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
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
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
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
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
untill death or else when wee swerve we acknowledge our selves justly worthy of the fearfull Censure of Excommunication from that holy society of Christians wherein to by Gods mercy we are now entered where withall wee acknowledge our selves also worthily excluded from the spirituall Communion of Gods people wholly and every where till wee returne by Repentance Wee say the feare of God constrayneth us hereunto seing we cannot otherwise finde in our hearts cleerely the safety of our soules a matter above all things in this world which wee and all people ought to have greatest regard of All glory be to God on high and in earth peace goodwill towards man The grace of our Lord Iesus Christ be with us all Amen Ier. 32.39 One way and one heart Cypr. de Vnit. Eccles Credere se in Christum quomodo dicet qui non facit quod Christus facere praecepit How can one say he believeth in Christ who doth not that which Christ commandeth Caluin Instit. 4.3.2 Ecclesiae dissipationem velruinam potiùs exitium molitur quisquis ordinem hunc de quo disputamus HOC GENVS regiminis vel abotêre studet vel quasi minus necessarium éleuat Hee laboureth the ruine and destruction of the Church whosoever he be that endeavoreth to abolish this order and THIS KIND of Government whereof wee treate or maketh light of it as lesse necessary AN HVMBLE PETITION TO THE KINGS MOST EXCELLENT MAIESTIE BY THE Christians notified in the fore-rehearsed Confession and Protestation his Majesties ever faithfull Subjects that of his good mercifull disposition it would please him to give them Toleration and peace under him in their serving of God acording to their sayd Confession and Protestation GIve thy judgments to the King ô God thy righteousnes to the Kings Sonne Psalm 72.1 MOst gracious Soveraigne your loyall and dutifull Subjects notified in the forerehearsed Confession and Protestation of their faith being well assured and firmely beleiving that this intent of theirs is honest righteous godly charitable and of necessarie importance to their soules health yet being also in most greivous dangers heavy perplexities ready every howre to be drawne into most miserable distresses and calamities for this their conscience and obedience to Gods word have their recourse to your Sacred Majestie their onely hope in earth and to you as they ought to doe they make their sute in most humble manner on their bended knees Beseeching you as in effect they | Anno. 1609. An Humble Supplication formerly did so now againe to give unto them this favour that peaceably and quietly they may worship God and serve him in your Highnes dominions where they dwell after the tenour of their Confession and Protestatiō here before expressed Their enemies are rigorous and sharpe in laying affliction on them onely for this their conscience toward God both in their goods and libertie if your Majestie will give way to them wherein they pretend your Majesties service and that they doe but your will So that it is your good Grace onely that under God can help us and give us securitie from such we trust undeserved evills Many things induce us to presume thus into your Majesties presence and to be in all humble submissiō suters to your Majestie for this singular grace from you Yea many reasons and strong inforcements as it were doe move us hereunto which we beseech your Majestie graciously to heare First seeing this is the essentiall order in the Gospell of the visible churches of Christ which we follow if he have set any order of spirituall government at all in the Gospell which we verily believe he hath And then wee beseech your Majestie graciously to consider how can it be possible but that for Christs glory and honour and out of necessary obedience and duetie to him we ought to walke in it and humbly sue to your Highnes for peace thereīn as here at this present in all submission and lowlinesse we doe Secondly Because this we perceive that the perill of our soules lyeth hereon How can we there fore choose but with all diligence and dutifull affection seeke at your Majesties gracious hands this bountie towards us which surpasses all other benefites which in this world you can yeeld us Thirdly Forasmuch as the contrary way unto us the way of the L. Bishops and their followers is such as giveth great and most apparant advantage to the papacie Church of Rome and which leadeth many in this land directly thither backe againe partly for that there is in the New Testament much more shew and colour for a universall Church visible indued with governmēt then for a Nationall or Provinciall Church independent as this in England now is partly also because they openly professe that all the ministeries in England are by succession †Fr. Mason of the Consecration of Bb. Anno 1614. derived and received essentially from the Pope which indeed in their estate they cannot will nor choose but so acknowledge Therefore considering this what hearte can sustaine the due griefe sorrowe shame of this slander of this dishonour to God of triumph and laughing to Antichrist of reproch to our land wherein wee for our partes can bringe no other remedie but our prayers to God for the generall good and most humble requests to your Highnes for mercie herein toward our selves Fourthly for as much as if we should deny this our faith and violate our conscience and turne backe with them to the way of deriving the ministerie succeedingly from Rome we are terrified with the very cogitation hereof not onely in that this would argue in us breach of faith toward God and damnable levitie in our conscience but also we behold a fearfull sentence in the | Eliz. 27.2 law of our land against all which so say and affirme Avoyding therefore this perplexitie and danger we have no way to serve God truely in but this which here we professe And therefore cannot but seeke your gracious favour in permitting us with quietnes to enjoye the same Fiftly the integrity of our heartes and loyaltie of our mindes towardes your Highnes Soveraigne power under Christ doth animate us to looke toward your Clemencie in this our need whom God hath ordayned to be a noursing father and defender to all the religious professors of the Gospell among your subjects And therefore we crave of your Highnes herein to be good unto us In what particular That you would afford us and assigne to us some Civill Magistrate or Magistrates qualifyed with wisdome learning and vertue to be under your Highnes our everseers for our more peaceable orderly and dutifull cariage of our selves both in our worshipping God ad in all other our affaires at your pleasure To whom with all readinesse and subjection we are willing to be accomptable and answerable alwayes We have none under Iesus Christ in our wants and distresses to have recourse unto but to your protection and