A Trial of Subscription

To such Ministers of the Gospel as would seem desirous of reformation; and yet have subscribed to the Arch-Bishop of Canterbury his Articles.

R EVEREND Fathers, The reasons following were written (as I am persuaded) upon occasion of that godly, wise, and peaceable motion, which was made in the last Parliament for convenient favor to be shown to godly & profitable Ministers, touching subscription and use of ceremonies. Whether the author be a Minister or no, or what he is, I am not for my part, any whit inquisitive; and do wish, That all they who do love peace and truth, would diligently and charitablie consider the reasons without hearkening after the reasoner, Least they occasion trouble to him, who seemeth to desire the good of our Church. But whosoever he be, I presume on his patience to publish his labors, For that (in the judgment of sundry wise, and learned both Preachers & other, they be thought worthy (for their pith and modesty) such publication, and may prove (through God's blessing) an happy mean somewhat to calm that tempest, which (too long) hath tossed the little Ark of Christ his Church. And therefore, I hope, that none will be offended, if I help forward that good which (no doubt) the author intended. If none: Then why should I fear that any of you will be offended with me? And yet I know the weakness of the flesh, be the spirit never so willing, to do well. For the wisdom of the flesh ( which is enemitie against God) will readily suggest; That these apologetical reasons will cause you to be worse thought of; except ye either disclaim your subscription, or publicly justify the same with sound reasons from God's word. One of which I pray God ye may have grace to do, That sincere teachers of the same truth, may either be conformable together, or seek reformacion together. I will not prejudice your judgment, much less with Aquila presume to expound unto Apollos the way of God more perfectly: Yet, seeing Apollos humbled himself to the information of a tentmaker; I persuade my self, That ministers of the Gospel will give me leave (being none of the greatest clearks) to seek resolutiō of this my doubt. For I freely confess, That as yet I cannot see, but that ye have sinned against the truth by your conformity. Yet so, That I reverence you as Fathers for your work sake; and regard you as brethren for your profession sake, your sin of conformity (if it be a sin) notwithstanding. For we are taught, to consider one another, to provoke unto love, and good works; and not to forsake the fellowship which we have among our selves, as the manner of some is.

The grounds (if I may so speak) of my doubting be two: First, The evidence (so seeming to me) of certain scriptures. Secondly, The weakness (in my poor opinion) of your excuses. I mean not to quote many places for my purpose; and I cannot know all, you pretend for yourselves. I must and will therefore content myself with some few: yet the most pregnant (as I judge) of either.

From the former (quoted in the margent) I take occasion (and I think upon good ground) to speak to your consciences in these words: If woe be unto them, that speak good of evil, and evil of good; If he that subscribeth should subscribe to the Lord, that is, By subscription profess himself to be the Lord's; If he, that buildeth again the things, that he hath destroyed, maketh him self a trespasser; If they be foolish that after they have begun in the Spirit; ( that is, insinceritie of the Gospel, (as the Reasoner speaketh ) would now be made perfect by the flesh; and if halting between two opinions, deserve a just reproof: Then I may admonish you, as Fathers, to make straight steppes unto your feet, least that which is halting be turned out of the way. For in the wisdom of the flesh you speak good (by subscription) of carnal rites; which heretofore ye have reproved in the spirit, and yet mislike in your best judgment: So that ye build again the things ye have destroyed, and seem (with some scandal) to halt between two opinions. But I pray you, let us enter with humble hearts into consideration of your excuses.

First, It is avowed by some, That they have not subscribed simply; but with protestations and exceptions, Though they be not recorded. Which (say they) is not their fault. And (say I under correction) The Bb. of Canterbury and his associates do well in not recording such protestations and exceptions. For; If they require a lawful and godly subscription; Why then should they blemish their proceedings with recorded protestations? But, Suppose their urged subscription be unlawful, do ye not perceive, How the not recording of protestations doeth check the weakness of subscribers, who (by protestation do solemnelie accuse their present subscription? Trulie (me thinks) you should either subscribe without protestation; Or, if you protest, you should not subscribe. For, Is not this Protesting against some things, and Subscribing to all, to halt between two ways, and to have an heart and an heart? One heart for the mouth, and an other for the hand? If the wisdom of wise mē shall perish, when people come near unto God with their mouth, and remove their heart far from him: May not I advise you to repent, That ye have suffered your mouth to increase the sin of your hand; and to take heed, That ye say not before the Angel, That it was with protestation? For why should God be angry with your voice, & destroy the work of your hands? o blessed is he that condemneth not himself in that thing, which he alloweth.

Other would iustisie themselves, Because (as they say) It is not affirmed by their subscription, That all things in the Books of Common prayer, and of ordaining Bishops, Priests, and Deacons, be agreeable to the word of God; but only said, That those Books contain nothing contrary to the word of God. I might appeal to your consciences, Whether you think not some things in those Books to be contrary to God's word? But in my conscience (as I am yet persuaded) This distinction cannot satisfy your conscience. For, If Christ doeth say, He that is not with me, is against me: May it not be said, That whatsoever is not according to the word, in God's public worship and service, is contrary to the same? And the rather, because Isaiah hath set it down for a rule; If any speak not according to this word; it is because there is no light in them? I pray ye consider, That howsoever, he be a good subject, who doeth nothing contrary to the laws of his Prince, because the positive laws of men be imperfect, as their makers be: Yet a good Christian ought to endeavor in t • e obedience of faith, That all his actions in God's worship (which shall be surely judged in the day of Jesus) be justifiable by the word: because The Law of the Lord is perfect: and the Scriptures are so sufficient, That thereby the man of God may be made absolutely wise unto salvation. I can hardly withhold myself from disputing this case; Because I see, That this distinction openeth a gate to sin and superstition. For, as he who teacheth, That all things in God's worship (for which we must answer before God) must be according to the word: restraineth man's inventions, & occasioneth the godly more thoroughly to reley on the scriptures: so, he, who teacheth, That it is sufficient that nothing be contrary to the word, giveth too much occasion of liberty to man's inventions, and causeth wise men (according to the flesh) to be less zealous in searching and depending on the scriptures. But I desire the humble and godly to consider, whether ceremonies, and an ecclesiastical government may be thrust upon Christ his Church (which is his kingedom) without any warrant from God's word? Seeing Moses ( that extraordinary Lawgiuer) and Bezaleel, & Aholiab (miraculouslie inspired with cunning) could not make anything about the Tabernacle (no not a payer of snuffers), by their own invention; but according to the pattern which God himself had shown upon the mountain: and seeing our state and Church doeth forbid setting up of candles, Because it is a work devised by man's fantasy besides scripture; condemneth Reseruation of the Sacrament, Because it is not by Christ his ordinance, and is earnest against setting up of Images in temples, though they be not worshipped, Because it is not lawful & agreeable to God's word, so to do. To come somewhat nearer the point: Suppose such a distinctiō in God his matters may be admitted: yet examine your hearts, whether that fig leaf will cover your nakedness: Since the Bishops, Priests, and Deacons of our Church are said in the Book of Consecration to be called to their several ministrations according to the will of our Lord Jesus Christ: And by your subscription to the third of the ArchBb. Articles ye prosesse, That ye believe all the articles contained in the Book of Articles of Religiō set forth Anno 1562 (the 36. whereof allowed Bishopps &c.) to be agreeable to God: yet notwithstanding ye have been & still seem to be persuaded in your conscience, That our Bishops have not their calling from God; but were set up by man, and settled by custom for vanities sake.

A third sort of subscribers would cover their heads with the shield (not of faith,) but of human policy and stand to it, That of two evils the less is to be chosen: And therefore some things are to be tolerated, rather than the Church should lose the benefit of their ministry. Wherevnto though the Reasoner hath well answered by opposing the wisdom of the Spirit, which forbiddeth us to lie, Howsoever thereby the verity of God might more abound unto his glory, and by showing, Howe this lie, or politique subscription draweth a curse, and not a blessing upon the ministry of subscribers against their own conscience: Yet give me leave to speak somewhat to this excuse. I will not urge the opiniō of that most reverend, learned, and godly divine Master Beza; who can give no other council, than that Ministers having testified their innocence, and tried all remedies in the fear of the Lord, should give place to manifest violence when they be commanded not only to tolerate the ceremonies, and ecclesiastical government of our Church, but also to allow them by their hand writing. For there is great difference between toleration, and subscription. But I would learn, whether that ground of policy be not to be understood rather of the evils of pain and punishment, than of the evils of sin and guiltiness: Since by the doctrine of our Church, No sin is venial or pardenable in it self. And I make this Quaere, Whether silence enforced, or temporizing subscription, be the greater evil? Concerning the former, This is my persuasion, That as God, (who needeth not the lie of politique subscription, but can butide his Church as he will) doeth not give an ordinary blessing to the ministry of such subscribers: so the very silencing of faithful ministers that stand fast in the liberty, wherewith Christ hath made us free against the bondage of man's inventions, doeth turn rather (as Paul's bands) to the furthering of the Gospel. For, If an hundred godly ministers were suspended for not subscribing to all the ArchBishoppes Articles, I doubt not but that their silencing would preach reformation very effectually: Whereas your temporizing subscriptiō doth hurt many ways. For thereby the ArchBb. is so hartened in his course, that he hath resolutelie said: That since God hath so blessed him therein, that few of any accoumpte withstand the same, he would not give it over now. Is not then your politique subscribing the cause, why those few be so hardly dealt with, That no mediation can prevail in their behalf? To say nothing of prosessours, who seeing you (who have stood in the gap) to subscribe at the last, do think those few that now stand, more precise than wise, and become therefore less comfortable to them than they have been. But answer me: Is not this affliction added to their sufferings by your fault? I say more, By your subscripriō ye may seem (in some sort) guilty of preiudicing your brethren, not only for the time present, but forever hereafter; except by the standing out of some, prescription be interrupted. For as many things enacted by Law, are antiquated by non usage: so many things not commanded by law are established by custom and prescription. This is not all: For as Peters example drew not only the Jews, but Barnabas also into dissimulation with him: so your temporizing subscription hath been and daily will be an occasion to many weak ones, if not of falling, yet of stumbling; if not of going back into Egypt, yet of looking back toward Sodom. So that few be now so zealous for reformation, as they have been. Which must needs be a great offense, and that given by you, If (in your judgment) there be need of reformation. Shall I tell you, That he who woundeth weak consciences, doeth sin against Christ, who pronounceth an heavy judgment against him, that offendeth any of his little ones? Nay rather I beseech you by the mercies of God, That If your own heart condemn you for subscribing against your conscience: ye would fear him that is greater than you heart: remember from whence ye be fallen, repent, and do the first works.

REASONS, why faithful Ministers should not be deprived or suspended, for peaceable omission of prescribed ceremonies; much less for not subscribing to thē, and all other partes of ecclesiastical policy, as to ordinances not contrary to the word of God.

F IRST, their omission and scruple of such subscription, is merely of a conscience fearful to offend, in allowing by act or hand, anything not warrantable by the word; and therefore a mere invention of man: According to that of zealous David, I hate vain inventions, but thy Law do I love. For in a godly jealousy of that spiritual whoredom, ( whereof the people of GOD ought carefully to take heed) they hold; That whatsoever is not according to the express scripture, or sound conclusion from the same, is contrary to the word. Which their opinion; & omission answering thereunto, seemeth unto them grounded upon the word and judgment of authority. But since it is not answerable to my present purpose, here to set down many of their reasons, drawn from the sufficiency of the scriptures, (which can suffer neither adding nor diminishing, declining to the right nor to the left hand); from the sincerity of the Gospel, (which cannot brook Jewish, much less Romish ceremonies) And from sundry other good considerations general and particular; I only crave favor to set down one or two, That the tenderness of their conscience may somewhat appear to proceed, not from conceipted scrupulousity without at least some probable persuasions.

THE general precept of the Apostle, Walk as children of the light, approving that which is pleasing to the Lord, and have no fellowship with unprofitable works of darkness, concerneth not only corrupt manners, but unprofitable ceremonies devised by man without warrant of the word, at least by good consequence. For it is an Apostolical canon, Let all things be done unto edification. And it is a Prophetical direction, To the Law and to the Prophets: If they speak not according to this word, it is because there is no light in them. But the said faithful Ministers see not howe ceremonies prescribed, are profitable; notwithstanding their godly significations pretended. For if Christ, who in these last days speaketh evidently by his Gospel and spirit, had judged signifying ceremonies convenient unto edification; he would not have abolished so many prescribed by Moses, as being fit for children; and appointed so few, and those not only for signification, but principally to be seals of spiritual graces. And therefore this addition of signifying ceremonies, seemeth unto them to eclipse the glory of Christ his wisdom and faithfulness in providing for the full instruction of his people; contrary to the scriptures; which give him testimony that he is (as only so) a sufficient Teacher of his Church: Neither do they see, how the signifying ceremonies be (otherwise) according to the word; And the rather, because that other cannon of the Apostle, Let all things be done honestlie and by order, (so much urged in their defense) doeth only command decent disposing of ceremonies (of order, not of figure ) and not, that whatsoever may seem tending to decency, is therefore to be thrust into the Church. In consideration of which (so conceived) unprofitableness, and vnwarrantablenes, the said Ministers dare not have fellowship with prescribed ceremonies, In giving allowaunce by using or subscribing. Again, this fearfulness of prescribed ceremonies, and general subscriptiō, seemeth to them to be grounded 1 upon the second commandment, 2 the second petition, & 3 an use of the Lord's supper, aunswerable to that article of our Creed, where we say, I believe that the Church is an holy communion of Saints. For the seconde commandment forbidding us to bow, or yield to any Idol of man's invencion, (under the name of Grauen Imaege, the chief Idol; as all uncleanness is forbidden under the name of adultery, the grossest pollucion of the flesh) doeth withal command all things in and about the service of God, to be according to his revealed will. As appeareth by the opposition or relative respect of these words: Thou shalt not make to thyself any graven Image; to these, of them that love me & keep my commandments. And further, by conferring the use of Fringes, which the children of Israel were to make upon the border of their garments set down in these words: And ye shall have the fringes, that when ye look upon them, ye may remember all the commandments of God, and do them; And that ye seek not after your own heart, nor after your own eyes, after which ye go a whoring. In the second petition we pray, That GOD would reign in his Church by the word of his Kingdom; which teacheth us, That as a worldly kingdom cannot brook two Monarchs: So Christ ( to whom the Father hath committed all judgment) is only Master among his Disciples, & only Prince among his people. And therefore the Apostle ( having reproved the unprofitable traditions of men; As, touch not, taste not, handle not) exhorteth the Colossians, to seek those things which are above, where Christ sitteth at the right hand of God. As if he should say; Christ only ruleth: Therefore ye are not to obey the commandments of men, but to be ruled by him only. The use of the Lord's Supper before mentioned, Saint Paul himself maketh, when he thus argueth: Whereas the bread which we break, is the communion of the body of Christ, that is, a seal of that communion, which we have with Christ, and one with another in him. Therefore we must be so far from having any fellowship with Idolaters, that how so ever we pretend the safe keeping of our hearts for God; yet we must not (no not only in body) be present at Idolatrous service. From all which, they think (verily) that the spirit of God it self maketh this argument: What communion hath the light of the word, with the darkness of man's inventions? What concord hath Christ our Savior, with Belial, the Antichrist of Rome? And what agreement hath the Temple of God (which is our selves) with Idols of human traditions? Wherefore come out of Babylon (that is, the confusion, or confused worship and government of Rome ) & touch no unclean thing, But as man him self (who is borne in sin and conceived in iniquity, ) so his own inventions which make him more sinful, cannot be sanctified, but by the word; The hypothesis or ground of this conclusion is a persuasion; That the ceremonies which they stumble at, be not only the inventions of man; but parte also of the scarlet woman her fornications: yea notwithstanding they were in use before Antichrist was exalted; As circumcision was parte of the ceremonial law, notwithstanding it was not of Moses, but of the Fathers; And therefore such ceremonies are by thē (in their zeal) judged to be more fitting the whore of Babylon, then beseeming the chaste spouse of Christ; who should be conformable to her husband in simplicity and sincerity.

That their dislike of prescirbed ceremonies may 〈…〉 to them grounded, as on 〈…〉 so on the judgment of authority, Let the reasons of removing other ceremonies be well considered: which be these; They obscured the glory of God; they were unprofitable; they blinded the people; they turned to vanity and superstition; they were abused by the unlearned, and beseem not Christ's Gospel; which is not a ceremonial law (as much as Moses was) but a religion to serve God, not in bondage of the figure or shadow; but in the freedom of the spirit. To apply by particulars; Piping and chaūting, are said to have displeased God so sore, & filthilie defiled his holy house and his place of prayer, That for them he hath justly destroyed many Nations. And setting up of candles; covering of shrynes, candlesticks, and all monuments of superstition; yea in the glass windows, not only of Churches, but of houses too, are said, as to be taken away, so to be devised by man's fantasies (not contrary but besides scripture; And therefore have not only no promise of reward, but contrariwise great threatenings & maledictions of God, for that they be things tendinge to superstition. If all these notes of condemnation may be set, as well on ceremonies retained, as these removed; Then tender consciences, which think them selves forbidden to be conformable to Idolaters, as well in cutting the hair, as in upholding altars, have (at least) probable cause to fear, how they allow by act or hand ceremonies retained.

To conclude this first Reason, wherein I am of necessity longer, thē I need to be in the rest; I humbly refer to consideration, That whereas resolved consciences are vncompellable, & her Majesty of her own Princely clemency, did permit (among other) Bishop Heath, a popish recusant (but of conscience: not of a traiterous obstinacy) to continue Lord Chancellor; Whether it were not cōvenient, that faithful Ministers should continue their godly and profitable Ministry, the omission only of ceremonies notwithstanding Provided that such omission be with peace to others knowledge; as it seemeth to be in truth to their own consciences; Least (otherwise) the reverend Fathers grieve the holy Spirit of GOD by whom they are sealed unto the day of redemptiō, and show them selves to be (not brethren) but Lord's over God's inheritance.

SECONDLIE, let it be supposed, that their conscience (all the premisses notwithstanding) is erroneous. But let it be withal considered, that the error is only in ceremonies; which by the now Archb. of York since he was a L. Bishop were accounted the blemishes of our Church, and (in their best regard) are but things indifferent. And therefore the Church is not to be defrauded of the benefit of faithful Ministers their sound instructions, for only omitting such ceremonies, and that of conscience with peace; Except it be religion to tythe Mynt and Commyn, and to neglect the greater things of the Law. Saint Paul would not by his Apostolical authority, restrain the liberty of disciples touching Marriage, because it was an indifferent thing, and he straitlie forbiddeth the weak to be condemned, for not eating of all things considering the Kingdom of God is not meat nor drink; and we are to please our neighbor in that that is good to edification, So that he wished them cut of, who disquieted the Church by vrginge Circumcision with Christ, That they might rejoice in the flesh of their brethren, that is, in their conformity in carnal rites.

All this being true, they be no right followers of blessed Paul, who thrust out of the Church profitable teachers, for only omission of indifferent ceremonies. Again if every particular Church may ordain, change, and abolish rites or ceremonies; It may be adjudged no capital offense for faithful Ministers (in their several charges) only to omit indifferent ceremonies; And the less capital, considering unity in doctrine, and conformity in divine service, yea, all ready obedience otherwise to the Prince & State is faithfully observed. Lastly if such only are openly to be rebuked, as openlie break the traditions of the Church through private judgment, and contemptuous willfulness; then only omission (and that of conscience with peace) deserveth not so public and extreme punishments as deprivation and suspension. For the sentence of singularity cannot (with wisdom and equity) be pronounced against them, who, not only have justified their omissiō with arguments out of God's word, which are published; and (think they) vnaunswered (write never so many) so long as Master Cartwrights second Reply remaineth vnconfuted; but also have the suffrages of reformed Churches ( Scottish, Dutch, and French ) round about us; which have abandoned such ceremonies. Yea by the observation of some Popish (though politic) there be few Protestants in England (besides such as depend upon ecclesiastical dignities) which are not puritans, that is, such as desire to have the Church thoroughly reformed. As for cōtemptuous willfulness, Their not inveying against ceremonies retained; their brotherly conversation with other of contrary judgment concerning them; their patient enduring extremities for such omission; their silence when they are suspended, and maintaining the unity of our church, these ceremonies and great affliction for them notwithstanding: (besides the said arguments which testify their omission to be meerelie of conscience) do sufficiently clear them of contempt and willfulness.

THIRDLY, It may seme to them (indeed no great Lawyers) a query, Whether their so grievous punishments be iustifyable by the statute, which punisheth such as refuse to use the form prescribed for Prayers & Sacraments, or obstinatelie use any other either form or ceremony; but provideth not against discreet omissiō of the ceremony though the form be observed. As for enforcing general subscription, all men may see and say: It is besides law. For the ende of the only Statute for subscription, is to Keep Papists and other heretics out of the Ministry; As is evident by these words of the preamble: That the Churches of the Queens Majesty's dominions may be served with Pastors of sound religion, Be it enacted, &c. Again, the Statute requireth Subscriprion to the Articles of Religion; and not to all, but such as only concern the confession of the true Christian faith, and the doctrine of the Sacraments. Yea that the exception of some Articles might be more manifest, (and for no other cause) is this word only inserted. Lastly, the Bb. of Canterbury, would not have made a special article for the approving of the book of common Prayer, &c. by subscription; if such subscription were by that Statute required. Now further, where there is no commandment, there is no transgression; where no transgression, no punishment. But wishing the tolerating of peaceable and profitable Ministers, and not the hurt of our Church-gounernours; I forbear to show what danger they may incur by law, who punish faithful Ministers and loyal subjects without law, for refusing to subscribe further then law requireth; notwithstanding they willingly offer to subscribe so far. Only this I say (as a Professor of the word, and no student in law) That whereas Habacuc compareth wicked men devouring men more righteous then they, to fishes of the sea that have no ruler over them; we may learn, that were there is a sovereign, one subject is not to tyrannize over another, without lawful authority.

FOVRTHLIE, let it be supposed, That peaceable omissiō (not of divine service) but of Ceremonies, be punishable in some sort by some law or other; And that the Bb. of Canterbury his general subscription were to be enforced by law; Yet since no statute (so far as they know) doeth expressly set down what punishment is due to either offense; they think, that (in equity) their fault, and (in discretion) their calling, is so to be regarded, that punishment deserved, exceed not the fault committed: But loss of living by deprivation or suspencion, is the next punishment to death; Therefore they complain that more then severity is done against them. For if it be a grievous punishment to fine a lay man (so called) 10. 20. or 30. pound: May not the grieved spirits of faithful Ministers, sigh; yea cry unto God for that their bondage is such, That only omission, and that of conscience with peace, is corrected with no less punishment, than loss of living. Authority doeth not esteem them (as Jereboam's Priests) the basest of the people; And the word doeth exhort us to know them, and to have them in singular love for their works sake; Yea it straightlie forbiddeth us to touch his anointed, or to do his Prophets any harm; because God hath reproved Kings for their sakes. Be it therefore far from us, to admit it to be the pleasure of our gracious and Christian Queen, That discreet and able Teachers (of her own profession) should be subject to such extremities, without sufficient law, or so deserving faults. Again, unlearned Priests that can but read (and therefore not to be admitted to take charge of souls by any warrant of God or Man) are generally tolerated, not only for want of Ministers, but also in pitiful regard of them selves, their wives, and their children. If there be greater want of Preachers thē of Readers, If as great pity to be shown to Preachers brought up in learning fiō their infancy; and therefore less able to shift for them selves & theirs than Readers, that may live by their trades or occupations, services, or other labors from which they came; And if there be no partiality in Church governors; Then Preaching Ministers may expect toleration of peaceable omission, or (at least) mitigation, of so grecuous extremities.

LASTLIE, the due consideration of many and great inconveniences which accompany or follow so extreme proceedings, may move such as love Christ and the sheep of his pasture more then them selves, or private respects; to allow or consent to toleration or mitigatiō in these cases. For (first) such proceedings constreyne many to use ceremonies, and generally to subscribe against their own consciences. As may appear by their protestations, or limitations before; and by their concealing or excusing after subscription: Whereby they sin, and so draw upon them selves and their labors, a curse, and not a blessing. For their pretence of choosing the less of two evils (according to the counsel of politiques) will not justify them against the doctrine of the Apostle, which is; That how soever the verity of God might more abound through our lie unto his glory, yet we must not do evil, that good may come of it. Therefore as the spirit of God departed from Saul, and an evil spirit vexed him after he had sinned against his conscience under pretence of a good ende; So all such cōformers may fear (that which is seen in too many) least the good graces of God's spirit decay in them, and they prove as ill, or worse, in negligent teaching; heaping up of livings; and inveighing against such as stand for reformatio, than they that never pretended like sincerity. Secondly, such stopping of the mouths of painful and profitable Preachers for ceremonies sake, is no less punishment to the Church it self, thā to the Preachers; yea so much the greater, because fear of troubles for ceremonies, make many convert their studies to Physic, Law, or otherwise; & idol shepherds, or idle Nonresidentes, are for the most parte, thrust into the places of faithful Pastors removed. So that the proverb is fulfilled: Where Prophesy faileth, the people are scattered. Thirdly, such thrusting out of faithful Ministers & Watchmē for ceremonies, is occasion, as of much sin, so of many papists, who are increased or confirmed, partly through want of that diligent teaching which is in Cities and good Towns (as one of themselves observeth), partly by impunity. For as the Turks have less feared Croysadoes, ever since the Pope & his vassals have fet them selves against the Lutherans; so Papists do less fear the high Cōmission, when they see the B. of Canterbury and his Colleagues, most earnest against Puritans, so called. And therefore (as it is generally to be observed) sincere Preachers, are (for the most parte) accused and persecuted by Church-papists; and partly, by that conceit which Papists take of the rest of their religion, when they see such zeal for their supposed ceremonies. For Bristow makes it a special motive to Popery: That in ceremonies, and our book of common prayer, we apishlie imitate, (so apishlie he writeth) Catholics, and the Mass book. And therefore some English protestants are scornefullie termed, Calvin-papists, for such conformity. Fourthly, such urging of ceremonies hath been, and is likely to be the occasion of schism and contention amongst professors of the same faith and religiō. For they that suffer, think them selves bound to follow the example of Christ, in approuinge (as they may) the omissiō of ceremonies, least their suffering should be scandalous, & they them selves for so suffering, traduced as ill doers. Agayne, professors occasioned by such suffering diligently to consider the cause, find thē selves bound, as well as their Teachers, to justify wisdom in such sort as becometh her childrē. Hence it is that the multitude is divided, some holding with the Jews, some standing with the Apostles; whereas if urging on the one side, and confuting on the other side, were given over, our Church would be at unity in itself, As the reformed Churches in France, Scotland, and the low countries are: for there is no general difference amongst us, but about Romish (so reputed) Policy. Otherwise, it is not to be expected (though wished) that contention will so surcease. For (to say nothing of the schism of the Brownistes, to whō these ceremonies are great stumbling blocks, and therefore to be removed, or not so grievouslie urged, least the rent of our Church prove greater and greater) I am persuaded; That howsoever the railing of many, and fear on every side enforce Jeremiah to cease speaking in the name of God; and the cunning, but counterfeit prophesy of Hannaniah, make him lay his hand upon his mouth for a time; yet the word of God will be in his heart, as a burning fire; so that he shall be weary of forbearing, and not able to stay from prophesying yokes of iron, in steed of those wooden ones which Hananiah did or would break. And the rather, because Mayest. Hooker (too friendly a censurer of Papists) hath (by daubing over, not only the walls of ceremonies, but also the grossest corruptions, and that with untempered Morter) provoked Jeremiah, or some of the Prophets, to stand in the gap, to contend for the truth; and so to know, not his words but his power. For the kingdom of GOD is not in word, but in power. Lastly, it is to be feared, That such contention only about supposed relics of Rome, Such stopping of the passage of God's word, which should be free and glorified; and that to uphold but man's inventions; And such extreme dealing with brethren (yea Fathers to be respected) only for ceremonies held but as indifferent things; will at last, draw vpō the whole lande, most heavy judgments, if it be not by better courses prevented. For if by contention we byte one another, let us take heed least we be consumed one of another. For so adviseth the Apostle in a like contention. Again, if God cast away Saul from being King, because he cast away the word of the Lord, & followed his own device; If God destroyed children, only for mocking a Prophet; And if he that is least in the kingdom of God is greater then John the Baptist, who was more then a Prophet, Thē if rulers of God's household, neglecting their proper duty, of giving each one his porciō of meat in due season, begin to smite their fellows; and that more seuerelie then can stand with mercy & judgment; Thereby manifestinge greater contempt of their brethren, then childish mocking: It is (I say) to be feared, That he by whose prescription Paul and Barnabas (expelled by the Jews) shook off the dust of their feet in witness against thē, will in time send forth his wrath to destroy them, that over sharpelie entreat his servants.

TO CONCLVDE, If Ministers make scruple of conformity in prescribed ceremonies, and of general subscription, merelie of conscience, grounded (as it may seem to them selves & to others) upon God's word, and our Churches judgment; And cōvenient respect is to be had of such consciences: Secondly, if by the practice and precept of the Apostle, indifferent things are not to be enforced against the conscience of any, and by the doctrine of our Church, traditions of men, are but indifferent things; And therefore only open and willful contemners are openly to be rebuked, & the said Ministers are freed from willful contempt, by many argumcntes. Thirdly, if the extreme censures of deprivation and suspencion, only for peaceable omission (not of divine service) but of ceremonies, be without law, As it is conceived probably; and enforcing general subscription be besides the statute so perceived evidently, and the rather because subscription, according to the Statute, is tendered willingly. Fourthly, if harder measure should not be offered to faithful Ministers (not the worst of her Majesty's subjects) then to civil men in civil causes and to unlearned Priests, tolerated for personal pity and the churches necessity; And learned Preachers be as needful as bare Readers: And fifthly, If many and great inconveniences accompany or follow such extreme dealing, As, first, enforcing many to conformity against their consciences, whereby they provoke God's curse upon their gifts and labors. Secondly, Exposing the Church to the danger of the wolf and thief; by thrusting or keeping out faithful Pastors, and enterteyning idol sheepeheardes, & idle Non-residents. Thirdly, Confirmation of Papists through want of teaching, not prosecuting thē for zeal against Puritans, and countenaūcing their supposed ceremonies. Fourthly, Occasioning schism and contention present, and to come. And fifthlie, Confusion threatened by contention, or some heavy judgment of GOD for stopping the passage of his word and mouths of his Messengers, only for omission of man's inventions: Then there may seem to be reason, why faithful Ministers should not be deprived or suspended for peaceable omission of prescribed ceremonies; much less for not subscribing to thē & all other partes of ecclesiastical policy, as to ordinances not contrary to the word of God.

Inducements to make a Quaere, whether peaceable omission, only of ceremonies, be punishable by 1 ^o Eliz. Cap. 2 ^o .

When that statute was made, the law makers did not imagine, That any (willing to observe the form of service & Sacraments) would make scruple of so few ceremonies retained, considering Popery was but then reformed: And therefore (as it may be probably conjectured) they never thought of providing punishment for omission only of ceremonies. Which may be the rather supposed, if these Inducements from the statute it self be well considered.

[ I] WHEREAS the said statute providing against 3 offenses touching the book of common prayer, To wit, 1. Refusing: 2. Wilful using any other. And 3. Deprauing the same, expresseth rites & ceremonies in the 2. latter; but in the 1. speaketh only of form & order of prayer, and Sacraments; In all likelihood it was not intended to punish peaceable omission only of ceremonies, so the form be observed. For if there had ben any such meaning, ceremonies would have been mencioned especially in the first place.

[ II] But the Law makers (who in that statute appoint degrees of punishments) wisely considered: That how soever willful using any other form or ceremony, and depraving either form or ceremony prescribed were dangerous in policy; Yet peaceable omission only of ceremonies could not be dangerous; and therefore not to be punished with like severity.

[ III] AND the rather, because ceremonies are subject to inconveniences. For which cause authority is givē unto her Majesty, to add or alter by advice. So that it appeareth, that ceremonies, were not so established, as the form. And therefore reason why the law-makers set down no punishment for peaceable omission only of ceremonies, so the form be observed.

[ IIII] THAT by form and order, the statute understandeth (not ceremonies) but the text, words, or matter, to be read in service and administration of Sacraments; Appeareth by authorizing the form and order of King Edward's book (set forth in the fifth and sixth years of his reign) with one alteracion or addicion of certain lessons, &c. But no word of alteration or addition of ceremonies in that place, as afterward: Where we are referred to the second year of his reign. Which is to be noted.

[ V] LASTLY, using another form, is not punished by that statute, but as it is willful, and joined with refusing the form prescribed. Therefore it may be probably conceived, that peaceable omission (not of divine service), but only of ceremonies, is not punishable by the statute with so great severity.

THE Hypothesis of these Inducements is a persuasion, That where the mind of the law is not manifest, there a favorable construction, (not contrary to express words) is to be made for the benesitt of the subject: But that statute doth not clearly provide punishment for omission of ceremonies, when the form is observed: Therefore Ministers, (subjects not of the worst sort) distressed by the privation and suspension (punishments not of the least sort) most humbly desire an explanation of the said statute.