Reasons Showing the Necessity of Reformation of the Public, Part 1
I. Of DOCTRINE.
THe Publick Doctrine of the Church of England, as it is commonly received, and inſiſted upon, is ſaid to be contained in the 39 Articles, agreed upon by the Archbiſhops and Biſhops of both Provinces, and the whole Clergy, in the Convocation holden at London, in the year 1562. Thoſe Articles are taken to be ratified and confirmed by Act of Parliament, in 13 Eliz. cap. 12. Which Act provideth, That no perſon ſhall be admitted to any Benefice with Cure, except he ſhall firſt have ſubſcribed the ſaid Articles in preſence of the Ordinary, and publickly read the ſame in the Pariſh Church of that Benefice whereof he ſhall have Cure, with declaration of his unfeigned aſſent thereunto, within two moneths after his Induction, &c. upon default hereof, to be ipſofacto, immediately deprived. And, if any Eccleſiaſtical Perſon ſhall adviſedly maintain, or affirm any Doctrine contrary or repugnant to any of the ſaid Articles; and being convented, ſhall perſiſt therein, or not revoke his errour, or, after revocation return again to it, he ſhall be deprived of his Eccleſiaſtical Promotions. This is the effect of that Statute, as to this Point.
But theſe Articles are both Doubtful, and Defective.
1. Doubtful.
1. Becauſe, it appears not that they were all, or any of them confirmed by Parliament in the 13 Eliz. for as much as they are not therein in expreſly inſerted, nor ſo much as their number; but onelyonly the Title-Page of them mentioned. Nor is it known where the Original is enrolled.
2. Of thoſe 39 Articles, there were 36 of them ſet forth (yet not ratified by Parliament) in Edw. 6. his reign: the other were added by the Convocation, in An. 1562.
3. In the Books of Articles now printed, and ever ſince 10 Caroli 1. there is a Declaration of that his late Majeſty prefixed thereunto, by the advice and procurement of the then Biſhops, (after Arminianiſm began to perk, and to be openly preached by the riſing Party) to this effect, viz. 1. That thoſe Articles contain the true Doctrine of the Church of England, agreeable to Gods Word: all therefore, are required to continue in the Ʋniform Profeſſion thereof; and, the leaſt difference from them, prohibited. 2. That the Biſhops and Clergy, from time to time in Convocation, upon their humble deſire, ſhould have licence under the Broad *This ſhews who did pen it.Seal, to deliberate of, and to do all ſuch things, as being made plain by them, and aſſented unto by his then Majeſty, ſhall concern the ſetled continuance of the ſaid Doctrine (as well as Diſcipline) then eſtabliſhed; from which no variying or deparing in the leaſt degree, ſhould be endured. 3. That all curious ſearch, and diſputes, touching any points contained therein, be laid aſide, and ſhut up in Gods Promiſes, as generally ſet forth, and in the general meaning of theſe Articles. And, that no man ſhall either print or preach, to draw any Article aſide any way, nor put his own ſenſe or Comment upon it, but ſhall take it in the Literal and Grammatical ſenſe of it. This Declaration is publiſhed with the ſaid Articles, by Command.
If this be ſtill continued, and confirmed, then all theſe ſad Conſequences muſt needs follow:
1. That no Miniſter ſhall have ſo much liberty to interpret any one of thoſe Articles, as is not onelyonly allowed, but required of him, in his Ordination, to expound the Word of God it ſelf. But this is a notorious truth, that after that Declaration was printed and publiſhed, as alſo a Proclamation to the ſame effect, iſſued, thoſe of the Prelatical Party had their Spies every where to ſee who durſt to preach a word againſt any Arminian Tenet; or, to explain any one Article, as not making for, but againſt any of thoſe Opinions. If any were found ſo to do, he was ſure to be Convented, for breach of the Kings Declaration and Proclamation; yea, ſome have been brought into the High Commiſſion-Court, for this very cauſe. While in the mean time, that other Party took liberty to vent and preach up thoſe points, without controul. Which no Anti-Arminians durſt call into queſtion; for that the then Biſhops of greateſt power (who might, by that Declaration, obtain licence to explain all things as they thought fit) favoured thoſe Advocates of Arminianiſm, and muſt have been their Judges, if they had been complained of.
2. That where (in Art. 16.) it is ſaid, Not every deadly ſin willingly committed after Baptiſm, is a ſin againſt the Holy Ghoſt; We may not dare to open the nature of deadly ſin; nor, to ſay, that all ſins are deadly, contrary to the Popiſh diſtinction of ſins into mortal and venial. Nor may we preſume to explain the next part of that Article, viz. After we have received the Holy Ghoſt, we may depart from grace given, &c. which Clauſe, Biſhop Montacute, and (after him) others allege to prove falling from grace; and thereby pretend that this is the Doctrine of the Church of England, which is contrary not onelyonly to Art. 17. but, to 1 John 3.9. 1 Pet. 1.5.
3. That, it being ſaid (Art. 20.) The Church hath power to decree Rites or Ceremonies, and Authority in Controverſies of Faith; we may not enquire what is meant by the Church, whether the Church Catholick; or, of England: nor what the Church of England is: what Rites or Ceremonies it may ordain: or how far her Authority extendeth in Controverſies of Faith. And if ſhe do happen to ordain ought, contrary to Gods Word, or expound one place of Scripture repugnant to another; or, to enforce any thing to be believed for neceſſity of ſalvation, that is beſide the Word; no man may queſtion it; but we muſt (if a Convocation once declare for it) aſſent and ſubſcribe unto it, in the Literal and Grammatical ſenſe of it; or, be deprived of all Eccleſiaſtical Promotions.
4. That, whereas the 34 Article, treateth of the Traditions of the Church, we muſt not curiouſly ſearch what is here meant by Traditions; and whether it be meant of the Traditions of the Church of Rome, or of any other Church. But we muſt reſt in this General, That whoſoever, through his private judgement willingly and purpoſely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained by common Authority, ought to be rebuked openly, as offending againſt the common Order of the Church, hurting the Authority of the Magiſtrate, and wounding the weak. Whereas, this Church hath no where ſet forth what ſhe meaneth by Traditions; whether diſtinct from Ceremonies, or the ſame with them: how a Tradition may be ſaid to be ordained; and, what is meant by common Authority. Yea, if power be given to the Biſhops and Clergy in Convocation, when and ſo often as they ſhall deſire it, to ordain any more Traditions, (which ſeems to be a ſtrange Expreſſion) and new Ceremonies; and, the Royal Aſſent paſs thereupon, all Miniſters muſt ſubſcribe thereunto, before they know what they be; yea, before they be ordained: after which, it will be too late to diſpute them, or to vary from them in the leaſt degree, upon any pretence whatſoever. It will be too late then, for any man to ſay, They are repugnant to the Word of God.
5. That all, being by Art. 35. to admit both Books of Homilies to contain a godly and wholeſome Doctrine neceſſary for theſe times; and therefore, to be read in Churches by the Miniſters diligently, men muſt ſubſcribe to falſe Doctrines, or aſſertions. Take inſtance in but one or two particulars, for brevities ſake.
Par. 2. Hom. 2. Of the place and time of Prayer, pag. 147. Pluralities of wives was by ſpecial Prerogative ſuffered to the Fathers of the Old Teſtament, not for ſatisfying their carnal and fleſhly luſts; but, to have many children, becauſe every one of them hoped, and begged oft-times of God in their Prayers, that that bleſſed ſeed which God promiſed ſhould come into the world to break the Serpents head, might come, and be born of his ſtock and kindred. As if all did not know, out of what Tribe Chriſt was to iſſue.
Par. 2. Hom. 2. of Alms, pag. 160. The ſame leſſon doth the Holy Ghoſt teach us in ſundry places of the Scripture, ſaying, Mercifulneſs and alms-giving, purgeth from all ſins, delivereth from death, and ſuffereth not the ſoul to come into darkneſs, For this, is alledged, Tob. 4. ver. 10. Then there is added, The wiſe Preacher the ſon of Sirach, confirmeth the ſame, when he ſaith, That as water quencheth burningfire, even ſo mercy and alms reſiſteth, and reconcileth ſins. (Excellent ſenſe!) For this, Ecclus. 5. is quoted in the margent. But, it is, cap. 3.30. where the words in the New Tranſlation are, Alms maketh an atonement for ſins. Of which words, however a charitable conſtruction may be wyre-drawn: yet, thoſe expreſſions, (the ſame leſſon doth the Holy Ghoſt teach us in ſundry places of the Scripture) evidently admit of theſe two groſs Errours, 1. That the Book of Tobit is to be taken for Holy Scripture. 2. That it was indited by the Holy Ghoſt. The former of theſe is contrary to Art. 6. in which, only the Canonical Books there named, are owned for the Scripture of the Old Teſtament: And that of Tobit is there numbred among the Apoeryphals, which the Article ſaith (out of Hierom) the Church doth not apply to eſtabliſh Doctrine: yet, this Homily applies theſe Apocryphal paſſages to confirm the Doctrine of Alms deeds. And as touching the Holy Ghoſts teaching of this, in thoſe places alledged out of Tobit, and Siracides, this is denyed by all, who receive not thoſe Books as Canonical. Take but one witneſs (inſtead of many) King James, who, in his Book directed to his Eldeſt ſon, and called Baſilicon Doren, having ſpoken to him of reading of the Holy Scriptures, ſaith thus: As to the Apocrypha Books, I omit them, becauſe I am no Papiſt: and indeed ſome of them are no way like the ditement of the Spirit of God.
6. That, by the 37th Article (as it is ſtill printed, and may not be altered) where it is ſaid, The Queens Majeſty hath the chief power in the Realm of England, &c. (meaning Queen Elizabeth, who is after named therein;) all Miniſters are bound to read thoſe very words unto this day: and may not ſay, The Kings Majeſty hath the chief power; for the Articles muſt be read, every word of them as they are printed, with the Kings Declaration before them: or, the Miniſter muſt be deprived, if he alter any word, or ſhall not take it in the ſenſe of the very Letter of it. And if he keep not to all the very words of the Articles, who can ſwear that he did read them after his Induction, if put unto it?
7. That by this means, we ſhall have no ſetled or fixed Doctrine of the Church of England at all; if ſo often as the Biſhops and Clergy in Convocation, ſhall obtain Licenſe to deliberate of all ſuch things as they ſhall think fit to explain, and ſhall obtain thereto the Royal Aſſent, they may put what ſenſe they pleaſe, upon the Doctrine eſtabliſhed; which, by the Declaration prefixed to the Articles, is promiſed to be, from time to time granted unto them.
If it be ſaid, There is an eaſie Cure for all this. The Declaration before the 39 Articles, was never confirmed by any Act of Parliament, nor is now in force: or, if it be, it is but the taking of that away, and cauſing the Books to be printed without it: So, will the ſubſcribers to the Articles be at as much liberty as by the Act of 13 Eliz. was allowed them.
To this it is Anſwered, that this will ſignifie nothing, if Miniſters be ſtill tyed to ſubſcription. For,
1. It hath been already declared, (yea, adjudged) that, by that Statute, there is no liberty for any man to ſubſcribe the Articles with any limitation, or explication; if any credit be given to Sir Edward Cook, who ſaith *Inſtit. 4.47. p. 324. edit. 1658., that he hath heard Wray chief Juſtice in the Kings Bench, Paſch. 23 Eliz. (quoting Dier 23 Eliz. 377. lib. 6. fol. 69. Grenes Caſe, Smiths Caſe) report, that where one Smith ſubſcribed to the ſaid 39 Articles of Religion, with this addition (ſo far forth as the ſame were agreeable to the Word of God) that it was reſolved by him, and all the Judges of England, that this ſubſcription was not according to the Statute of 13 Eliz. Becauſe the Statute required an abſolute ſubſcription, and this ſubſcription made it conditional; and that this Act was made for avoiding diverſities of opinions, &c. And, by this Addition the party might by his own private opinion, take ſome of them to be againſt the Word of God: and by this means diverſities of opinions ſhould not be avoided, which was the ſcope of the Statute; and the very Act it ſelf made touching ſubſcription, hereby of none effect. Thus, He.
2. This ſhews a neceſſity of repealing that branch of the Act, ſo far as it concerneth ſubſcription, becauſe, 1. if we may not ſubſcribe with ſuch an addition (ſo far forth as the ſame Articles are agreeable to Gods Word) it muſt needs be granted, that the Compoſers of them are admitted to be infallible; and their Articles, of equal Authority with Canonical Scripture: or elſe, that the Statute intended to tyrannize over the Conſciences of men; which is not to be imagined. 2. There is no more neceſſity for Miniſters to ſubſcribe thoſe Articles which that Act confirmes, then there is for others to ſubſcribe to all other Acts of Parliament which do concern them. If an Act once confirm and ratifie a thing, under a penalty, it will take place, and keep all in as much obedience, as if all the Subſcriptions in the world were made to it. It is not particular Subſcriptions, but publique Legiſlative Authority, that makes it a binding Law. 3. This Subſcription, is for the moſt part, required of men, while they be young, and have not time, or ſolidity throughly to ponder and weigh all the Articles, in the balance of the Sanctuary, or in the ſcaies of the Laws; ſo that hereby they are caſt into a ſnare ere they be aware; and, by their own inconſiderate and raſh act, bound (as men are apt to make them believe, if they afterwards, upon never ſo juſt grounds, begin to heſitate) to maintain every of thoſe Articles, although contrary to the Word of God: which is expreſly contrary to the very Letter of the 20th Article, which ſaith, It is not lawful to ordain any thing that is contrary to Gods Word written. And afterwards, As it ought not to decree any thing againſt the ſame (that is, the Word) ſo, beſide the ſame, ought it not to enforce any thing to be believed for neceſſity of Salvation. But the Statute doth require belief of every one of theſe Articles, when it enjoyns not only ſubſcription, but an aſſent unto them, puniſhing all with Deprivation, that ſhall affirm, and maintain any Doctrine repugnant to them; which every man muſt do, if they be found contrariant to the Word; or, he muſt be falſe to God. 4. If ſubſcription to theſe, or any other Articles, be ſtill continued, How can any juſt liberty be granted to tender Conſciences; But that they muſt ſwallow all that is enjoyned, although beſide (yea contrary to) the Word, or be perſecuted and ruined? Thus much of the Doubtfulneſs of the Articles, and of the inconvenience and miſchief of ſubſcribing them. Which inconvenience and miſchief will be greater, if we ſhould be tyed to thoſe Articles alone (though never ſo ſound:) as ſhall now appear in the Defectiveneſs of them.
2. The Articles are Defective: Becauſe
1. The ſixth Article, ſpeaking of the Holy Scripture, ſaith, In the name of the holy Scripture, we do underſtand thoſe Canonical Books of the Old and New Teſtament, of whoſe Authority there was never any doubt in the Church. Nevertheleſs, albeit it enumerate the Canonical Books of the Old Teſtament (yea, and all the Apocrypha too) yet it nameth not any of the New Teſtament; but only concludeth thus; All the Books of the New Teſtament, as they are commonly received, we do receive and account Canonical. Now, it being not unknown, that there hath been doubts in the Church, of ſome of them; inſomuch as the Epiſtle of St. James, the ſecond Epiſtle of St. Peter, and ſeveral other books and paſſages in the New Teſtament, have been not only doubted, but refuſed; the Article is defective in the not enumerating all the Books of the New Teſtament.
2. There are no Articles for diſcovering and condemning ſundry points of Popery in Doctrine, which (being firſt the Tenets of Arminius, the firſt Proteſtant Writer that was not a profeſſed Lutheran, that ever openly maintained them) are too commonly ſuckt in, and cryed up by ſome, as the Doctrine of the Church of England, which, ſince the Reformation, never own'd them; but are all maintained by Bellarmine, and generally by all Franciſcans and Jeſuites; but confuted by all approved Writers of the Proteſtant Reformed party, that have written againſt Bellarmine and others of that crew: as likewiſe by the learned Whitgift, Whitaker, Junius, Zanchius, Pareus, Chamier, Dr. Prideaux, and many others. The learned King James alſo took ſo much notice of, and diſtaſte at thoſe Arminian-Popiſh Opinions touching Predeſtination abuſed, univerſal Redemption, univerſal Grace, the manner of converſion, and falling from grace; that his Majeſty was the chief procurer and promoter of the late Synode of Dort, to which he ſent Biſhop Carlton, Dr. Davenant, Dr. Hall, (afterwards, Biſhops) Dr. Goad, and Dr. Balcanqual, to aſſiſt in that Synode; whoſe judgements touching all thoſe points, were given in to the ſaid Council, ſubſcribed with their hands, and afterwards printed and publiſhed. Agreeable whereunto, in the main, hath the late Aſſembly of Divines ſitting at Weſtminſter, declared their judgements in the Confeſſion of Faith (afterwards ratified by both Houſes of the late Long Parliment:) for which reaſon is that Aſſembly ſo much ſlighted, reviled, and oppoſed.
3. Thoſe Articles contain nothing of the Creation, of Providence, Fall of man, of Sin, of the Puniſhment of ſin, of Gods Covenants, Effectual Calling, Adoption, Sanctification, Faith, Repentance, Perſeverance, of the Law of God, Chriſtian liberty and Liberty of conſcience, Religious Worſhip, of the Sabbath or Lords day, of Marriage and Divorce, the Communion of Saints, Church-government and Diſcipline, of the Reſurrection, or of the laſt Judgement; all which the Scripture teacheth, and that, as neceſſary; as appears by the comprizing moſt of them in the Apoſtles Creed, and therefore neceſſary to be explained and held forth unto all, as the Doctrine of this Church; eſpecially conſidering the differences and Controverſies about many of them. Upon this reaſon it was, that the late Aſſembly of Divines have taken ſo much pains to compoſe ſeveral Articles (which they call Chapters;) wherein both thoſe of the 39 Articles which are held to be indeed fit to be retained, are more fully cleared and explained; and the reſt, added, with pertinent proofs of Scripture, to make it manifeſt that they are all evidently grounded upon the Word of God. But, all proofs are wanting in the 39 Articles: no text of Scripture being produced to make cut any one of them.