farme Ne Laici Ecclesias ad firmam teneant Neither part 27. c. 3 vntruth We doe not content our selues with a 7. part only Reasons of the Petitioners motion conceruing lay mens tythes Synod Colō part 8. c. 5. need it offend our brethren that we seeme to be content with a sixt or seventh part not a seventh part onely as they charge us of such impropriations wee could wish the whole were restrained But seeing that some hold them by inheritance and some by purchase some of good place are wholy maintained of them such a motion would haue seemed unreasonable we say as not long since a provinciall Synod complained Decimas potissimum Ecclesiarum ministris deberi non est dubium That tythes are principally due to the Ministers it is not to be doubted but now they are every where so usurped of lay men that they cannot easily bee pulled out of their hands And this was one cause of so qualifying our motion as also lest we might haue seemed to be partiall while we wish Ecclesiasticall impropriations to stand for the maintenance of their corporations and aime at the dissolution of them of the lay sort as further fearing lest such a motion for these might haue been prejudiciall and dangerous for the other that serue to the maintenance of learning 16. Object It is possible that the men vntruth We despise them not whom they so much contemne would bee able to propose some other course c. Answ This course to be taken for impropriations tendeth not to the alteration or iniury of any state And if the confuters who it were to be wished did no more despise their brethren then they are despised could haue proposed any other course for the maintenance of the Church they might haue done well so to doe But it may be worthily suspected that they can hardly giue counsell to others that will not take it themselues that they which take upon them the defence of Non-residents pluralists impropriations can speake for the maintenance of the Church Ambrose saying may well fit such Quis vtilem causae alienae iudicet quem inutilem Lib. offic 2 12. videt vitae suae quommodo eum iudicare potes superiorem consilio quem vides inferiorem moribus supra me esse debet cui me committere paro an eum idoneum putabo qui mihi det consilium qui non dat sibi Hee cannot giue counsell to another that will take none himselfe neither can hee bee superiour in advice that is inferiour in life And to conclude nothing can bee objected of any weight or moment to hinder so good a worke and so princely a motion which the Kings Maiesty by his letters hath first made whose Christian zeale ought to make others forward Let every man laying aside his owne private respects further the common cause and seeke the generall good of Christs Church that S. Pauls complaint be not renewed All seek their owne and not that which is Iesus Christs Phil. 2. 27. And Hierome well saith Ne lucra saeculi in Christi quaeras militia c Seeke not the worldly gaine in Christs service THE DEFENCE OF THE FOVRTH PART OF THE PETItion concerning Church Discipline 1. Obj. VVE haue been taught heretofore Ans p. 20. that Discipline is an essentiall part of the Gospell c. and matter of faith Ans That the Discipline of the Church being generally understood is a matter of faith and an essentiall marke of the Church I hope our brethren will not deny For Discipline comprehendeth not onely the administration of the keyes but Perpetuall governmēt of the Church p. 208. ordination and imposition of hands but without ordination there are no preachers How shall they preach unlesse they bee sent Rom. 10. 15. And without preaching there is no beliefe ibid. vers 14. VVherefore without some part of Discipline it cannot bee denied but that the Church is no Church faith no faith but generally of euery part it cannot be so affirmed Cyprian is very peremptory for the necessitie of discipline thus writing Apparet non aliter Lib. 2. ep 7. Ecclesiasticae saluti consuli posse c. It appeareth that the safety of the Church cannot otherwise bee provided for unlesse they which are against it as contrary floods bee repelled and the ordor of Discipline as the stirring oare in a tempest be kept safe 2. Obj. It is now come to be so indifferent c. that it will suffer an OR ELS or AT THE LEAST Ibid. Ans And what haue the petitioners here moved which the kings most excellent Maiesty hath not first written That the Discipline of the Church bee preserved in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 44. purity according to Gods word VVhat needed our brethren then to haue carped at this petition Neither is that disiunctiue clause or else at the least any contradiction or repugnance to the former but an exception and qualifying thereof which giveth the adversary no advantage as the Law saith Exceptionem obijciens non videtur de intentione adversarij confiteri Reg. Iuris 63. And it is a condescending to the time that where the perfection desired can not be had reformation be sought that may be attained VVherefore as the rule is in the Law In Argumentum trahi nequeunt quae propter necessitatem aliquando sunt concessa Reg. Iuris 78. That which is yeelded to the necessity of time must not bee urged as the integrity of the thing If Christs institution were exactly kept many things shold be amended that are here not named but the Petitioners haue onely mentioned those things which in reason they thought would not be denied or gainsayd 3. Obj. Were we perswaded that their discipline were of Christs institution could we be without it c. Answ VVhat our brethren will be perswaded wee know not but if these things which are mooved bee not proved to bee agreable to the word of God and the practise of the primitiue Church wee desire not to bee heard but to be reiected with our cause VVee will not obtrude our owne fansies but measure our iudgment by the scriptures as Origen sayth Exhibeo sensus mei testem scripturam Homil. 1. in Ierem. Homil. 9. in Ierem. sensus nostri enarrationes sine ijs testibus non habent fidem I yeeld the scripture a witnesse of my sence my exposition without the scripture let it bee of no credite 4. Object His excellent Maiesty hath had Ans p. 20. experience of the manifold mischeifes that attend their pretended discipline c. Answ This discipline and reformation intended by vs is not attended vpon by any such mischifes other mens ouersights wee iustifie not neither approue any vnaduised proceedings Neither hath his Maiestie so euill opinion of the Scottish Discipline as they insinuate The right vse of a thing must not bee condemned for the abuse as the Law sayth vtile non debet per inutile vitiari Neither the
God coÌ„maÌ„ds 2 Exercises of Religion Gods own ordinances 1 Preaching 2 Prophesying 3 Fasting 4 Dispossessing 3 Quiet and peace of the Church 4 People robbed of their Pastors 5 Painfull Pastors of their maintenance 2 Occasion of e-evill of 1 Sin 1 Abuse of censures in 1 Suspending 2 Excommunicating 1 Vainly 2 Vniustly 3 Vngodly 4 Ipso facto 3 Depriving 2 Prophanation of 1 Sabboth 2 Worship 3 Tyranny in Prelates 4 A foul-murdring ministry 1 Dumbe 2 Non-resident 5 Carnall liberty Atheisme grosse ignorance in the people 6 Contempt of GODS 1 Word 2 Ministery 2 Punishment Iudgements certainly following these evils 1 Bodily 2 Spirituall 2 Vsers a 2 In the persons against them b a Vsers 1 For loue 1 A Cloke of their 1 Ignorance 2 Slothfulnesse 3 Fleshlinesse 4 Covetousnesse 5 False and corrupt Doctrine 6 Scandalous life 2 A spur and sword unto their 1 Envy and Malice 2 Railing disgracing and persecuting of their 2 For feare 1 By present practise 1 Destroying former doctrine 2 Shutting up the mouth against corruptions 3 Quenching their zeale 4 Wounding their conscience 5 Reioycing the enemies of the truth 6 Grieving the friends of the truth 7 Estranged froÌ„ the better part 8 Linked to the worser part in 1 Affection 2 Practise 3 Fellowship 9 Confirming and countenacing the Prelates ungodly and tyrannous proceedings 10 Alluring occasioning others to fall by their 〈◊〉 2 By preparatioÌ„ unto 1 Subscription unlimited and ex animo to that all good Christians consciences do ex animo ablâ— 2 To plead for the great corruption of 1 Lordly Domination 2 Dumbe Ministery 3 Non-residency 3 To practise favour and maintaine them 4 To oppose and persecute 1 The cause of God 2 Their innocent godly breâ—â—â—â—â— b In persons against them 1 Refusing 1 God is glorified 2 The truth is iustified 3 The godly edified and strengthned 4 The adversaries mouthes stopped 5 The ignorant provoked to search and finde the truth 6 Themselues haue 1 Peace of conscience 2 Triall of patience 3 Note of faithfulnesse 4 Ioy in suffering 5 Increase of zeale 6 Hope of glory 2 Removing 1 Evill falleth 1 Corruptions in 1 Doctrine Of the Church 2 Ministery Of the Church 3 Government Of the Church 2 Scandall to the 1 Godly 2 Weake 3 Wicked 3 Prophanation in 1 Sacraments 2 Worship 3 Sabboth 4 Papistry Atheisme open wickednesse 2 Good flourisheth 1 Increase of faithfull Pastors 2 Increase of godlinesse in the people 3 Purity of 1 Doctrine 2 Worship 4 Peace loue and decent order in the Church 5 CoÌ„formity with the 1. Word 2 Best reformed Church 6 Gods blessing on 1 Church 2 Whole land BELLVM CEREMONIALE THE CEREMONIALL BATTELL Behold the Leaders and the Souldiers The better part disclaimes them The worser sort retaines them 1 God neuer planted nor his spirit inspired them 1 Sathan inspired them Man invented them 2 Christ hath freed us from them 2 Antichrist enthrales us vvith them 3 Holy Apostles neuer taught nor practised them 3 Romish Apostates euer taught practised them 4 Christian Churches reformed haue abolished them 4 Antichristian Romish church deformed retaines them 5 Word of God condemnes them 5 Masse booke justifieth them 6 Purest Writers conclude against them 6 Popish vvriters patronise them 7 Godly Martyres suffered for them 7 Vngodly Bishops persecute for them 8 The godly zealous Exiles vvithstood them 8 Carnall contentious Exiles stood for them 9 The most Reuerend Bishops vvisht them remoued to further the Gospell 9 The most tyrannous proud Prelates suppresseth the Gospel for them 10 Our soundest Doctors taught against them 10 Our popish Rabbins corrupt Statists plead for them 11 Our faithfull and vnreproued Pastors refuse them 11 All scandalous Non-residents Non-preaching Ministers use them 12 All sincere Professors are offended at them and detest them 12 All popish carnall vvicked haters of God rejoyce in them The Weapons 1 Offending svvord of the Spirit 2 Defending shield of 1 Faith 2 Patience 1 Offending 1 Svvord 2 edges 1 Railing slandering 2 persecuting imprisoning 2 Cannon 1 Excommunicating 2 Suspending 3 depriving of Living Lavv. 4 degrading or deposing 2 Defending by the buckler of authoritie 1 Fathers traditions 2 Mens precepts The Event of the Battell 1 Humiliation in Gods sight 1 Encrease of pride before God and Man 2 Exercise of Christian patience 2 Practise of Antichristian crueltie 3 Tryall of faithfullnesse 3 Discovery of unfaithfulnesse 4 Vnity of faith 4 Endlesse dissentions 5 Increase of loue among themselues 5 Increase of contentions among brethren 6 Godly zeale inflamed 6 Superstitious zeale occasioned 7 Conformity vvith Christ and the godly 7 Conformity vvith Antichrist and Worldlings 8 Peace of conscience 8 Conscience accusing 9 Ioy in suffering 9 Terror in persecuting 10 Furtherance of the Gospell 10 Hinderance of the Gospell 11 Christian liberty maintained 11 Bondage enforced 12 Offences remoued 12 Offences given 13 The elect conuerted 13 The vvicked hardened 14 The truth cleared 14 Papistry cloked 15 Gods blessing on their life labors that vvithstand them 15 Gods iudgments on the hand of them that maintaine them 16 Gods holy name glorified 16 Gods holy name blasphemed 17 Pleasing the godly greiuing the vvicked 17 Grieving the godly pleasing the vvicked 18 Confidence and gladnesse at the judgement day 18 Confusion and trembling before the iudgement seat of God THE DEFENCE OF THE PETITION FOR REFORMATION The Reply to the generall censures CENSVRE 1. IT is inconvenient and unsufferable to permit a long and well-setled state of governement to be so much as questioned Ans First then wherein the state is well-setled we neither make question nor desire alteration but where some wants and imperfections are found which are indeed no parts of our state but blemishes it is neither inconvenient for your Maiestie where you see cause to alter nor unsufferable in us to make question It is both honorable to your Maiestie to supply what is wanting to restore what is decaying to remoue what is offending and we trust not disloyall in us to desire some things to be questioned conferred upon which your M ry in your Christian policie seeth neither to be inconvenient nor insufferable It is an honour for Princes to adde to their predecessors worke as Iosua did to Moses Salomon to Davids Nehemiah to Zorobabels Religion is perfected by degrees and reformation can Religion perfected by degrees Lib. 7. in Luc. hardly be wrought in one age Ambrose saith well Non in principijs perfecta quaeruntur sed à principijs ad ea quae perfecta sunt pervenitur The perfection of things is not sought in their beginnings but men proceed from the beginnings to those things which are perfect The Law Imperiall saith Qui subtiliter factum emendat laudabilior Cod. lib. 1. tit 2. l. 1. Iustinian est eo qui primus invenit Hee that exactly bettereth that which is done deserues more commendation then he who first invented it And as
te molestia liberēt I giue not counsell precisely to refuse c. but to put in exceptions which may ease you Supplic ad Senat. Arg. of trouble Hereupon Zanchius saith se sincero pacis concordiae studio adductum subscripsisse that hee subscribed beeing thereunto moved of a sincere desire of peace But the subscribers case is far more equall and reasonable who upon protestation expositions c. subscribed not to suspicious doctrines but to certain superfluous rites 2. Because they were loath to depriue the Church of their labours and forsake their flockes for these matters which are though inconvenient yet not of the substance of Religion and hereunto agreeth the canon utilitatis intuitu quaedam in Ecclesia Caus 1. q. 7. tolerantur Thorough the shew of profitablenesse some things are tollerated in the Church The Petitioners then subscribing did not therein allow these ceremonies as profitable seeing the state intended a greater perfection howsoever it was hindred as may appeare by the statute set before the booke of Common prayer the words are these Such ornaments c. of the Ministers shal be retained till other order shal be therein takē And the book it selfe in the Cōmination aimeth at the restoring of the Discipline of the prim Church 3. And herein by subscription to tolerate Subscription of some excused things not apparantly impious for a time But now there is no reason that subscription which was yeelded to the necessity of time should either preiudice the subscribers according to the Canon temporum necessitate perfecta hac ratione ad veniam Caus 1. q. 7. c. 13. pertinere decernimus quod gestum est what the necessity of the time required in reason ought to be pardoned or hinder the reformation according to the like Canon quod necessitas pro remedio reperit c. that which Caus 1. q. 7. c. 7. necessitie found for a remedie when the necessity is removed must cease also that which is urged for a due and orderly course is one thing that which by usurpation for the time is enforced another Lastly some of the subscribers are now of another iudgment and see more into the cause then they did before and doubt not to say with Hierome imitati estis errantem imitamini correctam You haue followed him that erred be you followers of him that hath corrected his error And could wish that this vinculum subscriptionis as Ambrose calleth it in another case were dissolved as Eusebius Vercellon caused Dyonisius subscription but in an harder case to bee razed out Any of these reasons will free the petitioners subscribers from this uncharitable imputation of Hipocrisie and dishonesty 7. Obiect The Church of England had Vntruth 8. We condemn factious Sermons c. beene happy if it had not beene troubled with their factious sermons c. Answ VVe mislike factious Sermons scurrile pamphlets as much as these censurers of Oxford and some of their frends favorits are not free from the imputation of both The painfull labours of the ministers Painful Preachers not factious petitioners in the Church of England both by preaching and writing are well knowne And though the rule hath beene better no preachers then such as desired reformation therfore miscalled factious yet this is our comfort to say with the Apostle in the declaration of the truth wee approue our selues to euerie mans 2. Cor. 4. 2. conscience in the sight of God and herein wee say agayne with the same Apostle wee passe very little to be iudged of you or of 1. Cor. 4. 3. mans iudgment beeing sory that you thus account of the freinds of the gospell as of enemies and cannot endure the lovers of the truth which you professe to loue And so as Augustine sayth res multum dolenda miranda contingit c. A strange Tractat. in Ioan. and heauy thing often falls out that the man whome wee take to bee vniust and yet he is iust louing in him iustice which wee know not wee hate hominem bonum tanquam malum affligamus and afflict a good man as though he were evill 8. Obiect The number of more then a Vntr. 9. It is not a vizard There are not so few godly Preachers that wish reformation thousand is but a vizard c. Answ The number of more then a thousand is no vizard as theirs is that mask vnder the name of the heads of the vniversity yea of all the learned and obedient of the clergie as the title sheweth whereas we know there are diuers hundred of learned obedient sober discreet preachers in the vniuersities other places of the Church that neyther like nor allow their proceedings herein As at the passing of that grace in Cambridge whereof our brethren make mention in their epistle there was not present the third part of the vniuersity that gaue voyces nor one Doctor of diuinity besides the Vice Chancellor as we are credibly enformed Let them first pull of their vizard and shew themselues they should not obiect that to others which it seemeth they are ashamed of to professe their names Therefore wee may apply Augustines wordes a-against them conferamus de medio si placet Lib. 1. cont Iulian. ista communia c. let us leaue these common matters which may be said of each side though not truly of each side 2. How can that be a Christian cōmendable church government under Chancellors Officials Cōmissaries Registers Proctors Sumners which is the same in the forme nothing altered the supremacy onely and dependancy of the Pope excepted with that now used and practised in the Antichristian and papall sinagogue Therefore to this untrue assertion wee returne no other but Hieromes answer Non necesse habet vinci Ep. ad Ctepant quod sua statim professione falsum est That needeth no refutation which appeareth false in the very relation 3. The humble Petitioners haue done nothing malitiously or iniuriously we wish that they which thus censure them were as farre from both Hierome could haue told them non facilis est venia prava dixisse de rectis Pardon for Hierom. Asellae speaking evill of that which is good is not easily obtained Thus men for their conscience and unfained loue unto the Church of Christ are loaden with the reproach of sedition presumption dishonesty hypocrisie scurrility malice iniury c. A likely matter that such pleaders haue a good cause in hand when they begin their plea with such intemperate and uncharitable stuffe therein committing the same fault which Origen obiecteth Lib. 7. cont Cess to his adversarie Philosophus iste cum nos instruere velit calumnatur c. this Philosopher when he should instruct us raileth when in the beginning a wise Orator should shew himselfe friendly toward his Auditors And thus end their censures upon the preface THE DEFENCE OF THE FIRST PART OF THE PEtition concerning Church service 1.
Abraham circumcised his seruant as well as his sonnes Gen. 17. 13. the faith of the parent or of some that will undertake to be as a parent to it then it suffiseth the father or hee that will undertake to be as a parent to make confession of his faith The Antecedent is true because as the covenant runnes soe runnes the seale of the couenant but the couenant is made with the father in the faith of the father not with any relation to the faith of the child as appeareth by that I will bee thy Gen. 17. 7. God and the God of thy seed Therefore it is sufficient for the father or he that will be in stead of the father to make confession of his faith because as the scriptures shew it is the faith of the parents that brings the childe within the compasse 1. Cor. 7. 14 of the covenant of grace Ob. The interrogatories be most ancient Answ Antiquitie without verity is but vetustas erroris oldnesse of errour as Cyprian Cypri ad Pomp. lib. 2. ep 3. speaketh and again Non debemus attendere quid aliquis ante nos faciendum putaverit sed quid qui ante omnes est Christus prior fecerit neque enim hominis consuetudinem sequi oportet sed Dei veritatem we are not to regard what any one hath thought good to do before us but what Christ did first before all neither should we follow the custom of men but the trueth of God Oyle in baptisme is ancient as appears by Tertullian and Cyprian so is exufflation used of the Church as Augustine speaks Tert. de resus Carn Cyp. lib. 1. epist 22. Ang. lib 2. de imp corrup c. 18. Ang. lib 1 de pecat remis c. 24. Mald. in Ioh. toto orbe diffusa in qua ubique omnes baptizandi infantuli exufflantur And yet the Church of England for good cause hath refused both In Augustines time and long before the Sacrament of the Lords Supper was giuen to Infants Maldonatus the Iesuite confesseth it was so and that with opinion of necessity that children perished that died without it And yet the antiquitie of this cannot make it good as being contrarie to the doctrine of Paul Ergo every thing that is ancient is not 1. Cor. 11. 28. therefore by and by currant 2. It cannot be proved that the use of interrogatories is most ancient we reade in scripture of interrogatories ministred to Act. 8. 37. Tert. de spec c. 4. such as were of years and discretion as to the Eunuch Si credis c. Credo If thou beleeuest c. I beleeue And Tertul. saith aquam ingressi Christianam fidem in suae legis verba profitemur renunciasse nos diabolo ore nostro contestamur Being to be baptized we professe the Christian faith according to the words of the law we solemnely professe with our mouth that we haue renounced the Divell But of any Interrogatories that were ministred to Infants we read not at all in the book of God 3 Though the Fathers mention this use yet that many disliked it euen in their times appeareth by Tertullian himselfe lib. de bape who wisheth that infants may be kept till they can make their own answer least we promise that for thē which they wil neuer perform And Boniface the BB. moues the doubt to Aug. argues against it whē the Aug. epist 23. witnesses say the infant beleeues dicunt eos facere c. they say they do that which that age is not able to think 2. If they do beleeue yet it is a thing unknown to us 3. If a man should by and by ask the witnesses of the child whether it shall be a theef or no they will answer they cannot tell and if they cannot tell this how can they tell that it will beleeue Augustine a man so learned that he could haue helped the cause if there had been any helpe in it resolues the matter very weakly habet fidem .i. sacramentum fidei the infant hath faith Com. books c. of baptis .i. hath the sacrament of faith And yet by our booke the witnesses are caused to say it doth beleeue and it hath faith before it hath the sacrament of faith .i. the water of baptisme powred upon it Therfore Bucer one of their own authors better resolues the point shewing that it is Buc. lib. 1. de reg che c. 5. fittest for those that be of yeares and discretion to make promise of obedience at the same time whē they be baptised But that children doe it after they haue been catechised and taught the doctrine of Christ And so Szegedinus si baptizandus Szeg. de bap p. 167. est infans nec fides nec fidei confessio ab illo poscatur absurdū enim est id requirere ab infante quodnec Deus ipse ab illo requirit nec ille per aetatem habere nec exprimere potest Bez. in conf c. 4. 48. Of the same iudgement is Beza VVherfore most noble King 1. Seing the interrogatories giue men occasion to utter an untrueth before the Lord. 2. Seing they giue strength to their errour that thinke children haue faith which indeed they haue not 3. Seeing the infant is not baptized into his own faith but into the faith of his father or susceptor 4. seing it is ridiculous to say they do that which in the iudgment of any reasonable man they cannot doe 5. seeing the first and best Churches knew them not Lastly seing those Churches that received them yet had many learned and good men that upon good grounds disliked them we trust your Maiestie will establish that which shall bee more pleasing to God and better liking to your best affected subiects 3. Against confirmation 1. VVHere the gift is ceased there the ceremony and the signe must cease also as annoynting of the sicke used in the Apostles time is now ceased because the miraculous gift of healing is ceased Iam. 1. 14. but the gift of giving the graces of the HOLIE GHOST by imposition of hands is now ceased as Augustine saith neque enim temporalibus sensibilibus miraculis per manus impositionem Aug. lib. 3. de Bapt. c. 16. modo datur spiritus sanctus sicut antea dabatur c. And therfore seing the miraculous gift is ceased this kind of Imposition of hands which is the signe of it must cease also This is Chemnitions reason against the popish sacrament of confirmation and so Chemnic in exam fid de confu M. Calf art 4. treat of the crosse likwise that learned man M. Calfield saith Laying on of hands serued to good vse then when it pleased God at the instance of the Apostles prayers to conferre the visible graces of his spirit But now there is no such ministrie in the Church now that miracles be ceased to what end should we haue this imposition of hands the signe without the
that wee doe more then precepts 〈◊〉 called works of supererogation whereby it is evident against the Protestants that there be such works Annot. in Luc. 10. sect 3. That the Ch. of Rome is the family of Iesus Hook lib. 3. p. 130. whence it wil follow that the pope is not Antichrist who cannot fit in the family of Christ So the Rhemists call it the Church and house of Christ confuted therein by our divines as D. Fulk Math. 16. sect 10. That the Sacraments are morall instruments Lib. 5. p. 128. p. 133. of salvation and in their place no lesse required then faith it selfe This differeth not far from that popish position that the sacraments giue and conferre grace Rhemist act 22. sect 1. That the Scriptures and nature ioyntly not Lib. 1. p. 8◠severally are compleate unto everlasting felicitie VVhence it followeth that the Scriptures severally by themselves are not compleate to salvation VVhat other thing is affirmd by the Rhemists saying the Scripture containeth not al necessary truth Heb. 9. s 2. That the Sacraments are no Sacraments without the serious meaning and intention of the Minister the like assertion B. Iewell confuteth against Harding calling it the very dungeon of uncertainty to stay upon the intention of a mortall man Reply art c 1. p. 34. Infants if they haue not baptisme howsoeuer c. the Church as much as in her lyeth ib. 5. p. 135. casteth away their soules So the Rhemists say no man can enter into life everlasting unlesse hee bee baptized of water and the Holy Ghost Annot Iohn 3. sect 2. This position By one Butler a Commissary of the necessity of baptisme that infants dying without it are damned hath been of late publickly taught with other positions of the like nature by an unsound dogmatist in North ampt on shire as we are enformed All these divers such like popish paradoxes haue been broached set a foote in publick writing and since the Authors death haue been again revived with whom we wish they had been buried and defended by publick writing to the great offence of sincere Protestants and the no small ioy of superstitious Papists of this sort and savouring of the same leauen are these such like doctrines that iustifying faith may be lost that it is not proper to the elect that a man cannot be sure of his salvation that a man hath free will to beleeve that Christ died not onely for the Elect. These and such like positions haue been publickly by some maintained both in pulpits and Scholes How then are not our brethren ashamed to call these false imputations and shamelesse suggestions 2. VVee charge not the Leiturgie with Popish opinions though we wish it discharged of some needlesse ceremonies and what a simple argument is this The book containeth no popish opinions Ergo none haue been taught in the Church or there is a book of articles of religiō agreed upō in thē an uniformity of doctrine in som things Ergo there is an uniformity of doctrine prescribed for all other points There are diverse hundred points of doctrine wherein Protestants and Papists dissent the fourth part of them is not conteyned in that booke VVe reverence and allow that book and wish that what is wanting may be added that an uniformity Vniformitie of dostrine of doctrine may be agreed upon for all other poynts of doctrine as is done for those already there expressed 3. VVee put not weapons into the adversaries hand to wound us which complaine of unsound teaching but they giue occasion advantage to them that depart frō the currāt doctrine of the Protestants and refine over the old Popish dregges VVherefore our brethrens words it bad been good that these men had been never able to write then to write thus to the scandale of Gods Church and his sacred truth might more truly haue been uttered against those that haue thus in their writing maintained corrupt popish doctrine then against them that haue profitably employed both their tongues and pennes against the common Adversarie How far now are our Brethren from the Spirit of Moyses who wished that all the people of God could prophecy And Numb 11. 28. our Saviour biddeth us to pray the Lord of the haruest to send forth labourers into his harvest But these wish that many Mat. 11. 38 profitable men had been never able to write VVe may say to them as Hierome to his adversary there are Papists among us Atheists Hier. ad Theophi advers Ioan. Hieros Familists c. VVhy do they not taxe them haue they a spite onely at us doe wee onely make a rent in the Church that communicate with the Church Nos soli qui Ecclesiae communicamus Ecclesiam scindere dicimur ARTIC 2. Of bowing at the name of Iesus Obiect REverence done at the name of Iesus is not superstition c. But an apparent token of devotion why doe they not find fault likewise with kneeling sighing weeping c. Answ 1 How followeth it wee may kneele sigh weep knock upon our brests hold up our hands to heaven in our prayers Ergo it is lawfull to bow at the name of Iesus seing for the one we haue warrant both by precepts and example of Scripture and so wee haue not for the other 2. In that the knee is bowed rather at the name of Iesus then of Christ or of God the Father and God the holy Ghost it is evident that this reverence is done to the name not to the divine Maiesty which equally in all these names is to be adored if then the sound of the name be adored it is superstition if the person it bringeth an inequality of the Godhead 3. As well may the name of Iesus be bowed unto when it is seene painted or written in the glasse windowes as when it is pronounced for why should not the sight thereof be as holy to the eye as the sound to the eare And indeed thus a certaine late Popish Synode perswaded to kneele down before an image because the people bow at the name of Iesus these are their words Nec maiori idololatriae periculo quam ad nomen Iesu genu flectitur quem enim vocula cursim auribus insinuat hunc eundē fidelibus oculis imago repraesentat 4. The petitioners therefore had good cause to moue that ministers be not contrary to their iudgement consciece wit hout warant of the word to teach their people for that place which is commonly alleadged Phil. 2. 10. God hath given him a name aboue all names that at the name of Iesus should every knee bow both of things in heaven things in earth c. can haue no such meaning 1. The Apostle speaketh not of the outward knee for the Angels haue no such knees which notwithstanding do bow at the name of Iesus as the Apostle saith let all the Angels Hebr. 1. 6. of God worship him And Ambrose saith
answere Non dico juga boum aut villam emi c. sed plane parvulos me lactare fateor c. I say not I haue bought oxen or a farme but I suckle little ones and therefore I see not how I can come without their great danger Vniversities are not maintained but hindred by non-residents when by this meanes the elder sort liue there like drones and keepe out yonger students that might doe more good As for the masters of howses most of their places are sufficient without other helps to maintaine them in competent sort the other might be provided of dignities without cure that they need not clog themselues with benefices Cathedrall Churches also may be served with residence of Prebends by course there is no necessity of continuall or long absence from their flockes for this cause the onely inconvenience is to their purse if they bee not perpetuall residents according to that Canon which forbiddeth Ne canonici non residentes quotidianas distributiones ex integro perciperent They should but so much want of their divident VVherefore most noble King 1. Seing sheepheards ought to attend upon their flock 2. and Stewards upon their charge 3. and every one must abide wherein hee is called 4. seeing ministers are watchmen 5. and they which flee from their flocks are idle shepheards and hirelings 6. they which feed not the flocks loue not Christ 7. and they which are absent cannot discharge the pastoral duties which are many 8. seeing non residency bringeth apparant danger to the flock 9. and maketh the Pastor inexcusable 10. and is condemned by the Canons and constitutions of the Church And further seeing nothing of any moment can bee alledged in excuse of Non-residents 1. Neither the smalenesse of living 2. nor largenesle of the parish 3. nor sufferance by some positiue lawes giving way to the time 4. nor absence upon some necessary occasion 5. Seing non-residency tendeth not to the maintenance of learning Court Church nor Vniversity we trust your Maiesty is resolved to cherish good Pastors and to see all Churches planted with such as shall reside to doe their duty among their people And to say with Ambrose Ego Amb epist 54. diligo eos vel Presbyteros vel Diaconos qui cum aliquo processerint nequaquam se patiuntur a suo diutius abesse munere I loue such Presbyters and Deacons who when they are gone abroade will not long be from their charge ARTIC 4. Of the Marriage of Ministers IT is well our Brethren consent with us for ratifying of the civill marriage of Ministers we would also that they did accord with us concerning their spirituall marriage whereof Ambrose thus writeth upon these words of the Apostle Vnius uxoris virum c. Prohibet bigamum Episcopum ordinari si vero ad altiorem sensum conscendimus inhibet Episcopum duas usurpare Ecclesias He forbiddeth a Bishop that hath two wiues to be ordained but if we will go to an higher sense he forbiddeth a Bishop or Pastor to usurp two Churches The fifth Article of Subscription Reasons against subscription to the book 1. MINISTERS were forced to subscribe to many things not warranted by the word In such cases the Apostle giveth this rule to whom we gaue not place by subjection not for an houre Gal. 2. 5. And Hierom confidently saith Ego libera voce reclamante mundo profiteor c. I doe Ierom. Augustine freely professe though the world say nay that the ceremonies of the Iewes are deadly and pernicious to Christians and whosoever observeth them is cast down into the Devils dungeon VVherefore in imposing subscription not to Iewish onely but which is worse to ceremonies used in the Popish Church they layd a yoake upon mens shoulders too heauy to beare Secondly seeing the preachers consented in all substantiall points of doctrine they should haue used their Christian liberty in such ceremonies according to the Apostles rule the kingdom of God is not meate nor drink nor by the like reason apparell but righteousnesse and peace and ioy in the holy Ghost for whosoever in those things serveth Christ is acceptable to God and approved of men let us follow those thing which concerne peace and wherewith one may edifie another Rom. 14. 18 19. Vniformity in ceremonies then should not haue been so strictly urged seeing there was a generall consent in doctrine but forbearance should haue been vsed in matters say indifferent for peace sake in una fide nihil officit Ecclesiae sanctae consuetudo diuersa Toletan 5. can 5. 3. Though it had been a fault in the preachers not to be conformable in these ceremonies yet did it not deserue so great a punishment as suspension degradation incarceration deprivation that Non-residents idle ignorant superstitious adulterous Clergie men were not so proceeded against as honest painful preachers what was this else but with the Pharisees to straine at a gnat and swallow a Camell Such severity in trifles was taxed long ago by Augustine hoc nimis doleo c. this They were wont to obserue the 8. day after baptisme Aug. contra Petil. 2. 37. Aliud est quod octave die baptizatornm nos celebramus much greeveth me that many things wholesomely commanded in Scriptures are not endevoured and all things are so full of humane presumptions that he is more censured that in his octaues setteth his bare feete upon the ground then he that is givē over to drunkennesse Epist 11. c. 19. 4. Profitable ministers though wanting in some externall matters should haue been borne with for the common good of the Church this course S. Paul tooke what then yet Christ is preached all manner of wayes whether under pretence or sincerely I therein ioy and will ioy Phil. 1. 18. Thus Hierom saith well Ecclesia numero superata Advers Ioan bierosol peccantium c. the Church overcome with the number of offenders doth pardon the shepheard to do the sheep good Yea the Canons allow a toleration for the profit of the Church Vbi Ecclesiae maxima utilitas vel necessitas postulet where the necessity or utility caus 1. q. 7. cap. 17. of the Church so requireth There was small reason to thrust out preachers for trifles there being such want of preachers 4000 Churches in England yet being without 5 Subscription was urged by force not by perswasion there was no course taken to resolue them that doubted and Bishops peremptorily required subscription without yeelding any reason further or satisfaction to the doubtfull contrary to the Apostle who saith not that we haue dominion over your faith 2. Cor. 1. 24. But they which urged subscription commanded they perswaded not mens conscience the Church of Rome some time was more equall as Leo 1. thus writeth plus erga corrigendos agat benevolentia quà m severitas plus cohortatio quà m comminatio plus Charitas quà m potestas c. with those that are to be corrected let Clemency prevaile more