Perth Assembly, Part 3
THE ARTICLES PRESENTED TO the Assembly Aug. 27. with some quotations added for confirmation.
FOR somuch as wee hauehave been debarred of accesse, and from heareing the proceedings of the conference, their reasonings, consultations, and advisements, anent the Articles proponed to this generall Assemblie: whereof all and eueryevery one of them so neerlie toucheth vsus in our christian resolution and offices of our Ministerie. In most humble manner wee present to your considerations the particulars here after specified, in the feare of God intreating your favourable answer to the same.
1 The articles proponed, if they be concluded, they doe innouate and bring under the slander of change the estate of this Church, so advisedlie established by Ecclesiasticall constitutions, acts of parliament, approbation of other Kirkes, and good likeing of the best reformed christians without and within this kingdom, and so evidentlie blessed with happie successe and sensible experience of Gods greatest benefits by the space of 58 yeares, and aboue; so that wee may boldlie say to the praise of God that no Church hath injoyed the trueth and puritie of religion in larger libertie. And vponupon some such considerations, it pleased his gratious Majestie to continew the Church of England in her established estate, as may be seen in the conference at Hampton Court, and Thomas Sparke his booke written there vponupon. Ipsa quippe mutatio, etiam quae adiuvat utilitate novitate perturbat: quapropter quae utilis non est, perturbatione infructuosa consequenter noxia est, sayeth Augustine Epist. 118. That is euen a change that is helpfull for utilitie, perturbeth with the noveltie. Wherefore consequentlie a change that is not profitable, is noisome through fruictles perturbation. Rarher a Kirk with some faulte, then still a change, It is said in the conference at Hampton court.
2 The receiuing again of these articles so justly rejected, and so carefullie, and long kept foorth of this Kirk, greeveth reformed professours tenderly affected to our reformation, and giveth occasion to our adversaries to reproove our separation from them, of rashnes, levitie, and inconstancie, and not onelyonly hindereth their conversion, but strengthens their hope of our furder conformity with them. Quoties non mutarunt suam quisque senten…iam? Quod aedificant bodie, cras destruunt. Hodie lapidem locant in fundamentum, coementoque confirmant, quem postero dic eruunt, & conterunt. Vbique revocationes, emendationes, novi foetus, aliae atque aliae, quoties nova sententia placet, assertiones: alius deturbat alium, confusio confusioni permiseetur: atque interim scinditur incertū studi… in contraria vulgus. Nec adhuc …rnimus aliud, est quis nisi mente captus dicat istiusmodi artifices reaedificare Ecclesia Dei, quibus omnia incerta fluxa, instablia, contraria: quibus nulla dogmatum constantia, nulla animorum consensio, Antdidagma Coloniens. Pag. 4. That is, How oft hauehave they not changed every one their opiniō: that which they build to day, they demolish to morrow: they place this day a stone for a foundation, and make it sure with morter which they pull vp the day following and bruse in peeces: eueryevery where there is revocations, corrections, new births, diuerse assertions, as oft as a new opinion pleaseth any of them: One throweth down another: Confusion is mingled with confusion; and in the meane time, the doubtfull vulgars are seuered in contrarie factions. Neither do wee as yet perceiue any other thing: and who will say except such a one as is besyde himselfe, that such artisans reedifies the Kirk of God, to whom althings are vncertain, flowing, vnstable, contrarious, who hauehave no constancie in the heads of doctrine no consent of myndes. &c.
3 They cannot stand in one profession with brotherlie kyndnes, peace, and louelove which must bee tenderlie kept amongst the members of Christs body, as the same consists of stronger, and more infirme as may appeare in the apostolicall rules following. First, all things are lawfull to me, but all things are not profitable. I may doe all things but I will not be brought vnderunder the power of any thing. 2. Let every man be fully persuaded in his owne my…d. 3 Whatsoeuer is not of faith is sinne. 4 Let eueryevery one vnderstand according to sobrietie as God hath dealt to eueryevery man the measure of faith. 5 Take heede least by any means this power of yours be an occasion of falling to them that are weake. 6 Through thy knowledge shall thy weake brother fall, for whom Christ died. 7 When yee sinne against the brethren, and wound their weake consciences, yee sin against Christ. 8 Whatsoeuer yee doe, doe all to the glorie of God. 9. GiueGive no offence, neither to the Iew nor to the Graecian, nor to the Kirk of God. 10 Please all men in all things, not seek…ing your owne prosite, but the profit of many that they may be saved. 11 Cause not your commoditie to be evil spoken of. 12. Let all things be done, honestly, and in order▪ Things indifferent (put the case mans inuention were of that nature) in the case of scandall, cease to be indifferent, and are as things morall. Perkins. Galat. 2.3.
4. They giuegive way to humane inventions, and bring the wrong key of mans wit within the house of God whereby toyes and trifling Ceremonies in number and force are multiplied as mens wits are variable to invent. Who requires those things at your hands.
5. The admitting of some openeth the do…e to the rest, and the multitude of such make us inferiour to the Iewes in two respects. 1. Their Ceremonies were all divine. 2. In number fewer then rituall Christians doe obserue betwixt the Pasche, and the Pentecost, Gerson complaineth, quod multitudine levissimarum ceremoniarum vis omnis Spiritus Sancti quem in nobis vigere oportuit, & vera Pietas, Sit extincta. That with the multitude of frivolous ceremonies true piety was extinguished and the force of the Spirit which ought to be powerfull in us. Iewel Apollog. Pag. 116. Sed quamvis hoc neque inve…iri possit, quomodo contra fidem sunt, ipsam tamen religionem servilibus oneribus p…munt, ut tolerabillior sit conditio Iudcorum, qui etiamsi tempus liberta…is non agnoverint, legalibus tamen sarcinis, non humanis presumtionibus subjiciuntur. August. epist. 119. Howbeit it can not be found how they are contrary to the faith, yet they presse downe religion it self with servile burdens, so that the estate of the Iewes is more tolerable, who howbeit they did now acknowledge the time of their liberty, are subject notwithstanding to the burdens of the Law, not to the presumptions of man.
Quanto majus accedit cumulo rituum in Ecclesia, tanto majus detrahitur, non tantum lil ertati Christianae, sed & Christo, et ejus fidei. Confes. Orthodox. Cap 27. That is, The more that the heap of rites and Ceremonies in the Kirk increaseth, the more is derogated, not only from Christian liberty, but also from Christ and his faith. Learned and graue men may like better of the single forme of policie in our Kirk, then of the many ceremonies of the Kirke of England. Epist. before Basilicon Doron.
6, Matters of that nature bring inevitably with them disputations, divisions, contentions as may be seene in all Kirkes, where such coales of contention gets entry. The Pascha of the Primatiue Kirk, The Interim of Germany, the rent of the Kirk of England, our owne experience since the strife of the externnall gubernation began among us &c.
7. They hinder edification, for how meckle time and zeale shall be spent uppon the inbringing and establishing of these, as much leasure and opportunity shall Satan get to sow and water the tares of Athisme, Schisme, Popery, and dissention. Consider the sentences following. 1. Let us proceede by one rule, that wee may mind one thing. Philip. 3.16. 2. Let us follow the truth in louelove, and in all things grow up in him, who is the head, that is Christ. Ephes. 4.3. GiueGive no place to the Devill. 4. If yee be otherwayes minded God shall reveale the same to you. 5. Feede my sheepe. 6. Take heede to your selues and to the flock. 7. Let no root of bitternes spring up to trouble you. 8. Fulfill my ioy that ye be like minded, haueing the same louelove beeing of one accord and of one iudgement, that nothing be done through contention or vain glory, but that in meeknes of mind every man esteem other better then himself. 9. Do all things without murmuring and reasoning. 10. It was needful for mee to write unto you, that yee should earnestly contend for the faith, which was once giuen to the Saincts. 11. While men slep… the enemy came, sowed his tares amongst the wheat, and went his way.
8. They bring a sensible blot either upon the happy memory of our godly and wise predecessours, in so far as wee depart from that reformation, so wisely brought in, appointed & established by them, or else upon our selues, by resuming again of dangerous superfluities without reason, rejected by them, for weighty and necessary causes, Magnum est hoc Dei munus, quod una est religionem puram, et eutaxian, doctrinae videlicet retinendae vinculum, in Scotiam intulistis. Sic obsecro et obtestor, haec duo simul retinete, ut uno amisso alterum non diu permanere posse semper memineritis. Beza epist. to M. Knox. This is a great benefit of God that yee hauehave brought into Scotland true religion and good order, the band that retaineth doctrine, at one time, so I beseech you and obtest that yee retain these two together, so that yee remember, that if the one be lost, the oher can not indure long. And againe he saith quam recte illud, quod disciplinam simul cum doctrina conjungitis, obsecro, et obtestor ut ita pergatis ne vobis idem quod tam multis eveniat, ut qui in limine impegerint progredi non possunt, immo etiam interdum ne velint quidem, quod longè miserimum est. How well was that done, that yee conjoyned Doctrine and Discipline together, I beseech you and obtest, that yee go forward, lest it happen to you which is befallen to many, that could not make a progresse, haueing stumbled in the very entry, yea sometime were not willing which is most lamentable.
9 They set loose the filthy mindes and mouthes of fleshly livers to triumph against the most sound and best reformed professours, and to reioyce in their rotten opinions, and restored opportunities of sensuall observations of guising, gluttony, carrels, &c.
10 They are declared by this Church to be contrary doctrine, as may be seen in the 1.2. and 3. chapters of the first book of Discipline, in these words: We iudge that all doctrine repugnant to the Evangell, should be utterly suppressed as damnable to mans salvation. In the bookes of Old and New Testament we affirme that all things necessary for the instruction of the Kirk, and to make the man of God perfect, is contained and sufficiently expressed. By contrary doctrine we understand, whatsoever men by Lawes, Councels, or Constitutions hauehave imposed on the consciences of men without the expresse commandement of Gods word, as keeping of holy dayes commanded by man, the feast of Christmas, and other feasts.
11 The Commissioners of Presbyteries here convened sufficiently understand, that neither the Presbyteries from whom they hauehave their commissions, nor the particular Churches of this Realm either require, are willing, or consent to admit these novations. Consitentur Theologi nihil esse per Synodos Ecclesijs invitis obtrudendum. The Divines do confesse that nothing should be obtruded upon Churches against their will.
12 The Commissioners of Presbyteries here assembled, understanding the alienation of them from whom they received commission, from these Articles, can by no warrant oblige nor bind their unwilling Presbyteries, and Congregations to their votes. Ecclesiam dissentienlem & invitam obligare quis potest? Who can bind a Church disassenting and unwilling.
13 There stand in force divers acts of parliament in favour of our present order, Ia. 6. Parl. 1. cap. 8. Ia. 6. Parl. 6. cap. 68. & cap. 69. Item, the first act of the Parliament Anno 1592.
14 The Ministers of this Church by order of the same printed and inserted before the Psalme booke at their admissions respectiue promise in the presence of God, and of his congregation assembled, to abhorre and utterly to refuse all doctrine alledged necessary unto salvation, that is not expresly contained in the Old and New Testament, and according to the graces and utterances that God shall grant unto them to professe, instruct, and maintaine the purity of the doctrine contained in the sacred word of God, and to the uttermost of their power to gainstand, and convince the gainsayers, and teachers of mens inventions. Item, to submit themselues most willingly to the wholesome Discipline of this Kirk, by the which they were then called to the office and charge, promising in Gods presence obedience to all admonitions, secretly or publickly given, &c.
15 The subscribers of the confession of faith by their oath therein contained, promise and sweare to continue in the obedience of the doctrine and discipline of this Church, and to defend the same according to their vocation and power, all the dayes of their liues, under the paines contained in the Law, and danger both of body and soule in the day of Gods fearefull iudgement: and to abhorre and detest all contrary religions, but chiefly all kinde of Papistry in generall, even as they are now damned and confuted by the word of God and Kirk of Scotland, but in speciall the Popes fiue bastard Sacraments, whereof Confirmation is one, with all rites, ceremonies, and false doctrines added to the true Sacraments without the word of God: his absolute necessity of Baptisme, &c. Which confession and practise following thereupon, is come to the eyes of the world in print, and solemnly renewed in the covenant celebrated in the generall and provinciall Assemblies, Presbyteries, and Kirk-sessions in the yeare of God 1596. And how shall any man be heard to speak against that whereunto he hath formerly sworne and subscribed? See the conference at Hampton-court. For the better understanding of their last Articles, I will set down a short discussion of the Oath.