Anno Domini 1616. A CONFESSION AND PROTESTATION OF THE FAITH OF CERTAINE CHRISTIANS in England holding it necessary to observe keepe all Christes true substantiall Ordinances for his Church visible and Politicall that is indued with power of outward spirituall Government under the Gospel though the same doe differ from the common order of the Land Published for the clearing of the said Christians from the slaunder of Schisme and Noveltie and also of Separation undutifullnes to the Magistrate which their rash Adversaries doe falsely cast upon them Also an humble Petition to the K. Majestie for Toleration therein Coloss 2.6 As yee have received Christ Jesus the Lord so walke in him Psalm 116.9.10 I will walke before the Lord in the land of the living I believed therefore have I spoken for I was sore troubled Vide Fide Fide sed Vide. A CONFESSION AND PROtestation of the faith of certain Christiās in England holding it necessary to observe keepe all Christes true substantial Ordinances for his Church visible and politicall that is indued with power of outward spirituall Government under the Gospell though the same doe differ from the common orders of the Land Published for the clearing of the sayd Christians from the slaunder of Schisme and Noveltie and also of Separation and vndutifulnes to the Magistrate which their rash Adversaries doe falsly cast upon them WEe who do beleeve profess it to be necessary both for the glory of Christ for the assurance of our owne soules to observe and keep Christs substantial Ordinances for his visible politicall Church which are wanting publiquely among us yet are both his clear commandements and also special meanes of salvation and of Gods worship for us under the Gospell doe judge it most fit and reasonable to publish and testifie to all men in all plainenes wherein particularly we doe consent and doe fully agree with the publique Churches in Englād And wherein we disagree and differ frō the doctrine publiquely received And also finally to shew the inforcing reasons that haue driven compelled us to take this way which wee doe 1. Touching the first of these we protest before God and men that we unfaynedly and hartily agree to all the civil authoritie Magistracie and Government as it is received and standeth by law established in the Land holding it a most high offence against Almighty God if any of us should not with all readines cōscience at all times submit in all things eyther actively or passively thereunto Moreover wee doe likewise protest that we refuse not on occasion to communicate with the publique ordinary Congregations assembled for the exercise of religion in England viz. where neyther our assent nor silent presence is given to any meere humane tradition And we agree willingly to all the articles of faith and religion publiquely received and mainteyned among us onely excepting those points which hereafter folow mentioned and are distinctly set down in the particular Articles of this our present Confession and Protestation 2. Then touching the second thing above mentioned that is our difference and disagrement from the doctrine received publiquely in this land thus we declare and testify in the presence of God and men that meerely being constrayned by the cleare and unresistable evidence of Christs gospell which sayth * Act. 5.29 wee ought rather to obey God then men and not moved by any other conceite or vaine fancie we differ and disagree from the sayd publique doctrine in Eight and Twentie severall Articles 28. Articles all of them being of very great importance yea most of them both substantial matters in Religion and also speciall meanes of salvation under the Gospell The Articles wherein onely wee dissent from the publique Ecclesiasticall order and doctrine in England 1. Of Christs offices namely his Propheticall and Kingly offices 2. Of the alsufficiencie of the Scripture 3. Of Christs true visible Church generally 4. Of Christes true visible politicall church in more speciall manner 5. Of Synods and Councells 6. Of a Catholike or Universall Church politike that is indued with power of outward spirituall government 7. Of a Provinciall Church independent 8. How true visible politike churches are in England 9. Of L. Archbishops and L. Bishops Diocesan and Provinciall 10. Of the making of Ministers 11. Of our Communicating with the Parish Ministers Parishes in England 12. Touching Pluralitie Pastors and Non residents 13. Touching Discipline and Censures 14. Touching the number of Pastors in each Church and of the Pastors ordinary power and authority in managing the Churches spirituall affaires and government 15. Touching the prophane and scandalous Mixtures of people in the Congregation 16. Of humane Traditions 17. Of traditions Apostolike 18. Of Prophecy 19. Of reading of Homilies in the Church 20. Of Christs descending into Hell 21. Of Prayer 22. Of Holy dayes so called 23. Of Mariage and Burying churching as it is called 24. Of Ministers made also Magistrates by the State 25. Of the gifts and Offerings of the faithfull 26. Of Tithes and the Pastors fittest and due and necessarie maintenance 27. Of the civill Magistrates duety charge supreamly to oversee and order his Churches spirituall matters yet but civilly 28 Touching the necessity that lyeth upon us notwithstāding to obey Christ rather then man when they differ in our using the true and refusing the contrary ecclesiasticall ordinances above specified Of Christs Offices namely his Propheticall and Kingly Offices 1. Wee beleeve Christs Prophetical and Kingly Offices even in outward spirituall or religious matters to be absolute and perfect Where note that wee understand outward spirituall matters or religious to be outward matters used in the exercise of Religion not for any naturall reason nor for any civill use but meere voluntarily that is such things therein as are of the authors meere voluntary appointing And though some persons opposing against us do account these any thing rather thē Spirituall matters yet surely we hold them to be spirituall and religious seeing they are voluntarie institutions vsed onely in and for the exercise of religion and are appropriated thereunto Also these outward matters we believe are spirituall and religious unlawfully and falsely which are of mens institution they are lawfully justly and truely such which are of the institution and appointing of Iesus Christ Againe where these men doe say They neither intend nor teach these things to be spirituall or religious We answer that maketh not the matter They are such in the very nature of the thinges notwithstanding For mens wordes or intents make not the nature of these things neither can they alter the same Men indeed make these things in the exercise of religion false and unlawfull in as much as they come meerely frō men But spirituall and religious they are of themselves viz. being simply voluntarie ordinances appropriated to the affaires of Religion as they are In the appointing therefore of these outward spirituall matters and
Diocesan and Provinciall with their inferior Hierarchy is contrary to the Ecclesiasticall order ordinance of Christ established in the new Testament and not to be communicated with The proofes whereof doe stand on the grouÌ„ds of the 4. Article before and on those in the 10. Article next following after Of the making of Ministers 10. Wee believe that the essence of Ministers calling under the Gospell is the †1 Thes 5.21 Rom. 16.17 1 Ioh. 4.1 Act. 14.23 Act. 6.3.5 Act. 1.23.26 2 Cor. 1.24 1 Pet. 5.3 1 Cor. 7.23 1. Cor. 3.22 Math. 18.17.19 28.20 Congregations consent We speake of the ordinary Ministerie especially of Pastors And it is proved thus Whatsoever is essentiall in making of a Minister at some time and in some place the same is essentiall ever But the Congregations consent is essentiall at sometime and in some place This is without question viz. in some places it was when Christians came first out of the Antichristian tyranny bondage of Rome Also as it may happen it is now and may be hereafter in like cases And also in the first conversion of the Indies and other infidell Countries Which even our Adversaries as they must needes doe confesse Therefore the Congregations consent is essentiall ever and every where in the making of a Minister Many there are by whome this conclusion is denyed They hold the authority and consent of a former Minister to be essentiall to the making of a Minister And so they derive hold the Ministery of the Church of Christ with us to come as touching the essence thereof succeedingly from Antichrist the Pope of Rome Indeed there are but onely these 2. wayes neither can be to make Ministers to us essentially And therefore in truth we conclude a Ministers calling is essentially alwayes from the Congregations consent For any lawfull authority herein from the Pope we acknowledge * 2 Cor. 6.15.16 none And with all upon this ground Wee for our partes cannot but believe it to be simply unlawfull and sinfull to fetch receive yea or to use a Ministery formerly received from the Prelates seing that hereby and especially by the expresse opinion that the Ministery of England descendeth from the Pope beside the mainteyning of Romes pride the foreshewed order of God and the †As before in the beginning of this Artic. Churches true right spirituall is most plainely violated and defaced yea and as we doubt our persons most deeply indangered of our lives by the ‡ Eliz. 27.2 Lawes verdicte in the rigor thereof Because the Soveraigne absolutenes and independency of our Land and Countrey in spirituall things is greatly impaired abased and diminished thereby to say no more of it Finally upon this ground we also believe that a Minister so reputed without any particular flocke is indeed | T.C. â—epl .1 â—1 no Minister Of our communicating with the Parish Ministers Parishes in England 11. First we believe that to think we doe or can receive a Ministery essentially from a former ‡ Hebr. 7.7 Minister or Prelate in these dayes is an errour and the thing received is a nullitie in that respect Secondly this receipt in a Parish minister with us maketh not a nullitie of the Ministerie in him in every respect besides that is it maketh not voyd all truenes of Ministery in him as a believing Congregation howsoever consenteth to have him and useth him for their Minister This consent of the godly there howsoever it be mingled otherwise with errour is not wholly voyd Thirdly concerning us when on some weightie occasion we joyne onely to that which is true in the sayd Ministery and testify in the best manner we can that so we doe also ordinarily leaving the parish congregation and Ministerie for that their errour and other such like and with all professing publishing and practising freely and constantly the simple truth therein with our selves this quitteth us as we firmely believe and sufficiently maketh us cleare from all evill and appearance of evill in this matter Lastly It being no evill nor any appearance of evill justly in us to joyne to the Parish Congregation and Ministerie in such respect and so farr forth onely as is aforesayd we ought as we believe sometime on waightie occasion so to joyne and †Luk. 17.37 Heb. 10.25 1 Cor. 10.32 we sinne if we doe not Touching Plurality Pastors and Nonresidents 12. We believe Plurality-Pastors and Nonresidents to be directly contrary to the order of God in the Gospell And therefore that now they are simply unlawfull and likewise deputed and substituted Pastors by private authority such as our Curates are And meere Lecturers are little better Touching Discipline and Censures 13. Wee believe the true administring of the holy Censures to be by the Congregations consent also And therefore not to be lawfully done by an absolute Diocesan or Provinciall authority that is if it be without any necessary concurrence of consent of that Congregation which it chiefly concerneth Touching the number of Pastors in each Church of the Pastors ordinary power authoritie in managing the Churches spirituall affaires Government 14. Wee believe each Church ought to have one Pastor at least and that they may have moe then one if the number of the Church and their meanes be fitt for it and such plenty of choice may be had Howbeit we judge that it is best and most agreable to the last Apostolike practise that even where many are yet that one have during life a precedencie and prioritie in order and place not in power before the rest Revel 2.1 c. Touching their power and authority in Church government we believe whether they be in each Church single or moe then one they have all that they have and nothing more then what the Congregation doth commit unto them and which they may when need requireth againe take away from them Yea to their utter deposing and also rejection out of the Church it selfe if such necessitie be Howbeit otherwise while they are approved and stand in their place we judge each proper Pastor may and ought to be trusted by the Congregation with the managing of all points of their Ecclesiasticall affaires and government so farr that he with his assistants when he hath any doe execute and administer the same yet so that in matters of waight the whole Congregation doe first understand thereof before any thing be finished and the finall act be done in the presence of the whole Congregation and also that they the sayd Congregation doe not manifestly dissent there from Touching the profane and scandalous mixtures of people in the Congregation 15. Wee believe concerning mixtures of the open prophane with some manifest godly Christians in a visible Church though at once it doth not destroy essentially nor make void the holines of that whole Assembly yet truely it putteth that whole Assembly into a most dangerous and desperate estate by such their confusion and
And to be short by experience wee see too oft most evidently they breed both an idle Pastor an ignorant secure people Therefore to follow herein the Christian liberty and discretion of the Churches in the Apostles times we hold it to be farr the best Of Holy dayes so called 22. Wee believe that under the Gospell there is not any holy day besides the Lords day nor any fasting day or dayes constant ordinary and on certaine seasons or times of the yeare continually to be observed All such observing of dayes we believe is against Gods word not onely as being religious ordinances †Math. 15.9.13 instituted by men neverthought on by Christ nor his Apostles in all their time who yet had the Holy Ghost leading them into ‡ Joh 4.25 14 26. 6.13 all truth meete for Christian people and had more reason to institute them then wee but also as being directly forbidden in the 4. Commandement where God saying to man | Exod. 20.9 Six dayes thou shalt labour and doe all that thou hast to doe he sayth there also but rest the Seaventh for so did God himselfe after the 6. dayes creation whose example herein do thou follow Now this Divine appointmēt of a Seventh day onely to be kept holy wee plainely see to be for the equity proportion which is the substance therof avery Commandment of God unto us still and therefore of all men to be perpetually observed Howbeit if God or the Apostles had ordeyned beside a 7. day any other holy dayes particularly in the Gospell as God and his Prophets else where in the Law did ordeyne some besides the Sabbath then notwithstanding this Commandement we would never refuse such holy dayes now over and besides the Lords day But that in the Gospell was not done the Gospell no where sheweth any such matter Therefore we believe it not we cannot now but refuse it And yet againe Dayes of thanksgiving or fasting which by men are appointed upon some speciall occasion and are to be used accordingly that is for the sayd speciall and particular occasions sake and onely for a season convenient and fitting thereunto but in no wise constantly and continuingly as is afore noted such dayes I say we approve and allow as having warrant from the Spirit of God both in the Law and in the Gospell But other then these we neyther believe nor allow any Of Mariage Burying Churching as it is called 23. Concerning making of mariage and burying the dead we believe that they are no actions of a Church Minister because they are no actions spirituall but civill Neither are Ministers called to any such busines Neither is there so much as one example of any such practise in the whole book of God either under the Law or under the Gospell without which warrant we believe it to be unlawfull whatsoever any Minister doth attempt at any time or in any place especially as a part of his ministeriall office and function Wherefore we professe and protest that we earnestly desire that the Solemnization of holy Mariage might be performed by some Civill Magistrate assigned by highest authoritie thereunto And when Ministers doe in the Congregations solemnize Mariage we testify that we believe that they doe nothing therein neither can but blesse this ordinance of God as likewise they doe some time the initiation of a Magistrate they doe not essentially constitute either of them And for Churching of women likewise we know no ground for it in Scripture nor good reason at all specially to make it a necessary part of the Ministers office in the publike divine service Of Ministers made also Magistrates by the State 24. Wee believe that the joyning of Pastorall ministery and Magistracy together in one person under the Gospell is simply unlawfull and contrary to the Text of the new Testament which sayeth It shall not be so among you Ma. 20.25 Luke 22.26 And. Let him that teacheth waite on teaching abide therein Rō 12.17 Of the gifts and offerings of the faithfull 25. Wee believe that there is a holy Cōmunion of the whole Church in communicating of their substance together by gifts and offerings These gifts and offerings are given Numb 28.2.18.8 Malach. 3.8.9 to God they are Gods properly and specially belonging to God he taketh them for his also they are given to that particular Church of God for which the givers doe intend them They are not meere almes but first evident signes of true love to God then they are necessary meanes and duties required by God for the supportation maintenance and upholding of the sayd Church and of the sincere worship of God therein These gifts and offering are meerely free and voluntary yea every time the giver commeth to God with them These gifts and offerings are ‡ Prov. 3.9 2 Sam. 24.24 1 Chrō 16.29 reall sacrifices to God and partes of his holy ‡ worship and service Also after they are given and received they are holy and consecrated things not goods for | Levit. 27.26.29 Exod 13.13 Deut. 15.19 common secular use These gifts are some ordinary some extraordinary The time of offering these ordinary giftes is every Lords day The most fitt and comely season and place for it is in the holy Assembly then when the Churches use is to performe it Neverthelesse they who are on just occasion any such day absent ought allwayes to lay aside for God and for his service their portion or rather Gods parte and portion and in due time to bring or send it Which is no lesse sanctifyed to the foresayd holy use and acceptable to God then if the givers then had been present These gifts though they be free and voluntary in the givers touching the particular quantitie yet that they doe thus give offer every Lords day somewhat either more or lesse is †1 Cor. 16.2 1 Cor. 9.14 a very commandment of God and a fruit of necessary obedience in man The quantitie is thus farre pointed at in the Scripture viz. According as the Lord hath prospered every one And some are in high grace with God who give to God out of their penurie The persons who are to give these holy giftes are all and every member of the Church except onely those that receive maintenance therefrom at the hand of the Church So that all the Churches members are givers or receivers They that receive are the Poore and the Ministers of the Church Extraordinary offerings and giftes which some out of speciall Zeale to Gods glory doe offer besides the ordinary are for the place time kinde and quantitie such as each giver seeth God may be the more honoured thereby The ordinary offerings in the assembly are to be received by the Deacons committed into the hands of the | Act. 11.30 Numb 18.8.14 Elders and with their direction to be disposed of by the Deacons The Cōmandment of the Apostle to the Church of Corinth 1
religious we believe as is sayd those offices of Christ to be most absolute and perfect Indeed so perfect in every such particular now so alsufficient and so necessary to be submitted unto of all Christians as the sayd offices of Christ were under the Law We believe that Christ in these things no lesse then in matters inward concerning religion is the foundation to the whole building even of his visible and politicall Church now under the Gospell as well and as throughly as he was under the Law appointed by God over all things yea all these things as the head to his sayd Church which is the fulnesse of him that filleth all in all things And so wee believe Christ our Mediator in the kinde and nature of his offices to be not changed much lesse diminished but altogether the same unto us now as he was heretofore to his people the Iewes as it is written ‡ Heb. 13.8 Act. 3.23 Luc. 19.14.27 Mat. 21.43 Iesus Christ the sonne yesterday today and forever Yea we are perswaded if we should believe otherwise we should rob Christ of his honour and give his glorie to others which is a part of the highest sacriledge that can be And therefore where in this Article we are cōtradicted by some who say plainely that Christ in the Gospell though he bee the Prophet King and Priest to his Church yet he is not the onely or absolute Teacher Institutor King and | The Approvers of Gabriel Powell de Adiaph c. Lawgiver of his outward Church nor of the visible administration thereof and namely not in the forerehearsed outward thinges And likewise that Christians now have libertie and free choyce for the saide outward thinges in the exercise of Religion till mans Authority do determine them and that then such outward things are necessary to be observed but not otherwise This we cannot consent unto but we renounce it as highly derogating from the true and due offices and honour of Christ as is above shewed Of the Allsufficiency of the Scripture 2. Wee believe the holy Scriptures Allsufficiencie even in the sayd outward matters spirituall now likewise as well as it was believed and professed by all the faithfull under the Law And for that reason we hold this sense which indeed was and is the onely true sense of the 2. commandement viz. that touching the generall matter thereof or generally it containeth onely in the exercise of Religion free and voluntary Ordinances that is having no cause for their sayd use neither in civility nor in naturall Reason but the meere will of the Author of them Yea we believe that such ordinances both outward and inward private and publique doe wholly make the 2. commandement both in the affirmitive and Negative part They against us abroade in the land hold not this sense of the 2. cōmandement but deny it As likewise with like dishonour to Christ which wee noted before and with no lesse disgrace to his word | Doct. Whig in pref against T. C. saith it is a rotten principle they deny the Allsufficiency of holy Scripture in the said outward pointes as we believe of faith Christian Religion and most materiall and weightie under the Gospell They call them circumstances Accidents to Gods worship But most unjustly The Scripture indeed serveth not to specifie circumstances or Accidents Wee willingly agree to this Neither did it so at any time As namely not under the Law But we deny this constantly being therein well assured our matters in controversie are not circumstances nor Accidents in Gods worship And therefore also not indifferent A circumstance is A circumstance which of it selfe and by the very nature of it hath sometime and to some persons a helpfull a profitable and needfull use of Gods worship yet is not any part of Gods worship nor perpetually fit nor meerely voluntarie nor used onely therin An accident is An Accident which being no way a part of Gods worship is sometime in it sometime not A matter substantiall in the worship of God and that which is a part of it is of 3. sortes Either a thing not Civill but properly pertaining to Gods worship and yet a meere voluntarie ordinance therein Or a thing having absolute necessitie in nature and naturall reason to be a part of Gods worship Or otherwise which by the Scripture is plainly commanded or forbidden in Gods worship Our matters in controversie are all substantiall of one of these 3. later sorters namely of the first And therefore what soever of them is lawfull must be commended to us in the Scripture Else they are all unlawfull sinnefull and wicked The severall pointes we shall here presently note in particular at least namely these which follow Of Christes true visible Church generally 3. Wee believe that for more cleare understanding Christs true Church is to be noted and considered 4. wayes First Christ hath a true Church * Ephes 3.15 Heb. 12.23 Invisible which is the Universal number of his elect Secondly He hath a Church Militant considered meerely as it is †Gal. 1.13 Philip. 3.6 professing and suffering that is as the severall members doe professe the true faith and doe endure the opposition of enemies for the same Thirdly the church is taken for a Christian family so well nurtured and ordered in Religion that they are ‡ 1 Cor. 16.19 Bez. Annotat ibid. like unto a litle Church So a Church is figuratively and metaphorically taken But none of all these is to our purpose Fourthly The Church is taken as the same | Math. 18.17 1 Cor. 5.12.13 Act 1.26 is politicall or indued with power of outward spirituall policie and administration of Gods holy ordinances the meanes of salvation for mens soules Now this Church under the Gospell and with this consideration is that which onely we doe here treat of seeke and desire And wee believe that the speciall forme of this that is Christs visible politicall Church under the Gospell and the particular kinde of Government thereof must be of divine Institution they are matters ordinarily necessary to Saluation they are matters of faith matters of the 2. commandement no lesse then they were under the Law Wee believe that these things are no circumstances nor Accidents nor Indifferent nor at all changeable by the discretion of men But we believe that these are matters of Substance in Religion and that by these things one visible politicall Church differeth essentially or substantially from another to wit in the nature and kinde of the outward spirituall Administration thereof As namely the Iewes visible politicall Church under the Lawe did substantially differ from the Christian visible politicall Churches under the Gospell And rather the proper Diocesan and Provinciall and Catholike Churches since Christ doe so differ from the churches which are but ordinary Congregations independent Moreover Laying on of handes Heb. 6.2 set for the forme of making Ministers under the Gospell
is counted one of the six foūdations principles of faith there rehearsed Which then requireth that also the whole outward spiritual administration and government of Christes Church now must be such yea and the forme it selfe of the visible politicall Church must then be a foundation of Religion a principle of christian faith ordinarily necessary forever unchangeable by men Wee doe not here think that all who of simplicitie doe erre in this foundation and principle of faith are of necessitie damned We are not of so rigid and severe an opinion But we therefore hold it as a foundation and principle of faith because it is ordinarily necessarie to salvation and forever unchangeable by men Thus standeth our faith in these pointes so that they which hold contrarily to wit that these things are but circumstances in Religion accidents ordayneable and changeable by men even from one forme to another doe as we believe erre greatly from the trueth Of Christs true visible politicall Church in more speciall manner 4. Wee believe that the nature essence of Christs true visible that is politicall Church under the Gospell is a free congregation of Christians for the service of God or a true spirituall bodie politike cōteyning no more ordinary Cōgregations but one and that independent Wherein chiefly 2. pointes are to be noted First that a true visible politicall Church under the Gospell is but one ordinary Congregation And this is to be seene plainely in these scriptures Math. 18.17 1 Cor. 5.4.12.13 1 Cor. 11.18.20 1 Cor. 14.23 Againe Act. 1.15 Act. 2.1.44 Act. 6.2.3.5.6 Act. 15.22.25 Also Act. 14.27 Act. 15.30 Moreover Act. 20.28 Act. 14.23 Gal. 1.2.21 2 Cor. 8.1 Rom. 16.1 c. The second point here to be noted is That by Gods ordinance this one ordinary congregation of Christians is a spirituall bodie politike and so it is a free congregation independent That is It hath from God the right and power of spirituall Administration and Government in it selfe and over it selfe by the common and free consent of the people independently and immediately under Christ alwayes in the best order they can Which these places doe prove Mat. 18.17.19 1 Cor. 5.12.13 10.15 7.23 2 Cor. 2.8 2 Thes 3.6.14 Act. 6.3.5.6 Act. 14.23 Act. 1.23.26 Act. 15.22.25 1 Thes 5.21 1 Ioh. 4.1 Rom. 16.17 Coll. 4.17.2 3 Io. 10. Gal. 1.9 Gal. 5.1 Gal. 4.26 Of Synods and Councells 5. Howbeit we acknowledge with all that there may be and that on occasion there ought to be on earth a consociatiō of Congregations or Churches namely by way of Synods but not a subordination or surely not a subjection of the congregations under any higher spirituall authoritie absolute save onely Christs and the holy Scriptures They who deny this mainteyning a Diocesan and Provinciall and neither wee nor they themselves know what universall visible politicall Church both proper and representative doe herein vary farr from the rule of the Gospell Of a Catholike or Vniversall Church politike that is indued with power of outward spirituall Government 6. It is demanded doe wee deny an Universall visible Church under the Gospell Wee answer yea Under the Gospell Christ never instituted nor had any one Universall visible Church that is Politicall either proper or representative which ordinarily was to exercise spirituall outward government over all persons through the world professing Christianity No such Church say wee is found in all the new Testament Therefore we now cannot acknowledge any such Of a Provinciall Church independent 7. It is marveyled why we likewise deny that under the Gospell there is any true visible politicall Church Provinciall or Diocesan seing so we shall deny a true visible politicall Church to be now in England because the English Church as commonly it is holden is properly a Diocesan and Provinciall or a Nationall visible politicall Church We answere For our parts we acknowledge there are many true visible yea politicall Churches in England in some degree in some respect yet indeed we deny also a Nationall a Provinciall Diocesan Church under the Gospell to be a true visible politicall Church whether wee meane the whole body or the representative part of such Churches though the publike practise among us doth hould them for true politicall Churches The reason why wee deny these also is Because neither any such is found any where set downe in Gods word of the new Testament even like as there is no Universall Church visible politicall there set downe But onely a free Congregation or ordinary Assembly is found in the new Testament as a litle before is shewed How true visible politike Churches are in England 8. And touching the true visible politicall Churches which we acknowledge are in England wee professe and declare in this manner Namely that each company of true visible Christians associated togither in one place viz. a Parish and professing to serve God according to his will in faith and order so farr as they knowe such as there are many in England the same is a true visible politicall Church in some respect that is Though not in respect of the order of the state unless indirectly and by accident to it after which they walke and under which they stand in spirituall bondage yet in Christ directly they are free And so directly and essentially they are a true politicall Church as they are a company of true visible Christians united by their owne consent to serve God as a litle before is noted And thus they have free power of spirituall outward governmēt among themselves though they professedly practise it not But esteeming them by Gods word in their direct practise state according to the publike proceedings they are not a true politicall Church nor free directly as they stand under and joyned to the L. Bishops spirituall dominion over them Which bondage and want of spirituall freedome in themselves our godly people generally see not nor this That in right from Christ they have this freedome to be exempted from the unlawfull domination of the L. Bishops aforesayd Neither think they so upon this matter as they ought and as the perill of their soules requireth Howbeit yet all this as ‡ Prov. 25 18. 17.15 we judge doth not simply disanull that peoples being true visible Christians with us so long as herein they erre but of ignorance nor the assemblies from being true visible politicall Churches in some respect and degree as before is shewed And therefore we cōmunicate also with them on occasion as before likewise is signified viz. while in such communicating wee countenance out no evill thing in them which in many places and many times we need not doe Whereof we shall presently see further in Art 11. following Of L. Archbishops and L. Bishops Diocesan and Provinciall 9. Wee believe that the spirituall office calling and power and administration of L. Archbishops and L. Bishops
by such extreame perill of further infection especially if they doe long tolerate the same among them Insomuch that what soule soever in such a Church state desireth to be in safety ought with all diligence to leave that spirituall societie wherein he standeth thus and joyne to a better Seing under the Gospell there are more free societies of Christians mo visible Churches politike then one in a Country and some more sincere then some And all true Christians are cōmanded of God to keepe their owne soules sound and cleare from contagion which is unpossible to be done ordinarily for any long time where the visible Churches constitution is so commingled of bad and good of open prophane and godly togither for who can carry fire in his bosome and his clothes not be burnt And who can touch pitch and not be defiled therewith And who can escape but in a while a litle Leaven will leaven the whole lump much more will it so come to passe where there is a great quantitie of Leavē for a litle Dowe as now with us it is wherefore in such an inevitable present danger of our soules doubtlesse we ought to leave the worse societie and to enjoy one that is may be sincere For by no meanes may we dare to be of | Eph. 2.12 no visible Ministeriall Church if but 2. or 3. where we live can be gotten to consent and joyne togeither in the name of Christ and in the freedome of Gods word Of Traditions humane 16. Wee believe all Ecclesiasticall unwritten Traditions and Ordinances of men being no circumstances nor accidents are now under the Gospell even like as they were under the Law untruthes and false positions and errors in the worship of God And that simply we ought not to be present in the practising of them unlesse we might conveniently reprove the same Wee much mislike therefore those who hould at least some such to be now in these times both tolerable and profitable in Gods worship Nay we believe all Ordinances freely and voluntarily instituted in the exercise of religion to be indeed and so to be rightly named Gods worship either true or false being as they are the proper matter contents and parts of the second cōmandement in the decalogue which also before is signified in the secōd Article This doctrine they who admit not doe erre not a little even in the very nature and definition it selfe of the sayd worship of God and in the kindes and parts thereof we meane of Gods instituted worship Some particulars of these unwritten Traditions are a Catholike Church politike a Provinciall politike church independent the proper Offices of their government and the Forme and parts thereof Beside these also are The Cope and Surplice the Crosse in Baptisme Kneeling in the Communion and the like All which being in Gods worship and pertinent to it in speciall wise and meerely of mens voluntary institution we therefore renounce and doe utterly condemne as mens inventions spirituall and will worship Of Traditions Apostolike 17. We believe that every ordinance or institution Apostolike and that must unto us out of holy Seripture be proved to be so is divine that is to say of divine Authority instituted of God simply unchangeable by men and such that of right it ought to be used perpetually universally among Christians unlesse God himselfe by his owne worke doe let it and make it voide They therefore doe erre much who hould that it is rightfully in the Churches power to alter and take away some thing which hath been of spirituall and ecclesiasticall use appointed by the very Apostles and that mentioned in the holy Scripture And they also erre no lesse who say that something truely Apostolike may be proved so to be by Traditions onely without Scripture Of Prophesie as the Apostle calleth it 18. Wee believe that the sober discreet orderly and well governed exercise of expounding and applying the Scriptures in the Congregation by the Apostle called Prophesying allowed expressly by him to any understanding member of the Church but ‡ 1 Cor. 14.34 v. 1.39 and vers 31. women is lawfull now convenient profitable yea sometime very necessary also in diverse respectes The Churches order and allowance therein for each particular person so imployed being first had For it being lawfull privately by | 1 Thes 5.11 1 Pet. 4.10 private motion it must needs be more lawfull in pub-like when it is seene needfull by the Church and is performed under the Churches order direction and judgement Of the reading of Homilies in the Church 19. Wee believe that with us the reading of Homilies in divine service is not lawfull but very unmeete for the congregation of the faithfull namely where it is held for competent without the imployment of a preaching Pastor where as a Pastors diligent discreet and judicious preaching and applying of Gods word is the power of God unto salvatiō ordinarily Neither doth every of the allowed Homilies in every pointe conteyne godly doctrine Of Christs descending into Hell 20. After the usuall and cōmon sense of this English word Hell we believe that in the Creed this point is not rightly translated where it is sayd Christ being dead descended into Hell For the Scripture sayth onely and so likewise doe the originall words in the Creed signify that he was then under the power of death And was in the place where all other the godly deceased were And that is all Of Prayer 21. Wee believe concerning prayer that though every †2 Chrō 29. 30. Psalm 102. 92. Mat. 26.30 forme of prayer prescribed by men be not absolutely nor simply a sinne neither as we judge an Idol nor an invention of man nor a transgression of the 2. commandement yet wee constantly avouch and professe a prescribed Leiturgy or a booke of common prayer by cōmandement inforced upon a whole Church rightly constituted to be used still in the very same words whensoever they assemble in comparison of other praying is not so profitable but rather hurtfull in many users of it as making holy zeale true piety sincere godlynes and other giftes of Gods Spirit in many of them to languish namely where it is made necessary and in perpetuall use and when it is so long as that the reading of it over taketh up the whole time fit for one usuall meeting to divine service And therefore we cannot think it any way cōvenient for our selves nor meete to be imposed or to be so received in any well constituted Churches much lesse to be imposed on a whole nation least of all upon all Churches of the world The new Testament teacheth no such matter neither troubleth it selfe with indeavouring an uniformity in this point but leaveth all Churches herein to their godly liberty wisedome understanding and diligent consideration of themselves Besides such prescribed Leiturges were never used in any māner among Christians till late after Christ The soonest was after 300. yeares