We are thankful for this scholarly work posting to the internet. Our deepest thanks to these scholars.These matters pursued by earnest and scholarly Reformed Churchmen of the Church of England were modest and reasonable. What we got was a Stuart-controlled Reformation...Reformation controlled by a King rather than Churchmen, the reverse of the Scottish and Swiss situation. On the other hand, non-conformity to some minor issues were pressed by some of the rasher types. We intersparse our unscientific comments.
The Millenary Petition (1603)
The Millenary Petition (1603)
Gee, Henry, and William John Hardy, ed., Documents Illustrative of English Church History (New York: Macmillan, 1896), 508-11.
Hanover Historical Texts Project
Scanned and proofread by Heather Haralson, May 1998.
Posted by Raluca Preotu, July 1999.
Proofread and pages added by Jonathan Perry, March 2001.
Editors' Introduction:THIS petition was presented to James on his way to London after his accession. The date is April, 1603. (DPV: Elizabeth 1 had just died.)The question of the number of the signatories is discussed by Gardiner, Hist. Eng., i. 148, note. [Transcr. Fuller's Church History, edit. 1655, book x. p. 21 [1].]
"Most gracious and dread sovereign, Seeing it has pleased the Divine majesty, to the great comfort of all good Christians, to advance your highness, according to your just title, to the peaceable government of this Church and Commonwealth of England, we, the ministers of the gospel in this land, neither as factious men affecting a popular parity in the Church, nor as schismatics aiming at the dissolution of the State ecclesiastical, but as the faithful servants of Christ and loyal subjects to your majesty (DPV: Quite humble in approach), desiring and longing for the redress of divers abuses of the Church (DPV: "Abuses" an over-reach? Who wrote the text? I don't think we know), could do no less in our obedience to God, service to your majesty, love to His Church, than acquaint your princely majesty with our particular griefs; for [Page 509] as your princely pen writeth, 'the king, as a good physician, must first know what peccant humours his patient naturally is most subject unto, before he can begin his cure;' and although divers of us that sue for reformation have formerly, in respect of the times, subscribed to the book--some upon protestation, some upon exposition given them, some with condition rather than the Church should have been deprived of their labour and ministry--yet now we, to the number of more than a thousand of your majesty's subjects and ministers (PV: 1000 subjects and ministers), all groaning (DPV: "Groaning?") as under a common burden of human rites and ceremonies (DPV: ?? Liturgies are human constructions. What else is a Swiss or German liturgy, but an agreement by "humans" to organize worship? Pretty poor), do with one joint consent humble ourselves at your majesty's feet, to be eased and relieved in this behalf. Our humble suit, then, unto your majesty is that these offences following, some may be removed, some amended, some qualified (DPV: We bold the last sentence. Excellent, "removed, amended or qualified." BTW, 1000 Churchmen signed the petition. This was not a group of "cranks," but serious and godly Churchmen.)
(1) In the Church service: that the cross in baptism (DPV: Adiaphora and should have been treated as such by both sides including the Puritans), interrogatories ministered to infants (DPV: Interrogatories of infants? A bit much really. Point well taken, although it is not, to my knowlege in the 1552-1559 BCP), confirmation (DPV: Poor by the Puritans, for they have their own services for transition to "communicant" status), as superfluous, may be taken away; baptism not to be ministered by women, and so explained (DPV: Concur); the cap and surplice not urged (DPV: "Not urged?" Or why not disurged? Puerile Puritanism. Will the Scriptures tell me whether to wear a tie, the colour of my shoes, and haircut too?); that examination may go before the communion; that it be ministered with a sermon (DPV: Rectified and commendable); that divers terms of priests, and absolution, and some other used, with the ring in marriage (DPV: Dumb re: rings, but illustrative), and other such like in the book, may be corrected; the longsomeness of service abridged (DPV: This is funny. Morning Prayer, Litany and Holy Communion, yes it is quite long. Weak, but then, I'm a Marine. Puritan whining. So, we shall have 1-2 hour sermons?), Church songs and music moderated to better edification; that the Lord's Day be not profaned (DPV: We agree); the rest upon holy days not so strictly urged (DPV: Concur); that there may be a uniformity of doctrine prescribed; no popish opinion to be any more taught or defended (DPV: ??? Like who and where? Subscription to the Articles was required); no ministers charged to teach their people to bow at the name of Jesus (DPV: Irrelevant. Adiaphora. On this argument, we wouldn't "salute" in the military or "shake another's hand" as custom might dictate. As a lad in Canada, it was a "custom" to "nod" to a friend. This is Puritanical nonsense. Adiaphora, then, as now); that the canonical Scriptures only be read in the Church (DPV: Concur).
(2) Concerning Church ministers: that none hereafter be admitted into the ministry but able and sufficient men, and those to preach diligently and especially upon the Lord's day (DPV: Concur); that such as be already entered and cannot preach, [Page 510] may either be removed, and some charitable course taken with them for their relief, or else be forced (DPV: Concur since God's sheep deserve "the best," well-trained men, although Church of England men have historically been well-trained), according to the value of their livings, to maintain preachers; that non-residency be not permitted (DPV: Excellent demand); that King Edward's statute for the lawfulness of ministers' marriages be revived; that ministers be not urged to subscribe (DPV: ??? It would have been valuable to embrace the Heidelberg Catechism or its equivalent), but according to the law, to the Articles of Religion, and the king's supremacy only.
(3) For Church livings and maintenance: that bishops leave their commendams, some holding parsonages, some prebends, some vicarages, with their bishoprics; that double-beneficed men be not suffered to hold some two, some three benefices with cure, and some two, three, or four dignities besides (DPV: Excellent); that impropriations annexed to bishoprics and colleges be demised only to the preachers incumbents, for the old rent; that the impropriations of laymen's fees be charged, with a sixth or seventh part of their worth, to the maintenance of the preaching minister.
(4) For Church discipline: that the discipline and excommunication may be administered according to Christ's own institution, or, at the least, that enormities may be redressed, as namely, that excommunication come not forth under the name of lay persons, chancellors, officials, &c.; that men be not excommunicated for trifles and twelve-penny matters (DPV: ???); that none be excommunicated without consent of his pastor (PV: Commendable, but must include the Vestry or Session); that the officers be not suffered to extort unreasonable fees; that none having jurisdiction or registers' places, put out the same to farm; that divers popish canons (as for restraint of marriage at certain times) be reversed; that the longsomeness of suits in ecclesiastical courts (which hang sometimes two, three, four, five, six, or seven years) may be restrained; that the oath Ex Officio, whereby men are forced to accuse themselves, be more sparingly used; that licences for marriages without banns asked, be more cautiously granted (DPV: This seems quite honourable):
These, with such other abuses (DPV: "abuses," prejudicial as a term. Some yes, others no) yet remaining and practised [Page 511] in the Church of England, we are able to show not to be agreeable to the Scriptures, if it shall please your highness further to hear us, or more at large by writing to be informed, or by conference among the learned to be resolved; and yet we doubt not but that, without any further process, your majesty (of whose Christian judgment we have received so good a taste already) is able of yourself to judge of the equity of this cause. God, we trust, has appointed your highness our physician to heal these diseases; and we say with Mordecai to Esther, 'Who knoweth whether you are come to the kingdom for such a time?' Thus your majesty shall do that which we are persuaded shall be acceptable to God, honourable to your majesty in all succeeding ages, profitable to His Church, which shall be thereby increased, comfortable to your ministers, which shall be no more suspended, silenced, disgraced, imprisoned for men's traditions, and prejudicial to none but to those that seek their own quiet, credit and profit in the world.
Thus, with all dutiful submission, referring ourselves to your majesty's pleasure for your gracious answer, as God shall direct you, we most humbly recommend your highness to the Divine majesty, whom we beseech, for Christ His sake, to dispose your royal heart to do herein what shall be to His glory, the good of His Church, and your endless comfort.
Your majesty's most humble subjects, the ministers of the Gospel that desire not a disorderly innovation, but a due and godly reformation."
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