Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	article_n	church_n	true_a	3,598	5	5.1162	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20031	A true, modest, and iust defence of the petition for reformation, exhibited to the Kings most excellent Maiestie Containing an answere to the confutation published under the names of some of the Vniuersitie of Oxford. Together vvith a full declaration out of the Scriptures, and practise of the primitiue Church, of the severall points of the said petition.	Sprint, John, d. 1623. Anatomy of the controversed ceremonies of the church of England.	1618 (1618)	STC 6469; ESTC S119326	135,310	312

then severity cohortation then commination charity then authority but they which seeke their own not Iesus Christs doe swarue from this Law which seek rather to rule then counsell their subiects for while honour pleaseth pride puffeth up that which was provided for a remedy to a malady Leo epist 82. distinct 45. 6. In the urging of subscription they forget Christian compassion stripping Ministers and some of them aged of their livings to the undoing of themselues their wiues and children Iosias shewed more compassion to the Chemarims that were idolatrous Priests who though they were not permitted to come up to the altar yet did not eate unleavened bread among their brethren 2. Reg. 23. 9. they had their maintenance from the temple The Popes Canons herein were more equall that pittied old age as Gregory thus decreeth sed quia simplicitatem tuam cum senectute novimus interim tacemus the penall sentence was ready to be inflicted but because wee know your simplicity ioyned with old age we hold our peace Caus 1. q. 7. can 11. 7. This forcing of subscription to Ceremonies not warranted by the word is contrary to the Scriptures and practise of the Church In Nehemiahs time Subscription was required and an oath of the chiefe of the people but it was onely to walk in Gods Law Neh. 10. 29. not to keepe any traditions not written VVhen Victor would haue forced the East Churches to keep Easter as the Latine Churches did and was resolved to excommunicate them certaine Christian Bishops and Irenaeus among Euseb lib. c. 22. the rest did reproue him tanquam inutiliter Ecclesiae commodis consulentem as unprofitably regarding the Churches good There arose in Gregory the first his time a Tolet. 4. c. 5 great difference in Spaine about the thrice dipping in baptisme some doing it but once Leander a Spanish Bishop sent to Gregory about it who determineth that the Infant was baptized sive trina sive simpla mersione whether with thrice or once dipped hee would haue no contention about that ceremony But his successours more rigorous then charitable one decreed that it was Evangelicum praeceptum Part. 3. dist 4. c. 82. an Evangelicall precept to dip thrice Another that hee was not a perfect Christian that was not thrice dipped Lastly Pelagius it was decreed in the 8. generall Councell at Constantinople that whereas Photius the Can. 8. 9. concil general Constantinop usurper of that sea did extorquere chyrographas c. extort from clergie handwritings promising thereby to cleaue unto him and he againe gaue them by his hand writing faculties to preach And certaine Catholicke Bishops had taken up the like custome to urge subscription The contrary was decreed by that Councell ut Episcopi nullus chyrographas c. that Bishops should no more exact such subscription sed tantummodo fierent solennitates de more but to be content with the old use they should enforce no new subscriptions but keepe the old customes solennities The Bishops then in urging new subscriptions to combine the Clergy to cleaue unto them not otherwise to grant them licenses to preach did reviue the corrupt use of Photius the pseudo-Patriark condemned in this Councell 8. To require absolute subscription to the booke is to make it almost equall to the Scripture as freed from all errour but this properly the holy writings onely haue viz. to bee perfect right pure Psal 19. 7. The Law of the Lord is perfect the statuts of the Lord are right VVhat could be required more then to subscribe absolutely to the word of God as pure perfect and without any errour Augustine well distinguisheth between divine and humane writing de Scripturis canonicis non licet dicere c. of the Canonicall Scriptures it is not lawfull to say the Author was deceived but in other books which are written by us not with authority of precept but exercise to profit though there be found the same verity yet are they not of the same authority which kind of writing must be read not with necessity of beleefe but liberty of iudgement Aug. cont Faust l. 11. 5. But there is now no liberty of iudgmēt left but necessity of beliefe imposed in this absolute subscriptiō 9. Beside this violent course of subscription hath bred a great scandale in the Church disturbed the peace thereof that whereas quietly before Ministers ioyned together in building the Lords house after the same began to be urged then suspensions imprisoning silencing depriving of many profitable ministers followed Saint Paul saith Would to God they were cut off that disquiet you Gal. 5. 12. They were disquieters of the Church that urged the ceremonies not they that refused them Conscience forced not the one to urge subscription for they themselues hold these Ceremonies not to bee necessary but conscience moved the other in not subscribing unto them VVho were then disturbers they which urged those things which with a good conscience might be left or they which refused those which with a good conscience they thought they could not use There is a rule in the law In rebus dubijs pars tutior sequenda In doubtfull matters the safer way is to be followed Not to use such rites and ceremonies is no sin but to yeeld unto them in him that is not resolved is sinne The law resolveth that the lesse doubted course should be taken not to use them at all Cyrillus thus writeth to Gemadius Sicut ij qui mare navigant c. As they which saile in the Sea when a tempest ariseth and the ship is in danger doe disburden it of some things to saue the rest so seeing it is not in our power to saue all despicimus ex ijs quaedam ne cunctorum patiamur dispendia Wee seeme to neglect or winke at some things lest wee should leese all So it had been better to haue cast out such burthenous ceremonies then to put the ship of the Church in hazard and disturbe the peace thereof 10. The forme of subscription is contrary Subscription contrary to law to the law of the land as may appeare by these reasons 1. The Law requireth subscription onely to the Articles of Religion in these words He shall declare Anno 13. Eliz. c. 12. his assent and subscribe to all the articles of Religion which onely concerne the confession of the true christian faith and the doctrine of the Sacraments But to subscribe to the booke of common praier doth not onely concerne the confession of true Christian faith Ergo by the lawe it is not to be subscribed unto 2. That which Ministers doe subscribe unto by law must appeare under the seal testimoniall of the Bishop and bee publikely declared in the Church within two moneths of induction but neither doth the testimoniall make mention of subscription to the booke neither is the Minister bound to declare his assent thereto in the Church Ergo it is not agreeable to the law 3. 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

thing 2. To bring in a new sacrament besyde those two which Iesus Christ hath ordayned is utterly vnlawfull But confirmation as it is prescribed by the booke is made a new sacrament beside those two which Iesus Christ ordained therefore confirmation as it is prescribed by the booke is utterlie unlawfull The assumption or second proposition is proued thus That which is made an outward signe and seale to assure of Gods loue and favour that is made a sacrament in most proper sense as both the scriptures shew and our own articles of religion defining Rom. 4. 11. Arti. relig 25. the sacraments to be sure witnesses and effectuall signes of grace and of Gods goodwill to us but the imposition of BB. hands is made a signe to assure us of Common booke c. of confirm Gods favour and gracious goodnesse to us so be the words of the book therefore it is made a sacrament in most proper sense But this is unlawfull and therefore this kind of confirmation is unlawfull yet the poore ministers of Christ were urged and enioyned under most greevous penalties to subscribe to all 3 That which is the generall duty of all the ministers of the Gospell ought not to be made the particular duty of some few of them But to confirme Christians in the faith of Christ is the generall duty of all the 2. Thess 3. 2 Ezek 34. 4 Eph. 4. 12. 13. Hier. ad luci ministers of the Gospell as appeareth by the Scriptures Therfore it ought not to be made the particular duty of some few of them Hierome saith plainly of confirmation by BB. disce hanc obseruationem potius ad honorem esse sacerdocij quam ad legis necessiatē Know that this order is rather for the honor of priesthood then necessity of Law Object 1. It can not be amisse that BB. pray over the children Answ 1. To thinke the BB. prayers be more holy then any other mans is superstitious the scriptures tell vs that if any man be a worshipper of God the Lord heareth Act. 9. 31 him be he BB. or preacher 2. they do not onely pray ouer them but impose hands upon them that by means therof they may com book c. of Confir receiue strength against all the tentations of sinne which is to take that power to them which the Lord neuer gaue them contrarie to that which is written No Io. 3. 27. man can receiue any thing unlesse it bee given him from aboue Obj. It is meete that such as bee baptized make open profession of their faith that it may appeare how they haue profited and that they may be further confirmed therein Ans All this may be done without any such ceremonie by diligent catechizing 1. Pet. 22. Act. 20. 32. and teaching in every congregation and if there needed any confirmation who are more fit to do it then the pastor of every congregation who best knoweth the profiting of his sheep 4. Against baptizing by women HEre we both agree in the doctrine that women ought not to baptize Our brethren say fieri non debuit women should not haue taken upon them Answ to the petition p. 11. s 2. to baptize but yet exception is taken to our speach Exception The book of common prayer doth not prescribe that baptisme should be administred Answ ibid. by women Answ Yea but if the booke permit it though it do not prescribe it it is more then true divinitie will warrant Now whether the booke seeme not to encline that way let it be considered by these reasons 1. By the booke the Priests and Curats are commanded to warne the people that without great necessity they baptize not children at home in their houses and when great need shall compell them so to doe that then they minister it on this fashion 2. This same they they that minister it is a relatiue therfore if they look back to to find the antecedent what will meete us but they whom the Priests and Curats warned not to baptize their children at home but they whom the Priests and Curats warned not to baptize their children at home were the people yea the vulgar people not ministers and therefore they that be permitted by the booke to baptize bee the people yea the vulgar people 3. If the chyld liue it is to be brought to the church by order of the booke and there the minister is to examine who baptized it which were a folly if the minister had done it himselfe and further with what words it was baptized which were as fond if it were baptized by an ordinary minister of our Church 4. The booke prescribeth no more but that they that be present call uppon God and use the right forme N. I baptize thee c. so that these two things bee observed by the midwife or whosoeuer present the minister is to certifie them by order of the booke that they haue done well and according to due order 5. The child is supposed by the booke to be baptized by such as happily knew not what they did in that great feare and trouble of mind but such as be so greatly feared and troubled at such times be not the ministers who haue nothing to do in those actions but the wiues and such as be present at such times therefore they bee not ministers but the people yea the very women that bee permitted to baptise in such times of necessity VVherefore most noble king Seeing the booke seemeth to carry this sense and Math. 28. 9. to warrant that which the word of Christ never approved VVe most humbly entreat that it may bee either quite remooved or better explained 5. Against the Cap and Surplice 1. THE Massing garments in poperie bee no fit garments for the ministers of the Gospell according to that charge of the Lord you shall pollute Is 30. 22. the coverings of the images and the rich ornaments c. and say unto it get thee hence and againe hate even the garment spotted by the Iude. 21. flesh Hence it was that Iacob when hee reformed the idolatrie of his houshould Gen. 35. 2 he made them also to change their garments But the surplice is one of the massing garments in poperie as both the Protestants Fox martir p. 501. 853 and popish writers shew M. Fox for the Protestants who declares that when a Popish Priest was to bee degraded they took away the surplice from him as one of his priestly garments For the Papists Innocentius and Durandus who bring in the popish Priest so apparelled to his Innoc. myst miss lib. 1. c. 10. Duran lib. 3. c. 1. in rationall Masse therefore it is no fit garment for the ministers of the Gospell Tertullian confirmes this reason shewing that Christians ought not in outward things to conforme themselues unto Idolaters no not in wearing a garland of flowres Nihil saith he dandum est Idolo sic nec sumendum ab