change and abolish Ceremonies or Rites of the Church ordained onely by mans authoritie so that all things be done to edifying XXXV THe second Book of Homilies the severall titles whereof we have ioyned under this Article doth contain a godly and wholsome Doctrine and necessary for these times as doth the former book of Homilies which were set forth in the time of Edward the sixth and therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may be understanded of the people Of the Names of the Homilies 1 OF the right use of the Church 2 Against peril of Idolatry 3 Of repairing and keeping clean of Churches 4 Of good works first of Fasting 5 Against Gluttony and Drunkennesse 6 Against Excesse of Apparel 7 Of Prayer 8 Of the Place and Time of Prayer 9 That Common Prayers and Sacraments ought to be ministred in a known Tongue 10 Of the reverent estimation of Gods Word 11 Of Alms doing 12 Of the Nativity of Christ 13 Of the passion of Christ 14 Of the Resurrection of Christ 15 Of the worthy receiving of the Sacrament of the Body and Bloud of Christ 16 Of the Gifts of the holy Ghost 17 For the Rogation daies 18 Of the State of Matrimony 19 Of Repentance 20 Against Idlenesse 21 Against Rebellion XXXVI THe Book of Consecration of Archbishops and Bishops and ordering of Priests and Deacons lately set forth in the time of Edward the sixth and confirmed at the same time by authority of Parliament doth contain all things necessary to such Consecration and ordering neither hath it any thing that of it selfe is superstitious and ungodly And therefore whosoever are consecrated or ordered according to the Rites of that Book since the second year of the aforenamed King Edward unto this time or hereafter shall be consecrated or ordered according to the same Rites we decree all such to be rightly orderly and lawfully consecrated and ordered XXXVII THe Queens Majestie hath the chief power in this Realm of England and other her Dominions unto whom the chief government of all estates of this Realm whether they be Ecclesiasticall or Civil in all causes doth appertain and is not nor ought to be subject to any forreign Iurisdiction Where wee attribute to the Queenes Majestie the chiefe government by which titles we understand the mindes of some slanderous folkes to be oâ—fended we give not to our Princes the ministring either of Gods word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only prerogative which we see to have been given alwaies to all godly Princes in holy Scriptures by God himself that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the Civil sword the stubborne and evil deers The Bishop of Rome hath no Iurisdiction in this Realm of England The Lawes of the Realm may punish Christian men with death for heinous and grievous offences It is lawful for Christian men at the Commandment of the Magistrate to weare weapons and serve in the warres XXXVIII THe Riches and goods of Christians are not common as touching the right title and possession of the same as certain Anabaptists do falsly boast Notwithstanding every man ought of such things as he possesseth liberally to give almes to the poore according to his ability XXXIX AS we confesse that vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So we judge that Christian Religion doth not prohibite but that a man may sweare when the Magistrate requireth in a cause of faith and charitie so it be done according to the Prophets teaching in justice judgment and truth The Contents Chap. 1. OF the Seditious Liberty of the new Doctrines which hath been the principal means of the Covenant p. 1. Chap. 2. That the Covenanters are destitute of all Proofs for their war made against the King p. 12. Chap. 3. Express Texts of Scripture which commands Obedience and forbids Resistance to Soverigns p. 23. Chap. 4. The Evasions of the Covenanters upon the Texts of Saint Paul Rom. 13. and how in time they refuse the judgment of Scripture p. 28. Chap. 5. What Constitution of State the Covenanters forge and how they refuse the judgment of the Laws of the Kingdom p. 40. Chap. 6. What Examples in the Histories of England the Covenanters make use of to authorize their actions p. 46. Chap. 7. Declaring wherein the Legislative power of Parliament consists p. 50. Chap. 8. How the Covenanters will be Judges in their own cause p. 63. Chap. 9. That the most noble and best part of the Parliament retired to the King being driven away by the worser p. 65. Chap. 10. A Parallel of the Covenant with the holy League of France under Henry the Third Pag. 71. Chap. 11. The Doctrine of the English Covenanters parallel'd with the Doctrine of the Jesuits p. 72. Chap. 12. How the Covenanters wrong the Reformed Churches in inviting them to joyn with them with an Answer for the Churches of France p. 81. Chap. 13. The preceding Answer confirmed by Divines of the Reformed Religion with an Answer to some Objections of the Covenanters upon this Subject p. 101. Chap. 14. How the Covenanters have no reason to invite the Reformed Churches to their Alliance since they differ from them in many things of great importance p. 115. Chap. 15. Of abolishing the Lyturgy in doing of which the Covenanters oppose the Reformed Churches p. 122. Chap. 16. Of the great prudence and wisdom of the first English Reformers and of the Fool hardinesse of these at present p. 132. Chap. 17. How the Covenanters labour in vain to sow Sedition between the Churches of England and France upon the point of Discipline Of the Christian prudence of the French Reformers and of the nature of Discipline in general p. 145. Chap. 18. How the Discipline of the Covenanters is far from the practise of other Churches p. 156. Chap. 19. That the Covenanters ruine the Ministers of the Gospel under colour of Reformation p. 163. Chap. 20. Of the Corruption of Religion objected to the English Clergy and the waies that the Covenanters took to remedy them Pag. 167. Chap. 21. An Answer to the Objection That the King made War against the Parliament p. 176. Chap. 22. Of the Depraved and Evil Faith of the Covenanters p. 184. Chap. 23. Of the Instruments both Parties made use of and of the Irish Affairs p. 207 Chap. 24. How the different Factions of the Covenant agreed to ruine the King and contributed to put him to death p. 226. Chap. 25. Of the cruelty of the Covenanters towards the good Subjects of the King p. 232. CHAP. I. Of the seditious Liberty of New Doctrines which hath been the principal means of the Covenant A Compleat History of our Affairs since
who have particularly courted and invite◠〈◊〉 to Covenant with them and that your Churches are â—lemished in reputation onely because these men have dared to addresse their infamous complements to you a thing neverthelesse which ye could not prevent how great soever your aversion were from their wicked actions wherefore we beseech you as you love your subsistance and the honour of the Gospel which ought to be dearer to you then your lives that you exhort the general of your Churches to declare readily and vigorously by a publick Act against these false brethren and their pernicious Maximes for fear least the crime of men be imputed to Religion and that the innocent suffer not for the guilty Let it appear to the State under which ye live that the Reformed Religion for conscience sake upheld Kingly Authority and that it is the true Doctrine that maintains subjects in their duty and a Kingdome in peace You may also boldly advise the Gentlemen at Court to beware of them and that they give order to prevent that inundation that is threatned from our Ilands and let them be most assured that the Independent Armies have not lesse ambition to cause all people to rise and overthrow all the Monarchs of Christendom that to this effect Cr have often declared his intentions all the popular tumults in France are the productions of this Artist ever in motion infatigable swoln with successe who hâ—â—h his eyes and hands every where and gains in all places either by the sword or gold now in all changes of the State whosoever gains the Church loseth and the filth in all inundations resteth upon the vallies We are so near neighbours that the contagion of our evils cannot but passe to you therefore ye shall do prudently and Christianly to keep your selves from the contagion of our evils and since those of the Reformed Religion are better instructed then the other it is therefore for them first to begin to do their duty And 〈◊〉 â—his the considerations in this ensuing Treatise will encâ—â—rage you and our adversities will furnish you with better Councels then the prosperity of our persecutors Agrâ—e Fortunae sana Concilia we hope that this true and lively pourtraiture of their Rebellious Covenant that we present unto you will so strike the spectators with horror that they will become good Christians and good subjects by Antiperistisis THE ARTICLES OF RELIGION of the CHURCH OF ENGLAND I. THere is but one living and true God everlasting without body parts or passions of infinite power wisdom and goodnesse the Maker and preserver of all things both visible and invisible And in unity of this Godhead there be three persons of one substance power and eternity the Father the Son and holy Ghost II. THe Sonne which is the Word of the Father begotten from everlasting of the Father the very and eternall God of one substance with the Father took mans nature in the womb of the blessed Virgine of her substance so that two whole and perfect natures that is to say the Godhead and manhood were joyned together in one person never to be divided whereof is one Christ very God and very man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a sacrifice not onely for Originall guilt but also for actuall sinnes of men III. AS Christ died for us and was buried so also is it to be beléeved that he went down into hell IV. CHrist did truly rise again from death and took again his body with flesh bones and all things appertaining to the perfection of mans nature wherewith he ascended into heaven and thâ—re sitteth untill he return to judge all men at the last day V. THe holy Ghost proceeding from the Father and the Sonne is of one Substance majesty and glory with the Father and the Son very and eternall God VI. HOly Scripture containeth all things necessary to salvation so that whatsoever is not read therein nor may be prooved thereby is not to be required of any man that it should be beléeved as an Article of the faith or be thought requisite or necessary to salvation In the name of the holy Scripture we do understand those Canonicall Books of the Old New Testament of whose authority was never any doubt in the Church Of the Names and Number of the Canonical Books GEnesis Exodus Leviticus Numeri Deuteronomium Josue Judges Ruth The 1. Book of Samuel The 2. Book of Samuel The 1. Book of Kings The 2. Book of Kings The 1. Book of Chronicles The 2. Book of Chronicles The 1. Book of Esdras The 2. Book of Esdras The Book of Hester The Book of Job The Psalmes The Proverbs Ecclesiastes or Preacher Cantica or Songs of Solomon 4. Prophets the greater 12. Prophets the lesse And the other Books as Hierome saith the Church doth read for example of life and instruction of manners but yet doth it not apply them to establish any doctrine Such are these following The 3. Book of Esdras The 4. Book of Esdras The Book of Tobias The Book of Judeth The rest of the Book of Hester The Book of Wisdom Jesus the son of Sirach Baruch the Prophet The song of the three Children The Story of Susanna Of Bell and the Dragon The Prayeâ— of Manasses The 1. Book of Maccabees The 2. Book of Maccabees All the Bookes of the New Testament as they are commonly received we do receive and account them Canonicall VII THe Old Testament is not contrary to the New for both in the Old and New Testament everlasting life is offered to mankind by Christ who is the onely Mediator betwéen God and man being both God and man Wherefore they are not to be heard which feign that the old fathers did look only for transitory promises Although the Law given from God by Moses as touching Ceremonies and Rites do not bind Christian men nor the civil precepts thereof ought of necessity to bée received in any Common-wealth yet notwihstanding no Christian man whatsoever is frée from the obedience of the Commandments which are called Morall VIII THe thrée Creeds Nice Creed Athanasius Creed and that which is commonly called the Apostles Créed ought throughly to be received and beléeved for they may be proved by most certain warrants of holy Scripture IX ORiginall sin standeth not in the following of Adam as the Pelagians do vainly talk but it is the fault and corruption of the nature of every man that naturally is ingendred of the off-spring of Adam wheâ— by man is very far gone from originall righteousnesse and is of his own nature inclined to euil so that the flesh lusteth alwaies contrary to the spirit and therefore in every person born into this world it deserveth Gods wrath and damnation And this infection of nature doth remain yea in them that are regenerated whereby the lust of the flesh called in Gréek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some do expound the wisdome some sensuallity
did very ill to address themselves to you since they hold a method quite contrary for they dishonour and massacre their King under a colour of devotion to God and undertake to set up the Kingdome of Jesus Christ by the ruine of the Kingdome of their Soveraign which is as if they would build the Temple of God with Cannon shot and defend Religion in violating it The truth of the Gospel was never advanced by these wayes but the patience and even the sufferings of the Christians was it which propagated the Christian Religion and rendered the Church mighty and glorious Those who suffered under the Pagan and Arian Emperours conquered both the Empire and Emperours and the Champions of truth purchased a Kingdome to Jesus Christ not in shedding the blood of their Soveraigns but in pouring forth their own for righteousness by a voluntary submission to their judgement He who cannot frame himself to this Doctrine doth not so much as God requires of him if he makes profession of Christianity for Christ tells us in calling us that whosoever taketh not up his Cross and cometh not after me cannot be my Disciple and commands him who would imbrace the Gospel to set down before and calculate the expence as if he were about to build Certainly he that cannot resolve to subject himself to his Soveraign for the love of God and never draw his sword against him to whom God hath committed it made an ill calculation before he dedicated himself to Jesus Christ for he ought not to take upon him Christianity if he were not able to go through with it and was not resolved rather to suffer then resist and to spend his goods and life to preserve himself in that subjection commanded by the Word of God For maintaining this holy Doctrine we have been banished and pursued with Armes and after we had defended our Soveraign with more fidelity then success we have been constrained to forsake our dear Country driven from our houses and spoiled of our revenues but yet we praise God for giving them since he hath done us the honour that we should lose them for his service and we ought this to our King of whom our lands held to abandon them for love of him For to enter into a Covenant against him peaceably to enjoy his and the Kings his Predecessors bounty and to betray the truth and our consciences to save our moneys we could never resolve Now since those who have done the evil began first to cry out and have spread their unjust clamours through all the Reformed Churches we 'll make the same journey with our just complaints and after the example of the abased Levite by the Sonnes of Jemini we send this recital of our grievances through all the quarters of Israel Judg. 19.30 Consider of it take advice and speak your minds The injury which doth touch us nearest is not our Exile nor the loss of our goods nor theirs of our nearest Relations but the extreme wrong done to the Gospel and the Reformed Churches to whom these new Reformers falsly impute their Maximes of Rebellion and hereby render our most holy profession suspected and hateful to Princes of a contrary Religion This Gentlemen toucheth you very near considering your condition and the Summons the Assembly at Westminster made to you to covenant with them or to make a covenant like theirs The Epistle was addressed to the Church of Paris in the name of all the Reformed Churches of France and with the Epistle they sent the Oath of their Covenant which concludes with an Exhortation in form of a prayer to God That it would please him to stir up by their example other Churches who live under the Tyranny of Antichrist to swear this Covenant or one like it This same Epistle together with the Oath being sent to the Ministers of the Church of Genevah stirred up in them a holy jealousie and drew from that excellent person Monsieur Diodati who is now in glory an answer worthy of him in the name of all the Church Repell this horrible scandal which so extremely wrongs Christianity in general wash and cleanse this filthy attempt of the blackest oppression which above all is imputed to the most pure profession of the Gospel as if the Gospel opposed and affronted by a kind of antipathy and secret hatred all Royal Power of Soveraign Authority Pacifie the exasperated spirit and too much provoked of your King and drive him not upon Pinacles and Precipices Blessed be God who touched the heart of this great person whose memory shall be for ever precious for rendring so open a testimony to the truth And because he have not suffered himself to be flâ—ered and perswaded by the complements of these enemies to his a Mjesty to applaud them in their evil actions such are these Refiners of Reformation as not content by their factious zeal to set their own country on fire but they labour also to cast the fire into their neighbours and to blow Rebellion through all Europe And of late the most enormous actions of the English drew from Master Salmasius Prince of Letters and the Honour of France a defence of the Right of Kings God was so pleased to raise up the Learnedst pen of these times to defend the best cause of the world in which this great person hath highly honoured his country But to speak right he more honoured himself and the Church wherein he was educated For if hereafter these malefactors dare be so bold as to say the Reformed Churches approved their actions they shall produce this book which condemns them and defends the Royal cause with such wisdome and efficacy of spirit suitable to the dignity of the subject and shall require them to produce if they can any one of the Reformed Churches who have in the least manner written in favour of their proceedings It should have been a strange and shameful thing if there were none found amongst the Reformed Churches who should not disown their wicked Doctrines and cause all Princes and people of the world to know that the Reformed Churches are very far from following their counsels and abhor their seductions to disloyalty from what part soever they come Heretofore indeed it was accounted the duty of charity and prudence to cover the faults of this faction and if corruption enter into Israel not to publish it in Gath but when the Doctrine of Rebellion disputed in corners ascends the Pulpit hold assizes in open Court sends forth Ambassadors invites the Reformed Churches to their party and imploy the Gospel Piety zeal of Gods Glory to raise subjects against their Soveraigns now 't is time or never to pluck off their mask of hypocrisie and shew where the evil lies and discover the wickedness of a party 〈◊〉 preserve from shame and disgrace the general and the rather since the Aphorismes of Rebellion and seducing people to sedition are reproached to the Protestants and imployed by the enemies of our
France nor the Low Countries we never knew or understood the least trace of dissention hereupon and if the fashion of some Particulars amongst us displease other Churches they do not less displease ours The Reformed Churches are better instructed than lightly to quarrel at the exteriour circumstance of Divine Service where the substance is whole and sound they have learned to speak after Calvin in the Confession presented in the Name of the Churches of France to the Emperour and Princes of Germany We acknowledg that all and every Church have this right to make Laws and Statutes and for to establish a common Policy amongst them provided that all things be done in the House of God decently and in order and they owe obedience to these Statutes so that they do not inthrall the Conscience nor impose Superstition and those that refuse this are accounted by us seditious and wilful Beza goes yet a little further and maintains that in the outward of Religion Many things may yea ought to be born notwithstanding they are not justly commanded St. Augustin hath an Epistle upon this Subject which is a Golden Epistle wherein he instructs Januarius of the indifferency of Ecclesiastical Observations as of the times of Fasting and the divers customs of receiving the Blessed Sacrament of the Lords Supper All things of this kind saith he have their Observations free and for this there is no better of Discipline for a grave and prudent Christian then to do as he seeth them do in all the Churches whither he goes for that which is neither against faith and good manners ought to be held indifferent and ought to be observed according to the company with whom we live and converse and hereupon he reports how his Mother being come to Millan found her self in great perplexity because they did not fast on the Saturday as they did in the Church from whence she came and he to resolve he went to ask counsel of St. Ambrose Archbishop of Millan who answered him When I saith he go to Rome I fast on the Saturday when I am here I fast not on that day do ye the same Into whatsoever Church ye go observe their customes if you your self will not give offence to persons and will that no person should give you offence All Protestants of Europe except the Faction of the Covenant govern themselves thus in whatsoever place they are they joyn with the Reformed Church whatsoever their form of Discipline be which as some say is divers in all Nations To this grave counsel of S. Ambr. S. Austin adds a Character to the life of the imperious and scrupulous humour of our melancholy zealots whom one would think had an intention to paint them out I have oft perceived saith he with much grief and sorrow that many weak and infirm persons have been much troubled through their Contentions wilfulness and superstitious fearfulness at some of their Brethren for doing some things which could not be certainly defined by the Authority of the Holy Scriptures nor by the tradition of the universal Church nor by the utility that might thereby come for the bettering and amendment of our lives only because there is some matter for their conceptions to reason and discourse upon or because they think the farther they go or are able to separate themselves from the Customs received is the most exquisite and nearest to perfection moving such litigious and idle Questions that they make appear to all that they will never allow of any thing well done unless they do it themselves The Reformed Churches take and give this Liberty that every one form an outward Order of Divine Service according to their prudence and its more to be wished than expected that there should be one and the same order throughout all Churches But I know not any Church that reject and cast off all certain Forms as the Covenanters The Declaration following made some few years since by persons of account in the Churches of France is notable As for the Ceremonies and Customs of Ecclesiastical Service and Discipline no judge convenient to leave to every Church his own without altering or changing any thing One day when it shall please God to perfect and confirm amity amongst these Churches we may be able by an universal councel and consent to form a certain Liturgy which may be as a Symbole and Bond of Concord The Churches of the Covenanters ought to be exempted out of this Number for the Liturgy is become to them an Apple of Discord which hath made them quarrel with all Churches of the world being in this point like unto Esau whose hands were against every one and every ones hands against him Therefore the Directors refute themselves by a manifest contradiction then when by their publike Declaration they tell the people that it is to conform themselves to the Reformed Churches that they prescribe not an ordinary form of publike Prayers and Administration of the Sacraments Seeing that it is a thing most notoriously known that all the Reformed Churches have certain Forms of Prayers But they do as if they should apparrel themselves with Green and Yellow because the Ministers of France apparel themselveâ— with black 'T is the Doctrine of the Brownists which now predominate in England that for to have a Liturgie or Form of Prayers is to have another Gospel Now after all this Do they not well think you to court the Churches of France and to make a great noise of their conformity with them having so openly condemned them and their phanatical Phrensie in this point is proceeded so far that neither the Lords Prayer nor the Ten Commandements nor the Apostles Creed are repeated in their Churches nor are taught their Children in their Houses much less any Form of Catechism Behold here a Faction who reject the Books of Christian Religion An horrible and unheard of thing in all ages and in all Churches since Christianity entred the world And dare these people speak of Reformation and Conformity with the Reformed Churches CHAP. XVI Of the great prudence and wisdome of the first English Reformers and of the fool-hardiness of these at present IF these directors who boast themselves of a new Light had had at least the light of Prudence they would have considered that they had to deal with popular Spirits who were accustomed to a good and holy Liturgie but since on a sudden interdicted the use they could not but think they were suddenly transported into another Gospel for the people are dull and fastned upon the exterior and that if they be once fastened to a form of devotion which is good although below perfection there is occasion to praise God that the people have any tast of devotion even in any Form and it should be cherished and encouraged And if there be any thing in this Form to be amended it should be done so mildly and dexterously that the people be not exasperated and the
true and lawful Bishops and such as S. Paul writes of in his Epistles to Timothy and Titus and we deny not saith he but there hath been formerly such Bishops and that there are some now and that they elect such now in the Kingdom of England Beza writes thus to Archbishop Whitgift Archbishop of Canterbury In my writings touching the Ecclesiastical Government I have ever opposed the Roman Hierarchy but it was never in my intention to oppose the Ecclesiastical policy of your English Church nor to require of you to form your Church according to the pattern of our Presbyterian Discipline for whilst the substance of your Doctrine is uniform with the Church of Christ it is lawful for us to differ in other matters according as the circumstances of times places and persons require and is avowed by the prescription of antiquity and for this effect I desire and hope that the sacred and holy society of your Bishops will continue and maintain for ever their right and title in the government of the Church with all Christian equity and moderation Moreover the Churches yea the English Bishops render to their Brethren beyond the Seas the like charity Thus speaks Famous and Reverend Bishop Hall I most cordially respect and with me our Church their dear sister those excellent forreign Churches who have chosen and followed an outward form of government which in every respect is most expedient and sutable for their condition With the like charity an excellent Bishop whose Title of his Book being without name binds us not to name him Having proved that according to the antient Institution of the Christian Church the Bishops always gave the imposition or laying on of hands I write not here saith he to prejudice our neighbour Churches I dare not limit the extraordinary working and operation of the Holy Ghost there where the ordinary means is wanting without the fault of the persons God gave his people Manna so long as they were in the Wilderness necessity is a strong pleader many Reformed Churches live under Kings and Bishops of another Communion Others have particular Reasons why they could not continue nor introduce Bishops but it is not so amongst us speaking of the Church of his own Country A few lines after he adds As for my self I am very much inclined to believe that the Lord looks upon his people with pity in all their prejudices and that there is a great Latitude left to particular Churches in the constitution of their Ecclesiastical government according to the exigence of place and persons provided that the Divine Order and Institution be observed Now after these charitable judgements the Reformed Churches do not believe that which the Epistle of the Assembly of Divines would perswade them that the Bishops hate forraign Churches and reach that without Bishops they could have no Church nor lawful call of Ministers so that if any of ours have offended of late the Reformed Church in the point of Discipline they are disavowed in it by their Bishops Here is thanks be to God a Christian Harmony the Churches which have no Bishops say Let them that would and can injoy the Order of Episcopacy let them injoy it far be it from us that we should either proudly or rashly reprove them for it The Bishops respect cordially the Forraign Churches which have not the same Order and account the Government established amongst them in all respects the most expedient for them Let both the one and the other hold themselves there and let them grant one another the Liberty to govern in the outward according to prudence and exigencies and let them joyn brotherly together to maintain the substance of Religion constant and uncorrupted It is the councel of the Reverend Bishop before alledged There are some Plants saith he which thrive best in the shadow if then this form of government without Bishops agree best to the constitution of some Common-wealths we pray to God to give them joy in it and pray them to say as much for us Petimus damusque vicissim This is spoken Christianly and wisely if our enemies had the charity to have said so much there would have been no Covenant neither would they have pulled down Monarchy for to pull down Bishops under colour of pulling down the Kingdom of Antichrist But if they would that in this quarrel the Reformed Churches should joyn with them they should first have drawn from them a Declaration that they held the Episcopal degree unlawful and a mark of Antichrist and incompatible with the Gospel and that rather then suffer it they should overthrow the State and dispossess your Kings for lesse then this perswasion could not induce the Reformed Churches to espouse the quarrel of the Covenant We will proceed no further in this controversie only because the Covenanters build their rules of Reformation upon the example of the French Churches which the French Reformers never thought of we beseech all equal persons to consider the Christian prudence of those that put their hand to this great work in France having the Court and Clergy contrary to them The best that they were able to do in the matter of Discipline was to provide Pastors who should teach purely and leave them in a simple equality there being no question of governing in times of persecution but to instruct and suffer and it being a thing subject to danger and envy to erect new degrees which could not be done without quarrelling at them which were established Necessity contributes to prudence for the Reformation in France having begun by the common people and some few of the inferiour Clergy who were opposed by the Civil and Ecclesiastical Power we cannot wonder if the Government which they established according to the time was popular if the Reformation had begun by Bishops the Government had been Episcopal the Priests that were converted had not poweâ— to convert their Bishops as the English who began the Reformation helped by their Authority the conversion of their Clergy and people For the inferiour Orbs having a contrary motion to the superiour have not the power to make them follow their course But the superiour Orbs carry along with them the inferiour It was a great matter that the Reformed people could gain any retrogation against the rapidity and swiftness of the greater Sphears The discipline of the French Churches is most commodious to their present estate and hardly could there be found a more proper for a Church that lives under Magistrates of a contrary Religion in expectation of the reformation of them who possess the Ecclesiastical degrees The French Ministers in this humble and equal order keep themselves in a state of obedience proper to submit themselves to their Diocesans when it shall please God to convert them and we believe that their Fathers did chose this equality not as an opposition to the degrees of the Clergy but as a way to dispose them and as a
and adoration as well of Images as of Relicks and also invocation of Saints is a â—ond thing vainly invented and grounded upon no warranty of Scripture but rather repugnant to the Word of God XXIII IT is not lawfull for any man to take upon him the office of publick preaching or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge lawfully called sent which be chosen called to this work by men who have publick authority given unto them in the Congregation to call and send Ministers into the Lords vineyard XXIV IT is a thing plainly repugnant to the Word of God and the custome of the Primitive Church to have publick prayer in the Church or to minister the Sacraments in a tongue not understanded of the people XXV SAcraments ordained of Christ be not onely badges or tokens of Christian mens profession but rather they be certain sure witnesses and effectuall signes of grace and Gods good will towards us by the which he doth work invisibly in us and doth not onely quicken but also strengthen and confirm our faith in him There are two Sacraments ordained of Christ our Lord in the Gospel that is to say Baptisme and the Supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and extream Vnction are not to be counted for Sacraments of the Gospel being such as have grown partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptisme and the Lords Supper for that they have not any visible sign or ceremony ordained of God The Sacraments were not ordained of Christ to be gazed upon or to be carried about but that we should duely use them And in such onely as worthily receive the same they have a wholsome effect or operation But they that receive them unworthily purchase to themselves damnation as S. Paul saith XXVI ALthough in the visible Church the evil be ever mingled with the good and sometime the evil have chief authority in the ministration of the Word and Sacraments yet forasmuch as they do not the same in their own name but in Christs and doe minister by his commission and authority we may use their ministry both in hearing the Word of God and in the receiving of the Sacraments Neither is the effect of Chriâ—â— ordinance taken away by their wickednesse noâ— the grace of Gods gifts diminished from such as by faith and rightly do receive the Sacraments ministred unto them which be effectuall because of Christâ— institution and promise although they be ministred by evil men Neverthelesse it appertaineth to the discipline of the Church that inquiry be made of evil Ministers and that they be accused by those that have knowledge of their offences and finally being found guilty by just judgement be deposed XXVII BAptisme is not onely a sign of profession and mark of difference whereby Christian men are discerned from others that be not Christned but it is also a sign of Regeneration or new birth whereby as by an instrument they that receive Baptisme rightly are grafted into the Church the promises of the forgivenesse of sinne and of our adoption to be the Sonnes of God by the holy Ghost are visibly signed and sealed faith is confirmed and grace increased by virtue of prayer unto God The Baptisme of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ XXVIII THe Supper of the Lord is not onely a sign of the love that Christians ought to have among themselves one to another but rather it is a Sacrament of our redemption by Christs death Insomuch that to such as rightly worthily and with faith receive the same the bread which we break is a partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the blood of Christ Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord cannot be prooved by holy Writ but it is repugnant to the plain words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions The body of Christ is given taken and eaten in the Supper onely after an heavenly and spirituall manner And the mean whereby the Body of Christ is received and eaten in the Supper is Faith The Sacrament of the Lords Supper was not by Christs ordinance reserved caried about lifâ—ed up or worshipped XXIX THe wicked and such as be void of a lively faith although they do carnally and visibly presse with their téeth as S. Augustine saith the Sacrament of the body and blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation do eat and drink the signe or Sacrament of so great a thing XXX THe Cup of the Lord is not to be denied to the Lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to all Christian men alike XXXI THe offering of Christ once made is that perfect redemption propitiation and satisfaction for all the sins of the whole world both originall and actuall and there is none other satisfaction for sin but that alone Wherefore the sacrifices of Masses in the which it was commonly said that the Priests did offer Christ for the quick and the dead to have remission of pain or guilt were blasphemous fables and dangerous deceits XXXII BIshops Priests and Deacons are not commanded by Gods Law either to vow the estate of single life or to abstain from marriage Therefore it is lawfull also for them as for all other Christian men to marry at their own discretion as they shall judge the same to serve better to Godlinesse XXXIII THat person which by open denunciation of the Church is rightly cut off from the unity of the Church and excommunicated ought to be taken of the whole multitude of the faithfull as an heathen Publican untill he be openly reconciled by Penance and received into the Church by a Iudge that hath authority thereunto XXXIV IT is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and may be changed according to the diversitie of Countries times and mens manners so that nothing be ordained against Gods Word Whosoever through his private judgement willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to the Word of God and be ordained and approved by common authority ought to be rebuked openly that other may fear to do the like as he that offendeth against the common Order of the Church and hurteth the authority of the Magistrate and woundeth the Consciences of the weak brethren Every particular or nationall Church hath authoritie to ordaine