  that  all  children  were 
 at  their  bapti.sm  regenerate  by  water  and  tbe  Holy  Ghost, 
 and  had  given  unto  them  the  forgiveness  of  all  their  sins : 
 and  it  is  charitably  presumed  that,  notwithstanding  the 
 frailties  and  slips  of  their  childhood,  they  have  not  totally 
 lost  what  was  in  baptism  conferred  upon  them ;  and  therefore 
 adds,  "  Strengthen  them,  we  beseech  thee,  O  Lord,  with  the 
 
1661.]  to  the  Answer  of  the  Bishops.  331 
 
 Holy  Ghost  the  Comforter,  and  daily  increase  in  them  their 
 manifold  gifts  of  grace/'  &c.  None  that  lives  in  open  sin 
 ought  to  be  confirmed. 
 
 Reply.  1.  Children,  baptized  without  right,  cannot  be 
 presumed  to  be  really  regenerate  and  pardoned.  2.  We 
 speak  only  of  those  that,  by  living  in  open  sin,  do  show  them- 
 selves to  be  unjustified,  and  these  you  confess  should  not  be 
 confirmed.  O  that  you  would  but  practise  that :  if  not,  this 
 confession  will  witness  against  you. 
 
 §  5.  [Exc.  5.]  "  Rubric  before  the  imposition  of  hands." 
 Ans.  Confirmation  is  reserved  to  the  bishop  in  honor  em 
 ordinis,  to  bless  being  an  act  of  authority.  So  it  was  of 
 old :  St,  Hierom,  Dial.  adv.  Lucifer,  says  it  was  totius 
 orbis  consensio  in  hanc  pai^tem :  and  St.  Cyprian  to  the 
 same  purpose,  Ep.  73;  and  our  church  doth  everywhere 
 profess,  as  she  ought,  to  conform  to  the  catholic  usages 
 of  the  primitive  times,  from  which  causelessly  to  depart, 
 argues  rather  love  of  contention  than  of  peace.  The  re- 
 serving of  confirmation  to  the  bishop  doth  argue  the  dignity 
 of  the  bishop  above  presbyters,  who  are  not  allowed  to  eon- 
 firm,  but  does  not  argue  any  excellency  in  confirmation  above 
 the  sacraments.  St.  Hierom  argues  the  quite  contrary 
 (ad  Lucif.  c.  4.)  : — That  because  baptism  was  allowed  to 
 be  performed  by  a  deacon,  but  confirmation  only  by  a  bishop, 
 therefore  baptism  was  most  necessary,  and  of  the  greatest 
 value  :  the  mercy  of  God  allowing  the  most  necessary  means 
 of  salvation  to  be  administered  by  inferior  orders,  and  res- 
 training the  less  necessary  to  the  higher,  for  the  honour  of 
 their  order. 
 
 Reply.  O  that  we  had  the  primitive  episcopacy,  and  that 
 bishops  had  no  more  churches  to  oversee  than  in  the  primitive 
 times  they  had ;  and  then  we  would  never  speak  against  this 
 reservation  of  confirmation  to  the  honour  of  the  bishop. 
 But  when  that  bishop  of  one  church  is  turned  into  that 
 bishop  of  many  hundred  churches ;  and  when  he  is  now  a 
 bishop  of  the  lowest  rank,  that  was  an  archbishop,  when 
 archbishops  first  came  up,  and  so  we  have  not  really  existent 
 
33,2  Rejoinder  of  the  Ministers  [1661. 
 
 any  mere  bishops  (such  as  the  ancients  knew)  at  all,  but  only 
 archbishops  and  their  curates^  marvel  not,  if  we  would  not 
 have  confirmation  proper  to  archbishops,  nor  one  man 
 undertake  more  than  a  hundred  can  perform !  But  if 
 you  will  do  it,  there  is  no  remedy.  We  have  to  acquit 
 ourselves. 
 
 §  6.  [Exc,  6.]  Ans.  Prayer  after  the  imposition  of  hands 
 is  grounded  upon  the  practice  of  the  apostles  (Heb.  vi,  2 ;  and 
 Acts  viii,  17;)  nor  doth  25th  article  say  that  confirmation  is 
 a  corrupt  imitation  of  the  apostles'  practice,  but  that  the  five 
 commonly  called  sacraments  have  ground  partly  of  the  corrupt 
 following  the  apostles,  &c.,  which  may  be  applied  to  some  other 
 of  these  five,  but  cannot  be  applied  to  confirmation,  unless 
 we  make  the  church  speak  contradictions. 
 
 Reply.  But  the  question  is  not  of  imposition  of  hands  in 
 jgjeneral,  but  this  imposition  in  particular;  and  you  have 
 never  proved,  that  this  sort  of  imposition,  called  confirma- 
 tion, is  mentioned  in  those  texts  :  and  the  25th  article  cannot 
 more  probably  be  thought  to  speak  of  any  one  of  the  five  as 
 proceeding  from  the  corrupt  imitation  of  the  apostles,  than  of 
 confirmation  as  a  supposed  sacrament. 
 
 §  7.  [Exc.  7.]  Ans.  We  know  no  harm  in  speaking  the 
 language  of  holy  Scripture  (Acts  viii,  15,)  "they  laid  their  hands 
 upon  them,  and  they  received  the  Holy  Ghost.^'  And  though 
 imposition  of  hands  be  not  a  sacrament,  yet  it  is  a  very  fit 
 sign,  to  certify  the  persons  what  is  then  done  for  them,  as 
 the  prayer  speaks. 
 
 R€2')ly.  It  is  fit  to  speak  the  Scripture  language  in  Scrip- 
 ture sense  ;  but  if  those  that  have  no  such  power  to  give  the 
 Holy  Ghost  will  say,  receive  the  Holy  Ghost,  it  were  better 
 for  them  to  abuse  other  language  than  Scripture  language. 
 
 §  8.  [Last  rubric]  after  confirmation.  [Exc.  8.]  Ans.  There 
 is  no  inconvenience  that  confirmation  should  be  required 
 before  the  communion,  when  it  may  be  ordinarily  obtained. 
 That  which  you  here  fault,  you  elsewhere  desire. 
 
 Rejoly.  We  desire  that  the  credible  approved  profession  of 
 faith,  and  repentance,  be  made  necessaries :  but  not  that  all 
 
1661.]  to  the  Answer  of  the  Bishops.  333 
 
 the  thousands  in  England  that  never  yet  came  under  the 
 bishops'  hands  (as  not  one  of  many  ever  did^  even  when  they 
 were  at  the  highest)  may  be  kept  from  the  Lord's  supper : 
 for  some  cannot  have  that  imposition^  and  others  wiU  not^ 
 that  yet  are  fit  for  communion  with  the  church. 
 
 [sOLEMNIZATIOxV    OP    MATRIMONY.] 
 
 §  1.  [Exc.  1.]  Ans.  The  ring  is  a  significant  sign,  only  of 
 human  institution,  and  was  always  given  as  a  pledge  of  fidelity 
 and  constant  love :  and  here  is  no  reason  given  why  it  should 
 be  taken  away ;  nor  are  the  reasons  mentioned  in  the  Roman 
 ritualists  given  in  oui'  Common  Prayer  book. 
 
 Reply.  We  crave  not  your  own  forbearance  of  the  ring; 
 but  the  indifferency  in  our  use  of  a  thing  so  mis-used,  and 
 unnecessary. 
 
 §  2.  Exc.  3.  Ans.  These  words,  ^'in  the  name  of  the 
 Father,  Son,  and  Holy  Ghost,"  if  they  seem  to  make 
 matrimony  a  sacrament,  may  as  well  make  all  sacred,  yea 
 civil  actions  of  weight  to  be  sacraments,  they  being  usual  at 
 the  beginning  and  ending  of  all  such.  It  was  never  heard 
 before  now  that  those  words  make  a  sacrament. 
 
 Reply.  Is  there  no  force  in  an  argument  drawn  from  the 
 appearance  of  evd,  the  ofience  and  the  danger  of  abuses, 
 when  other  words  enow  may  serve  turn  ? 
 
 §  3.  [Exc.  5.]  Ans.  They  go  to  the  Lord's  table  because 
 the  communion  is  to  follow. 
 
 Reply.  They  must  go  to  the  table,  whether  there  be  a  com- 
 munion or  not. 
 
 §  4.  Col.  [Exc.  6.]  "  Consecrated  the  estate  of  matrimony 
 to  such  an  excellent  mystery,"  &c.  Ans.  Though  the  institu- 
 tion of  marriage  was  before  the  fall,  yet  it  may  be  now,  and 
 is,  consecrated  by  God  to  such  an  excellent  mystery  as  the 
 representation  of  the  spiritual  marriage  between  Christ  and 
 his  church,  Eph.  v,  23.  We  are  sorry  that  the  words  of 
 Scripture  will  not  please.  The  church,  in  the  25th  article, 
 hath  taken  away  the  fear  of  making  it  a  sacrament. 
 
334  Rejoinder  of  the  Ministers  [1661. 
 
 Reply.  "When  was  marriage  thus  consecrated?  If  all 
 things,  used  to  set  forth  Christ's  offices,  or  benefits,  by  way  of 
 similitude,  be  consecrated ;  then  a  judge,  a  father,  a  friend,  a 
 vine,  a  door,  a  way,  &c.,  are  all  consecrated  things  :  Scripture 
 phrase  pleaseth  us,  in  Scripture  sense. 
 
 §  5.  Rub.  [Exc.  7.]  "The  new  married  persons  the  same 
 day  of  their  marriage  must  receive  tlie  holy  communion."  Ans. 
 This  inforces  none  to  forbear  marriage,  but  presumes  (as  well 
 it  may)  that  all  persons  marriageable  ought  to  be  also  fit  to 
 receive  the  holy  sacrament ;  and  marriage  being  so  solemn 
 a  covenant  of  God,  they  that  undertake  it  in  the  fear  of  God 
 will  not  stick  to  seal  it  by  receiving  the  holy  communion,  and 
 accordingly  prepare  themselves  for  it.  It  were  more  Christian 
 to  desire  that  those  licentious  festivities  might  be  suppressed, 
 and  the  communion  more  generally  used  by  those  that  marry: 
 the  happiness  would  be  greater  than  can  easily  be  expressed. 
 Unde  svfficiamus  ad  enarrandam  felicitatem  ejus  matrimonii, 
 quod  ecclesia  conciliat,  et  confirmat  oblatio.  Tertull.  lib.  2, 
 ad  Uxorem. 
 
 Reply.  Indeed  !  will  you  phrase  and  modify  j?^our  adminis- 
 trations upon  such  a  supposition,  that  all  men  are  such  as 
 they  ought  to  be,  and  do  what  they  ought  to  do?  Then  take 
 all  the  world  for  saints,  and  use  them  accordingly,  and  blot 
 out  the  doctrine  of  reproof,  excommunication,  and  damnation 
 from  your  Bibles  !  Is  it  not  most  certain  that  very  many 
 married  persons  are  unfit  for  the  Lord's  supper,  and  will  be 
 when  you  and  we  have  done  our  best  ?  And  is  it  fit  then  to 
 compel  them  to  it?  But  the  more  unexpected  the  more  wel- 
 come is  your  motion,  of  that  more  Christian  course  of  sup- 
 pressing of  licentious  festivities.  When  shall  we  see  such 
 reformation  undertaken  ? 
 
 VISITATION    OF    THE    SICK. 
 
 §  1.  [Exc.  1.]  "Forasmuch  as  the  condition,"  &c.  Ans. 
 All  which  is  here  desired  is  already  presumed,  namely,  that 
 the  minister  shall  apply  himself  to  the  particular  condition  of 
 
1661.]  to  the  Answer  of  the  Bishops.  335 
 
 the  person;  but  this  must  be  done  according  to  the  rule  of 
 prudence  and  justice,  and  not  according  to  his  pleasure. 
 Therefore,  if  the  sick  person  shew  himself  truly  penitent,  it 
 ought  not  to  be  left  to  the  minister's  pleasure  to  deny  him 
 absolution,  if  he  desire  it.  Our  church's  direction  is  accord- 
 ing to  the  13th  canon  o(  the  venerable  council  of  Nicsea,  both 
 here  and  in  the  next  that  follows. 
 
 Reply.  But  the  question  is,  whether  he  shew  himself  truly 
 penitent  or  not.  If  we  have  not,  here  neither,  a  judgment  of 
 discretion  for  the  conduct  of  our  own  actions,  what  do  we 
 with  reason  ?  Why  are  we  trusted  in  the  office,  and  whose 
 judgment  must  we  follow  ?  The  bishop  cannot  have  leisure 
 to  become  the  judge  whether  this  man  be  penitent.  It  must, 
 then,  be  the  minister  or  the  man  himself.  And  must  we 
 absolve  every  man  that  saith  he  rep-^nteth  ?  Then  we  must 
 believe  an  incredible  profession,  which  is  against  reason. 
 Some  are  known  infidels,  and  in  their  health  profess  that 
 they  believe  not  the  Scripture  to  be  true,  and  make  a  mock 
 at  Jesus  Christ ;  and  perhaps,  in  a  sickness  that  they  appre- 
 hend no  danger  in,  will  send  for  the  minister  in  scorn,  to  say 
 I  repent,  and  force  him  to  absolve  them,  that  they  may  deride 
 him  and  the  gospel.  Some  of  us  have  known,  too,  many  of 
 those  that  have  for  twenty  or  thirty  years  been  common 
 drunkards,  seldom  sober  a  week  together,  and  still  say,  when 
 they  came  to  themselves,  that  they  were  sorry  for  it,  and  did 
 unfeignedly  repent ;  and  as  they  said  in  health,  so  they  said 
 in  sickness,  dying  within  a  few  days  or  weeks  after  they  were 
 last  drunk.  Must  we  absolve  all  these?  Some  die  with  a 
 manifest  hatred  of  an  holy  life,  reviling  at  those  that  are 
 careful  to  please  God ;  yet  saying  they  hate  them  not  as 
 holy,  but  because  they  are  all  hypocrites,  or  the  like  :  and 
 yet  will  they  say  they  repent  of  their  sins.  Some  forbear 
 not  their  accustomed  swearing  and  cursing  while  they  profess 
 repentance.  Some  make  no  restitution  for  the  wrong  which 
 they  say  they  repent  of.  And  must  we  take  all  these  for 
 truly  penitent  ?  If  not,  the  minister  must  judge.  What 
 you  mean  by  your  saying,  "  Our  church's  direction  is  accord- 
 
336  Rejoinder  of  the  Ministers  [1661. 
 
 ing  to  the  13th  canon  of  the  venerable  council  of  Nicsea,  both 
 here  and  in  the  next  that  follows,"  we  know  not :  the  second 
 council  of  Niccea  you  cannot  mean  (its  canon  being  uncertain), 
 and  the  13th  is  of  no  such  sense.  And  the  13th  can.  of  the 
 first  council  of  Nicsea,  is  only  that  lapsed  catechumens  shall  be 
 three  years  inter  and  ientes  before  they  pray  again  with  the 
 catechumens.  This  shews  they  then  took  not  up  with  every 
 word  of  seeming  penitence  as  true  repentance ;  but  what  it  is 
 to  your  purpose  we  know  not,  nor  is  there  any  other  canon  in 
 that  council  for  you.  The  11th  canon  is  sufficiently  against 
 you.  The  lapsed,  that  truly  repented,  were  to  remain  among 
 the  penitent  for  three  years,  and  seven  years  more  if  they  were 
 fideles,  &c.  Ab  omnibus  vero  illud  prcecipue  observetur,  ut 
 animus  eorwn,  et  fructus  poenitentia  attendatur  :  quicunque 
 enim  cum  omni  timore,  et  lacrimis  perseverantibus,  et  operibus 
 bonis,  conversationem  suam,  non  verbis  solis  sed  opere  et  veri- 
 tate  demonstrant ,  cum  tempus  staiutum  etiam  ab  his  fuerit  im- 
 pletum,  et  orationibus  jam  caperint  communicare,  licebit  etiam 
 episcopo  humnnius  circa  res  aliquot  cogitare.  We  know  this 
 rigor  as  to  time  was  unjust,  and  that  to  the  dying  it  was 
 abated  :  but  you  see  here  that  bare  words  (that  were  not  by 
 seriousness  and  by  deeds  made  credible)  were  not  to  be  taken 
 as  sufficient  marks  of  penitence,  of  which  it  was  not  the 
 person  himself  that  was  to  be  the  judge. 
 
 §  2.  Exc.  2.  Ans.  The  form  of  absolution  in  the  liturgy  is 
 more  agreeable  to  the  Scriptures  than  that  which  they  desire, 
 it  being  said  in  St.  John  xx,  "  Whose  sins  you  remit,  they  are 
 remitted,"  not  whose  sins  you  pronounce  remitted  ;  and  the 
 condition  needs  not  to  be  expressed,  being  always  necessarily 
 understood. 
 
 Reply.  It  is  a  controversy  among  the  learned  est  expositors, 
 how  much  that  of  John  xx  was  proper  to  the  apostles,  and 
 such  others  as  were  then  to  have  the  spirit  in  an  extraordinary 
 manner,  who  did  remit  sin  effectively  by  remitting  the 
 punishment  of  it,  by  casting  out  devils,  healing  the  sick,  &c., 
 according  to  that  of  James  v,  14,  15.  "Is  any  sick  among 
 you,  let  him  call  for  the  elders  of  the  church,  and  let  them 
 
1661.]  to  the  Answer  of  the  Bishops.  337 
 
 pray  for  him,  and  anoint  liim  with  oil  in  the  name  of  the 
 Lord ;  and  the  prayer  of  faith  shall  save  the  sick,  and  the 
 Lord  shall  raise  hira  up;  and  if  he  have  committed  sins, 
 they  shall  be  forgiven  him.''  If,  besides  this  remitting  them 
 effectually,  the  rest  be  no  other  than  a  ministerial  pronouncing 
 them  forgiven  by  God  according  to  his  covenant  in  the  gospel, 
 then  you  cannot  plead  the  phrase  of  a  text,  which  respecteth 
 another  way  of  remission  than  we  pretend  to;  but  must 
 phrase  it  according  to  the  nature  of  the  thing,  and  the  sense 
 of  other  Scriptures  also  that  fullier  open  it.  There  are  three 
 ways  of  pardoning.  1.  By  grant  or  gift,  whether  by  a 
 general  act  of  pardon  or  a  particular.  2.  By  sentence. 
 3.  By  execution,  that  is,  preventing  or  taking  off  the  penalty". 
 The  first  of  these  is  done  already  by  God  in  the  gospel.  The 
 second  God  doth  principally,  and  his  ministers  instrumentally 
 as  his  messengers.  The  third  (the  taking  off  the  penalty) 
 they  can  do  no  otherwise,  in  the  case  before  us,  than  by 
 praying  that  God  will  take  it  off,  and  using  his  ordinary 
 means.  So  that  it  is  most  evident  that  this  absolution,  that 
 ministers  are  to  perform,  can  be  no  other  than  to  pronounce 
 the  penitent  believer  to  be  absolved  by  God,  according  to  his 
 covenant.  And  if  there  be  no  other,  should  we  not  speak  as 
 intelligibly  as  we  can  ?  Indeed  there  is  more  in  absolving  the 
 excommunicate;  for  then  the  church,  both  judiciously  and 
 executively,  remitteth  the  penalty  of  excommunication  (to 
 which  also  the  text,  John  xx,  may  have  much  respect),  but 
 the  penalty  of  damnation  can  be  no  otherwise  remitted  by  us, 
 than  as  is  expressed.  And  indeed  the  thing  is  of  such  ex- 
 ceeding weight,  that  it  behoveth  us  to  deal  as  intelligibly  and 
 openly  in  it  as  we  can.  And  therefore  we  admire  that  you 
 should  say  "  the  condition  needs  not  be  expressed,  being 
 always  necessarily  understood .''  By  necessarily  do  you  mean 
 necessitate  naturali  et  irresistibili,  so  that  all  the  wicked  men 
 in  the  world  cannot  choose  but  uuderstand  us  to  speak  con- 
 ditionally ?  Surely  this  is  none  of  your  meaning ;  if  it  were, 
 it  were  far  from  truth.  Or  do  you  mean  not  de  necessitate 
 vel  actitudine  eveutus,  but   de   dehito   ex   obligatione  ?     No 
 
 z 
 
338  Rejoinder  of  the  Ministers  [1661. 
 
 doubt  but  it  is  necessary  as  a  duty,  and  also,  ad  finem,  as  a 
 means ;  and  therefore  it  is  that  we  desire  it  may  be  expressed. 
 And  doubtless  you  think  not  that  all  men  do  their  duties,  and 
 understand  all  that  they  ought  to  understand — no,  not  in  this 
 particular.  If  you  mean  that  air  sick  men  may  be  rationally 
 supposed  to  understand  it ;  this  can  never  be  believed  by  us 
 that  are  acquainted  personally  (and  have  been)  with  so  many 
 of  whom  it  is  not  true.  How  many  think  the  minister's 
 absolution,  and  the  sacrament,  will  serve  turn  with  their 
 unsound,  hypocritical  repentance !  How  easily  is  that 
 understood  absolutely,  or  as  bad,  while  they  take  you  to  take 
 it  for  granted  that  they  have  the  condition  which  is  absolutely 
 expressed. 
 
 COMMUNION    OF    THE    SICK. 
 
 Ans.  It  is  not  fit  the  minister  should  have  power  to  deny 
 this  viation,  or  holy  communion,  to  any  that  humbly  desire  it 
 according  to  the  rubric ;  which  no  man  disturbed  in  his  wits 
 can  do,  and  whosoever  does  must  in  charity  be  presumed  to 
 be  penitent,  and  fit  to  receive. 
 
 Reply.  There  is  no  condition  mentioned  in  the  rubric,  but 
 that  he  be  desii^ous  to  receive  the  communion  in  his  house : 
 "  humbly  "  is  not  there.  And  why  may  not  a  man  disturbed  in 
 his  wits  desire  the  communion?  You  deny  things  that  ordi- 
 narily fall  out,  and  yet  lay  the  weight  of  your  cause  on  that 
 denial.  But  why  must  we  give  the  sacrament  to  those  that 
 have  lived  in  gross  ignorance,  infidelity,  and  profaneness,  and 
 never  manifested,  credibly,  that  they  repent?  You  say  that 
 whosoever  desireth  the  sacrament,  according  to  the  rubric, 
 must  in  charity  be  presumed  to  be  penitent.  But  where 
 hath  God  commanded  or  approved  so  blind  and  dangerous  an 
 act  as  this,  under  the  name  of  charity  ?  The  ordinary  observa- 
 tion of  our  lives,  is  not  to  be  confuted  by  men's  assertions  : 
 we  know  by  sad  experience,  that  there  is  abundance  of  the 
 worst  of  men  among  us,  that  are  desirous  to  receive  the 
 sacrament  when  they  are  sick,  that  give  no  credible  evidence 
 of  true  repentance;  but  some  in  the  ignorance,  and  deceit  of 
 their  hearts;    and  some    as  conscious  of  their  impiety,  for 
 
1661.]  to  the  Ansiver  of  the  Bishops.  339 
 
 which   they  seek   any   shifting   remedy  to  quiet  their  con- 
 sciences, for  the  time,  are  much  more  eager  for  this  sacra- 
 ment in  their  sickness,  than  many  better  and  more  penitent 
 persons.     And  must  we  judge  all  these  penitent,  and  give 
 them  the   sacrament  as  such  ?     We  must  needs  profess  that 
 we  think  this  course  would  not  be  the  least  eflPectual  service 
 unto  Satan,  to  deceive    poor  sinners,  and   keep  them   from 
 knowing   their  misery,    and    seeking    aright    after   the   true 
 remedy  in  time.     Pardon  us,  while  we  lay  together  the  parts 
 of  your  doctrine,  as  we  understand  it  here  delivered;  and 
 leave   it  to  your  consideration,  what  a  church,  and  what  a 
 ministry  it  would  make.     1.  All  infants  of  any  parents  in 
 the  world   that  \\q  can  baptize,  are  undoubtedly  regenerate, 
 and  in  a  state  of  life,  and  shall  be  saved,  if  they  so  die.      2. 
 The  Holy  Ghost,  and  forgiveness  of  sin,  being  then  given 
 them,  it  is  charitably  presumed  that  they  have  not  totally 
 lost  this,  notwithstanding  the  frailties  and  slips  of  their  child- 
 hood ;  and  so  when  they  can  say  the  Catechism,  they  are  to 
 be  confirmed.     3.  Being  confirmed,  they  are  to  be  admitted 
 to  the  Lord's  supper.     4.  All  that  marry,  and  others,  thrice 
 a  year  must  receive  the   Lord's  supper,  though  unfit.      5. 
 The  minister  must  absolve  all  the  sick  that  say  they  repent 
 (if  we  understand  you) :  for  we  suppose  you  allow  not  the 
 minister  to  be  judge.     6.  This  absolution  must  be  absolutely 
 expressed — I  absolve  thee  from  all  thy  sins— without  the  con- 
 dition— if  thou  repent  and  believe.     7.  Whosoever  desireth 
 the  communion  in  his  sickness,  must  in  charity  be  presumed 
 to  be  penitent,  and  fit  to  receive.      8.  The  minister  must  not 
 have  power  to  forbear  such  baptizing,  absolving,  or  delivering 
 the  communion  as  aforesaid.    We  now  omit  what  is  said  of 
 the  dead  at  burial.     And  if  this  be  not  the  ready  way  to 
 hinder  thousands  from  the  necessary  knowledge  of  their  un- 
 renewed hearts  and  lives,  and  from  true  repentance,  and  from 
 valuing  Christ  as  the  remedy,  and  from  making  a  necessary 
 preparation  for  death ;   and  also  the  way  to  lay  by  abundance 
 of  faithful  and  conscionable  ministers,  that  dare   not    take 
 such  a  deceiving  dangerous  course ;  we  must  confess  ourselves 
 
 z  2 
 
340  Rejoinder  of  the  Ministers  [1661. 
 
 mucli  mistaken  in  the  nature  of  man's  corruption,  and  misery, 
 and  the  use  of  God's  ordinances  for  his  recovery. 
 
 THE    BURIAL    OP    THE    DEAD. 
 
 §  1,  Rub.  1.  [Exc.  2.]  Ans.  It  is  not  fit  so  much  should 
 be  left  to  the  discretion  of  every  minister;  and  the  desire 
 that  all  may  be  said  in  the  church,  being  not  pretended  to  be 
 for  the  ease  of  tender  consciences,  but  of  tender  heads,  may 
 be  helped  by  a  cap  better  than  a  rubric. 
 
 Reply.  We  marvel  that  you  say  nothing  at  all  to  our  desire 
 that  it  be  expressed  in  a  rubric,  that  prayers  and  exhortations 
 there  used,  be  not  for  the  benefit  of  the  dead,  but  only  for  the 
 instruction  and  comfort  of  the  living.  You  intend  to  have 
 a  very  indiscreet  ministry,  if  svich  a  needless  circumstance 
 may  not  be  left  to  their  discretion.  The  contrivance  of  a  cap 
 instead  of  a  rubric  sheweth  that  you  are  all  unacquainted 
 with  the  subject  of  which  you  speak  :  and  if  you  speak  for 
 want  of  experience  of  the  case  of  souls,  as  you  now  do  about 
 the  case  of  men's  bodies,  we  could  wish  you  some  of  our  ex- 
 perience of  one  sort  (by  more  converse  with  all  the  members 
 of  the  flock)  though  not  of  the  other.  But  we  would  here 
 put  these  three  or  four  questions  to  you. 
 
 1.  Whether  such  of  ourselves  as  cannot  stand  still,  in  the 
 cold  winter,  at  the  grave,  half  so  long  as  the  office  of  burial 
 requireth,  without  the  certain  hazard  of  our  lives,  (though 
 while  we  are  in  motion,  we  can  stay  out  longer,)  are  bound  to 
 believe  your  lordships,  that  a  cap  will  cure  this  better  than  a 
 rubric,  though  we  have  proved  the  contrary  to  our  cost,  and 
 know  it  as  well  as  we  know  that  cold  is  cold  ?  Do  you  think 
 no  place  but  that  which  a  cap  or  clothes  do  cover,  is  capable 
 of  letting  in  the  excessively  refrigerating  air  ? 
 
 2.  Whether  a  man  that  hath  the  most  rational  probability, 
 if  not  a  moral  certainty,  that  it  would  be  his  death,  or 
 dangerous  sickness  (though  he  wore  twenty  caps),  is  bound 
 to  obey  you  in  this  case  ? 
 
 3.  Whether  usually  the  most  studious  laborious  ministers, 
 
1661.]  to  the  Answer  of  the  Bishojjs.  341 
 
 be  not  the  most  invaletudinary  and  infirm  ?     And, 
 
 4.  Whether  the  health  of  such  should  be  made  the  jest  of, 
 by  the  more  healthful ;  and  be  made  so  light  of,  as  to  lie  cast 
 away,  rather  than  a  ceremony  sometime  be  left  to  their  dis- 
 cretion ?  And  whether  it  be  a  sign  of  the  right  and  genuine 
 spirit  of  religion,  to  subject  to  such  a  ceremony,  both  the 
 life  of  godliness,  and  the  lives  of  ministers,  and  the  people's 
 souls  ?  Much  of  this  concerneth  the  people  also  :  as  well  as 
 the  ministers. 
 
 §  2.  [Exc.  5.]  Ans.  We  see  not  why  these  words  may  not 
 be  said  of  any  person  whom  we  dare  not  say  is  damned,  and 
 it  were  a  breach  of  charity  to  say  so  even  of  those  whose  re- 
 pentance we  do  not  see :  for  whether  they  do  not  inwardly 
 and  heartily  repent,  even  at  the  last  act,  who  knows  ?  and 
 that  God  will  not  even  then  pardon  them  upon  such  repent- 
 ance, who  dares  say  ?  It  is  better  to  be  charitable,  and  hope 
 the  best,  than  rashly  to  condemn. 
 
 Re;ply.  We  spoke  of  persons  living  and  dying  in  notorious 
 sins;  suppose  they  were  whoredom,  perjury,  oppression,  yea 
 infidelity,  or  atheism,  &c.  But  suppose  we  cannot  be  infalli- 
 bly certain  that  the  man  is  damned,  because  it  is  possible 
 that  he  may  repent,  though  he  never  did  express  it :  will  you 
 therefore  take  him  for  a  brother  whose  soul  is  taken  to  God 
 in  mercy  ?  You  are  not  sure  that  an  excommunicate  person, 
 or  a  heathen,  doth  not  truly  repent  after  he  is  speechless : 
 but  will  you  therefore  say,  that  all  such  die  thus  happily  ? 
 This  is  a  most  delusory  principle.  The  church  judgeth  not  of 
 things  undiscovered :  non  esse  et  nan  apparere,  are  all  one 
 as  to  our  judgment ;  we  conclude  not  peremptorily,  because 
 we  pretend  not  here  to  infallibility.  As  we  are  not  sure  that 
 any  man  is  truly  penitent,  that  we  give  the  sacrament  to ;  so 
 we  are  not  sure  that  any  man  dietli  impenitently.  But  yet 
 we  must  use  those  as  penitent,  that  seem  so  to  reason,  judg- 
 ing by  ordinary  means ;  and  so  must  we  judge  those  as  impe- 
 nitent, that  have  declared  their  sin,  and  never  declared  their 
 repentance.  It  seems  by  you,  that  you  will  form  your  liturgy, 
 so  as  to  say,  that  every  man  is  saved  that  you  are  not  sure 
 
343  Rejoinder  of  the  Ministers  [1661. 
 
 is  damned,  though  he  shew  you  no  repentance :  and  so  the 
 church  shall  say,  that  all  things  are,  that  are  but  possible,  if 
 they  conceit  that  charity  requireth  it.  But  if  the  living  by 
 this  be  kept  from  conversion,  and  flattered  into  hell,  will  they 
 there  call  it  charity,  that  brought  them  thither?  O  lament- 
 able charity,  that  smoothes  men's  way  to  hell,  and  keepetli 
 them  ignorant  of  their  danger,  till  they  are  past  remedy  ! 
 Millions  are  now  suffering  for  such  a  sort  of  charity  !  Lay 
 this  to  the  formentioned  propositions,  and  the  world  will  see 
 that  indeed  we  differ  in  greater  things  than  ceremonies,  and 
 forms  of  prayer. 
 
 CHURCHING    WOMEN. 
 
 §  1.  Exc.  1.  Ans.  It  is  fit  that  the  woman  performing 
 especial  service  of  thanksgiving  should  have  a  special  place 
 for  it,  where  she  may  be  perspicuous  to  the  whole  congrega- 
 tion, and  near  the  holy  table,  in  regard  of  the  offering  she  is 
 there  to  make.  They  need  not  fear  popery  in  this,  since  in 
 the  church  of  Rome  she  is  to  kneel  at  the  church  door. 
 
 Reply.  Those  that  are  delivered  from  impenitency,  from 
 sickness,  &c.,  perform  a  special  service  of  thanksgiving,  &c,, 
 yet  need  not  stand  in  a  special  place :  but  if  you  will  have  all 
 your  ceremonies,  why  must  all  others  be  forced  to  imitate 
 you?     We  mentioned  not  the  church  of  Rome. 
 
 §  2.  Exc.  2.  Ans.  The  Psalm  cxxi  is  more  fit  and  pertinent 
 than  those  others  named,  as  cxiii,  cxxviii,  and  therefore  not 
 to  be  changed. 
 
 Reply.  We  have  proposed  to  you  what  we  think  meetest  in 
 our  last  pages;  if  you  like  your  own  better,  we  pray  you 
 give  us  leave  to  think  otherwise,  and  to  use  what  we  pro- 
 pounded. 
 
 §  3.  Exc.  3.  Ans.  If  the  woman  be  such  as  is  here 
 mentioned,  she  is  to  do  her  penance  before  she  is  churched. 
 
 Reply.  That  is,  if  she  be  accused,  prosecuted,  and  judged 
 by  the  bishop's  court  to  do  penance  first,  which  happeneth 
 not  to  one  of  a  multitude;  and  what  shall  the  minister  do 
 
1661.]  to  the  Ansiver  of  the  Bishops.  343 
 
 with  all  the  rest?  All  tends  to  take  away  the  difference 
 between  the  precious  and  the  vile,  between  those  that  fear 
 God,  and  that  fear  him  not. 
 
 §  4.  Exc.  4.  Ans.  Offerings  are  required  as  well  under  the 
 gospel  as  the  law;  and,  amongst  other  times,  most  fit  it  is 
 that  oblations  should  be  when  we  come  to  give  thanks  for 
 some  special  blessing.  Psa.  Ixxvi,  10,  11.  Such  is  the  deli- 
 verance in  child  bearing. 
 
 Reply.  Oblations  should  be  free,  and  not  forced  :  to  some 
 special  use,  and  not  to  ostentation. 
 
 §  4.  Exc.  5.  Ans.  This  is  needless,  since  the  rubric  and 
 Common  Prayer  require  that  no  notorious  person  be  admitted. 
 
 Reply.  We  gladly  accept  so  fair  an  interpretation,  as 
 freeth  the  book  from  self-contradiction,  and  us  from  trouble; 
 but  we  think  it  would  do  no  hurt,  but  good,  to  be  more 
 express. 
 
 THE    CONCESSIONS. 
 
 §  1.  Ans.  We  are  willing  that  all  the  epistles  and  gospels 
 be  used  according  to  the  last  translation. 
 
 Reply.  We  still  beseech  you,  that  all  the  Psalms,  and  other 
 Scriptures  in  the  liturgy  recited,  may  (for  the  same  reason) 
 be  used  according  to  the  last  translation. 
 
 §  2.  Ans.  That  when  anything  is  read  for  an  epistle  which 
 is  not  in  the  epistles,  the  superscription  shall  be,  "  For  the 
 epistle." 
 
 Reply.  We  beseech  you,  speak  as  the  vulgar  may  under- 
 stand you:  "for  the  epistle"  signifieth  not  plain  enough  to 
 such,  that  is  indeed  none  of  the  epistles. 
 
 §  3.  Ans.  That  the  Psalms  be  collated  with  the  former 
 translation,  mentioned  in  rubric,  and  printed  according  to  it. 
 
 Reply.  We  understand  not  what  translation,  or  rubric,  you 
 mean. 
 
 §  4.  Ans.  That  the  words  "this  day,"  both  in  the  collects 
 and  prefaces,  be  used  only  upon  the  day  itself;  and  for  the 
 following  days  it  be  said,  "  as  about  this  time." 
 
 Reply.  And  yet  there  is  no  certainty,  which  was  the  day 
 itself. 
 
344  Rejoinder  of  the  Ministers    ■  [1661. 
 
 §  5.  Ans.  That  a  longer  time  be  required  for  signification 
 of  the  names  of  the  communicants :  and  the  words  of  the 
 rubric  be  changed  into  these^  '^at  least  some  time  the  day 
 before." 
 
 Rephj.  "  Some  time  the  day  before "  may  be  near  or  at 
 night,  which  will  not  allow  any  leisure  at  all  to  take  notice 
 of  the  proofs  of  people's  scandals,  or  to  help  them  in  pre- 
 paration. 
 
 §  6.  Ans.  That  the  power  of  keeping  scandalous  sinners 
 from  the  communion  may  be  expressed  in  the  rubric  accord- 
 ing to  the  26th  and  27th  canons;  so  the  minister  be  obliged 
 to  give  an  account  of  the  same  immediately  after  to  the 
 ordinary. 
 
 Rejihj.  We  were  about  returning  you  our  very  great 
 thanks,  for  granting  us  the  benefit  of  the  26th  canon,  as  that 
 which  exceedeth  all  the  rest  of  your  concessions.  But  we  see 
 you  will  not  make  us  too  much  beholden  to  you :  and  poor 
 Christians  that  will  not  receive  the  sacrament  contrary  to 
 the  example  of  Christ  and  his  apostles,  and  the  custom  of  the 
 catholic  primitive  church,  and  the  canons  of  general  councils, 
 must  be  also  used  as  the  notorious  impenitent  sinners.  But 
 the  canon  requireth  us  not  to  signify  the  cause,  but  upon 
 complaint,  or  being  required  by  the  ordinary. 
 
 §  7.  Ans.  That  the  whole  preface  be  prefixed  to  the  com- 
 mandments. 
 
 Reply.  And  why  not  the  word  "  sabbath  day"  be  put  for 
 the  "seventh  day"  in  the  end.  Must  not  such  a  falsifica- 
 tion be  amended? 
 
 §  8.  Ans.  That  the  second  exhortation  be  read  some 
 Sunday  or  holyday  before  the  celebration  of  the  communion, 
 at  the  discretion  of  the  minister. 
 
 §  9.  Ans.  That  the  general  confession  at  the  communion 
 be  pronounced  by  one  of  the  ministers,  the  people  saying 
 after  him,  all  kneeling  humbly  upon  their  knees. 
 
 §  10.  Ans.  That  the  manner  of  consecrating  the  elements 
 be  made  more  explicit  and  express,  and  to  that  purpose  these 
 words  oe  put  into  the  rubric,  "  Then  shall  he  put  his  hand 
 
1661.]  to  the  Ansioer  of  the  Bishops.  345 
 
 upon  the  bread  and  break  it,"  "  then  shall  he  put  his  hand 
 unto  the  cup." 
 
 §  11.  Ans.  That  if  the  font  be  so  placed  as  the  congrega- 
 tion cannot  hear,  it  may  be  referred  to  the  ordinary  to  place 
 it  more  conveniently. 
 
 §  12.  Ans.  That  those  words,  "Yes,  they  do  perform 
 those,"  &c.,  may  be  altered  thus,  "Because  they  promise 
 them  both  by  their  sureties,"  &c. 
 
 §  13.  Ans.  That  the  words  of  the  last  rubric  before  the 
 catechism  may  be  tbus  altered,  "  that  children  being  baptized 
 have  all  things  necessary  for  their  salvation,  and  dying  before 
 they  commit  any  actual  sin,  be  undoubtedly  saved,  though 
 they  be  not  confirmed." 
 
 §  14.  Ans.  That  to  the  rubric  after  confirmation  these 
 words  may  be  added,  "  or  be  ready  and  desirous  to  be  con- 
 firmed." 
 
 §  15.  Ans.  That  those  words,  "with  my  body  I  thee 
 worship,"  may  be  altered  thus,  "with  my  body  I  thee 
 honour." 
 
 §  16.  Ans.  That  those  words,  "till  death  us  depart,"  be 
 thus  altered,  "  till  death  us  do  part." 
 
 §  17.  Ans.  That  the  words  "sure  and  certain"  may  be 
 left  out. 
 
 Reply.  For  all  the  rest  we  thank  you,  but  have  given  our 
 reasons  against  your  sense  expressed  in  sect.  13,  before,  and 
 for  satisfactoriness  of  the  last.  And  we  must  say,  in  the 
 conclusion,  that,  if  these  be  all  the  abatements  and  amend- 
 ments you  will  admit,  you  sell  your  innocency,  and  the 
 church's  peace  for  nothing. 
 
346  Paper  offered  by  Bishop  Cosins,  [1661. 
 
 XIX. 
 
 Paper   offered  by   Bishop    Cosins,   and  Answer    thereto. — 
 Reliquice  Baxterianse^  by  Sylvester,  pp.  3il — 3. 
 
 A  WAT  humbly  proposed  to  end  that  unhappy  controversy 
 which  is  now  managed  in  the  church,  that  the  sore  may 
 no  longer  rankle  under  the  debate,  nor  advantages  be  got 
 by  those  that  love  division. 
 
 1.  That  the  question  may  be  put  to  the  managers  of  the 
 division,  whether  there  be  anything  in  the  doctrine,  or 
 discipline,  or  the  Common  Prayer,  or  ceremonies,  contrary  to 
 the  word  of  God ;  and  if  they  can  make  any  such  appear,  let 
 them  be  satisfied. 
 
 2.  If  not,  let  them  then  propose  what  they  desire  in 
 point  of  expediency,  and  acknowledge  it  to  be  no  more. 
 
 3.  Let  that  then  be  received  from  them,  and  speedily  taken 
 into  the  consideration  and  judgment  of  the  convocation,  who 
 are  the  proper  and  authentic  representatives  of  the  ministry, 
 in  whose  judgment  they  ought  to  acquiesce  in  such  matters; 
 and  not  only  so,  but  to  let  the  people  that  follow  them,  know 
 that  they  ought  not  to  disturb  the  peace  of  the  church,  under 
 the  pretence  of  the  prosecution  of  expediency,  since  the 
 division  of  the  church  is  the  great  inexpedient. 
 
 THE    ANSWER    TO    THE    FORESAID    PAPER.^ 
 
 Right  Heverend,  &c. 
 As  it  was  your  desire  that  we  should  return  an  answer  to 
 these  three  proposals  only  in  our  own  names,  who  are  but 
 three,  so  we  must  here  profess,  therefore,  that  it  is  not  to  be 
 taken  as  the  act  of  the  rest  of  our  brethren  the  commission- 
 ers, but  as  part  of  the  conference  to  which  we  are  deputed. 
 And  though  we  are  the  managers  of  the  treaty  for  pacifica- 
 tion or  agreement,  and  not  the  managers  of  the  division,  and 
 therefore  cannot  take  ourselves  to  be  the  persons  meant  by 
 
 '  Drawn  up  by  Baxter,  and  presented  in  the  names  of  Dr.  Bates,  Dr. 
 Jacomb,  and  himself. — Reliquiae  Baxterianse,  p.  340. 
 
1661.]  and  Answer  thereto.  347 
 
 the  author  of  the  proposals,  yet  we  are  glad  to  take  the 
 opportunity  of  your  invitation,  to  profess  that  the  principal 
 part  of  these  proposals  is  so  rational,  regular,  and  Christian- 
 like, that  we  not  only  approve  of,  but  should  be  fully  satisfied 
 (as  to  the  debates  before  us)  with  the  real  grant  of  the  first 
 alone,  and  not  be  wanting  in  our  duty,  according  to  our 
 understanding  and  ability,  in  endeavouring  to  accomplish 
 the  ends  of  your  desires  in  the  rest.     More  particularly — 
 
 Ad  !"■  Though  we  find  by  your  papers  and  conference 
 that  in  your  own  personal  doctrines  there  is  something  that 
 we  take  to  be  against  the  Word  of  God,  and  perceive  that  we 
 understand  not  the  doctrine  of  the  church  in  all  things  alike, 
 yet  we  find  nothing  contrary  to  the  Word  of  God  in  that 
 which  is  indeed  the  doctrine  of  the  church,  as  it  comprehend- 
 eth  the  matters  of  faith,  distinct  from  matter  of  discipline, 
 ceremonies,  and  modes  of  worship. 
 
 As  to  discipline — there  was  given  unto  his  majesty,  before 
 his  Declaration  came  forth,  a  summary  of  what  we  think  to 
 be  contrary  to  the  Word  of  God,  which  we  shall  more  fully 
 give  in  to  you,  or  any  others,  whenever  we  are  again  called 
 to  it. 
 
 For  the  Common  Prayer  and  ceremonies  we  have,  in  our 
 Exceptions  and  Reply,  delivered  you  an  account  of  what  we 
 take  to  be  unlawful  and  inconvenient ;  and  we  humbly  crave 
 that  our  reasons  may  be  yet  impartially  considered.  At 
 present  we  shall  humbly  offer  you  our  judgment  concern- 
 ing the  following  particulars,  and  profess  our  readiness  to 
 make  it  good  when  we  are  called  to  it.  It  is  contrary  to  the 
 Word  of  God— 
 
 1.  That  no  minister  be  admitted  to  baptize  without  the 
 prescribed  use  of  the  transient  image  of  the  cross. 
 
 2.  That  no  minister  be  permitted  to  read  or  pray,  or 
 exercise  the  other  parts  of  his  office,  that  dare  not  wear 
 a  sur^  lice. 
 
 3.  That  none  be  admitted  in  communion  to  the  Lord's 
 supper,  that  dare  not  receive  it  kneeling;  and  that  all 
 ministers  be  enjoined  to  deny  it  to  such. 
 
348  Paper  offered  by  Bishop  Cosins,  [1661. 
 
 4.  That  ministers  be  forced  to  pronounce  all  baptized 
 infants  to  be  regenerate  by  tlie  Holy  Gliost^  whether  they  be 
 the  children  of  Christians  or  not. 
 
 5.  That  ministers  he,  forced  to  deliver  the  sacrament  of  the 
 body  and  blood  of  Christ  unto  the  unfit,  both  in  their  health 
 and  sickness,  and  that  with  personal  application,  putting 
 it  into  their  hands ;  and  that  such  are  forced  to  receive  it, 
 though  against  their  own  wills,  in  the  conscience  of  their 
 irapenitency.   " 
 
 6.  That  ministers  he  forced  to  absolve  the  unfit ;  and  that 
 in  absolute  expressions. 
 
 7.  That  they  are  forced  to  give  thanks  for  all  whom  they 
 bury,  as  "  brethren  whom  God  in  mercy  hath  delivered  and 
 taken  to  himself." 
 
 8.  That  none  may  be  a  preacher  tliat  dare  not  subscribe 
 that  there  is  nothing  in  the  Common  Prayer  book,  the  Book 
 of  Ordination,  and  the  nine  and  thirty  articles,  that  is  con- 
 trary to  the  Word  of  God. 
 
 These  are  most  of  the  things  which  we  judge  contrary  to 
 the  Word  of  God,  which  at  present  come  to  our  remem- 
 brance. So  we  humbly  desire  that  whenever  you  would  have 
 us  give  you  a  full  enumeration  of  such,  we  may  have  leave  to 
 consult  with  the  rest  of  our  brethren,  and  deliver  it  to  you  by 
 our  common  consent.  And  we  humbly  crave  that  all  these 
 points  may  be  taken  into  serious  consideration,  and  those  of 
 them  which  we  have  not  yet  debated,  we  are  ready  to  debate, 
 and  give  in  our  arguments,  whenever  we  are  called  to  it, 
 to  prove  them  all  contrary  to  the  Word  of  God.  And  may 
 we  be  so  happy  as  to  have  this  proposal  granted  us,  we  shall 
 undoubtedly  have  unity  and  peace. 
 
 Ad  2'"'  We  suppose,  according  to  the  laws  of  distinguish- 
 ing, you  speak,  in  this  second  proposal,  of  all  things  so 
 inexpedient  as  not  to  be  contrary  to  the  Word  of  God.  Other- 
 wise the  greatest  sins  may  be  committed  by  inexpediences  : 
 as  a  physician  may  murder  a  man  by  giving  him  inexpedient 
 medicines ;  and  a  general  inay  destroy  his  army  by  inexpedi- 
 ent ways  of  conduct  and  defence.     And  the  pastor  may  be 
 
1661.]  and  Answer  thereto.  349 
 
 guilty  of  the  damnation  of  Lis  people  by  doctrines  and  appli- 
 cations inexpedient  and  unsuitable  to  their  state ;  and  a  way 
 of  worship  may  be  so  inexpedient  as  to  be  sinful  and  loathsome 
 unto  God  ;  such  is  the  battology^  or  thinking  to  be  heard  for 
 affected  repetitions  or  babblings^  pharisaical  thanksgivings 
 that  men  are  better  than  indeed  they  are^  with  abundance 
 such  like.  But  supposing  that  you  here  speak  of  no  such 
 inexpedient  things,  but  such  as  are  not  contrary  to  the  Word 
 of  God,  we  add — 
 
 Ad  S""'  We  are  thankful  that  in  such  matters  we  may 
 have  leave  to  make  any  such  proposals  as  are  here  mentioned. 
 But  we  shall  not  be  forward  to  busy  ourselves,  and  trouble 
 others,  about  such  little  things,  without  a  special  call.  If  the 
 convocation  at  any  time  desire  an  account  of  our  thoughts 
 about  such  matters,  we  shall  readily  produce  them. 
 
 And  for  "acquiescing  in  their  judgments  in  such  matters" 
 what  we  three  do  in  that  point,  is  but  of  small  consequence. 
 And  for  others,  seeing  the  ministers  that  we  speak  for  were, 
 many  hundreds  of  them,  displaced  or  removed  before  the 
 advice  of  the  convocation ;  and  others  denied  their  votes 
 because  not  ordained  by  diocesans ;  and  others,  not  approving 
 the  constitution  of  our  convocations,  durst  not  meddle  in  the 
 choice;  we  cannot  tell  how  far  they  will  think  themselves 
 obliged  by  the  determination  of  this  convocation.  But  this 
 can  be  no  matter  of  impediment  to  your  satisfaction  or  ours ; 
 for  we  are  commonly  agreed  that  we  are  bound  in  conscience 
 to  obey  the  king  and  all  his  magistrates  in  all  lawful  things; 
 and  with  Christian  patience  to  suffer  what  he  inflicteth  on  us 
 for  not  obeying  in  things  unlawful ;  and  therefore,  while  we 
 acquiesce  thus  far  in  the  judgment  of  those  who  must  make 
 the  decrees  of  the  convocation  to  be  civilly  obligatory,  and 
 the  king  intendeth  to  take  their  advice  before  he  determine  of 
 such  matters,  it  is  all  one  as  to  the  end,  as  if  we  directly  did 
 thus  far  acquiesce  in  the  judgment  of  the  convocation,  if  the 
 king  approve  it.  But  if  the  king  and  parliament  dissent  or 
 disallow  the  convocation's  judgment   (as  it  is  possible  they 
 
350  Answer  to  Paper  offered  by  Bp.  Cosins.      [1661. 
 
 may  have  cause  to  do)  would  you  have  us  acquiesce  in  it, 
 when  king  and  parliament  do  not  ? 
 
 And  for  the  last  part  of  the  proposal,  by  God's  assistance 
 (if  you  do  not  silence  or  disable  us),  we  are  resolved  faithfully 
 to  teach  the  people,  that  the  division  of  the  church  is  worse 
 than  inexpedient,  and  the  peace  of  it  not  to  be  disturbed  for 
 the  avoiding  of  any  such  inexpediences  as  are  not  contrary  to 
 the  Word  of  God.  We  conclude  with  the  repetition  of  our 
 more  earnest  request,  that  these  wise  and  moderate  proposals 
 may  be  prosecuted,  and  all  things  be  abated  us  which  we  have 
 proved,  or  shall  prove  to  be,  contrary  to  the  Word  of  God. 
 But  if  we  agree  not  on  those  things  among  ourselves,  accord- 
 ing to  his  majesty's  commission,  the  world  may  know  we  did 
 our  parts. 
 
 When  the  liberty  of  using  the  alterations  and  additional 
 forms  which  were  offered  to  you,  according  to  his  majesty's 
 Declaration,  would  end  all  our  differences  about  matters  of 
 worship  ;  and  when  you  have  had  them  in  your  hands  so  long 
 since  you  called  for  them,  and  have  not,  notwithstanding  the 
 importunity  of  our  requests,  vouchsafed  us  any  debates  upon 
 them,  or  exceptions  against  them,  but  are  pleased  to  lay  them 
 by  in  silence ;  we  once  more  propose  to  you,  whether  the 
 granting  of  what  you  cannot  blame,  be  not  now  the  shortest 
 and  the  surest  way  to  a  general  satisfaction.^ 
 
 '  "I  offered  to  my  brethren  two  more  particulars  as  contrary  to  the 
 "  Word  of  God  ;  which  were — 
 
 "  1.  That  none  may  have  leave  in  public  worship  to  use  a  more  suitable 
 ('  orderly  way  ;  but  all  are  confined  to  this  liturgy,  which  is  so  defective 
 "and  disorderly,  which  we  are  even  now  ready  to  manifest,  if  you  will 
 "  receive  it. 
 
 "  2.  That  none  may  be  a  minister  of  the  gospel  that  dare  not  subject  him- 
 "  self,  by  an  oath  of  obedience,  to  the  diocesans  in  that  state  of  govern- 
 "  ment  which  they  exercised  in  tliis  land,  contrary  to  the  practice  of  all 
 "  antiquity. 
 
 "  These  ten  things  I  offered  as  contrary  to  the  Word  of  God,  but  the  two 
 "  brethren,  with  me,  thought  these  two  last  were  better  left  out,  lest  they 
 "occasion  new  debates,  though  they  judged  them  true."— Reliquiae  Bax- 
 terianse,  p.  343. 
 
1661.]     Discussion  on  Kneeling  at  the  Lord's  Supper.       351 
 
 XX. 
 
 The  Discussion  on  Kneeling  at  the  Lord's  Supper. — Reliquiae 
 Baxterianse,  by  Sylvester^  pp.  346 — 349. 
 
 In  our  unprof  table  disputes  all  was  to  be  managed  in  writing 
 eof  tempore,  by  Dr.  Pearson,  Dr.  Gunning,  and  Dr.  Sparrow, 
 with  Dr.  Pierce  on  one  side;  and  Dr.  Bates,  Dr.  Jacomb, 
 and  myself  on  the  other  side ;  we  withdrawing  into  the  next 
 room,  and  leaving  the  bishops  and  them  together,  while  we 
 wrote  our  part.  And  we  began  with  the  imposition  of  kneel- 
 ing, upon  two  accounts  (though  I  took  the  gesture  itself  as 
 lawful),  1.  Because  I  knew  I  had  the  fullest  evidence,  and 
 the  greatest  authority  of  antiquity,  or  church  law  and  custom, 
 against  them.  2.  Because  the  penalty  is  so  immediate  and 
 great  to  put  all  that  kneel  not,  from  the  communion.  And 
 it  was  only  the  penalty,  and  so  the  imposition  on  that  penalty, 
 which'^we  disputed  against. 
 
 Our  Arguments.  Oppon.  Arg.  1.  To  enjoin  all  ministers 
 to  deny  the  communion  to  all  that  dare  not  kneel  in  the 
 reception  of  the  sacrament  on  the  Lord's  days,  is  sinful. 
 
 But  the  Common  Prayer  book  and  canons  enjoin  all 
 ministers  to  deny  the  communion  to  all  that  dare  not  kneel 
 in  the  reception  of  the  sacrament  on  the  Lord's  days. 
 
 Ergo,  the  Common  Prayer  book  and  canons  do  (or  contain) 
 that  which  is  sinful. 
 
 Their  Answer.  Resp.  Not  granting  nor  denying  the  major, 
 in  the  first  place  prove  the  minor. 
 
 Oppon.  We  prove  both.  1.  Prob.  major.  To  enjoin 
 ministers  to  deny  the  communion  to  men,  because  they  dare 
 not  go  against  the  practice  of  the  apostles,  and  the  universal 
 church  for  many  hundred  years  after  them,  and  the  canons  of 
 the  most  venerable  councils,  is  sinful. 
 
 But  to^^enjoin  ministers  to  deny  the  communion  to  all  that 
 dare  not  kneel    in  the   reception  of  the  sacrament  on   the 
 
352  Discussion  on  Kneeling  [1661. 
 
 Lord's  days,  is  to  enjoin  tliem  to  deny  communion  to  them, 
 because  they  dare  not  go  against  the  practice  of  the  apostles, 
 and  the  universal  church  for  many  hundred  years  after  them, 
 and  the  canons  of  the  most  venerable  councils. 
 
 Ergo,  to  enjoin  all  ministers  to  deny  communion  to  all 
 that  dare  not  kneel  in  the  reception  of  the  sacrament  on  the 
 Lord's  day  is  sinful. 
 
 Prob.  minor.  The  words  of  the  Common  Prayer  book  and 
 canons  prove  it. 
 
 Resp.  The  minor  (viz.  as  to  the  Common  Prayer  book,  of 
 which  the  proof  must  proceed)  is  not  yet  proved. 
 
 But  the  major  (which  we  had  not  then  spoke  to,  but  now 
 do,  clearly  denying  that  major  also  of  the  first  syllogism)  you 
 prove  l)y  the  syllogism  brought;  in  which  we  deny  the 
 minor. 
 
 Here  we  told  them,  that  for  the  proof  of  both  propositions 
 denied,  the  presence  of  the  books  is  necessary,  which  we 
 desired  them  to  procure  us ;  but  they  were  not  fetched.  And 
 first  we  had  a  large  debate  about  the  words  of  the  Common 
 Prayer,  "  he  shall  deliver  it  them  kneeling  on  their  knees." 
 Dr.  Pearson  confessed,  that  the  canons  did  reject  them  that 
 kneel  not,  from  the  communion;  but  these  words  of  the 
 Common  Prayer  book  do  not.  But  they  only  include 
 kneelers,  but  exclude  not  others.  We  answered  them,  that 
 either  the  Common  Prayer  book  doth  exclude  them  that 
 kneel  not,  or  it  doth  not.  If  it  doth,  the  proposition  is  true. 
 If  it  do  not,  then  we  shall  willingly  let  fall  this  argument 
 against  it,  and  proceed  to  another.  Therefore  I  desired  them 
 but  to  tell  us  openly  their  own  judgment  of  the  sense  of  the 
 book ;  for  we  professed  to  argue  against  it  only  on  supposition 
 of  the  exclusive  sense. 
 
 Hereupon  unavoidably  they  fell  into  discord  among  them- 
 selves. Dr.  Pearson,  who  was  to  defend  the  book,  told  us  his 
 judgment  was,  that  the  sense  was  not  exclusive.  Bishop 
 Morley,  who  was  to  offend  the  Nonconformists,  gave  his 
 judgment  for  the  exclusive  sense;  viz.— That  the  minister  is 
 to  give  it  to  kneelers,  and  no  others.     So  that  we  professed 
 
1661.]  at  the  Lord's  Supper.  353 
 
 to  them,  that  we  could  not  go  any  further,  till  they  agreed 
 among  themselves,  of  their  sense. 
 
 And  for  the  other  minor  denied,  though  the  books  were 
 not  present,  I  alleged  the  20th  Canon  Concil.  Nicfen.  and 
 Concil.  Trull,  and  TertuUian  oftj  and  Epiphanius,  with  the 
 common  consent  of  ancient  writers,  who  tell  us,  it  was  the 
 tradition  and  custom  of  the  universal  church,  not  to  adore  by 
 genuflexion  on  any  Lord's  day,  or  on  any  day  between  Easter 
 and  Whitsuntide.  Ergo,  not  so  to  adore  in  taking  the 
 sacrament. 
 
 Bishop  Morley  answered,  that  this  was  the  custom  but 
 only  between  Easter  and  Whitsuntide,  and  therefore  it  being 
 otheiwise  the  rest  of  the  year,  was  more  against  us.  1 
 answered  him  that  he  mistook,  where  a  multitude  of  evidences 
 might  rectify  him ;  it  was  on  every  Lord's  day  through  the 
 year  that  this  adoration  by  genuflexion  was  forbidden : 
 though  on  other  week-days  it  was  only  between  Easter  and 
 Whitsuntide. 
 
 Next  he  and  the  rest  insisted  on  it,  that  these  canons  and 
 customs  extended  only  to  prayer.  To  which  I  answered, 
 that  1.  The  plain  words  are  against  them,  where  some  speak 
 of  all  adoration,  and  others  more  largely  of  the  public  wor- 
 ship, and  oflered  to  bring  them  full  proof  from  the  books,  as 
 soon  as  they  would  give  me  time.  2.  And  if  it  were  only  in 
 prayer,  it  is  all  one  to  our  case.  For  the  liturgy  giveth  the 
 sacrament  with  words  of  prayer;  and  it  is  the  common  argu- 
 ment brought  for  kneeling,  that  it  is  suitable  to  the  conjunct 
 prayer.  And  I  told  them  over  and  over,  that  antiquity  was 
 so  clear  in  the  point,  that  1  desired  all  might  be  laid  on  that, 
 and  I  might  have  time  to  bring  them  in  my  testimonies. 
 But  thus  that  argument  was  turned  ofi",  and  the  evening 
 broke  off  that  part  of  the  dispute. 
 
 THE    NEXT    day's   ARGUMENT. 
 
 Oppon.  To  enjoin  ministers  to  deny  the  communion  to 
 such  as  the  Holy  Ghost  hath  required  us  to  receive  to  the 
 communion  is  sinful. 
 
 A    A 
 
354  Discussion  on  Kneeling  [1661. 
 
 But  to  enjoin  ministers  to  deny  the  communion  to  all  that 
 dare  not  kneel  in  the  reception  of  the  sacrament,  is  to  enjoin 
 them  to  deny  the  communion  to  such  as  the  Holy  Ghost 
 hath  required  us  to  receive  to  the  communion. 
 
 Ergo,  to  enjoin  ministers  to  deny  the  communion  to  all 
 that  dare  not  kneel  in  the  reception  of  the  sacrament,  is 
 a  sin. 
 
 Resp.  We  deny  the  minor. 
 
 Oppon.  The  Holy  Ghost  hath  required  us  to  receive  to  the 
 communion,  even  all  the  weak  in  the  faith,  who  are  charged 
 with  no  greater  fault  than  erroneously  refusing  things  lawful 
 as  unlawful. 
 
 But  many  of  those  who  dare  not  kneel  in  the  reception  of 
 the  sacrament  are  (at  the  worst)  but  weak  in  the  faith,  and 
 charged  with  no  greater  fault  than,  erroneously,  refusing 
 things  lawful  as  unlawful. 
 
 Ergo,  to  enjoin  ministers  to  deny  the  communion  to  all 
 who  dare  not  kneel  in  the  reception  of  the  sacrament,  is  to 
 enjoin  them  to  deny  the  communion  to  such  as  the  Holy 
 Ghost  hath  required  us  to  receive  to  the  communion. 
 
 Resp.  We  say,  this  is  no  true  but  a  fallacious  syllogism,  of 
 no  due  form;  for  this  reason,  that  whereas  both  subject 
 and  predicate  of  the  conclusion  ought  to  be  somewhere  in  the 
 premisses,  here  neither  subject  of  the  conclusion  (viz.  to  enjoin 
 ministers  to  deny,  &c.)  nor  the  predicate  of  the  conclusion 
 (viz.  is  to  enjoin  them  to  deny,  &c.)  are  anywhere  found  in 
 any  part  of  either  of  the  premisses ;  so  that  here  are  not  only 
 quatuor,  but  quinque  termini. 
 
 Oppon.  You  have  both  subject  and  predicate  in  the  pre- 
 misses as  to  the  sense.  If  you  will  have  each  syllable,  take  it 
 thus. 
 
 If  to  enjoin  ministers  to  deny  the  communion  to  men  for 
 no  greater  fault  than  being  weak  in  the  faith,  and  refusing 
 things  lawful  as  unlawful,  be  to  enjoin  them  to  deny  the 
 communion  to  such  as  the  Holy  Ghost  hath  required  us  to 
 receive  to  the  communion,  then  to  enjoin  ministers^  to  deny 
 the  communion  to  all,  &c. 
 
1661,]  at  the  Lord's  Supper.  355 
 
 But  to  enjoin  ministers  to  deny  the  communion  to  men  for 
 no  greater  fault  than  being  weak  in  the  faith,  and  refusing 
 things  lawful  as  unlawful,  is  to  enjoin  them  to  deny  the 
 communion  to  such  as  the  Holy  Ghost  hath  required  them  to 
 receive  to  the  communion. 
 
 Ergo,  to  enjoin,  &c.  (as  in  the  minor.) 
 
 Resp.  We  distinguish  to  that  term  "  things  lawful :"  for 
 both  things  lawful,  and  by  no  lawful  power  commanded  to  be 
 done,  are  called  such :  and  also  things  lawful,  and  by  a 
 lawful  power  also  commanded  to  be  done,  are  called  such. 
 
 If  you  take  "  things  lawful "  in  the  former  sense,  we  deny 
 your  major.  If  you  take  "  things  lawful "  in  the  latter  sense, 
 we  deny  your  minor. 
 
 Oppon.  In  Rom.  xiv,  1 — 3,  and  xv,  1,  the  apostle,  by 
 the  Holy  Ghost,  speaking  of  things  lawful  and  not  com- 
 manded, yet,  being  himself  a  church  governor,  commandeth 
 them  not;  but  requireth  even  church  governors  as  well  as 
 others  to  receive  the  dissenters  and  forbear  them,  and  not  to 
 make  these  the  matter  of  censure  or  contempt.  Ergo,  the 
 minor  {or  consequence)  is  good. 
 
 Resp.    We  answer  four  things: 
 
 1.  We  deny  the  consequence  of  the  enthymeme. 
 
 2.  Our  discom-se  proceeding  wholly  about  things  lawful 
 and  commanded  by  a  lawful  power,  they  profess  to  proceed 
 only  upon  things  lawful  and  not  commanded  by  a  lawful 
 power  (in  which  sense  only,  of  things  lawful  and  not  com- 
 manded also,  we  denied  your  major.)  For  they  that  prove 
 the  major,  which  was  not  denied  by  us  but  in  such  a  sense, 
 profess  to  proceed  in  that  sense. 
 
 3.  Rom.  xiv,  1 — 3,  speaks  of  things  lawful  and  not 
 commanded  by  your  acknowledgment.  And  we  all  along 
 have  professed  to  debate  about  things  lawful  and  also  com- 
 manded. So  that  the  text,  brought  by  you,  is  manifestly  not 
 to  the  purpose  of  this  debate. 
 
 4.  To  receive  them  in  Rom.  xiv,  is  not  forthwith  to  be 
 miderstood  of  immediately  receiving  to  the  holy  communion. 
 
 A  A  2 
 
356  Discussion  on  Kneeling  [1661. 
 
 Aud  for  this  reason  again  that  text  makes  nothing  to  prove 
 for  their  receiving  to  the  holy  communion. 
 
 When  this  Answer  was  given  in,  it  was  almost  night,  and 
 the  company  brake  up.  And  because  I  perceived  that  it  was 
 hard  (especially  among  such  disturbances)  to  reduce  all  in  a 
 moral  subject  (that  must  have  many  words)  to  an  exact 
 syllogistical  form  to  the  last,  without  confusion;  and  that 
 the  only  advantage  they  could  hope  for  was  to  trifle  pedanti- 
 cally about  the  form  of  arguments,  I  resolved  to  imitate  them 
 in  their  last  answer,  and  to  take  the  liberty  of  more  (explica- 
 tory) words. 
 
 The  next  day  I  brought  in  our  Reply  to  their  Answer  at 
 large,  as  here  folio weth. 
 
 Oppon.  The  syllogisms  necessarily  growing  so  long,  as 
 that  the  parts  denied  cannot  be  put  verbatim  into  the  conclu- 
 sions, without  offence  to  those  that  are  loth  to  read  that 
 which  is  pedantic  and  obscure,  we  must  contract  the  sense, 
 and  divide  our  proofs. 
 
 The  sense  of  your  Answer  to  the  hypothetical  syllogism 
 was,  that  if  we  speak  of  things  lawful  and  not  commanded, 
 then  you  deny  "  that  those  that  we  must  deny  communion  to 
 are  such  as  the  Holy  Ghost  commandeth  us  to  receive, 
 though  those  were  such  that  are  described  in  the  antecedent." 
 But  if  we  mean  such  lawful  things  as  are  commanded  by 
 lawful  power,  then  you  "deny  that  these  are  such  as  the 
 Holy  Ghost  requireth  us  to  receive." 
 
 To   take  away  this  Answer If  your  distinction   be 
 
 frivolous  or  fallacious,  as  applied  by  you  in  your  answer,  and 
 one  branch  of  it,  but  a  begging  of  the  question,  then  your 
 answer  is  vain,  and  our  argument  standeth  good.  But  the 
 antecedent  is  true.     Ergo,  so  is  the  consequence. 
 
 1.  It  is  frivolous  and  obscure,  and  rather  making  than 
 removing  ambiguity,  and  ergo  useless.  1.  It  is  obscure. 
 For  we  know  not  whether  you  mean  "commanded  simply 
 without  any  penalty,"  or  "  commanded  with  the  enforcement 
 
1661.]  at  the  Lord's  Supper.  357 
 
 of  a  penalty."  If  the  latter,  whether  you  mean  it  of  "  a 
 command  with  such  a  penalty  as  we  speak  against/'  or  "  some 
 other  penalty."  And  whether  you  mean  "commanded  by 
 such  as  have  a  lawful  power  ad  hoc,''  or  "  only  ad  aliud." 
 Your  distinction  must  necessarily  be  distinguished  of  before 
 it  can  be  pertinent,  and  applied  to  our  case.  Ergo,  it  is 
 frivolous  through  obscurity. 
 
 If  you  speak  of  a  command  without  penalty,  or  with  no 
 other  penalty  than  such  as  is  consistent  with  "  receiving,  not 
 despising,  not  judging,  and  aU  the  indulgence  mentioned  in 
 the  text,"  then  your  very  distinction  granteth  us  the  cause. 
 But  if  you  speak  of  "a  command  with  such  penalty  as  is 
 inconsistent  with  the  said  receiving  and  other  indulgences," 
 then  this  branch  of  your  distinction,  as  applied  by  you,  Resp. 
 2,  is  but  the  begging  of  the  question,  it  being  such  com- 
 manding that  we  are  proving  to  be  forbidden  by  the  text 
 
 If  there  be  no  power  that  may  command  such  things  any 
 farther  than  may  stand  with  the  reception  and  other  indul- 
 gences of  the  text,  then  must  you  not  suppose  that  any  poAver 
 may  otherwise  command  them.       But  the  antecedent  is  true. 
 
 Ergo,  so  is  the  consequent. For  the  minor,  if  Paul  and 
 
 the  resident  pastors  of  the  church  of  Rome  had  no  power  to 
 command  such  things,  further  than  may  stand  with  the  said 
 reception  and  indulgences,  then  no  others  have  such  power. 
 But  Paul  and  the  resident  pastors  of  the  church  of  Rome 
 had  no  such  power.  Ergo,  there  are  no  others  that  have 
 such.  And  so  your  distinction  being  frivolous  and  fallacious, 
 the  argument  stands  good. 
 
 The  sense  of  our  enthymeme  was,  that  "  these  things  being 
 therefore  not  commanded,  because  they  ought  not  to  be 
 commanded  any  farther  than  may  stand  with  the  said  recep- 
 tion and  indulgences  in  the  text,  God  having  there  forbidden 
 men  any  otherwise  to  command  them ;  therefore  the  conse- 
 quence stands  good,  your  distinction  being  either  impertinent, 
 or  granting  us  the  postulatum,  or  begging  the  question." 
 
 And  so  we  have  replied  to  your  first  Answer. 
 
 Ad  2"-  Again  if  you  speak  of  a  simple  command,  enforcing 
 
358  Discussion  on  Kneeling.  [1661. 
 
 no  farther  than  consisteth  with  the  foresaid  reception  and 
 forbearance,  1.  You  grant  the  thing  in  question.  Or  thus 
 2.  If  there  be  no  such  disparity  of  the  cases  as  may  warrant 
 your  disparity  of  penalty  against  your  brethren,  then  our 
 argument  still  stands  good.  But  there  is  no  such  disparity 
 of  the  cases  as  may  warrant  your  disparity  of  penalty  against 
 your  brethren.     Ergo 
 
 For  the  minor.  If  those  that  Paul  speaks  of  that  must  be 
 received  and  forebome,  did  sin  against  the  command  of  God, 
 in  the  weakness  of  their  faith,  and  their  erroneous  refusal  of 
 things  as  sinful  that  were  not  so  to  be  refused,  then  there  is 
 no  such  disparity  in  the  cases,  as,  &c.  For  you  suppose 
 those  that  refuse  to  kneel,  to  break  the  command  of  man, 
 and  those  that  Paul  spake  of  brake  the  command  of  God, 
 and  yet  were  to  be  received  and  forebome. 
 
 But  if  you  here  also  speak  of  "  a  command  enforced  by 
 penalties  inconsistent  with  the  said  receiving  and  forbearance," 
 we  reply. 
 
 If  our  present  work  be  to  prove  that  God  hath  forbidden 
 all  such  commands,  then  our  proceeding  (in  proving  it)  is 
 regular,  and  our  supposing  the  things  not  so  commanded 
 (having  proved  it) ;  and  your  discourse  wholly  proceeding  of 
 things  so  commanded  (before  you  answer  our  proof  that  they 
 ought  not  to  be  commanded)  is  an  irregular  supposition,  and 
 begging  of  the  question But  our,  &c.  Ergo &c. 
 
 Ad  Resp.  3'"  If  Rom.  xiv,  1—3.  and  xv,  1,  &c.,  speak 
 of  things  lawful,  and  no  farther  commanded  than  may  con- 
 sist with  "  receiving  and  forbearing ;"  forbidding  any  other 
 commanding  of  such  things,  then  the  text  is  most  pertinent 
 to  prove  that  there  ought  to  be  no  such  commands,  and  that 
 they  are  sinful.     But  the  antecedent  is  true Ergo 
 
 Ad  Resp.  4"-  "  Immediately"  was  no  term  in  our  question. 
 But  that  Rom.  xiv,  1,  speaketh  of  receiving  to  the  holy  com- 
 munion we  prove.  If  the  Holy  Ghost  command  the  receiving 
 of  men  to  that  church-communion  in  whole  or  in  general 
 without  exception,  wherof  the  communion  in  the  holy  sacra- 
 ment is  a  most  eminent  part,  then  he  thereby  commandeth 
 
1661.]  Sinfulness  of  the  Liturgy.  359 
 
 the  receiving  them  to  the  holy  communion  in  the  sacrament, 
 as  a  principal  part.  But  the  antecedent  is  true.  Ergo,  so  is 
 the  consequent. 
 
 The  sum  of  ovcc  reply  is,  that  when  we  are  proving  from 
 Rom.  xiv  and  xv,  that  God  hath  forbidden  men  to  command 
 such  things  indifferent  on  pain  of  exclusion  from  communion ; 
 for  you  now  "to  distinguish  of  things  commanded  by 
 authority,  and  things  not  commanded,"  and  then  to  say, 
 "  that  if  they  be  not  so  commanded,  then  we  grant  that  they 
 should  not  be  so  commanded ;  but  if  they  be  so  commanded, 
 then  God  hath  not  forbidden  so  to  command  them,"  this  is 
 to  make  the  fact  of  man  antecedent  to  the  law  of  God,  or 
 the  law  to  forbid  the  fact,  in  case  no  man  will  do  it,  but  not 
 to  forbid  it  if  it  be  done.  As  if  you  had  said,  "  God  forbade 
 David  to  commit  adultery  in  case  it  be  not  committed  by 
 him,  but  not  in  case  it  be  committed." 
 
 XXI. 
 
 The  Discussion  on  the  Sinfulness  of  the  Liturgy.^— UeViquise. 
 Baxteriance,  by  Sylvester,  pp.  358-60,  Cardwell's  History 
 of  Conferences,  Oxford,  1849,  pp.  364-368. 
 
 Oppon.  [Dr.  Pearson,  Dr.  Gunning,  Dr.  Sparrow,  and  Dr. 
 Pierce.]  My  assertion  is,  Nothing  contained  in  the  liturgy 
 is  sinful. 
 
 This  general  assertion  I  am  ready  to  make  good  in  all 
 particulars,  in  which  our  brethren  shall  think  fit  to  charge 
 the  liturgy  with  sinfulness. 
 
 '  "  When  we  [Dr.  Bates,  Dr.  Jacomb,  and  Mr.  Baxter]  were  going  to  our 
 "  disputation,  Dr.  Pierce  asked  whether  he,  that  was  none  of  the  three  deputed 
 "  by  them  to  that  service,  [i.e.  Dr.  Pearson,  Dr.  Gunning,  and  Dr.  Sparrow,] 
 "  might  join  with  the  rest :  and  we  told  that  we  cared  not  how  many  joined ; 
 "  the  more  the  better  :  for  if  any  one  of  them  could  see  any  evidence  of  truth 
 "  which  the  rest  did  overlook,  it  would  redound  to  our  benefit,  who  desired 
 "  nothing  but  the  victory  of  truth."— Reliquis  Baxteriange,  p.  344. 
 
360  Discussion  on  the  [1661. 
 
 And  because  our  brethren  have,  as  yet,  by  way  of  disputa- 
 tion charged  no  other  part  of  it  with  the  imputation  of  sinful- 
 ness, but  that  which  concerneth  kneehng  at  the  communion, 
 therefore  my  first  assertion  as  to  that  particular  is  this ; — The 
 command  contained  in  the  liturgy  concerning  kneeling  at  the 
 communion  is  not  sinful. 
 
 This  truth  I  am  ready  to  prove  by  several  arguments. 
 First,  This  only  command  "  The  minister  shall  deliver  the 
 communion  to  the  people  in  their  hands  kneeling"  is  not 
 sinful :  The  command  contained  in  the  liturgy  concerning 
 kneeling  at  the  communion  is  this  only  command  "The 
 minister,"  &c. — E?^ffO,  The  command  contained  in  the  liturgy 
 concerning  kneeling  at  the  communion  is  not  sinful. 
 
 Resp.  [Dr.  Bates,  Dr.  Jacomb,  and  Mr.  Baxter]  Neg.  major. 
 
 Oppon.  Prob.  major. 
 
 That  command  which  commandeth  only  an  act  in  itself 
 lawful,  is  not  sinfal :  This  only  command  "  The  minister  shall 
 deliver,  &c.,"  commandeth  only  an  act  in  itself  lawful :  Erffo, 
 This  only  command  "  The  minister  shall  deliver/^  &c.  is  not 
 sinful. 
 
 liesp.  Neg.  major  et  minor. 
 
 Oppon.  Prob.  major. 
 
 That  command  which  commandeth  an  act  in  itself  lawful  and 
 no  other  act  or  circumstance  unlawful,  is  not  sinful :  That 
 command  which  commandeth  only  an  act  in  itself  lawful,  com- 
 mands an  act  in  itself  lawful,  and  no  other  act  or  circumstance 
 unlawful :  Ergo,  That  command  which  commandeth  only  an 
 act  in  itself  lawful,  is  not  sinful. 
 
 Resp.  1.  We  deny  the  major ;  and  for  brevity  give  a  double 
 reason  of  our  denial :  one  is,  because  that  may  be.  a  sin  per 
 accidens  which  is  not  so  in  itself,  and  may  be  unlawfully 
 commanded,  though  that  accident  be  not  in  the  command. 
 Another  is,  that  it  may  be  commanded  under  an  unjust 
 penalty. 
 
 2.  We  deny  the  minor  for  both  the  same  reasons. 
 
 Oppon.  Prob.  minor. 
 
 The  delivery  of  the  communion  to  persons  kneeling  is  an 
 
1661.]  .  Sinfulness  of  the  Liturgij.  361 
 
 act  in  itself  lawful :  This  only  command  "  The  minister  shall 
 dehver,  &c."  commandeth  only  the  delivery  of  the  communion 
 to  persons  kneeling:  Ergo,  This  only  command  "  The  minister 
 shall  deliver,  &c."  commandeth  only  an  act  in  itself  lawful. 
 
 Resp.  We  distinguish  of  delivering  to  persons  kneeling  :  it 
 signifieth  either  exclusively  (to  those  and  no  other,)  or  not 
 exclusively,  (to  others.)  In  the  first  sense  we  deny  the  major; 
 in  the  second  sense  we  deny  the  minor. 
 
 Oppon.  You  deny  both  our  propositions  for  two  reasons, 
 both  the  same  :  we  make  good  both  our  propositions,  not- 
 withstanding both  your  reasons. 
 
 The  major  first.  That  command  which  commandeth  an  act 
 in  itself  lawful,  and  no  other  act,  whereby  any  unjust  penalty 
 is  enjoined,  nor  any  circumstance,  whence,  directly  or  per 
 accidens,  any  sin  is  consequent,  which  the  commander  ought 
 to  provide  against,  is  not  sinful:  that  command  which 
 commandeth  an  act  in  itself  lawful,  and  no  other  act  or 
 circumstance  unlawful,  commandeth  an  act  in  itself  lawful, 
 and  no  other  act,  whereby  any  unjust  penalty  is  enjoined,  nor 
 any  circumstance  whence,  directly  or  per  accidens,  any  sin  is 
 consequent,  which  the  commander  ought  to  provide  against : 
 Ergo,  That  command  which  commandeth  an  act  in  itself  lawful, 
 and  no  other  act  or  circumstance  unlawful,  is  not  sinful. 
 Resp.  1.  The  proposition  denied  is  not  in  the  conclusion. 
 The  major  is  denied,  because  the  first  act  commanded 
 may  be  per  accidens  unlawful,  and  be  commanded  by  an 
 unjust  penalty,  though  no  other  act  or  circumstance  be 
 such. 
 
 Oppon.  The  minor  next.  That  command  which  com- 
 mandeth an  act  in  itself  lawful,  and  no  other  act  whereby 
 any  imjust  penalty  is  enjoined,  nor  any  circumstance  whence, 
 directly  or  /)er  accidens,  any  sin  is  consequent,  which  the 
 commander  ought  to  provide  against,  commands  an  act  in 
 itself  lawful,  and  no  other  act  or  circumstance  unlawful: 
 That  command  which  commands  only  an  act  in  itself  lawful, 
 commandeth  an  act  in  itself  lawful,  and  no  other  act  whereby 
 any  unjust  penalty  is  enjoined,  nor  any  circumstance  whence. 
 
362  Discussion  on  the  [1661. 
 
 directly  or  per  accidens,  any  sin  is  consequent^  which  the 
 commander  ought  to  provide  against :  Ergo,  That  command 
 which  commands  only  an  act  in  itself  lawful^,  commands  an  act 
 in  itself  lawful,  and  no  other  act  or  circumstance  unlawful. 
 
 Oppon.  We  prove  our  major,  notwithstanding  your  reason 
 alleged. 
 
 That  command  which  hath  in  it  all  things  requisite  to  the 
 lawfulness  of  a  command,  and  particularly  cannot  be  guilty 
 of  commanding  an  act  per  accidens  unlawful,  nor  of  com- 
 manding an  act  under  an  unjust  penalty,  is  not  sinful, 
 notwithstanding  your  reason  alleged  :  That  command  which 
 commandeth  an  act  in  itself  lawful,  and  no  other  act  whereby 
 any  unjust  penalty  is  enjoined,  nor  any  circumstance  whence, 
 directly  or  loer  accidens,  any  sin  is  consequent  which  the 
 commander  ought  to  provide  against,  hath  in  it  all  things 
 requisite  to  the  lawfulness  of  a  command,  and  particularly 
 cannot  be  guilty  of  commanding  an  act  per  accidens  unlawful, 
 nor  of  commanding  an  act  under  an  unjust  penalty  :  Ergo, 
 That  command  which  commandeth  an  act  in  itself  lawful,  and 
 no  other  act  whereby  any  unjust  penalty  is  enjoined,  nor  any 
 circumstance  whence,  directly  or  per  accidens,  any  sin  is 
 consequent,  which  the  commander  ought  to  provide  against, 
 is  not  sinful,  notwithstanding  your  reasons  alleged. 
 
 Besp.  The  minor  is  denied  upon  the  same  reasons,  which 
 you  do  nothing  to  remove.  Such  a  command  hath  not  in  it 
 all  things  requisite  to  the  lawfulness  of  a  command,  because 
 though  no  other  act  be  commanded,  whereby  an  unjust  penalty 
 is  enjoined,  yet  still  the  first  act  may  be  commanded  sub 
 poena  injusta  :  and  though  no  other  act  or  circumstance  be 
 commanded  that  is  a  sin  per  accidens,  yet  the  first  act 
 itself  commanded  may  be  a  sin  per  accidens. 
 
 Oppon.  Either  our  minor  is  true,  notwithstanding  your 
 reason,  or  else  the  first  act  may  be  a  command  commanding 
 an  unjust  punishment,  and  be  an  act  lawful :  or  the  first  act 
 itself  being  lawful  in  itself  and  all  circumstances,  may  yet 
 be  a  sin  per  accidens,  against  which  the  commander  ought 
 to   provide:    Posterius    utrumque  falsum,   both    the    latter 
 
1661.]  Smfulness  of  the  Liturgy.  363 
 
 members   are    false:    Ergo,  prius  verum,  therefore  the  first 
 
 is  true. 
 
 Resp.  Neg.  major.  Because  1.  The  subject  is  changed: 
 you  were  to  have  spoken  of  the  first  act  commanded,  and 
 you  speak  of  the  first  act  commanding,  in  the  first  member ; 
 you  should  have  said  "  else  the  first  act  may  be  commanded 
 sub pcena  injusta,  and  yet  be  in  itself  lawful;"  which  is  true. 
 
 2.  Because  in  the  second  member,  where  you  should  have 
 spoken  only  of  the  commanded  circumstances  of  the  act, 
 you  now  speak  of  all  its  circumstances,  whether  commanded 
 or  not. 
 
 3.  We  undertook  not  to  give  you  all  our  reasons  ;  the  minor 
 may  be  false  upon  many  other  reasons.  And  were  your  major 
 reduced  in  the  points  excepted  against,  we  should  deny  the 
 minor  as  to  both  members. 
 
 And  we  should  add  our  reasons : — 
 
 1.  That  command  which  commandeth  an  act  in  itself  lawful 
 and  only  such,  may  yet  be  sinful  privately,  by  omission  of 
 something  necessary,  some  mode  or  circumstance. 
 
 2.  It  may  sinfully  restrain,  though  it  sinfully  command  not. 
 
 3.  It  may  be  sinful  in  modis,  commanding  that  universally, 
 or  indefinitely,  or  particularly,  or  singularly,  that  should  be 
 otherwise  ;  though  in  the  circumstances,  properly  so  called,  of 
 the  act,  nothing  were  commanded  that  is  sinful. 
 
 4.  It  may  through  culpable  ignorance  be  apphed  to  undue 
 subjects,  who  are  not  circumstances  :  as  if  a  people  that  have 
 the  plague  be  commanded  to  keep  assemblies  for  worship,  the 
 lawgiver  being  culpably  ignorant  that  they  had  the  plague. 
 Many  more  reasons  may  be  given. 
 
 Oppon.  We  make  good  our  major  by  shewing  that  the 
 subject  is  not  changed,  thus  :  If  whensoever  the  first  act  is 
 commanded  suh  poena  injusta,  and  no  other  act  is  com- 
 manded whereby  any  unjust  penalty  is  enjoined  (which  were 
 your  words),  the  first  act  commanding  must  command  an 
 unjust  punishment  (which  were  ours),  then  we  have  not 
 changed  the  subject :  But  the  antecedent  is  true,  therefore 
 the  consequent. 
 
384  Reply  to  the  Bishops'  Disputants.  [1661. 
 
 XXII. 
 
 The    Reply    to    the    Bishops'    Disputants,    which    was    not 
 answered.^ — E-eliquise  Baxterianse^  by  Sylvester,  pp.  350 — 6. 
 
 Whether  it  be  our  arguing  or  your  answering  that  is  "  lax, 
 declamatory,  pedantic,"  (as  you  call  it,)  and  wbether  your 
 confident  insulting  arise  from  your  advantages,  or  infirmity  of 
 mind,  and  want  of  matter  for  more  pertinent  answers,  are 
 questions  that  we  shall  leave  to  impartial  judges.  And  we 
 shall  crave  pardon  if  we  rather  seem  to  neglect  your  words, 
 than  to  follow  you  in  these  strange  vagaries,  any  further 
 than  mere  necessity  for  saving  your  readers  from  the 
 error  into  which  they  are  fitted  to  mislead  them  doth 
 require. 
 
 To  prove  the  consequence  of  an  hypothetical  argument  by 
 an  enthymeme  hath  not  been  used  to  be  accounted  culpable. 
 The  proof  you  shall  not  want. 
 
 That  we  removed  your  Answer,  by  showing  your  distinction 
 frivolous,  deserved  not  to  be  called  "  a  popular  insinuation, 
 superfluous/'  &c.  We  had  two  things  here  to  do :  the  first 
 was,  if  we  had  been  at  hand  with  you,  to  have  called  on  you 
 for  the  necessary  explanation  of  your  distinction,  whether  by 
 ''  commanded  by  lawful  power,"  you  mean  commanded  under 
 no  penalty,  or  commanded  under  a  penalty,  consistent  with 
 the  receiving  and  forbearing  mentioned  in  the  text,  or  com- 
 manding under  a  penalty  inconsistent  with  this  receiving  and 
 forbearance.  And  whether  you  mean  by  "  lawful  power," 
 that  which  is  indeed  lawful  power  ad  hoc  or  only  ad  aliud  ? 
 As  far  as  we  can  find  in  these  your  papers,  you  still  forbear 
 to  explain  your  distinction.  But  this  we  must  yet  insist 
 upon,  and  desire  of  you,  notwithstanding  all  your  excla- 
 mations. 
 
 '  This  paper  was  drawn  up  by  Baxter,  and  given  in  on  the  last  day  of  the 
 king's  commission.— Reliqiiise  Baxterianae,  p.  356. 
 
1661.]  Reply  to  the  Bishops'  Disputants.  365 
 
 And  then  our  next  work  must  be  to  show  you  that^  indeed 
 your  distinction  is  useless  as  to  the  shaking  of  our  argument. 
 The  latter  branch  of  your  distinction,  "  if  we  speak  of  things 
 lawful  and  commanded/'  you  apply  to  the  denial  of  our 
 antecedent  or  minor,  which  we  prove  stands  good,  notwith- 
 standing this  your  Answer.  Indeed  we  speak  of  things  lawful 
 as  such,  abstracting  from  command  :  but  we  speak  of  things 
 which  materially  were  partly  not  commanded,  and  partly 
 commanded.  It  was  not  commanded  to  eat  or  not  eat  the 
 meats  in  question,  to  keep  the  days  or  not  keep  them  :  in 
 these  they  went  against  no  law.  But  to  be  weak  in  the  faith, 
 and  erroneously  to  take  things  lawful  to  be  unlawful,  and 
 things  indifferent  to  be  necessary,  and  to  offend  a  brother  by 
 the  use  of  liberty  on  the  other  side,  were  against  the  com- 
 mands of  God.  Now  the  scope  of  our  argument  was  to 
 shew  that,  if  you  speak  of  a  command  upon  the  penalty  of  the 
 question,  your  distinction  helps  you  not  to  shake  our  argu- 
 ment ;  because  as  it  is  true  that  the  text  speaketh  not  of  things 
 so  commanded,  so  the  thing  that  we  are  proving  is,  that  it  is 
 the  sense  of  the  text  to  forbid  all  such  commands.  If  it  be 
 the  sense  of  the  text  to  forbid  such  commands,  then  your 
 distinction  is  frivolous,  and  the  use  of  it  here  prevented,  and 
 our  argument  stands  good.  But  it  is  the  sense  of  the  text  to 
 forbid  all  such  commands — ergo,  the  minor  we  are  to  prove 
 hereafter,  when  we  are  further  called  to  it  by  your  answers. 
 But  if  by  "  command  "  you  mean  any  other  "command  without 
 penalty,"  or  without  the  penalty  forbidden,  we  argue — If  it  be 
 all  one,  as  to  our  case,  whether  it  be  so  commanded  or  not, 
 then  your  distinction  is  frivolous,  and  our  argument  stands 
 good :  but  it  is  all  one  to  our  case,  whether  it  be  so  com- 
 manded or  not :  ergo,  this  was  the  sum  of  our  rejection  of 
 your  Answer,  which  we  cannot  prosecute  till  you  will  be  per- 
 suaded, as  we  have  required,  to  explain  your  distinction ;  and 
 then  we  shall  know  what  to  speak  to. 
 
 But  perhaps  you  take  your  very  refusal  to  explain  it,  to  be 
 an  explanation ;  and  your  words  may  seem  to  allow  us  to 
 understand  you  of  any  command,  with  this  penalty  or  with- 
 
366  Reply  to  the  Bishops^  Disputants.  [1661. 
 
 out,  where  you  say,  "  That  text  which  speaks  of  things  under 
 no  command  at  all,  is  brought  nothing  to  the  purpose  of  the 
 things  which  we  debate  of,  being  under  some  command  of 
 lawful  authority."  But  still  that  text  which  forbiddeth  any 
 such  command,  and  so  taketh  away  the  authority  of  so  com- 
 manding, is  something  to  the  purpose,  as  proving  that  no 
 human  authority  should  so  command.  But  this  text  forbid- 
 deth any  such  command,  and  so  taketh  away  the  authority  of 
 so  commanding  :  ergo,  and  as  it  is  a  command  consistent 
 with  "receiving,  forbearing,"  &c.,  that  you  may  be  understood 
 to  speak  of — 1.  If  you  speak  de  facto  et  dejure,  and  suppose 
 that  there  be,  and  ought  to  be,  no  other  command,  then  you 
 grant  us  the  cause  that  there  should  be  no  command,  upon 
 penalty  of  being  "  not  received,  not  forborne,"  &c.  3.  If  your 
 supposition  be  de  facto  only,  then  that  commanding  which 
 consisteth  with  God's  command  "  to  receive  and  forbear,  &c.," 
 altereth  not  the  case.  But  such  is  the  commanding  that  now 
 you  are  supposed  to  speak  of:  ergo,  so  still  your  distinguish- 
 ing toucheth  not  our  argument,  no  more  than  if  you  had 
 distinguished  of  the  instructed  and  uninstructed,  and  said 
 Paul  speaketh  of  those  that  were  uninstructed  only ;  ergo,  he 
 is  not  alleged  to  the  purpose. 
 
 Whereas  you  say  "  That  this  penalty,  that  the  minister  be 
 enjoined  not  to  administer  the  communion  to  those  that  dis- 
 obey such  command,  is  no  ways  inconsistent  with  the  receiving 
 and  all  the  indulgences  of  that  truth,"  we  shall  prove  the 
 contrary  anon  in  due  place. 
 
 For  appellation  to  indifferent  persons,  we  also  are  willing 
 such  shall  judge  whether,  if  your  distinction  speak  of  no 
 commanding  but  such  as  is  consistent  with  this  "  receiving, 
 forbearing,"  &c.,  it  leave  us  not  in  possession  of  the  force 
 of  our  argument  ?  And  if  it  speak,  de  jure,  that  there  should 
 be  no  other,  whether  it  yield  not  up  the  cause? 
 
 It  seems  our  very  phrase  of  "  begging  the  question,"  being 
 misunderstood  by  you,  hath  been  taken  as  your  greatest 
 occasion  of  insulting.  But  if  we  used  an  unusual  phrase,  if 
 that  occasioned  your  mistake,  we  can  beg  your  pardon,  and 
 
1661.]  Reply  to  the  Bishops'  Disputants.  367 
 
 explain  it,  with  less  wroBg  to  our  cause  or  ourselves  than  you 
 can  make  such  use  of  it  as  to  yours.     We  did  not  dream  of 
 charging  you  with  that  begging  of  the  question  which  is  the 
 fallacy  and  fault  of  the  opponent,  as  it  is  the  begging  of  a 
 principle  undertaken  to  be  proved  :    we  know  this  is  not  inci- 
 dent  to   the   respondent,  nor  to  be  imputed  to  him.     We 
 charged  you  with  no    such   thing,  though    we    confess    our 
 phrase  was  liable  to  your  misinterpretation.     But  we  crave 
 your  willingness  to    understand  that  we  were  proving  that 
 such  things  may  not  be  by  rulers  enjoined  or  commanded 
 under  the  penalty  of  exclusion  from  communion;  and  that  the 
 latter  branch  of  your  distinction  hath  the  nature  of  a  reason 
 of  your  denial  of  the  proposition   denied,  viz.,  because  the 
 things    are   commanded;     and   that   by    our   telling  you  of 
 begging  the  question,  we  mean  but  this  much ; — 1.  That  you 
 give  us  a  reason  implied  in  a  distinction,  which  is  but  equal  to 
 a  simple  negation,  and  is  not  (we  say  not  the  giving  a  suffici- 
 ent   reason,    but)    the    giving   of    a   reason   indeed    at   all. 
 2.   That    it   is    but    equal   to    an    unsavory   denial   of   the 
 mere   conclusion.     3.    Yea,   that  it    is   a  preposterous   re- 
 duction of  the  rule  to  the  action,  and  of  the  former  to  the 
 latter.     Suppose    we    had    thus    phrased    our    proposition. 
 "  Rulers  themselves  are  here  forbidden  to  enjoin  or  command 
 the  rejecting  of  such  as  are  only  weak  in  the  faith,  &c. ; "  and 
 you  should  distinguish  and  say — "'' either  rulers  have  com- 
 have,  manded  the  rejecting  them  for  such  things,  or  not ;  if  they 
 then  we  deny  the  proposition,"  that  is,  "  if  they  have  done 
 it,  they  may  do  it,  and  the  text  that  forbids  it,  is  to  be  under- 
 stood of  such  rulers  as  have  not  already  forbidden  it : "  tell 
 us  how  you  will  call  such  distinguishing  yourselves,  and  you 
 may  understand  our  meaning.      It  is  aU  one  if  you  put  your 
 exception  into  the  description  of  the  fault :    and  when  we  say 
 God  here  forbiddeth  governors  themselves  to  make  any  com- 
 mands or  injunctions  for  rejecting  such  as  are  only  weak  in 
 the  faith,  and  mistake  about  indiflFerent  things ;    and  you  dis- 
 tinguish thus — "  either  the  weak  offend  against  such  commands 
 or  not ;    if  they  do  sin  against  such  commands,  then  the  text 
 
368  Reply  to  the  Bishops'  Disputants.  [1661. 
 
 forbiddeth  not  tlie  making  of  such  commands : "  give  this 
 kind  of  distinguishing  and  answering  a  proper  name  yourselves. 
 Or  if  to  our  proposition  you  say,  "  the  indifferent  things  are 
 commanded  by  the  governors,,  or  not ;  if  they  be,  then  God 
 forbiddeth  not  the  governor  to  command  the  rejection  of  the 
 persons  from  communion;"  that  is,  "though  God  forbid  govern- 
 ors to  make  laws  for  rejecting  such  as  err  about  indifferent 
 things  only,  yet  that  is  on  supposition  that  the  said  governors 
 do  not  first  command  those  indifferent  things ;  for  if  once 
 they  command  them,  they  may  then  command  the  rejection 
 of  those  that  break  them : "  but,  on  the  contrary,  he  that  for- 
 biddeth the  rejection  of  such,  simply  and  antecedently  to  the 
 laws  of  men,  forbiddeth  the  rejecting  of  them,  mediately  or 
 immediately,  and  forbiddeth  the  framing  of  such  commands 
 as  shall  be  means  of  the  prohibited  rejection.  But  God  in 
 the  text  forbiddeth  the  rejection  of  such,  simply  and  antece- 
 dently to  the  laws  of  men :  ei^ffo,  he  forbiddeth  the  rejecting 
 of  them,  mediately  or  immediately,  and  forbiddeth  the 
 framing  of  such  commands  as  shall  be  means  of  the  pro- 
 hibited rejection. 
 
 Though  we  have  thus  taken  off  your  Answer,  we  shall 
 give  you  fuller  proof  m  the  end  of  what  you  can  reason- 
 ably expect. 
 
 You  next  answer  this  argument  of  ours. — "  If  there  be  no 
 power  that  may  command  such  things,  any  further  than  may 
 stand  with  the  reception  and  other  indulgences  of  the  text, 
 then  must  you  not  suppose  that  any  power  may  otherwise 
 
 command   them.     But   the   antecedent   is  true:    e7'go " 
 
 Here  you  deny  the  minor,  which  I  prove  thus  : — 
 
 If  none  have  power  to  break  the  laws  of  God,  then  there  is 
 no  power  that  may  command  such  things,  any  further  than 
 may  stand  with  the  reception,  and  other  indulgences,  of  the 
 text.  But  none  have  power  to  break  the  laws  of  God  :  erffo, 
 there  is  no  power  that  may  command  such  things,  any 
 further  than  may  stand  with  the  reception,  and  other  in- 
 dulgences of  the  text. 
 
 We  had  used  before  another  argument  to  prove  the  minor. 
 
1661.]  Reply  to  the  Bishops^  Disputants.  369 
 
 thus — "If  Paul,  and  the  resident  pastors  of  the  church  of 
 Rome,  had  no  power  to  command  such  things,  farther  than 
 may  stand  with  the  said  reception  and  indulgence,  then  no 
 others  have  such  power :  but  Paul,  and  the  resident  pastors 
 of  the  church  of  Rome,  had  no  such  power— er^o,  there  are 
 no  others  that  have  such."  Here  you  deny  the  assumption, 
 which  is  proved  by  the  foregoing  medium.  If  Paul,  and  the 
 resident  pastors  of  the  church  of  Rome,  had  no  power  to 
 cross  the  will  of  God,  then  they  had  no  power  to  command 
 such  things,  farther  than  may  stand  with  the  said  reception 
 and  indulgence :  but  Paul,  and  the  resident  pastors  of  the 
 church  of  Rome,  had  no  power  to  cross  the  will  of  God  :  ergo — 
 You  vainly  call  the  explication  of  our  enthynieme,  in 
 plainer  words,  "  the  proving  of  its  obscure  consequence  by  the 
 more  obscure  consequence  of  another,"  and  hereupon  insult. 
 But  we  shall  take  leave  to  leave  you  to  your  humour,  in  such 
 things.  If  it  offend  you,  blot  out  the  enthymeme,  seeing  you 
 have  reply  enough  without  it ;  or  if  you  will  be  still  tempted 
 to  insult  till  you  are  delivered  from  tlie  enthymeme,  you  have 
 our  sense  in  this  argument. 
 
 If  the  things  spoken  of  by  the  apostle  were  not  only  not 
 commanded,  but  forbidden  to  be  commanded,  any  further 
 than  may  stand  with  the  reception  and  indulgence  of  the 
 text,  then  there  is  no  such  disparity  in  the  cases  as  may 
 shake  our  consequence,  though  with  us  such  things  are 
 commanded.  But  the  antecedent  is  true;  ergo,  so  is  the 
 consequent. 
 
 To  your  second  Answer,  we  first  again  endeavoured  to 
 bring  you  to  explain  your  distinction,  what  commanding  you 
 mean ;  but  have  no  return  to  that  but  silence,  which  we  take 
 to  be  tergiversation. 
 
 Then  we  argued  thus— "If  there  be  no  such  disparity 
 of  the  cases  as  may  warrant  your  disparity  of  penalty  against 
 your  brethren,  then  our  argument  still  stands  good.  But 
 there  is  no  such  disparity  of  the  case  as  may  warrant  your 
 disparity  of  penalty  against  your  brethren;"  ergo — 
 
 You  deny  the  minor,  which  we  proved  thus. — "If  those  that 
 
 B    B 
 
370  Reply  of  ihe  Bishops'  Disputants.  [1661. 
 
 Paul  speaks  of,  that  must  be  received  and  forborne,  did  sin 
 against  the  command  of  God,  in  the  weakness  of  their  faith, 
 and  their  erroneous  refusing  of  things  as  sinful,  that  were  not 
 to  be  so  refused,  then  there  is  no  such  disparity  in  the  cases 
 as,"  &c.     "  But,"  &c.,  ergo— 
 
 Here  you  deny  the  consequence,  which  we  prove  thus — If 
 the  sin  of  those  that  dare  not  kneel  be  no  greater  than  theirs 
 that  were  weak  in  the  faith,  and  refused  things  lawful  as  un- 
 lawful, and  took  things  indifferent  as  necessary,  and  hereby 
 gratified  the  Jews  and  other  enemies  of  the  church,  and  tres- 
 passed on  the  church's  hberties  purchased  by  Christ,  and  yet 
 became  the  censurers  of  the  strong ;  and  if  the  scruple  of 
 kneeling  have  as  fair  excuses  as  the  other,  then  the  con- 
 sequence is  good,  and  there  is  no  such  disparity  in  the  cases 
 as  may  warrant  your  penalty.  But  the  antecedent  is  true ; 
 ergo  so  is  the  consequent. 
 
 We  shall  prosecute  the  comparison  further  anon. 
 We  added  here  this  reason  in  brief.  "  For  you  suppose 
 those  that  refuse  to  kneel  to  break  the  command  of  man,  and 
 those  that  Paul  spoke  of  broke  the  command  of  God,  and 
 yet  were  to  be  received  and  forborne;"  ergo  there  is  no  such 
 disparity  as  may  warrant  your  penalty.  Here  you  add  to  our 
 words,  "  the  command  of  man,"  the  word  "  only,"  and  say, 
 that  else  we  do  but  trifle.  We  reply,  that  by  adding  your 
 own  words,  and  then  persuading  us  to  own  them  lest  we 
 trifle,  you  do  worse  than  trifle,  and  your  gross  injustice  hath 
 no  fair  pretence,  being  against  the  light  of  our  conclusion  and 
 undertaking ;  we  were  but  to  prove  that  there  was  no  such 
 disparity,  i.e.,  that  the  fault  of  those  that  kneel  not,  was  not 
 greater,  and  so  much  greater  as  might  warrant  your  penalty. 
 Therefore  as  you  will  acknowledge  kneeling  at  the  sacrament 
 to  be  immediately  but  the  command  of  man,  and  weakness  of 
 faith,  error,  censuring,  &c.,  to  be  immediately  against  a 
 command  of  God,  (which  yet  we  spoke  of  but  for  just  de- 
 nomination, and  not  to  prove  a  disparity  to  our  advantage,) 
 so  if  we  prove  no  disparity  against  us,  we  do  what  we  under- 
 take.     And  that  a  sin  against  the  command  of  God  immedi- 
 
1661.]  Reply  to  the  Bishops'  Disputants.  371 
 
 ately,  is  as  well  worthy  of  punishment  as  a  sin  againt  the 
 command  of  man  immediately  ceteris  paribus  is  true^  and  all 
 that  we  atfirmed,  and  all  that  we  were  bound  to  prove. 
 
 Yet  you  importune  us  to  answer  you  a  question — ^'  Whether 
 is  not  the  erroneous  refusing  of  lawful  things  commanded  by 
 lawful  authority,  as  sinful  as  the  refusing  of  things  as  sinful 
 that  were  not  to  be  so  refused?"  We  answer  you — 1.  But 
 with  them  and  you  it  is  the  thing  in  controversy,  whether  they 
 are  lawful  things  or  not?  2.  If  they  be,  what  then  ?  Why 
 you  say,  *'  If  so,  then,  even  according  to  your  own  reasoning, 
 if  you  reason  at  all,  these  refusers  to  kneel  sin  against  God, 
 and  the  rule  yourselves  lay  down  thereof,  as  well  as  those 
 Rom.  xiv."  And  what  then  ?  Is  there  therefore  a  disparity 
 because  they  do  alike  ?  Are  such  as  these  the  occasions  of 
 your  insulting?  We  shall  then  suspect  you  have  some  gross 
 mistake,  whenever  we  find  you  thus  insulting.  But  you  say, 
 "  That  ergo  we  did  fallaciously  insinuate  the  one  to  break  the 
 command  of  God,  and  the  other  to  break  the  command  of 
 men."  But  really  is  it  not  so  ?  If  you  allow  not  the  distinc- 
 tion inter  leges  divinas  et  humanas,  you  know  how  singular 
 you  are,  and  what  consequences  will  follow.  If  you  do,  why 
 may  we  not  use  such  denominations?  But  you  say  of  the 
 sinfulness,  "  It  is  most  evidently  common  to  the  former  with 
 the  latter."  1.  If  the  controversy  be  yielded  you,  it  is  so. 
 2.  And  what  then?  Because  it  is  common,  ergo  there  is 
 such  a  disparity  as  may  warrant  your  grievous  penalty.  We 
 only  prove  no  such  disparity,  and  we  are  notably  confuted  by 
 your  proof  that  the  sinfulness  is  common,  that  is,  by  yielding 
 what  we  prove. 
 
 Next,  in  many  words  you  tell  us  of  a  disparity.  1.  Because 
 in  our  case  kneeling  is  commanded.  2.  Because  the  things 
 are  antecedently  helps  to  piety.  To  which  we  have  before 
 answered: — 1.  God  hath  forbidden  all  commands  of  such 
 things,  inconsistent  with  the  reception  and  forbearance  in 
 question.  2.  Their  sin  of  weakness  in  faith  and  error,  were 
 also  against  commands.  3.  We  shall  show  greater  reasons 
 of  disparity  on  the  other  side.      4.  The  thing  in   question 
 
 B   B   3 
 
372  Reply  to  the  Bishops'  Disputants.  [1661. 
 
 (kneeling)  liatli  nothing  antecedent  to  tlie  command  to  make 
 the  refusal  of  it  sinful,  no,  nor  [more]  meet  than  other 
 gestures.     Of  which  after. 
 
 To  your  third  Answer  we  replied — "  If  Rom.  xiv  and  xv 
 speak  of  things  lawful  and  no  further  commanded  than  may 
 consist  with  'receiving  and  forhearing/  forbidding  any  other 
 commanding  of  such  things ;  then  the  text  is  most  pertinent 
 to  prove  that  there  ought  to  be  no  such  commands,  and  that 
 they  are  sinful.     But  the  antecedent  is  true ;  "  ergo — 
 
 Here  you  tell  us  of  "  manifest  fallacy/^  of  "  advantageous 
 equivocation,"  or  else  a  "  gross  ignoratio  elenchi,"  in  the  con- 
 clusion; words  easy  to  be  uttered  by  you.  But  if  you  will 
 "  profess  all  along,"  as  you  say,  "  to  proceed  or  debate  only 
 of  things  lawful  and  commanded  by  lawful  power ; "  that  is, 
 lawfully,  when  our  very  question  is,  "  Whether  such  things 
 can  be  so  commanded  ?  "  and  we  are  proving  that  they  cannot ; 
 and  you  will  call  it  an  ignoratio  elenchi  if  we  will  not  grant 
 you  all  in  question,  but  will  endeavour  to  prove  the  contrary 
 to  what  you  would  have  granted ;  this  is  that  which  we  before 
 called  even  the  respondents'  begging  of  the  question,  when  he 
 accuseth  the  opponent  for  proving  what  he  denieth,  and  would 
 put  that  into  the  subject  as  not  to  be  questioned,  which  is  in 
 the  predicate,  and  we  are  disproving.  2.  And  remember  that 
 in  your  first  paper  we  were  not  called  to  dispute  the  parity  or 
 disparity  of  the  offences  :  ergo,  by  "  such  things,"  we  mean 
 such  things  as  are  mentioned  Rom.  xiv  and  xv.  And  our 
 conclusion  there  goeth  no  further,  that  matter  being  further 
 to  be  carried  on  in  its  proper  place. 
 
 To  your  fourth  answer  we  replied — "  That  immediately  was 
 no  term  in  our  question."  You  say  you  may  distinguish ; 
 true,  but  you  cannot  bind  us  to  prove  that  the  men  that  we 
 prove  are  to  be  received  to  communion,  must  be  immediately 
 received,  when  we  never  affirmed  it,  as  long  as  you  tell  us  not 
 whether  you  speak  de  immediatione  iemporis,  vel  conditionis 
 vel  status,  or  what  you  mean  by  immediately.  In  regard  of 
 time,  no  man  in  the  church  is  immediately  to  be  received  to 
 the  sacrament,  till  the  very  time  come. 
 
1661.]  Reply  to  the  Bishops'  Disputants.  373 
 
 2.  We  argued—"  If  the  Holy  Ghost  command  the  receiv- 
 ing of  men  to  that  church-communion  in  general  without 
 exception,  whereof  the  communion  in  the  holy  sacrament  is  a 
 most  eminent  part,  then  he  thereby  commandeth  the  receiving 
 them  to  the  communion  in  the  sacrament.  But,  &c.  Ergo,"  k.c. 
 Your  Answer  signifieth  that  it  is  a  receiving  first  to  instruc- 
 tion, and  not  to  the  sacrament,  till  some  change  be  made ; 
 you  tell  us  not  what:  or  that  it  is  such  a  receiving  as 
 may  consist  with  denying  them  the  communion.  We  shall 
 now,  therefore,  prove  in  order  these  two  propositions,  which 
 are  to  be  next  proved. 
 
 1.  That  the  reception  that  Paul  speaketh  of  is  such 
 as  is  not  consistent  with  denial  of  the  sacrament  for  those 
 faults. 
 
 2.  That  there  is  no  such  disparity  between  their  faults  and 
 those  that  refuse  to  kneel  at  the  sacrament,  as  may  warrant 
 your  disparity  of  penalty  or  usages. 
 
 The  first  we  shall  prove— 1.  From  the  text  before  us. 
 2.  By  other  Scriptures.  3.  By  testimony  of  expositors, 
 especially  those  of  your  own  way  in  other  things. 
 
 I.  So  to  receive  one  another  as  Christ  received  us  to  the 
 glory  of  God  the  Father,  and  this  not  to  doubtful  disputation 
 (or  not  to  judge  their  doubtful  thoughts),  and  not  to  despise 
 or  judge  one  another,  but  to  take  each  other  for  such  as  do 
 what  we  do  to  the  Lord ;  and  let  every  man  be  fully  per- 
 suaded in  his  own  mind ;  and  so  as  to  distinguish  the  points 
 that  we  difl'er  about  from  those  in  which  God's  kingdom  doth 
 consist,  in  Avhich  whosoever  serveth  Christ  is  acceptable  to 
 God,  and  should  be  approved  of  men ;  and  so  as  to  follow  the 
 things  that  edify  and  make  for  peace,  and  not  lay  a  stumbling- 
 block  or  occasion  of  falling  in  our  brother's  way,  or  destroy 
 him  by  the  uncharitable  use  of  our  liberty,  knowing  it  is  sin 
 to  him  that  esteemeth  it  sin ;  but  to  forbear  ourselves  to  use 
 those  things  in  controversy  whereby  our  brother  stumbleth 
 or  is  ofieuded,  because  he  is  damned  if  he  use  them  doubt- 
 ingly ;  and  therefore  to  have  the  belief  of  their  lawfulness  to 
 ourselves  before  God,  and  to  bear  with  the  infirmities  of  the 
 
374  Reply  to  the  Bishops'  Disputants.  [1661, 
 
 weak^  and  please  them  to  their  edificatioUj  and  not  to  please 
 ourselves,  that  so  being  lilve-minded  one  towards  another,  that 
 with  one  mind  and  one  month  we  may  glorify  God  :  we  say 
 thus  to  receive  is  not  consistent  with  the  denial  of  communion 
 in  the  sacrament  for  those  faults.  But  such  was  the  receiving 
 required  by  the  apostle,  Rom  xiv  and  xv.     Ergo  — 
 
 He  that  can  seriously  ponder  all  these  expressions,  and  the 
 scope  of  the  Holy  Ghost,  and  yet  can  believe  that  all  this 
 receiving  is  but  such  as  consisteth  with  forbidding  them  com- 
 munion in  the  Lord's  supper,  which  then  was  so  great  a  part 
 of  the  daily  communion  of  the  church ;  and  also  may  consist 
 with  the  further  process  against  people  and  ministers  to  ex- 
 communication, and  prohibition  to  preach  the  gospel,  Avhich 
 is  now  pleaded  for  in  our  case ;  is  of  so  strange  a  temperature 
 of  understanding,  as  that  we  can  have  little  hope  by  any 
 Scripture  evidence  to  convince  him. 
 
 2.  When  the  Holy  Ghost  requireth  men  in  general  to 
 receive  others  as  church  members  into  church-communion, 
 with'^the  aflfection  and  tenderness  here  expressed,  and  doth 
 not  except  any  ordinary  part  of  church  communion,  it  is  not 
 lawful  for  us  to  interpret  it  of  such  a  receiving  as  excludeth 
 the  principal  part  of  ordinary  church-communion. 
 
 But  in  Rom.  xiv  and  xv,  the  Holy  Ghost  requireth  men 
 in  general  to  receive  others  as  church  membei*s  into  church- 
 communion,  with  the  affection  and  tenderness  here  ex- 
 pressed, and  doth  not  except  any  ordinary  part  of  church- 
 communion. 
 
 Ergo,  it  is  not  lawful  for  us  to  interpret  it  of  such 
 a  receiving  as  excludeth  the  principal  part  of  ordinary 
 communion. 
 
 The  reason  of  the  major  is,  because  as  the  whole  containeth 
 all  the  parts,  so  when  the  whole  or  general  is  commanded,  if 
 men  may  take  liberty  to  except  the  very  principal  part,  where 
 the  law  doth  not  except  it,  then  no  commands  can  be  in- 
 telligible, or  such  interpreters  may  have  liberty  to  make  void 
 the  law  at  their  own  pleasure.  As  when  it  is  said,  "  Honour 
 the  king,"  and  "Let  every  soul  be  subject   to   the  higher 
 
1661.]  Reply  to  the  Bishops'  Disputants.  375 
 
 powers/'  and  "  resist  not/'  &c.,  if  men  may  take  liberty^  by 
 interpreting,  to  except  the  very  principal  part  of  honour,  and 
 the  principal  persons  from  subjection,  and  the  principal  case 
 from  "resist  not,"  it  will  be  no  just  interpretation.  If  these 
 same  persons  had  a  command  in  general,  to  "  worship  God/' 
 or  "  hold  communion  with  the  church,"  if  they  themselves 
 should  interpret  it  so  as  to  exclude  worshipping  God  in  the 
 sacrament  of  the  eucharist,  or  holding  communion  with  the 
 church  therein,  we  doubt  not  but  they  would  be  judged  unjust 
 distinguishers. 
 
 The  minor  is  granted  us  by  our  reverend  brethren,  who 
 here  openly  confess  that  the  text  speaketh  of  church  mem- 
 bers, and  of  receiving  them  to  church-communion,  though 
 they  unwarrantably  interpret  it  of  such  a  communion  as  ex- 
 tendeth  not  to  the  sacrament  of  the  eucharist. 
 
 3.  If  the  text,  Rom.  xiv  and  xv,  forbid  not  one  part  to  put 
 away  others  from  communion  in  the  sacrament  of  the 
 eucharist,  then  it  forbiddeth  not  the  other  party  to  separate 
 from  their  brethren  in  the  sacrament  of  the  eucharist. 
 
 But  the  consequent  is  false :  ergo  so  is  the  antecedent. 
 
 The  reason  of  the  consequence  of  the  major  is,  because  if 
 it  speak  not  of  that  part  of  communion  to  one  party,  it  can- 
 not speak  of  it  to  the  other,  it  being  plainly  the  same 
 communion  that  it  speaketh  of  to  both. 
 
 The  minor  is  ordinarily  granted  us  by  the  dissenters,  when 
 they  apply  this  text  against  separatists,  that  upon  the  account 
 of  ceremonies  and  things  indifferent,  condemn  the  church, 
 and  judge  their  brethren,  and  separate  from  their  communion 
 in  the  eucharist. 
 
 II.  From  other  Scriptures.  If  in  all  the  Word  of  God 
 there  be  no  mention  of  such  a  receiving  into  church-com- 
 munion (much  less  with  all  these  prohibitions  of  judging, 
 despising,  offending,  &c.),  as  consisteth  with  rejecting  from 
 communion  in  the  eucharist,  of  any  person  naturally 
 capable,  then  the  word  "  receiving  "  is  not  to  be  so  expounded 
 here. 
 
 But  in  all  the  word  of  God  there  is  no  mention  of  such  a 
 
376  Reply  to  the  Bishops'  Disputants.  [1661. 
 
 receiving  iuto  church-communion  (much  less  with  all  these 
 prohibitions^  &c.)  as  consisteth  with  rejecting  from  com- 
 munion in  the  eucharist,  of  any  person  naturally  capable. 
 
 Ergo,  the  word  "  receiving/^  is  not  to  be  so  expounded 
 here. 
 
 The  reason  of  the  consequence  of  the  major  is,  because 
 here  is  no  apparent  ground  in  this  text  for  us  to  understand 
 the  receiving  spoken  of,  as  different  from  what  is  mentioned 
 in  all  other  places  of  the  Holy  Scripture :  and  if  without 
 any  such  ground  we  should  allow  ourselves  a  singular  interpre- 
 tation, we  should  open  a  way  to  men  to  make  what  they 
 please  of  Scripture. 
 
 The  minor  being  to  be  proved  by  an  induction  of  all 
 particular  texts,  it  will  be  the  briefer  way  for  the  re- 
 spondent to  instance  in  any  one  which  he  thinks  hath 
 such  a  sense,  and  then  we  shall  be  ready  to  prove  the 
 contrary. 
 
 III.  For  the  sense  of  expositors  we  shall  begin  with  the 
 learned  Dr.  Hammond,  who  expounded  the  text  of  church- 
 communion,  and  such  communion  as  cannot  exist  with  ex- 
 communicating from  the  sacrament  of  the  eucharist,  or  the 
 other  heavy  penalties  upon  ministers  and  people  which  we  now 
 plead  against,  as  may  be  seen  in  these  his  plain  expressions. 
 "Verse  1.  And  for  the  preserving  of  that  Christian  charity 
 among  all,  mentioned  solemnly,  chap,  xiii,  8,  9,  10  [vid.  loc) . 
 I  shall  enlarge  to  give  these  rules.  The  Jewish  believers — on 
 the  other  side,  the  Gentile  believers  seeing  the  Jewish  stand 
 upon  such  things — are  apt  to  separate  ;  and  so,  betwixt  one 
 and  othez',  the  communion  is  like  to  be  broken.  The  scrupu- 
 lous or  erroneous  Judaizer  do  the  Gentiles  not  reject,  but 
 receive  to  your  communion;  yet  not  so  that  he  thereby 
 thinks  himself  encouraged  or  authorised  to  quarrel  with  other 
 men^s  resolutions,  and  to  condemn  others.  Verse  3.  The 
 scrupulous  Judaizer  must  not  reject  and  cast  out  of  his  com- 
 munion the  Gentile  Christian,  for  God  hath  admitted  him 
 into  his  chm'ch  (without  laying  that  yoke  upon  him),  as  a 
 servant  into  his  family,  and  he  is  not  to  be  excluded  by  the 
 
1661. J  Reply  to  the  Bishops'  Disputants.  377 
 
 Judaizer  for  such  things  as  these.  Verse  4.  What  commis- 
 sion hast  thou,  O  Jewish  Christian,  to  judge  God's  servant, 
 received  and  owned  by  him^  to  exclude  him  out  of  the 
 church?  God  is  able  to  clear  him,  if  he  please,  and  he 
 certainly  will,  having,  by  receiving  him  into  his  family,  given 
 him  this  liberty.  Verse  5.  In  such  things  every  man  must 
 act  by  his  own,  and  not  by  another  man's  judgment  or  con- 
 science, what  he  is  verily  persuaded  he  ought  to  do ;  and 
 therefore  unity  and  charity  ought  not  to  be  broken  by  you 
 for  such  things.  Verses  6,  7.  And  this  sure  is  well  done  on 
 both  sides ;  for  no  man  of  us  is  to  do  what  he  himself  likes 
 best,  but  what  he  thinks  is  most  acceptable  to  God.  Verse  9, 
 And  all  the  fruit  of  Christ's  death,  and  suflering,  and  resur- 
 rection, which  accrues  to  him,  is  only  this — that  he  may  have 
 power  and  dominion  over  us  all,  to  command  or  give  what 
 liberty  he  pleaseth.  Verse  10.  But  why  dost  thou  Jewish 
 condemn  the  Gentile  Christian,  or  exclude  him  from  thy 
 communion,  because  he  useth  his  Christian  liberty  ?  &c.  Or 
 thou.  Gentile  Christian,  why  dost  thou  think  it  a  piece  of 
 senseless  stupidity  in  the  Jew  to  abstain,  and  thereupon  des- 
 pise and  vilify  him,  which  also  is  a  kind  of  judging  him? 
 Whereas,  indeed,  neither  of  you  is  to  be  the  judge  of  the 
 other,  but  Christ  of  you  both.  Verse  13.  Do  not  any  longer 
 censure  and  separate  from  one  another's  communion  for  such 
 things  as  these.  Verse  14.  The  persuasion  of  its  being  for- 
 bidden him  is,  as  long  as  he  is  so  persuaded,  sufficient  to 
 make  it  to  him  unlawful  to  use  that  liberty :  see  ver.  15,  16. 
 Verse  17.  For  Christianity  consists  not  in  such  external 
 matters,  but  in  mercifulness,  and  peaceableness,  and  delight 
 to  do  good  one  to  another ;  not  dividing,  and  hating^  and  ex- 
 communicating one  another.  Verse  19.  Let  us  most  zealously 
 attend  to  those  things  which  may  thus  preserve  peace  among 
 all  sorts  of  Christians,  though  of  different  persuasions. 
 Verse  20.  Do  not  thou,  for  so  inconsiderable  a  matter  as 
 eating  is,  or  because  another  will  not,  or  dares  not,  make  use 
 of  that  Christian  liberty,  disturb  that  peace,  that  unity  which 
 God  hath  wrought.      Verse  31.    It  is  not  charitable  to  make 
 
378  Reply  to  the  Bishops'  Disputants.  [1661. 
 
 use  of  any  part  of  Christian  liberty,  when  by  this  so  doing  any 
 other  man  is  kept  from  receiving  the  faith,  or  any  way 
 wounded  or  hurt,  i.  e.  brought  to  any  kind  of  sin.  Verse  23. 
 And,  indeed,  for  the  scrupulous  Jew,  there  is  little  reason  he 
 sliould  be  so  ill-used  for  his  daring  [not]  to  eat,  when  he  thinks 
 himself  otherwise  obliged ;  for  it  were  a  damning  sin,  for 
 which  his  own  conscience  already  condemns  him,  should  he 
 eat  or  do  any  indifferent  thing,  as  long  as  he  thinks  in 
 conscience  that  it  is  not  so.  Chap,  xv,  5,  6,  7.  And  that 
 God,  for  whom  we  ought  to  suffer,  give  you  the  grace  of 
 unity  and  charity,  such  as  Christ  commanded  and  expects 
 from  you,  that  ye  may  join  unanimously  Jews  and  Gentiles 
 into  one,  and  assembling  together,  worship  and  serve  the 
 Lord,  in  all  unity  of  affections  and  form  of  words.  A¥here- 
 fore,  in  all  humility  of  condescension  and  kindness,  embrace 
 and  succour  one  another,  help  them  up  when  they  are  fallen, 
 instead  of  despising  and  driving  them  from  your  communion, 
 after  the  example  of  Christ's  usage  towards  men,  who  came 
 from  heaven  and  laid  down  his  life  to  relieve  us — and 
 there  is  nothing  by  which  God  is  more  glorified  than  this." 
 
 If  all  this  may  consist  with  rejecting  from  all  com- 
 munion in  the  eucharist,  and  afterwards  excommunicating, 
 suspending,  silencing,  imprisoning,  &c.,  we  understand  not 
 English. 
 
 2.  In  like  manner  Grotius,  in  loc.  cap.  xiv.  ].  Contra 
 vocati  e  Gentibus,  conscii  datce  per  Christum  libertatis,  Judceos 
 Judaice  viventes  a  sua  communione  volehant  excluder e,  (ii,  18, 
 
 21)  unde  secuturum  erat  schisma Huic  malo  ut  occurrat 
 
 Paulus,  mediam  institit  viam,  et  Judaos  qui  in  Christum  cre- 
 diderant,  monet  ita  suam  sequantur  opinionem,  ut  a  damnandis 
 crimine  impietatis  qui  aliter  sentiebant,  ahstineant.  Ex  genti- 
 bus vero  vocatos,  ne  illorum  quamvis  Judaice  viventium 
 communionem  defugiant,  et  ut  imperitos  spernant.  UpoaXccf/j- 
 SavgcS-g.  Societate  Ecclesia,  sicut  qui  hospitio  aliquem 
 excipiunt,  dicuntur  eum  TrpoarXu^^diveiv,  (Acts  xviii,  26  ; 
 xxviii,  2.)  Ecclesia  enim  domui  comparatur  supra  (xi,  25.) 
 Sumitur    hcec    admonitio    ex    its    quee    de    Christo    dicta; 
 
1661.]  Petition  to  the  King.  379 
 
 (Matt,  xii,  20.)  2.  Tolerandi  sunt  ii  qui  ab  omnibus  animatis 
 abstinendum  putant,  quod  quidam  faciebant  religione  quddam. 
 Cap.  XV,  6.  "Iv«  oiJtj0^v[jjCihov  h  in  ?0[hO!,ri  }>ot,o(Zjirz  rov 
 Qeov,  id  est,  ut  cum  Deum  laudatis,  eique  preces  funditis, 
 facialis  id  nan  tantum  eodem  verborum  sono  —  sed  et  ajiimo 
 pleno  muluas  delectionis,  sine  contemptu,  sine  odio.  Habes  hanc 
 vocem  o^o^viMcchov  (Act.  ii,  46),  ubi  forma  est  ecclesia peifectis- 
 sima.  Adde  ad  ejus  vocis  explicationem  id  quod  est,  Act.  iv,  32, 
 (all  which  includeth  communion  in  the  eucharist.) — Verse  7. 
 Nolite  ob  res  tales,  alii  alios  a  fraternitate  abscindere. 
 
 XXIII. 
 
 Petition  to  the  King  at  the  Close  of  the  Conference. — Reliquiae 
 Baxterianse,  by  Sylvester,  pp.  366 — 8.^ 
 
 To  the  King^s  most  excellent  Majesty.  The  due  account 
 and  humble  Petition  of  us  Ministers  of  the  Gospel  lately 
 Commissioned  for  the  Review  and  Alteration  of  the 
 Liturgy. 
 
 May  it  please  your  Majesty ; 
 When  this  distempered  nation,  wearied  with  its  own 
 contentions  and  divisions,  did  groan  for  unity  and  peace,  the 
 wonderful  pro^ddence  of  the  most  righteous  God  appearing 
 for  the  removal  of  impediments,  their  eyes  were  upon  your 
 majesty,  as  the  person  born  to  be,  under  God,  the  centre  of 
 their  concord,  and  taught  by  affliction  to  break  the  bonds  of 
 the  afflicted,  and  by  experience  of  the  sad  effects  of  men's 
 uncharitableness  and  passions,  to  restrain  all  from  violence 
 and  extremities,  and  keeping  moderation  and  mediocrity,  the 
 oil  of  charity  and  peace.  And  when  these  your  subjects' 
 desires  were  accomplished  in  your  majesty's  peaceable  posses- 
 sion of  your  throne,  it  was  the  joy  and  encouragement  of  the 
 sober  and  religious,  that  you  began  the  exercise  of  your 
 '  Printed  as  originally  drawn  up  by  Baxter.— Reliquise  Baxterianse,  p.  365. 
 
330  Petition  to  the  Kiiig.  [1661. 
 
 government  with  a  proclamation  full  of  Christian  zeal  against 
 debauchery  and  profaneness,  declaring  also  your  dislike  of 
 *'  those  who  under  pretence  of  affection  to  your  majesty  and 
 your  service^  assume  to  themselves  the  liberty  of  reviling, 
 threatening,  and  reproaching  others,  to  prevent  that  recon- 
 ciliation and  union  of  hearts  and  affections,  which  can  only 
 with  God's  blessing,  make  us  rejoice  in  each  other."  Our 
 comforts  also  were  carried  on  by  your  majesty's  early  and 
 ready  entertainment  of  motions  for  accommodation  in  these 
 points  of  discipline  and  worship  in  which  we  were  disagreed, 
 and  your  professed  resolutions  to  draw  us  together  by  mutual 
 approaches,  and  publishing  your  healing  Declaration,  which 
 was  received  with  the  thanks  of  your  House  of  Commons,  and 
 the  applause  of  the  people,  and  the  special  joy  of  those  that 
 longed  for  concord  and  tranquillity  in  the  church.  In  which 
 your  majesty  declareth  so  much  satisfaction  in  the  founda- 
 tions of  agreement  already  laid,  as  that  you  "  should  think 
 yourself  very  unfortunate,  and  suspect  that  you  are  defective 
 in  the  administration  of  government,  if  any  superstructures 
 should  shake  these  foundations,  and  contract  or  lessen  the 
 blessed  gift  of  charity,  which  is  a  vital  part  of  Christian 
 religion."  And  as  in  the  said  gracious  Declaration,  your 
 majesty  resolved  to  "appoint  an  equal  number  of  learned 
 divines  of  both  persuasions  to  review  the  liturgy,  and  to 
 make  such  alterations  as  shall  be  thought  most  necessary, 
 and  some  additional  forms  (in  the  Scripture  phrase  as  near  as 
 may  be)  suited  unto  the  nature  of  the  several  parts  of  wor- 
 ship ;  and  that  it  be  left  to  the  minister's  choice,  to  use  one 
 or  other  at  his  discretion;"  so  in  accomplishment  thereof, 
 your  majesty  among  others,  directed  your  commission  unto 
 us  for  the  review  of  "  the  several  directions,  rules,  and  forms 
 of  prayer,  and  things  in  the  said  Book  of  Common  Prayer 
 contained  :"  and  "  if  occasion  be,  to  make  such  reasonable 
 and  necessary  alterations,  corrections,  and  amendments 
 therein,  as  by  and  between  us  shall  be  agreed  upon  to  be 
 needful  or  expedient  for  the  giving  of  satisfaction  to  tender 
 consciences,  and  the  restoring  and  continuance  of  peace  and 
 
1661.]  Petition  to  the  King.  381 
 
 unity  in  the  churches  under  your  protection  and  government/' 
 
 and  what  we  "  agree  upon  as  needful  or  expedient  to  bs 
 
 done^  for  the  altering^  diminishing,  or  enlarging  the  said 
 Book  of  Common  Prayer,  or  any  part  thereof,  forthwith  to 
 certify  and  present  it  in  writing"  to  your  majesty. 
 
 In  obedience  to  this  your  majesty's  commission,  we  met 
 with  the  Right  Reverend  Bishops,  who  required  of  us,  that 
 before  any  personal  debates,  we  should  "  bring  in  writing,  all 
 our  Exceptions  against  the  Book  of  Common  Prayer,  and  all 
 the  additional  forms  which  we  desired."  Both  which  we 
 performed;  and  received  from  them  an  Answer  to  the  first, 
 and  returned  them  our  full  Reply.  The  last  week  of  our 
 time,  being  designed  to  personal  conference,  was  at  the  will 
 of  the  Right  Reverend  Bishops  spent  in  a  particular  dispute 
 by  three  of  each  part,  about  the  sinfulness  of  one  of  the 
 injunctions,  from  which  we  desired  to  be  free;  and  in  some 
 other  conference  on  the  by.  And  though  the  account  which 
 we  are  forced  to  give  your  majesty  of  the  issue  of  our  con- 
 sultations is  that,  no  agreements  are  subscribed  by  us,  to  be 
 offered  your  majesty,  according  to  your  expectation;  and 
 though  it  be  none  of  our  intent  to  cast  the  least  unmeet 
 reflections  upon  the  Right  Reverend  Bishops  and  learned 
 brethren  who  think  not  meet  to  yield  to  any  considerable 
 alterations  to  the  ends  expressed  in  your  majesty's  commis- 
 sion ;  yet  we  must  say,  that  it  is  some  quiet  to  our  minds  that 
 we  have  not  been  guilty  of  your  majesty's  and  your  subjects* 
 disappointments,  and  that  we  account  not  your  majesty's 
 gracious  commission,  nor  our  labour  lost,  having  peace  of 
 conscience  in  the  discharge  of  our  duties  to  God  and  you : 
 that  we  have  been  the  seekers  and  followers  of  peace,  and 
 have  earnestly  pleaded,  and  humbly  petitioned  for  it;  [and 
 offered  for  it  any  price  below  the  offence  of  God  Almighty, 
 and  the  wounding  or  hazard  of  our  own,  or  of  the  people's 
 souls;  and  that  we  have  in  season  borne  our  testimony 
 against  those  extremes,  which  at  last  will  appear  to  those 
 that  do  not  now  discern  it,  to  have  proceeded  from  uncharit- 
 able mistake,  and  tended  to  the  division  and  trouble  of  the 
 
38S  Petition  to  the  King.  [1661. 
 
 church  :  that  whatever  shall  become  of  charity,  unity,  and 
 concord,  our  life,  our  beauty,  and  our  bands,  our  consciences 
 tell  us  we  have  not  deserted  them,  nor  left  any  probable 
 means  unatterapted,  which  we  could  discern  within  our 
 power.]  ^  And  we  humbly  beseech  your  majesty  to  believe, 
 that  we  own  no  principles  of  faction  or  disobedience,  nor 
 patronize  the  errors  or  obstinacy  of  any.  It  is  granted  us  by 
 all,  that  nothing  should  be  commanded  us  by  man,  which  is 
 contrary  to  the  Word  of  God  :  that  if  it  be,  and  we  know  it, 
 we  are  bound  not  to  perform  it,  God  being  the  absolute 
 universal  sovereign;  that  we  must  use  all  just  means  to  dis- 
 cern the  will  of  God,  and  whether  the  commands  of  man  be 
 contrary  to  it :  that  if  the  command  be  sinful,  and  any, 
 through  the  neglect  of  sufficient  search,  shall  judge  it  lawful, 
 his  culpable  error  excuseth  not  his  doing  of  it  from  being 
 sin ;  and  therefore  as  a  reasonable  creature  must  needs  have 
 a  judgment  of  discerning,  that  he  may  rationally  obey,  so  are 
 we  with  the  greatest  care  and  diligence  to  exercise  it  in  the 
 greatest  things,  even  the  obeying  of  God  and  the  saving  of 
 our  souls;  and  that  where  a  strong  probability  of  great  sin 
 and  danger  lieth  before  us,  we  must  not  rashly  run  on  with- 
 out search ;  and  that  to  go  against  conscience,  even  where  it 
 is  mistaken,  is  sin  and  danger  to  him  that  erreth.  And  on 
 the  other  side  we  are  agreed  that,  in  things  no  way  against 
 the  laws  of  God,  the  commands  of  our  governors  must  be 
 obeyed  :  that  if  they  command  what  God  forbids,  we  must 
 patiently  submit  to  suffering;  and  every  soul  must  be  subject 
 to  the  higher  powers,  for  conscience  sake,  and  not  resist : 
 that  public  judgment,  civil,  or  ecclesiastical,  belongeth  only 
 to  public  persons,  and  not  to  any  private  man  :  that  no  man 
 must  be  causelessly  and  pragmatically  inquisitive  into  the 
 reasons  of  his  superior's  commands ;  nor  by  pride  and  self- 
 conceitedness  exalt  his  own  understanding  above  its  worth 
 and  office;  but  all  to  be  modestly  and  humbly  self- suspicious: 
 
 -  This  passage  between  brackets  was  left  out  in  the  Address  as  presented 
 to  the  king. 
 
1661. J  Petition  to  the  King.  383 
 
 that  none  must  erroneously  pretend  God's   law  against  the 
 just  command  of  his  superior^  nor  pretend  the  doing  of  his 
 duty  to  be  sin :  that  he  who  suspecteth  his  superior's  com- 
 mands to  be  against  God's  laws^  must  use  all  means  for  full 
 information,  before  he  settle  in  a  course  of  disobeying  them : 
 and  that  he  who  indeed  discovereth  anything  commanded  to 
 be  sin,  though  he  must  not  do  it,  must  manage  his  opinion 
 with  very  great  tenderness  and  care  of  the  public  peace,  and 
 the  honour  of  his  governors.     These  are  our  principles.     If 
 we  are  otherwise  represented  to  your  majesty  we  are  misre- 
 presented.      If   we  are  accused    of  contradicting   them,  we 
 humbly  crave  that  we  may  never  be  condemned  till  we  are 
 heard.     It  is  the  desire  of  our  souls  to  contribute  our  parts 
 and   interests  to  the  utmost,  for  the  promoting  of  holiness, 
 charity,  unity,  and  obedience  to  rulers  in  all  lawful  things. 
 But  if  we  should    sin   against  God,  because    we    are   com- 
 manded, who  shall  answer  for  us,  or  save  us  from  his  justice  ? 
 And  we  humbly  crave,  that  it  may  be  no  unjust  grievance  of 
 our  dissent,  that  thereby  we  suppose  superiors  to  err;  seeing 
 it  is  but  supposing  them  to  be  men  not  yet  in  heaven ;  and 
 this  may  be  imputed  to  every  one  that  differeth  in  opinion 
 from  another.     And  we  beseech  your  majesty  to  believe  that, 
 as  we   seek  no  greater  matters  in  the  world  than  our  daily 
 bread,  with  liberty  to  preach  the  gospel,  and  worship  God 
 according  to    his    Word  and   the   practice  of  the   primitive 
 purest  church,  so  we  hope  it  is  not  through  pusillanimity  and 
 overmuch  tenderness  of   suffering  that  we    have  pleaded  so 
 much  for  the  avoiding  of  suffering  to  ourselves  or    others. 
 May  none  of  our   sufferings  hinder   the   prosperity  of    the 
 church,  and  the  good  of  souls  [of  men !     May  not  our  dread 
 sovereign,   the  breath  of  our  nostrils,  be   tempted    by  mis- 
 representations to  distaste  such  as  are  faithful,  and  unawares 
 to  wrong  the  interest  of  Christ,  and  put  forth  his   hand  to 
 afflict  those  that  Christ  would  have  him  cherish,  lest  their 
 head  should  be  provoked  to  jealousy  and  "offence  !     May  not 
 the  land  of  our  nativity  languish  in  divisions,  nor  be  filled  with 
 the  groans  of  those  that  are  shut  cut  of  the  holy  assemblies, 
 
384  Petition  to  the  King.  [1661. 
 
 and  those  that  want  the  necessary  breaking  of  the  bread  of 
 life,  nor  be  disappointed  of  its  expected  peace  and  joy  ! 
 Let  not  these  things  befall  us,]  ^  and  we  have  enough.  And 
 we  suppose  those  that  think  the  persons  inconsiderable  in 
 number  and  quality  for  whom  we  plead,  will  not  themselves 
 believe  that  we  have  done  this  for  popular  applause.  This 
 were  not  so  much  to  seek  the  reward  of  hypocrites,  as  to 
 play  the  game  of  fools ;  seeing  the  applause  of  inconsiderable 
 men  can  be  but  inconsiderable;  and  we  know  ourselves  that 
 we  are  like  thus  to  offend  those  that  are  not  inconsiderable. 
 The  Lord,  that  searcheth  hearts,  doth  know  that  it  is  not  so 
 much  the  avoiding  of  suffering  to  ourselves  or  any  particular 
 persons  that  is  the  end  of  our  endeavours  (though  this  were 
 no  ambitious  end,)  as  the  peace  and  welfare  of  the  church  and 
 kingdoms  under  your  majesty's  government.  We  know  that, 
 supposing  them  that  are  for  the  ceremonies  to  be  as  pious 
 and  charitable  as  the  rest,  it  cannot  so  much  offend  them 
 that  another  man  forbeareth  them,  as  it  must  offend  that 
 other  to  be  forced  to  use  them  :  and  we  know  that  conscien- 
 tious men  will  not  consent  to  the  practice  of  things  in  their 
 judgments  unlawful,  when  those  may  yield  that  count  the 
 matters  but  indifferent. 
 
 And  for  the  management  of  this  treaty,  it  being  agreed  at 
 our  first  meeting,  that  nothing  be  reported  as  the  words  or 
 sense  of  either  part,  but  what  is  by  them  delivered  in  writing, 
 we  humbly  crave  that  your  majesty  receive  no  more  as  ours; 
 and  that  what  is  charged  on  any  particular  person,  he  may 
 be  answerable  for  himself.  And  though  the  reverend  bishops 
 have  not  had  time  to  consider  of  our  Additions  to  the  liturgy, 
 and  of  our  Reply,  that  yet  they  may  be  considered  before  a 
 determination  be  made.  And  though  we  seem  to  have 
 laboured  in  vain,  we  shall  yet  lay  this  work  of  reconciliation 
 and  peace  at  the  feet  of  your  majesty,  beseeching  you  to 
 prosecute  such  a  blessed  resolution  till  it  attain  success.     We 
 
 3  This  passage  between  brackets  was  left  out  in  the  Address  as  presented 
 to  the  kinc-. 
 
1661.]  Petilion  to  the  Kikg.  385 
 
 must  needs  believe^  that  when  your  majesty  took  our  consent 
 to  a  hturgy,  to  be  a  foundation  that  would  infer  our  concord, 
 you  meant  not  that  we  should  have  no  concord,  but  by  con- 
 senting to  this  liturgy  without  any  considerable  alteration. 
 And  when  you  comforted  us  with  your  resolution  to  draw  us 
 together,  by  yielding  on  both  sides  in  what  we  could,  you 
 meant  not  that  we  should  be  the  boat,  and  they  the  bank 
 that  must  not  stir.  And  when  your  majesty  commanded  us 
 by  your  letters  patents  to  treat  about  such  alterations  as  are 
 "  needful  or  expedient  for  giving  satisfaction  to  tender  con- 
 sciences, and  the  restoring  and  continuance  of  peace  and 
 unity,"  we  rest  assured  that  it  was  not  your  sense,  that  those 
 tender  consciences  were  to  be  forced  to  practise  all  which 
 they  judged  unlawful,  and  not  so  much  as  a  ceremony  abated 
 them.  Or  that  our  treaty  was  only  to  convert  either  part  to 
 the  opinion  of  the  other ;  and  that  all  our  hopes  of  concord 
 or  liberty  consisted  only  in  disputing  the  bishops  into  non- 
 conformity, or  coming  in  every  ceremony  to  their  minds. 
 
 Finally,  as  your  majesty,  under  God,  is  the  protection 
 whereto  your  people  fly,  and  as  the  same  necessities  still 
 remain,  which  drew  forth  your  gracious  Declaration,  we  most 
 humbly  and  earnestly  beseech  your  majesty,  that  the  benefits 
 of  the  said  Declaration  may  be  continued  to  your  people,  and 
 in  particular,  "that  none  be  punished  or  troubled  for  not 
 using  the  Common  Prayer,  till  it  be  effectually  reformed," 
 and  the  additions  made  as  there  expressed. 
 
 We  crave  your  majesty's  pardon  for  the  tediousness  of  this 
 Address,  and  shall  wait  in  hope,  that  so  great  a  calamity  of 
 your  people,  as  would  follow  the  loss  of  so  many  able  faithful 
 ministers  as  rigorous  impositions  would  cast  out,  shall  never 
 be  recorded  in  the  history  of  your  reign ;  but  that  these 
 impediments  of  concord  being  forborne,  your  kingdoms  may 
 flourish  in  piety  and  peace,  and  this  may  be  the  signal  honour 
 of  your  happy  government,  and  your  joy  in  the  day  of  your 
 accounts.     Which  is  the  prayer  of 
 
 Your  majesty's  faithful  and  obedient  subjects. 
 
 c  c 
 
386  Act  of  Uniformity.  [1663. 
 
 XXIV. 
 
 The  Act  of  Uniformity. 
 
 An  Act  for  tlie  Uniformity  of  Public  Prayers  and  Administra- 
 tion of  Sacraments  and  other  E-ites  and  Ceremonies  :  and 
 for  establishing  the  form  of  making,  ordaining,  and  conse- 
 crating Bishops,  Priests,  and  Deacons,  in  the  Church  of 
 England. 
 Whereas,  in  the  first  year  of  the  late  Queen  EUzabeth,  there 
 was  one  uniform  order  of  common  service  and  prayer,  and  of 
 the  administration  of  sacraments,  rites,  and  ceremonies  of  the 
 Church  of  England  (agreeable  to  the  Word  of  God,  and 
 usage  of  the  primitive  church)  compiled  by  the  reverend 
 bishops  and  clergy,  set  forth  in  one  book,  entitled  "  The  Book 
 of  Common  Prayer,  and  Administration  of  the  Sacraments, 
 and  other  Rites  and  Ceremonies  of  the  Church  of  England," 
 and  enjoined  to  be  used  by  Act  of  Parliament,  holden  in  the 
 said  first  year  of  the  said  late  queen,  entitled  An  Act  for 
 Uniformity  of  Common  Prayer  and  service  in  the  Church, 
 and  administration  of  the  sacraments,  very  comfortable  to  all 
 good  people  desirous  to  live  in  Christian  conversation,  and 
 most  profitable  to  the  estate  of  this  realm,  upon  the  which 
 the  mercy,  favour,  and  blessing  of  Almighty  God  is  in  no 
 wise  so  readily  and  plentifully  poured  as  by  common  prayers, 
 due  using  of  the  sacraments,  and  often  preaching  of  the  gospel, 
 with  devotion  of  the  hearers.  And  yet  this,  notwith- 
 standing, a  great  number  of  people  in  divers  parts  of  this 
 realm,  following  their  own  sensuality,  and  living  without 
 knowledge,  and  due  fear  of  God,  do  wilfully  and  schismati- 
 cally  abstain  and  refuse  to  come  to  their  parish  churches, 
 and  other  public  places  where  common  prayer,  administra- 
 tion of  the  sacraments,  and  preaching  of  the  Word  of  God  is 
 used  upon  the  Sundays  and  other  days  ordained  and  appointed 
 to  be  kept  and   observed   as  holy  days :     And   whereas,  by 
 
1662.]  Act  of  Uniformily.  387 
 
 the  great  and  scandalous  neglect  of  the  ministers  in  using  the 
 said  order  or  liturgy  so  set  forth  and  enjoined  as  aforesaid_, 
 great  mischiefs  and  inconveniences,  during  the  time  of  the 
 late  unhappy  troubles,  have   arisen   and  grown,   and  many 
 people  have  been  led  into  factious  and  schisms,  to  the  great 
 decay  and  scandal  of  the  reformed  religion  of  the  Church  of 
 England,  and  to  the  hazard  of  many  souls.     For  prevention 
 whereof  in  time  to  come,  for  settling  the  peace  of  the  church, 
 and  for  allaying  the  present  distempers  which  the  indisposition 
 of  the  time  hath  contracted,  the  king's  majesty  (according 
 to  his  declaration  of  the  five-and-twentieth  of  October,  one 
 thousand  six  hundred   and   sixty,)   granted  his  commission, 
 under  the  great  seal  of  England,  to  several  bishops  and  other 
 divines,  to  review  the  Book  of  Common  Prayer,  and  to  prepare 
 such  alterations  and  additions  as  they  thought  fit  to  offer.    And 
 afterwards  the  convocations  of  both  the  provinces  of  Canter- 
 bury and  York,  bemg  by  his   majesty  called  and  assembled, 
 (and  now  sitting)  his  majesty  hath  been  pleased  to  authorize 
 and  require  the  presidents  of  the  said  convocation,  and  other 
 the  bishops  and  clergy  of  the  same,  to  review  the  said  Book 
 of  Common  Prayer,  and  the  book  of  the  form  and  manner  of 
 the  making  and  consecrating  of  bishops,  priests,  and  deacons  : 
 and  that,  after  mature  consideration,  they  should  make  such 
 additions  and  alterations  in  the  said  books  respectively,  as  to 
 them  should  seem  meet  and  convenient;  and  should  exhibit 
 and   present   the   same   to   his   majesty   in  writing,  for  his 
 further  allowance  or  confirmation;  since  which   time,  upon 
 full  and  mature  deliberation,  they  the  said  presidents,  bishops, 
 and  clergy  of  both  provinces,  have  accordingly  reviewed  the 
 said  books,  and  have  made  some  alterations  which  they  think 
 fit  to  be  inserted  to  the  same ;  and  some  additional  prayers 
 to  the  said  Book  of  Common   Prayer,  to  be  used  upon  proper 
 and  emergent  occasions;  and  have  exhibited  and  presented 
 the  same  unto  his  majesty  in  writing,  in  one  book,  entitled 
 "The  Book  of  Common  Prayer,  and  Administration  of  the 
 Sacraments,  and  other  Rites  and  Ceremonies  of  the  Church 
 according  to  the  use  of  the  Church  of  England,  together 
 
 c  c  2 
 
388  Act  of  Uniformity.  [166^ 
 
 with  the  Psalter  or  Psalms  of  David^  pointed  as  they  are  to 
 be  sung  or  said  in  churches ;  and  the  form  and  manner  of 
 making,  ordaining,  and  consecrating  of  bishops,  priests,  and 
 deacons."  All  which  his  majesty  having  duly  consideredj 
 hath  fully  approved  and  allowed  the  same,  and  recommended 
 to  this  present  parliament,  that  the  said  Books  of  Common 
 Prayer,  and  of  the  form  of  ordination  and  consecration  of 
 bishops,  priests,  and  deacons,  with  the  alterations  and  additions 
 which  have  been  so  made  and  presented  to  his  majesty  by  the 
 said  convocations,  be  the  book  which  shall  be  appointed  to  be 
 used  by  all  that  officiate  in  all  cathedral  and  collegiate 
 churches  and  chapels,  and  in  all  chapels  or  colleges,  and  halls 
 in  both  the  Universities,  and  the  colleges  of  Eton  and  Win- 
 chester, and  in  all  parish  churches  and  chapels  within  the 
 kingdom  of  England,  dominion  of  Wales,  and  town  of  Ber- 
 wick-upon-Tweed, and  by  all  that  make  or  consecrate  bishops, 
 priests,  or  deacons,  in  any  of  the  said  places,  under  such 
 sanctions  and  penalties  as  the  Houses  of  Parliament  shall 
 think  fit. 
 
 II.  Now  in  regard  that  nothing  conduce th  more  to  the 
 settling  of  the  peace  of  this  nation  (which  is  desired  of  all 
 good  men)  nor  to  the  honour  of  our  religion,  and  the  propa- 
 gation thereof,  than  a  universal  agreement  in  the  public  wor- 
 ship of  Almighty  God,  and  to  the  intent  that  every  person 
 within  this  realm,  may  certainly  know  the  rule  to  which  he  is 
 to  conform  in  public  worship,  and  administration  of  sacra- 
 ments, and  other  rites  and  ceremonies  of  the  churcli  of 
 England,  and  the  manner  how,  and  by  whom  bishops,  priests, 
 and  deacons  are,  and  ought  to  be  made,  ordained,  and  conse- 
 crated. Be  it  enacted  by  the  king's  most  excellent  majesty, 
 by  the  advice  and  with  the  consent  of  the  lords  spiritual  and 
 temporal,  and  of  the  commons  in  this  present  parliament  as- 
 sembled, and  by  the  authority  of  the  same,  that  all  and 
 singular  ministers  in  any  cathedral,  collegiate,  or  parish 
 church  or  chapel,  or  other  place  of  public  worship  within  this 
 realm  of  England,  dominion  of  Wales,  and  town  of  Berwick- 
 upon-Tweed,  shall  be   bound   to   say  and   use  the   morning 
 
1662.]  Act  of  Uniformitij.  389 
 
 prayer^  evening  prayer,  celebration  and  administration  of 
 botli  the  sacraments,  and  all  other  the  public  and  common 
 prayer,  in  such  order  and  form  as  is  mentioned  in  the  said 
 book  annexed,  and  joined  to  this  present  Act,  and  entitled, 
 "The  Book  of  Common  Prayer,  and  Administration  of  the 
 Sacraments,  and  other  Eites  and  Ceremonies  of  the  Church, 
 according  to  the  use  of  the  Church  of  England,  together 
 with  the  Psalter  or  Psalms  of  David :  pointed  as  they  are 
 to  be  sung  or  said  in  churches  :  and  the  form  or  manner  of 
 making,  ordaining,  and  consecrating  of  bishops,  priests,  and 
 deacons :"  and  that  the  morning  and  evening  prayers  therein 
 contained,  shall,  upon  every  Lord^s  day,  and  upon  all  other 
 days  and  occasions,  and  at  the  times  therein  appointed,  be 
 openly  and  solemnly  read  by  all  and  every  minister  or  curate 
 in  every  church,  chapel,  or  other  place  of  public  worship, 
 within  this  realm  of  England,  and  places  aforesaid. 
 
 III.  And  to  the  end  that  uniformity  in  the  public  worship 
 of  God,  (which  is  so  much  desired  may  be  speedily  effected,) 
 Be  it  further  enacted  by  the  authority  aforesaid,  that  every 
 parson,  vicar,  or  other  minister  whatsoever,  who  now  hath  and 
 enjoy eth  any  ecclesiastical  benefice  or  promotion  within  this 
 realm  of  England,  or  places  aforesaid,  shall  in  the  chiu'ch, 
 chapel,  or  place  of  public  worship  belonging  to  his  said  bene- 
 fice or  promotion,  upon  some  Lord^s  day  before  the  feast  of 
 St.  Bartholomew,  which  shall  be  in  the  year  of  our  Lord 
 God,  one  thousand  six  hundred  and  sixty  two,  openly,  pub- 
 licly, and  solemnly  read  the  morning  and  evening  prayer 
 appointed  to  be  read  by  and  according  to  the  said  Book  of 
 Common  Prayer,  at  the  times  thereby  appointed ;  and  after 
 such  reading  thereof,  shall  openly  and  publicly,  before  the 
 congregation  there  assembled,  declare  his  unfeigned  assent 
 and  consent  to  the  use  of  all  things  in  the  said  book  contained 
 and  prescribed  in  these  words  and  no  other. 
 
 IV.  I,  A.  B.,  do  here  declare  my  unfeigned  assent  and 
 consent  to  all  and  everything  contained  and  prescribed  in 
 and  by  the  book  intituled,  "  The  Book  of  Common  Prayer, 
 and  Administration  of  the  Sacraments,  and  other  Rites  and 
 
390  Act  of   Uniformity.  [1662, 
 
 Ceremonies  of  the  Cluirch,  according  to  the  use  of  the  Church 
 of  England,  together  with  the  Psalter  or  Psalms  of  David, 
 pointed  as  they  are  to  be  sung  or  said  in  churches :  and  the 
 form  or  manner  of  making,  ordaining,  and  consecrating  of 
 bishops,  priests,  and  deacons." 
 
 V.  And  that  all  and  every  such  person  who  shall  (without 
 some  lawful  impediment,  to  be  allowed  and  approved  of  by 
 the  ordinary  of  the  place)  neglect  or  refuse  to  do  the  same 
 ■within  the  time  aforesaid  (or  in  case  of  such  impediment), 
 within  one  month  after  such  impediment  removed,  shall, 
 ipso  facto,  be  deprived  of  all  his  spiritual  promotions. 
 And  that  from  thenceforth  it  shall  be  lawful  to,  and  for  all 
 patrons  and  donors  of  all  and  singular  the  said  spiritual 
 promotions,  or  of  any  of  them,  according  to  their  respective 
 rights  and  titles,  to  present  or  collate  to  the  same,  as 
 though  the  person  or  persons  so  offending  or  neglecting 
 were  dead. 
 
 VI.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  every  person  who  shall  hereafter  be  presented  or  collated, 
 or  put  into  any  ecclesiastical  benefice  or  promotion  within 
 this  realm  of  England,  and   places  aforesaid,  shall,  in   the 
 church,  chapel,  or  place  of  public  worship  belonging  to  his 
 said  benefice  or  promotion,  within  two  months  next  after  that 
 he  shall  be  in  the  actual  possession  of  the  said  ecclesiastical 
 benefice    or    promotion,    upon    some    Lord's    day,    openly, 
 publicly,  and  solemnly,  read  the  morning  and  evening  prayers 
 appointed  to  be  read  by  and  according  to  the  said  Book  of 
 Common  Prayer,  at  the  times  thereby  appointed,  or  to  be 
 appointed,  and  after  such  reading  thereof,  shall  openly  and 
 publicly,  before  the  congregation  there  assembled,  declare  his 
 unfeigned  assent  and  consent  to  the  use  of  all  things  therein 
 contained  and  prescribed,  according  to  the  form  before  ap- 
 pointed.    And   that    all  and  every  such  person,  who    shall 
 (without  some  lawful  impediment,  to  be  allowed  and  approved 
 by  the  ordinary  of  the  place)  neglect  or  refuse  to  do  the  same 
 within  the  time  aforesaid,  (or  in  the  case  of  such  impediment, 
 within  one  month  after  such  impediment  removed,)  shall. 
 
1662.]  Act  of   Uniformity.  391 
 
 ijjso  facto,  be  deprived  of  all  his  said  ecclesiastical  benefices 
 and  promotions.  And  that  from  thenceforth  it  shall  and  may- 
 be lawful  to  and  for  all  patrons  and  donors  of  all  and  singular 
 the  said  ecclesiastical  benefices  and  promotions,  or  any  of 
 them,  according  to  their  respective  rights  and  titles,  to  present 
 or  collate  to  the  same,  as  though  the  person  or  persons  so 
 offending  or  neglecting  were  dead. 
 
 VII.  And  be  it  further  enacted,  by  the  authority  aforesaid, 
 that  in  all  places  where  the  proper  incumbent  of  any  parson- 
 age, or  vicarage,  or  benefice  with  cure,  doth  reside  on  his 
 living  and  keep  a  curate,  the  incumbent  himself  in  person 
 (not  having  some  lawful  impediment,  to  be  allowed  by  the 
 ordinary  of  the  place),  shall  once  (at  the  least)  in  every 
 month,  openly  and  publicly,  read  the  common  prayers  and 
 service,  in  and  by  the  said  book  pi'cscribed,  and  (if  there  be 
 occasion)  administer  each  of  the  sacraments,  and  other  rites 
 of  the  church,  in  the  parish  church  or  chapel  of,  or  belonging 
 to  the  same  parsonage,  vicarage,  or  benefice,  in  such  order, 
 manner,  and  form,  as  in  and  by  the  said  book  is  appointed ; 
 upon  pain  to  forfeit  the  sum  of  five  pounds  to  the  use  of 
 the  poor  of  the  parish,  for  every  offence,  upon  conviction  by 
 confession,  or  proof  of  two  credible  witnessess  upon  oath, 
 before  two  justices  of  the  peace  of  the  county,  city,  or  town 
 corporate  where  the  offence  shall  be  committed  (which  oath 
 the  said  justices  are  hereby  empowered  to  administer),  and  in 
 default  of  payment  within  ten  days,  to  be  levied  by  distress 
 and  sale  of  the  goods  and  chattels  of  the  offender  by  the 
 ■warrant  of  the  said  justices,  by  the  churchwardens,  or  over- 
 seers of  the  poor  of  the  said  parish^  rendering  the  surplusage 
 to  the  party. 
 
 VIII.  And  be  it  further  enacted  by  the  authority  afore- 
 said, that  every  dean,  canon,  and  prebendary  of  every 
 cathedral  or  collegiate  church,  and  all  masters,  and  other 
 heads,  fellows,  chaplains,  and  tutors  of  or  in  any  college, 
 hall,  house  of  learning,  or  hospital,  and  every  public  pro- 
 fessor and  reader  in  either  of  the  universities,  and  in  every 
 college  elsewhere,  and  every  parson,  vicar,  curate,  lecturer. 
 
393  Act  of  Uniformity.  [1662. 
 
 and  every  other  person  in  holy  orders,  and  every  school- 
 master keeping  any  public  or  private  school,  and  every  person 
 instructing  or  teaching  any  youth  in  any  house  or  private 
 family  as  a  tutor  or  schoolmaster,  who  upon  the  first  day  of 
 May  which  shall  be  in  the  year  of  our  Lord  God  one  thou- 
 sand six  hundred  and  sixty-two,  or  at  any  time  thereafter 
 shall  be  incumbent  or  have  possession  of  any  deanery, 
 canonry,  prebend,  mastership,  headship,  fellowship,  pro- 
 fessor's place,  or  reader's  place,  parsonage,  vicarage,  or  any 
 other  ecclesiastical  dignity  or  promotion,  or  of  any  curate's 
 place,  lecture  or  school;  or  shall  instruct  or  teach  any 
 youth  as  tutor  or  schoolmaster,  shall  before  the  feast  day 
 of  St.  Bartholomew  which  shall  be  in  the  year  of  our 
 Lord  one  thousand  six  hundred  and  sixty-two,  or  at  or 
 before  his  or  their  respective  admission  to  be  incumbent  or 
 have  possession  aforesaid,  subscribe  the  declaration  or  ac- 
 knowledgment following : — scilicet. 
 
 IX.  I,  A.  B.,  do  declare,  that  it  is  not  lawful,  upon  any 
 pretence  whatsoever,  to  take  arms  against  the  king :  and  that 
 I  do  abhor  that  traiterous  position  of  taking  arms  by  his 
 authority  against  his  person,  or  against  those  that  are  com- 
 missioned by  him  :  and  that  I  will  conform  to  the  liturgy  of 
 the  church  of  England  as  it  is  now  by  law  established :  and 
 I  do  declare,  that  I  do  hold  there  lies  no  obligation  upon  me, 
 or  any  other  person,  from  the  oath  commonly  called.  The 
 Solemn  League  and  Covenant,  to  endeavour  any  change  or  alte- 
 ration of  government  either  in  church  or  state ;  and  that  the 
 same  was  in  itself  an  unlawful  oath,  and  imposed  upon  the 
 subjects  of  this  realm  against  the  known  laws  and  liberties  of 
 this  kingdom. 
 
 X.  Which  said  declaration  and  acknowledgment  shall  be 
 subscribed  by  every  of  the  said  masters,  and  other  heads, 
 fellows,  chaplains,  and  tutors  of,  or  in  any  college,  hall,  or 
 house  of  learning,  and  by  every  public  professor  and  reader 
 in  either  of  the  universities,  before  the  vice  chancellor  of 
 the  respective  universities  for  the  time  being,  or  his  deputy  : 
 and  the  said  declaration  or  acknowledgment  shall  be  sub- 
 
1663.]  Act  of  Uniformihj.  393 
 
 scribed  before  the  respective  arclibisbop,  bisbop,  or  ordinary 
 of  tbe  diocese^  by  every  other  person  hereby  enjoined  to  sub- 
 scribe the  same ;  upon  pain  that  all  and  every  of  the  persons 
 aforesaid  failing  in  such  subscription,  shall  lose  and  forfeit 
 such  respective  deanery,  canonry,  prebend,  mastership,  head- 
 ship, fellowship,  professor's  place,  reader's  place,  parsonage, 
 vicarage,  ecclesiastical  dignity  or  promotion,  curate's  place, 
 lecture,  and  school,  and  shall  be  utterly  disabled,  and  ipso 
 facto  deprived  of  the  same  :  and  that  every  such  respective 
 deanery,  canonry,  prebend,  mastership,  headship,  fellowship, 
 professor's  place,  reader's  place,  parsonage,  vicarage,  ecclesias- 
 tical dignity  or  promotion,  curate's  place,  lecture  and  school, 
 shall  be  void,  as  if  such  person  so  failing  were  naturally  dead. 
 XI.  And  if  any  schoolmaster  or  other  person  instructing 
 or  teaching  youth  in  any  private  house  or  family  as  a  tutor 
 or  schoolmaster  shall  instruct  or  teach  any  youth  as  a  tutor 
 or  schoolmaster,  before  license  obtained  from  his  respective 
 archbishop,  bishop,  or  ordinary  of  the  diocese,  according  to 
 the  laws  and  statutes  of  this  realm,  (for  which  he  shall  pay 
 twelvepence  only,)  and  before  such  subscription  or  acknow- 
 ledgment made  as  aforesaid :  then  every  such  schoolmaster, 
 and  other  instructing  and  teaching  as  aforesaid  shall,  for  the 
 first  offence,  suffer  three  months'  imprisonment,  without  bail 
 or  mainprize;  and  for  every  second  and  other  such  offence 
 shall  suffer  three  months'  imprisonment  without  bail  or 
 mainprize,  and  also  forfeit  to  his  majesty  the  sum  of  five 
 pounds :  and  after  such  subscription  made,  every  such 
 parson,  vicar,  curate,  and  lecturer,  shall  procure  a  certificate, 
 under  the  hand  and  seal  of  the  respective  archbishop,  bishop, 
 or  ordinary  of  the  diocese,  (who  are  hereby  enjoined  and  re- 
 quired upon  demand  to  make  and  deliver  the  same,)  and 
 shall  publicly  and  openly  read  the  same,  together  with  the 
 declaration  or  acknowledgment  aforesaid,  upon  some  Lord's 
 day  within  three  months  then  next  following  in  his  parish 
 church  where  he  is  to  officiate,  in  the  presence  of  the  con- 
 gregation there  assembled  in  the  time  of  divine  service; 
 upon  pain  that  every  person  failing  therein  shall  lose  such 
 
394  Act  of  Uniformity.  [1662. 
 
 parsonage,  vicarage,  or  benefice,  curate's  place  or  lecturer's 
 place  respectively,  and  shall  be  utterly  disabled  and  iino  facto 
 deprived  of  the  same ;  and  that  the  said  parsonage,  vicarage, 
 or  benefice,  curate's  place  or  lecturer's  place,  shall  be  void  as 
 if  he  was  naturally  dead. 
 
 XII.  Provided  always,  that  from  and  after  the  twenty-fifth 
 day  of  March,  which  shall  be  in  the  year  of  our  Lord  God 
 one  thousand  six  hundred  and  eighty-two,  there  shall  be 
 omitted  in  the  said  declaration  or  acknowledgment  so  to  be 
 subscribed  and  read,  these  words  following,  scilicet : 
 
 And  I  do  declare,  that  I  do  hold  there  lies  no  obliga- 
 tion on  me  or  any  other  person,  from  the  oath  commonly 
 called  The  Solemn  League  and  Covenant,  to  endeavour  any 
 change  or  alteration  of  government  either  in  church  or 
 state,  and  that  the  same  was  in  itself  an  unlawful  oath,  and 
 imposed  upon  the  subjects  of  this  realm,  against  the  known 
 laws  and  liberties  of  this  kingdom. 
 
 So  as  none  of  the  persons  aforesaid  shall  from  thence- 
 forth be  at  all  obbged  to  subscribe  or  read  that  part  of  the 
 said  declaration  or  acknowledgment. 
 
 XIII.  Provided  always  and  be  it  enacted,  that  from  and 
 after  the  feast  of  St.  Bartholomew  which  shall  be  in  the  year 
 of  our  Lord  one  thousand  six  hundred  and  sixty-two,  no 
 person  who  now  is  incumbent  and  in  possession  of  any  par- 
 sonage, vicarage,  or  benefice,  and  who  is  not  already  in  holy 
 orders  by  episcopal  ordination,  or  shall  not  before  the  said 
 feast-day  of  St.  Bartholomew  be  ordained  priest  or  deacon 
 according  to  the  form  of  episcopal  ordination,  shall  have, 
 hold,  or  enjoy  the  said  parsonage,  vicarage,  benefice,  with 
 cure  or  other  ecclesiastical  promotion  within  this  kingdom  of 
 England,  or  the  dominion  of  Wales,  or  town  of  Berwick- 
 upon-Tweed,  but  shall  be  utterly  disabled  and  ipso  facto 
 deprived  of  the  same,  and  all  his  ecclesiastical  promotions 
 shall  be  void  as  if  he  was  naturally  dead. 
 
 XIV.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  no  person  whatsoever  shall  thenceforth  be  capable  to  be 
 admitted  to  any  parsonage,  vicarage,  benefice,  or  other  eccle- 
 
1662.]  Act  of  Uniformitij.  395 
 
 siastical  promotion  or  dignity  whatsoever,  nor  shall  presume 
 to  consecrate  and  administer  the  holy  sacrament  of  the 
 Lord's  supper  before  such  time  as  he  shall  be  ordained  priest 
 according  to  the  form  and  manner  in  and  by  the  said  book 
 prescribed,  unless  he  have  formerly  been  made  priest 
 by  episcopal  ordination ;  upon  pain  to  forfeit  for  every 
 offence  the  sum  of  one  hundred  pounds,  one  moiety  thereof 
 to  the  king's  majesty,  the  other  moiety  thereof  to  be  equally 
 divided  between  the  poor  of  the  parish  where  the  offence 
 shall  be  committed ;  and  siich  person  or  persons  as  shall 
 sue  for  the  same  by  action  of  debt,  bill,  plaint,  or  informa- 
 tion in  any  of  his  majesty's  courts  of  record,  wherein  no 
 essoin,  protection,  or  wager  of  law  shall  be  allowed,  and  to  be 
 disabled  from  taking  or  being  admitted  into  the  order  of 
 priest  by  the  space  of  one  whole  year  then  next  following. 
 
 XV.  Provided  that  the  penalties  in  this  Act  shall  not 
 extend  to  the  foreigners  or  aliens  of  the  foreign  reformed 
 churches,  allowed  or  to  be  allowed  by  the  king's  majesty, 
 his  heirs  and  successors,  in  England. 
 
 XVI.  Provided  always,  that  no  title  to  confer  or  present 
 by  lapse,  shall  accrue  by  any  avoidance  or  deprivation  ipso 
 facto  by  virtue  of  this  statute,  and  after  six  months  after 
 notice  of  such  avoidance  or  deprivation  given  by  the  ordinary 
 to  the  patron,  or  such  sentence  of  deprivation  openly  and 
 publicly  read  in  the  parish  church  of  the  benefice,  parsonage, 
 or  vicarage  becoming  void,  or  whereof  the  incumbent  shall 
 be  deprived  by  virtue  of  this  act, 
 
 XVII.  And  be  it  further  enacted  by  the  authority  afore- 
 said, that  no  form  or  order  of  common  prayers,  administra- 
 tion of  sacraments,  rites  or  ceremonies,  shall  be  openly  used 
 in  any  church,  chapel,  or  other  public  place  of,  or  in  any  college 
 or  hall  in  either  of  the  universities,  the  colleges  of  West- 
 minster, Winchester,  or  Eton,  or  any  of  them,  other  than 
 what  is  prescribed  and  appointed  to  be  used  in  and  by  the 
 said  book;  and  that  the  present  governor  or  head  of 
 every  college  and  hall  in  the  said  universities,  and  of  the 
 said    colleges     of    Westminster,     Winchester,    and     Eton, 
 
396  Act  of   Uniformity.  [1662. 
 
 within  one  month  after  the  feast  of  St.  Bartholomew  which 
 shall  be  in  the  year  of  our  Lord  one  thousand  six  hundred 
 and  sixty-two;  and  every  governor  or  head  of  any  of  the 
 said  colleges  or  halls  hereafter  to  be  elected  or  appointed, 
 within  one  month  next  after  his  election  or  collation  and 
 admission  into  the  same  government  or  headship,  shall 
 openly  and  publicly  in  the  church,  chapel,  or  other  public 
 place  of  the  same  college  or  hall,  and  in  the  presence  of 
 the  fellows  and  scholars  of  the  same,  or  the  greater  part 
 of  them  then  resident,  subscribe  unto  the  Nine-and-Thirty 
 Articles  of  religion  mentioned  in  the  statute  made  in  the 
 thirteenth  year  of  the  reign  of  the  late  Queen  Elizabeth, 
 and  unto  the  said  book,  and  declare  his  unfeigned  assent 
 and  consent  unto  and  approbation  of  the  said  articles,  and 
 of  the  same  book,  and  to  the  use  of  all  the  prayers,  rites, 
 and  ceremonies,  forms  and  orders,  in  the  said  book  pre- 
 scribed and  contained,  according  to  the  form  aforesaid ; 
 and  that  all  such  governors  or  heads  of  the  said  col- 
 leges and  halls,  or  any  of  them,  as  are,  or  shall  be,  in 
 holy  orders,  shall  once  (at  least)  in  every  quarter  of 
 the  year  (not  having  a  lawful  impediment)  openly  and 
 publicly  read  the  morning  prayer  and  service  in  and  by 
 the  said  book  appointed  to  be  read  in  the  church,  chapel, 
 or  other  public  place  of  the  same  college  or  hall;  upon 
 pain  to  lose  and  be  suspended  of  and  from  all  the  benefits 
 and  profits  belonging  to  the  same  government  or  headship, 
 by  the  space  of  six  mouths,  by  the  visitor  or  visitors  of 
 the  same  college  or  hall;  and  if  any  governor  or  head  of 
 any  college  or  hall,  suspended  for  not  subscribing  unto 
 the  said  articles  and  book,  or  for  not  reading  of  the 
 morning  prayer  and  service  as  aforesaid,  shall  not,  at  or 
 before  the  end  of  six  months  next  after  such  suspension, 
 subscribe  unto  the  said  articles  and  book,  and  declare  his 
 consent  thereunto  as  aforesaid,  or  read  the  morning  prayer 
 and  service  as  aforesaid,  then  such  government  or  headship 
 shall  be  ipso  facto  void. 
 
 XVIII.  Provided  always,  that  it  shall  and  may  be  lawful 
 
1662.]  Act  of   Uniformity.  397 
 
 to  use  the  morning  and  evening  prayer_,  and  all  other  prayers 
 and  service  prescribed  in  and  by  the  said  book,  in  the  chapels 
 or  other  public  places  of  the  respective  colleges  and  halls  in 
 both  the  universities,  in  the  colleges  of  Westminster, 
 Winchester,  and  Eton,  and  in  the  convocations  of  the 
 clergies  of  either  province,  in  Latin;  anything  in  this  Act  to 
 the  contrary  notwithstanding. 
 
 XIX.  And  be  it  further  enacted,  by  the  authority  afore- 
 said, that  no  person  shall  be,  or  be  received  as  a  lecturer,  or 
 permitted,  suffered,  or  allowed  to  preach  as  a  lecturer,  or  to 
 preach  or  read  any  sermon,  or  lecture  in  any  church,  chapel, 
 or  other  place  of  public  worship,  within  this  realm  of 
 England,  or  the  dominion  of  Wales,  and  town  of  Berwick- 
 upon-Tweed,  unless  he  be  first  approved,  and  thereunto 
 licensed  by  the  archbishop  of  the  province,  or  bishop  of  the 
 diocese,  or  (in  case  the  see  be  void)  by  the  guardian  of  the 
 spiritualities,  under  his  seal,  and  shall,  in  the  presence  of  the 
 same  archbishop,  or  bishop,  or  guardian,  read  the  Nine-and- 
 Thirty  Articles  of  religion  mentioned  in  the  statute  of  the 
 thirteenth  year  of  the  late  queen  Elizabeth,  with  declaration 
 of  his  unfeigned  assent  to  the  same;  and  that  every 
 person  and  persons  who  now  is,  or  hereafter  shall  be  licensed, 
 assigned,  and  appointed,  or  received  as  a  lecturer,  to  preach 
 upon  any  day  of  the  week,  in  any  church,  chapel,  or  place  of 
 public  worship  within  this  realm  of  England,  or  places  afore- 
 said, the  first  time  he  preacheth  (before  his  sermon)  shall 
 openly,  publicly,  and  solemnly  read  the  common  prayers  and 
 service  in  and  by  the  said  book  appointed  to  be  read  for  that 
 time  of  the  day,  and  then  and  there  publicly  and  openly 
 declare  his  assent  unto  and  approbation  of  the  said  book,  and 
 to  the  use  of  all  the  prayers,  rites  and  ceremonies,  forms  and 
 orders  therein  contained  and  prescribed,  according  to  the 
 form  before  appointed  in  this  Act;  and  also  shall,  upon 
 the  first  lecture  day  of  every  month  afterwards,  so  long  as  he 
 continues  lecturer  or  preacher  there,  at  the  place  appointed 
 for  his  said  lecture  or  sermon,  before  his  said  lecture  or 
 sermon,  openly,  publicly,  and  solemnly   read   the   common 
 
398  Act  of   Uniformity.  [1662. 
 
 prayers  and  service  in  and  by  the  said  book  appointed  to  be 
 read  for  that  time  of  the  day  at  which  the  said  lecture  or 
 sermon  is  to  be  preached,  and  after  such  reading  thereof, 
 shall,  openly  and  publicly,  before  the  congregation  there 
 assembled,  declare  his  unfeigned  assent  and  consent  unto  and 
 approbation  of  the  said  book  and  to  the  use  of  all  the 
 prayers,  rites  and  ceremonies,  forms  and  orders,  therein  con- 
 tained and  prescribed,  according  to  the  form  aforesaid; 
 and  that  all  and  every  such  person  and  persons  who  shall 
 neglect  or  refuse  to  do  the  same,  shall  from  thenceforth  be 
 disabled  to  preach  the  said  or  any  other  lecture  or  sermon  in 
 the  said  or  any  other  church,  chapel,  or  place  of  public  wor- 
 ship, until  such  time  as  he  and  they  shall  openly,  publicly, 
 and  solemnly  read  the  common  prayers  and  service  appointed 
 by  the  said  book,  and  conform  in  all  points  to  the  things 
 therein  appointed  and  prescribed,  according  to  the  purpose, 
 true  intent,  and  meaning  of  this  Act. 
 
 XX.  Provided  always,  that  if  the  said  sermon  or  lecture 
 be  to  be  preached  or  read  in  any  cathedral  or  collegiate 
 church  or  chapel,  it  shall  be  sufficient  for  the  said  lecturer, 
 openly,  at  the  time  aforesaid,  to  declare  his  assent  and  con- 
 sent to  all  things  contained  in  the  said  book,  according  to  the 
 form  aforesaid. 
 
 XXI.  And  be  it  further  enacted,  by  the  authority  afore- 
 said, that  if  any  person  who  is  by  this  Act  disabled  to  preach 
 any  lecture  or  sermon,  shall,  during  the  time  that  he  shall 
 continue  and  remain  so  disabled,  preach  any  sermon  or 
 lecture ;  that  then,  for  every  such  offence,  the  person  and 
 persons  so  offending  shall  suffer  three  months'  imprisonment 
 in  the  common  gaol,  without  bail  or  mainprize ;  and  that 
 any  two  justices  of  the  peace  of  any  county  of  this  kingdom 
 and  places  aforesaid,  and  the  mayor  or  other  chief  magistrate 
 of  any  city  or  town  corporate  within  the  same,  upon  certifi- 
 cate from  the  ordinary  of  the  place  made  to  him  or  them,  of 
 the  offence  committed,  shall,  and  are  hereby  required  to  com- 
 mit the  person  or  persons  so  offending,  to  the  gaol  of 
 the  same  county,  city,  or  town  corporate  accordingly. 
 
1662.]  Act  of    Uniformity.  399 
 
 XXII.  Provided  always^  and  be  it  further  enacted,  by  the 
 authority  aforesaid,  that  at  all  and  every  time  and  times  when 
 any  sermon  or  lecture  is  to  be  preached,  the  common  prayers 
 and  service  in  and  by  the  said  book  appointed  to  be  read  for 
 that  time  of  the  day,  shall  be  openly,  publicly,  and  solemnly 
 read  by  some  priest  or  deacon,  in  the  church,  chapel,  or  place 
 of  public  worship  where  the  said  sermon  or  lecture  is  to  be 
 preached,  before  such  sermon  or  lecture  be  preached;  and 
 that  the  lecturer  then  to  preach  shall  be  present  at  the 
 reading  thereof. 
 
 XXIII.  Provided  nevertheless,  that  this  Act  shall  not 
 extend  to  the  university  churches  in  the  uaiversities  of 
 this  realm,  or  either  of  them,  when  or  at  such  times  as 
 any  sermon  or  lecture  is  preached  or  read  in  the  said 
 churches,  or  any  of  them,  for  or  as  the  public  university 
 sermon  or  lecture ;  but  that  the  same  sermons  and  lectures 
 may  be  preached  or  read  in  such  sort  and  manner  as  the 
 same  have  been  heretofore  preached  or  read,  this  Act  or 
 anything  herein  contained  to  the  contrary  thereof  in  any 
 wise  notwithstanding. 
 
 XXIV.  And  be  it  further  enacted,  by  the  authority  afore- 
 said, that  the  several  good  laws  and  statutes  of  this  realm, 
 which  have  been  formerly  made,  and  are  now  in  force  for  the 
 uniformity  of  prayer,  and  administration  of  the  sacraments 
 within  this  realm  of  England,  and  places  aforesaid,  shall  stand 
 in  full  force  and  strength  to  all  intents  and  purposes  whatso- 
 ever, for  the  establishing  and  confirming  of  the  said  book, 
 entitled  "  The  Book  of  Common  Prayer,  and  Administration  of 
 the  Sacraments  and  other  Eites  and  Ceremonies  of  the  Church 
 according  to  the  use  of  the  Church  of  England,  together  with 
 the  Psalter  or  Psalms  of  David,  pointed  as  they  are  to  be  said 
 or  sung  in  churches,  and  the  form  or  manner  of  making, 
 ordaining,  and  consecrating  of  bishops,  priests,  and  deacons," 
 herein  before  mentioned,  to  be  joined  and  annexed  to  this  Act. 
 And  shall  be  applied,  practised,  and  put  in  use  for  the  punish- 
 ing of  all  oflFences  contrary  to  the  said  laws,  with  relation  to 
 the  book  aforesaid,  and  no  other. 
 
400  Act  of   Uniformity.  [1662. 
 
 XXV.  Provided  always^  and  be  it  further  enacted^  by  the 
 authority  aforesaid^  that  in  all  those  prayers^  litanies^  and 
 collects  which  do  any  way  relate  to  the  king^  queen,  or  royal 
 progeny,  the  names  be  altered  and  changed  from  time  to 
 time,  and  fitted  to  the  present  occasion  according  to  the 
 direction  of  lawful  authority. 
 
 XXVI.  Provided  also,  and  be  it  enacted  by  the  authority 
 aforesaid,  that  a  true  printed  copy  of  the  said  book,  entitled 
 "  The  Book  of  Common  Prayer,  and  Administration  of  the 
 Sacraments,  and  other  Rites  and  Ceremonies  of  the  Church, 
 according  to  the  use  of  the  Church  of  England,  together  with 
 the  Psalter  or  Psalms  of  David,  pointed  as  they  are  to  be 
 sung  or  said  in  churches,  and  the  form  and  manner  of 
 making,  ordaining,  and  consecrating  of  bishops,  priests,  and 
 deacons  "  shall  at  the  costs  and  charges  of  the  parishioners  of 
 every  parish  church  and  chapel,  cathedral,  church,  college, 
 and  hall,  be  attained  and  gotten  before  the  feast  day  of  St. 
 Bartholomew,  in  the  year  of  our  Lord,  one  thousand  six 
 hundred  sixty  and  two,  upon  pain  of  forfeiture  of  three 
 pounds,  by  the  month,  for  so  long  time  as  they  shall  then- 
 after  be  unprovided  thereof,  by  every  parish  or  chapelry, 
 cathedral,  church,  college,  and  hall  making  default  therein. 
 
 XXVII.  Provided  always,  and  be  it  enacted  by  the 
 authority  aforesaid,  that  the  Bishops  of  Hereford,  St.  David's, 
 Asaph,  Bangor,  and  Landaff,  and  their  successors,  shall  take 
 such  order  among  themselves,  for  the  souls'  health  of  the 
 flock  committed  to  their  charge,  within  Wales,  that  the  book 
 hereunto  annexed  be  truly  and  exactly  translated  into  the 
 British  or  Welsh  tongue ;  and  that  the  same  so  translated, 
 and  being  by  them,  or  any  three  of  them  at  the  least,  viewed, 
 perused,  and  allowed,  be  imprinted  to  such  number  at  least, 
 so  that  one  of  the  said  books,  so  translated  and  imprinted, 
 may  be  had  for  every  cathedral,  collegiate  and  parish  church, 
 and  chapel  of  ease,  in  the  said  respective  dioceses  and  places 
 in  Wales,  where  the  Welsh  is  commonly  spoken  or  used, 
 before  the  first  day  of  May,  one  thousand  six  hundred  and 
 sixty-five  :  and  that  from  and  after  the  imprinting  and  pub- 
 
1662.]  Act  of  Uniformity.  401 
 
 lishing  of  the  said  book  so  translated,,  the  whole  divine  ser- 
 vice shall  be  used  and  said  by  the  ministers  and  curates 
 throughout  all  Wales^  within  the  said  dioceses  where  the 
 Welsh  tongue  is  commonlv  used,  in  the  British  or  Welsh 
 tongue,  in  such  manner  and  form  as  is  prescribed  according 
 to  the  book  hereunto  annexed  to  be  used  in  the  English 
 tongue,  differing  nothing  in  any  order  or  form  from  the  said 
 English  book,  for  which  book,  so  translated  and  imprinted, 
 the  churchwardens  of  every  the  said  parishes  shall  pay  out  of 
 the  parish  money  in  their  hands  for  the  use  of  the  respective 
 churches,  and  be  allowed  the  same  on  their  account;  and 
 that  the  said  bishops  and  their  successors,  or  any  three  of 
 them  at  the  least,  shall  set  and  appoint  the  price  for  which 
 the  said  book  shall  be  sold.  And  one  other  Book  of  Com- 
 mon Prayer,  in  the  English  tongue,  shall  be  bought  and  had 
 in  every  church  throughout  Wales,  in  which  the  Book  of 
 Common  Prayer  in  Welsh  is  to  had  by  force  of  this  Act, 
 before  the  first  day  of  May,  one  thousand  six  hundred  and 
 sixty-four ;  and  the  same  books  to  remain  in  such  convenient 
 places  within  the  said  churches,  that  such  as  understand 
 them  may  resort  at  all  convenient  times  to  read  and  peruse 
 the  same;  and  also  such  as  do  not  understand  the  said 
 language,  may,  by  conferring  both  tongues  together,  the 
 sooner  attain  to  the  knowledge  of  the  English  tongue,  any- 
 thing in  this  Act  to  the  contrary  notwithstanding.  And 
 until  printed  copies  of  the  said  book  so  to  be  translated,  may 
 be  had  and  provided,  the  form  of  Common  Prayer  estab- 
 lished by  parliament  before  the  making  of  this  Act,  shall  be 
 used  as  formerly  in  such  parts  of  Wales  where  the  English 
 tongue  is  not  commonly  understood. 
 
 XXVIII.  And  to  the  end  that  the  true  and  perfect  copies  of 
 this  Act  and  the  said  book  hereunto  annexed  may  be  safely 
 kept  and  perpetually  preserved,  and  for  the  avoiding  of  all 
 disputes  for  the  time  to  come,  be  it  therefore  enacted  by  the 
 authority  aforesaid,  that  the  respective  deans  and  chapters  of 
 every  cathedral  or  collegiate  church  within  England  and 
 Wales  shall;  at  their  proper  costs  and  charges,  before  the 
 
 D    D 
 
403  -^ct  of    Uniformity.  [1663 
 
 twenty -fifth  day  of  December,  one  thousand  six  hundred  and 
 sixty-two,  obtain  under  the  great  seal  of  England,  a  true  and 
 perfect  printed  copy  of  this  Act,  and  of  the  said  book 
 annexed  hereunto,  to  be  by  the  said  deans  and  chapters 
 and  their  successors,  kept  and  preserved  in  safety  for 
 ever,  and  to  be  also  produced  and  shewed  forth  in  any 
 court  of  record  as  often  as  they  shall  be  thereunto 
 lawfully  required ;  and  also  there  shall  be  delivered  true  and 
 perfect  copies  of  this  Act,  and  of  the  same  book  into  the  re- 
 spective courts  at  Westminster,  and  into  the  tower  of  Lon- 
 don, to  be  kept  and  preserved  for  ever  among  the  records  of 
 the  said  courts,  and  the  records  of  the  tower,  to  be  also  pro- 
 duced and  shewed  forth  in  any  court  as  need  shall  require ; 
 which  said  books,  so  to  be  exemplified  under  the  great  seal  of 
 England,  shall  be  examined  by  such  persons  as  the  king's 
 majesty  shall  appoint  under  the  great  seal  of  England  for 
 that  purpose,  and  shall  be  compared  with  the  original  book 
 hereunto  annexed,  and  shall  have  power  to  correct  and  amend 
 in  writing  any  error  committed  by  the  printer  in  the  printing 
 of  the  same  book,  or  of  anything  therein  contained,  and  shall 
 certify  in  writing,  under  their  hands  and  seals,  or  the  hands  and 
 seals  of  any  three  of  them,  at  the  end  of  the  same  book,  that 
 they  have  examined  and  compared  the  same  book,  and  find  it 
 to  be  a  true  and  perfect  copy,  which  said  books,  and  every 
 one  of  them,  so  exemplified  under  the  great  seal  of  England, 
 as  aforesaid,  shall  be  deemed,  taken,  adjudged,  and  expounded 
 to  be  good  and  available  in  the  law  to  all  intents  and  pur- 
 poses whatsoever,  and  shall  be  accounted  as  good  records  as 
 this  book  itself  hereunto  annexed  ;  any  law  or  custom  to  the 
 contrary  in  any  wise  notwithstanding. 
 
 XXIX.  Provided  also,  that  this  Act,  or  anything  therein 
 contained,  shall  not  be  prejudicial  or  hurtful  unto  the  king's 
 professor  of  the  law  within  the  University  of  Oxford,  for  or 
 concerning  the  prebend  of  Shipton,  within  the  cathedral 
 church  of  Sarum,  united  and  annexed  unto  the  place  of  the 
 same  king's  professor  for  the  time  being  by  the  late  king 
 James  of  blessed  memory. 
 
1662.]  Act  of  Uniformity.  403 
 
 XXX.  Provided  always,  that  whereas  the  Six-and-Thirtieth 
 Article  of  the  Nine-and-Thirty  Articles,  agreed  upon  by  the 
 archbishops  and  bishops  of  both  provinees,  and  the  whole 
 clergy  in  the  convocation  holden  at  London,  in  the  year  of 
 our  Lord,  one  thousand  five  hundred  and  sixty-two,  for  the 
 avoiding  of  diversities  of  opinions,  and  for  establishing  of  con- 
 sent touching  true  religion,  is  in  these  words  following,  viz. : 
 
 "  That  the  book  of  consecration  of  archbishops  and 
 bishops,  and  ordaining  of  priests  and  deacons,  lately  set  forth 
 in  the  time  of  king  Edward  VI,  and  confirmed  at  the  same 
 time  by  authority  of  parliament,  doth  contain  all  things 
 necessary  to  such  consecration  and  ordaining.  Neither  hath 
 it  anything  that  of  itself  is  superstitious  and  ungodly :  and 
 therefore  whosoever  are  consecrated  or  ordered  according  to 
 the  rites  of  that  book,  since  the  second  year  of  the  afore- 
 named king  Edward,  unto  this  time  or  hereafter  shall  be  con- 
 secrated or  ordered  according  to  the  same  rites.  We  decree 
 all  such  to  be  rightly,  orderly,  and  lawfully  consecrated  and 
 ordered." 
 
 XXXI.  It  be  enacted,  and  be  it  therefore  enacted  by  the 
 authority  aforesaid,  that  all  subscriptions  hereafter  to  be  had 
 or  made  unto  the  said  Articles,  by  any  deacon,  priest,  or 
 ecclesiastical  person,  or  other  person  whatsoever,  who  by  this 
 Act,  or  any  other  law  now  in  force,  is  required  to  subscribe 
 unto  the  said  Articles,  shall  be  construed  and  taken  to  extend 
 and  shall  be  applied  (for  and  touching  the  said  Six-and- 
 Thirtieth  Article)  unto  the  book  containing  the  form  and 
 manner  of  making,  ordaining,  and  consecrating  of  bishops, 
 priests,  and  deacons  in  this  Act  mentioned,  in  such  sort  and 
 manner  as  the  same  did  heretofore  extend  unto  the  book  set 
 forth  in  the  time  of  king  Edward  VI,  mentioned  in  the  said 
 Six-and-Thirtieth  Article,  anything  in  the  said  Article,  or  in 
 any  statute,  act,  or  canon  heretofore  had  or  made  to  the  con- 
 trary thereof  in  any  wise  notwithstanding. 
 
 XXXII.  Provided  also,  that  "  The  Book  of  Common  Prayer, 
 and  Administration  of  the  Sacraments,  and  other  Rites  and 
 Ceremonies  of  the  Church  of  England,  together  with  the  form 
 
 D    D    2 
 
404  Efforts  of  Presbyterian  Ministers  [1662. 
 
 and  Manner  of  Ordaining  and  Consecrating  of  Bishops,  Priests, 
 and  Deacons ''  heretofore  in  use,  and  respectively  established  by 
 Act  of  Parliament,  in  the  first  and  eighth  years  of  queen 
 Elizabeth  shall  be  still  used  and  observed  in  the  church  of 
 England  until  the  feast  of  St.  Bartholomew,  which  shall  be 
 in  the  year  of  our  Lord  God,  one  thousand  six  hundred  sixty 
 and  two. 
 
 XXV. 
 
 Efforts  of  Presbyterian  Ministers  to  have  the  King's  Declu' 
 ration  of  October,  1660,  enacted. — Reliquise  Baxterianse, 
 by  Sylvester,  and  Calamy's  Continuation,  &c.,  London, 
 1727,  vol.  i. 
 
 All  this  while  [i.e.  from  the  close  of  the  Savoy  Conference, 
 to  the  passing  of  the  Act  of  Uniformity]  Mr.  Calamy  and 
 some  other  ministers  had  been  endeavouring  with  those  that 
 they  had  interest  in,  and  to  try  if  the  parliament  would  pass 
 the  King's  Declaration  into  a  law ;  and  sometimes  they  had 
 some  hope  from  the  Lord  Chancellor  and  others  :  but  when 
 it  came  to  the  trial,  their  hopes  all  failed  them  ;  and  the  con- 
 formity imposed  was  made  ten  times  more  burdensome  than 
 it  ever  was  before.  For  besides  that  the  Convocation  had 
 made  the  Common  Prayer  book  more  grievous  than  before, 
 the  parliament  made  a  new  Act  of  Uniformity,  with  a  new 
 form  of  subscription,  and  a  new  declaration  to  be  made 
 against  the  obligation  of  the  Covenant ;  of  which  more  anon. 
 So  that  the  King^s  Declaration  did  not  only  die  before  it  came 
 to  execution,  and  all  hopes,  and  treaties,  and  petitions  were 
 not  only  disappointed,  but  a  weight  more  grievous  than  a 
 thousand  ceremonies  was  added  to  the  old  conformity,  with  a 
 grievous  penalty. 
 
 By  this  means  there  was  a  great  unanimity  in  the  ministers. 
 
1662,]      to  have  the  Declaration  of  1660  enacted.  405 
 
 and  the  greater  number  were  cast  out.  And  as  far  as  I  could 
 perceive,  it  was  by  some  designed  that  it  might  be  so.  Many 
 a  time  did  we  beseech  them  that  they  would  have  so  much 
 regard  to  the  souls  of  men,  and  to  the  honour  of  England, 
 and  of  the  protestant  religion,  as  that  without  any  necessity 
 at  all,  they  would  not  impose  feared  perjury  upon  them,  nor 
 that  which  conscience,  and  common  esteem,  and  popish 
 adversaries  would  all  call  perjury;  that  papists  might  not 
 have  this  to  cast  in  our  teeth,  and  call  the  protestants  a  per- 
 jured people,  nor  England  or  Scotland  perjured  lands.  Oft 
 have  we  proved  to  them  that  their  cause  and  interest  required 
 no  such  thing.  But  all  was  but  casting  oil  upon  the  flames, 
 and  forcing  us  to  think  of  that  monster  of  Milan,  that  made 
 his  enemy  renounce  God  to  save  his  life,  before  he  stabbed 
 him,  that  he  might  murder  soul  and  body  at  a  stroke.  It 
 seemed  to  be  accounted  the  one  thing  necessary,  which  no 
 reason  must  be  heard  against,  that  the  Presbyterians  must  be 
 forced  to  do  that  which  they  accounted  public  perjury,  or  to 
 be  cast  out  of  trust  and  office,  in  church  and  commonwealth. 
 And  by  this  means  a  far  greater  number  were  laid  by,  than 
 otherwise  would  have  been ;  and  the  few  that  yielded  to  con- 
 formity they  thought  would  be  despicable  and  contemptible 
 as  long  as  they  lived.  A  noble  revenge,  and  worthy  of  the 
 actors. — [Reliquiae  Baxterian^e,  p.  387.] 
 
 When  I  was  absent  (resolving  to  meddle  in  such  businesses 
 there  no  more)  Mr.  Calamy  and  the  other  ministers  of  Lon- 
 don, who  had  acquaintance  at  the  court,  were  put  in  hope 
 that  the  king  would  grant  that  by  way  of  Indulgence,  which 
 was  before  denied  them;  and  that,  before  the  Act  was 
 past,  it  might  be  provided  that  the  king  should  have  power 
 to  dispense  with  such  as  deserved  well  of  him  in  his  restora- 
 tion, or  whom  he  pleased.      But  that  was  frustrate.^     And 
 
 *  "If  I  should  at  length  recite  the  story  of  this  business,  and  what 
 "  peremptory  promises  they  had,  and  how  all  was  turned  to  their  rebuke  and 
 "scorn,  it  would  more  increase  the  reader's  astonishment."  —  Reliquice 
 Baxterianse,  p.  429. 
 
406  Efforts  of  Presbyterian  Ministers.  [16G2 
 
 after  that,  they  were  told  tliat  tliat  tlie  king  had  power  him- 
 self to  dispense  in  such  cases,  as  he  did  with  the  Dutch  and 
 French  churches.  And  some  kind  of  Petition  (I  have  not  a 
 copy  of  it)  they  drew  up  to  offer  the  king.  But  when  they 
 had  done  it,  they  were  so  far  from  procuring  their  desires, 
 that  there  fled  abroad  grievous  threatenings  against  them, 
 that  they  should  incur  a  prsemimire  for  such  a  bold  attempt : 
 when  they  were  drawn  to  it  at  first,  they  did  it  with  much 
 hesitancy  (through  former  experience)  and  they  worded  it  so 
 cautiously,  that  it  extended  not  to  the  papists.  Some  of  the 
 Independents  presumed  to  say,  that  the  reason  why  all  our 
 addresses  for  liberty  had  not  succeeded  was  because  we  did 
 not  extend  it  to  the  papists ;  and  that,  for  their  parts,  they  saw 
 no  reason  why  the  papists  should  not  have  liberty  of  worship 
 as  well  as  others ;  and  that  it  was  better  for  them  to  have  it, 
 than  for  all  us  to  go  without  it.  But  the  Presbyterians  still 
 answered  to  that  motion,  that  the  king  might  himself  do 
 what  he  pleased  :  and  if  his  wisdom  thought  meet  to  give 
 liberty  to  the  papists,  let  the  papists  petition  for  it,  as  they 
 did  for  theirs.  But  if  it  be  expected  by  any  that  it  shall  be 
 forced  upon  them,  to  become  petitioners  for  liberty  for 
 popery,  they  sliould  never  do  it,  whatever  be  the  issue.  Nor 
 shall  it  be  said  to  be  their  work.  [Reliquise  Baxterianse, 
 pp.  429—30. 
 
 [Mr.  Calamy]  advising  with  his  great  friends  at  court,  a 
 petition  was  drawn  up  to  his  majesty,  and  signed  by  a  good 
 number  of  the  ministers  in  and  about  the  city,  who  were 
 affected  with  that  Act  [of  Uniformity.]  It  was  in  the  words 
 following :  — 
 
 To  the  King's  Most  Excellent  Majesty. 
 
 The  humble  Petition  of  several  Ministers  in  your  City  of 
 London. 
 
 May  it  please  your  most  Excellent  Majesty. 
 
 ''Upon  former  experience  of  your  majesty^s  tenderness 
 and  indulgence  to  your  obedient  and  loyal  subjects,  in  which 
 number  we  can  with  all  clearness  reckon  ourselves,  we,  some 
 
1661.]        to  have  the  Declaration  of  1660  enacted.  407 
 
 of  tlie  ministers  within  your  City  of  London^  who  are  likely 
 by  the  late  Act  of  Uniformity  to  be  cast  out  of  all  public 
 service  in  the  ministry,  because  we  cannot  in  conscience 
 conform  to  all  things  required  in  the  said  Act,  have  taken 
 the  boldness  humbly  to  cast  ourselves  and  concernments  at 
 your  majesty's  feet,  desiring  that  of  your  princely  wisdom 
 and  compassion,  you  would  take  some  effectual  course 
 whereby  we  may  be  continued  in  the  exercise  of  our  ministry, 
 to  teach  your  people  obedience  to  God  and  your  majesty. 
 And  we  doubt  not  but,  by  our  dutiful  and  peaceable  carriage 
 therein,  we  shall  render  ourselves  not  altogether  unworthy  of 
 so  great  a  favour." 
 
 This  petition  was  presented  to  his  majesty  August  27th, 
 three  days  after  the  Act  took  place,  by  Mr.  Calamy,  Dr. 
 Manton,  Dr.  Bates,  and  others;  and  Mr.  Calamy  made  a 
 speech  on  the  occasion,  intimating  that  those  of  his  persua- 
 sion were  ready  to  enter  the  list  with  any,  for  their  fidelity  to 
 his  majesty,  and  did  little  expect  to  be  dealt  with  as  they  had 
 been,  and  they  were  now  come  to  his  majesty's  feet,  as  the 
 last  application  they  should  make,  &c.  His  majesty  promised 
 he  would  consider  of  their  business. 
 
 And  the  very  next  day  the  matter  was  fully  debated  in 
 council,  his  majesty  himself  being  present,  who  was  pleased 
 to  declare  that  he  intended  an  Indulgence,  if  it  were  at  all 
 feasible. 
 
 The  great  friends  of  the  silenced  ministers,  who  had 
 encouraged  their  hopes  by  a  variety  of  specious  promises, 
 were  allowed  upon  this  occasion  freely  to  suggest  their 
 reasons  against  putting  the  Act  in  execution;  and  they 
 argued  very  strenuously.  But  Dr.  Sheldon,  Bishop  of  Lon- 
 don, in  a  warm  speech  declared  that  it  was  now  too  late  to 
 think  of  suspending  that  law :  for  that  he  had  already,  in 
 obedience  to  it,  ejected  such  of  his  clergy  as  would  not  com- 
 ply with  it  on  the  Sunday  before;  and  should  they  now  be 
 restored,  after  they  were  thus  exasperated,  he  must  expect  to 
 feel  the  efiects  of  their  resentment,  and  should  never  be  able 
 to  maintain  his  episcopal  authority  among  such  a  clergy,  who 
 
408  Proceedings  in  Parliament  [1661. 
 
 would  not  fail  to  insult  him  as  their  enemy,  being  coun- 
 tenanced by  the  court.  Nor  could  the  resolutions  of  the 
 council-board  justify  his  contempt  of  a  law  which  had 
 passed  with  such  an  unanimous  consent,  and  upon  such 
 mature  deliberation  of  both  houses.  Should  the  sacred 
 authority  of  this  law  be  now  suspended,  it  would  render  the 
 legislature  ridiculous  and  contemptible.  And  if  the  impor- 
 tunity of  such  disaffected  people  were  a  sufficient  reason  to 
 humour  them,  neither  the  Church  nor  State  would  ever  be 
 free  from  distractions  and  convulsions. 
 
 And  upon  the  whole  it  was  carried  that  no  Indulgence  at 
 all  should  be  granted. — [Calamy's  Continuation,  &c.,  vol.  i, 
 pp.  9—11. 
 
 XXVI. 
 
 Extracts  from  Journals  of  Parliament  relating  to  the  ])assing 
 of  the  Act  of  Uniformity. — Journals  of  the  House  of 
 Lords,  vol.  xi;  Journals  of  the  House  of  Commons, 
 vol.  viii. 
 
 Martis,   25°  Junii,    [1661],   13°  Car.  II,      [Journ.  H.  C, 
 viii,  279  6— 280  «.] 
 
 Ordered — That  a  committee  be  appointed  to  view  the 
 several  laws  for  confirming  the  liturgy  of  the  Church  of 
 England;  and  to  make  search,  whether  the  original  book 
 of  the  liturgy,  annexed  to  the  Act  passed  in  the  fifth 
 and  sixth  years  of  the  reign  of  King  Edward  tlie  Sixth, 
 be  yet  extant ;  and  to  bring  in  a  compendious  bill  to  supply 
 any  defect  in  the  former  laws;  and  to  provide  for  an 
 effectual  conformity  to  the  liturgy  of  the  church,  for  the 
 time  to  come, 
 
1661.]  on  the  Act  of  Uniformity.  409 
 
 And  a  committee  was  accordingly  appointed,  of  all  the 
 members  of  this  house  that  are  of  the  long  robe ;  and  the 
 preparing  the  biU  was  especially  recommended  to  the  care  of 
 Mr.  Serjeant  Keeling. 
 
 Sabbati,  29"  Jnnii,  [1661],  IS''  Car.  Regis.    [Journ.  H.  C, 
 viii,  285  5.] 
 
 A  Bill  for  the  Uniformity  of  Public  Prayers,  and  Adminis- 
 tration of  Sacraments,  was  this  day  read  the  first  time. 
 
 Ordered — That  the  same  be  read  again,  the  second  time, 
 on  Wednesday  next,  the  first  public  bill. 
 
 Mercurii,  3°  Julii,  [1661],  13°  Car.  Regis.     Journ.  H.  C, 
 viii,  288  i— 289  a. 
 
 Resolved — ^That  the  Bill  for  Uniformity  of  Public  Prayers, 
 and  Administration  of  Sacraments,  together  with  the  printed 
 Book  of  Common  Prayer,  now  brought  in,  intituled,  "  The 
 Book  of  Common  Prayer,  and  Administration  of  the  Sacra- 
 ments, and  other  Rites  and  Ceremonies  of  the  Church  of 
 England,"  annexed  thereunto,  be  committed  to  Sir  Tho. 
 Fanshaw,  Mr.  Pane,  Mr.  Solicitor,  Mr.  Ashburnham,  Mr. 
 Clifford,  Sir  Rich.  Pord,  Lord  Bruce,  Mr.  Churchill,  Doctor 
 Birkenhead,  Mr,  Potter,  Sir  Solomon  Swale,  Serjeant  Keeling, 
 Mr.  Clarke,  Sir  Cha.  Herbert,  Lord  St.  John,  Mr.  Lowther, 
 Mr.  Knight,  Sir  Justin  Isham,  Mr.  Walderon,  Mr.  Jo. 
 Newton,  Sir  ;  Phil.  Musgrave,  Sir  Tho.  Fanshall,  junior. 
 Sir  Gilbert  Gerrard,  Sir  Jo.  Talbot,  Mr,  Orme,  Sir  Tho. 
 Littleton,  Sir  Courtney  Poole,  Sir  Hen.  North,  Sir  Edw. 
 Wallpoole,  Sir  Bayne  Throgmorton,  Sir.  Hen.  Newton,  Sir 
 Geo.  Reeves,  Mr.  Comptroller,  Lord  Le  De  Spencer,  Mr. 
 Geffery  Palmer,  Ijord  Ossery,  Sir.  Wm.  Compton,  Mr.  Giles 
 Strangwayes,  Mr.  Edward  Seymor,  Mr.  Stanley,  Sir.  Tho. 
 Strickland,  Mr.  Stricklany,  Sir  Tho,  Ingram,  Mr.  Rigby, 
 Sir  Wm.  Lewes,  Doctor  Birwell,  Mr.  Weld,  Sir  Phill. 
 Warwick,  Sir  Tho.  Hebblethwaite,  Sir  Edm.  Boyer,  Mr. 
 Waller,   Mr.    Bishop,    Mr.    Glascock,   Mr.   Vice-chamber- 
 
410  Proceedings  in  Parliament  [1662. 
 
 lain^  Sir  Edw,  Seamour^  Sir  Ben.  Ayloffe^  Sir  Jo.  Strangwayes, 
 Mr.  Taylor,  Mr.  Thompson,  Baron  of  Kinderton,  Sir  Tho. 
 Leigh,  Sir  Tho.  Lee,  Mr.  Spencer,  Mr.  Lovelace,  Sir  Tho. 
 Smith,  Sir  John  Shaw,  Sir  Bob.  Bolle,  Sir  Antho.  L'by,  Sir 
 Allen  Apsley,  Mr.  Crouch,  Mr.  Lewis  Palmer,  Sir  Bobert 
 Howard,  Mr.  Coventry,  Mr.  Milward,  Mr.  Kent,  Sir  Tho. 
 Peyton,  Sir  Chichester  Wray,  Sir  Edward  Walgrave,  Sir 
 Hugh  Windham,  Sir  Edm.  Peirce,  Mr.  Aldworth,  Lord 
 Buckhurst,  Sir  Edw.  Smith,  Mr.  Manwaring,  Sir  Wm.  Hay- 
 ward,  Mr.  Bennet,  Mr.  Secretary  Morice,  Mr.  Ashburnham, 
 Sir  Allen  Brodrick,  Sir  Jo.  Goodrick,  Sir  Geo.  Sands, 
 Colonel  Kyrkby,  Lord  Bich.  Butler,  Sir  Wm.  Hickman,  Sir 
 Fran.  Gierke,  Mr.  Coriton,  Mr.  Wm.  Coventrey,  Mr.  Plead- 
 well,  Mr.  Thomas,  Sir  Edm.  Pooley,  Sir  Hump.  Bennet, 
 Sir  Tho.  Stukley,  Colonel  Windham,  Mr.  Swinfen,  Mr. 
 Phillips,  Sir  Boger  Bradshaw,  Mr.  Hender  Boberts,  Mr. 
 Chetwind,  Mr.  Tanner,  Mr.  Montague,  Mr.  Stewart,  Mr. 
 Shaw,  Sir  Lane.  Lake,  Seijeant  Charleton,  Colonel  Legg, 
 Mr.  Goodrick,  Sir  John  Holland,  Mr.  Puckering,  Sir  Hen. 
 Williams,  Mr.  Vaughan,  Sir  Nich.  Crisp,  Colonel  Fretchvill, 
 Mr.  Morton,  Sir  Tho.  Coventrey,  Mr.  Gierke,  Mr.  Andrews, 
 Mr.  Wren,  Mr.  Wm.  Sandys,  Mr.  Sandys,  Sir  Hen.  North,  Sir 
 Jo.  Harrison,  Mr.  Tho.  Jones,  Sir  Ben.  Ayloff,  Sir  Cha.  Har- 
 bord,  Mr.  Harbert,  Mr.  Cooke,  Mr.  Yorke,  Sir  Jo.  Nicholas, 
 Lord  Cornbury,  Sir  Jos.  Craddock,  Mr.  Lau.  Hyde,  Mr. 
 Whorwood,  Colonel  Shakerley,  Sir  Wm.  Gawdy,  Sir  Phillip 
 Howard,  Mr.  Font,  Lord  Bichardson,  Mr.  Bobinson,  Sir 
 Hen.  Wroth,  Sir  Bich.  Oatley,  Mr.  Nicholas,  Mr.  Trelawney, 
 Mr.  Bulteele,  Sir  Geo.  Beeve,  Sir  Bich.  Breham,  Mr. 
 Phillips.  Mr.  Phillips,  Mr.  Whittaker,  Lord  Cavendish, 
 Sir  Adrian  Scrope,  Mr.  Dolman,  Mr.  Attorney  of  the 
 Duchy,  Mr.  Taylor,  Mr.  Mallet,  Sir  Clem.  Throgmorton, 
 Sir  Robert  Atkins ;  and  they  are  to  meet  this  afternoon, 
 at  four  of  the  clock,  in  the  Star-Chamber.  And  if  the 
 original  Book  of  Common  Prayer  cannot  be  found,  then 
 to  report  the  said  printed  book,  and  their  opinion  touching 
 the  same ;  and  to  send  for  persons,  papers,  and  records. 
 
166].]  on  the  Act  of  Uniformity.  411 
 
 Veneris,  5°  Julii,   [1661],  13°  Car.  Regis.     [Journ.  H.  C, 
 viii,  291 6.] 
 
 iJesoZve^— That  ....  all  the  members  of  this  House 
 who  are  of  both  robes,  be  added  to  the  said  committee,  [to 
 whom  the  Bill  for  Uniformity  of  Public  Prayer  and  Adminis- 
 tration of  Sacraments,  is  committed.] 
 
 Lunse,   8o  Julii,    [1661] ,   13°  Car.    Regis.     [Journ.  H.  C, 
 viii,  394  6—295  6.] 
 
 Mr.  Pryn  having  made  report  from  the  committee,  to 
 whom  it  was  referred  to  see  which  of  the  bills  depending 
 in  the  House,  and  which  were  committed  to  committees, 
 were  of  most  necessity  to  be  proceeded  in  before  the  ad- 
 journment— 
 
 A  Bill  for  Uniformity  to  Common  Prayer  and  Admistra- 
 tion  of  the  Sacraments. 
 
 Sir  Edmund  Peirce  reports,  from  the  committee  to  whom 
 the  Bill  for  Uniformity  of  Public  Prayers  and  Administration 
 of  Sacraments,  was  committed,  several  amendments,  and  an 
 addition  and  proviso,  to  be  added  to  the  said  bill,  which  he 
 read,  with  the  coherence,  in  his  place,  and  delivered  in  at  the 
 clerk's  table,  with  the  bill;  which  said  amendments  were 
 twice  read. 
 
 Resolved — That  this  House  doth  agree  to  the  said 
 amendments  and  addition.  And,  upon  reading  of  the 
 said  proviso,  the  same  was  ordered  to  be  amended  at  the 
 clerk's  table ;  and,  being  so  amended,  was  afterwards  twice 
 read. 
 
 Resolved — That  this  House  doth  agree  to  the  said  proviso ; 
 and  that  the  same  be  made  part  of  the  bill. 
 
 Resolved — That  the  said  bill,  with  the  said  amendments, 
 addition,  and  proviso,  added  thereunto,  be  ingrossed. 
 
 Ordered — That  the  annexing  the  Book  of  Common  Prayer 
 
413  Proceedings  in  Parliament  [1661 — 3. 
 
 to  the  Bill  for  Uniformity,  and  the  obliterating  the  two 
 prayers  inserted  before  the  reading  psalms,  be  taken  into 
 consideration  to-morrow  morning. 
 
 Martis,  9°  Julii,    [1661],  13°  Car.  Regis.     [Journ.  H.  C, 
 
 viii,  296  a.] 
 
 A  Bill  for  the  Uniformity  of  Public  Prayers  and  Adminis- 
 tration of  Sacraments,  being  ingrossed,  was  this  day  read  the 
 third  time. 
 
 And  a  Book  of  Common  Prayer,  intituled,  ''The  Book 
 of  Common  Prayer,  and  Administration  of  the  Sacra- 
 ments, and  other  rites  and  ceremonies  of  the  Church 
 of  England,"  which  was  imprinted  at  London  in  the  year 
 1604,  was,  at  the  clerk^s  table,  annexed  to  the  said  bill, 
 part  of  the  two  prayers,  inserted  therein  before  the  read- 
 ing psalms  being  first  taken  out,  and  the  other  part  thereof 
 obliterated. 
 
 And  a  proviso,  tendered  to  be  added  to  the  said  bill,  being 
 twice  read,  was  upon  the  question,  laid  aside. 
 
 Resolved — That  the  said  bill,  with  the  said  Book  of  Com- 
 mon Prayer  so  annexed,  do  pass. 
 
 Resolved — That  the  title  of  the  said  bill  shall  be.  An  Act 
 for  the  Uniformity  of  Public  Prayers,  and  Administration  of 
 Sacraments. 
 
 Die  Mercurii,  10°  die   Julii,   [1661],    13  Car.  II,   [Journ. 
 H.  L.,  xi,  305  a.] 
 
 A  message  was  brought  from  the  House  of  Commons,  by 
 Sir  Thomas  Fanshaw  and  others ;  who  brought  up  an  act, 
 passed  their  house,  intituled.  An  Act  for  the  Uniformity  of 
 Public  Prayers,  and  Administration  of  Sacraments;  wherein 
 they  desire  their  lordships'  concurrence. 
 
 Die  Martis,  14°  die  Januarii,  [1661—2],  13  Car.  II,  [Journ. 
 H.  L.,  xi,  364^'.] 
 
 Hodie  1^  vice  lecta  est  billa,  An  Act  for  the  Uniformity 
 of  Public  Prayers,  and  Administration  of  Sacraments. 
 
1661—2.] 
 
 on  the  Act  of  Uniforr/iity. 
 
 413 
 
 Die  Veneris,  17°  die  Januarii,  [1661—2],  13  Car.  II,  [Jouru. 
 H.  L.,  xi,  366  «-6.] 
 
 Hodie  2^  vice  lecta  est  Billa,  An  Act  for  the  Uniformity 
 of  Public  Prayers,  and  Administration  of  Sacraments. 
 
 Ordered — That  the  consideration  of  this  Bill  is  committed 
 to  these  Lords  following: : 
 
 L.  Privy  Seal. 
 Dux  Albemarle. 
 L.  Chamberlain. 
 Comes  Derby, 
 Comes  Dorsett. 
 Comes  Bridgwater. 
 Comes  North'ton. 
 Comes  Bolling- 
 
 brooke. 
 Comes  Portland. 
 Comes  Anglesey. 
 Comes  Carlile. 
 
 Archbp.  Eborac. 
 Bp.  London. 
 Bp.  Durham. 
 Bp.  Sarum. 
 Bp.  Worcester. 
 Bp.  Lincoln. 
 Bp.  Exon. 
 Bp.  Norwich. 
 
 Ds.     Berkeley     de 
 
 Berk. 
 Ds.  Windsor. 
 Ds.  Pagett. 
 Ds.  Hunsdon. 
 Ds.      Howard      de 
 
 Charlt. 
 Ds.  Craven. 
 Ds.  Mohun. 
 Ds.  Byron. 
 Ds.  Lucas. 
 Ds.  Lexington. 
 Ds.  Delamer. 
 Ds.  Townsend. 
 Ds.  Crewe. 
 
 Their  lordships,  or  any  five  to  meet  on  Thursday  next, 
 [in  the  afternoon] ,  in  the  Prince's  lodgings,  at  three  of  the 
 clock. 
 
 Martis,  28°  Januarii,  [1661—2],  13°  Car.  II,    [Journ.  H.  C, 
 
 viii,  352  6.] 
 
 Ordered — That  a  message  be  sent  to  the  Lords  to  desire 
 them  to  give  dispatch  to  the  Bill  of  Uniformity;  and  that 
 Lord  Falkland  is  to  carry  up  this  message  to  the  Lords. 
 
 DieMartis,  28°  die  Januarii,  [1661—2],  13"  Car.  II,  [Journ. 
 H.  L.,  xi,  372  h:\ 
 
 A  message  was  brought  from  the  House  of  Commons,  by 
 the  Lord  Viscount  Falkland  and  others : 
 
414  Proceedings  in  Parliament  [1661-2. 
 
 To  put  their  Lordships  in  mind  of  Two  Bills  brought 
 from  the  House  of  Commons ;  one,  concerning  Uniformity 
 of  Worship;  the  other,  concerning  Ministers;  wherein  they 
 desire  their  Lordships  would  please  to  give  what  convenient 
 expedition  may  be. 
 
 Die  Jovis,  13o  die  Februarii,  [1661—2],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  383  a-b!] 
 
 The  Earl  of  Dorsett  reported,  ''That  the  Committee  for 
 the  Bill  for  Uniformity  of  Worship  have  met  oftentimes,  and 
 expected  a  book  of  Uniformity  to  be  brought  in  ;  but,  that 
 not  being  done,  their  Lordships  have  made  no  progress 
 therein;  therefore  the  Committee  desires  to  know  the  plea- 
 sure of  the  house,  whether  they  shall  proceed  upon  the  Book 
 brought  from  the  House  of  Commons,  or  stay  until  the  other 
 Book  be  brought  in." 
 
 Upon  this,  the  Bishop  of  London  signified  to  the  House, 
 "  That  the  Book  will  very  shortly  be  brought  in." 
 
 Die  Jovis,  20"  die  Februarii,  [1661—2],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  390  a.] 
 
 Ordered — That  the  Committee  for  the  Bill  for  Uniformity 
 
 [be]   put  off  until  Tuesday 
 
 next,  in  the  afternoon. 
 
 Die  Martis,  25°  die  Februarii,  [1661—2],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  392  6—393  «.] 
 
 The  Lord  Chancellor  acquainted  the  House,  ''  That  he  was 
 commanded  by  the  King  to  deliver  a  message  unto  their 
 Lordships.'^     Which  his  Lordship  read,  as  followeth ;  videlicet, 
 
 "Charles  R, 
 
 "  His  majesty  having,  according  to  his  Declaration  of  the 
 25th  of  October,  1660,  granted  his  commission  under  the 
 great  seal,  to  several  bishops  and  other  divines,  to  review  the 
 Book  of  Common  Prayer,  and  to  prepare  such  alterations  and 
 additions  as  they  thought  fit  to  offer :  afterwards  the  convoca- 
 
1661-2.]  on  the  Act  of  Uniformity.  415 
 
 tions  of  the  clergy  of  both  the  provinces  of  Canterbury  and 
 York  were  by  his  majesty  called  and  assembled,  and  are  now 
 sitting.  And  his  Majesty  hath  been  pleased  to  authorize  and 
 require  the  presidents  of  the  said  convocations,  and  other  the 
 bishops  and  clergy  of  the  same,  to  review  the  said  Book  of 
 Common  Prayer,  and  the  book  of  the  form  and  manner  of 
 making  and  consecrating  of  bishops,  priests,  and  deacons ; 
 and  that,  after  mature  consideration,  they  should  make  such 
 additions  or  alterations  in  the  said  books  respectively  as  to 
 them  should  seem  meet  and  convenient ;  and  should  exhibit 
 and  present  the  same  to  his  majesty  in  writing,  for  his 
 majesty's  further  consideration,  allowance,  or  confirmation. 
 Since  which  time,  upon  full  and  mature  deliberation,  they 
 the  said  presidents,  bishops,  and  clergy  of  both  provinces, 
 have  accordingly  reviewed  the  said  books,  and  have  made, 
 exhibited,  and  presented  to  his  majesty  in  writing,  some 
 alterations,  which  they  think  fit  to  be  inserted  in  the  same, 
 and  some  additional  prayers  to  the  said  Book  of  Common 
 Prayer,  to  be  used  upon  proper  and  emergent  occasions. 
 
 "All  which  his  majesty  having  duly  considered,  doth,  with 
 the  advice  of  his  council,  fully  approve  and  allow  the  same ; 
 and  doth  recommend  it  to  the  House  of  Peers,  that  the  said 
 Books  of  Common  Prayer,  and  of  the  form  of  ordination 
 and  consecration  of  bishops,  priests,  and  deacons,  with  those 
 alterations  and  additions,  be  the  book  which,  in  and  by  the 
 intended  Act  of  Uniformity,  shall  be  appointed  to  be  used, 
 by  all  that  officiate  in  all  cathedral  and  collegiate  churches 
 and  chapels,  and  in  all  chapels  of  colleges  and  halls  in  both 
 the  universities,  and  the  colleges  of  Eton  and  Winchester, 
 and  in  all  parish  churches  and  chapels  within  the  kingdom  of 
 England,  Dominion  of  Wales,  and  town  of  Berwick-upon- 
 Tweed,  and  by  all  that  make  or  consecrate  bishops,  priests, 
 or  deacons,  in  any  of  the  said  places,  under  such  sanctions 
 and  penalties  as  the  parliament  shall  think  fit. 
 
 "Given  at  our  court,  at  Whitehall,  the  24th  day  of 
 February,  1661"— 2. 
 
 The  book  mentioned  in  his  majesty's  message  was  brouoht 
 
416  Proceedinffs  in  Parliament  [1661 — 2. 
 
 into  this  House ;  which  is  ordered  to  be  referred  to  the  com- 
 mittee for  the  Act  of  Uniformity. 
 
 Die  Jovis,  27°  die  Februarii,  [1661—2],  14o  Car.  II,  [Journ. 
 H.  L.,  xi,  396  a.] 
 
 Ordered— Tha,t  the  Duke  of  Bucks  and  the  Earl  of  Pem- 
 broke are  added  to  the  committee  for  Uniformity. 
 
 Ordered — That  Mr.  Justice  Hyde  and  Mr.  Attorney 
 General  have  notice  to  attend  the  committee  for  Uniformity 
 this  afternoon. 
 
 Lunse,  3"  die  Martii,  [1661—2],  14«  Car.  II,  [Journ.  H.  C, 
 viii,  377  b.] 
 
 [The  king  having  commanded  the  Commons  to  attend  him 
 in  the  banqueting  house,  Whitehall,  on  Saturday,  1st  March, 
 they  did  so ;  and  the  speaker  read  his  majesty's  speech  to  the 
 house,  on  the  following  Monday.  In  the  course  of  it  his 
 majesty  said :] 
 
 "  Gentlemen,  I  hear  you  are  very  zealous  for  the  church, 
 and  very  solicitous,  and  even  jealous,  that  there  is  not  expe- 
 dition enough  used  in  that  affair.  I  thank  you  for  it,  since, 
 I  presume,  it  proceeds  from  a  good  root  of  piety  and  devotion : 
 but  I  must  tell  you  I  have  the  worst  luck  in  the  world,  if, 
 after  all  the  reproaches  of  being  a  papist,  whilst  I  was  abroad, 
 I  am  suspected  of  being  a  presbyterian  now  I  am  come  home.  I 
 know  you  will  not  take  it  unkindly,  if  I  tell  you,  that  I  am 
 as  zealous  for  the  church  of  England,  as  any  of  you  can  be ; 
 and  am  enough  acquainted  with  the  enemies  of  it,  on  all 
 sides ;  that  I  am  as  much  in  love  with  the  Book  of  Common 
 Prayer,  as  you  can  wish,  and  have  prejudice  enough  to  those 
 that  do  not  love  it ;  who,  I  hope,  in  time  will  be  better  in- 
 formed, and  change  their  minds  :  and  you  may  be  confident, 
 I  do  as  much  desire  to  see  a  uniformity  settled,  as  any 
 amongst  you  :  I  pray,  trust  me,  in  that  affair ;  I  promise  you 
 to  hasten  the  despatch  of  it,  with  all  convenient  speed;  you 
 may  rely  upon  me  in  it. 
 
1661-2.]  on  the  Act  of  Uniformify.  il7 
 
 "  I  have  transmitted  the  Book  of  Common  Prayer^  with 
 those  alterations  and  additions  which  have  been  presented  to 
 me  by  the  Convocation^  to  the  House  of  Peers  with  my 
 approbation,  that  the  Act  of  Uniformity  may  relate  to  it :  so 
 that  I  presume  it  will  be  shortly  dispatched  there ;  and  when 
 we  have  done  all  we  can,  the  well  settling  that  affair  will 
 require  great  prudence  and  discretion,  and  the  absence  of  all 
 passion  and  precipitation." 
 
 Die  Mercurii,  5°  die  Martii,  [1661—2],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  400  a.] 
 
 Ordered — That  the  Lord  Lovelace  and  the  Lord  Widdring- 
 ton  are  added  to  the  committee  for  Uniformity. 
 
 Die    Jovis,  6°  die  Martii,    [1661—2],  14°  Car.  II,   [Journ. 
 H.  L.,  xi,  400  6.] 
 
 Ordered — That  the  Lord  Wharton  is  added  to  the  com- 
 mittee for  the  Bill  of  Uniformity. 
 
 Die  Veneris,  r*' die  Martii,  [1661—2],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  402a.] 
 
 Ordered — That  the  Lord  Berkley,  of  Straton,  is  added  to 
 the  committee  for  the  Bill  of  Uniformity. 
 
 Die  Jovis,  13°  die  Martii,   [1661—2],  14°  Car.  II,   [Journ. 
 H.  L.,  xi,  406  6.] 
 
 The  Earl  of  Bridgwater  reported,  "That  the  committee 
 have  considered  of  the  Bill  concerning  Uniformity  of  Wor- 
 ship ;  wherein  the  committee  have  made  divers  amendments 
 and  alterations,  which  are  offered  to  the  consideration  of  this 
 House ;  and  that  the  committee,  in  their  amendments  and 
 alterations,  have  made  the  bill  relate  to  the  book  recom- 
 mended by  the  king  to  this  House,  and  not  to  the  book 
 brought  with  the  bill  from  the  House  of  Commons.^' 
 
 Next,  it  was  moved,  "  That  the  alterations  and  additions  in 
 
 E    E 
 
418  Proceedings  in  Parliament  [1661-2. 
 
 tlie  Book  of  Common  Prayer,  as  it  came  recommended  from 
 his  majesty,  might  be  read,  before  the  alterations  and  amend- 
 ments in  the  bill  were  read/'  which  was  accordingly  ordered, 
 and  read:  but,  having  made  little  progress  therein,  and  it 
 being  now  late,  and  the  business  will  require  longer  time,  it 
 is  ordered,  that  this  House  will  proceed  in  the  reading  the 
 rest  of  the  alterations  and  additions  to-morrow  morning  at 
 nine  of  the  clock. 
 
 Die  Veneris,  14°  die  Martii,  [1661—2],  14°  Car.  IT,  [Journ. 
 H.  L.,  xi,  407  a.] 
 
 Then  this  House  proceeded  in  the  reading  of  the  altera- 
 tions and  additions  in  the  Book  of  Common  Prayers ;  and 
 ordered,  to  proceed  further  in  the  reading  of  it  to-morrow 
 morning. 
 
 Die  Saturni,  15°  die  Martii,  [1661—2],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  408  b.'] 
 
 Next,  the  House  proceeded  in  the  further  reading  of  the 
 alterations  and  additions  in  the  Book  of  Common  Prayers ; 
 which  being  ended,  the  Lord  Chancellor,  in  the  name,  and 
 by  the  directions  of  the  House,  gave  the  lords  the  bishops 
 thanks,  for  their  care  in  this  business ;  and  desired  their 
 lordships  to  give  the  like  thanks,  from  this  House,  to  the 
 other  House  of  Convocation,  for  their  pains  herein. 
 
 Ordered — That  this  House  will  take  into  consideration  the 
 alterations  and  amendments  in  the  Bill  concerning  Unifor- 
 mity of  Public  Worship,  as  it  was  lately  reported ;  and  this 
 to  be  on  Monday  morning  next. 
 
 Die  Lun^,  17°  die  Martii,   [1661—2],  14°  Car.  II,   [Journ. 
 H.  L.,  xi,  409  a -6.] 
 
 Next,  this  House  took  into  consideration  the  Bill  concern- 
 ing Uniformity  in  Public  Worship,  formerly  reported  from 
 the  committee.  And,  upon  the  second  reading  of  the  altera- 
 tions and  provisos^  and  considerations  thereof,  it  is  ordered. 
 
1661-2.]  on  the  Act  of  Uniformity.  419 
 
 that  this  House  agrees  to  the  preamble,  as  it  is  now  lirouglit 
 in  by  the  committee. 
 
 And  the  question  being  put,  "  Whether  this  book  that 
 hath  been  transmitted  to  this  House  from  the  king  shall  be 
 the  book  to  which  the  Act  of  Uniformity  shall  relate  ?" 
 
 It  was  resolved  in  the  affirmative. 
 
 Then  the  Lord  Chancellor  acquainted  the  House  with  a 
 proviso  recommended  from  the  king,  to  be  inserted  in  this 
 Bill  of  Uniformity;  which  his  lordship  read. 
 
 And  it  was  commanded  that  the  same  should  be  read 
 again;  and  it  is  ordered,  that  the  further  debate  of  this 
 business  is  deferred  until  to-morrow  morninff. 
 
 Die  Martis,  18°  die  Martii,   [1661—2],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  410  a.] 
 
 Next,  this  House  took  into  consideration  the  business  of 
 presenting  the  proviso  yesterday  from  the  king  to  this  House; 
 for  debate  whereof,  the  House  was  adjourned  into  a  com- 
 mittee during  pleasure. 
 
 And  the  House  being  resumed  : 
 
 This  question  was  put,  "  Whether  a  salvo  shall  be  entered 
 into  the  book,  to  save  the  privilege  of  this  House,  upon  the 
 occasion  of  this  proviso  from  the  king  ?" 
 
 And  it  was  resolved  in  the  negative. 
 
 Ordered— Th2it  to-morrow  morning  the  debate  concerning 
 the  matter  of  this  proviso  shall  be  resumed. 
 
 Die  Mercurii,  19"  die  Martii,  [1661—2],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  411a.] 
 
 Next,  the  House  took  into  consideration  the  matter  in  the 
 king's  proviso  to  the  Bill  for  Uniformity  of  Worship. 
 
 And  the  proviso  was  read  again  and  debated. 
 
 And  there  being  another  proviso  offered  to  the  House, 
 which  was  read. 
 
 The  question  being  put,  "  Whether  this  proviso  shall  be 
 rejected  ?" 
 
 E   E    2 
 
420  Froceedings  in  Parliament  [1662. 
 
 It  was  resolved  in  the  affirmative. 
 
 Ordered — That  the  Bill  for  Uniformity  is  re- committed; 
 also  the  proviso  sent  from  the  king  is  referred  to  the  con- 
 sideration of  the  same  committee,  who  are  to  meet  to-morrow 
 in  the  afternoon ;  and  the  Duke  of  Richmond  is  added  to  the 
 said  committee. 
 
 Die  Jovis,  20°  die  Martii,  [1661—2],  14°  Car.  II,    [Joui-n. 
 H.  L.,  xi,  412^.] 
 
 Ordered — That  the  Earl  of  Bristol  and  the  Lord  Herbert 
 of  Cherbury  are  added  to  the  committee  for  the  Bill  of  Uni- 
 formity. 
 
 Die  Veneris,  21°  die  Martii,  [1661-2],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  413  b.'\ 
 
 Ordered — That  the  Lord  Newport  is  added  to  the  com- 
 mittee for  the  Bill  of  Uniformity. 
 
 Die  Veneris,   4°  die  Aprilis,   [1662],    14°  Car.    II,    [Journ. 
 H.  L.,  xi,  421a.] 
 
 Next,  the  Earl  of  Bridgwater  reported  from  the  committee, 
 the  alterations  and  provisos  in  the  Bill  concerning  Uniformity 
 of  Worship. 
 
 The  said  alterations  and  provisos  were  read  twice,  and 
 debated. 
 
 The  question  being  put,  "Whether  these  words  'though 
 indifferent  in  their  own  nature'  shall  stand  in  the  proviso, 
 as  they  are  brought  in  by  the  committee  ?" 
 
 It  was  resolved  in  the  affirmative. 
 
 Ordered — That  this  House  will  resume  the  further  debate 
 of  this  business  to-morrow  morning. 
 
 Die  Saturni,   5°  die  Aprilis,   [1662],    14°  Car.  II,  [Journ. 
 H.  L.,  xi,  422  c] 
 
 Next,  the  House  resumed  the  debate  as  was  yesterday, 
 upon  report  of  the  Bill  concerning  Uniformity  of  Worship. 
 
1662.]  on  the  Act  of  Uniformity.  421 
 
 The  point  now  in  consideration  was,  the  clause  of  ministers 
 declaring  against  the  covenant. 
 
 And,  after  a  long  debate,  the  question  was  put,  "  Whether 
 this  clause,  videlicit,  '  I  do  declare  that  I  hold  that  there  is 
 no  obligation  upon  me,  or  any  other  person,  from  the  oath 
 commonly  called  The  Solemn  League  and  Covenant'  shall 
 stand  in  the  bill,  as  it  is  brought  in  by  the  committee?" 
 
 It  was  resolved  in  the  affirmative. 
 
 Ordered — That  this  bill  shall  be  taken  into  further  debate 
 on  Monday  morning  next. 
 
 Die  Lunse,  7°  die  Aprilis,  [1662],  14°  Car.  II,  [Journ.  H.  L., 
 
 xi,  423  «.] 
 
 This  day  being  appointed  to  consider  further  of  the  Act  of 
 Uniformity;  the  Lord  Bishop  of  Worcester  offered  to  the 
 consideration  of  this  House  an  explanation,  in  a  paper,  of  the 
 vote  of  this  House  on  Saturday  last,  concerning  the  words  in 
 the  Act  of  Uniformity,  which  declared  against  the  solemn 
 league  and  covenant ;  which  he  first  opened,  and  afterwards, 
 by  permission  of  the  House  read  the  same  :  which  afterwards 
 the  House  commanded  to  be  read  by  the  clerk. 
 
 And,  after  debate  thereof,  the  question  being  put, 
 "  Whether  that  the  proceeding  of  the  debate  of  this  paper, 
 thus  brought  in,  be  against  the  orders  of  this  House?" 
 
 It  was  resolved  in  the  negative. 
 
 Ordered — That  this  House  will  take  into  debate  this  paper 
 to-morrow  morning. 
 
 Memorandum — That,  before  the  putting  of  the  aforesaid 
 question,  these  Lords  whose  names  are  subscribed,  desired 
 leave  to  enter  their  dissents,  if  the  question  was  carried  in  the 
 negative.     [No  names  given.] 
 
 Die  Martis,  8"  die  Aprilis,  [1662],  14°  Car  II,  [Journ.  H.  L., 
 xi,  424  «- 6.] 
 
 Next,  the  House  took  into  consideration  the  paper  brought 
 in  yesterday,  for  an  explanation  of  the  clause  in  the  Act  of 
 
422  Proceedings  in  Parliament  [1662. 
 
 Uniformity  concerning  the  declaring  against  the  covenant ; 
 and,  after  a  long  debate,  it  is  ordered,  that  this  paper  be  laid 
 aside. 
 
 Ordered — That  these  Lords  following  are  appointed  to  con- 
 sider and  draw  up  a  clause,  or  proviso,  whereby  it  may  be  left 
 to  the  king  to  make  such  provision  for  those  of  the  clergy  as 
 his  majesty  shall  think  fit,  who  shall  be  deprived  of  their 
 livings  by  the  Act  of  Uniformity ;  and  afterwards  to  make 
 report  thereof  to  this  House : 
 
 Dux  Bucks.  Bp.  Worcester.  Ds.  Wharton. 
 
 Comes  Bristol.  Bp.  Exon.  Ds.  Mohun 
 
 Comes  Anglesey.       Bp.  Hereford.  Ds.  Lucas. 
 
 Ds.  Holies. 
 
 Their  Lordships,  or  any  two,  to  meet  in  the  Prince's  Lodg- 
 ings, to-morrow  morning,  at  eight  of  the  clock. 
 
 Die  Mercurii,  9°  die  Aprilis,  [1662],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  425  a.] 
 
 The  Earl  of  Anglesey  reported,  "  That  the  committee  have 
 considered  of  a  proviso,  that  such  persons  as  are  put  out  of 
 their  livings  by  virtue  of  the  Act  of  Uniformity,  may  have 
 such  allowances  out  of  their  livings,  for  their  subsistence,  as 
 his  majesty  shall  think  fit." 
 
 The  said  proviso  was  read ;  and,  after  some  debate,  a  few 
 alterations  made  therein. 
 
 And  the  question  being  put,  "  Whether  this  proviso,  with 
 the  alterations,  shall  stand  in  the  bill  ?" 
 
 It  was  resolved  in  the  affirmative. 
 
 Hodie  3^  vice  lecta  est  Billa,  An  Act  for  the  Uniformity 
 of  Public  Prayers,  and  Administration  of  Sacraments,  and 
 other  Hites  and  Ceremonies,  and  for  establishing  the  Form  of 
 making,  ordaining,  and  consecrating  Bishops,  Priests,  and 
 Deacons,  in  the  church  of  England. 
 
 The  question  being  put,  "  Whether  this  bill,  with  the 
 alterations  and  amendments,  shall  pass  ? " 
 
 It  was  resolved  in  the  affirmative. 
 
1662.]  on  the  Act  of  Uniformity.  423 
 
 Ordered — To  send  for  a  conference  with  the  House  of 
 Commons  to-morrow  morning,  and  communicate  this  bill 
 with  the  alterations  and  amendments  to  them. 
 
 Die  Jovis,  10°  die  Aprilis,  [1663],  14°  Car.  II,  [Journ.  H.  L., 
 xi,  426  G-6.] 
 
 A  message  was  sent  to  the  House  of  Commons,  by  Sir 
 Moimdeford  Brampston  and  Sir  Nathaniell  Hobart : 
 
 To  desire  a  present  conference,  in  the  painted  chamber, 
 concerning  the  Act  of  Uniformity. 
 
 The  Lord  Chancellor,  the  Earl  of  Bridgwater,  and  the 
 Bishop  of  London,  were  appointed  to  manage  this  conference' 
 
 The  House  directed  that  the  Book  of  Common  Prayers, 
 recommended  from  the  king,  shall  be  delivered  to  the  House 
 of  Commons,  as  that  being  the  Book  to  which  the  Act  of 
 Uniformity  is  to  relate ;  and  also  to  deliver  the  book  wherein 
 the  alterations  are  made,  out  of  which  the  other  book  was 
 fairly  written;  and  likewise  to  communicate  to  them  the 
 king's  message,  recommending  the  said  book ;  and  lastly,  to 
 let  the  Commons  know,  "  That  the  Lords,  upon  consideration 
 had  of  the  Act  of  Uniformity,  have  thought  fit  to  make  some 
 alterations,  and  add  certain  provisos,  to  which  the  concur- 
 rence of  the  House  of  Commons  is  desired.^' 
 
 ■){•  ^  •){•  ^  -^  4f 
 
 The  messengers  sent  to  the  House  of  Commons  return  with 
 this  answer : 
 
 That  they  will  give  a  conference,  as  is  desired. 
 
 ■3f  -x-  -x-  -x-  -H-  * 
 
 The  House  was  adjourned  during  pleasure,  and  the  Lords 
 went  to  the  free  conference ;  which  being  ended,  the  House 
 was  resumed. 
 
 Jovis,    10°   Aprilis,    [1662],    14°  Car.  II,     [Journ.  H.  C, 
 viii,  402  a-Z*.] 
 
 A  message  from  the  Lords,  by  Sir  Moundeford  Brampston 
 and  Sir  Nathaniell  Hobart : 
 
434  Proceedings  in  Parliament  [1662. 
 
 Mr.  Speaker — "  The  Lords  desire  a  present  conference 
 with  this  House  upon  the  Bill  for  Uniformity,  in  the  painted 
 chamber." 
 
 The  messengers  being  withdrawn — 
 
 Resolved — That  this  House  doth  agree  to  a  present  con- 
 ference; and  that  Serjeant  Keeling,  Serjeant  Charlton,  Sir 
 E-obert  Howard,  Sir  Robert  Atkins,  Sir  Tho.  Meres,  and 
 Dr.  Birkinhead,  do  make  report  from  the  Conference. 
 
 The  messengers  being  called  in,  Mr.  Speaker  does 
 acquaint  them,  that  the  House  had  agreed  to  a  present 
 conference. 
 
 •X-  *  ■}{•  ^  -x-  * 
 
 Serjeant  Keeling  reports,  from  the  Conference  had  with 
 the  Lords,  upon  the  Bill  for  Uniformity,  that  the  reason 
 of  the  delay  of  the  said  bill  was,  that  the  Book  of  Com- 
 mon Prayer  had,  by  reference  from  his  majesty,  been 
 under  the  consideration  of  the  Convocation,  who  had 
 made  some  alterations  and  additions  thereunto ;  and  that 
 the  Lords  had  perused  the  same,  as  also  the  bill  sent 
 from  this  House;  and  had  returned  the  same,  together 
 with  the  Book  of  Common  Prayer,  as  the  same  is  amended 
 and,  by  them,  agreed  to,  and  some  amendments  and 
 provisos  to  the  bill ;  to  which  they  desired  the  concurrence 
 of  this  House ;  and  delivered  the  same  in  at  the  clerk's  table. 
 
 Resolved,  upon  the  question — That  this  House  will  enter 
 upon  the  consideration  and  debate  of  this  matter  to-morrow 
 morning. 
 
 Veneris,  ll"  die  Aprilis,  [1662],  14°  Car.  II,    [Joura.  H.  C, 
 viii,  403  b.'] 
 
 Ordered— lihdii  the  House  do  proceed  upon  the  Bill  for 
 l^niformity  to-morrow  morning. 
 
 Sabbati,  12«  Aprilis,   [1662],  14«  Car.  II,     [Journ.  H.  C, 
 viii,  404  6.] 
 
 Amendments  and  additions,  sent  from  the  Lords,' to  the 
 Bill  of  Uniformity,  were  this  day  read. 
 
1662.]  on  the  Act  of  Uniformity.  425 
 
 Resolved — That  the  amendments  in  the  Book  of  Common 
 Prayei'j  sent  down  from  the  Lords^  be  read  on  Monday  next. 
 
 Lunse,  14P  Aprihs,    [1662],  14°    Car.   11,     [Journ.   H.  C, 
 
 viii,  405  6.] 
 
 The  amendments  in  "The  Book  of  Common  Prayer,  and 
 Administration  of  the  Sacraments  and  other  Rites  and 
 Ceremonies  of  the  Church  of  England/'  sent  from  the 
 Lords;  the  transcript  of  which  book,  so  amended,  there- 
 with sent,  they  desire  to  be  added  to  the  Bill  of  Uniformity, 
 instead  of  the  book  sent  up  therewith,  was,  in  part,  read. 
 
 And  then  the  House  adjourned  for  two  hours. 
 
 Post  Merid. 
 
 The  rest  of  the  amendments  in  the  said  book  were  then 
 read  throughout. 
 
 Resolved,  upon  the  question — That  the  amendments  to  the 
 said  bill,  with  the  additions  sent  by  the  Lords,  be  read  the 
 second  time,  and  proceeded  in,  to-morrow  morning,  at  nine  of 
 the  clock. 
 
 Martis,    15"  Aprilis,  [1662],   14°  Car.   II,     [Journ.  H.  C, 
 viii,  406  a-6. 
 
 The  House  then  resumed  the  debate  upon  the  amendments 
 sent  down  from  the  Lords,  to  the  Bill  of  Uniformity ;  which 
 were  begun  to  be  read  the  second  time. 
 
 Resolved,  upon  the  question — That  the  first  amendment,  as 
 to  the  title  of  the  bill,  be  postponed. 
 
 The  question  being  put,  "To]  agree  with  the  Lords,  as  to 
 the  amendment  to  the  compiling  of  the  Book  of  Common 
 Prayer  by  the  bishops,  and  the  Act  of  primo  Eliz.  for  enjoin- 
 ing it  to  be  used  " — 
 
 It  was  resolved  in  the  affirmative. 
 
 The  rest  of  the  amendments,  unto  the  amendment  in  the 
 twenty-fifth  line,  were  read  the  second  time,  and,  upon  the 
 question,  agreed  to. 
 
426  Proceedings  in  Parliament  [1662. 
 
 The    question   being   put,    "  That   the   paragraph    of    the 
 amendment,  in  relation  to  the  recital  of  the  progress  of  the 
 proceedings,  till   that   amendment  which    does  concern    the 
 boolf,  annexed  to  the  bill,  be  postponed  " — 
 The  House  was  divided. 
 The  yeas  went  out. 
 
 Sir  Robert  Howard,     f  Tellers  for  the  yeas.  1  ^^ 
 Mr.  Hungerford,  L      With  the  yeas,       J 
 
 Sir  Tho.  Gower,  f  Tellers  for  the  noes,  1  t  -i  q 
 
 Sir  Robert  Brooke       L      With  the  noes,       J 
 And  so  it  passed  in  the  negative. 
 
 Resolved,  upon  the  question — That  Mr.  Vaughan,  Mr. 
 Knight,  Mr.  Crouch,  Dr.  Birkinhead,  Lord  Fanshaw,  Sir 
 Edm.  Peirce,  Dr.  Burwell,  Sir  Tho.  Gower,  and  Mr.  Waller, 
 or  any  six  of  them,  be  appointed  a  committee,  to  compare 
 the  Books  of  Common  Prayer,  sent  down  from  the  Lords, 
 with  the  book  sent  up  from  this  House;  and  to  see 
 whether  they  differ  in  anything  besides  the  amendments, 
 sent  from  the  Lords,  and  already  read  in  this  House 
 and  wherein ;  and  to  make  their  report  therein,  witli 
 all  the  speed  they  can.  And,  for  that  puipose,  they  are  to 
 meet  this  afternoon,  at  two  of  the  clock,  in  the  Speaker's 
 chamber. 
 
 Mercurii,  16°  Aprilis,  [1662],  14°  Car.  II,     [Journ.  H.  C, 
 viii,  407  6— 408  «.] 
 
 Mr.  Vaughan  reports,  from  the  committee  appointed  to 
 compare  the  Books  of  Common  Prayer,  sent  down  from  the 
 Lords,  with  the  book  sent  up  from  this  house;  and  to  see 
 whether  they  differ  in  anything  besides  the  amendments  sent 
 from  the  Lords,  and  already  read  in  this  House,  and  wherein  : 
 that  the  said  committee  had  met  yesterday,  and  sat  till  eight 
 at  night,  and  had  met  early  this  morning,  and  taken  great 
 care  and  pains  in  comparing  and  examining  the  said 
 books     ^     -J^-     -J^-     -J^- 
 
 Resolved — That  the  thanks  of  this  House  be  returned  to 
 the  said  committee,  for  their  great  care  and  pains  in  compar- 
 
1662.]  on  the  Act  of  Uniformity.  427 
 
 ing  and  examining  the  Book  of  Common  Prayer,  according 
 to  the  order  and  direction  of  this  House. 
 
 And  Mr.  Speaker  did  return  them  the  thanks  of  the  House 
 accordingly. 
 
 The  House  then  resumed  the  dehate  upon  the  amendments, 
 sent  down  from  the  Lords,  to  the  Bill  of  Uniformity. 
 
 And  the  seventh  amendment,  at  the  twenty-fourth  line  of 
 the  bill,  being  again  read — 
 
 Resolved,  upon  the  question — That  this  House  doth  dis- 
 agree to  these  words,  in  the  twenty-fifth  line  of  the  said 
 amendment,  "and  tenderness  of  some  men's  consciences ;'' 
 and  doth  think  fit,  that  the  word  "have,"  be  made 
 "  hath." 
 
 The  question  being  propounded,  "  Whether  debate  shall 
 be  admitted  to  the  amendments  made  by  the  Convocation  in 
 the  Book  of  Common  Prayer,  and  sent  down  by  the  Lords  to 
 this  House  : " 
 
 And  the  question  being  put,  "  Whether  that  question  shall 
 be  now  put?" 
 
 It  was  resolved  in  the  affirmative. 
 
 And  the  main  question  being  put,  "  Whether  debate  shall 
 be  admitted  to  the  amendments  made  by  the  Convocation  in 
 the  Book  of  Common  Prayer,  and  sent  down  by  the  Lords  to 
 this  House?" 
 
 The  House  was  divided. 
 
 The  Noes  went  out. 
 
 Mr.  Williams,  f  Tellers  for  the  yeas,  \  ^ 
 
 Mr.  Boscowen,  L       With  the  yeas,       J 
 
 Sir  Edm.  Peirce,      f  Tellers  for  the  noes,  H  „„ 
 
 Mr.  Spencer,  l_       With  the  noes,      j 
 
 And  so  it  passed  in  the  negative. 
 
 The  question  being  put,  "  Tbat  the  amendments  made 
 by  the  Convocation,  and  sent  down  by  the  Lords  to  this 
 House,  might,  by  the  order  of  this  House,  have  been 
 debated  " — 
 
 It  was  resolved  in  the  affirmative. 
 
 The  question  being  put,   "  To  agree  to  the  said  seventh 
 
428  Proceedings  in  Parliament  [1662. 
 
 amendment,  sent  down  from  the  Lords,  at  the  twenty-fourth 
 line  in  the  Bill  of  Uniformity,  with  the  alteration  made  by 
 this  Hoase,  and  before  expressed  " — 
 
 It  was  resolved  in  the  affirmative. 
 
 Ordered — That  this  House  do  proceed,  to-morrow  morn- 
 ing, to  the  further  consideration  of  the  residue  of  the 
 amendments,  sent  down  from  the  Lords,  to  the  Bill  of 
 Uniformity. 
 
 Jovis,   17°  Aprilis,   [1662],  14"  Car.   II.      [Journ.    H.  C, 
 viii,  408  6— 409  a. 
 
 The  House  then  resumed  the  consideration  of  the  residue 
 of  the  amendments,  sent  from  the  Lords,  to  the  Bill  of 
 Uniformity. 
 
 And  the  several  amendments,  from  the  thirtieth  line 
 in  the  first  skin,  to  the  fortieth  line,  being  read  the 
 second  time,   were,  upon  the  question,  severally  agreed  to. 
 
 The  question  being  put,  "  To  agree  to  that  part  of  the 
 amendment,  to  the  fortieth  line  of  the  bill,  to  put  in  the 
 words  'the  said,^  instead  of  '  &'" — 
 
 It  was  resolved  in  the  affirmative. 
 
 The  question  being  put,  "To  adhere  to  these  words, 
 'annexed  and  joined  to  this  present  Act,  and;'  which  the 
 Lords,  in  the  same  amendment,  would  have  omitted  " — 
 
 It  was  resolved  in  the  affirmative. 
 
 The  amendment  to  the  forty-second  line  in  the  bill  was 
 read  the  second  time ;  and,  upon  the  question,  agreed  to. 
 
 The  amendment  to  the  forty-third  line  was  read  the  second 
 time,  and,  in  part,  agreed  to,  till  these  words,  ''  appointed  to 
 be  annexed  to  this  present  Act." 
 
 The  question  being  put,  "  To  agree  to  that  part  of  the 
 amendment  for  inserting  the  said  words,  'appointed  to  be 
 annexed  to  this  present  Act ' " — 
 
 It  passed  in  the  negative. 
 
 The  amendment  to  the  eighth  line  of  the  second  skin, 
 being  read  the  second  time ;  and  the  same  being,  instead  of 
 "  Michael^  the  archangel,"  to  read  ''  Bartholomew  " — ■ 
 
{Tellers  for  the  yeas,  "\    ^„ 
 With  the  yeas,      J 
 
 16G3.]  071  the  Act  of  Unifonnify.  429 
 
 The  Question  being  put,  "  To  adhere  to  the  bill  as  to  the 
 words,  '  Michael  the  archangel ' " — 
 
 The  House  was  divided. 
 
 The  noes  went  out. 
 
 Sir  Tho.  Grower, 
 
 Mr.  Boscowen, 
 
 Sir  Robert  Holt,  f  Tellers  for  the  noes,  H     „^ 
 
 Mr.  Phillips,  L       With  the  noes,      J 
 
 And  so  it  passed  in  the  negative. 
 
 And  the  amendment  of  the  Lords,  as  to  that  point,  was 
 agreed  to. 
 
 The  question  being  put,  "  To  agree  to  the  amendment  to 
 the  ninth  line  of  the  second  skin,  to  read,  ^  two,'  instead  of 
 ^one'"— 
 
 It  was  resolved  in  the  affirmative. 
 
 The  question  being  put,  "  To  agree  to  the  amendment  to 
 the  fifteenth  line  of  the  second  skin,  to  read,  '  in  the  said 
 book,'  instead  of  therein'" — 
 
 It  was  resolved  in  the  affirmative. 
 
 The  next  paragraph  of  the  said  amendment,  for  the 
 ministers'  subscription  of  their  consent,  being  read  the 
 second  time — 
 
 Resolved,  upon  the  question — That  this  House  doth  agree 
 to  that  paragraph  of  the  said  amendment. 
 
 Resolved — That  this  House  will  proceed  upon  the  rest 
 of  the  amendments  to  the  Bill  of  Uniformity  to-morrow 
 morning. 
 
 Veneris,  18°  Aprilis,   [1662],  14°  Car.  II,     [Journ.  H.  C, 
 Tiii,  409  6— 410  a.] 
 
 The  House  then  proceeded  to  the  reading  of  the  re- 
 maining amendments,  sent  down  from  the  Lords,  to  the 
 Bill  for  Uniformity,  from  the  place  where  they  left  yes- 
 terday. 
 
 The  last  paragraph  of  the  amendment,  in  the  twenty-fifth 
 line  of  the  second  skin,  being  read  the  second  time— 
 
 Resolved — That  the  said  paragraph  be  postponed. 
 
430  Proceedings  in  Parliament  [1662. 
 
 The  tliree  next  amendments  to  the  thirteenth,  thirty-ninth, 
 and  forty-first  lines  of  the  second  skin,  were  read  the  second 
 time ;  and,  upon  the  question,  agreed  to. 
 
 The  amendment  to  the  seventh  line  of  the  second  skin  was 
 read  the  second  time  :  and  the  amendment  being,  that  after 
 the  word  "  dead,^'  to  add  the  clauses  contained  in  the  parch- 
 ment marked  with  No.  1 — 
 
 The  said  parchment  was  read  the  second  time. 
 
 The  first  paragraph  in  the  said  parchment  was  read  the 
 third  time. 
 
 Ordered — That  Mr.  Vaughan,  Serjeant  Seis,  and  Mr. 
 Thurland,  do  peruse  the  statutes^  and  bring  in  a  proviso  for 
 translating  the  Book  of  Common  Prayer  into  Welsh,  if  it 
 may  consist  with  the  laws  in  force. 
 
 Resolved,  upon  the  question — That  an  amendment  be  made 
 to  the  said  paragraph,  by  reading  "  one  month,"  instead  of 
 "  three  months." 
 
 Resolved — That  the  said  paragraph,  with  the  amendment, 
 be  agreed  to. 
 
 ■X-  ^  -X-  -X-  -X-  -St 
 
 The  House  then  proceeded  to  the  reading  of  the  second 
 paragraph  of  the  parchment  marked  No.  1. 
 
 Ordered — That  Mr.  Crouch,  Sir  Tho.  Meers,  Serjeant 
 Charlton,  Dr.  Birkinhead,  Sir  Edmund  Peirce,  Sir  John 
 Brampton,  and  Dr.  Burwell,  do  withdraw,  and  pen  a  para- 
 graph upon  the  present  debate. 
 
 The  next  paragraph  of  the  parchment,  as  to  ordina- 
 tion, was  read  the  second  time ;  and,  upon  the  question, 
 agreed  to. 
 
 The  next  paragraph,  as  to  the  administration  of  the 
 sacraments,  was  read  the  second  time ;  and,  upon  the 
 question,  agreed  to. 
 
 Sabbati,  19°  Aprilis,   [1662],   14°  Car.  II,     [Journ.  H.  C, 
 viii,  410  6— 411a.] 
 The  amendments  to  the  addition  in  parchment,  sent  from 
 the  Lords,  to  the  Act  of  Uniformity,  No.  1,  being  brought 
 
1662.]  on  the  Act  of  Uniformity.  431 
 
 in  by  the  members  of  this  House  directed  to  prepare  the 
 same,  were  this  day  read  the  first  time. 
 
 And  the  first  amendment  being,  first  skin,  line  twenty-two, 
 after  the  word  "  aforesaid,"  leave  out  all  the  words,  unto  the 
 word  "  subscribe,^'  in  the  twenty-ninth  line ;  and,  instead 
 thereof,  insert  these  words  following :  "  That  every  dean, 
 canon,  and  prebendary,  of  every  cathedral  or  collegiate 
 church,  and  all  masters,  and  other  heads,  fellows,  chaplams, 
 and  tutors,  of  or  in  any  college,  hall,  house  of  learning,  or 
 hospital ;  and  every  public  professor  and  reader,  in  either  of 
 the  universities,  and  in  every  college  elsewhere;  and  every 
 parson,  vicar,  curate,  lecturer,  and  every  other  person  in  holy 
 orders ;  and  every  schoolmaster,  keeping  any  public  or  private 
 school,  and  every  person  instructing  or  teaching  any  youth, 
 in  any  house  or  private  family,  as  a  tutor  or  schoolmaster, 
 who,  upon  the  first  day  of  May,  which  shall  be  in  the  year  of 
 our  Lord  Grod  one  thousand  six  hundred  and  sixty-two ;  or, 
 at  any  time  thereafter,  shall  be  incumbent,  or  have  possession 
 of  any  deanery,  canonry,  prebend,  mastership,  headship, 
 fellowship,  professor's  place,  or  reader's  place,  parsonage, 
 vicarage,  or  any  other  ecclesiastical  dignity  or  promotion ;  or 
 of  any  curate's  place,  lecture,  or  school ;  or  shall  instruct  or 
 teach  any  youth,  or  tutor,  or  schoolmaster;  shall,  before  the 
 Feast  Day  of  St.  Bartholomew,  which  shall  be  in  the  year  of 
 our  Lord  one  thousand  six  hundred  and  sixty-two,  at  or 
 before  his  or  their  respective  admission  to  be  incumbent,  or 
 to  have  possession  aforesaid  " — 
 
 The  same  was  read  the  second  time. 
 
 And  the  question  being  put,  "  That  the  time  for  declaring 
 against  the  Covenant  be  twenty  years  " — 
 
 It  was  resolved  in  the  affirmative. 
 
 Resolved,  upon  the  question — That  this  House  doth  agree 
 to  the  said  first  amendment :  and 
 
 Ordered — That  the  persons  formerly  appointed  to  prepare 
 the  amendments  upon  the  former  debate,  do  now  prepare 
 and  bring  in  a  clause,  by  way  of  proviso,  or  otherwise, 
 that   none   of  the   persons  enjoined  to   make   the  declara- 
 
432  Troceedmgs  in  Parliament  [1662. 
 
 tion  aud  acknowledgment  now  under  debate^  be  obliged 
 to  that  part  wliicb  concerns  the  covenant,  after  twenty- 
 years. 
 
 And  then  were  read  the  words  in  the  said  parchment,  here- 
 after following,  line  twenty-nine,  viz.,  "  subscribe  the  declara- 
 tion and  acknowledgment  following;  scilicet:  '1,  A.  B.,  do 
 declare,  that  it  is  not  lawful,  upon  any  pretence  whatsoever,  to 
 take  arms  against  the  king ;  and  that  1  do  abhor  that  traitorous 
 position  of  taking  arms,  by  his  authority,  against  his  person, 
 or  against  those  who  are  commissioned  by  him ;  and  that  I 
 will  conform  to  the  liturgy  of  the  church  of  England,  as  it  is 
 now  by  law  established.  And  I  do  declare,  that  I  do  hold 
 there  lies  no  obligation  upon  me,  or  on  any  other  person, 
 from  the  oath  commonly  called  The  Solemn  League  and 
 Covenant;  and  that  the  same  was  in  itself  an  unlawful 
 oath,  and  imposed  upon  the  subjects  of  this  realm  against 
 the  known  laws  and  liberties  of  this  kingdom.' ^^ 
 
 Resolved — That  after  the  word  "  covenant,"  and  before  the 
 word  "  and,"  in  the  thirty-eighth  line,  these  words  be  added, 
 "  to  endeavour  any  change  or  alteration  of  government,  either 
 in  Church  or  State." 
 
 Resolved,  upon  the  question — That  this  House  doth  agree 
 to  that  part  of  the  said  additional  amendment  in  parch- 
 ment, sent  from  the  Lords,  with  the  said  addition  last  agreed 
 unto. 
 
 And  the  second  amendment,  being  in  the  fortieth  line, 
 after  the  word  ''  kingdom,"  leave  out  all  the  words  to  the 
 first  word  in  the  forty-fifth  line;  and  instead  thereof,  in- 
 sert the  words,  "  particularly  mentioned  in  the  said 
 amendment." 
 
 The  first  paragraph  thereof  being  in  these  words,  "  which 
 said  declaration  and  acknowledgment  shall  be  subscribed  by 
 every  of  the  said  masters,  and  other  heads,  fellows,  chaplains, 
 and  tutors,  of  or  in  any  college,  hall,  or  house  of  learning, 
 and  every  public  professor  and  reader  in  either  of  the  univer- 
 sities, before  the  vice-chancellor  of  the  respective  universities 
 for  the  time  being,  or  his  deputy.      And  the  said  declaration 
 
1662.]  on  the  Act  of  Uniformity.  433 
 
 or  acknowledgment  shall  be  subscribed  before  the  respective 
 bishop,  or  ordinary  of  the  diocese,  by  every  other  person 
 hereby  enjoined  to  subscribe  the  same,  upon  pain  that  all 
 and  every  of  the  persons  failing  in  such  subscription,  shall 
 lose  and  forfeit  such  respective  deanery,  canonry,  prebend, 
 mastership,  headship,  fellowship,  professor's  place,  reader's 
 place,  parsonage,  vicarage,  ecclesiastical  dignity  or  promotion, 
 curate's  place,  lecture,  and  school;  and  shall  be  utterly 
 disabled,  and  ijjso  facto  be  deprived  of  the  same.  And  that 
 every  such  respective  deanery,  canonry,  prebend,  mastership, 
 headship,  fellowship,  professor's  place,  reader's  place,  parson- 
 age, vicarage,  ecclesiastical  dignity  or  promotion,  curate's 
 place,  lecture,  and  school,  shall  be  void,  as  if  such  person,  so 
 failing,  were  naturally  dead." 
 
 The  same  was  read  the  second  time. 
 
 Resolved,  upon  the  question — That  this  House  doth  agree 
 to  the  said  paragraph. 
 
 And  then  the  House  adjourned  the  further  debate  of  the 
 said  amendment  till  Monday  next,  at  ten  of  the  clock. 
 
 Lunae,  21°  Aprilis,    [1662],  14P  Car.    II,     [Journ.    H.  C, 
 viii,  4116— 412  «.] 
 
 The  House  did  then  proceed  upon  the  rest  of  the 
 amendments  to  the  Bill  of  Uniformity.  And,  in  the  first 
 place,  on  that  part  of  the  paragraph  brought  in  by  the 
 committee,  which  concerns  schoolmasters,  appointed  for 
 that  purpose. — 
 
 Resolved,  upon  the  question— That  all  the  words  after  the 
 word  "  aforesaid,"  in  the  seventeenth  line  of  the  third  page  of 
 the  said  amendment,  to  the  word  "and,"  in  the  one-and- 
 twentieth  line  of  the  same  page,  be  left  out :  and  that  these 
 words,  "shall,  for  the  first  offence,  suffer  three  months' 
 imprisonment,  without  bail  or  mainprize;  and  for  every 
 second  offence,  shall  suffer  three  months'  imprisonment,  with- 
 out bail  or  mainprize;  and  also  forfeit  to  his  majesty  the 
 sum  of  five  pounds,"  be  inserted  in  the  said  paragraph, 
 instead  of  the  said  words  to  be  omitted. 
 
434  Proceedings  in  Parliament  [1663. 
 
 Resolved — That  after  the  word  ''  realm/'  in  the  fourteenth 
 line  of  the  said  page,  these  words,  "  for  which  he  shall  pay 
 twelve  pence  only/'  be  inserted. 
 
 The  question  being  put,  "  That  the  words  '  for  the  fee  of 
 two  shillings  and  sixpence/  in  the  twenty-seventh  line  of  the 
 third  page  of  the  said  amendment,  brought  in  by  the  com- 
 mittee, be  omitted ;  and  that  the  certificate  for  every  parson, 
 vicar,  curate,  and  lecturer,  shall  be  without  fee?" 
 
 It  was  resolved  in  the  affirmative. 
 
 Resolved — That  the  said  paragraph,  so  amended,  be  agreed 
 to. 
 
 The  third  amendment,  brought  in  by  the  committee, 
 being  twice  read,  was,  upon  the  question,  agreed  unto. 
 
 The  fourth  amendment,  by  them  brought  in,  being  also 
 twice  read,  was,  upon  the  question,  agreed  unto. 
 
 A  proviso  in  relation  to  the  Covenant  for  twenty  years,  this 
 day  brought  in  by  the  said  committee,  was  twice  read,  and, 
 upon  the  question,  agreed  to. 
 
 Resolved — That  these  words,  "now  is  incumbent,  and  in 
 possession  of  any  parsonage,  vicarage,  or  benefice,  and," 
 be  inserted  after  the  word  "  parson  who,''  in  the  fifty- 
 third  line  of  the  first  parchment  addition,  sent  from  the 
 Lords. 
 
 Resolved — That  these  words,  "  the  said,"  be  inserted, 
 instead  of  the  word  "  any,"  after  the  word  "  enjoy,"  in  the 
 fifty-seventh  line  of  the  said  first  parchment  addition,  sent 
 from  the  Lords. 
 
 The  question  being  put,  "  Whether  the  words  '  ac- 
 cording to  the  form  of  the  church  of  England,'  be 
 inserted  after  the  word  ^ordination,'  in  the  fifty-seventh 
 line  of  said  first  addition  in  parchment,  sent  from  the 
 Lords?" 
 
 It  passed  in  the  negative. 
 
 Resolved — That  these  words,  'thenceforth  be  capable  to  be 
 admitted  to  any  parsonage,  vicarage,  benefice,  or  any  ecclesi- 
 astical promotion  or  dignity;  nor  shall  any  person,"  be 
 inserted  after  the  word  "  shall,"  in  the  sixty-third  line  of  the 
 
1662.]  on  the  Act  of  Uniformity.  435 
 
 said  first  addition  in  parchment^  sent  from  the  Lords  :  and  that 
 the  words  "  or  do  "  be  omitted. 
 
 Martis,  22°  Aprilis,   [1662,]   14°  Car.  II.      [Jouru.   H.   C, 
 viii,  412  6— 413  c] 
 
 The  House  then  proceeded  upon  the  amendments  to  the 
 Bill  of  Uniformity. 
 
 The  paragraph  in  the  parchment  marked  No.  1,  as  to 
 the  penalties  not  to  extend  to  foreigners^  or  aliens  of  the 
 foreign  reformed  churches^  was  read  the  second  time^  and 
 agreed  to. 
 
 The  rest  of  the  paragraphs  and  provisos,  to  the  end  of  the 
 said  parchment,  were  read  the  second  time ;  and^  upon  the 
 question,  agreed  to. 
 
 The  House  then  proceeded  to  the  reading  of  the  second 
 sheet  of  the  amendments^  sent  from  the  Lords,  to  the  Bill  of 
 Uniformity. 
 
 And  the  amendment  to  the  eighth  line  of  the  third  skin 
 being  twice  read — 
 
 Resolved — That  these  words^  "  Archbishop  of  the  pro- 
 vince/' be  inserted  in  the  said  amendment,  after  the  words 
 "  by  the,"  in  the  eighth  line ;  and  the  word  "  archbishop,'' 
 after  the  word  ''  said/'  in  the  eleventh  line. 
 
 And  the  said  amendment^  with  the  additions  aforesaid,  was 
 agreed  to. 
 
 The  amendment  to  the  ninth  line  was  twice  read ;  and, 
 upon  the  question,  agreed  to. 
 
 The  amendment  to  the  thirteenth  line  of  the  third  skin, 
 was  twice  read ;  and,  upon  the  question,  agreed  to. 
 
 The  next  amendment  to  the  twenty-sixth  line  was  twice 
 read ;  and,  upon  the  question,  agreed  to. 
 
 The  amendment  to  the  twenty-seventh  line  was  twice  read  ; 
 and,  upon  the  question,  agreed  to. 
 
 The  amendment  to  the  twenty-eighth  line,  and  the  proviso 
 directed  by  way  of  amendment,  marked  No.  %,  were  twice 
 read ;  and^  upon  the  question,  agreed  to. 
 
 F   F   2 
 
436  Proceedings  in  Parliament  [1662. 
 
 The  amendment  to  the  thirty-fifth  and  thirty- sixth  lines 
 was  twice  read;  and,  upon  the  question,  agreed  to. 
 
 The  amendment  to  the  thirty-seventh  line  being  twice 
 read ;  was,  upon  the  question,  agreed  to. 
 
 The  amendment  to  the  fortieth  line  was  read. 
 
 Ordered — That  the  word  "  are,"  be  inserted  betwixt 
 the  word  "and,"  and  the  word  "hereby,"  in  that  amend- 
 ment. 
 
 Resolved — That  the  amendment,  so  altered,  be  agreed  to. 
 
 The  next  amendment,  to  the  one-and-fortieth  line,  was 
 read  the  second  time ;  and,  upon  the  question,  agreed  to. 
 
 The  next  amendment  to  the  forty-second  line  was  read  the 
 second  time ;  and  the  provisos,  marked  No.  3,  directed,  by 
 way  of  amendment,  to  be  inserted  instead  of  the  words 
 "  which  are  to  be  omitted,^'  were  read  the  second  and  third 
 time ;  and,  upon  the  question,  agreed  to. 
 
 The  amendment  to  the  twenty-seventh  line  of  the 
 fourth  skin  was  read  the  second  time ;  and,  on  the  question, 
 agreed  to. 
 
 The  amendment  to  the  twenty-eighth  line  of  the  fourth 
 skin  was  twice  read ;  and,  upon  the  question,  agreed  to. 
 
 The  amendment  to  the  twenty-ninth  line  of  the  fourth 
 skin  was  read  the  second  time;  and,  upon  the  question, 
 agreed  to. 
 
 The  amendment  to  the  one-and-thirtieth  line  was  twice 
 read ;  and,  upon  the  question,  agreed  to. 
 
 The  amendment  to  the  thirty-seventh  line  being,  after  the 
 word  "authority,^'  to  leave  out  the  rest  of  the  bill;  and  add 
 the  provisos  beginning,  "  Provided  also,  and  be  it  enacted," 
 and  marked  No.  4. 
 
 The  rest  of  the  bill,  after  the  word  "  authority,"  being 
 twice  read — 
 
 Resolved,  upon  the  question — That  the  same  be  left  out  of 
 the  bill. 
 
 The  said  provisos  in  the  parchment  No.  4  were  read  the 
 second  time. 
 
 The  first  paragraph  of  the  said  provisos   in  parchment, 
 
1662.]  on  the  Act  of  Uniformity.  437 
 
 "for  providing  the  Book  of  Common  Prayer  in  every 
 parish/'  &c.,  being  read  the  third  time — 
 
 Resolved,  upon  the  question — That  this  House  doth  agree 
 to  the  said  paragraph. 
 
 A  proviso,  by  TFay  of  amendment,  touching  the  prices  to 
 be  set  on  the  Book  of  Common  Prayer,  was  read. 
 
 Ordered — That  liberty  be  given  to  bring  in  a  proviso,  such 
 as  shall  be  fit  for  setting  the  rates  on  the  quires  of  the  Book 
 of  Common  Prayer  in  folio,  to  be  used  in  churches  and  public 
 places  :  and  Mr.  Pryn,  Dr.  Birhinhead,  Sir  Edmund  Peirse, 
 and  Dr.  Burwell,  to  bring  it  in. 
 
 The  next  paragraph,  touching  the  king's  professor  of  the 
 law  in  the  university  of  Oxford,  Avas  read  the  third  time ;  and, 
 upon  the  question,  agreed  to. 
 
 The  fourth  paragraph,  touching  the  subscription  to  the 
 Thirty-Sixth  Article  of  the  Thirty-Nine  Articles,  was  read  the 
 third  time  ;  and,  upon  the  question,  agreed  to. 
 
 The  proviso,  as  to  the  dispensation  with  deprivation  for  not 
 using  the  cross  and  surplice,  was  read  the  second  and  third  time. 
 
 The  question  being  put,  whether  the  question  concerning 
 amendments  to  be  made  to  this  proviso,  should  be  now  put : 
 
 It  passed  in  the  negative. 
 
 The  main  question  being  put,  for  agreeing  with  the  Lords 
 as  to  this  proviso  concerning  the  cross  and  surplice : 
 
 It  passed  in  the  negative. 
 
 Jovis,  24  Aprihs,  [1662],  14o  Car.  II,  [Journ.  H.  C, 
 viii,  4136.] 
 
 The  House  then  proceeded  upon  the  remaining  amendments 
 to  the  Bill  for  Uniformity ;  and  that  part  of  the  paragraph 
 concerning  the  allowance  to  such  as  are  in  livings,  and  will 
 be  outed  by  this  Act. 
 
 Ordered — That  the  debate  be  adjourned  till  Saturday. 
 
 Sabbati,   26°  Aprilis,  [1662],    14°  Car.  II,    [Journ.  H.  C, 
 viii,  4 1 4  a-b.'\ 
 The  House  then  resumed  the  debate  upon  the  amendnaent 
 
438  Proceedings  in  Parliament  [166.2 
 
 to  the  Bill  of  Uniformity,  as  to  the  last  paragraph  of  the 
 parchment  marked  No.  4,  touching  an  allowance  of  fifths  to 
 such  as  shall  not  conform,  but  lose  their  livings. 
 
 The  question  being  propounded,  that  amendments  be  made 
 to  the  proviso,  touching  the  allowance  of  fifths,  to  such  as 
 shall  not  conform  ; 
 
 The  question  being  put,  "  Whether  the  question  shall  be  now 
 put  ?  " 
 
 The  House  was  divided. 
 
 The  Noes  went  forth. 
 Sir  Richard  Temple,  f     Tellers  for  the  yeas :     1      q^ 
 
 Sir  John  Talbot,  \         With  the  yeas,  J 
 
 Sir  Robert  Holt,  f     Tellers  for  the  noes  :      \ 
 
 Mr.  Puckering,  L          With  the  noes.  ]  " 
 
 And  so  it  passed  in  the  negative. 
 
 The  main  queston  being  put,  to  agree  to  the  amendment, 
 sent  from  the  Lords,  as  to  that  paragraph  of  the  parchment 
 touching  allowance  of  fifths  to  such  as  shall  not  conform : 
 
 It  passed  in  the  negative. 
 
 The  House  then  resun:ed  the  amendment,  as  to  the  title  of 
 the  Bill,  sent  from  the  Lords;  which  was,  by  order,  post- 
 poned. 
 
 And  the  same,  being  twice  read,  was,  upon  the  question, 
 agreed. 
 
 The  next  amendment,  beginning  with  the  word  "  never- 
 theless,''  in  the  sixteenth  amendment  of  the  first  paper,  sent 
 from  the  Lords,  which  was  also  postponed,  was  read  the 
 second  time. 
 
 The  question  being  put,  to  agree  to  the  said  amendment : 
 
 It  passed^in  the  negative. 
 
 Lunce,    28°  Aprilis,    [1662],   14°  Car.    II,    [Jouni.  H.    C, 
 viii,  415fl!-6.] 
 
 The  House  then  resumed  the  matter  upon  the  Bill  of 
 Uniformity. 
 
 An  amendment,  to  be  added  to  the  amendment  sent  from 
 the  Lords,  for  the  preserving  of  the  Book  of  Common  Prayer, 
 
1662.]  on  the  Act  of  Uniformity.  439 
 
 by  having  it  recorded,  and  kept  in  cathedral  churches,  in  the 
 courts  at  Westminster,  and  in  the  tower,  was  twice  read. 
 
 Resolved — That  those  words,  which  concern  the  heads  of 
 colleges,  be  struck'out  of  the  amendment. 
 
 Resolved — That  the  amendment  be  agreed  to  :  and  that 
 the  same  be  added  to  the  parchment  amendment,  sent  from 
 the  Lords,  No.  4,  after  the  word  "  therein,"  in  the  fifteenth 
 line  of  the  said  amendment. 
 
 Another  amendment,  for  translating  the  Bible  into  Welsh, 
 ■was   twice   read;    and   some  additions,  upon   the    question, 
 agreed  to  be  made  thereto  : 
 Which  was  done  at  the  table. 
 
 Resolved — That  the  said  amendment  be  agreed  to  :  and 
 that  the  same  be  added  to  the  parchment,  sent  from  the 
 Lords,  marked  No.  4,  after  the  word  "therein,''  in  the 
 fifteenth  line  of  the  parchment. 
 
 A  proviso,  for  being  uncovered,  and  for  using  reverent 
 gestures,  at  the  time  of  divine  service,  was  twice  read. 
 But  the  matter  being  held  proper  for  the  convocation ; 
 Ordered — That  such  persons,  as  shall  be  employed  to 
 manage  the  conference  with  the  Lords,  do  intimate  the  desire 
 of  this  House,  that  it  be  recommended  to  the  Convocation,  to 
 take  order  for  reverent  and  uniform  gestures  and  demeanors 
 to  be  enjoined  at  the  time  of  divine  service  and  preaching. 
 
 Ordered — That  it  be  referred  tD  Mr.  Solicitor  General,  the 
 Lord  Fanshaw,  Serjeant  Charlton,  Mr.  Vaughan,  Dr. 
 Birkinliead,  Mr.  Knight,  Sir  Tho.  Meres,  Mr.  Clifford,  Sir 
 Tho.  Gower,  Sir  Edm.  Peirse,  Sir  Tho.  Littleton,  Sir  Francis 
 Goodrick,  Mr.  Crouch,  and  Sir  Rich.  Temple,  or  any  three  of 
 them,  to  see  the  amendments  and  additions,  to  be  made  and 
 added  to  the  amendments  sent  from  the  Lords  to  the  Bill  of 
 Uniformity,  so  placed  and  ordered,  that  they  may  cohere; 
 and  to  prepare  and  draw  up  instructions  and  reasons  in  writ- 
 ing ;  for  the  conference  to  be  had  with  the  Lords,  upon  the 
 Bill  of  Uniformity,  against  to-morrow ;  and  to  report  it  to 
 the  House :  and  they  are  to  meet  in  the  speaker's  chamber 
 this  afternoon,  at  two  of  the  clock. 
 
440  Proceedings  in  Parliament  [1662. 
 
 Martis,   29°  Aprilis,    [1662],  14°  Car.  II,   [Journ.  H.  C, 
 
 viii,  4166.] 
 Ordered — That  the  report  from  tlie  committee  upon  the 
 Bill  of  Uniformity  be  heard  to-morrow  morning. 
 
 Mercurii,  30°  Aprilis,  [1662],  14o  Car.   II,  [Journ.  H.  C, 
 
 viii,  41 7«.] 
 
 Serjeant  Charlton  reports,  from  the  committee  which  were 
 appointed  to  peruse  the  amendments,  made  by  this  House  to 
 the  amendments  and  provisos  sent  from  the  Lords,  to  the 
 BiU  of  Uniformity,  and  to  draw  up  instructions  and  reasons, 
 to  be  insisted  on  at  the  conference  to  be  had  with  the  Lords 
 upon  the  said  amendments  :  the  several  reasons  which  were 
 agreed  by  the  committee  to  be  insisted  on,  which  were  allowed 
 by  this  House. 
 
 Ordered — That  Mr.  Herbert  do  go  up  to  the  Lords,  to 
 desire  a  conference  upon  the  amendments  to  the  Bill  for  Uni- 
 formity. 
 
 Die  Mercurii,  30°  die  Aprilis,  [1662],  14°  Car.  II,  [Journ. 
 H.  L.,  xi,  4415— 442  a.] 
 
 A  message  was  brought  from  the  House  of  Commons,  by 
 James  Herbert,  Esquire,  and  others : 
 
 To  desire  a  conference  concerning  the  Bill  for  Uniformity. 
 
 The  answer  returned  was  : 
 
 That  this  House  will  give  the  House  of  Commons  a  present 
 conference,  in  the  painted  chamber. 
 
 ^  ^-  *  •^  ^  ^ 
 
 The  Lord  Chancellor,  the  Lord  Treasurer,  the  Lord  Privy 
 Seal,  the  Earl  of  Bridgwater,  and  the  Earl  of  Portland, 
 are  appointed  to  report  the  matter  of  the  next  conference 
 with  the  House  of  Commons,  concerning  the  Bill  for  Uni- 
 formity. 
 
 ^  ■)«•  -Sf  ^  ^  ^ 
 
 Next,  the  House  was  adjourned  during  pleasure,  and  the 
 Lords  went  to  the  conference  with  the  House  of  Commons : 
 which  being  ended,  the  House  was  resumed. 
 
1662.]  on  the  Act  of  Uniformitij .  441 
 
 Ordered — That  the  report  of  this  conference  shall  be  made 
 on  Friday  morning  next. 
 
 Die  Martis,  6°  die  Maii,  [1662],  14°  Car.  II,  [Journ.  H.  L., 
 
 xi,  445  b.'] 
 
 A  message  was  brought  from  the  House  of  Commons,  by 
 Sir  Thomas  Meai-es  and  others  : 
 
 To  put  their  Lordships  in  mind  of  giving  dispatch  to  the 
 Bill  for  Uniformity,  as  conceiving  it  to  be  of  great  conse- 
 quence :  and  the  rather,  because  they  believe  they  shall  not 
 sit  long. 
 
 Die  Mercurii,  7°  Maii,  [1662],  14°  Car.  II,  [Journ.  H.  C, 
 viii,  423  b.'\ 
 
 Ordered — That  a  message  be  sent  to  the  Lords,  by  Colonel 
 Fretchvile,  to  desire  them  to  expedite  the  bill  for  restoring 
 impropriations  to  the  loyal  party. 
 
 Die   Mercurii,  7°  die  Maii,    [1662],    14°    Car.  II,  [Journ. 
 H.  L.,  xi,  446  6—450  «.] 
 
 A  message  was  brought  from  the  House  of  Commons,  by 
 Mr.  Fretswell  and  others  : 
 
 To  put  their  Lordships  in  mind  of  a  bill  concerning  the 
 restoring  of  impropriations  to  his  majesty's  loyal  subjects. 
 
 Next,  the  Lord  Privy  Seal  made  a  long  report  of  the  effect 
 of  the  conference  with  the  House  of  Commons  :  "  That  Mr. 
 Serjeant  Charlton  managed  the  conference;  who,  in  the 
 name  of  the  House  of  Commons,  acquainted  their  Lordships, 
 that  this  conference  was  desired  concerning  the  amendments 
 to  the  Bill  of  Uniformity. 
 
 "  He  said,  they  did  agree  in  most  of  them  with  their  Lord- 
 ships,    And  wherein  they  differ,  will  appear  by  what  follows. 
 
 "The  first  difference  was  in  omitting  these  words,  ^Ten- 
 derness of  some  men's  conscience,'  being  in  the  fifth  line  of 
 the  seventh  amendment,  and  instead  thereof  insert  the  word 
 '  hath ' ;  and  then  it  runs  thus,  '  which  the  indisposition  of 
 
41-3  Pi-oceedings  in  Parliament  [1662. 
 
 the  time  hath  contracted/  turning  the  word  niave'  into 
 *  hath/  He  said  these  words  might  well  be  omitted,  in 
 respect  there  were  causes  enough  besides  mentioned ;  and  the 
 phrase  of  '  tenderness  of  conscience'  having  been  much 
 abused,  the  Commons  were  loth  to  give  so  much  countenance 
 to  an  abused  phrase  as  to  insert  it. 
 
 "  He  proceeded  to  the  eleventh  amendment ;  unto  which  he 
 said,  the  House  agreed  in  part ;  as,  instead  of  '  a,^  to  read 
 the  word  ''said:^  but  disagreed  in  the  other  part  thereof, 
 that  is,  to  leave  out  these  words  '  annexed  and  joined  to  this 
 present  Act,  and,'  adhering  to  the  bill  in  that  particular; 
 and  then  it  goeth  thus,  '  in  such  order  and  form  as  in  the 
 said  book,  entitled,  the  Book  of  Common  Prayer,  &c./  and 
 so  put  it  in  the  present  tense,  upon  which,  he  said,  two  or 
 three  more  differences  depend, 
 
 "  To  the  thirteenth  amendment,  they  agreed  in  all  except 
 these  words,  '  which  book  is  appointed  to  be  annexed  and 
 joined  to  this  present  Act.' 
 
 "  The  sixteenth  amendment  they  agreed  to,  till  it  come  to 
 the  word  'ntvertheless'  in  the  first  line  of  the  fourth  part 
 of  the  paper  amendment ;  after  which  word,  they  disagree  to 
 all  that  follows  in  that  amendment  concerning  the  cross  in 
 baptism ;  the  reasons  whereof  he  deferred  till  he  came  to  the 
 proviso.  And  this  was  all  he  oflPered  to  their  Lordships'  paper 
 amendments;  and  so  descended  to  those  additions  sent  by 
 their  Lordships  to  the  Commons  in  parchment. 
 
 "  To  the  first  of  those,  in  the  sixth  line,  instead  of  '  three 
 months,'  insert  '  month ;'  the  reason  is,  that  it  was  thought 
 heretofore  too  slight  a  work  for  the  chief  minister  to  read 
 Common  Prayer,  which  was  usually  performed  by  the  inferior 
 sort  of  clergy;  and,  therefore,  to  meet  with  that  inconveni- 
 ence, they  desired  the  chief  minister  might  read  it  once  a 
 month. 
 
 "  The  next  alteration  was  in  the  twenty-second  line  :  from 
 the  word  *" aforesaid'  leave  out  all  to  the  word  ''subscribed' 
 in  the  twenty-ninth  line,  and  instead  thereof  insert  these 
 words  following,  '  That  every   dean,  canon,  and  prebendary. 
 
1662.]  on  the  Act  of  Uniformity.  443 
 
 of  every  cathedral  or  collegiate  cliurch,  and  all  masters  and 
 other  heads,  fellows,  chaplains,  and  tutors,  of  or  in  any 
 college,  hall,  house  of  learning,  or  hospital,  and  every  public 
 professor  and  reader  in  either  of  the  universities,  and  in  every 
 college  elsewhere,  and  every  parson,  vicar,  curate,  cleric, 
 lecturer,  and  every  other  person  in  holy  orders,  and  every 
 schoolmaster  keeping  any  public  or  private  school,  and  every 
 person  instructing  or  teaching  any  youth  in  any  house  or  pri- 
 vate family  as  a  tutor  or  schoolmaster,  who,  upon  the  first 
 day  of  March,  which  will  be  in  the  year  of  our  Lord  God 
 1662,  or  at  any  time  thereafter,  shall  be  incumbent,  or  have 
 possession  of  any  deanery,  canonry,  prebend,  mastership, 
 headship,  fellowship,  professor's  place,  or  reader's  place,  par- 
 sonage, \icarage,  or  any  other  ecclesiastical  dignity  or  promo- 
 tion, or  of  any  curate's  place,  lecture,  or  school,  or  shall 
 instruct  or  teach  any  youth  as  tutor,  or  schoolmaster,  shall, 
 before  the  feast  day  of  St.  Bartholomew  which  shall  be  in 
 the  year  of  our  Lord  1662,  or  at  or  before  his  or  their  respec- 
 tive admission  to  be  incumbent,  to  have  possession  aforesaid.' 
 The  reason  of  this  addition  was,  in  extending  it  so  far  as 
 schoolmasters,  in  that  the  Commons  observed  the  force  of 
 education  was  great,  so  as  the  Commons  thought  they  ought 
 to  take  care  for  the  education  of  youth  :  for  so  many,  he  said, 
 of  the  gentry  and  nobility  found  in  the  long  parliament  dif- 
 ferring  from  the  Church  of  England  did  (as  was  conceived) 
 arise  from  this  root. 
 
 "  He  observed,  it  was  an  oversight  in  the  usurped  powers, 
 that  they  took  no  care  in  this  particular,  whereby  many 
 young  persons  were  well  seasoned  in  their  judgments  as  to 
 the  king.  This  made  the  Commons  take  care  that  school- 
 masters as  well  as  ministers  should  subscribe,  and  rather 
 more. 
 
 "  The  next  amendment  was  in  the  thirty-eighth  line  ;  after 
 the  word  '  covenant,'  add  these  words  '  to  endeavour  any 
 change  or  alteration  of  government  either  in  church  or 
 state :" 
 
 The  reason  of  this  alteration  was  in  respect  the  added 
 
444  Proceedings  in  Parliament  [1662. 
 
 words  were  the  very  same  wliicli  were  used  in  tlie  Act  for  the 
 safety  of  the  king's  person. 
 
 "  The  next  alteration  is  in  the  fortieth  line ;  after  the  word 
 '  kingdom/  leave  out  all  the  words  to  the  first  word  in  the 
 forty-fifth  linCj  and  instead  thereof  insert  these  words  '  which 
 said  declaration  and  acknowledgment  shall  be  subscribed  by 
 every  of  the  said  masters^  and  other  heads,  fellows,  chaplains, 
 and  tutors,  of  or  in  any  college,  hall,  or  house  of  learning, 
 and  every  public  professor  and  reader  in  either  of  the  Univer- 
 sities, before  the  vice-ch  ancellor  of  the  respective  Universi- 
 ties for  the  time  being,  or  his  deputy ;  and  the  said  declara- 
 tion or  acknowledgment  shall  be  subscribed  before  the  respec- 
 tive archbishop,  or  ordinary  of  the  diocese,  or  every  other 
 person  hereby  enjoined  to  subscribe  the  same,  upon  pain  that 
 all  and  every  of  the  persons  aforesaid,  failing  in  such  subscrip- 
 tion, shall  lose  and  forfeit  such  respective  deanery,  eanonry, 
 prebend,  mastership,  headship,  fellowship,  professor's  place, 
 reader's  place,  parsonage,  vicarage,  ecclesiastical  dignity  or 
 promotion,  curate's  place,  lecture,  and  school,  and  shall  be 
 utterly  disabled,  and  ijjso  facto  deprived  of  the  same ;  and 
 that  every  such  respective  deanery,  eanonry,  prebend,  master- 
 ship, headship,  fellowship,  professor's  place,  reader's  place, 
 parsonage,  vicarage,  ecclesiastical  dignity  or  promotion, 
 curate's  place,  lecture,  and  school,  shall  be  void,  as  if  such 
 person  so  failing  were  naturally  dead  :  and  if  any  school- 
 master, or  other  person  instructing  or  teaching  youths  in  any 
 private  house  or  family  as  a  tutor  or  schoolmaster,  shall  in- 
 struct or  teach  any  youth,  as  a  tutor  or  schoolmaster,  before 
 license  obtained  from  his  respective  archbishop,  or  ordinary  of 
 the  diocese,  according  to  the  laws  and  statutes  of  this  realm, 
 for  which  he  shall  pay  twelve  pence  only,  and  before  such  sub- 
 scription and  acknowledgment  made  as  afore,  shall  for  the 
 first  offence  suffer  three  months'  imprisonment,  without  bail 
 or  mainprize ;  and  for  every  second  and  other  such  offence 
 shall  suffer  three  months'  imprisonment,  v»ithout  bail  or  main- 
 prize,  and  also  forfeit  to  his  majesty  the  sum  of  five  pounds : 
 and,  after  such  subscriptions  made,  every  parson,  vicar,  curate. 
 
1663.]  071  the  Act  of  Uniform; lit y.  445 
 
 and  lecturer^  sliall  procure  a  certificate,  under  the  hand  and 
 seal  of  the  respective  archbishop,  bishop,  or  ordinary  of  the 
 diocese,  who  are  hereby  enjoined  and  required,  upon  demand, 
 to  make  and  deliver  the  same,  and  shall  pviblicly  and  openly 
 read  the  same,  together  with  the  declaration  or  acknowledg- 
 ment aforesaid,  upon  some  Lord's  day  within  three  months 
 then  next  following,  in  his  parish  church  where  he  is  to 
 officiate. 
 
 "  The  clause  of  three  months'  imprisonment  is  added,  to 
 meet  with  those  men  who  have  no  livings  to  lose ;  and  there- 
 fore the  Commons  thought  this  addition  necessary. 
 
 "  Then  he  descended  to  an  amendment  in  the  forty-ninth 
 line:  after  the  word  ^benefice,'  leave  out  the  word  'with 
 cure,'  and  insert  these  words  'curate's  place,  or  lecturer's 
 place  respectively/  In  the  disabling  clause,  livings  with 
 cure  were  only  included ;  but  the  Commons  think  not  fit  to 
 leave  sinecures  to  nonconformists;  for  therein  he  thinketh 
 more  favour  would  be  shewn  them,  than  to  permit  them  to 
 have  livings  with  cure ;  wherefore  they  have  inserted  these 
 words  '  curate's  place  or  lecturer's  place.' 
 
 "In  the  fiftieth  line,  after  the  word  'dead,'  insert  the 
 words  following, '  Provided  always,  that,  from  and  after  the 
 25th  day  of  March,  which  shall  be  in  the  year  of  our  Lord 
 1683,  there  shall  be  omitted  in  the  said  declaration  or 
 acknowledgment  so  to  be  subscribed  and  read,  these  words 
 following,  videlicit, '  And  I  do  declare,  that  I  do  hold  there  lies 
 no  obligation  upon  me,  or  any  other  person,  from  the  oath 
 commonly  called  The  Solemn  League  and  Covenant,  to  endea- 
 vour any  change  or  alteration  of  government,  either  in  church 
 or  state ;  and  that  the  same  was  in  itself  an  unlawful  oath, 
 and  imposed  upon  the  subjects  of  this  realm  against  the 
 known  laws  and  liberties  of  this  kingdom ;  so  as  none  of  the 
 persons  aforesaid  shall  from  thenceforth  be  at  aU  obliged  to 
 subscribe  or  read  that  part  of  the  said  declaration  or  acknow- 
 ledgment.' 
 
 "  The  reason  of  this  proviso  was,  that  the  Commons  would 
 not  perpetuate  the  memory  of  the  covenant,  which  a  common 
 
446  Proceedings  in  Parliament  [16G2. 
 
 medium  of  twenty  years  may  probably  determine  the  lives  of 
 such  as  took  it. 
 
 "  The  next  was  in  the  fifty-third  line  :  after  the  word  '  who/ 
 insert  these  words  '  now  is  incumbent,  and  in  possession  of 
 any  parsonage,  vicarage,  or  benefice,  and  who ; '  and  leave 
 out  tiie  word  '  who '  in  the  fifty-fourth  line. 
 
 "  The  reason  of  this  alteration  was,  they  would  not  exclude 
 such  as  hereafter  might  be  willing  to  conform  from  other 
 livings,  though  they  disabled  them  as  to  such  as  for  the  pre- 
 sent they  enjoyed;  whereas,  in  their  Lordships'  alteration, 
 there  was  no  limitation  of  time,  and  so  none  capable  of  livings, 
 Mdio  were  capable  hereafter  to  conform. 
 
 "  The  next  alteration  was  in  the  fifty-seventh  line  :  after 
 the  word  '  enjoyed,'  insert  the  words  '  the  said,'  instead  of  the 
 word  '  any ;'  and  then  it  goeth  thus,  '  shall  have,  hold,  or 
 enjoy,  the  said  parsonage,  vicarage,  benefice,  or  other  ecclesi- 
 astical promotion.' 
 
 "  The  next  amendment  is  in  the  sixty-third  line  :  after  the 
 word  '  shall '  leave  out  the  words  '  or  do,'  and  instead  thereof 
 insert  the  words  '  thenceforth  be  capable  to  be  admitted  to 
 any  parsonage,  vicarage,  benefice,  or  other  ecclesiastical  pro- 
 motion or  dignity  whatsoever,  nor  shall  presume  to  consecrate 
 or  administer  the  Lord's  supper.' 
 
 ''  The  Commons  think  every  incumbent  should,  before 
 his  admission,  give  testimony  of  his  conformity,  and  ought 
 before  such  admission  to  be  in  full  orders. 
 
 ''The  next  amendment  is  in  the  sixty-third  skin,  where 
 the  fifth  line  of  that  skin  as  omitted.  The  line  is,  'or  that 
 the  same  avoidance  be  openly  and  publicly  declared.'  Now 
 it  doth  not  appear  by  that  clause  what  is  meant  by  '  openly,' 
 and  there  being  certainty  enough  in  the  former  words,  the 
 Commons  were  not  willing  to  leave  in  a  clause  which  might 
 raise  disputes. 
 
 "And  then  the  gentlemen  came  to  the  amendments  in  the 
 second  paper,  which  they  agreed  to  with  this  addition  of  the 
 words,  'archbishop,  bishop  of  the  province,  or,'  after  the 
 words   'by  the'   in  the  fourth  line;  and  the  words   "arch- 
 
1663.]  on  the  Act  of  Uniformity.  447 
 
 bishop  or/  after  tlie  word  '  same '  in  the  eleventh  line  of  the 
 said  amendment^  the  Commons  inserted  the  archbishop,  as 
 being  unfit  to  omit  him  in  that  affair.  The  same  reason  is 
 for  the  amendment  in  the  eleventh  line. 
 
 ''The  next  amendm.ent  is  in  the  fortieth  line.  Agreed, 
 with  the  addition  of  the  word  '  are '  between  the  word  '  and ' 
 and  '  hereby '  in  the  amendment. 
 
 "  The  next  is  the  thirty-seventh  line.  Agreed  to  leave  out 
 the  rest  of  the  bill,  after  the  word  '  authority.' 
 
 "  Then  he  came  to  the  provisos  in  parchment  No.  4. 
 
 ''  The  first  paragraph  for  providing  the  book,  unto  the  word 
 'provided'  in  the  fifteenth  line  in  the  first  skin:  agreed_, 
 with  the  addition  following,  videlicit,  after  the  word  '  therein ' 
 add  the  words  following,  '  provided  always,  and  be  it  enacted, 
 by  the  authority  aforesaid,  that  the  Bishops  of  Hereford,  St. 
 David's,  Asaph,  Bangor,  and  Llandaff,  and  their  successors, 
 shall  take  such  order  amongst  the  in  selves,  for  the  souls' 
 health  of  the  flocks  committed  to  their  charge  in  Wales,  that 
 the  book  hereunto  annexed  be  truly  and  exactly  translated 
 into  the  British  or  Welsh  tongue ;  and  that  the  same  being 
 translated,  and  being  by  them,  or  any  three  of  them  at  the 
 least,  viewed,  perused,  and  allowed  to  be  imprinted,  to  sucli 
 number  at  least  so  that  one  of  the  said  books  so  translated 
 and  imprinted  may  be  had  for  every  cathedral,  collegiate,  and 
 pai'ish  church,  and  chapel  of  ease  in  the  said  respective 
 dioceses  and  places  in  Wales,  where  the  Welsh  is  commonly 
 spoken  or  used,  before  the  1st  day  of  May,  1665;  and  that, 
 from  and  after  the  imprinting  and  publishing  of  the  said 
 book  so  translated,  the  whole  divine  service  shall  be  used  and 
 said  by  the  ministers  and  curates  throughout  all  Wales, 
 within  the  diocese  where  the  Welsh  tongue  is  commonly 
 used,  in  the  British  or  Welsh  tongue,  in  such  manner  and  form 
 as  is  prescribed,  according  to  the  book  hereunto  annexed,  to 
 be  used  in  the  English  tongue,  differing  nothing  in  any  order 
 or  form  from  the  said  English  book,  for  which  book  so  trans- 
 lated and  imprinted,  the  churchwardens  of  every  the  said 
 parishes  shall  pay  out  of  the  parish  money  in  their  hands 
 
418  Proceedings  in  Parliament  [1662. 
 
 for  the  use  of  the  respective  churches,  aud  be  allowed  the 
 same  in  their  accompt ;  and  the  said  bishops  and  their  suc- 
 cessors, or  any  three  of  them  at  the  least,  shall  set  aud 
 appoint  the  price  for  which  the  said  book  shall  be  sold  :  and' 
 another  Book  of  Common  Prayer,  in  the  English  tongue, 
 shall  be  bought  and  had  in  every  church  throughout  Wales, 
 in  which  the  Book  of  Common  Prayer,  in  Welsh,  is  to  be 
 had  by  force  of  this  Act,  before  the  1st  day  of  May,  1664; 
 and  the  same  book  to  remain  in  such  convenient  places 
 within  the  said  churches,  that  such  as  understand  them  may 
 resort,  at  all  convenient  times,  to  read  and  peruse  the  same ; 
 and  also  such  as  do  not  understand  the  said  language  may,  by 
 conferring  both  tongues  together,  the  sooner  attain  to  the 
 knowledge  of  the  English  tongue,  anything  in  this  Act  to  the 
 contrary  notwithstanding:  and,  until  printed  copies  of  the 
 said  book,  so  to  be  translated,  may  be  had,  provided,  the 
 form  of  Common  Prayer,  established  by  parliament,  before 
 the  making  of  this  Act,  shall  be  used  as  formerly,  in  such 
 part  of  Wales  Avhere  the  English  tongue  is  not  commonly 
 understood :  and,  to  the  end  that  the  true  and  perfect 
 copies  of  this  Act,  and  the  said  book  hereunto  annexed, 
 may  be  safely  kept  and  perpetually  preserved,  and  for 
 the  avoiding  of  all  disputes  for  the  time  to  come,  be  it 
 enacted,  by  the  authority  aforesaid,  that  the  respective 
 deans  and  chapters  of  every  cathedral  or  collegiate  church 
 within  England  and  Wales,  shall,  at  their  proper  costs 
 and  charges,  before  the  five-and-twentieth  day  of  December, 
 1662,  obtain,  under  the  great  seal  of  England,  a  true 
 and  perfect  copy  of  this  said  Act,  and  of  the  said  book 
 annexed  hereunto,  to  be,  by  the  said  deans  and  chapters  and 
 their  successors,  kept  and  preserved  in  safety  for  ever,  and  to 
 be  also  produced  and  shewed  forth  in  any  court  of  record  as 
 often  as  they  shall  be  thereunto  lawfully  required;  and  also 
 there  shall  be  delivered  true  and  perfect  copies  of  this  Act,  and 
 of  the  same  book,  in  the  respective  courts  at  Westminster,  and 
 into  the  Tower  of  London,  to  be  kept  and  preserved  for  ever 
 amongst  the  records  of  the  said  courts,  and  records  of  the 
 
662.]  on  the  Act  of  Uniformity.  449 
 
 Tower,  to  be  produced  and  shewed  forth  in  any  court  as  need 
 shall  require;  which  said  books_,  so  to  be  exemplified  under 
 the  great  seal  of  England,  shall  be  examined  by  such 
 persons  as  the  king's  majesty  shall  appoint  under  the 
 great  seal  of  England  for  that  purpose,  and  shall  be  com- 
 pared with  the  original  book  hereunto  annexed,  and  shall 
 have  power  to  correct  and  amend  in  writing,  any  error  com- 
 mitted by  the  printer  in  the  printing  of  the  same  book,  or  of 
 anything  therein  contained;  and  shall  certify  in  writing 
 under  their  hands  and  seals,  or  the  hands  and  seals  of  any 
 three  of  them,  at  the  end  of  the  same  book,  that  they  have 
 examined  and  compared  the  same  book,  and  find  it  to  be  a 
 true  and  perfect  copy ;  which  said  books,  and  every  of  them, 
 so  exemplified  under  the  great  seal  of  England  as  aforesaid, 
 shall  be  deemed,  taken,  adjudged,  and  expounded,  to  be  good 
 and  available  in  the  law  to  all  intents  and  purposes  whatso- 
 ever, and  shall  be  accounted  as  good  records  as  this  book 
 itself  hereunto  annexed,  any  law  or  custom  to  the  contrary 
 in  any  wise  notwithstanding. 
 
 "The  second  and  third  paragraphs,  touching  the  king's 
 professor  of  law,  and  touching  the  subscription  to  the  thirty- 
 sixth  Article :  agreed,  unto  the  word,  '  provided,'  in  the 
 seventeenth  line,  in  the  second  skin;  all  which  proviso  they 
 reject,  for  these  reasons  : 
 
 "1.  It  is  a  proviso  without  precedent. 
 
 "2.  That  it  would  establish  schism. 
 
 "3.  That  it  would  not  gratify  such  for  whom  it  was  in- 
 tended. 
 
 "  To  the  first,  he  said.  It  was  very  apparent  in  England, 
 that  it  was  without  precedent;  and,  as  he  thought,  in  the 
 world  also,  for  they  never  heard  that  ever  any  national  church 
 did  the  like. 
 
 "  It  was  one  thing,  he  said,  to  allow  a  differing  religion  in 
 a  nation;  another  thing  to  allow  men  to  receive  profits  for 
 that  church  unto  which  men  would  not  conform. 
 
 "  Secondly,  though  there  were  dissenters  in  the  particulars 
 of  the  proviso  in  the  time  of  queen  Elizabeth  and  king  James, 
 
450  Proceedings  in  Parliament  [1662 
 
 yet  in  those  days  those  opinions  stayed  there,  and  went  no 
 further. 
 
 "  To  the  second  head.  That  it  would  unavoidably  establish 
 schism.  All  persons  of  different  inclinations  would  apply  to 
 such  as  should  have  this  liberty,  and  that  necessarily  make 
 parties,  especially  in  great  cities.  He  did  observe  these  two 
 ceremonies  of  the  cross  and  surplice  were  long  in  use  in  the 
 church;  and  he  found  a  high  commendation  of  the  use  of 
 the  cross  in  baptism,  in  the  book  sent  to  the  Commons  from 
 the  Lords,  wherein  it  is  so  clearly  explained,  as  there  can  be 
 no  suspicion  of  popery  in  it.  It  was  used,  he  said,  to  quicken 
 the  memory,  as  to  the  benefits  of  baptism ;  and  if  that  were 
 omitted,  much  of  the  service  belonging  to  baptism  must  be 
 omitted  also,  many  passages  depending  upon  the  use  of  that 
 ceremony. 
 
 "  The  gentleman  added,  that  he  thought  it  better  to  impose 
 no  ceremonies,  than  to  dispense  with  any ;  and  he  thought  it 
 very  incongruous,  at  the  same  time  when  you  are  settling 
 uniformity,  to  establish  schism. 
 
 "  To  the  third  head.  It  would  not  satisfy  those  for  whom  it 
 was  intended ;  for  such  chiefly  reject  it  upon  these  grounds, 
 that  things  indifferent  ought  not  to  be  enjoined;  which 
 opinion,  he  said,  took  away  all  the  weight  of  human  authority, 
 which  consists  in  commanding  things  otherwise  indifferent; 
 so  as,  when  this  shall  be  yielded,  you  give  them  nothing,  they 
 opposing  for  the  imposition  sake. 
 
 "  He  added,  these  were  reasons  as  to  the  nature  of  the 
 thing ;  and  as  to  the  reasons  given  by  their  lordships  to  the 
 Commons,  he  answered  to  as  followeth  : 
 
 ''The  king's  engagement  at  Breda  as  to  tender  consciences; 
 unto  which  he  said,  that  his  majesty  could  not  understand  the 
 misleaders  of  the  people,  but  the  misled.  It  would  be  very 
 strange  to  call  a  schismatical  conscience  a  tender  conscience. 
 He  said  a  tender  conscience  denoted  an  impression  from 
 without,  received  from  another,  and  that  upon  which  another 
 strikes. 
 
 "  Secondly,   suppose  these  had  been  meant,  yet  he   said 
 
1662.]  on  the  Act  of  Uniformity.  451 
 
 there  could  be  no  inference  of  any  breach  of  promise  in  his 
 majesty,  because  that  Declaration  had  these  two  limitations : 
 
 ''  First,  a  reference  to  parliament. 
 
 "  Secondly,  such  liberties  to  be  granted  only  as  consisted 
 with  the  peace  of  the  kingdom. 
 
 "Then  he  came  to  the  second  proviso,  touching  allowing 
 fifths  to  such  incumbents  as  should  be  excluded  their  livings ; 
 which,  he  observed,  was  no  seasonable  proviso,  at  least  at  this 
 time;  and  if  it  were,  yet  not  fit  to  allow  such  persons  any 
 things  out  of  ecclesiastical  livings. 
 
 "  He  said,  what  could  be  more  repugnant,  at  the  same 
 time,  to  enact  uniformity,  and  to  allow  the  fifth  of  an  eccle- 
 siastical living  to  a  nonconformist,  for  not  conforming ;  which, 
 he  said,  joined  with  the  pity  of  their  party,  would  amount  to 
 more  than  the  value  of  the  whole  living  ? 
 
 "  He  said,  such  a  course  was  too  jealous  a  reflection  upon 
 the  Act,  when  you  say  some  godly  people  would  not  submit ; 
 and  it  can  signify  nothing  but  fear,  in  making  such  a  con- 
 cession. 
 
 "  He  added,  this  would  make  the  Act  contradictory ;  to  say 
 in  one  part  of  the  bill  that  it  was  an  equal  Act,  and  in  another 
 part  to  allow  dissenters  to  it. 
 
 "There  was  another  reason  of  the  Commons'  dissent:  that 
 divers  wives  and  children  of  orthodox  ministers  were  made 
 miserable  by  some  of  these  men ;  it  may  be,  for  not  paying 
 unto  them  those  fifths  which  were  allowed  unto  them  in  the 
 late  times. 
 
 "  He  added,  that  none  that  make  laws  ought  to  suppose 
 that  any  would  break  them. 
 
 "  He  said  further,  that  it  was  not  reasonable  to  allow  the 
 fifths  of  ecclesiastical  livings ;  because  generally  such  livings 
 were  too  small,  not  able  to  maintain  a  learned  man  with 
 books ;  and  by  lessening  livings  thus,  it  would  gratify  uncon- 
 formable men,  who  desire  livings  in  such  hands  should  be 
 made  small,  whereby  the  reputation  of  the  conformable 
 clergy  would  be  lessened. 
 
 "  Secondly,  he  said,  such  a  concession  is  not  only  against 
 
 G   G   3 
 
452  Proceedings  in  Parliament  [1662. 
 
 reason,  but  justice  also.  It  was  a  divine  canon  which  said, 
 he  that  served  at  the  altar  should  live  at  the  altar ;  therefore 
 the  profit  of  the  living  ought  to  go  to  the  labourer. 
 
 "  He  said,  that  unity  was  so  precious,  that  it  served  not 
 only  for  the  peace  of  the  church,  but  of  the  kingdom  also; 
 for  to  give  occasions  for  multitudes  to  meet  which  wovild 
 certainly  follow  the  dissenters,  what  danger  that  might  carry 
 ■with  it,  was  worthy  your  Lordships'  consideration. 
 
 "He  did  from  the  House  of  Commons  desire  their  Lordships 
 that  they  would  recommend  to  the  Convocation  the  directing 
 of  such  decent  gestures  to  be  used  in  time  of  divine  service 
 as  was  fit.  He  found  one  mistake  in  the  rubric  of  baptism, 
 which  he  conceived  was  a  mistake  of  the  writer,  'persons' 
 being  put  instead  of  'children.'  And  having  thus  far  dis- 
 sented from  their  Lordships  in  decimo  sexto,  he  came  to  an 
 argument  in  folio ;  giving  the  Commons'  consent,  that  their 
 Lordships  should  annex  to  the  bill  that  book  sent  to  the 
 Commons  by  your  Lordships;  and  so  at  length  came  to  a 
 final  concord  by  his  silence,  which  put  an  end  to  that 
 conference." 
 
 Ordered,  That  the  alterations,  and  the  matter  of  this 
 conference,  shall  be  read  and  taken  into  consideration  to- 
 morrow in  the  afternoon. 
 
 Die  Jovis,  S°  Die  Maii,  [1662],  Id**  Car.  II,  post  meridiem, 
 [Journ.  H.  L.,  xi,  450  6—451  «.] 
 
 The  amendments  and  alterations  in  the  Bill  of  Uniformity, 
 brought  from  the  House  of  Commons  at  a  conference,  and 
 reported  yesterday,  were  now  read  twice. 
 
 And,  for  the  better  consideration  hereof,  the  House  was 
 adjourned  into  a  committee  during  pleasure. 
 
 And  being  resumed ; 
 
 The  question  being  put,  "  Whether  this  House  agrees  with 
 the  House  of  Commons  in  the  clause  concerning  schoolmas- 
 ters, with  the  alterations  and  amendments  ? " 
 
 It  was  resolved  in  the  affirmative. 
 
1662.]  on  the  Act  of  Uniformity.  453 
 
 The  next  question  put  was,  "  Whether  this  House  agrees 
 to  all  the  rest  of  the  alterations  and  amendments  as  came  up 
 from  the  House  of  Commons?^' 
 
 It  was  resolved  in  the  affirmative. 
 
 Then  the  alterations  and  amendments  in  the  said  Bill  of 
 Uniformity  were  read  the  third  time. 
 
 And  the  question  being  put,  "  Whether  this  House  agrees 
 to  these  alterations  and  amendments?" 
 
 It  was  resolved  in  the  affirmative. 
 
 "Whereas  it  was  signified  by  the  House  of  Commons,  at  the 
 conference  yesterday,  "  That  they  found  one  mistake  in  the 
 rubric  of  baptism,  which  they  conceived  was  a  mistake  of  the 
 writer,  ^persons  '  being  put  instead  of  '  children :'  " 
 
 The  Lord  Bishop  of  Durham  acquainted  the  House,  that 
 himself,  and  the  Lord  Bishop  of  St.  Asaph,  and  the  Lord 
 Bishop  of  Carlile,  had  authority  from  the  Convocation  to 
 mend  the  said  word,  averring  it  was  only  a  mistake  of  the 
 scribe.  And  accordingly  they  came  to  the  clerk's  table^  and 
 amended  the  same. 
 
 Whereas  it  was  intimated  at  the  conference  yesterday,  as 
 the  desire  of  the  House  of  Commons,  "That  it  be  recom- 
 mended to  the  Convocation,  to  take  order  for  reverend  and 
 uniform  gestures  and  demeanors  to  be  enjoined  at  the  time 
 of  divine  service  and  preaching  :" 
 
 It  is  ordered  by  this  House,  and  hereby  recommended  to 
 the  Lords,  the  Bishops,  and  the  rest  of  the  Convocation  of 
 the  Clergy,  to  prepare  some  canon  or  rule  for  that  purpose,  to 
 be  humbly  presented  unto  his  majesty  for  his  assent. 
 
 Die  Veneris,  9°  die  Maii,  [1662],  14°  Car.  II,  [Journ.H.  L., 
 
 xi,  451  b.] 
 
 A  message  was  sent  to  the  House  of  Commons,  by  Sir 
 Justinian  Lewin  and  Sir  Toby  Woobidge  : 
 
 ■X-  -X-  -K-  4f  *  * 
 
 To  let  them  know,  that  the  Lords  do  agree  with  them 
 in  the  alterations,  amendments,  and  provisos,  in  the  Bill 
 concerning  Uniformity. 
 
454  Proceedings  in  Parliament  [1662. 
 
 Veneris,  9°  Mali,   [1662],   14°  Car.  II,  [Journ.  H.  C,  viii, 
 
 424  6.] 
 
 A  message  from  the  Lords,  by  Sir  Justinian  Lewin  and  Sir 
 Toby  Woolrich; 
 
 Mr,  Speaker,  the  Lords  have  returned  you  two  bills  :  .  .  . 
 
 And  they  do  further  command  us  to  give  you  notice,  that 
 they  have  agreed  to  the  Bill  of  Uniformity,  with  the  amend- 
 ments and  alterations  sent  from  this  House. 
 
 Die  Lunse,  19°  die  Maii,  [1662],  14°  Car.  II,  [Journ.  H.  L., 
 xi,  470  a — 472  a.] 
 
 Then  his  majesty  came  and  sat  in  his  throne  arrayed  with 
 his  royal  robes ;  the  peers  likewise  sitting  in  their  robes  un- 
 covered. 
 
 The  king  gave  command  to  the  gentleman  usher  of  the 
 black  rod,  to  let  the  House  of  Commons  know,  "  It  is  his 
 majesty's  pleasure,  they  should  attend  him  forthwith." 
 
 Who,  in  obedience,  came  presently,  attended  with  their 
 speaker;  who,  after  low  obeisance  made  to  his  majesty,  made 
 this  speech  following  :  videlicit, 
 
 "  May  it  please  your  most  excellent  majesty, 
 
 "  The  glorious  body  of  the  sun  doth  exhilarate  the  soul  of 
 man  with  its  light,  and  fructify  the  earth  by  its  heat.  In  like 
 manner,  we,  the  knights,  citizens,  and  burgesses  of  the  Com- 
 mons House  of  Parliament,  do  with  all  humility  and  thank- 
 fulness acknowledge,  these  frequent  accessions  to  your  royal 
 presence    do    both   comfort    our    hearts,    and   influence   our 
 
 actions. 
 
 *  *  -x-  -K-  -x-  ■)«■ 
 
 "  Great  Sir, 
 
 "We  know,  the  strongest  building  must  fall,  if  the  coup- 
 ling pins  be  pulled  out :  therefore  our  care  hath  been,  to  pre- 
 pare such  constitutions,  that  the  prerogative  of  the  crown  and 
 the  propriety  of  the  people  may,  like  squared  stones  in  a 
 well  built  arch,  each  support  the  other,  and  grow  the  closer 
 and  stronger  for  any  weight  or  force  that  shall  be  laid  upon 
 them. 
 
1662.]  on  the  Act  of  Uniforimty.  455 
 
 "We  cannot  forget  the  late  disputing  age,  wherein  most 
 persons  took  a  liberty,  and  some  men  made  it  their  delight, 
 to  trample  upon  the  discipline  and  government  of  the  church. 
 The  hedge  being  trod  down,  the  foxes  and  the  wolves  did 
 enter;  the  swine  and  other  unclean  beasts  defiled  the  temple. 
 At  length  it  was  discerned,  the  smectymnian  plot  did  not  only 
 bend  itself  to  reform  ceremonies,  but  sought  to  erect  a 
 popular  authority  of  elders,  and  to  root  out  episcopal  jurisdic- 
 tion. In  order  to  this  work,  church  ornaments  were  first 
 taken  away ;  then  the  means  whereby  distinction  or  inequality 
 might  be  upheld  amongst  ecclesiastical  governors ;  then  the 
 forms  of  common  prayer,  which  as  members  of  the  public 
 body  of  Christ's  church  were  enjoined  us,  were  decried  as 
 superstitious,  and  in  lieu  thereof  nothing,  or  worse  than 
 nothing,  introduced. 
 
 "  Your  majesty  having  already  restored  the  governors  and 
 government  of  the  church,  the  patrimony  and  privileges  of 
 our  churchmen;  we  held  it  now  our  duty,  for  the  reformation 
 of  all  abuses  in  the  public  worship  of  God,  humbly  to  present 
 unto  your  majesty,  a  Bill  for  the  Uniformity  of  Public 
 Prayers  and  Administration  of  Sacraments. 
 
 "  We  hope  the  God  of  order  and  unity  will  conform  the 
 hearts  of  all  the  people  in  this  natioUj  to  serve  him  in  this 
 order  and  uniformity.'^ 
 
 ^  *  -x-  -x-  ^  -x- 
 
 Then  the  clerk  of  the  crown  read  the  titles  of  these  bills 
 following : — 
 
 "  1 .  An  Act  for  the  Uniformity  of  Public  Prayers,  and 
 Administration  of  Sacraments,  and  other  Rites  and  Ceremo- 
 nies ;  and  for  establishing  the  form  of  making,  ordaining, 
 and  consecrating  Bishops,  Pi'iests,  and  Deacons,  in  the 
 Church  of  England." 
 
 ^  ^  *  -K-  *  -Jf 
 
 To  all  these  bills  severally  the  royal  assent  was  pronounced, 
 by  the  clerk  of  the  parliaments,  in  these  words,] 
 "  Le  Roy  le  veult.^' 
 
456  The  Six  hundred  Alterations  [1663, 
 
 XXVII. 
 
 The  Six  Hundred  Alterations  made  in  the  Book  of  Common 
 Prayer  by  Convocation,  and  adopted  by  Parliament. — 
 Cardwell's  History  of  Conferences,  Oxford,  1849,  pp. 
 380—6. 
 
 Of  the  alterations  made  at  tliis  time  in  the  Prayer  Book 
 the  following  ar5  the  most  important.  The  Sentences,  the 
 Epistles  and  Gospels,  and  other  extracts  from  the  Bible 
 (except  the  Psalter,  the  Ten  Commandments,  and  other  por- 
 tions of  the  Commnnion  Service)  were  taken  generally  from 
 the  version  of  1611.  The  Absolution  was  ordered  to  be  pro- 
 nounced by  the  "  priest"  alone,  instead  of  the  "  minister." 
 The  book  of  Bel  and  the  Dragon  was  re-inserted  in  the 
 Calendar  of  Lessons.  The  prayers  for  the  king,  the  royal 
 family,  the  clergy,  and  people,  together  with  the  prayers  of 
 St.  Chrysostom  and  the  Benediction,  were  printed  in  the 
 order  both  of  Morning  and  Evening  Service,  instead  of  being 
 left,  as  formerly,  at  the  end  of  the  litany.  The  Evening 
 Service,  which  previously  began  with  the  Lord's  prayer,  was 
 now  opened  with  the  sentences,  the  exhortation,  the  con- 
 fession, and  absolution,  printed  as  in  the  Morning  Service. 
 In  the  litany  the  w^ords  ''  rebellion"  and  "  schism"  were 
 added  to  the  petition  respecting  "  sedition,  privy  conspiracy," 
 &c.  In  a  subsequent  petition  the  words  ''  bishops,  priests, 
 and  deacons"  were  employed  instead  of  "bishops,  pastors, 
 and  ministers  of  the  church."  Among  the  occasional  prayers 
 and  thanksgivings  were  now  introduced  a  second  prayer  for 
 fair  weather,  the  two  prayers  for  the  ember  weeks,  the 
 prayers  for  the  parliament  and  for  all  conditions  of  men,  a 
 thanksgiving  for  restoring  public  peace  at  home,  and  the 
 general  thanksgiving.  New  collects  were  appointed  for  the 
 third  Sunday  in  Advent,  and  for  St.  Stephen's  day.  The 
 Genealogy,  which  previously  made  part  of  the  gospel  for  the 
 Sunday  after  Christmas,  was  now  omitted.     A  distinct  col- 
 
1662.]         made  in  the  Booh  of  Common  Prayer.  457 
 
 lect,  epistle,  and  gospel,  were  provided  for  a  sixth  Sunday 
 after  the  Epiphany.  The  gospels  for  the  Sunday  next  before 
 Easter  and  for  Good  Friday  were  shortened,  having  formerly 
 contained  within  them  respectively  the  second  lesson  for  the 
 day.  In  several  places,  as  in  one  of  the  collects  for  Good 
 Friday,  in  those  for  the  fifth  and  sixteenth  Sundays  after 
 Trinity,  for  St.  Simon  and  St.  Jude,  and  in  other  places,  the 
 word  "church"  was  used  for  "congregation."  A  distinct 
 collect  was  supplied  for  Easter  even.  The  first  of  the  anthems 
 used  on  Easter  day  was  added.  A  distinct  epistle  was  pro- 
 vided for  the  day  of  the  purification.  The  last  clause 
 respecting  saints  departed  was  added  to  the  prayer  for  the 
 church  militant.  The  rubric  was  added  as  to  "covering 
 what  remaineth  of  the  elements  with  a  fair  linen  cloth." 
 The  order  in  council  respecting  kneeling  at  the  Lord's  supper, 
 •  which  had  been  introduced  in  1552  and  removed  by  queen 
 Elizabeth,  was  restored,  with  this  alteration;  instead  of 
 "  any  real  and  essential  presence  there  being  of  Christ's 
 natural  flesh  and  blood,"  it  is  now  read,  "  any  corporal  pre- 
 sence of  Christ's  natural  flesh  and  blood."  A  new  office  was 
 appointed  for  the  "  baptism  of  such  as  are  of  riper  years ;" 
 and  some  alterations  made  in  the  other  offices  of  baptism. 
 The  preface  to  confirmation  was  curtailed,  and  the  clause 
 respecting  the  undoubted  salvation  of  baptized  infants  dying 
 before  the  commission  of  actual  sin,  was  placed  after  the 
 office  for  infant  baptism.  Some  changes  were  made  in  the 
 offices  for  confirmation  and  matrimony ;  and  in  the  rubric  at 
 the  end  of  the  latter,  the  receiving  the  communion  on  the 
 day  of  marriage  was  no  longer  made  imperative.  In  the 
 visitation  of  the  sick  the  words  "if  he  humbly  and  heartily 
 desire  it"  were  added  to  the  rubric  respecting  absolution : 
 the  benediction  also  and  the  prayers  that  follow,  appear  now 
 for  the  first  time.  In  the  order  for  burial  the  first  rubric 
 respecting  persons  unbaptized  or  excommunicate  was  added. 
 Forms  of  prayer  were  supplied  to  be  used  at  sea  :  and,  lastly, 
 offices  were  provided  for  the  30th  of  January  and  29th  of 
 May,  and  the  old  service  for  the  5  th  of  November  was  cor- 
 
458  The  Publication  of  the  [1662. 
 
 rected.  These  and  many  other  minor  alterations^  amounting, 
 as  Dr.  Tenison  computed^  to  about  six  hundred  in  number, 
 were  made  in  the  Book  of  Common  Prayer  by  the  Convo- 
 cation of  1662,  and  were  finally  ratided  by  the  Act  of 
 Uniformity. 
 
 XXVIII. 
 
 The  Publication  of  the  Book  of  Common  Prayer. 
 
 London,  August  6th,  [1662.] 
 
 In  pursuance  of  the  late  Act  for  Uniformity  of  Publique 
 Prayers  in  the  Church  of  England,  the  same  itself  is  now 
 perfectly  and  exactly  printed,  and  by  the  great  care  and 
 prudence  of  the  most  Reverend  Archbishops  and  Bishops, 
 books  in  folio  are  provided  for  all  churches  and  chapels 
 in  this  kingdom ;  the  price  of  which  book  (though  it  contains 
 one  hundred  and  sixty-five  sheets)  is  ordered  to  be  but  six 
 shillings  ready  bound. ' 
 
 A  Certificate  given  by  the  Lord  Bishop  of  Peterborough, 
 allowing  a  lawful  impediment  for  persons  not  reading  the 
 Book  of  Common  Prayer,  &c.,  within  the  time  prescribed 
 by  the  late  Act  of  Uniformity. 
 
 "  Whereas,  by  an  Act  of  Parliament,  made  and  printed  in 
 this  present  year,  1662,  for  the  Uniformity  of  Public  Prayer, 
 ^c,  it  is  enacted,  among  other  things,  &c.,  '  and  that  every 
 such  person  who  shall  (without  some  lawful  impediment,  to 
 be  allowed  and  approved  of  by  the  ordinary  of  the  place,) 
 neglect  or  refuse  to  do  the  same  within  the  time  aforesaid, 
 shall  ipso  facto  be  deprived  of  his  spiritual  promotions.' 
 And  forasmuch  as  the  Books  of  Common  Prayer  appointed 
 
 '  Mercurius  Puhlicus.    Published  by  Authority.     From  Thursday,  July 
 31st,  to  Thursday,  August  7th,  1662.  p.  514. 
 
1663.]  Book  of  Common  Prayer.  459 
 
 by  the  said  Act  to  be  read^  could  not  be  gotten  by  the  dean 
 and  prebendaries  of  the  cathedral  church  of  Peterborough  (so 
 that  they  might  read  the  same  in  the  said  cathedral)  before 
 the  17th  of  this  instant,  August,  being  the  Sunday  imme- 
 diately preceding  the  Feast  of  St.  Bartholomew,  upon  which 
 day  it  is  not  possible  that  all  the  members  of  the  said 
 cathedral  church  should  read  the  said  service  in  manner  and 
 form  as  is  by  the  said  Act  directed.  We,  therefore,  by  the 
 power  given  to  us  by  the  said  Act,  do  allow  and  approve  of 
 the  said  impediment,  and  do  hereby  declare  it  so  to  be  for 
 the  not  reading  of  the  said  service  as  directed,  and  for  not 
 declaring  of  their  contents  as  required  in  and  by  the  said  Act. 
 Sealed  and  signed  this  17th  of  August,  1662. 
 
 "B.  Peterborough.^''^ 
 
 "A  complaint  was  made  [says  Dr.  Calamy  in  his  Life  of 
 Mr.  Baxter,  p.  201]  that  very  few  of  them  [the  clergy]  could 
 see  the  book,  to  all  things  in  which  they  were  to  declare 
 their  assent  and  consent  before  the  time  limited  by  the  Act 
 expired.  For  the  Common  Prayer  book  with  the  alterations 
 and  amendments  (for  so  they  are  called,  how  deservedly  I 
 inquire  not)  made  by  the  Convocation,  did  not  come  out  of 
 the  press  till  a  few  days  before  the  24th  of  August.  So  that 
 of  the  seven  thousand  ministers  in  England  who  kept  their 
 livings,  few,  except  those  who  were  in  or  near  London,  could 
 possibly  have  a  sight  of  the  book  with  its  alterations,  till 
 aftey  they  had  declared  their  assent  and  consent  to  it. 
 
 "  Mr.  OlHflFe,  in  his  '  Defence  of  Ministerial  Conformity,' 
 to  take  this  off,  reports,  from  an  aged  minister  in  their  parts, 
 that  he  and  his  neighbours  sent  to  London,  and  had  the 
 amendments  and  alterations  copied  out ;  and  adds,  that  it  is 
 to  be  hoped,  that  the  charge  here  brought  is  groundless 
 against  so  many  thousand  ministers,  &c. 
 
 "The  return  made  by  Dr.  Calamy,  in  his  Defence  of 
 Moderate  Nonconformity,  part  ii,  pp.  100,  101,  is  this,  that 
 
 2  Kennett's  Register  and  Chronicle,  Ecclesiastical  and  Civil,  London 
 1728,  p.  743. 
 
460  The  King's  Declaration.  [1662. 
 
 perhaps  that  might  be  a  peculiar  favour,  because  I  have  it 
 under  the  hand  of  another^  worthy  ejected  minister  (who  is 
 since  dead)  that  this  was  true  in  fact;  and  that  several 
 ministers  now  in  London  never  read  it  before  they  gave  their 
 assent  and  consent,  and  that  in  Middlesex  few  parishes  had 
 the  book  till  a  week,  fortnight,  three  weeks,  or  a  month  after. 
 But  as  for  written  copies  of  the  amendments,  they  were  so 
 liable  to  abuses  and  mistakes,'that  'tis  dubious  how  far  they 
 might  be  safely  depended  on.^'^ 
 
 XXIX. 
 
 The  King's  Declaration. 
 
 Charles  R. 
 As  it  hath  pleased  Almighty  God  so  wonderfully  to  restore 
 us  to  the  throne  of  our  ancestors,  and  our  subjects  to 
 happy  peace  and  tranquillity  without  the  least  bloodshed  by 
 the  military  sword;  so  having  still  earnestly  wished  that 
 both  might  be  secured  and  maintained  with  the  least  effusion 
 possible  of  the  same  by  the  sword  of  justice,  as  desiring 
 much  rather  to  cure  the  ill  intentions  of  the  disaffected  by 
 our  clemency,  than  to  punish  the  effects  by  rigour  of 
 law :  we  cannot  but  express  our  great  grief  and  trouble,  that 
 the  unpardonable  as  well  as  incurable  malignity  of  some 
 should  have  carried  them  anew  to  such  traitorous  practices 
 against  our  person  and  government,  as  have  necessitated  us 
 to  make  fresh  examples  by  the  death  of  any  more  of  our 
 subjects.  But  as  the  publicuess  of  their  trial  in  the  ordi- 
 nary course   of    law,  hath   by   their   conviction   sufficientlv 
 
 3  Kennett's  Register  and  Chroniclej  Ecclesiastical  and  Civil.     London, 
 1728,  p.  837. 
 
1662.]  The  King's  Declaration,  461 
 
 satisfied  the  world  of  the  enormity  of  their  crimes,  so  we 
 have  thought  fit,  at  the  same  time  that  we  are  forced  to 
 punish,  to  endeavour,  as  much  as  in  us  lieth,  the  preventing 
 all  occasions  of  the  like  for  the  future  by  this  Declaration ; 
 wherein  our  principal  aim  is,  to  apply  proper  antidotes  to  all 
 those  venomous  insinuations,  by  which  (as  we  are  certainly 
 informed)  some  of  our  subjects  of  inveterate  and  unalterable 
 ill  principles,  do  daily  endeavour  to  poison  the  affections  of 
 our  good  people,  by  misleading  their  understandings,  and 
 that  principally  by  four  sorts  of  most  false  and  malicious 
 scandals,  which  we  do  look  upon  as  the  grounds  of  those 
 traitorous  attempts. 
 
 The  first.  By  suggesting  unto  them,  that  having  attained 
 our  ends  in  re-establishing  our  regal  authority,  and  gaining 
 the  power  into  our  own  hands  by  a  specious  condescension 
 to  a  general  act  of  indemnity,  we  intend  nothing  less  than 
 the  observation  of  it;  but  on  the  contrary,  by  degrees  to 
 subject  the  persons  and  estates  of  all  such  who  stood  in  need 
 of  that  law,  to  future  revenge,  and  to  give  them  up  to  the 
 spoil  of  those  who  had  lost  their  fortunes  in  our  service. 
 
 Secondly,  That  upon  pretence  of  plots  and  practices 
 against  us,  we  intend  to  introduce  a  military  way  of  govern- 
 ment in  this  kingdom. 
 
 Thirdly,  That  having  made  use  of  such  solemn  promises 
 from  Breda,  and  in  several  declarations  since,  of  ease  and 
 liberty  to  tender  consciences,  instead  of  performing  any 
 part  of  them,  we  have  added  straiter  fetters  than  ever,  and 
 new  rocks  of  scandal  to  the  scrupulous,  by  the  Act  of  Uni- 
 formity. 
 
 Fourthly  and  lastly,  "We  find  it  as  artificially  as  maliciously 
 divulged  throughout  the  whole  kingdom.  That  at  the  same 
 time  we  deny  a  fitting  liberty  to  those  other  sects  of  our 
 subjects,  whose  consciences  will  not  allow  them  to  conform 
 to  the  religion  established  by  law :  we  are  highly  indulgent 
 to  papists,  not  only  in  exempting  them  from  the  penalties 
 of  the  law,  but  even  to  such  a  degree  of  countenance  and 
 encouragement,  as  may  even  endanger  the  protestant  religion. 
 
462  The  King's  Declaration.  [1662. 
 
 Upon  occasion  of  all  which  wicked  and  malicious  sug- 
 gestions^ although  we  are  confident  that  the  innate  loyalty 
 and  good  aflFections  of  the  generality  of  our  people, 
 strengthened  by  a  due  sense  of  the  late  calamities  brought 
 upon  them  by  the  same  arts,  will  hinder  seeds  of  so  detes- 
 table a  nature  from  taking  root,  and  bringing  forth  the 
 fruits  aimed  at  by  the  sowers  of  them :  yet  we  think  that 
 in  our  fatherly  care  to  prevent  any  misleading  of  those  who 
 are  so  dear  to  us,  we  owe  unto  them  and  to  ourselves  this 
 publication  of  our  steadfast  resolutions  in  all  these  particulars. 
 
 As  to  the  first  point,  concerning  the  Act  of  indemnity; 
 certainly  there  can  be  no  greater  evidence  that  the  passing 
 it  proceeded  from  the  clemency  of  our  nature,  as  well  as 
 from  the  present  conjuncture  of  that  parliament  wherein  it 
 was  first  framed,  than  that  we  have  been  pleased  to  make  it 
 our  especial  care  to  have  it  confirmed  by  a  new  Act  in  this, 
 a  parliament  composed  of  members  so  full  of  afiections  to 
 our  person,  and  of  zeal  for  the  public  good,  as  we  could 
 never  have  cause  to  apprehend  their  exacting  from  us  a 
 confirmation  of  anything  that  had  been  extorted,  or  had  at 
 present  been  judged  by  us  prejudicial  to  either :  and,  there- 
 fore, as  we  not  only  consented  unto,  but  most  earnestly 
 desired  the  passing  that  Act  at  first,  and  confirming  it  since, 
 as  being  no  less  conformable  to  our  nature,  than  conducible 
 to  a  happy  settlement;  so  we  do  hereby  most  solemnly 
 renew  unto  all  our  subjects  concerned  in  it,  this  engagement, 
 on  the  word  of  a  king, — That  it  shall  never  be  in  the  power 
 of  any  person  or  interest  whatsoever,  to  make  us  decline 
 from  the  religious  observance  of  it :  it  having  been  always  a 
 constant  profession  of  ours, — That  we  do  and  shall  ever 
 think  our  royal  dignity  and  greatness  much  more  happily 
 and  securely  founded  on  our  own  clemency  and  our  subjects' 
 loves,  than  in  their  fears,  and  our  power. 
 
 Which  most  sincere  profession  of  ours  may  suflSce  also  to 
 expose  the  wickedness  and  falsehood  of  the  other  malice  con- 
 cerning the  design  of  introducing  a  way  of  government  by 
 military  power. 
 
1662.]  The  King's  Declaration.  463 
 
 It  is  true,  we  should  not  think  that  we  discharged 
 rightly  what  we  owe  to  the  public  peace,  and  to  the  freedom 
 and  security  of  parliaments,  as  well  as  to  the  safety  of  our 
 person,  if,  whilst  we  daily  discover  such  multitudes  of  dis- 
 tempered minds,  and  such  dangerous  practices  issuing  from 
 them,  we  should,  from  want  of  sufficient  guards,  put  it  in 
 the  power  of  those  rebellious  spirits  to  undertake,  probably, 
 at  any  time,  what  they  have  at  several  times  so  madly 
 attempted  for  the  ruin  and  destruction  of  us  all.  Of  which 
 certainly,  besides  the  present  occasion  of  new  precaution  as 
 well  as  new  severity,  we  suppose  all  our  good  subjects  need 
 not  a  livelier  nor  more  moving  instance,  than  what  their 
 memories  can  furnish  them  with,  from  the  desperate  under- 
 taking of  Venner  and  his  crew,  which  (as  mad  as  it  was)  we 
 leave  to  all  the  world  to  judge  of  how  dangerous  a  conse- 
 quence it  might  have  been,  without  that  little  strength 
 remaining  of  those  forces,  which  (to  give  our  people  a 
 testimony  of  our  founding  all  our  security  rather  in  their 
 aiFections  than  in  any  military  power)  we  had  so  frankly 
 disbanded,  and  which  afterwards,  by  advice  of  our  council 
 merely  upon  motives  of  the  public  safety,  we  consented  to 
 increase  to  that  moderate  proportion,  which  was,  indeed 
 absolutely  necessary,  and  hath  since  been  sufficiently  proved 
 to  be  so,  by  the  security  which  we  owe  to  them  from  the  late 
 dangerous  practices. 
 
 But  the  reasons  of  such  precautions  once  ceasing,  we  are 
 very  sure  that  what  guards  soever  may  be  found  necessary 
 for  us  to  continue,  as  in  former  times,  for  the  dignity  and 
 honour  of  our  crown;  the  sole  strength  and  security  we 
 shall  ever  confide  in  shall  be  the  hearts  and  affections  of  our 
 subjects,  endeared  and  confirmed  to  us  by  our  gracious  and 
 steady  manner  of  government,  according  to  the  ancient 
 known  laws  of  the  land ;  there  being  not  any  one  of  our 
 subjects  who  doth  more  from  his  heart  abhor,  than  we  our- 
 selves, all  sort  of  military  and  arbitrary  rule. 
 
 As  for  the  third,  concerning  the  non-performance  of  our 
 promises,  we  remember  well  the  very  words  of  those  from 
 
464  The  King's  Declaration.  [166.2. 
 
 Breda;  viz..  We  do  declare  a  liberty  to  tender  consciences, 
 and  that  no  man  shall  be  disquieted  or  called  in  question 
 for  differences  of  opinion  in  matters  of  religion,  which  do 
 not  disturb  the  peace  of  the  kingdom :  and  that  we  shall  be 
 ready  to  consent  to  such  an  act  of  parliament,  as  upon 
 mature  deliberation  shall  be  offered  to  us  for  the  full  grant- 
 ing that  indulgence. 
 
 We  remember  well  the  confirmations  we  have  made  of 
 them  since  upon  several  occasions  in  parliament :  and  as  all 
 these  things  are  still  fresh  in  our  mejinory,  so  are  we  still 
 firm  in  the  resolution  of  performing  them  to  the  full.  But 
 it  must  not  be  wondered  at,  since  that  parliament,  to  which 
 those  promises  were  made  in  relation  to  an  act,  never  thought 
 fit  to  offer  us  any  to  that  purpose,  and  being  so  zealous  as 
 we  are  (and  by  the  grace  of  God  shall  ever  be)  for  the  main- 
 tenance of  the  true  protestant  religion,  finding  it  so  shaken 
 (not  to  say  overthrown)  as  we  did,  we  should  give  its  estab- 
 lishment the  precedency  before  matters  of  indulgence  to 
 dissenters  from  it.  But  that  once  done,  (as  we  hope  it  is 
 sufficiently  by  the  bill  of  uniformity,)  we  are  glad  to  lay  hold 
 on  this  occasion  to  renew  unto  all  our  subjects  concerned  in 
 those  promises  of  indulgence  by  a  true  tenderness  of  con- 
 science, this  assurance : 
 
 That,  as  in  the  first  "place,  we  have  been  zealous  to  settle 
 the  uniformity  of  the  church  of  England,  in  discipline, 
 ceremony,  and  government,  and  shall  ever  constantly  main- 
 tain it ; 
 
 So  as  for  what  concerns  the  penalties  upon  those  who 
 (living  peaceable)  do  not  conform  thereunto  through  scruple 
 and  tenderness  of  misguided  conscience,  but  modestly  and 
 without  scandal  perform  their  devotions  in  their  own  way, 
 we  shall  make  it  our  special  care  so  far  forth  as  in  us  lies, 
 without  invading  the  freedom  of  parliament,  to  incline  their 
 wisdom  at  this  next  approaching  sessions,  to  concur  with  us 
 in  the  making  some  such  act  for  that  purpose,  as  may  enable 
 us  to  exercise,  with  a  more  universal  satisfaction,  that  power 
 of  dispensing,  which  we  conceive  to  be  inherent  in  us.     Nor 
 
1662.]  The  King's  Declaration.  465 
 
 can  we  doubt  of  their  cheerful  co-operating  with  us  in  a 
 thing  wherein  we  do  conceive  ourselves  so  far  engaged,  both 
 in  honour  and  in  what  we  owe  to  the  peace  of  our  dominions, 
 which  we  profess  we  can  never  think  secure,  whilst  there 
 shall  be  a  colour  left  to  the  malicious  and  disaffected  to 
 inflame  the  minds  of  so  many  multitudes  upon  the  score  of 
 consciencCj  with  despair  of  ever  obtaining  any  effect  of  our 
 promise  for  their  ease. 
 
 In  the  last  place,  as  to  that  most  pernicious  and  injurious 
 scandal,  so  artificially  spread  and  fomented,  of  our  favour  to 
 papists ;  as  it  is  but  a  repetition  of  the  same  detestable  arts, 
 by  which  all  the  late  calamities  have  been  brought  upon  this 
 kingdom  in  the  time  of  our  royal  father,  of  blessed  memory, 
 (who,  though  the  most  pious  and  zealous  protestant  that  ever 
 reigned  in  this  nation,  could  never  wash  off  the  stains  cast 
 upon  him  by  that  malice,  but  by  his  martyrdom,)  we  conceive 
 all  our  subjects  should  be  sufficiently  prepared  against  that 
 poison  by  memory  of  those  disasters ;  especially  since  nothing 
 is  more  evident,  than  that  the  wicked  authors  of  this  scandal 
 are  such  as  seek  to  involve  all  good  protestants  under  the 
 odious  name  of  papists,  or  popishly  affected :  yet  we  cannot 
 but  say  upon  this  occasion,  that  our  education  and  course  of 
 life  in  the  true  protestant  religion  has  been  such,  and  our 
 constancy  in  the  profession  of  it  so  eminent  in  our  most 
 desperate  condition  abroad  among  Roman  catholic  princes, 
 whenas  the  appearance  of  receding  from  it  had  been  the 
 likeliest  way  in  all  human  forecast,  to  have  procured  us  the 
 most  powerful  assistances  of  our  re- establishment,  that  should 
 any  of  our  subjects  give  but  the  least  admission  of  that 
 scandal  unto  their  beliefs,  we  should  look  upon  it  as  the 
 most  unpardonable  oflence  that  they  can  be  guilty  of  towards 
 us.  'Tis  true,  that  as  we  shall  always  according  to  justice 
 retain,  so  we  think  it  may  become  us  to  avow  to  the  world, 
 a  due  sense  we  have  of  the  greatest  part  of  our  Roman 
 catholic  subjects  of  this  kingdom,  having  deserved  well  from 
 our  royal  father,  of  blessed  memory,  and  from  us,  and  even 
 from  the  protestant  religion  itself,  in  adhering  to  us  with 
 
 H    H 
 
466  The  King's  Declaration.  [1662. 
 
 their  lives  and  fortunes  for  the  maintenance  of  our  crown  in 
 the  religion  established^  against  those  who,  under  the  name 
 of  zealous  protestants,  employed  both  fire  and  sword  to 
 overthrow  them  both.  We  shall,  with  as  much  freedom, 
 profess  unto  the  world  that  it  is  not  in  our  intention  to 
 exclude  our  Roman  catholic  subjects,  who  have  so  demeaned 
 themselves,  from  aU  share  in  the  benefit  of  such  an  act,  as  in 
 pursuance  of  our  promises,  the  wisdom  of  our  parliament 
 shall  think  fit  to  offer  unto  us  for  the  ease  of  tender  con- 
 sciences. It  might  appear  no  less  than  injustice,  that  those 
 who  deserved  well  and  continued  to  do  so,  should  be  denied 
 some  part  of  that  mercy  which  we  have  obliged  ourselves  to 
 afford  to  ten  times  the  number  of  such  who  have  not  done 
 so.  Besides,  such  are  the  capital  laws  in  force  against  them, 
 as  though  justified  in  their  rigour  by  the  times  wherein  they 
 were  made,  we  profess  it  would  be  grievous  unto  us  to 
 consent  to  the  execution  of  them,  by  putting  any  of  our 
 subjects  to  death  for  their  opinions  in  matters  of  religion  only. 
 But  at  the  same  time  that  we  declare  our  little  liking  of 
 those  sanguinary  ones,  and  our  gracious  intentions  already 
 expressed  to  such  of  our  Roman  catholic  subjects  as  shall 
 live  peaceably,  modestly,  and  without  scandal;  we  would 
 have  them  all  know,  that  if  for  doing  what  their  duties  and 
 loyalties  obliged  them  to,  or  from  our  acknowledgment  of 
 their  well-deserving,  they  shall  have  the  presumption  to  hope 
 for  a  toleration  of  their  profession,  or  a  taking  away  either 
 those  marks  of  distinction  or  of  our  displeasure,  which  in  a 
 well-governed  kingdom  ought  always  to  be  set  upon  dissen- 
 ters from  the  religion  of  the  state,  or  to  obtain  the  least 
 remission  in  the  strictness  of  those  laws,  which  either  are  or 
 shall  be  made  to  hinder  the  spreading  of  their  doctrine,  to 
 the  prejudice  of  the  true  protestant  religion ;  or  that  upon 
 our  expressing  (according  to  Christian  charity)  our  dislike 
 for  bloodshed  for  religion  only,  priests  shall  take  the  boldness 
 to  appear  and  avow  themselves  to  the  offence  and  scandal  of 
 good  protcstants,  and  of  the  laws  in  force  against  them,  they 
 shall  quickly  find  we  know  as  well  to  be  severe,  when  wisdom 
 
1662.]  The  King's  Declaration.  467 
 
 requires,  as  indulgent  wlien  charity  and  sense  of  merit 
 challenge  it  from  us. 
 
 With  this  we  have  thought  fit  to  arm  our  good  subjects' 
 minds  against  the  practices  of  our  ill  ones,  by  a  true  know- 
 ledge of  our  own;  of  which,  now  rightly  persuaded,  we 
 make  no  question,  but  that  whosoever  they  be  from  whom 
 they  can  derive  the  spreading  or  fomenting  of  any  of  those 
 wicked  suggestions,  they  will  look  upon  them  with  detes- 
 tation, as  the  most  dangerous  enemies  of  our  crown,  and  of 
 the  peace  and  happiness  of  the  nation :  and  that  what  we 
 have  here  published  will  happily  prepare  them  all  to  a 
 cheerful  expectation  of  the  approaching  sessions  of  parlia- 
 ment; an  assembly  so  eminent  in  their  loyalty  and  their 
 zeal  for  the  peace  and  prosperity  of  our  kingdoms,  that 
 having  already  made  those  happy  settlements  for  the  main- 
 tenance of  the  religion  estabhshed,  and  of  our  just  rights, 
 their  full  concurrence  with  us  can  no  way  be  doubted  in  the 
 performance  of  all  our  promises,  and  to  the  effecting  of  those 
 gracious  intentions,  which  (God  knows)  our  heart  is  full  of, 
 for  the  plenty,  prosperity,  and  universal  satisfactions  of  the 
 nation. 
 
 In  order  to  which,  although  it  be  foreign  to  the  main  scope 
 of  this  our  Declaration,  which  is  piincipally  to  prevent  the 
 mischiefs  aimed  at  by  the  scandals  therein  mentioned,  and 
 that  wherein  we  reserve  the  enlargement  of  ourself  tiU  the 
 opening  of  the  next  sessions  of  parliament,  yet  we  cannot 
 forbear  hinting  here  unto  our  good  subjects  four  particulars, 
 wherein  we  think  to  give  them  the  most  important  marks  of 
 our  care.  First,  In  punishing,  by  severe  laws,  that  licen- 
 tiousness and  impiety,  which,  since  the  dissolution  of 
 government,  we  find,  to  our  great  grief,  hath  overspread  the 
 nation.  Secondly,  As  weU  by  sumptuary  laws  as  by  our 
 own  example  of  frugality,  to  restrain  the  excess  in  men's 
 expenses,  which  is  grown  so  general  and  so  exorbitant,  beyond 
 all  bounds  either  of  their  qualities  or  fortunes.  Thirdly,  So 
 to  perfect  what  we  have  already  industnously  begun  in  the 
 retrenching  of  all  our  own  ordinary  and  extraordinary  charges 
 
 H  H  3 
 
468  Proceedings  in  Parliament  [1662-3. 
 
 in  navy^  garrisons^  household,  and  all  their  dependants,  as  to 
 bring  them  within  the  compass  of  our  settled  revenue,  that 
 thereby  our  subjects  may  have  little  cause  to  apprehend  our 
 frequent  pressing  them  for  new  assistants.  And  lastly,  So  to 
 improve  the  good  consequences  of  these  three  particulars  to  the 
 advancement  of  trade,  that  all  our  subjects  finding  (as  well  as 
 other  nations  envying)  the  advantage  this  hath  of  them  in 
 that  prime  foundation  of  plenty,  they  may  all,  with  minds 
 happily  composed  by  our  clemency  and  indulgence  (instead 
 of  taking  up  thoughts  of  deserting  their  professions,  or  trans- 
 planting) apply  themselves  comfortably  and  with  redoubled 
 industry  to  their  several  vocations,  in  such  manner  as  the 
 private  interest  of  every  one  in  particular  may  encourage  him 
 to  contribute  cheerfully  to  the  general  prosperity. 
 
 Given  at  our  court  at  Whitehall,  this  twenty-sixth  day  of 
 December,  in  the  fourteenth  year  of  our  reign. 
 
 XXX. 
 
 Proceedings  in  Parliament  upon  the  King's  Declaration  of 
 26th  December,  1662. — Journals  of  the  House  of  Com- 
 mons, vol.  viii. 
 
 Sabbati,  2P  Februarii,  [1662—3],  15°  Car  II,  [p.  438  b.] 
 
 Resolved,  8^c. — That  Wednesday  next  be  appointed  for 
 reading  the  king's  majesty's  Declaration  and  last  Speech,  and 
 for  taking  the  same  into  consideration  and  debate. 
 
 Mercurii,  25"  Februarii,  [1662—3],  15°  Car.  II,  [p.  440  a,  b.'] 
 
 The  House  then  took  into  consideration  the  order,  made 
 the  one-and-twentieth  of  this  month,  for  reading  the  king's 
 majesty's  Declaration  and  Speech. 
 
1662-3.]  upon  the  King's  Declaration.  469 
 
 And  taking  the  same  into  debate ; 
 
 And  the  Declaration  and  Speech  being  read ; 
 
 The  question  being  put_,  That  the  House  do  now  proceed  in 
 the  debate  upon  the  king^s  majesty's  Declaration  and  Speech, 
 
 The  House  was  divided. 
 
 The  Noes  went  out : 
 
 Mr.  Clifford,  (      Tellers  for  the  noes :      | 
 
 Sir  Sol.  Swale,  (  With  the  noes,  j 
 
 Sir  Courtney  Poole,         (      Tellers  for  the  yeas :       ] 
 
 Colonel  Strangwayes,      (  With  the  yeas,  / 
 
 And  so  it  was  resolved  in  the  affirmative. 
 
 And  the  House  accordingly  proceeding  in  the  debate ; 
 
 Upon  consideration  had  by  the  House  of  the  king's  ma- 
 jesty's Declaration  and  Speech; 
 
 Resolved,  upon  the  question,  Nemine  contradicente — That 
 the  humble  thanks  of  this  House  be  returned  to  the  king's 
 majesty,  for  his  constancy  in  the  observation  of  the  Act  of 
 Indemnity. 
 
 Resolved,  ^c.,  Nemine  contradicente — That  the  humble 
 thanks  of  this  House  be  returned  to  the  king's  majesty,  for 
 his  profession  against  introducing  a  government  by  a  military 
 power. 
 
 Resolved,  ^c,  Nemine  contradicente — That  the  humble 
 thanks  of  this  House  be  returned  to  his  majesty,  for  his 
 gracious  invitation  to  this  House  to  prepare  some  laws  against 
 the  growth  and  progress  of  popery. 
 
 Resolved,  ^c,  Nemine  contradicente— That  the  humble 
 thanks  of  this  House  be  returned  to  his  majesty  for  his 
 resolution  to  maintain  the  Act  of  Uniformity. 
 
 Jovis,  26°  Februarii,  [1662—3],  15«  Car.  II,  [p.  441  a.] 
 
 Ordered— That  it  be  referred  to  a  committee,  to  collect 
 and  bring  in  the  reasons  of  the  House  for  the  vote  of  advice 
 to  his  majesty,  upon  the  debates  had  yesterday ;  and  also  to 
 prepare  and  bring  in  a  bill  to  prevent  the  further  growth  of 
 popery:  viz.,  Sir  Hen.  North,  Mr.  Solicitor- General,    Mr. 
 
470  Proceedings  in  Parliament  [1662-3, 
 
 Vaughan,  Sir  Edw.  Walpoole,  Sir  Tho.  Meres,  Sir  Fra. 
 Goodrick,  Colonel  Windham,  Lord  Fanshaw,  Mr.  Hunger- 
 ford,  Mr.  Ashburnham,  Sir  Rich.  Everard,  Sir  Bain. 
 Throckmorton,  Lord  Newburgh,  Lord  Falkland,  Lord  An- 
 cram,  Major-General  Egerton,  Sir  John  Goodrick,  Sir  John 
 Buncombe,  Lord  Bruce,  Sir  Robert  Atkyns,  Sir  John 
 Birkinhead,  Sir  Wm.  Lowther,  Master  of  the  RoUs,  Sir 
 Anthony  Cope,  Mr.  Broome  Whorwood,  Colonel  Strang- 
 wayes.  Sir  Tho.  Gower,  Serjeant  Charlton,  Colonel  Progers, 
 Sir  Edm.  Peirce,  Sir  Cha.  Harbord;  and  they  are  to  meet 
 in  the  Speaker's  chamber,  at  two  of  the  clock  this  afternoon ; 
 and  to  send  for  persons,  papers,  and  records. 
 
 Resolved,  ^c. — That,  in  the  close  of  the  reasons  to  be 
 presented  to  his  majesty,  for  the  vote  of  advice,  it  be  also 
 added,  that  this  House,  in  pursuance  thereof,  will  assist  his 
 majesty  with  their  lives  and  fortunes;  and  that  the  committee 
 appointed  to  bring  in  the  reasons  do  pen  an  address,  to  that 
 purpose,  to  his  majesty. 
 
 Veneris,     27°     Februarii,     [1662—3],     15°    Car     II, 
 [pp.  442a— 4436.] 
 
 Sir  Heneage  Finch  reports,  from  the  committee  appointed 
 to  collect  and  bring  in  the  reasons  of  this  House  for  their 
 vote  of  advice  to  the  king's  majesty;  and,  in  the  close  of 
 those  reasons,  to  add— That  the  House  will  assist  his  majesty 
 with  their  lives  and  fortunes;  and  to  pen  an  address  to  his 
 majesty  for  that  purpose ;  the  several  reasons,  and  address, 
 agreed  by  the  committee,  in  writing,  which  he  read  in  his 
 place,  and  did  after  bring  up  and  deliver  the  same  in  at  the 
 clerk's  table. 
 
 The  first  paragraph  was  read ;  and,  upon  the  question, 
 agreed  to. 
 
 The  second  paragraph  was  read;  and,  on  the  question, 
 agreed  to. 
 
 The  third  was  read ;  and,  on  the  question,  agreed  to. 
 
 The  fourth  paragraph  was  read ;    and,  on  the  question,  ' 
 agreed  to. 
 
]  662-3.]  upon  the  King^ s  Declaration.  473 
 
 The  fifth  paragraph  was  read. 
 
 Resolved— "Yhdii  after  the  word  "  endeavours/'  these  words, 
 "  by  your  declaration/'  be  inserted. 
 
 And  the  same  was  done  accordingly. 
 
 Resolved,  6fc.— That  the  words  "by  a  gracious  forbear- 
 ance/' be  omitted. 
 
 Which  were  struck  out  accordingly. 
 
 Resolved— '^\i2it  these  words,  "  that  there  be  any  indulgence 
 to  such  persons  who  presume  to  dissent  from  the  Act  of 
 Uniformity/'  be  inserted. 
 
 Which  was  done  accordingly. 
 
 Resolved,  ^c. — That  the  paragraph,  so  amended  be  agreed 
 to. 
 
 The  reasons  were  read. 
 
 The  first  paragraph  was  read  the  second  time ;  and,  on  the 
 question,  agreed  to. 
 
 The  next  paragraph  was  read. 
 
 Resolved,  6fC.— That  the  word  "  and  "  be  inserted,  instead 
 of  "if." 
 
 Resolved,  ^c— That  this  clause  be  added  in  the  close  of 
 the  first  paragraph  j  "  nor  could  it  be  otherwise  understood, 
 because  there  were  laws  of  uniformity  then  in  being,  which 
 could  not  be  dispensed  with,  but  by  Act  of  Parliament." 
 
 Which  was  done  accordingly. 
 
 Resolved,  ^c. — That  these  words,  "  they  who  do  pretend  a 
 right  to  that  supposed  promise,"  be  mserted  in  the  beginning 
 of  the  second  paragraph. 
 
 Which  was  done  accordingly. 
 
 Resolved,  i^c. — That  the  paragraph,  so  agreed  to,  do  pass. 
 
 The  next  paragraph  was  read  the  second  time;  and 
 agreed. 
 
 The  next  was  read  the  second  time ;  and,  on  the  question, 
 agreed  to. 
 
 The  rest,  until  the  last  paragraph,  were  severally  read; 
 and,  on  the  question,  agreed  to. 
 
 An  additional  reason,  in  writing,  tendered  to  be  inserted 
 before  the  last  reason. 
 
472  Proceedings  in  Parliament  [1662-3. 
 
 Resolved,  S^c. — That  the  reason,  being  in  these  words,  "  It 
 is  a  thing  altogether  without  precedent,  and  will  take  away 
 all  means  of  convicting  recusants,  and  be  inconsistent  with 
 the  method  and  proceedings  of  the  laws  of  England,"  be 
 inserted. 
 
 Which  was  done  accordingly. 
 
 The  last  reason  was  read. 
 
 Resolved,  ^c. — That  these  words,  in  the  close  of  the  last 
 paragraph,  viz.,  "■  it  being  most  notorious,  that  the  very 
 prayers,  which  some  pretend  to  make  for  the  supreme 
 authority,  are  still  mingled  with  vile  and  seditious  reflec- 
 tions," be  omitted. 
 
 The  question  being  put,  "To  agree  to  the  address  and 
 reasons,  to  be  presented  to  his  majesty,  as  they  are  amended, 
 and  read  ?  " 
 
 It  was  resolved  in  the  affirmative. 
 
 Which  are  as  followeth,  viz.  : 
 
 "  May  it  please  your  most  excellent  majesty, 
 
 "  We,  your  majesty's  most  dutiful  and  loyal  subjects,  the 
 knights,  citizens,  and  burgesses  of  the  House  of  Commons, 
 in  parliament  assembled,  having,  with  all  fidelity  and  obedi- 
 ence, considered  of  the  several  matters  comprised  in  your 
 majesty's  late  gracious  Declaration  of  the  twenty-sixth  of 
 December  last,  and  your  most  gracious  speech  at  the  begin- 
 ning of  this  present  session,  do,  in  the  first  place,  for  ourselves 
 and  in  the  names  of  all  the  Commons  of  England,  render 
 to  your  sacred  majesty,  the  tribute  of  our  most  hearty 
 thanks,  for  that  infinite  grace  and  goodness  wherewith  your 
 majesty  hath  been  pleased  to  publish  your  royal  intentions  of 
 adhering  to  your  Act  of  Indemnity  and  Oblivion,  by  a  con- 
 stant and  religious  observance  of  it.  And  our  hearts  are 
 further  enlarged  in  these  returns  of  thanksgivings,  when  we 
 consider  your  majesty's  most  princely  and  heroic  professions, 
 of  relying  upon  the  affections  of  your  people,  and  abhorring 
 all  sort  of  military  and  arbitrary  rule.  But,  above  all,  we 
 can  never  enough  remember,  to  the  honour  of  your  majesty's 
 piety,  and  our  own  unspeakable  comfort,  those  solemn  and 
 
1662-3.]  upon  the  King's  Declaration.  473 
 
 most  endearing  invitations  of  us  your  majesty's  subjects,  to 
 prepare  laws,  to  be  presented  to  your  majesty,  against  the 
 growth  and  increase  of  popery ;  and,  withal,  to  provide  more 
 laws  against  licentiousness  and  impiety;  at  the  same  time 
 declaring  your  own  resolutions  for  maintaining  the  Act  of 
 Uniformity.  And  it  becomes  us  always  to  acknowledge  and 
 admire  your  majesty's  wisdom  in  this  your  Declaration; 
 whereby  your  majesty  is  pleased  to  resolve,  not  only  by 
 sumptuary  laws,  but  by  your  own  royal  example  of  frugality, 
 to  restrain  that  excess  in  men's  expences  which  is  grown  so 
 general  and  so  exorbitant ;  and  to  direct  our  endeavours  to 
 find  out  fit  and  proper  laws  for  advancement  of  trade  and 
 commerce. 
 
 "After  all  this,  we  most  humbly  beseech  your  majesty  to 
 believe,  that  it  is  with  extreme  unwillingness  and  reluctancy 
 of  heart,  that  we  are  brought  to  differ  from  anything  which 
 your  majesty  hath  thought  fit  to  propose.  And  though  we 
 do  no  way  doubt,  but  that  the  unreasonable  distempers  of 
 men's  spirits,  and  the  many  mutinies  and  conspiracies  which 
 were  carried  on  during  the  late  intervals  of  parliament,  did 
 reasonably  incline  your  majesty  to  endeavour,  by  your 
 Declaration,  to  give  some  allay  to  those  ill  humours,  till  the 
 parliament  assembled,  and  the  hopes  of  an  indulgence  if  the 
 parliament  should  consent  to  it ;  especially  seeing  the  pre- 
 tenders to  this  indulgence  did  seem  to  make  some  title  to  it, 
 by  virtue  of  your  majesty's  Declaration  from  Breda.  Never- 
 theless, we,  your  majesty's  most  dutiful  and  loyal  subjects, 
 who  are  now  returned  to  serve  in  parliament  from  those 
 several  parts  and  places  of  your  kingdom  for  which  we  were 
 chosen,  do  humbly  offer  it  to  your  majesty's  great  wisdom, 
 that  it  is  in  no  sort  advisable  that  there  be  any  indulgence  to 
 such  persons  who  presume  to  dissent  from  the  Act  of  Unifor- 
 mity and  religion  established,  for  these  reasons : 
 
 "  We  have  considered  the  nature  of  your  majesty's  Decla- 
 ration from  Breda,  and  are  humbly  of  opinion  that  your 
 majesty  ought  not  to  be  pressed  with  it  any  further;  because 
 it  is  not  a  promise  in  itself,  but  only  a  gracious  declaration 
 
474  Proceedings  in  Parliament  [1662-3. 
 
 of  your  majesty's  intentions  to  do  what  in  you  lay,  and  what 
 a  parliament  should  advise  your  majesty  to  do  :  and  no  such 
 advice  was  ever  given,  or  thought  fit  to  be  offered;  nor 
 could  it  be  otherwise  understood,  because  there  were  laws  of 
 uniformity  then  in  being  which  could  not  be  dispensed  with, 
 but  by  Act  of  Parliament. 
 
 "  They  who  do  pretend  a  right  to  that  supposed  promise, 
 put  their  right  into  the  hands  of  their  representatives, 
 whom  they  chose  to  serve  for  them  in  this  parliament ;  who 
 have  passed,  and  your  majesty  consented,  to  the  Act  of 
 Uniformity. 
 
 "  If  any  shall  presume  to  say,  that  a  right  to  the  benefit  of 
 this  Declaration  doth  still  remain  after  this  Act  passed,  it 
 tends  to  dissolve  the  very  bonds  of  government,  and  to 
 suppose  a  disability  in  your  majesty  and  your  Houses  of 
 Parliament,  to  make  a  law  contrary  to  any  part  of  your 
 majesty's  Declaration,  though  both  Houses  should  advise 
 your  majesty  to  it. 
 
 "  We  have  also  considered  the  nature  of  the  indulgence 
 proposed,  with  reference  to  those  consequences  which  must 
 necessarily  attend  it. 
 
 "  It  will  establish  schism  by  a  law,  and  make  the  whole 
 government  of  the  church  precarious,  and  the  censures  of  it 
 of  no  moment  or  consideration  at  all. 
 
 "  It  will  no  way  become  the  gravity  or  wisdom  of  a  parlia- 
 ment, to  pass  a  law  at  one  session  for  uniformity,  and  at  the 
 next  session  (the  reasons  for  uniformity  continuing  still  the 
 same)  to  pass  another  law  to  frustrate  or  weaken  the  execu- 
 tion of  it. 
 
 ''  It  will  expose  your  majesty  to  the  restless  importunity 
 of  every  sect  or  opinion,  and  of  every  single  person 
 also,  that  shall  presume  to  dissent  from  the  church  of 
 England. 
 
 "  It  will  be  a  cause  of  increasing  sects  and  sectaries ;  whose 
 numbers  will  weaken  the  true  protestant  profession  so  far, 
 that  it  will  at  least  become  difficult  for  it  to  defend  itself 
 against  them.     And,  which  is  yet  further  considerable,  those 
 
1662-3.]  upon  the  King's  Declaration.  475 
 
 numbers  whichj  by  being  troublesome  to  the  government, 
 find  tliey  can  arrive  to  an  indulgence,  will,  as  tbeir  numbers 
 increase,  be  yet  more  troublesome,  that  so,  at  length,  they 
 may  arrive  at  a  general  toleration,  vrhich  your  majesty  hath 
 declared  against;  and,  in  time,  some  prevalent  sect  -will,  at 
 last,  contend  for  an  establishment ;  which,  for  aught  can  be 
 foreseen,  may  end  in  popery. 
 
 ^'  It  is  a  thing  altogether  without  precedent ;  and  will 
 take  away  all  means  of  convicting  recusants,  and  be  in- 
 consistent with  the  method  and  proceedings  of  the  laws  of 
 England. 
 
 "  Lastly,  it  is  humbly  conceived,  that  the  indulgence  pro- 
 posed will  be  so  far  from  tending  to  the  peace  of  the  kingdom, 
 that  it  is  likely  rather  to  occasion  great  disturbance ;  and,  on 
 the  contrary,  that  the  asserting  of  the  laws,  and  the  religion 
 established,  according  to  the  Act  of  Uniformity,  is  the  most 
 probable  means  to  produce  a  settled  peace  and  obedience 
 through  the  kingdom ;  because  the  variety  of  professions  in 
 religion,  when  openly  indulged,  doth  directly  distinguish  men 
 into  parties,  and,  withal,  gives  them  opportunity  to  count 
 their  numbers ;  which,  considering  the  animosities  that,  out 
 of  a  religious  pride,  will  be  kept  on  foot  by  the  several 
 factions,  doth  tend,  directly  and  inevitably,  to  open  disturb- 
 ance; nor  can  your  majesty  have  any  security,  that  the 
 doctrine  or  worship  of  the  several  factions,  which  are  all 
 governed  by  a  several  rule,  shall  be  consistent  with  the  peace 
 of  your  kingdom. 
 
 "  And  if  any  person  shall  presume  to  disturb  the  peace  of 
 the  kingdom,  we  do,  in  all  humility,  declare,  that  we  will  for 
 ever,  and  upon  all  occasions,  be  ready  with  our  uttermost 
 endeavours  and  assistance,  to  adhere  to,  and  serve  your 
 majesty,  according  to  our  bounden  duty  and  allegiance." 
 
 Ordered — That  such  members  of  this  House,  as  are 
 of  his  majesty's  privy  council,  do  move  the  king's  majesty, 
 that  he  would  give  leave  to  this  House  to  wait  on  him, 
 at  such  time  and  place  as  his  majesty  shall  think  fit  and 
 appoint. 
 
476  Proceedings  in  Parliament.  [1662-3. 
 
 Sabbati,  28°  Februarii,  [1662—3],  15°  Car  II, 
 [pp.  443  6—444  a.] 
 
 Sir  William  Compton  reports  that  he,  with  some  other 
 members  of  this  House,  of  his  majesty^s  honourable  privy- 
 council,  had  attended  his  majesty,  and  signified  unto  him 
 the  desires  of  this  House  to  wait  on  his  majesty  at  such  time 
 and  place  as  he  should  please  to  appoint;  and  that  his 
 majesty  did  receive  the  message  very  graciously,  as  he  doth 
 all  things  that  come  from  this  House ;  and,  to  give  them  a 
 testimony  of  it,  had  appointed  the  shortest  time  he  could 
 for  the  House  to  attend  him,  which  was  this  afternoon,  at 
 three  of  the  clock,  in  the  Banqueting  House  at  Whitehall. 
 
 The  address  and  reasons  of  this  House,  to  be  presented  to 
 his  majesty,  being  fair  written,  were  this  day  read  the  third 
 time. 
 
 Resolved,  ^c. — That  the  word  "  in  "  be  made  "  upon.^' 
 
 Resolved,  ^c. — That  these  words,  "and  religion  estab- 
 lished," be  added  after  the  word  "  uniformity." 
 
 Post  Meridiem. 
 
 Mr.  Speaker,  and  the  members  of  this  House  accompany- 
 ing him,  according  to  his  majesty's  appointment,  went  in  a 
 body  to  attend  his  majesty  at  the  Banqueting  House  in 
 Whitehall,  with  the  address  of  thanks  and  reasons  for  the 
 vote  of  non-indulgence  to  be  presented  to  his  majesty ;  and, 
 being  returned, 
 
 Mr.  Speaker  reported  that  the  answer  his  majesty  gave 
 thereunto  was  to  this  effect,  viz. : 
 
 "That  he  gave  us  hearty  thanks  for  our  many  thanks; 
 that  never  any  king  was  so  happy  in  a  House  of  Commons  as 
 he  is  in  this;  that  the  paper  and  reasons  were  long,  and 
 therefore  he  would  take  time  to  consider  of  them,  and  send 
 us  a  message;  that  we  could  never  differ  but  in  judgment, 
 and  that  must  be  when  he  did  not  rightly  express  himself,  or 
 we  did  not  rightly  understand  him ;  but  our  interest  was  so 
 far  linked  together,  that  we  could  never  disagree." 
 
1664.]  The  Conventicle  Act.  477 
 
 Lunae,  16°  Martii,  [1662—3],  15o  Car.  II,   [p.  451  «.] 
 
 Mr.  Secretary  Morice  reports  a  message  from  his  majesty, 
 in  writing,  which  he  delivered  to  Mr.  Speaker ;  and  the  same 
 was  twice  read,  and  was  as  followeth  : 
 
 "Charles  R. 
 
 "His  majesty  is  unwilling  to  enlarge  upon  the  address 
 lately  made  to  him  by  his  House  of  Commons,  or  to  reply  to 
 the  reasons ;  though  he  finds  what  he  had  said  much  mis- 
 understood :  but  renews  his  hearty  thanks  to  them  for  their 
 expressions  of  so  great  duty  and  afi'ection ;  and  for  their  free 
 declaration,  '  that  if  any  persons  shall  presume  to  disturb  the 
 peace  of  the  kingdom,  they  will  for  ever,  and  in  all  occasions, 
 be  ready,  with  their  utmost  endeavours  and  assistance,  to 
 adhere  to,  and  serve  his  majesty;'  and  doth  very  heartily 
 desire  them  so  to  enable  him,  and  to  put  the  kingdom  into 
 such  a  posture,  as,  if  any  disturbance  or  seditious  designs 
 arise,  they  may  be  easily  suppressed." 
 
 Resolved,  S^c. — That  the  humble  thanks  of  this  House  be 
 returned  to  the  king's  majesty,  for  his  gracious  message  to 
 this  House.  And  such  members  of  this  House  as  are  of  his 
 majesty's  honourable  privy  council,  are  to  present  the  thanks 
 of  this  House  to  his  majesty. 
 
 XXXI. 
 
 The  Conventicle  Act,  1664. 
 
 An  Act  to  prevent  and  suppress  Seditious  Conventicles, 
 
 "Whereas  an  Act  made  in  the  five-and-thirtieth  year  of  the 
 reign  of  our  late  sovereign  lady  queen  Elizabeth,  entitled,  an  Act 
 to  retain  the  queen's  majesty's  subjects  in  their  due  obedience, 
 hath  not  been  put  in  due  execution  by  reason  of  some  doubt 
 
478  The  Conventicle  Act.  [1664. 
 
 of  late  made^  whether  the  said  Act  be  still  in  force ;  although 
 it  be  very  clear  and  evident ;  and  it  is  hereby  declared,  that  the 
 said  Act  is  still  in  force,  and  ought  to  be  put  in  due  execution. 
 
 II.  For  providing  therefore  of  further  and  more  speedy 
 remedies  against  the  growing  and  dangerous  practices  of 
 seditious  sectaries,  and  other  disloyal  persons,  who,  under 
 pretence  of  tender  consciences,  do  at  their  meetings  contrive 
 insurrections,  as  late  experience  has  showed. 
 
 III.  Be  it  enacted  by  the  king's  most  excellent  majesty,  by 
 and  with  the  advice  and  consent  of  the  lords  spiritual  and 
 temporal,  and  commons  in  this  present  parliament  assembled, 
 and  by  the  authority  of  the  same,  that  if  any  person  of  the 
 age  of  sixteen  years  or  upwards,  being  a  subject  of  this  realm, 
 at  any  time  after  the  first  day  of  July,  which  shall  be  in  the 
 year  of  our  Lord,  one  thousand  six  hundred  sixty-and-four, 
 shall  be  present  at  any  assembly,  conventicle,  or  meeting, 
 under  colour  or  pretence  of  any  exercise  of  religion,  in  other 
 manner  than  is  allowed  by  the  liturgy  or  practice  of  the 
 church  of  England,  in  any  place  within  the  kingdom  of 
 England,  dominion  of  Wales,  and  town  of  Berwick-upon- 
 Tweed;  at  which  conventicle,  meeting,  or  assembly,  there 
 shall  be  five  persons  or  more  assembled  together,  over  and 
 above  those  of  the  same  household ;  then  it  shall  and  may  be 
 lawful  to,  and  for  any  two  justices  of  the  peace  of  the  county, 
 limit,  division,  or  liberty  wherein  the  oflPence  aforesaid  shall 
 be  committed,  or  for  the  chief  magistrate  of  the  place  where 
 such  offence  aforesaid  shall  be  committed ;  (if  it  be  within  a 
 corporation  where  there  not  two  justices  of  the  peace)  ; 
 and  they  are  hereby  required  and  enjoined  upon  proof  to 
 them  or  him  respectively  made  of  such  offence,  either  by  con- 
 fession of  the  party,  or  oath  of  witness,  or  notorious  evidence 
 of  the  fact  (which  oath  the  said  justices  of  the  peace,  and 
 chief  magistrate  respectively,  are  hereby  empowered  and  re- 
 quired to  administer)  to  make  a  record  of  every  such  offence 
 and  offences  under  their  hands  and  seals  respectively ; 
 which  record  so  made,  as  aforesaid,  shall,  to  all  intents  and 
 purposes,  be  in  law  taken  and  adjudged  to  be  a  full  and  perfect 
 
1664]  The  Conventicle  Act.  479 
 
 conviction  of  every  such  offender  for  such  offence  :  and  there- 
 upon the  said  justices  and  chief  magistrates  respectively,  shall 
 commit  every  such  offender,  so  convicted  as  aforesaid,  to  the 
 gaol  or  house  of  correction,  there  to  remain  without  bail  or 
 mainprize,  for  any  time  not  exceeding  the  space  of  three 
 months,  unless  such  offender  shall  pay  down  to  the  said  jus- 
 tices or  chief  magistrate,  such  sum  of  money,  not  exceeding 
 five  pounds,  as  the  said  justices  or  chief  magistrate  (who  are 
 hereby  thereunto  authorized  and  required)  shall  fine  the  said 
 offender  at,  for  his  or  her  said  offence ;  which  money  shall  be 
 paid  to  the  churchwardens  for  the  relief  of  the  poor  of  the 
 parish  where  such  offender  did  last  inhabit. 
 
 IV.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  if  such  offender,  so  convicted  as  aforesaid,  shall  at  any 
 time  again  commit  the  like  offence  contrary  to  this  Act,  and 
 be  thereof  in  manner  aforesaid  convicted,  then  such  offender 
 so  convicted  of  such  second  offence,  shall  incur  the  penalty  of 
 imprisonment  in  the  gaol  or  house  of  correction,  for  any  time 
 not  exceeding  six  months,  without  bail  or  mainprize,  unless 
 such  offender  shall  pay  down  to  the  said  justices  or  chief 
 magistrate,  such  sum  of  money,  not  exceeding  ten  pounds,  as 
 the  said  justices  or  chief  magistrate  (who  are  thereunto  autho- 
 rized and  required,  as  aforesaid)  shall  fine  the  said  offender 
 at,  for  his  or  her  said  second  offence,  the  said  fine  to  be  dis- 
 posed in  manner  aforesaid. 
 
 V.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  if  any  such  offender  so  convicted  of  a  second  offence 
 contrary  to  this  Act  in  manner  aforesaid,  shall  at  any  time 
 again  commit  the  like  offence  contrary  to  this  Act,  then  any 
 two  justices  of  the  peace,  and  chief  magistrate,  as  aforesaid, 
 respectively,  shall  commit  every  such  offender  to  the  gaol,  or 
 house  of  correction,  there  to  remain  without  bail  or  mainprize 
 until  the  next  general  quarter  sessions,  assizes,  gaol  delivery, 
 great  sessions,  or  sitting  of  any  commission  of  Oyer  and 
 Terminer  in  the  respective  county,  limit,  division,  or  liberty 
 which  shall  first  happen;  when  and  where  every  such 
 offender  shall  be  proceeded  against  by  indictment  for  such 
 
480  The  Conventicle  Act.  [1664. 
 
 offence^  and  shall  forthwith  be  arraigned  upon  such  indict- 
 ment^ and  shall  then  plead  the  general  issue  of  not  guilty, 
 and  give  any  special  matter  in  evidence,  or  confess  the  indict- 
 ment; and  if  such  offender  proceeded  against,  shall  be 
 lawfully  convicted  of  such  offence,  either  by  confession  or 
 verdict,  or  if  such  offender  shall  refuse  to  plead  the  general 
 issue,  or  to  confess  the  indictment,  then  the  respective  justices 
 of  the  peace  at  their  general  quarter  sessions,  judgesof  assize 
 and  gaol  delivery  at  the  assizes  and  gaol  delivery,  justices  of 
 the  great  sessions  at  the  great  sessions,  and  commissioners  of 
 Oyer  and  Terminer,  at  their  sitting,  are  hereby  enabled  and 
 required  to  cause  judgment  to  be  entered  against  such 
 offender,  that  such  offender  shall  be  transported  beyond  the 
 seas  to  any  of  his  majesty's  foreign  plantations  (Virginia  and 
 New  England  only  excepted)  there  to  remain  seven  years; 
 and  shall  forthwith  under  their  hands  and  seals  make  out 
 warrants  to  the  sheriff  or  sheriffs  of  the  same  county  where 
 such  conviction  or  refusal  to  plead  or  to  confess,  as  aforesaid, 
 shall  be,  safely  to  convey  such  offender  to  some  port  or  haven 
 nearest  or  most  commodious  to  be  appointed  by  them  respec- 
 tively ;  and  from  thence  to  embark  such  offender  to  be  safely 
 transported  to  any  of  his  majesty's  plantations  beyond  the 
 seas,  as  shall  be  also  by  them  respectively  appointed  (Virginia 
 and  New  England  only  excepted :)  whereupon  the  said 
 sheriff  shall  safely  convey  and  embark,  or  cause  to  be  em- 
 barked such  offender,  to  be  transported,  as  aforesaid ;  under 
 pain  of  forfeiting  for  default  of  so  transporting  every  such 
 offender,  the  sum  of  forty  pounds  of  lawful  money ;  the  one 
 moiety  thereof  to  the  king,  and  the  other  moiety  to  him  or 
 them  that  shall  sue  for  the  same  in  any  of  the  king's  courts 
 of  record,  by  bill,  plaint,  action  of  debt,  or  information;  in 
 any  of  which,  no  wager  of  law,  essoin,  or  protection  shall  be 
 admitted :  and  the  said  respective  court  shall  then  also 
 make  out  warrants  to  the  several  constables,  headboroughs, 
 or  tithingmen  of  the  respective  places  where  the  estate,  real  or 
 personal,  of  such  offender  so  to  be  transported  shall  happen  to 
 be,  commanding  them  thereby  to  sequester  into  their  hands 
 
1664.]  The  Conventicle  Act.  481 
 
 the  profits  of  the  lands,  and  to  distrain  and  sell  the  goods  of 
 the  offender  so  to  be  transported,  for  the  reimbursing  of  the 
 said  sheriff  all  such  reasonable  charges  as  he  shall  be  at,  and 
 shall  be  allowed  him  by  the  said  respective  court  for  such 
 conveying  and  embarking  of  such  offender  so  to  be  trans- 
 ported, rendering  to  the  party,  or  his  or  her  assigns,  the  over- 
 plus of  the  same,  if  any  be,  unless  such  offender,  or  some 
 other  on  behalf  of  such  offender  so  to  be  transported,  shall 
 give  the  sheriff  such  security  as  he  shall  approve  of,  for  the 
 paying  all  the  said  charges  unto  him. 
 
 VI.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  in  default  of  defraying  such  charges  by  the  parties  to  be 
 transported,  or  some  other  in  their  behalf;  or  in  default  of 
 security  given  to  the  sheriff,  as  aforesaid,  it  shall  and  may  be 
 lawful  for  every  such  sheriff  to  contract  with  any  master  of  a 
 ship,  merchant,  or  other  person,  for  the  transporting  of  such 
 offender  at  the  best  rate  he  can  :  and  that  in  every  such 
 case  it  shall  and  may  be  lawful  for  such  persons  so  contract- 
 ing with  any  sheriff  for  transporting  such  offender,  as  afore- 
 said, to  detain  and  employ  every  such  offender  so  by  them 
 transported,  as  a  labourer  to  them  or  their  assigns,  for  the 
 space  of  five  years,  to  all  intents  and  purposes,  as  if  he  or  she 
 were  bound  by  indentures  to  such  person  for  that  purpose  : 
 and  that  the  respective  sheriffs  shall  be  allowed  or  paid 
 from  the  king,  upon  their  respective  accounts  in  the  exche- 
 quer, all  such  charges  by  them  expended,  for  conveying,  em- 
 barking, and  transporting  of  such  persons,  which  shall  be 
 allowed  by  the  said  respective  courts  from  whence  they 
 received  their  respective  warrants,  and  which  shall  not  have 
 been  by  any  of  the  ways  aforementioned  paid,  secured,  or  re- 
 imbursed unto  them,  as  aforesaid. 
 
 VII.  Provided  always,  and  be  it  further  enacted,  that  in 
 case  the  offender  so  indicted  and  convicted  for  the  said  third 
 offence,  shall  pay  into  the  hands  of  the  registrar  or  clerk  of 
 the  court  or  sessions  where  he  shall  be  convicted  (before  the 
 said  court  or  sessions  shall  be  ended)  the  sum  of  one  hundred 
 pounds,  that  then  the  said  offender  shall  be  discharged  from 
 
483  The  Conventicle  Ad.  [166J^. 
 
 imprisonment  and  transportation,  and  the  judgment  for  the 
 same. 
 
 VIII.  And  be  it  further  enacted,  that  the  like  imprison- 
 ment, indictment,  arraignment,   and    proceedings    shall    be 
 against  every  such  offender,  as  often  as  he  shall  again  offend 
 after  such   third   offence;    nevertheless  is  dischargable  and 
 discharged  by  the  payment  of  the  like  sum  as  was  paid  by 
 such  offender  for  his  or  her  said  offence  next  before  committed, 
 together   vrith   the   additional    and    increased   sum   of   one 
 hundred  pounds  more  upon   every  new  offence  committed : 
 the  said  respective  sums  to  be  paid,   as   aforesaid,   and   to 
 be  disposed  of  as  foUoweth,  (viz,,)  the  one  moiety  for  the 
 repair  of  the  parish  church  or  churches,  chapel  or  chapels 
 of  such  parish  within  which  such  conventicle,  assembly,  or 
 meeting  shall  be  held ;  and  the  other  moiety  to  the  repair 
 of  the  highways  of   the  said    parish  or    parishes    (if  need 
 require)  or  otherwise  for  the  amendment  of  such  highways  as 
 the  justices  of  peaca  at  their  respective  quarter  sessions  shall 
 direct    and    appoint;    and   if    any    constable,    headborough, 
 or  tithingman  shall  neglect  to  execute  any  the  said  warrants 
 made  unto  them  for  sequestering,  distraining,  and  selling  any 
 of  the  goods  and  chattels  of  any  offender  against  this  Act,  for 
 the  levying  such  sums  of  money  as  shall  be  imposed  for  the 
 first  or  second  offence,  he  shall  forfeit  for  every  such  neglect 
 the  sum  of  five  pounds  of  lawful  money  of  England ;  the  one 
 moiety  thereof  to  the  king,  and  the  other  moiety  to  him  that 
 will  sue  for  the  same  in  any  of  the  king's  courts  of  record,  as 
 is   aforesaid :    and  if  any  person  be  at  any  time    sued   for 
 putting  in  execution  any  of   the  powers   contained   in   this 
 act,  such  person  shall  and  may  plead  the  general  issue,  and 
 give   the  special   matter  in   evidence;    and   if  the  plaintiff 
 be  nonsuit,  or  a  verdict  pass  for  the  defendant  thereupon, 
 or   if    the    plaintiff    discontinue    his    action,    or    if,    upon 
 demurrer,   judgment    be    given    for    the    defendant,    every 
 such  defendant  shall  have  his  or  their  treble  costs. 
 
 IX.  And  be  it  further  enacted,  that  if  any  person  against 
 whom  judgment  of  transportation  shall  be  given  in  manner 
 
1664.]  The  Conventicle  Act,  183 
 
 aforesaid,  shall  make  escape  before  transportation,  or  being 
 transported,  as  aforesaid,  shall  return  unto  this  realm  of 
 England,  dominion  of  Wales,  and  town  of  Berwick-upon- 
 Tweed,  without  the  special  licence  of  his  majesty,  his  heirs, 
 and  successors,  in  that  behalf  first  had  and  obtained,  that  the 
 party  so  escaping  or  returning  shall  be  adjudged  a  felon,  and 
 shall  suffer  death  as  in  case  of  felony,  without  benefit  of 
 clergy:  and  shall  forfeit  and  lose  to  his  majesty  all  his  or 
 her  goods  and  chattels  for  ever ;  and  shall  further  lose  to  his 
 majesty  all  his  or  her  lands,  tenements,  and  hereditaments  for 
 and  during  the  life  only  of  such  offender,  and  no  longer  :  and 
 that  the  wife  of  any  such  offender  by  force  of  this  act  shall 
 not  lose  her  dower,  nor  shall  any  corruption  of  blood  grow  or 
 be  by  reason  of  any  such  offence  mentioned  in  this  act ;  but 
 that  the  heir  of  every  such  offender  by  force  of  this  act,  shall 
 and  may,  after  the  death  of  such  offender,  have  and  enjoy  the 
 lands,  tenements,  and  hereditaments  of  such  offenders,  as  if 
 this  act  had  not  been  made. 
 
 X.  And  for  better  preventing  of  the  mischiefs  which  may 
 grow  by  such  seditious  and  tumultuous  meetings  under  pre- 
 tence of  religious  worship  :  be  it  further  enacted  by  the 
 authority  aforesaid,  that  the  lieutenants  or  deputy  lieutenants, 
 or  any  commissioned  officers  of  the  militia,  or  any  other  of 
 his  majesty^s  forces,  with  such  troops  or  companies  of  horse 
 or  foot ;  and  also  the  sheriffs  and  justices  of  peace  and  other 
 magistrates  and  ministers  of  justice,  or  any  of  them  jointly 
 or  severally  within  any  the  counties  or  places  within  this 
 kingdom  of  England,  dominion  of  Wales,  or  town  of  Berwick- 
 upon-Tweed,  with  such  other  assistance  as  they  shall  think 
 meet  or  can  get  in  readiness  with  the  soonest,  on  certificate 
 made  to  them  respectively  under  the  hand  and  seal  of  any  one 
 justice  of  the  peace,  or  chief  magistrate,  as  aforesaid,  of  his 
 particular  information  or  knowledge  of  such  unlawful  meet- 
 ings or  conventicles  held  or  to  be  held  in  their  respective 
 counties  or  places,  and  that  he  (with  such  assistance  as  he 
 can  get  together,  is  not  able  to  suppress  or  dissolve  the  same) 
 shall  and  may,  and  are  hereby  required  and  enjoined  to  repair 
 
 I  I  2 
 
484  The  Conventicle  Act.  [IGG4. 
 
 unto  the  place  where  they  are  so  held,  or  to  be  held,  and  by 
 the  best  means  they  can  to  dissolve  and  dissipate,  or  prevent 
 all  such  unlawful  meetings,  and  take  into  their  custody  such 
 of  those  persons  so  unlawfully  assembled  as  they  shall  judge 
 to  be  the  leaders  and  seducers  of  the  rest,  and  such  others  as 
 they  shall  think  fit  to  be  proceeded  against  according  to  law 
 for  such  their  oflPences. 
 
 XI.  And  be  it  enacted  by  the  authority  aforesaid,  that 
 every  person  who  shall  wittingly  and  willingly  suifer  any  such 
 conventicle,  unlawful  assembly  or  meeting  aforesaid,  to  be 
 held  in  his  or  her  house,  outhouse,  barn  or  room,  yard  or 
 backside,  woods  or  grounds,  shall  incur  the  same  penalties  and 
 forfeitures  as  any  other  offender  against  this  act  ought  to 
 incur,  and  be  proceeded  against,  in  all  points,  in  such  manner 
 as  any  other  offender  against  this  act  ought  to  be  proceeded 
 against. 
 
 XII.  Provided  also,  and  be  it  enacted  by  the  authority 
 aforesaid,  that  if  any  keeper  of  any  gaol  or  house  of  correc- 
 tion, shall  suffer  any  person  committed  to  his  custody  for  any 
 offence  against  this  act,  to  go  at  large,  contrary  to  the  war- 
 rant of  his  commitment  according  to  this  act,  or  shall  permit 
 any  person,  who  is  at  large,  to  join  with  any  person  com- 
 mitted to  his  custody  by  virtue  of  this  act,  in  the  exercise  of 
 religion,  differing  from  the  rites  of  the  church  of  England ; 
 then  every  such  keeper  of  a  gaol  or  house  of  correction  shall 
 for  every  such  offence  forfeit  the  sum  of  ten  pounds,  to  be 
 levied,  raised,  and  disposed  by  such  persons,  and  in  such 
 manner  as  the  penalties  for  the  first  and  second  offences 
 against  this  act  are  to  be  levied,  raised,  and  disposed. 
 
 XIII.  Provided  always,  that  no  person  shall  be  punished 
 for  any  offence  against  this  act,  unless  such  offender  be  pro- 
 secuted for  the  same  within  three  months  after  the  offence 
 committed :  and  that  no  person  who  shall  be  punished 
 for  any  offence  by  virtue  of  this  act,  shall  be  punished  for 
 the  same  offence  by  virtue  of  any  other  act  or  law  what- 
 soever. 
 
 XIV.  Provided   also,  and  be  it  enacted,  that  judgment  of 
 
1664.]  The  Conventicle  Act.  485 
 
 transportation  shall  not  be  given  against  any  feme  covert, 
 unless  her  husband  be  at  the  same  time  under  the  like 
 judgment,  and  not  discharged  by  the  payment  of  money,  as 
 aforesaid;  but  that  instead  thereof  she  shall  by  the  respective 
 court  be  committed  to  the  gaol  or  house  of  correction,  there 
 to  remain  without  bail  or  mainprize,  for  any  time  not  exceed- 
 ing twelve  months,  unless  her  husband  shall  pay  down  such 
 sum,  not  exceeding  forty  pounds,  to  redeem  her  from  impri- 
 sonment, as  shall  be  imposed  by  the  said  court,  the  said  sum 
 to  be  disposed  by  such  persons,  and  in  such  manner  as  the 
 penalties  for  the  first  and  second  offence  against  this  act  are 
 to  be  disposed. 
 
 XV.  Provided  also,  and  be  it  enacted  by  the  authority 
 aforesaid,  that  the  justices  of  the  peace,  and  chief  magistrate 
 respectively  empowered,  as  aforesaid,  to  put  this  act  in  execu- 
 tion, shall  and  may,  with  what  aid,  force,  and  assistance  they 
 shall  think  fit,  for  the  better  execution  of  this  act,  after 
 refusal  or  denial,  enter  into  any  house,  or  other  place  where 
 they  shall  be  informed  any  such  conventicle,  as  aforesaid,  is 
 or  shall  be  held. 
 
 XVI.  Provided,  that  no  dwelling  house  of  any  peer  of 
 this  realm,  whilst  he  or  his  wife  shall  be  there  resident,  shall 
 be  searched  by  virtue  of  this  act,  but  by  immediate  warrant 
 from  his  majesty  under  his  sign  manual,  or  in  the  presence  of 
 the  lieutenant,  or  one  of  the  deputy  lieutenants,  or  two 
 justices  of  the  peace,  whereof  one  to  be  of  the  quorum  of 
 the  same  county  or  riding  :  nor  shall  any  other  dwelling 
 house  of  any  peer  or  other  person  whatsoever,  be  entered 
 into  with  force  by  virtue  of  this  act,  but  in  the  presence  of 
 one  justice  of  the  peace,  or  chief  magistrate  respectively, 
 except  within  the  city  of  London,  where  it  shall  be  lawful  for 
 any  such  other  dwelling  house  to  be  entered  into,  as  aforesaid, 
 in  the  presence  of  one  justice  of  the  peace,  alderman,  deputy 
 alderman,  or  any  one  commissioner  for  the  lieutenancy  for  the 
 city  of  London. 
 
 XVII.  Provided  also,  and  be  it  enacted  by  the  authority 
 aforesaid,  that  no  person  shall  by  virtue  of  this  act  be  com- 
 
486  The  Conventicle  Act,  [1664. 
 
 mitted  to  the  house  of  correction,  that  shall  satisfy  the  said 
 justices  of  the  peace^  or  chief  magistrate  respectivelyj  that  he 
 or  she  (and  in  case  of  a  feme  covert,  that  her  husband)  hath 
 an  estate  of  freehold,  or  copyhold  to  the  value  of  five  pounds 
 per  annum,  or  personal  estate  to  the  value  of  fifty  pounds ; 
 anything  in  this  act  to  the  contrary  notwithstanding. 
 
 XVIII.  And  in  regard  to  a  certain  sect  called  quakers,  and 
 other  sectaries,  are  found  not  only  to  offend  in  the  matters 
 provided  against  by  this  act,  but  also  obstruct  the  proceeding  of 
 justice  by  their  obstinate  refusal  to  take  oaths  lawfully 
 tendered  unto  them  in  the  ordinary  course  of  law :  there- 
 fore be  it  further  enacted  by  the  authority  aforesaid,  that  if 
 any  person  or  persons  being  duly  and  legally  served  with  pro- 
 cess or  other  summons  to  appear  in  any  court  of  record, 
 except  court  leets,  as  a  witness,  or  returned  to  serve  of  any 
 jury,  or  ordered  to  be  examined  upon  interrogatories,  or  being 
 present  in  court  shall  refuse  to  take  any  judicial  oath  legally 
 tendered  to  him  by  the  judge  or  judges  of  the  same  court, 
 having  no  legal  plea  to  justify  or  excuse  the  refusal  of  the 
 same  oath :  or  if  any  person  or  persons  being  duly  served 
 with  process,  to  answer  any  bill  exhibited  against  him  or 
 them  in  any  court  of  equity,  or  any  suit  in  any  court  ecclesi- 
 astical, shall  refuse  to  answer  such  bill  or  suit  upon  his  or 
 their  corporal  oath,  in  cases  where  the  law  requires  such 
 answer  to  be  put  in  upon  oath ;  or  being  summoned  to  be  a 
 witness  in  any  such  court,  or  ordered  to  be  examined  upon 
 interrogatories,  shall  for  any  cause  or  reason,  not  allowed  by 
 law,  refuse  to  take  such  oath,  as  in  such  cases  is  required  by 
 law :  that  then,  and  in  such  case,  the  several  and  respec- 
 tive courts  wherein  such  refusal  shall  be  made,  shall  be,  and 
 are  hereby  enabled  to  record,  enter,  or  register  such  refusal, 
 which  record  or  entry  shall  be,  and  is  hereby  made  a  con- 
 viction of  such  offence;  and  all  and  every  person  and 
 persons  so,  as  aforesaid,  offending,  shall  for  every  such  offence 
 incur  the  judgment  and  pimishment  of  transportation  in  such 
 manner  as  is  appointed  by  this  act  for  other  offences. 
 
 XIX.  Provided  always,  that  if  any  the  person  or  persons 
 
1664]  The  Conventicle  Act.  487 
 
 aforesaid^  shall  come  into  such  courts  and  take  his  or  their 
 oath  in  these  words  : 
 
 I  do  swear^  that  I  do  not  hold  the  taking  of  an  oath  to  be 
 unlawful  nor  refuse  to  take  an  oath  on  that  account. 
 
 XX.  Which  oath  the  respective  court  or  courts  aforesaid, 
 are  hereby  authorised  and  required  forthwith  to  tender, 
 administer,  and  register,  before  the  entry  of  the  conviction 
 aforesaid  j  or  shall  take  such  oath  before  some  justice  of 
 the  peace,  who  is  hereby  authorized  and  required  to  admin- 
 ister the  same,  to  be  returned  into  such  court :  such  oath 
 so  made  shall  acquit  him  or  them  from  such  punishment  j 
 anything  herein  to  the  contrary  notwithstanding. 
 
 XXI.  Provided  always,  that  every  person  convicted  as 
 aforesaid  in  any  courts  aforesaid,  (other  than  his  majesty's 
 court  of  king's  bench,  or  before  the  justices  of  assize,  or 
 general  gaol  delivery)  shall  by  warrant  containing  a  certificate  of 
 such  conviction  under  the  hand  and  seal  of  the  respective  judge 
 or  judges  before  whom  such  conviction  shall  be  had,  be  sent  to 
 some  one  of  his  majesty's  gaols  in  the  same  county  where 
 such  conviction  was  had,  there  to  remain  without  bail  or 
 mainprize  until  the  next  assizes,  or  general  gaol  delivery : 
 where,  if  such  person  so  convicted  shall  refuse  to  take  the 
 oath  aforesaid,  being  tendered  unto  him  by  the  justice  or 
 justices  of  assize  or  gaol  delivery;  then  such  justice  or 
 justices  shall  cause  judgment  of  transportation  to  be  executed 
 in  such  manner  as  judgment  of  transportation  by  this  act  is 
 to  be  executed :  but  in  case  such  person  shall  take  the  said 
 oath,  then  he  shall  thereupon  be  discharged. 
 
 XXII.  Provided  always,  and  be  it  enacted  by  the  authority 
 aforesaid,  that  if  any  peer  of  this  realm  shall  offend  against 
 this  act,  he  shall  pay  ten  pounds  for  the  first  oflfence,  and 
 twenty  pounds  for  the  second  ofi'ence,  to  be  levied  upon  his 
 goods  and  chattels  by  warrant  from  any  two  justices  of  the 
 peace,  or  chief  magistrate  of  the  place  or  division  where  such 
 peer  shall  dwell :  and  that  every  peer  for  the  third,  and 
 every  further  offence  against  the  tenor  of  this  act,  shall  be 
 tried  by  his  peers,  and  not  otherwise, 
 
488  The  Five  Mile  Act.  [1665. 
 
 XXIII.  Provided  also,  and  be  it  further  enacted  by  the 
 authority  aforesaid,  that  this  act  shall  continue  in  force  for 
 three  years  after  the  end  of  this  present  session  of  parliament; 
 and  from  thenceforward,  to  the  end  of  the  next  session  of 
 parliament  after  the  said  three  years  and  no  longer. 
 
 XXXII. 
 
 The  Five  Mile  Act. 
 
 An  Act  for  Restraining  Nonconformists  from  Inhabiting  in 
 Corporations. 
 
 Whereas  divers  parsons,  vicars,  curates,  lecturers,  and  other 
 persons  in  holy  orders,  have  not  declared  their  unfeigned 
 assent  and  consent  to  the  use  of  all  things  contained  and 
 prescribed  in  "  The  Book  of  Common  Prayer,  and  administra- 
 tion of  the  sacraments,  and  other  rites  and  ceremonies  of  the 
 church,  according  to  the  use  of  the  church  of  England,^'  or 
 have  not  subscribed  the  declaration  or  acknowledgment  con- 
 tained in  a  certain  Act  of  Parliament  made  in  the  fourteenth 
 year  of  his  majesty's  reign,  and  entitled,  an  Act  for  the 
 Uniformity  of  Public  Prayers  and  Administration  of  Sacra- 
 ments, and  other  Rites  and  Ceremonies,  and  for  the  Establish- 
 ing the  form  of  Making,  Ordaining,  and  Consecrating  of 
 Bishops,  Priests,  and  Deacons  in  the  Church  of  England, 
 according  to  the  said  Act,  or  any  other  subsequent  Act.  And 
 whereas  they  or  some  of  them,  and  divers  other  person  and 
 persons  not  ordained  according  to  the  form  of  the  church  of 
 England,  and  as  have  since  the  Act  of  Oblivion  taken  upon 
 them  to  preach  in  unlawful  assemblies,  conventicles,  or  meet- 
 ings, under  colour  or  pretence  of  exercise  of  religion,  con- 
 trary to  the  laws  and  statutes  of  this  kingdom,  have  settled 
 themselves  in  divers  corporations  in  England,  sometimes 
 three  or  more  of  them  in  a  place,  thereby  taking  an  opportu- 
 
1665.]  The  Five  Mile  Act.  489 
 
 nity  to  distil  the  poisonous  principles  of  schism  and  rebellion 
 into  the  hearts  of  his  majesty's  subjects,  to  the  great  danger 
 of  the  church  and  kingdom. 
 
 II.  Be  it  therefore  enacted  by  the  king's  most  excellent 
 majesty,  by  and  with  the  advice  and  consent  of  the  lords 
 spiritual  and  temporal,  and  the  commons  in  this  present  par- 
 liament assembled,  and  by  the  authority  of  the  same,  that  the 
 said  parsons,  vicars,  curates,  lecturers,  and  other  persons  in 
 holy  orders,  or  pretended  holy  orders,  or  pretending  to  holy 
 orders,  and  all  stipendiaries,  and  other  persons  who  have  been 
 possessed  of  any  ecclesiastical  or  spiritual  promotion,  and 
 every  of  them,  who  have  not  declared  their  unfeigned  assent 
 and  consent,  as  aforesaid,  and  subscribed  the  declaration 
 aforesaid,  and  shall  not  take  and  subscribe  the  oath  following: 
 
 I,  A.  B.,  do  swear,  that  it  is  not  lawful  upon  any  pre- 
 tence whatsoever,  to  take  arms  against  the  king ;  and  that  I 
 do  abhor  that  traiterous  position  of  taking  arms  by  his 
 authority  against  his  person,  or  against  those  that  are  com- 
 missioned by  him,  in  pursuance  of  such  commissions;  and 
 that  I  will  not  at  any  time  endeavour  any  alteration  of 
 government,  either  in  church  or  state. 
 
 III.  And  all  such  person  and  persons  as  shall  take  upon 
 them  to  preach  in  any  unlawful  assembly,  conventicle,  or 
 meeting,  under  colour  or  pretence  of  any  exercise  of  religion, 
 contrary  to  the  laws  and  statutes  of  this  kingdom  ;  shall 
 not  at  any  time  from  and  after  the  four  and  twentieth  day  of 
 March,  which  shall  be  in  this  present  year  of  our  Lord  God 
 one  thousand  six  hundred  sixty-and-five,  unless  only  in  pass- 
 ing upon  the  road,  come  or  be  within  five  miles  of  any  city 
 or  town  corporate,  or  borough  that  send  burgesses  to  the  par- 
 liament, within  his  majesty's  kingdom  of  England,  princi- 
 paHty  of  Wales,  or  of  the  town  of  Berwick-upon-Tweed ; 
 or  within  five  miles  of  any  parish,  town  or  place,  wherein  he 
 or  they  have  since  the  Act  of  ObHvion  been  parson,  vicar, 
 curate,  stipendiary,  or  lecturer,  or  taken  upon  them  to  preach 
 in  any  unlawful  assembly,  conventicle,  or  meeting,  under 
 coloix.  or  pretence  of  any  exercise  of  religion,  contrary  to  the 
 
490  The  Five  Mile  Act.  [1665. 
 
 laws  and  statutes  of  this  kingdom;  before  he  or  they 
 have  taken  and  subscribed  the  oath  aforesaid,  before  the 
 justices  of  the  peace  at  their  quarter  sessions  to  be  holden  for 
 the  county,  riding,  or  division,  next  unto  the  said  corporation, 
 city,  or  borough,  parish,  place,  or  town  in  open  court,  (which 
 said  oath  the  said  justices  are  hereby  empowered  there  to 
 administer) ;  upon  forfeiture  for  every  such  oflfence  the 
 sum  of  forty  pounds  of  lawful  English  money ;  the  one  third 
 part  thereof  to  his  majesty  and  his  successors;  the  other 
 third  part  to  the  use  of  the  poor  of  the  parish  where  the 
 offence  shall  be  committed ;  and  the  other  third  part  thereof 
 to  such  person  or  persons  as  shall  or  will  sue  for  the  same  by 
 action  of  debt,  plaint,  bill,  or  information  in  any  court  of 
 record  at  Westminster,  or  before  any  justices  of  assize.  Oyer 
 and  Terminer,  or  gaol  delivery,  or  before  any  justices  of  the 
 counties  palatine  of  Chester,  Lancaster,  or  Durham,  or  the 
 justices  of  the  great  sessions  in  Wales,  or  before  any  justices 
 of  peace  in  their  quarter  sessions,  wherein  no  essoin,  protec- 
 tion, or  wager  of  law  shall  be  allowed. 
 
 IV.  Provided  always,  and  be  it  further  enacted  by  the 
 authority  aforesaid,  that  it  shall  not  be  lawful  for  any  person 
 or  persons  restrained  from  coming  to  any  city,  town  corporate, 
 borough,  parish,  town,  or  place,  as  aforesaid,  or  for  any  other 
 person  or  persons  as  shall  not  first  take  and  subscribe  the  said 
 oath,  and  as  shall  not  frequent  divine  service  established  by 
 the  laws  of  this  kingdom,  and  carry  him  or  herself  reverently, 
 decently,  and  orderly  there,  to  teach  any  public  or  private 
 school,  or  take  any  borders,  or  fablers  that  are  taught  or  in- 
 structed by  him  or  herself,  or  any  other ;  upon  pain  for  every 
 such  offence  to  forfeit  the  sum  of  forty  pounds,  to  be  recovered 
 and  distributed,  as  aforesaid. 
 
 V.  Provided  also,  and  be  it  further  enacted  by  the  autho- 
 rity aforesaid,  that  it  shall  be  lawful  for  any  two  justices  of  the 
 peace  of  the  respective  county,  upon  oath  to  them  of  any  of- 
 fence against  this  act,  which  oath  they  are  hereby  empowered 
 to  administer,  to  commit  the  offender  for  six  months,  without 
 bail  or  mainprize,  unless,  upon  or  before  such  commitment,  he 
 
1670.]  The  Conventicle  Act.  491 
 
 sliall^  before  the  said  justices  of  the  peace^  swear  and  subscribe 
 the  aforesaid  oath  and  declaration. 
 
 VI.  Provided  always^  that  if  any  person  intended  to  be 
 restrained  by  virtue  of  this  act,  shall  without  fraud  or  covin 
 be  served  with  any  writ,  subpoena,  warrant,  or  other  process, 
 whereby  his  personal  appearance  is  required,  his  obedience  to 
 such  writ,  subpoena,  or  process,  shall  not  be  construed  an 
 offence  against  this  act. 
 
 XXXIII. 
 
 The  Conventicle  Act,  1670. 
 An  Act  to  Prevent  and  Suppress  Seditious  Conventicles. 
 
 For  providing  further  and  more  speedy  remedies  against  the 
 growing  and  dangerous  practices  of  seditious  sectaries,  and 
 other  disloyal  persons,  who,  under  pretence  of  tender  con- 
 sciences, have  or  may  at  their  meetings  contrive  insurrections 
 (as  late  experience  hath  shewn) :  be  it  enacted  by  the 
 king's  most  excellent  majesty,  by  and  with  the  advice  and 
 consent  of  the  lords  spiritual  and  temporal,  and  commons  in  this 
 present  parliament  assembled,  and  by  authority  of  the  same, 
 that  if  any  person  of  the  age  of  sixteen  years  or  upwards, 
 being  a  subject  of  this  realm,  at  any  time  after  the  tenth  day 
 of  May  next,  shall  be  present  at  any  assembly,  conventicle, 
 or  meeting,  under  colour  or  pretence  of  any  exercies  of  reli- 
 gion in  other  manner  than  according  to  the  liturgy  and  prac- 
 tice of  the  church  of  England,  in  any  place  within  the 
 kingdom  of  England,  or  dominion  of  Wales,  or  town  of 
 Berwick-upon-Tweed,  at  which  conventicle,  meeting,  or 
 assembly,  there  shall  be  five  persons  or  more  assembled 
 together,  over  and  besides  those  of  the  same  household,  if  it 
 be  in  a  house  where  there  is  a  family  inhabiting ;  or  if  it  be 
 in  a  house,  field,  or  place  where  there  is  no  family  inhabiting; 
 
493  The  Conventicle  Act.  [1670. 
 
 then  where  any  five  persons  or  more^  are  so  assembled,  as 
 aforesaid,  it  shall  and  may  be  lawful  to  and  for  any  one  or 
 more  justices  of  the  peace  of  the  county,  limit,  division,  cor- 
 poration, or  liberty  wherein  the  offence  aforesaid  shall  be 
 committed,  or  for  the  chief  magistrate  of  the  place  where  the 
 offence  aforesaid  shall  be  committed ;  and  he  and  they  are 
 hereby  required  and  enjoined,  upon  proof  to  him  or  them 
 respectively  made  of  such  offence,  either  by  confession  of  the 
 party  or  oath  of  two  witnesses ;  (which  oath  the  said 
 justice  and  justices  of  the  peace,  and  chief  magistrate  respec- 
 tively, are  hereby  empowered  and  required  to  administer)  or 
 by  notorious  evidence  and  circumstance  of  the  fact,  to  make 
 a  record  of  every  such  oflfence  under  his  or  their  hands  and 
 seals  respectively :  which  record  so  made,  as  aforesaid,  shall 
 to  all  intents  and  purposes  be  in  law  taken  and  adjudged  to 
 be  a  full  and  perfect  conviction  of  every  such  offender  for 
 such  offence;  and  thereupon  the  said  justice,  justices,  and 
 chief  magistrate  respectively,  shall  impose  on  every  such 
 offender  so  convicted,  as  aforesaid,  a  fine  of  five  shillings  for 
 such  first  offence  ;  which  record  and  conviction  shall  be  cer- 
 tified by  the  said  justice,  justices,  or  chief  magistrate,  at  the 
 next  quarter  sessions  of  the  peace,  for  the  county  or  place 
 where  the  offence  was  committed. 
 
 II.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  if  such  offender  so  convicted,  as  aforesaid,  shall  at  any 
 time  again  commit  the  like  offence  or  offences,  contrary  to 
 this  act,  and  be  thereof  in  manner  aforesaid  convicted,  then 
 such  offender  so  convicted  of  such  like  offence  or  offences, 
 shall  for  every  such  offence  incur  the  penalty  of  ten  shillings: 
 which  fine  and  fines,  for  the  first  and  every  other  offence 
 shall  be  levied  by  distress  and  sale  of  the  offender's  goods  and 
 chattels ;  or  in  case  of  the  poverty  of  such  offender,  upon  the 
 goods  and  chattels  of  any  other  person  or  persons  who  shall 
 be  then  convicted  in  manner  aforesaid  of  the  like  offence  at 
 the  same  conventicle,  at  the  discretion  of  the  said  justice, 
 justices,  or  chief  magistrate  respectively,  so  as  the  sum  to  be 
 levied  on  any  one  person  in  case  of  the  poverty  of  other 
 
1670.]  The  Conventicle  Act.  493 
 
 offenders,  amount  not  in  the  whole  to  above  the  sum  of  ten 
 pounds,  upon  occasion  of  any  one  meeting,  as  aforesaid  : 
 and  every  constable,  headborough,  tithingman,  churchwar- 
 dens, and  overseers  of  the  poor  respectively,  are  hereby 
 authorized  and  required  to  levy  the  same  accordingly,  having 
 first  received  a  warrant  under  the  hands  and  seals  of  the  said 
 justice,  justices,  or  chief  magistrate  respectively  so  to  do : 
 the  said  monies  so  to  be  levied,  to  be  forthwith  delivered  to 
 the  same  justice,  justices,  or  chief  magistrate,  and  by  him  or 
 them  to  be  distributed,  the  one  third  part  thereof  to  the  use 
 of  the  king's  majesty,  his  heirs  and  successors,  to  be  paid  to 
 the  high  sheriff  of  the  county  for  the  time  being,  in  manner 
 following  :  that  is  to  say,  the  justice  or  justices  of  peace  shall 
 pay  the  same  into  the  court  of  the  respective  quarter 
 sessions,  which  said  court  shall  deliver  the  same  to  the  sheriff, 
 and  make  a  memorial  on  record  of  the  payment  and  delivery 
 thereof,  which  said  memorial  shall  be  a  sufficient  and  final 
 discharge  to  the  said  justice  and  justices,  and  a  charge  to  the 
 sheriff,  which  said  discharge  and  charge  shall  be  certified  into 
 the  exchequer  together,  and  not  one  without  the  other  :  and 
 no  justice  shall  or  may  be  questioned  or  accountable  for  the 
 same  in  the  exchequer  or  elsewhere,  than  in  quarter  sessions: 
 another  third  part  thereof  to  and  for  the  use  of  the  poor  of 
 the  parish  where  such  offence  shall  be  committed;  and  the 
 other  third  part  thereof  to  the  informer  and  informers,  and 
 to  such  person  and  persons  as  the  said  justice,  justices,  or 
 chief  magistrate  respectively  shall  appoint,  having  regard  to 
 their  diligence  and  industry  in  the  discovery,  dispersing,  and 
 punishing  of  the  said  conventicles. 
 
 III.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  every  person  who  shall  take  upon  him  to  preach  or  teach 
 in.  any  such  meeting,  assembly,  or  conventicle,  and  shall 
 thereof  be  convicted,  as  aforesaid,  shall  forfeit  for  every  such 
 first  offence  the  sum  of  twenty  pounds,  to  be  levied  in 
 manner  aforesaid  upon  his  goods  and  chattels;  and  if  the 
 said  preacher  or  teacher,  so  convicted,  be  a  stranger,  and  his 
 name  and  habitation  not  known,  or  is  fled,  and  cannot  be 
 
494  The  Conventicle  Act.  [1670. 
 
 founds  or  in  the  judgment  of  tlie  justice^  justices^  or  cliief 
 magistrate  before  wliom  he  shall  be  convicted,  shall  be 
 thought  unable  to  pay  the  same,  the  said  justice,  justices,  or 
 chief  magistrate  respectively,  are  hereby  empowered  and 
 required  to  levy  the  same  by  warrant,  as  aforesaid,  upon  the 
 goods  and  chattels  of  any  such  persons  who  shall  be  present 
 at  the  same  conventicle ;  anything  in  this  or  any  other  act, 
 law,  or  statute  to  the  contrary  notwithstanding ;  and  the 
 money  so  levied,  to  be  disposed  of  in  manner  aforesaid  : 
 and  if  such  offender  so  convicted,  as  aforesaid,  shall  at  any 
 time  again  commit  the  like  offence  or  offences  contrary  to  this 
 act,  and  be  thereof  convicted  in  manner  aforesaid,  then  such 
 offender  so  convicted  of  such  like  offence  or  offences,  shall 
 for  every  such  offence,  incur  the  penalty  of  forty  pounds,  to 
 be  levied  and  disposed,  as  aforesaid. 
 
 IV.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  every  person  who  shall  wittingly  and  willingly  suffer  any 
 such  conventicle,  meeting,  or  unlawful  assembly  aforesaid,  to 
 be  held  in  his  or  her  house,  outhouse,  barn,  yard  or  backside, 
 and  be  convicted  thereof  in  manner  aforesaid,  shall  forfeit 
 the  sum  of  twenty  pounds,  to  be  levied  in  manner  aforesaid, 
 upon  his  or  her  goods  and  chattels ;  or  in  case  of  his  or  her 
 poverty  or  inability,  as  aforesaid,  upon  the  goods  and  chattels 
 of  such  persons  who  shall  be  convicted  in  manner  aforesaid, 
 of  being  present  at  the  same  conventicle ;  and  the  money  so 
 levied,  to  be  disposed  of  in  manner  aforesaid. 
 
 V.  Provided  always,  and  be  it  enacted  by  the  authority 
 aforesaid,  that  no  person  shall  by  any  clause  of  this  act  be 
 liable  to  pay  above  ten  pounds  for  any  one  meeting,  in  regard 
 of  the  poverty  of  any  other  person  or  persons. 
 
 VI.  Provided  also,  and  be  it  further  enacted,  that  in  all  cases 
 of  this  act,  where  the  penalty  or  sum  charged  upon  any  offender 
 exceeds  the  sum  of  ten  shillings,  and  such  offender  shall  find 
 himself  aggrieved,  it  shall  and  may  be  lawful  for  him  within 
 one  week  after  the  said  penalty  or  money  charged  shall  be 
 paid  or  levied,  to  appeal  in  writing  from  the  person  or  persons 
 convicting,  to  the  judgment  of  the  justices  of  the  peace  in 
 
1670.]  The  Conventicle  Act.  495 
 
 their  next  quarter  sessions:  to  wlioui  the  justice  or  jus- 
 tices of  the  peace,  chief  magistrate,  cr  alderman,  that  first 
 convicted  such  offender,  shall  return  the  money  levied  upon 
 the  appellant,  and  shall  certify  under  his  and  their  hands  and 
 seals,  the  evidence  upon  which  the  conviction  past,  with  the 
 whole  record  thereof,  and  the  said  appeal;  whereupon 
 such  offender  may  plead  and  make  defence,  and  have  his  trial 
 by  a  jury  thereupon:  and  in  case  such  appellant  shall  not 
 prosecute  with  effect,  or  if  upon  such  trial  he  shall  not  be 
 acquitted,  or  judgment  pass  not  for  him  upon  his  said  appeal, 
 the  said  justices  at  the  sessions  shall  give  treble  costs  against 
 such  offender  for  his  unjust  appeal :  and  no  other  court 
 whatsoever  shall  intermeddle  with  any  cause  or  causes  of 
 appeal  upon  this  act,  but  they  shall  be  finally  determined  in 
 the  quarter  sessions  only. 
 
 VII.  Provided  always,  and  be  it  further  enacted,  that  upon 
 the  delivery  of  such  appeal,  as  aforesaid,  the  person  or  per- 
 sons appellant  shaU  enter  before  the  person  or  persons  con- 
 victing, into  a  recognizance,  to  prosecute  the  said  appeal  with 
 effect :  which  said  recognizance  the  person  or  persons  con- 
 victing is  hereby  empowered  to  take,  and  required  to  certify 
 the  same  to  the  next  quarter  sessions :  and  in  case  no 
 such  recognizance  be  entered  into,  the  said  appeal  to  be  null 
 and  void. 
 
 VIII.  Provided  always,  that  every  such  appeal  shall  be  left 
 with  the  person  or  persons  so  convicting,  as  aforesaid,  at  the 
 time  of  the  making  thereof. 
 
 IX.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  the  justice,  justices  of  the  peace,  and  chief  magistrate 
 respectively,  or  the  respective  constables,  headboroughs,  and 
 tithingmen,  by  warrant  from  the  said  justice,  justices,  or  chief 
 magistrate  respectively,  shall  and  may,  with  what  aid,  force, 
 and  assistance  they  shall  think  fit,  for  the  better  execution  of 
 this  act,  after  refusal  or  denial  to  enter,  break  open,  and  enter 
 into  any  house  or  other  place,  where  they  shall  be  informed 
 any  such  conventicle,  as  aforesaid,  is  or  shall  be  held,  as  well 
 within    liberties   as   without :    and   take   into  their   custody 
 
496  The  Conventicle  Act.  [1670. 
 
 the  persons  there  unlawfully  assembled^  to  the  intent  they 
 may  be  proceeded  against  according  to  this  act :  and  that 
 the  lieutenants  or  deputy  lieutenants,  or  any  commissionated 
 officer  of  the  niihtia,  or  other  of  his  majesty^s  forces,  with 
 such  troops  or  companies  of  horse  and  loot;  and  also  the 
 sheriffs,  and  other  magistrates  and  ministers  of  justice,  or  any 
 of  them  jointly  or  severally,  within  any  the  counties  or  places 
 within  this  kingdom  of  England,  dominion  of  Wales,  or  town 
 of  Berwick-upon-Tweed,  with  such  other  assistance  as  they 
 shall  think  meet,  or  can  get  in  readiness  with  the  soonest,  on 
 certificate  made  to  them  respectively  under  the  hand  and 
 seal  of  any  one  justice  of  the  peace  or  chief  magistrate,  of 
 his  particular  information  or  knowledge  of  such  unlawful 
 meeting  or  conventicle  held,  or  to  be  held  in  their  respective 
 counties  or  places,  and  that  he  with  such  assistance  as  he  can 
 get  together,  is  not  able  to  suppress  and  dissolve  the  same, 
 shall  and  may,  and  are  hereby  required  and  enjoined  to  repair 
 unto  the  place  where  they  are  so  held,  or  to  be  held,  and  by 
 the  best  means  they  can  to  dissolve,  dissipate,  or  prevent  all 
 such  unlawful  meetings,  and  take  into  their  custody  such  and 
 so  many  of  the  said  persons  so  unlawfully  assembled  as  they 
 shall  think  fit,  to  the  intent  they  may  be  proceeded  against 
 according  to  this  act. 
 
 X.  Provided  always,  that  no  dwelling  house  of  any  peer  of 
 this  realm,  where  he  or  his  wife  shall  then  be  resident,  shall 
 be  searched  by  virtue  of  this  act,  but  by  immediate  warrant 
 from  his  majesty,  under  his  sign  manual,  or  in  the  presence 
 of  the  lieutenant,  or  one  deputy  lieutenant,  or  two  justices  of 
 the  peace,  whereof  one  to  be  of  the  quorum  of  the  same 
 county  or  riding. 
 
 XI.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  if  any  constable,  headborough,  tithingraan,  church- 
 warden or  overseer  of  the  poor,  who  shall  know,  or  be 
 credibly  informed  of  any  such  meetings  or  conventicles  held 
 within  his  precincts,  parishes,  or  limits,  and  shall  not  give  in- 
 formation thereof  to  some  justice  of  the  peace,  or  the  chief 
 magistrate,   and    endeavour   the   conviction   of  the   parties 
 
1670.]  The  Conventicle  Act.  497 
 
 according  to  his  duty;  but  such  constable^  headborough, 
 tithiugman^  churchwarden,  overseers  of  the  poor,  or  any  per- 
 son lawfully  called  in  aid  of  the  constable,  headborough,  or 
 tithingman,  shall  wilfully  and  wittingly  omit  the  performance 
 of  his  duty,  in  the  execution  of  this  act,  and  be  thereof 
 convicted  in  manner  aforesaid,  he  shall  forfeit  for  every  such 
 offence,  the  sum  of  five  pounds,  to  be  levied  upon  his  goods 
 and  chattels,  and  disposed  in  manner  aforesaid :  and  that 
 if  any  justice  of  the  peace,  or  chief  magistrate,  shall  wilfully 
 and  wittingly  omit  the  performance  of  his  duty  in  the  execu- 
 tion of  this  act,  he  shall  forfeit  the  sum  of  one  hundred 
 pounds ;  the  one  moiety  to  the  use  of  the  informer,  to  be 
 recovered  by  action,  suit,  bill,  or  plaint,  in  any  of  his  majesty^s 
 courts  at  Westminster,  wherein  no  essoin,  protection,  or  wager 
 of  law  shall  lie. 
 
 XII.  And  be  it  further  enacted  by  the  authority  aforesaid 
 that  if  any  person  be  at  any  time  sued  for  putting  in  execu- 
 tion any  of  the  powers  contained  in  this  act,  otherwise  than 
 upon  appeal  allowed  by  this  act,  such  person  shall  and  may 
 plead  the  general  issue,  and  give  the  special  matter  in  evi- 
 dence :  and  if  the  plaintiff  be  nonsuit,  or  a  verdict  pass 
 for  the  defendant,  or  if  the  plaintiff  discontinue  his  action,  or 
 if  upon  demurrer,  judgment  be  given  for  the  defendant, 
 every  such  defendant  shall  have  his  full  treble  costs. 
 
 XIII.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  this  act,  and  all  clauses  therein  contained,  shall  be  con- 
 strued most  largely  and  beneficially  for  the  suppressing  of 
 conventicles,  and  for  the  justification  and  encouragement  of 
 all  persons  to  be  employed  in  the  execution  thereof:  and 
 that  no  record,  warrant,  or  mittimus  to  be  made  by  virtue  of 
 this  act,  or  any  proceedings  thereupon,  shall  be  reversed, 
 avoided,  or  any  way  impeached  by  reason  of  any  default  in 
 form  :  and  in  case  any  person  offending  against  this  act, 
 shall  be  an  inhabitant  in  any  other  county  or  corporation,  or 
 fly  into  any  other  county  or  corporation  after  the  offence 
 committed,  the  justice  of  peace  or  chief  magistrate  before 
 whom  he  shall  be  convicted,  as  aforesaid,  shall  certify  the 
 
 K    K 
 
498  The  Conventicle  Act.  [1670. 
 
 same  under  his  liand  and  seal,  to  any  justice  of  peace,  or 
 chief  magistrate  of  such  other  county  or  corporation  wherein 
 the  said  person  or  persons  are  inhabitants,  or  are  fled  into  : 
 which  said  justice  or  chief  magistrate  respectively,  is 
 hereby  authorized  and  required  to  levy  the  penalty  or  penal- 
 ties in  this  act  mentioned,  upon  the  goods  and  chattels  of 
 such  person  or  persons,  as  fully  as  the  said  other  justice  of 
 peace  might  have  done,  in  case  he  or  they  had  been  inhabi- 
 tants in  the  place  where  the  oflPence  was  committed. 
 
 XIV.  Provided  also,  that  no  person  shall  be  punished  for 
 any  offence  against  this  act,  unless  such  offender  be  prosecuted 
 for  the  same  within  three  months  after  the  offence  committed : 
 and  that  no  person  who  shall  be  punished  for  any  offence 
 by  virtue  of  this  act,  shall  be  punished  for  the  same  offence 
 by  virtue  of  any  other  act  or  law  whatsoever. 
 
 XV.  Provided,  and  be  it  further  enacted  by  the  authority 
 aforesaid,  that  every  alderman  of  London  for  the  time  being, 
 within  the  city  of  London,  and  the  liberties  thereof,  shall 
 have  (and  they  and  every  of  them  are  hereby  empowered  and 
 required  to  execute)  the  same  power  and  authority  within 
 London,  and  the  liberties  thereof,  for  the  examining,  convict- 
 ing and  punishing  of  all  offences  within  this  act  committed 
 within  London,  and  the  liberties  thereof,  which  any  justice  of 
 peace  hath  by  this  act  in  any  county  of  England,  and  shall 
 be  subject  to  the  same  penalties  and  punishments,  for  not 
 doing  that  which  by  this  act  is  directed  to  be  done  by  any 
 justice  of  peace  in  any  county  of  England. 
 
 XVI.  Provided,  and  be  it  enacted  by  the  authority  afore- 
 said, that  if  the  person  offending,  and  convicted,  as  aforesaid 
 be  a  feme  covert,  cohabiting  with  her  husband,  the  penalties 
 of  five  shillings,  and  ten  shillings,  so  as  aforesaid  incurred, 
 shall  be  levied  by  warrant,  as  aforesaid,  upon  the  goods  and 
 chattels  of  the  husband  of  such  feme  covert. 
 
 XVII.  Provided  also,  that  no  peer  of  this  realm  shall  be 
 attached  or  imprisoned  by  virtue  or  force  of  this  act;  any- 
 thing, matter,  or  clause,  therein  to  the  contrary  notwithstanding. 
 
 XVIII.  Provided  also,  that  neither  this  act,  nor  anything 
 
1672.]  The  Test  Act.  499 
 
 therein  contained^  shall  extend  to  invalidate  or  void  his 
 majesty's  supremacy  in  ecclesiastical  affairs  :  but  that  his 
 majesty,  and  his  heirs  and  successors  may  from  time  to 
 time,  and  at  all  times  hereafter,  exercise  and  enjoy  all  powers 
 and  authority  in  ecclesiastical  affairs,  as  fully  and  as  amply  as 
 himself  or  any  of  his  predecessors  have  or  might  have  done 
 the  same ;  anything  in  this  act  notmthstanding. 
 
 XXXIV. 
 
 The   Test  Act. 
 
 An   Act  for  Preventing  Dangers  which  may  happen  from 
 Popish  Recusants. 
 
 For  preventing  dangers  which  may  happen  from  popish 
 recusants,  and  quieting  the  minds  of  his  majesty's  good 
 subjects :  Be  it  enacted  by  the  king's  most  excellent 
 majesty,  by  and  with  the  advice  and  consent  of  the  lords 
 spiritual  and  temporal,  and  the  commons  in  this  present 
 parliament  assembled,  and  by  authority  of  the  same,  that  all 
 and  every  person  or  persons,  as  well  peers  as  commoners,  that 
 shall  bear  any  office  or  offices,  civil  or  military,  or  shall 
 receive  any  pay,  salary,  fee,  or  wages,  by  reason  of  any 
 patent  or  grant  from  his  majesty,  or  shall  have  command  or 
 place  of  trust  from  or  under  his  majesty,  or  from  any  of  his 
 majesty's  predecessors,  or  by  his  or  their  authority,  or  by- 
 authority  derived  from  him  or  them,  within  the  realm  of 
 England,  dominion  of  Wales,  or  town  of  Berwick-upon- 
 Tweed,  or  in  his  majesty's  navy,  or  in  the  several  islands  of 
 Jersey  and  Guernsey,  or  shall  be  of  the  household,  or  in  the 
 service  or  employment  of  his  majesty,  or  of  his  royal  highness 
 the  Duke  of  York,  who  shall  inhabit,  reside,  or  be  within  the 
 
 K   K   2 
 
500  Tlie  Test  Act.  [1672. 
 
 city  of  London  or  Westminster^  or  within  thirty  miles 
 distant  from  the  same,  on  the  first  day  of  Easter  term  that 
 shall  be  in  the  year  of  our  Lord  one  thousand  six  hundred  and 
 seventy-three,  or  at  any  time  during  the  said  term,  all  and  every 
 the  said  person  and  persons  shall  personally  appear  before  the 
 end  of  the  said  term,  or  of  Trinity  term  next  following,  in  his 
 majesty's  High  Court  of  Chancery,  or  in  his  majesty's  Court 
 of  King's  Bench,  and  there  in  public  and  open  court,  between 
 the  hours  of  nine  of  the  clock  and  twelve  in  the  forenoon, 
 take  the  several  oaths  of  supremacy,  and  allegiance,  which 
 Oath  of  Allegiance  is  contained  in  the  statute  made  in  the 
 third  year  of  king  James,  by  law  established ;  and  during 
 the  time  of  the  taking  thereof  by  the  said  person  and  persons, 
 all  pleas  and  proceedings  in  the  said  respective  courts  shall 
 cease;  and  that  all  and  every  of  the  said  respective 
 persons  and  officers,  not  having  taken  the  said  oaths  in  the 
 said  respective  courts  aforesaid,  shall,  on  or  before  the  first 
 day  of  August,  one  thousand  six  hundred  and  seventy -three,  at 
 the  quarter  sessions  for  that  county  or  place  where  he  or 
 they  shall  be,  inhabit,  or  reside,  on  the  twentieth  day  of  May, 
 take  the  said  oaths  in  open  court,  between  the  said  hours  of 
 nine  and  twelve  of  the  clock  in  the  forenoon;  and  the 
 said  respective  officers  aforesaid,  shall  also  receive  the  sacra- 
 ment of  the  Lord's  supper,  according  to  the  usage  of  the 
 church  of  England,  at  or  before  the  first  day  of  August,  in 
 the  year  of  our  Lord  one  thousand  six  hundred  and  seventy- 
 three,  in  some  parish  church,  upon  some  Lord's  day,  com- 
 monly called  Sunday,  immediately  after  divine  service  and 
 sermon. 
 
 IL  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  all  and  every  person  or  persons  that  shall  be  admitted, 
 entered,  placed,  or  taken  into  any  office  or  offices,  civil  or 
 military,  or  shall  receive  any  pay,  salary,  fee,  or  wages,  by 
 reason  of  any  patent  or  grant  of  his  majesty,  or  shall  have 
 command  or  place  of  trust,  from  or  under  his  majesty,  his 
 heirs  or  successors,  or  by  his  or  their  authority,  or  by 
 authority  derived  from  him  or  them,  within  this  realm  of 
 
1672.]  The  Test  Act.  501 
 
 England^  dominion  of  Wales,  or  town  of  Berwick-upon- 
 Tweed,  or  in  his  majesty's  navy,  or  in  the  several  islands  of 
 Jersey  and  Guernsey,  or  that  shall  be  admitted  into  any  ser- 
 vice or  employment  in  his  majesty's  or  royal  highnesses 
 household  or  family,  after  the  first  day  of  Easter  term  afore- 
 said, and  shall  inhabit,  be,  or  reside,  when  he  or  they  is  or 
 are  so  admitted  or  placed,  within  the  cities  of  London  or 
 Westminster,  or  within  thirty  miles  of  the  same,  shall  take 
 the  said  oaths  aforesaid,  in  the  said  respective  court  or  courts 
 aforesaid,  in  the  next  term  after  such  his  or  their  admittance 
 or  admittances  into  the  office  or  offices,  employment  or 
 employments  aforesaid,  between  the  hours  aforesaid,  and 
 no  other,  and  the  proceedings  to  cease,  as  aforesaid;  and 
 that  all  and  every  such  person  or  persons  to  be  admitted  after 
 the  said  first  day  of  Easter  term,  as  aforesaid,  not  having 
 taken  the  said  oaths  in  the  said  courts  aforesaid,  shall,  at  the 
 quarter  sessions  for  that  county  or  place  where  he  or  they 
 shall  reside,  next  after  such  his  admittance  or  admittances 
 into  any  of  the  said  respective  offices  or  employments  afore- 
 said, take  the  said  several  and  respective  oaths,  as  aforesaid : 
 And  all  and  every  such  person  and  persons  so  to  be 
 admitted,  as  aforesaid,  shall  also  receive  the  sacrament  of  the 
 Lord's  supper,  according  to  the  usage  of  the  Church  of 
 England,  within  three  months  after  his  or  their  admit- 
 tance in  or  receiving  their  said  authority  and  employment, 
 in  some  public  church,  upon  some  Lord's  day,  com- 
 monly called  Sunday,  immediately  after  divine  service  and 
 sermon. 
 
 III.  And  every  of  the  said  persons  in  the  respective  court 
 where  he  takes  the  said  oaths,  shall  first  deliver  a  certificate 
 of  such  his  receiving  the  said  sacrament,  as  aforesaid,  under 
 the  hands  of  the  respective  minister  and  churchwarden, 
 and  shall  then  make  proof  of  the  truth  thereof,  by  two 
 credible  witnesses,  at  the  least,  upon  oath ;  all  which 
 shall  be  enquired  of,  and  put  upon  record  in  the  respective 
 courts. 
 
 IV.  And  be  it  further  enacted  by  the  authority  aforesaid. 
 
502  TJie  Test  Act.  '     [167 
 
 that  all  and  every  the  person  or  persons  aforesaid,  that  do  or 
 shall  neglect  or  refuse  to  take  the  said  oaths  and  sacrament 
 in  the  said  courts  and  places,  and  at  the  respective  times 
 aforesaid,  shall  be  {"pso  facto  adjudged  uncapable  and  dis- 
 abled in  law,  to  all  intents  and  purposes  whatsoever,  to  have, 
 occupy,  or  enjoy  the  said  office  or  offices,  employment  or 
 employments,  or  any  part  of  them,  or  any  matter  or  thing 
 aforesaid,  or  any  profit  or  advantage  appertaining  to  them,  or 
 any  of  them;  and  every  such  office  and  place,  employment 
 and  employments,  shall  be  void,  and  is  hereby  adjudged 
 void. 
 
 V.  And  be  it  further  enacted,  that  all  and  every  such 
 person  or  persons  that  shall  neglect  or  refuse  to  take  the  said 
 oaths,  or  the  sacrament,  as  aforesaid,  within  the  times  and  in 
 the  places  aforesaid,  and  in  the  manner  aforesaid,  and  yet 
 after  such  neglect  or  refusal,  shall  execute  any  of  the  said 
 offices  or  employments,  after  the  said  times  expired,  wherein 
 he  or  they  ought  to  have  taken  the  same,  and  being  thereupon 
 lawfully  convicted,  in  or  upon  any  information,  presentment, 
 or  indictment,  in  any  of  the  king's  courts  at  Westminster,  or 
 at  the  assizes,  every  such  person  or  persons  shall  be  disabled 
 from  thenceforth,  to  sue,  or  use  any  action,  bill,  plaint,  or 
 information  in  course  of  law,  or  to  prosecute  any  suit  in  any 
 Court  of  Equity,  or  to  be  guardian  of  any  child,  or  executor 
 or  administrator  of  any  person,  or  capable  of  any  legacy,  or 
 deed  of  gift,  or  to  bear  any  office  within  this  realm  of 
 England,  dominion  of  Wales,  or  town  of  Berwick-upon- 
 Tweed;  and  shall  forfeit  the  sum  of  five  hundred  pounds, 
 to  be  recovered  by  him  or  them  that  shall  sue  for  the  same, 
 to  be  prosecuted  by  any  action  of  debt,  suit,  bill,  plaint,  or 
 information  in  any  of  his  majesty's  courts  at  Westminster, 
 wherein  no  essoin,  protection,  or  wager  of  law  shall  lie. 
 
 VI.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  the  names  of  all  and  singular  such  persons  and  officers 
 aforesaid,  that  do  or  shall  take  the  oaths  aforesaid,  shall  be  in 
 the  respective  Coiirts  of  Chancery  and  King's  Bench,  and  the 
 quarter  sessions,  inrolled,  with    the  day  and  time  of   their 
 
1673.]  Tlie  Test  Act.  503 
 
 taking  the  same^  in  rolls  made  and  kept  only  for  that  intent 
 and  purpose^  and  for  no  other;  the  which  rolls,  as  for  the 
 Court  of  Chancery,  shall  be  publicly  hung  up  in  the  office  of 
 the  Petty-bag,  and  the  roll  for  the  King's  Bench  in  the 
 Crown-Office  of  the  said  court,  and  in  some  public  place  in 
 every  quarter  sessions,  and  there  remain  during  the  whole 
 term,  eveiy  term,  and  during  the  whole  time  of  the  said 
 sessions,  in  every  quarter  sessions,  for  everyone  to  resort  to, 
 and  look  upon,  without  fee  or  reward;  and  likewise  none 
 of  the  person  or  persons  aforesaid  shall  give  or  pay,  as  any 
 fee  or  reward,  to  any  officer  or  officers  belonging  to  any  of  the 
 courts,  as  aforesaid,  above  the  sum  of  twelve  pence  for  his  or 
 their  entry  of  his  or  their  taking  of  the  said  oaths  aforesaid. 
 
 VII.  And  further,  that  it  shall  and  may  be  lawful  to  and 
 for  the  respective  courts  aforesaid,  to  give  and  administer  the 
 said  oaths  aforesaid,  to  the  person  or  persons  aforesaid,  in 
 manner  as  aforesaid ;  and  upon  the  due  tender  of  any 
 such  person  or  persons,  to  take  the  said  oaths,  the  said 
 courts  are  hereby  required  and  enjoined  to  administer  the 
 same. 
 
 VIII.  And  be  it  further  enacted,  that  if  any  person  or 
 persons  not  bred  up  by  his  or  their  parent  or  parents  from 
 their  infancy  in  the  popish  religion,  and  professing  themselves 
 to  be  popish  recusants,  shall  breed  up,  instruct,  or  educate  his 
 or  their  child  or  children,  or  suffi^r  them  to  be  instructed  or 
 educated  in  the  popish  religion,  every  such  person  being 
 thereof  convicted,  shall  be  from  thenceforth  disabled  of 
 bearing  any  office,  or  place  of  trust  or  profit,  in  church  or 
 state;  and  all  such  children  as  shall  be  so  brought  up, 
 instructed,  or  educated,  are  and  shall  be  hereby  disabled  of 
 bearing  any  such  office  or  place  of  trust  or  profit,  until  he  and 
 they  be  perfectly  reconciled  and  converted  to  the  church  of 
 England,  and  shall  take  the  Oaths  of  Supremacy  and  Allegi- 
 ance aforesaid,  before  the  justices  of  the  peace,  in  the  open 
 quarter  sessions  of  the  county  or  place  where  they  shall 
 inhabit,  and  thereupon  receive  the  sacrament  of  the  Lord's 
 supper,  after   the   usage    of  the    church   of  England,    and 
 
504  The  Test  Act.  [1673, 
 
 obtain  a  certificate  thereof,  under  the  hands  of  two  or  more 
 of  the  said  justices  of  the  peace. 
 
 IX.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  at  the  same  time  when  the  persons  concerned  in  this  act 
 shall  take  the  aforesaid  Oaths  of  Supremacy  and  Allegiance, 
 they  shall  likewise  make  and  subscribe  this  declaration  follow- 
 ing, under  the  same  penalties  and  forfeitures  as  by  this  act  is 
 appointed  : 
 
 1,  A.  B.,  do  declare,  that  I  do  believe  that  there  is  not 
 any  transubstantiation  in  the  sacrament  of  the  Lord's  supper, 
 or  in  the  elements  of  bread  and  wine,  at  or  after  the  con- 
 secration thereof  by  any  person  whatsoever. 
 
 X.  Of  which  subscription  there  shall  be  the  like  register 
 kept  as  of  the  taking  the  oaths  aforesaid. 
 
 XI.  Provided  always,  that  neither  this  act,  nor  anything 
 therein  contained,  shall  extend,  be  judged  or  interpreted  any- 
 ways to  hurt  or  prejudice  the  peerage  of  any  peer  of  this 
 realm,  or  to  take  away  any  right,  power,  privilege,  or  profit, 
 which  any  person  (being  a  peer  of  this  realm)  hath  or  ought 
 to  enjoy  by  reason  of  his  peerage,  either  in  time  of  parliament 
 or  otherwise;   or  to  take    away  creation-money  or  bills  of 
 impost,  nor  to  take  away  or  make  void  any  pension  or  salary 
 granted  by  his  majesty  to  any  person  for  valuable  and  suflfici- 
 ent  consideration,  for  life,  lives,  or  years,  other  than  such  as 
 relate   to   any    office,  or   to    any  place    of  trust    under   his 
 majesty,  and  other  than  pensions   of  bounty  or  voluntary 
 pensions;    nor   to   take  away   or   make   void  any  estate   of 
 inheritance  granted  by  his  majesty,  or  any  his  predecessors, 
 to  any  person  or  persons,  of,  or  in  any  lands,  rents,  tithes,  or 
 hereditaments,    not   being    offices;     nor    to    take    away   or 
 make  void  any  pension   or   salary   already   granted   by  his 
 majesty  to  any  person  who  was  instrumental  in  the  happy 
 preservation  of  his  sacred  majesty  after  the  battle  at  Worces- 
 ter, in  the  year  one  thousand  six  hundred  and  fifty-one,  until 
 his  majesty's  arrival  beyond  the  seas;  nor  to  take  away  or 
 make  void  the  grant  of  any  office  or  offices  of  inheritance,  or 
 any  fee,  salary,  or  rewai'd,  for  executing  such  office  or  offices. 
 
1672.]  The  Test  Act.  505^ 
 
 or  thereto  any  way  belonging,  granted  by  bis  majesty,  or  any 
 bis  predecessors,  to,  or  enjoyed,  or  wbicb  bereafter  sball  be 
 enjoyed  by  any  person  or  persons  wbo  sball  refuse  or  neglect 
 to  take  tbe  said  oatbs,  or  eitber  of  tbem,  or  to  receive  tbe 
 sacrament,  or  to  subscribe  tbe  declaration  mentioned  in  tbis 
 act,  in  manner  tberein  expressed :  nevertbeless,  so  as 
 sucb  person  or  persons  baving  or  enjoying  any  sucb  office  or 
 offices  of  inberitance,  do  or  sball  substitute  and  appoint  bis 
 or  tbeir  sufficient  deputy  or  deputies  (wbicb  sucb  officer  or 
 officers  respectively  are  bereby  impowered,  from  time  to  time, 
 to  make  or  cbange,  any  former  law  or  usage  to  tbe  contrary 
 notwithstanding)  to  exercise  tbe  said  office  or  offices,  until 
 sucb  time  as  tbe  person  or  persons  baving  sucb  office  or 
 offices  sball  voluntarily,  in  tbe  Court  of  Chancery,  before  tbe 
 Lord  Chancellor,  or  Lord  Keeper  for  the  time  being,  or  in 
 the  Court  of  King's  Bench,  take  the  said  oaths,  and  receive 
 the  sacrament  according  to  law,  and  subscribe  tbe  said 
 declaration,  and  so  as  all  and  every  the  deputy  or  deputies  so 
 as  aforesaid  to  be  appointed,  take  tbe  said  oaths,  receive  tbe 
 sacrament,  and  subscribe  tbe  said  declaration  from  time  to 
 time,  as  they  sball  happen  to  be  so  appointed,  in  manner  as 
 by  tbis  act  sucb  officers  whose  deputies  they  be,  are  ap- 
 pointed to  do,  and  so  as  sucb  deputies  be,  from  time  to  time, 
 approved  of  by  tbe  king^s  majesty,  under  bis  privy  signet : 
 but  that  all  and  every  the  peers  of  this  realm  sball  have, 
 bold,  and  enjoy  what  is  provided  for,  as  aforesaid,  and  all  and 
 every  other  person  or  persons  before-mentioned,  denoted  or 
 intended  within  tbis  proviso,  sball  have,  hold,  or  enjoy  what 
 is  provided  for,  as  aforesaid,  notwithstanding  any  incapacity 
 or  disability  mentioned  in  tbis  act. 
 
 XII.  Provided  also,  that  tbe  said  peers  and  every  of  them 
 may  take  the  said  oaths,  and  make  tbe  said  subscription,  and 
 deliver  tbe  said  certificates  before  tbe  peers  sitting  in  parlia- 
 ment, if  the  parliament  be  sitting  within  tbe  time  limited  for 
 doing  thereof,  and  in  the  intervals  of  parliament,  in  tbe  High 
 Court  of  Chancery,  in  wbicb  respective  courts  all  tbe  said 
 proceedings  are  to  be  recorded  in  manner  aforesaid. 
 
506  The  Test  Act.  [1673. 
 
 XIII.  iprovided  always,  that  no  married  woman,  or  person 
 under  the  age  of  eighteen  years,  or  being  beyond  or  upon  the 
 seas,  or  found,  by  the  lawful  oaths  of  twelve  men,  to  be  non 
 compos  jnentis,  and  so  being  and  remaining  at  the  end  of 
 Trinity  term  in  the  year  of  our  Lord  one  thousand  six  hun- 
 dred and  seventy-three,  having  any  ofl&ce,  shall  by  virtue  of 
 this  act,  lose  or  forfeit  any  such  his  or  her  office  (other  than 
 such  married  woman  during  the  life  of  her  husband  only)  for 
 any  neglect  or  refusal  of  taking  the  oaths,  and  doing  the 
 other  things  required  by  this  act  to  be  done  by  persons  having 
 offices,  so  as  such  respective  persons,  within  four  months  after 
 the  death  of  her  husband,  coming  to  the  age  of  eighteen 
 years,  returning  into  this  kingdom,  and  becoming  of  sound 
 mind,  shall  respectively  take  the  said  oaths,  and  perform  all 
 other  things  in  manner  as  by  this  act  is  appointed  for 
 persons  to  do,  who  shall  happen  to  have  any  office  or 
 offices  to  them  given  or  fallen  after  the  end  of  the  said 
 Trinity  term. 
 
 XIV.  Provided  also,  that  any  person,  who  by  his  or  her 
 neglect  or  refusal,  according  to  this  act,  shall  lose  or  forfeit 
 any  office,  may  be  capable,  by  a  new  grant,  of  the  said  office, 
 or  of  any  other,  and  to  have  and  hold  the  same  again,  such 
 person  taking  the  said  oaths,  and  doing  all  other  things 
 required  by  this  act,  so  as  such  office  be  not  granted  to,  and 
 actually  enjoyed  by  some  other  person  at  the  time  of  the 
 re-granting  thereof. 
 
 XV.  Provided  also,  that  nothing  in  this  act  contained 
 shall  extend  to  make  any  forfeiture,  disability,  or  incapacity 
 in,  by,  or  upon  any  non-commissioned  officer  or  officers  in 
 his  majesty's  navy,  if  such  officer  or  officers  shall  only  sub- 
 scribe the  declaration  therein  required,  in  manner  as  the  same 
 is  directed. 
 
 XVI.  Provided  also,  that  nothing  in  this  act  contained, 
 shall  extend  to  prejudice  George  Earl  of  Bristol,  or  Anne 
 Countess  of  Bristol,  his  wife,  in  the  pension  or  pensions 
 granted  to  them  by  patent  under  the  great  seal  of  England, 
 bearing  date  the  fifteenth  day  of   July,  in  the  year  of  our 
 
1688.]  The  Toleration  Act.  507 
 
 Lord  one  thousand  six  hundred  sixty-and-nine,  heing  in  lieu 
 of  a  just  debt  due  to  the  said  earl  from  his  majesty,  particu- 
 larly expressed  in  the  said  patent. 
 
 XVII.  Provided  also,  that  this  act,  or  anything  therein 
 contained,  shall  not  extend  to  the  office  of  any  high  constable, 
 petty  constable,  tithingman,  headborough,  overseer  of  the 
 poor,  churchwardens,  surveyor  of  the  highways,  or  any  like 
 inferior  civil  office,  or  to  any  office  of  forester,  or  keeper  of 
 any  park,  chase,  warren,  or  game,  or  of  bailiff  of  any  manor 
 of  lands",  or  to  any  like  private  offices,  or  to  any  person 
 or  persons  having  only  any  the  before-mentioned,  or  any  the 
 like  offices. 
 
 XXXV. 
 
 The   Toleration  Act. 
 
 An  Act  for  Exempting  their  Majesties  Protestant  Subjects, 
 Dissenting  from  the  Church  of  England,  from  the  Penalties 
 of  certain  laws. 
 
 Forasmuch  as  some  ease  to  scrupulous  consciences  in  the  ex- 
 ercise of  religion  may  be  an  effectual  means  to  unite  their 
 majesties'  protestant  subjects  in  interest  and  affection, 
 
 II.  Be  it  enacted,  by  the  king's  and  queen's  most  excellent " 
 majesties,  by  and  with  the  advice  and  consent  of  the  lords 
 spiritual  and  temporal,  and  the  commons,  in  this  present  par- 
 liament assembled,  and  by  the  authority  of  the  same,  that 
 neither  the  statute  made  in  the  three-and-twentieth  year  of 
 the  reign  of  the  late  queen  Elizabeth,  entitled,  an  Act  to 
 retain  the  queen's  majesty's  subjects  in  their  due  obedience; 
 nor  the  statute  made  in  the  twenty-ninth  year  of  the  said 
 
508  The  Toleration  Act.  [1688. 
 
 queen,  entitled,  an  Act  for  the  more  speedy  and  due  execu- 
 tion of  certain  branches  of  the  statute  made  in  the  three-and- 
 twentieth  year  of  the  queen's  majesty's  reign,  viz.,  the  afore- 
 said act ;  nor  that  branch  or  clause  of  a  statute  made  in  the 
 first  year  of  the  reign  of  the  said  queen,  entitled,  an  Act  for 
 the  Uniformity  of  Common  Prayer  and  Service  in  the  Church, 
 and  Administration  of  the  Sacraments ;  whereby  all  persons, 
 having  no  lawful  or  reasonable  excuse  to  be  absent,  are  re- 
 quired to  resort  to  their  parish  church  or  chapel,  or  some 
 usual  place  where  the  common  prayer  shall  be  used,  upon  pain 
 of  punishment  by  the  censures  of  the  church,  and  also  upon 
 pain  that  every  person  so  offending  shall  forfeit  for  every  such 
 offence  twelve  pence ;  nor  the  statute  made  in  the  third  year 
 of  the  reign  of  the  late  king  James  the  first,  entitled,  an  Act 
 for  the  better  Discovering  and  Repressing  Popish  Recusants ; 
 nor  that  other  statute  made  in  the  same  year,  entitled,  an 
 Act  to  prevent  and  avoid  Dangers  which  may  grow  by  Popish 
 Recusants  ;  nor  any  other  law  or  statute  of  this  realm,  made 
 against  papists  or  popish  recusants,  except  the  statute  made 
 in  the  five-and-twentieth  year  of  king  Charles  II,  entitled, 
 an  Act  for  preventing  Dangers  which  may  happen  from 
 Popish  Recusants;  and  except  also  the  statute  made  in  the 
 thirteenth  year  of  the  said  king  Charles  II,  entitled,  an  Act 
 for  the  more  effectual  preserving  the  King's  Person  and 
 Government  by  disabling  Papists  from  sitting  in  either  House 
 of  Parliament ;  shall  be  construed  to  extend  to  any  person  or 
 persons  dissenting  from  the  church  of  England,  that  shall 
 take  the  oaths  mentioned  in  a  statute  made  this  present  par- 
 liament, entitled,  an  Act  for  removing  and  preventing  all 
 Questions  and  Disputes  concerning  the  assembling  and  sitting 
 of  this  present  parliament ;  and  shall  make  and  subscribe  the 
 declaration  mentioned  in  a  statute  made  in  the  thirtieth  year 
 of  the  reign  of  king  Charles  II,  entitled,  an  Act  to  prevent 
 Papists  from  sitting  in  either  House  of  Parliament :  which 
 oaths  and  declaration  the  justices  of  peace  at  the  general 
 sessions  of  the  peace  to  be  held  for  the  county  or  place  where 
 such  person  shall  live,  are  hereby  required   to   tender  and 
 
1688.]  TJie  Toleration  Act.  509 
 
 administer  to  such  persons  as  shall  offer  themselves  to  take, 
 make,  and  subscribe  the  same,  and  thereof  to  keep  a 
 register :  and  likewise  none  of  the  persons  aforesaid  shall 
 give  or  pay,  as  any  fee  or  reward,  to  any  officer  or  officers 
 belonging  to  the  court  aforesaid,  above  the  sum  of  sixpence, 
 nor  that  more  than  once  for  his  or  their  entry  of  his  taking 
 the  said  oaths,  and  making  and  subscribing  the  said  declara- 
 tion ;  nor  above  the  further  sum  of  sixpence  for  any  certifi- 
 cate of  the  same  to  be  made  out  and  signed  by  the  officer  or 
 officers  of  the  said  court. 
 
 III.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  all  and  every  person  and  persons  already  convicted  or 
 prosecuted  in  order  to  conviction  of  recusancy,  by  judgment, 
 information,  action  of  debt,  or  otherwise,  grounded  upon  the 
 aforesaid  statutes,  or  any  of  them,  that  shall  take  the  said 
 oaths  mentioned  in  the  said  statute  made  this  present  parlia- 
 ment, and  make  and  subscribe  the  declaration  aforesaid,  in 
 the  Court  of  Exchequer,  or  assizes,  or  general  or  quarter 
 sessions  to  be  held  for  the  county  where  such  person  lives, 
 and  to  be  thence  respectively  certified  into  the  Exchequer, 
 shall  be  thenceforth  exempted  and  discharged  from  all  the 
 penalties,  seizures,  forfeitures,  judgments,  and  executions, 
 incurred  by  force  of  any  the  aforesaid  statutes,  without  any 
 composition,  fee,  or  further  charge  whatsoever. 
 
 IV.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  all  and  every  person  and  persons  that  shall,  as  aforesaid, 
 take  the  said  oaths,  and  make  and  subscribe  the  declaration 
 aforesaid,  shall  not  be  liable  to  any  pains,  penalties,  or  forfei- 
 tures, mentioned  in  an  act  made  in  the  five  and  thirtieth  year 
 of  the  reign  of  the  late  queen  Elizabeth,  entitled,  an  Act  to 
 retain  the  Queen^s  Majesty's  Subjects  in  their  due  Obedience; 
 nor  in  an  act  made  in  the  two  and  twentieth  year  of  the 
 reign  of  the  late  king  Charles  II,  entitled,  an  Act  to  prevent 
 and  suppress  Seditious  Conventicles ;  nor  shall  any  of  the 
 said  persons  be  prosecuted  in  any  ecclesiastical  court,  for  or 
 by  reason  of  their  non-conforming  to  the  church  of  England. 
 
 V.  Provided  always,  and  be  it  enacted  by  the  authority 
 
510  The  Toleration  Act.  [1688. 
 
 aforesaid,  that  if  any  assembly  of  persons  dissenting  from  the 
 church  of  England  shall  be  had  in  any  place  for  religious 
 worship  with  the  doors  locked,  barred,  or  bolted  during  any 
 time  of  such  meeting  together,  all  and  every  person  or  per- 
 sons, that  shall  come  to  and  be  at  such  meeting,  shall  not 
 receive  any  benefit  from  this  law,  but  be  liable  to  all  the 
 pains  and  penalties  of  all  the  aforesaid  laws  recited  in  this 
 act,  for  such  their  meeting,  notwithstanding  his  taking  the 
 oaths,  and  his  making  and  subscribing  the  declaration  afore- 
 said. 
 
 VI.  Provided  always,  that  nothing  herein  contained  shall 
 be  construed  to  exempt  any  of  the  persons  aforesaid  from 
 paying  of  tithes  or  other  parochial  duties,  or  any  other  duties 
 to  the  church  or  minister,  nor  from  any  prosecution  in 
 any  ecclesiastical  court,  or  elsewhere,  for  the  same. 
 
 VII.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  if  any  person  dissenting  from  the  church  of  England,  as 
 aforesaid,  shall  hereafter  be  chosen  or  otherwise  appointed  to 
 bear  the  office  of  high  constable,  or  petit  constable,  church- 
 warden, overseer  of  the  poor,  or  any  other  parochial  or  ward 
 office,  and  such  person  shall  scruple  to  take  upon  him  any  of 
 the  said  ofiices  in  regard  of  the  oaths,  or  any  other  matter  or 
 thing  required  by  the  law  to  be  taken  or  done  in  respect  of 
 such  office,  every  such  person  shall  and  may  execute  such 
 office  or  employment  by  a  sufl&cieut  deputy,  by  him  to  be  pro- 
 vided, that  shall  comply  with  the  laws  on  this  behalf.  Pro- 
 vided always,  the  said  deputy  be  allowed  and  approved  by 
 such  person  or  persons,  in  such  manner  as  such  officer  or 
 officers  respectively  should  by  law  have  been  allowed  and 
 approved. 
 
 VIII.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  no  person  dissenting  from  the  church  of  England  in 
 holy  orders,  or  pretended  holy  orders,  or  pretending  to 
 holy  orders,  nor  any  preacher  or  teacher  of  any  congregation 
 of  dissenting  protestants,  that  shall  make  and  subscribe  the 
 declaration  aforesaid,  and  take  the  said  oaths  at  the  general 
 or  quarter  sessions  of  the  peace  to  be  held  for  the  county, 
 
1688.]  The  Toleration  Act.  511 
 
 town,  parts,  or  division  where  sticli  person  lives,  which  court 
 is  hereby  empowered  to  administer  the  same,  and  shall  also 
 declare  his  approbation  of  and  subscribe  the  articles  of  reli- 
 gion mentioned  in  the  statute  made  in  the  thirteenth  year 
 of  the  reign  of  the  late  queen  Elizabeth,  except  the  thirty- 
 fourth,  thirty-fifth,  and  thirty-sixth,  and  these  words  of  the 
 twentieth  article,  viz.,  "the  Church  hath  power  to  decree 
 Rites  or  Ceremonies,  and  authority  iu  Controversies  of  Faith, 
 and  yet"  shall  be  liable  to  any  of  the  pains  or  penalties  men- 
 tioned in  an  act  made  in  the  seventeenth  year  of  the  reign  of 
 king  Charles  II,  entitled,  an  Act  for  restraining  Non-confor- 
 mists from  inhabiting  in  Corporations ;  nor  the  penalties 
 mentioned  in  the  aforesaid  act  made  in  the  two-and-twentieth 
 year  of  his  said  late  majesty's  reign,  for  or  by  reason  of  such 
 persons  preaching  at  any  meeting  for  the  exercise  of  religion; 
 nor  to  the  penalty  of  one  hundred  pounds  mentioned  in  an 
 act  made  in  the  thirteenth  and  fourteenth  of  king  Charles, 
 II,  entitled,  an  Act  for  the  Uniformity  of  Public  Prayers, 
 and  Administration  of  Sacraments,  and  other  Rites  and 
 Ceremonies :  and  for  establishing  the  Form  of  Making, 
 Ordaining,  and  Consecrating  of  Bishops,  Priests,  and  Deacons 
 in  the  Church  of  England,  for  officiating  in  any  congregation 
 for  the  exercise  of  religion  permitted  and  allowed  by  this  act. 
 
 IX.  Provided  always,  that  the  making  and  subscribing  the 
 said  declaration,  and  the  taking  the  said  oaths,  and  making 
 the  declaration  of  approbation  and  subscription  to  the  said 
 articles,  in  manner  as  aforesaid,  by  every  respective  person  or 
 persons  herein  before  mentioned,  at  such  general  or  quarter 
 sessions  of  the  peace,  as  aforesaid,  shall  be  then  and  there 
 entred  of  record  in  the  said  court,  for  which  sixpence  shall  be 
 paid  to  the  clerk  of  the  peace,  and  no  more :  provided  that 
 such  person  shall  not  at  any  time  preach  in  any  place,  but 
 with  the  doors  not  locked,  barred,  or  bolted,  as  aforesaid. 
 
 X.  And  whereas  some  dissenting  protestants  scruple  the 
 baptising  of  infants,  be  it  enacted  by  the  authority  aforesaid, 
 that  every  person  in  pretended  holy  orders,  or  pretending  to 
 holy  orders,  or  preacher,  or  teacher,  that  shall  subscribe  the 
 
512  The  Toleration  Act.  [1688. 
 
 aforesaid  articles  of  religion,  except  before  excepted,  and  also 
 except  part  of  the  seven-and-twentieth  article  touching  infant 
 baptism,  and  shall  take  the  said  oaths,  and  make  and  sub- 
 scribe the  declaration  aforesaid,  in  manner  aforesaid,  every 
 such  person  shall  enjoy  all  the  privileges,  benefits,  and  advan- 
 tages, which  any  other  dissenting  minister,  as  aforesaid, 
 might  have  or  enjoy  by  virtue  of  this  act. 
 
 XI.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  every  teacher  or  preacher  in  holy  orders,  or  pretended 
 holy  orders,  that  is  a  minister,  preacher,  or  teacher  of  a  con- 
 gregation, that  shall  take  the  oaths  herein  required,  and  make 
 and  subscribe  the  declaration  aforesaid,  and  also  subscribe 
 such  of  the  aforesaid  articles  of  the  church  of  England,  as 
 are  required  by  this  act  in  manner  aforesaid,  shall  be  thence- 
 forth exempted  from  serving  upon  any  jury,  or  from  being 
 chosen  or  appointed  to  bear  the  office  of  churchwarden,  over- 
 seer of  the  poor,  or  any  other  parochial  or  ward  ofl&ce,  or 
 other  office  in  any  hundred  of  any  shire,  city,  town,  parish, 
 division,  or  wapentake. 
 
 XII.  And  be  it  further  enacted  by  the  authority  aforesaid, 
 that  every  justice  of  the  peace  may  at  any  time  hereafter 
 require  any  person,  that  goes  to  any  meeting  for  exercise  of 
 religion,  to  make  and  subscribe  the  declaration  aforesaid,  and 
 also  to  take  the  said  oaths  or  declaration  of  fidelity  herein- 
 after mentioned,  in  case  such  person  scruples  the  taking  of  an 
 oath,  and  upon  refusal  thereof,  such  justice  of  the  peace  is 
 hereby  required  to  commit  such  person  to  prison  without  bail 
 or  mainprize,  and  to  certify  the  name  of  such  person  to  the 
 next  general  or  quarter  sessions  of  the  peace  to  be  held  for 
 that  county,  city,  town,  part,  or  division  where  such  person 
 then  resides,  and  if  such  person  so  committed  shall  upon  a 
 second  tender  at  the  general  or  quarter  sessions  refuse  to  make 
 and  subscribe  the  declaration  aforesaid,  such  person  refusing 
 shall  be  then  and  there  recorded,  and  he  shall  be  taken  thence- 
 forth to  all  intents  and  purposes  for  a  popish  recusant  con- 
 vict, and  suffer  accordingly,  and  incur  aU  the  penalties  and 
 forfeitures  of  all  the  aforesaid  laws. 
 
1688.]  The  Toleration  Act.  513 
 
 XIII.  And  whereas  there  are  certain  other  persons,  dissen- 
 ters from  the  church  of  England,  who  scruple  the  taking  of 
 any  oath,  he  it  enacted  by  the  authority  aforesaid,  that  every 
 such  person  shall  make  and  subscribe  the  aforesaid  declara- 
 tion, and  also  this  declaration  of  fidelity  following,  viz. : 
 
 I,  A.B.,do  sincerely  promise  and  solemnly  declare  before  God 
 and  the  world,  that  I  will  be  true  and  faithful  to  king  William 
 and  queen  Mary ;  and  I  do  solemnly  profess  and  declare,  that  I 
 do  from  my  heart  abhor,  detest,  and  renounce,  as  impious  and 
 heretical,  that  damnable  doctrine  and  position,  that  princes 
 excommunicated  or  deprived  by  the  pope,  or  any  authority  of 
 the  see  of  Rome,  may  be  deposed  or  murdered  by  their  sub- 
 jects, or  any  other  whatsoever.  And  I  do  declare,  that  no 
 foreign  prince,  person,  prelate,  state,  or  potentate  hath,  or  ought 
 to  have,  any  power,  jurisdiction,  superiority,  pre-eminence,  or 
 ~  authority  ecclesiastical  or  spiritual  within  this  realm. 
 
 And  shall  subscribe  a  profession  of  their  Christian  belief 
 in  these  words — 
 
 I,  A.  B.,  profess  faith  in  God  the  Father,  and  in  Jesus 
 Christ,  his  Eternal  Son,  the  true  God,  and  in  the  Holy 
 Spirit,  one  God,  blessed  for  evermore ;  and  do  acknowledge 
 the  Holy  Scriptures  of  the  Old  and  New  Testament  to  be 
 given  by  divine  inspiration. 
 
 Which  declarations  and  subscription  shall  be  made  and 
 entered  of  record  at  the  general  quarter  sessions  of  the 
 peace  for  the  county,  city,  or  place  where  every  such  person 
 shall  then  reside.  And  every  such  person  that  shall  make 
 and  subscribe  the  two  declarations  and  profession  aforesaid, 
 being  thereunto  required,  shall  be  exempted  from  all  the 
 pains  and  penalties  of  all  and  every  the  aforementioned 
 statutes  made  against  popish  recusants,  or  protestant  noncon- 
 formists, and  also  from  the  penalties  of  an  act  made  in  the 
 fifth  year  of  the  reign  of  the  late  queen  Elizabeth,  entitled, 
 an  Act  for  the  Assurance  of  the  Queen's  Royal  Power  over 
 all  Estates  and  Subjects  within  her  Dominions,  for  or  by 
 reason  of  such  persons  not  taking  or  refusing  to  take  the 
 oath  mentioned  in  the  said  act ;    and  also  from  the  penalties 
 
 L    L 
 
1514  The  Toleration  Act.  [1688. 
 
 of  an  act  made  in  the  thirteenth  and  fourteenth  years  of  the 
 reign  of  king  Charles  the  Second,  entitled,  an  Act  for  pre- 
 venting Mischiefs  thay  may  arise  by  certain  persons  called 
 Quakers  refusing  to  take  lawful  oaths ;  and  enjoy  all  other 
 the  benefits,  privileges,  and  advantages,  under  the  like  limita- 
 tions, provisos,  and  conditions,  which  any  other  dissenters 
 should  or  ought  to  enjoy  by  virtue  of  this  act. 
 
 XIV.  Provided  always,  and  be  it  enacted,  by  the  authority 
 aforesaid,  that  in  case  any  person  shall  refuse  to  take  the  said 
 oaths,  when  tendered  to  them,  which  every  justice  of  the 
 peace  is  hereby  empowered  to  do,  such  person  shall  not  be 
 admitted  to  make  and  subscribe  the  two  Declarations  afore- 
 said, though  required  thereunto  either  before  any  justice  of 
 the  peace,  or  at  the  general  or  quarter  sessions  before  or 
 after  any  conviction  of  popish  recusants,  as  aforesaid,  unless 
 such  person  can,  within  thirty-one  days  after  such  tender  of 
 the  Declarations  to  him,  produce  two  sufficient  protestant 
 witnesses,  to  testify  upon  oath  that  they  believe  him  to  be  a 
 protestant  dissenter ;  or  a  certificate  under  the  hands  of  four 
 protestants,  who  are  conformable  to  the  church  of  England, 
 or  have  taken  the  oaths  and  subscribed  the  Declaration  above 
 mentioned,  and  shall  also  produce  a  certificate,  under  the 
 hands  and  seals  of  six,  or  more,  sufiicient  men  of  the 
 congregation  to  which  he  belongs,  owning  him  for  one  of 
 them. 
 
 XV.  Provided  also,  and  be  it  enacted,  by  the  authority 
 aforesaid,  that  until  such  certificate,  under  the  hands  of  six 
 of  his  congregation,  as  aforesaid,  be  produced,  and  two 
 protestant  witnesses  come  to  attest  his  being  a  protestant 
 dissenter,  or  a  certificate  under  the  hands  of  four  protestants, 
 as  aforesaid,  be  produced,  the  justice  of  the  peace  shall,  and 
 hereby  is  required  to  take  a  recognizance  with  two  sureties  in 
 the  penal  sum  of  fifty  pounds,  to  be  levied  of  his  goods  and 
 chattels,  lands  and  tenements,  to  the  use  of  the  king's  and 
 queen's  majesties,  their  heirs  and  successors,  for  his  produc- 
 ing the  same ;  and  if  he  cannot  give  such  security,  to 
 commit    him    to    prison,    there    to    remain    until    he    has 
 
1688.]  The  Toleration  Act.  515 
 
 produced    sucli    certificates^   or    two    vt'itiiesses,    as     afore- 
 said. 
 
 XVI.  Provided  always,  and  it  is  the  true  intent  and 
 meaning  of  this  act,  that  all  the  laws  made  and  pro- 
 vided for  the  frequenting  of  divine  service  on  the  Lord's 
 day,  commonly  called  Sunday,  shall  be  still  in  force,  and 
 executed  against  all  persons  that  offend  against  the  said 
 laws,  except  such  persons  come  to  some  congregation  or 
 assembly  of  religious  worship,  allowed  or  permitted  by  this 
 act. 
 
 XVII.  Provided  always,  and  be  it  further  enacted  by  the 
 authority  aforesaid,  that  neither  this  act,  nor  any  clause, 
 article  or  thing  herein  contained,  shall  extend,  or  be  con- 
 strued to  extend,  to  give  any  ease,  benefit,  or  advantage  to 
 any  papist  or  popish  recusant  whatsoever,  or  any  person 
 that  shall  deny,  in  his  preaching  or  writing,  the  doctrine 
 of  the  blessed  trinity,  as  it  is  declared  in  the  aforesaid 
 articles  of  religion. 
 
 XVIII.  Provided  always,  and  be  it  enacted,  by  the 
 authority  aforesaid,  that  if  any  person  or  persons,  at  any 
 time  or  times  after  the  tenth  day  of  June,  do  and  shall 
 willingly  and  of  purpose,  maliciously  or  contemptuously  come 
 into  any  cathedral  or  parish  church,  chapel,  or  other  congre- 
 gation permitted  by  this  act,  and  disquiet  or  disturb  the 
 same,  or  misuse  any  preacher  or  teacher,  such  person  or 
 persons,  upon  proof  thereof  before  any  justice  of  peace,  by 
 two  or  more  suf&cient  witnesses,  shall  find  two  sureties,  to  be 
 bound  by  recognizance  in  the  penal  sum  of  fifty  pounds,  and 
 in  default  of  such  sureties,  shall  be  committed  to  prison, 
 there  to  remain  till  the  next  general  or  quarter  sessions; 
 and  upon  conviction  of  the  said  offence,  at  the  said  general 
 or  quarter  sessions,  shall  suffer  the  pain  and  penalty  of 
 twenty  pounds,  to  the  use  of  the  king's  and  queen's  majesties, 
 their  heirs  and  successors. 
 
 XIX.  Provided  always,  that  no  congregation  or  assembly 
 for  religious  worship  shall  be  permitted  or  allowed  by  this 
 
516  The  Toleration  Act.  [1688. 
 
 act,  until  the  place  of  such  meeting  shall  be  certified  to  the 
 bishop  of  the  diocese,  or  to  the  archdeacon  of  that  arch- 
 deaconry, or  to  the  justices  of  the  peace  at  the  general  or 
 quarter  qessions  of  the  peace  for  the  county,  city,  or  place 
 in  which  such  meeting  shall  be  held,  and  registered  in  the 
 said  bishop's  or  archdeacon's  court  respectively,  or  recorded 
 at  the  said  general  or  quarter  sessions;  the  register,  or 
 clerk  of  the  peace  whereof  respectively,  is  hereby  required  to 
 register  the  same,  and  to  give  certificate  thereof  to  such 
 person  as  shall  demand  the  same,  for  which  there  shall  be 
 no  greater  fee  nor  reward  taken,  than  the  sum  of  sixpence. 
 
 NORWICH  :    PKINTED  BY  J.   FLETCHEK, 
 
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