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 [Page]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 [Page]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, [Page]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, andThe 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 [Page]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 [Page]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 ChurchEphes. 3.15. Heb. 12.23. Invisi­ble, which is the Universal number of his elect. Secondly, He hath a Church [Page]Militant considered meerely as it isGal. 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 are1 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 sameMath. 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 [Page]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 [Page]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) [Page]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 Cō ­gregations but one, and that indepen­dent. Wherein chiefly 2. pointes are to be noted. 1 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. 2 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 [Page]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 [Page](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 [Page]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 [Page]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 (asProv. 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, 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 groūds 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 the1 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 [Page]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. [Page]For any lawfull authority herein from the Pope, we acknowledge2 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 theAs 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 theEliz. 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 indeedT.C. [...]epl. .1. [...]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 formerHebr. 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 [Page]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, andLuk. 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 [Page]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. [Page]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 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, [Page]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 ofEph. 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 [Page]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 [Page]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 [Page]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 (but1 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 by1 Thes. 5.11. 1 Pet. 4.10. private moti­on: [Page]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 [Page]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 every2 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, [Page]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. And to be short, by experience wee see too oft, most evidently they breed both an idle Pastor, & an ignorant, & secure people. [Page]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 ordinancesMath. 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 intoJoh 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 [Page]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 [Page]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 [Page]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 Cō ­munion of the whole Church in com­municating of their substance together by gifts, and offerings.

These gifts and offerings are givenNumb. 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 areProv. 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 [Page]are given and received they are holy and consecrated things, not goods forLevit. 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) is1 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 theAct. 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 Cor. 16.1.2. [Page]Cōcerning the gathering for the Saincts, as he ordeyned in the Churches of Gala­tia also, viz. Every first day of the weeke let every one put aside by himself, and lay up as God hath prospered him. This shewing what the Apostle then required of thē for an occasionall reliefe of other brethren farr off from them, doth shew more that he requireth them thus to doe for their owne constant, ordinary, and necessary supportation, & maintenance.

Of Tithes, & the Pastors fittest, and due, and necessary maintenance.

26. Wee believe that Tithes for the Pastors maintenance under the Gospell are not the just and due meanes thereof. Howbeit yet we doe not think these Tithes absolutely unlawfull, if they re­maine voluntary: but when they are made necessary, we think them not so lawfull. The same doe we judge also of whatsoever other set maintenance for mi­nisters of the Gospell established by tem­porall Lawes. We graunt, for the Minis­ters [Page]security such established maintenāce is best: but for preserving due freedome in the Congregation, sincerity in Reli­gion, and sanctity in the whole flock, the Congregations voluntary & consciona­ble contribution for their Pastors suste­nance, and maintenance is doubtless the safest, and most approved, nay it seemeth, the onely way: wherewith the Apostles caused their times to be content: neither did they take care for other order herein: which certainely they would, and should have done, if other order had been bet­ter. Onely they are carefull (and that ve­ry religiously) commanding all Church­es of conscience and duety to God to give (not sparingly, but liberally, and not as almes, but as duety) for the up­holding, advancing, and countenancing of the holy worship, and service of God, which is either much strengthened, or weakened, much honoured, or a­based amongst men, according as the Pastors maintenance is. To this end ten­deth that which is written:1 Cor. 9.7.9.11.14. Who goeth a warfare at any time on his owne cost? Thou [Page]shalt not muzzel the mouth of the Oxe that treadeth out the Corne; If wee have sowne unto you spirituall things, is it a great thing, is wee reap your carnal things? God hath ordeyned that they which preach the Gospell should live of the Gospel: or else a people (herein negligent)Mal. 3.8.9. robbeth & spoileth their God, will a man spoile his God? WhereforeProv. 3.9. honour the Lord with your substance, and with the first fruites of all your increase; andGal. 6.6. let him that is taught in the word, make him, that taught him, partaker of all his goods. Al­so every one as hee soweth,v. 7. so hee shall reape; AndDeut. 16.16. none may appeare before the Lord emptie. By all which it is ma­nifest, that Almighty God commandeth the people to mainteyn with their goods their ministers. And (in the Gospell) their maintenance to be free;yet honest, liberall, and plentifull: that2 Chrō. 31.4. they may be incouraged in the way of the Lord.

Of the civil Magistrates duety, and charge to oversee and order his Churches in spirituall matters.

27. Wee believe that we, and all true visible Churches ought to be overseene, and kept in good order, and peace, & ought to be governed (under Christ) both supreamely, and also subordinately by the Civill Magistrate: yea in causes of religion when need is. By which right­full power of his, he ought to cherish & preferre the godly, and religious; and to punish (as truth, and right shall require) the untractable, and unreasonable. How­beit yet alwayes but Civilly. And there­fore we from our hart most humblie doe desire that our gracious soveraigne King would (himselfe so farr as he seeth good, and further by some fubstitutedSup­plicat. for To­lerat. p. 8.12. civill Magistrate under him) in clemency take this speciall oversight, and government of us, to whose ordering and protection wee most humbly commit our selves, acknowledging that because we want the use of this divine ordinance, That therefore most greate, and infinite evills both to us, and even to the whole king­dome doth ensue, and also because of the spirituall Lords their governmēt over us. [Page]And notwithstāding the spirituall LordsIbid. pag. 12. doe think it injury and wrong to them­selves not small, if the King should sub­stitute civill Magistrates to this busines, yet (as it is sayd) that is Gods owne or­dinance; and to doe otherwise, namely to commit either spirituall or civill go­vernment (viz.Diocesan, or provinciall) to Ministers of the word, is evill; and (as we believe) a direct transgression of the text of the Gospell above rehearsed, in Artic. 4.10.24.

Touching the necessity, that lyeth upon us to obey Christ rather then man in our u­sing of the true, and in refusing the contrary ecclesiasticall ordinances above specified.

28. Wee believe that by the word of God all Christians are bound (each one for his own part) to keepe & observe ac­tually, and perpetually the Affirmative ecclesiasticall Commandements, and or­dinances in the Gospell, as well as the [Page]Negative: That is, so farre as one person sufficeth to performe the same, singly & by himselfe he ought so to doe; & where some number are required (& are ready) for the observing of any such Comman­dement, there each christian (which can be present with other) standeth bound to give his consent, & to make one with them therein. Alwayes after the bestor­der they can, and namely that maine or­der which is in the Gospell: notwith­standing whatsoever mans forbidding, or whatsoever affliction in the world should followe upon it.

But that, touching the use of Christs visible politicall Church under the Gospell, viz. A free independēt c̄o­gregatiō (prescribed in Mat. 18.17.) is such an Affirmative Cōmandmēt & Ordinance;Mat. 18.17. and it agreeth to that order afore named, as wee see in the Scriptures alleaged for the 2. point in the 4. Article.

Therefore every Christian is bound by Gods word to keepe and observe the same perpetually, so as is before declared. [Page]And namely this all are commanded (oc­casiō requiring) viz. to tell such a Church, and to heare such a Church. Therefore all are commanded and stand bound by Gods word (so as before is declared) perpetually to have such a Church, and to be members of it first.

Further all simply are cōmandedMat. 28.20. to doe whatsoever Christ commanded the Apostles, and to1 Thes. 5.21. try all things, and to hold fast that which is good. And to1 Joh. 4.1. try the spirites whether they be of God. And,Rom. 16.17. brethren marke them diligently which cause dessentions and offences be­sides the doctrine which yee have lear­ned, and avoid them. These duties we may very well doe according to that true order above noted if we enjoy such a vi­sible Church (a free Congregation) as is before described: But wanting such a Church, it is not possible for us to doe them which any good order, as is shewed. Therefore we all are simply commanded to enjoy and use an independent Church exercising spirituall government (a free Congregation) according as is before [Page]described; that we may obey God and keepe his Commandement given us in these places of Scripture. Which we ought to doe.

LikewiseGal. 5.1. all are cōmanded to stand fast in the liberty wherewith Christ hath made us free, and not to be intangled in the yoake of bondage. Out of such a vi­sible Church (a free Congregation) we cannot possibly observe and keepe this generall Commandement orderly & or­dinarily); but in it we may. Therefore here we are commanded also to be actu­ally in such a visible Church, a free Con­gregation, and to use the same.

Againe all are commanded2 Thes. 3.15. to stand fast, and to keep the Apostles Traditions and Ordinances. But this forme of a vi­sible Church is one maine, and substan­tiall Apostolike Ordinance. Therefore we are all cōmanded to observe & keepe it, namely so as before is declared.

Againe all are commanded toHeb. 13 17 7 1 Thes. 5.12. obey their Pastors, to follow their faith, to make much of such, toMath. 6.33. seeke first the Kingdome of God; to2 Fet. 1.10. make our cal­ling, [Page]and election sure, (viz.) by walking in the true outward way; To observe the 2. Commandement in all the parts of it; a maine part whereof under the Gospell is this forme of a visible Church, and government.

Lastly this ordinance of Christ we ought to hold and keep most firmely, whosoever gainsay it, because in this es­tate of a Church, thePsalm. 33.3. & 134. [...]. Eph. [...].12. promises of God are given and received; and no where else directly and ordinarily. And there is no promise to any indirect and accidentall constitution of a Church. Wherefore this direct and ordinary meanes of hope, and faith of grace and salvation we ought to preferre before our life. Remembring also thatLuk. 9.27. willingly to refuse and omitt the same, is no lesse then damnation to any man.

Thus then in all these so waighty points we are cleerely cōmāded to obey God ra­ther thē man. And God cōmanding us to feare, & to love, and to serve him, he cōmandeth us the necessary meanes, & way of doing so, even that Church, in and by [Page]which ordinarily wee must doe so, that wee may be accepted. Which (under the Gospell) is such a free Congregatiō, as isIn Artic. 4. before made cleare. Where we see that this onely is now Christs true visible Church, and no other forme of a visible Church is. Wherefore we are all bound with all care to hearken to the expresse precept o the Holy Ghost concerning even this point, saying,Isa. 30. 21. This is the way walke yee in it. Which also the Harmony of Confessions teacheth, viz.Harm. of Conf. French Artic. 26. Dutch. Artic. 28. Helvet. ch. 11. That this we ought to doe notwithstanding men of power and might shall say nay.

These (with the branches depending on them) are our differences, even all the matters wherein we dissent from the usuall and common opi­nion among us in this Land.

3. Now therefore (to come to the 3. and last point of this our Protestation) wee demaund and doe earnestly crave of every in different christian to answere us: what false things have wee here affir­med? What on our part is evill? What [Page]is wicked in all this? If nothing, as wear firmely perswaded in our soules that there is nothing; Then we pray, and ear­nestly intreate (in the bowells of mercy in Iesus Christ) every one to pardon our Consciences, in that thus doing wee stand to give actuall obedience to our Heavenly Lord and Saviour in his owne Commandements), and Ordinances: which also wee doe, that we may thereby (as by the onely true complete meanes) get1 Ioh. 3.18.19. assurance of salvation to our soules, which otherwise we for our parts cannot finde. And otherwise (whise wee omitt thus to doe, and keepe not Christs sayd Cōmandements) any with reproch may say unto us, shew us your faith by your workes; through workes is faith made perfect: But faith without workes is dead. And Christ sayth, If yee love mee, then keep my Commandements. And, Not he, that saith, Lord, Lord, But he that doeth the will of the Father is justified. Whence verily wee see it plaine, and we know well, that not the talkers, nor disputers of Christs will, but the doers shal be saved, (yea though men [Page]afflicte them for it,) and they that will have Christ to raigne over them; notL 19. they, that will not.

Wherefore we humbly pray every up­right-harted servant of God to consider, that it is not possible for us (knowing that which we know) to give this fore­rehearsed due obedience unto Christ, but by walking in this way, which wee doe. Which also cannot be but first by eschewing the evill, and then by doing the good. That is; first by renouncing to be ordinary and constant members of a­ny Diocesan, or Provinciall Church vi­sible politicall. (Because the forme of these is wholly without Gods word in the Gospell, yea contrary to it.) And then also of the Parishes (as naturall parts) depending on them, and on their Lord Bishops; seeing these likewise doe both want Gods word, and add to it, & stand in bondage in those the above noted sub­stantiall pointes, and meanes most im­portant to salvation, which before have been declared. Wherefore thus farr forth onely wee leave our sayd parishes also: [Page]but no further. That is, to be in them no ordinary and constant members: but members in them occasionally we refuse not to be, seing in them we finde (in ma­ny places) very many true visible christi­ans, with whom we cannot (as we be­lieve) deny publike communion abso­lutely, and therefore on occasion we of­fer to communicate with our sayd pub­like congregations (or parishes) as be­fore we have professed; taking God to witnes that this we doe (not through a­ny pride, or singularity, but) meerely out of necessitie of our duetie to obey Christ in his word, (as we believe that herein we doe) and to submitt unto his word, and ordeyned meanes, & to keepe his commandements, and to avoide abi­ding in sinne; which otherwise possibly we cannot see how wee can avoyd. Yea againe, and againe we testify that being forced meerely by conscience, thus wee do, not knowing otherwise in our soules, how to answere it at the last day. Where we know no Magistrate, nor Prince shall be able to answere for us, if after the [Page]Light manifested we be found standing in a wrong way contrary to Christes sa­cred Ordinance, as we believe this Dio­cesan politicall Church is.

Secondly hence it is, that we do joyne (each person onely himselfe) humbly, and obediently to the evident way of the Gospell, the most certayne true Church▪ estate set downe in the New Testament by Christ, and his Apostles, namely, to a free Congregation. Which truthes be­fore (specially in the 4th. Article) wee have sufficiently shewed; binding our selves to proceede simply, and onely by this sure rule, and therein to persevere 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 [Page]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.