Two Papers OF PROPOSALS Concerning the DISCIPLINE and CEREMONIES OF THE CHURCH of ENGLAND Humbly Presented to His MAJESTY By the Reverend MINISTERS of the PRESBYTERIAN PERSWASION LONDON Printed in the Year 1661. The First PAPER May it please Your most excellent Majesty WE Your Majesties loyal Subjects cannot but acknowledge it as a very great Mercy of God that immediately after your wonderful and peaceable Restauration unto Your Throne and Government for which we blesse his Name he hath stirred up your Royal Heart as to a zealous Declaration against all Prophaneness in the People So to endeavour an happy composing of the Differences and healing of the sad Breaches which are in the Church And we shall according to our bounden duty become humble Suiters at the Throne of Grace that the God of Peace who hath put such a thing as this into your Majesties Heart will by his heavenly wisdom and Holy Spirit so assist You therein and bring your Resolutions to so perfect an effect and issue that all the people of these Kingdoms may have abundant cause to rise up and bless You and bless God who hath delighted in You to make You his Instrument in so happy a Work That as Your glorious Progenitor Henry the Seventh was happy in uniting the two Houses of York and Lancaster and your Grandfather King James of blessed memory in uniting the Kingdoms of England and Scotland So this Honour may be reserved to your Majesty as a radiant Jewel in your Crown That by your Princely Wisdom and Christian Moderation the hearts of the People may be united and the unhappy differences and mis-understandings amongst Brethren in matters Ecclesiastical so composed that the Lord may be One and his Name One in the midst of your Dominions In an humble Conformity to this your Majesties Christian Design we taking it for granted that there is a firm Agreement between our Brethren and us in Doctrinal Truths of the Reformed Religion and in the substantial parts of Divine Worship and that the differences are only in some various Conceptions about the Ancient Form of Church Government and some particulars about Liturgie and Ceremonies do in all humble obedience to your Majesty represent First In as much as the ultimate end of Church-Government and Ministry is That Holiness of Life and the Salvation of Souls may be effectually promoted We humbly desire in the first place that we may be secured of those things in practice of which we seem to be agreed in principles As 1. That those of our Flocks who are diligent and serious about the matters of their Salvation may not by words of scorn or any abusive usages be suffered to be reproachfully handled but may have Liberty and Encouragement in their Duties of exhorting and provoking one another to Love and to Good Works and of building up one another in their most holy Faith and by all religious and peaceable means of furthering one another in the waies of Eternal Life who being not therein opposite to Church-Assemblies nor refusing the guidance and inspection of their Pastors and being responsible for what they do or say 2. That each Congregation may have a Learned Orthodox and Godly Pastor residing among them to the end the People may be publickly instructed by preaching every Lords day by catechising and frequent administration of the Lords Supper and of Baptism and other Ministerial Acts as the occasions and necessities of the People may require in health and sikness And that effectual provision of Law may be made that such as are insufficient negligent or scandalous may not be allowed or permitted in so sacred a Function and Imployment 3. That none may be admited to the Lords Supper till they can competently understand the Principles of Christian religion and do personally own their Baptismal Covenant by credible profession of Faith and Holiness not contradicting the same by a contrary profession or by a scandalous life and that unto such only Confirmation if continued in the Church may be administred And that the Approbation of the Pastors to whom the catechising and instructing those under their Charge doth appertain may be produced before any person receive confirmation Which course we humbly conceive will much conduce to the quieting those sad Disputes which have greatly troubled the Church of God amongst us touching Church-Members and Communicants 4. That an effectual course may be taken for the Sanctification of the Lords day appropriating the same to holy Exercises both in publick and private without any unnecessary divertisments it being certain and by long experience found that the due observation thereof is a special means of preserving and promoting the power of Godliness and obviating of Prophaness Then for matters in difference viz. Church-Government Liturgy and Ceremonies We humbly Represent to Your MAJESTY That although upon just Reasons we do dissent from the Ecclesiastical Hierarchy or Prelacy disclaimed in Covenant as it was stated and exercised in these Kingdomes yet we do not nor ever did renounce the true ancient primitive Episcopacy or Presidency as it was ballanced or managed by a due commixtion of Presbyters therewith as a fit means to avoid Corruptions Partialities Tyrannies and other Evils which may be incident to the administration of one single Person which kinde of attempored Episcopacy or Presidency if it shall by your Majesties grave Wisdome and gracious Moderation be in such manner constituted as that the fore-mentioned and other like Evils may be certainly prevented we shall humbly submit thereunto And in order to an happy Accommodation in this weighty Business we desire humbly to offer to your Majesty some of the Particulars which we conceive were amiss in the Episcopal-Government as it was practised before the year 1640. As 1. The great extent of the Bishops Diocess which was much too large for his own personal Inspection wherein he took apersonal Charge over the Souls of all those within his Bishoprick which burden must needs be granted to be too heavy for any one man's shoulders the Pastoral Office being a work of Personal Ministration and Trust and that of the highest Concernment to the Souls of the People for which they are to give an account to Christ 2. That by reason of this disability to discharge their Duties and Trusts personally the Bishops did depute the Administration of much of their Trust even in matters of Spiritual cognizance to Commissaries Chancellors and Officials whereof some are Secular persons and could not administer that Power which originally pertaineth to the Officers of the Church 3. That those Bishops who affirm The Episcopal Office to be a distinct Order by Divine Right from that of the Presbyter did assume the sole Power of Ordination and Jurisdiction to themselves 4. That some of the Bishops exercised an Arbitrary power as by sending forth their Articles of Visitation inquiring unwarrantably into several things and Swearing the Church-wardens to Present accordingly So also by many Innovations and Ceremonies imposed upon
Time and Judgment And as these are our general ends and motives So we are induced to insist upon the Form of a Synodical Government conjunct with a fixed Presidency or Episcopacy for these Reasons 1. We have reason to believe that no other terms will be so generally agreed on and it is no way injurious to Episcopal Power but most firmly establisheth all in it that can pretend to Divine authority or true Antiquity It granteth them much more than Reverend Bishop Hall in his Peace-maker and many others of that judgment do require who would have accepted of the fixing of the President for Life as sufficient for the reconciliation of the Churches 2. It being agreeable to the Scripture and the primitive Government is likeliest to be the way of a more universal Concord if ever the Churches on Earth arrive to such a blessing However it will be most accptable to God and wel-informed Consciences 3. It will promote the practice of Discipline Godliness without disorder and promote Order without hindering Discipline Godliness 4. And it is not to be silenced though in some respects we are loth to mention it That it will save the Nation from the violation of the Solemn Vow and Covenant without wronging the Church at all or breaking any other Oath And whether the Covenant were lawfully imposed or not we are assured from the nature of a Vow to God and from the Case of Saul Zedekiah and others that it would be a terrible thing in us to violate it on that pretence Though we are far from thinking that it obligeth us to any evil or to go beyond our places callings to do good much less to resist Authority to which it doth oblige us yet doth it undoubtedly bind us to forbear our own consent to those luxuriances of Church-Government which we there renounced and for which no divine Institution can be pretended Not presuming to meddle with the Consciences of those many of the Nobility and Gentry and others that adhered to this late Majesty in the late unhappy Wars who at their Composition took this Vow and Covenant We only crave your Majesties clemency to our selves and others who believe themselves to be under its obligations And God forbid that we that are the Ministers of the Word of Truth should do any thing to encourage your Majesties Subjects to cast off the Conscience of an Oath Till the Covenant was decried as an Almanack out of date and its obligation taken to be null that odious Fact could never have been perpetrated against your Royal Father nor your Majesty have been so long expulsed from your Dominions And the obligation of the Covenant upon the consciences of the Nation was not the weakest Instrument of your Return We therefore humbly beseech your Majesty with greater importunity than we think we should do for our lives That you would have mercy on the Souls and Consciences of your People and will not suffer us to be tempted to the violation of such solemn Vows and this for nothing when an expedient is before you that will avoid it without any detriment to the Church nay to its honor advancement The Prelacy which we disclaim is that of Diocesans upon the claim of a superior Order to a Presbyter assuming the sole power of Ordination and of publick Admonition of particular Offender enjoyning Penitence Excommunicating and Absolving besides Confirmation over so many Churches as necessitated the corruption or extirpation of Discipline and the using of humane Officers as Chancellors Surrogates Officials Commissaries Arch-deacons while the undoubted Officers of Christ the Pastors of the Particular Churches were hindred from the exercise of their Office The Restauration of Discipline in the particular Churches and of the Pastors to the exercise of their Office therein and of Synods for necessary Consultation and Communion of Churches and of the primitive Presidency or Episcopacy for the avoiding of all shew of Innovation and Disorder is that which we humbly offer as the Remedy Beseeching your Majesty that if any thing asserted seem unproved an impartial Conference in your Majesties hearing may be allowed us in order to a just Determination Concerning the preamble of your Majesties Declaration we presume onely to tender these Requests 1. That we are perswaded it is not in your Majesties thoughts to intimate that we are guilty of the Offences which your Majesty here reciteth So we hope it will rather be a Motive to the hastning the Nations Cure that our unity may prevent Man's temptations of that nature for the time to come 2. Though we have professed our willingness to submit to the Primitive Episcopacy and Reformed Liturgie hoping it may prove an Expedient to an happy Union yet have we expressed our dislike of the Prelacy and present Liturgie while unreformed And though Sacriledge and unjust Alienation of Church-lands is a thing that we detest yet whether in some cases of true Superfluity of Revenues or true Necessity of the Church there may not be an Alienation which is no Sacriledge And whether the Kings and Parliaments have been guilty of this Crime that have made some Alienations are Points of high concernment of which we never had a Call to give our Judgment And therefore humbly beseech your Majesty that concerning these Matters we may not to our prejudice be otherwise understood than as we have before and here expressed 3. That as your Majesty hath here vouchsafed us your Gracious Acknowledgment of our Moderation it may never be sayd that a Minister and People of such moderate principles consenting to Primitive Episcopacy and Liturgy could not be received into the Settlement and countenanced Body of Your People nor possess their stations in the Church and Liberty in the Publick Worship of God 4. And whereas it is expressed by your Majesty That the Essence and Foundation of Episcopacy may be preserved though the Extent of the Jurisdiction may be altered This is to us a ground of hope that seeing the greatning or lessening of Episcopal power is in your Majesties Judgment but a matter of convenience the Lord will put it into your heart to make such Alteration in the alterable Points as the Satisfaction of the Consciences of sober men and the Healing and Union of the Churches do require And as to our Plea for Primitive Episcopacy the Offices and Ordinances of Christ must be still distinguished from the alterable accidents though we plead not for the Primitive Poverty Persecution or Restraints yet must we adhere to the Primitive Order and Worship and Administrations in the substance as believing that the circumstantiating of them is much committed unto man but to Institute the Offices and Ordinances is the high Prerogative of Christ the Universal King and Law-giver of the Church Concerning the Matter of your Majesties Concessions as related to our Proposals I. We humbly renew our Petition to your Majesty for the effectual securing of those premised necessaries which are the matter of our
chiefest care and whereunto the controverted Points subserve Viz. 1. That private Exercises of Piety may be encouraged 2. That an able faithful Ministry may be kept up and the insufficient negligent and non-resident and scandalous cast out 3. That a credible profession of Faith and Obedience be pre-required of Communicants 4. That the Lords day may be appropriated to holy Exercises without unnecessary devertisements I. For Church-Government In this your Majesties Declaration Parish-Discipline is not sufficiently granted us Inferior Synod with their Presidents are passed by and the Bishop which your Majesty here declareth for is not Episcopus praeses but Episcopus princeps endued with sole Power both of Ordination and Jurisdiction For though it be sayd The Bishop shall do nothing without the Advise of the Presbyters yet their Consent is not made necessary but he may go contrary to the Counsel of them all And this Advice is not to be given by the Diocesan Synod or any other Representatives of the Clergy but by the Dean and Chapter and so many and such others as he please to call In all which there being nothing yeilded us which is sufficient to the desired Accommodation and Vnion we humbly prosecute our Petition to your Majesty That the Primitive presidency with their respective Synods described by the late Reverend Primate of Ireland may be the Form of Church-Government established among us at least in these three needful Points 1. That the Pastors of the respective Parishes may be allowed not only publickly to Preach but personally to Catechise or otherwise Instruct the several Families admitting none to the Lord's Table that have not personally owned their Baptismal Covenants by a credible profession of Faith and Obedience and to Admonish and Exhort the Scandalous in order to their Repentance to hear the Witnesses and the accused party and to appoint fit Times and Places for these Things And to deny such persons the Communion of the Church and the holy Eucharist that remain Impenitent or that wilfully refuse to come to their Pastors to be Instructed or to Answer such probable Accusations and to continue such Exclusion of them till they have made a credible profession of their Repentance â— and then to receive them again to the Communion of the Church Provided there be place for due Appeals to Superior Power Al this we beseech your Majesty to Express under your Fifth Concession because it is to us of very great Weight and the Rubrick is unsatisfactory to which we are referred 2. That all the Pastors of each Rural Deanry having a stated President chosen by themselves if your Majesty please to grant them that liberty may meet once a Month and may receive Presentments of all such persons as notwithstanding Suspention from Communion of the Church continue impenitent and unreformed and having further admonished them may proceed to the Sentence of solemn Excommunication if after due patience they cannot prevail And may receive the Appeals of those that conceive themselves injuriously suspended and may decide the Cause Or if this cannot be attained at least that the Pastors of each Rural Deanry with their President may have power to meet monthly and receive all such Presentments and Appeals and judge whether they are fit to be transmitted to the Diocesan or not And to call before them and admonish the Offenders so presented yet if the Presentments against Magistrates and Ministers be resolved only to the Diocesan Synod and their Appeals immediately put in we shall therein submit to your Majesties pleasure 3. That a Diocesan Synod consisting of the Delegates of the several Rural Synods be called as often as need requireth and that without the consent of the major part of them the Diocesan may not ordain or exercise any Spiritual Censures on any of the Ministers nor Excommunicate any of the people but by the consent of the Synod or of the Pastors of the particular Parishes where they had Communion And that not only Chancellors but also Archdeacons Commissaries and Officials as such may pass no Censures purely spiritual but for the exercise of civil Government coercively by Mulcts or corporal Penalties by power derived from your Majesty as Supream over Persons and Things Ecclesiastical we presume not at all to interpose but shall submit to any that act by your Majesties Commission Our Reasons for the first part of Discipline Viz. In particular Parishes are these It is necessary to the honour of the Christian profession to the integrity of Worship to the destruction of Impiety and Vice to the preservation of the Sound the raising them that are fallen the comforting of the penitent the strengthning of the weak the purity order strength and beauty of our Churches the Unity of Believers and the pleasing of Christ who hath required it by his Laws And withall it 's agreeable to the ancient Canons and practice of the Churches and is consented to by our Reverend Brethren and so is no matter of controversie now between us Yet is not the Rubrick Satisfactory to which we are referred 1. Because it leaves the people at liberty whether they will let us know of their intention to communicate till the night or morning before and alloweth us then only to admonish them when in great Parishes 't is impossible for want of time 2. Because it alloweth us to deny the Sacrament to those only that maliciously refuse reconciliation with their Neighbors and only to admonish other scandalous sinners to forbear though the Canon forbid us to deliver them the Sacrament The Reasons why we insist on the second Proposal are these It being agreed on between us that the younger less discreeter sort of Ministers are unfit to pass the sentence of Excommunication without advice and moderation by others And every Church is not like to be provided with grave discreet judicious Guides the necessity of these frequent lesser Synods for such moderation and advice and guidance will appear by these two general Evidences 1. It is the very nature and substance of the Office of a Presbyter to have the power of the Keys for binding or loosing retaining or remitting sin which therefore together or apart as there is occasion they are bound to exercise And this being the Institution of Jesus Christ cannot be altered by man In their Ordination according to the established Order in England it is sayd Whose sins thou dost remit they are remitted whose sins thou dost retain they are retained And they are commanded to minister the Doctrine Sacraments and Discipline of Christ as the Lord hath commanded and as this Realm hath received the same as expresly as the Bishops are And as the late Primate of Ireland observeth in his Reduction that they may the better understand what the Lord hath commanded the Exhortation of S. Paul to the Elders of the Church of Ephesus is appointed to be read to them at the time of their Ordination Take heed to your selves and to all the Flock over
to provide by your sacred Authority that the things which are necessary by Divine Command in Gods Worship should be duly performed than that things unnessary should be made by humane command necessary and penal And how greatly pleasing will it be to the Lord that your Majesties heart is so tenderly and religiously compassionate to such of his poor Servants differing in some matters who prefer the peace of their Consciences in God's Worship above their own civil concernments whatsoever May it therefore please your Majesty out of your Princely Care for the healing of our Breaches graciously to grant That Kneeling at the Lords Supper and such Holy Daies as are but of humane Institution may not be imposed upon such as do conscienciously scruple the observation of them And that the use of the Surplice and Cross in Baptism and Bowing at the Name of Jesus rather than Christ or Emmanuel or any other names whereby the Divine Person or either of the other Divine Persons is denominated may be Abolished These things being in the judgment of the Imposers themselves but indifferent and mutable and in the judgment of others a Rock of Offence and in the judgment of all not to be valued with the peace of the Church We likewise represent to your Majesty that divers Ceremonies which we conceive have no foundation in the Law of the Land as erecting Altars Bowing towards them and such like have not only been introduced but in some places imposed whereby an Arbitrary power was usurped divers Ministers of the Gospel though conformable to the established Ceremonies troubled some reverend and learned Bishops offended Protestants grieved and the Papists pleased as hoping these Innovations might make way to greater changes May it therefore please your Majesty in such waies as your Royal Wisdome shall judge meet effectually to prevent the imposing and using such Innovations for the future that so according to the pious intention of your Royal Grandfather King James of blessed memory the publick Worship may be free not only from blame but from suspition In obedience to your Majesties Royal Pleasure signified to us we have tendered to your Sacred Majesty what we humbly conceive may most conduce to the Glory of God to the Peace and Reformation of the Church and to the taking away not only our Differences but the roots and causes of them We humbly beg your Majesties favourable Acceptance of these our loyal and consciencious Endeavours to serve the Church of Christ and your Majesties gracious Pardon if in any thing or expression we answer not your Majesties expectation professing before your Majesâ—â—â— and before the Lord the Searcher of all hearts that we have done nothing out of strife and vain-glory or emulation but have sincerely offered what we apprehend most seasonable as conducing to that happy end of Vnity and Peace which your Majesty doth so piously prosecute We humbly lay ourselves and these our Addresses at your Majesties feet professing our unfeigned Resolution to live and die your Majesties real faithful and obedient Subjects And humbly implore your gracious Majesty according to your Princely Wisdom and Fatherly Compassion to lay your Hands upon the bleeding Rents and Divisions that are among us that there may be an healing of them So shall your Throne be greater than the Throne of your Fathers and in your daies the Righteous shall flourish Peace run down like a River and the Generations to come shall call you Blessed The Second PAPER May it please your Majesty SO great was the Comfort created in our mindes by your Majesties oft expressed Resolution to become the Effectual Moderator in our Differences and your self to bring us together by procuring such mutual condescentions as are necessarie thereto and also by your gracious Acceptance of our Proposals which your Majesty heard and received not onely without blame but with acknowledgement of their moderatioâ— and as such as would infer a Reconciliation between the differing Parties That we must needs say that the least abatement of our hopes is much the more unwelcome and grievous to us in finding so much of the proposed necessarie means for our Agreement especially in the point of Government here passed by in your Majesties Declaration as if it were denied us But yet remembring the gracious and encouraging Promises of your Majestie and observing your Majesties Clemencie in what is here granted us and your great Condescention in vouchsafing not only so graciously to hear us in these our humble addresses and Requests but also to grant us the fight of our Declaration before it is resolved on with libertie of returning our Additional Desires and hope that they shall not be rejected We reassume our confidence and comfortably expect that what is not granted us in this Declaration that is reasonable and necessary to our Agreement shall yet be granted upon fuller consideration of the Equity of our Requests As our designs and desires are not for any worldly Advantages or Dignities to our selves So have we not presumed to meddle with any Civil Interest of your Majesty or any of your Officers nor in matters of meer convenience to cast our Reason into the ballance against your Majesties Prudence But meerly to speak for the Laws and Worship and Servants of the Lord and for the Peace of our Consciences and for the safety of our own and our Brethrens Souls It lifts us up with joy to think what happy Consequences will ensue if your Majesty shall entertain these healing motions How happily our differences will be reconciled and the exasperated minds of men composed How temptations to contention and uncharitableness will be removed How comfortably your Majesty will reign in the dearest affections of your Subjects and how firmly they will adhere to your Interest as their own How chearfully and zealously the united Parts and Interests of the Nation will conspire to serve You What a strength and honour a Righteous Magistracy a Learned Loyal Holy Ministry and a faithful praying People will be to your Throne and how it will be your glory to be King of the most Religious Nation in the World that hath no considerable parties but what are centred under Christ in You. What a comfort it will be to the Bishops and Pastors of the Church to be honoured and loved by all the most Religious of their Flocks to see the success of their labours and the Beauty of the Church promoted by our Common Concord and Brethren to assemble and dwell together in unity serving one God according to one Rule with one heart and mouth And on the contrary should we lose the opportunity of our desired Reconciliation and Vnion it astonisheth us to foresee what dolefull effects our divisions would produce which we will not so much as mention in particular lest our words should be misunderstood And seeing all this may be safely and easily prevented We humbly beseech the Lord in mercy to vouchsafe to your Majesty an heart to discern aright of
which the Holy Ghost hath made you Overseers to feed or rule the Congregation of God which he hath purchased with his blood And it is apparent in this Acts 20.17 18 28. Act. 14.23 Act. 15. 1 Thes 5.12 13. 1 Tim. 3 4 5. 1 Tim. 5.17 Heb. 13.7 17 24. and other places that it is the Office of a Presbyter to over-see rule and guide the Flock with that Ministerial Rule which consisteth in the exercise of the Keys or management or personal application of Gods Word to the consciences and cases of particular persons for their salvation and order of the Church the Coercive power belonging to the Magistrate And this was the practice of the ancient Church as appeareth undeniably in Ignatius Tertullian Cyprian Jerome Chrysostome c. Concil Carthag 4 Can. 22 23 29 32 34 35 36 37. And is confessed by the chiefest Defenders of Episcopacy II. If all Presentments and Appeals be made to the Bishop and his consistory alone it will take from us the Parish-Discipline which is granted us and cast almost all Discipline out of the Church as is most apparent to them that by experience are acquainted with the quality of our Flocks and the true nature of the Pastoral work considering 1. How many hundred Churches are in a Diocess 2. How many thousand persons are in many Parishes and of those what a number are obstinate in wilful gross ignorance or scandal refusing to be instructed or admonished by their Pastors 3. How long and earnestly and tenderly sinners must be dealt with before they are cut off by Solemn Excommunication 4. How unsatisfactory it must be to the conscience of a Bishop or Synod to cut off a man as impenitent upon the bare report of a Minister before they have upon full admonition proved him impenitent themselves especially when too many Ministers are to say nothing of a passion that may cause partial accusation unable so to manage a reproof and exhortation as is necessary to work on the consciences of the People and to convict Resisters of flat Impentiencie 5. What abundance of work the Bishop will have besides constant preaching which will require time for preparation visiting the several Churches confirming all the souls in so many hundred Parishes which alone is more than any one man can do aright if he had nothing else to do Ordaining Instituting and Examining the persons so far as to satisfie a tender conscience that takes not all on trust from others and is but the executor of others Judgments These and much more with a care of Church-building Lands and his own Affairs and Family and sicknesses and necessary absence sometimes will make this great additional work which must be constantly performed for so many hundred Parishes to be impossible 6. Reproofs and suspension will so exasperate the scandalous that they will vex the Pastors with numerous Appeals 7. The Pastors will be undone by travelling and waiting and maintaining such multitude of witnesses as is necessary for the prosecuting of Presentments and answering the Many Appeals 8. The business will be so odious chargeable and troublesome that witnesses will not come in 9. The Minister by these prosecutions and attendances will be taken off the rest of his ministerial work 10. Bishops being but men will be tempted by this intolerable burthen to be weary of the work and slubber it over and cast it upon others and to discountenance the most conscionable Ministers that most trouble them with presentments which when the people perceive they wil the more insult and vex us with Appeals So that the discouragements of the Ministers and the utter incapacity of the Bishops to perform a quarter of this work will nullifie Discipline as leaving it impossible Experience hath told us this too long And then when our Communion is thus polluted with all that are most incapable through ignorance Scandal and contempt of Piety 1. Ministers will be deterred from their Administrations to subjects so uncapable 2. Bishops that are tender-conscienced will be deterred from undertaking so impossible a work and of so ill success 3. And men that have least tenderness of conscience and care of souls and fear of Gods displeasure will seek for and intrude into both places 4. And the tender-conscienced people will be tempted to speak hardly of such undisciplin'd Churches and of the Officers and to withdraw from them 5. And hereby they will fall under the displeasure of Superiors and the scorn of the Vulgar that have no religion but what is subservient to their flesh 6. And so whilest the most pious are brought under discountenance and reproach and the most impious get the reputation of being most regular and obedient to their Rulers Piety it self will grow into disesteem and impiety escape its due disgrace And this hath been the cause of our Calamities II. As to Liturgie It is matter of very great joy and thankfulness to us that we have heard your Majestie more than once so resolutely promising that none should suffer for not using the Common-prayer and Ceremonies but you would secure them from the penalties in the Act for Uniformity as that which your Declaration at Breda intended And to find here so much of your Majesties Clemencie in your gracious concession for a future Emendation But we humbly crave leave to acquaint your Majestie 1. That it greives us after all to hear that it is given in charge by the Judges at the Assizes to indite men upon that Act for not using the Common-prayer 2. That it is not onely some obsolete words and other expressions that are offensive 3. That many scruple using some part of the Book as it is lest they be guilty of countenancing the whole yet would use it when reformed Therefore we humbly crave that your Majesty would here declare that it is your Majeâ—â—â—es pleasure that none be punished or troubled for not using the Book of Common-prayer til it be effectually reformed by Divines of both perswasions equally deputed therunto And that your Majesty will procure that moderation in the imposition hereafter which we before desired III. Concerning Ceremonies Returning our humble thanks for your Majesties gracious Concessions of which we are assured you will never have cause to repent We further crave 1. That your Majesty will leave out those words in your Declaration concerning us That we do not in our Judgments believe the practise of those particular Ceremonies which we accept against to be in it self unlawful for we have not so declared our Judgments Indeed we have sayd That treating in order to an happy uniting of our Brethren through the Land our work is not to say what is our own opinion or what will satisfie us but what will satisfie so many as may procure the sayd Union And we have sayd that some think them flatly unlawful some but inconvenient some think some of them unlawful in themselves and others but inconvenient and while thâ— Imposer thinks them but indifferent we