The Seales of ARMES of the Bishops of England.

Sedes Cantuar:

Sedes Eboracens

Sedes Londi

Se: Winton:

Se: Dunelin:

Se: Eliensis

Se Sarum

Se: Lincoln

Se: Wigorn.

S: Lich: et Cov

Sed: Exon.

Se: Norvic.

S: Bath Wel:

Se: Hereford

Se: Roffens:

S: Cicestrens

Se: Petroburg:

Se: Carliol

Se: Oxon:

Se: Glocest:

Se: Cestrens

Se: Bristol

Se: Meneven:

Se: Landav.

Se: Bangor:

S: S Assaph

Se: Sodorens:

Printed For Robert Pawlet. at the Bible In Chancery Lane F. H. Van Houe fe▪

A COLLECTION OF ARTICLES, Injunctions, Canons, ORDERS, ORDINANCES, And Constitutions ECCLESIASTICAL; With other PUBLICK RECORDS OF THE Church of England Chiefly in the Times of

  • K. Edward VI.
  • Q. Elizabeth,
  • K. James, &
  • K. Charles I.

Published to Vindicate the Church of England, and to Promote Uniformity and Peace in the same.

With a Learned PREFACE. By ANTHONY SPARROW, D. D. Lord Bishop of NORWICH.

The Third Impression with Additions; And Two TABLES

LONDON, Printed for Robert Pawlet, at the Bible in Chancery-Lane near Fleet-street, Anno Domini, MDCLXXVI.

THE Principal Heads Contained in this BOOK.

 Page.An. D.
KIng Edwards Injunctions11547.
Order of Communion-Service131547.
Archbishop Cranmers Articles of Visitation251548.
Bishop Ridleys Artices of Visitation331550.
Articles of Religion ageed upon in the Convocation391552.
The Latin Edition of hose Articles531552.
Queen Elizabeths Iijunctions651559.
Articles of Religion, agreed on in Convocation, &c. and com­pared with Edw. 6. Articles871562.
An Act for Ʋniformity of Prayer, &c. Anno 1 Eliz. 110 with a Clause, Anno 8. Eliz. Cap. 1. Reformation of Dis­orders in Ministers of the Church, Anno 13 Eliz. cap. 12.1181559.
Advertisements for the due order about Ministers Apparel, at the Communion, &c.1211564.
The Oaths of Allegiance, Supremacy, Simony, Canonical Obedience, Continu [...]l Residence129 
A Proclamation declaring the proceedings in Ecclesiastical Courts, to be according to the Law of the Land132 
A Table of Degrees of Marriages set fort by Bishop Parker2621563.
The Form and Manner of Making and Consecrating Bishops, Priests, and Deacons1351559.
Prayers at the Healing of the Kings Evil165 
Of Abrogation of Holy-days in King Hen. 8. time1671536.
A Proclamation of Queen Eliz. against the Despisers or Breakers of the Orders prescribed in the Book of Com­mon-Prayer.1691573.
A Proclamation against the Sectaries of the Family of Love1711580.
A Proclamation against Schismatical and Seditious Books and Libels1731588.
Articles of Visitation in the first year of Queen Elizabeth1751559.
Articuli pro Clero in Synodo Londin.1911584.
Celebratio Cœnae Domini in Funebribus, in the second year of Queen Elizabeth1991560.
Articuli Religionis in Synodo Londin.2071562.
Liber Quorundam Canonum Disciplinae Ecclesiae Angli­canae2231571.
Capitula sive Constitutiones Ecclesiasticae in Synodo Londin.2431597.
Constitutiones sive Canones Ecclesiastici per Epis. Lond. Anno 1603. 1 Jac.2631603.
Constitutions and Canons Ecclesiastical, agreed on n the Convocations at London and York, in the Sixteenh year of King Charles the First3351640.
The Form of Consecration of a Church or Chappel, and of the Place of Christian Burial Exemplified, by the [...]. R. Father in God, Lancelot Andrews, late Lord Bishop of Winchester.171 
[...]

A PREEACE to the Reader.

O ƲR great Lord and Master Christ, having purchased to himself, by his precious Blood, a peculiar people, his One mystical Body the Church, sanctified it with the washing of water by the word, that he might present it to himself a glorious Church, holy, without spot, Ephes. 5.27. not without all spot, (there is a spot of Gods Children, of sins of frailty and infirmity, which the Church as long as she is Militant will never be without) but without spot of malice and wicked lewdness; such spot and blemishes as were figured by the corporal blemish­es forbidden to the Priests and their sacrifices, Lev. 21. & 22.20. spots that will make the Church as abhorred in the sight of God, as those bodily spots made the Priests and their sacrifices unto the eyes of men; without such scandalous spots mentioned Gal. 5.9. all the members of this one body may and ought to be. That the Church may preserve her self in this purity without spot, and in this unity without division, and continue one holy Church, as it is in our Creed, a double power and authority is needful, as to all other bodies politick, so likewise to this society of believers, the Church; one of jurisdiction to correct and reform those impure members by spiri­tual censures, whom counsel will not win, and if they be incorrigible, to cast them out of this holy society, lest their leaven should leaven the whole lump, 1 Cor. 5.6, Thus to preserve the Churches purity, and again to correct and re­duce to unity the contentious troublers of the Churches peace, if it may be, by charitable admonitions, if not, to stop their mouths, Titus, 1.11. not by arguments alone, [Page] for such will never prevail upon absurd, unreasonable and obstinate men, (and such there always will be) but by spi­ritual censure, even to the casting them out of the Chur­ches society, so to preserve peace and unity. Besides this power of Jurisdiction, there is necessary also for the ob­taining of those two high ends, a Legislative power to make Canons and Constitutions upon emergent occasi­ons. For though our great Lord hath already given to his Church most holy and wise Rules and Laws for the same purposes; yet because they are general, not descending to every particularity of time, and place, and manner of performance, which yet are necessary to be determined for the preservation of publick peace and unity; and because there may, at least, through the perversness of men of corrupt minds, arise some doubts and controversies about the sense and meaning of those most holy Rules of our Lord, for the determining of which we are not now to expect any resolution from Prophet or Oracle, or other im­mediate voice from Heaven; it doth hereupon necessarily follow, that there must be Authority left to this Church, and the Governors thereof, to make new Laws upon these emergent occasions, to determine these particularities, to decide and compose these controversies, whereby to pre­serve the unity of the spirit in the bond of peace. Who­soever shall think that all this may be done by friendly per­suasion, or learned disputes only, will find himself de­ceived, as experience of all Ages hath shown, and will shew as long as there be men of perverse minds, and cor­rupt affections. Without a definitive and Authoritative sentence, controversies will be endless, and the Churches peace unavoidably disturbed, and therefore the voice of God and right Reason hath taught, that in matters of Controversie the definitive sentence of Superiors should decide the doubt; and whosoever should decline from that sentence, and do presumptuously, should be put to death, that others might hear and fear, and do no more presum­ptuously, [Page] Deut. 17. which is to be understood mystically also of death spiritual by Excommunication, by being cut off from the living body of Christ's Church. It being thus cleared by reason and Gods own Rule, that such power is necessary for preserving peace and unity, it cannot be imagined with reason, that our great Master should deny his dear-bought Body such necessaries. But not to rest up­on the reason why they should be given; it may be made to appear, that, de facto, He hath given such power to the Church, and that by reciting his gracious Commissions granted to the Church, with his Apostles practice and ex­ercise of those powers, who, best knowing their Lords will and pleasure must be, by their practice, the best Interpre­ters of his mind and meaning. See then, how read we? For the power of Jurisdiction, we find a large Commission, St. John 20. As my Father sent me, so send I you; and one particular of Jurisdiction there expressed, Whosoever sins you bind in Earth, they are bound in Heaven, a sharp and dreadful sentence, worse than that of the sword, by so much as the death of the Soul is worse than the death of the Body, which in obstinate despisers of that correction doth too certainly follow.

This power of spiritual censures, St. Paul calls the rod of discipline, 1 Cor. 4. ult. By vertue of this Power and Commission, St. Paul delivers the incestuous Corinthian to Satan, and casts him out of the Churches Communion, 1 Cor 5. And the same St. Paul not only exercises this Jurisdiction himself but also directs his Son, Bishop Ti­mothy, how to behave himself in the Ordering of these Church-censures, 1 Tim. 5.19. not to receive an accusa­tion against a Presbyter under two or three witnesses, and when he hath heard, to rebuke or censure as the cause re­quires, without partiality or leaning to either side: all which speak plainly a Tribunal erected in the Church, and acknowledged by the Apostle, enough to prove the power of Jurisdiction. Then the Legislative of making Laws and [Page] Constitutions for regulating manners, and determining doubts and controversies, it cannot with reason be denied to be granted in that large Commission forecited, St. John 20. As my father sent me, so send I you. For here, com­mitting the Government of the Church to his Apostles, our Lord Commissions them with the same power that was committed to him for that purpose when he was on earth, with the same necessary standing power that he had and exercised as Man for the good of the Church. Less cannot in reason be thought to be here granted, than all power necessary for the well and peaceable Government of the Church; and such a power is this of making Laws; this is a Commission in general for making Laws: then in particular for making Articles, and decisions of Do­ctrines controverted, the power is more explicit and express, St. Matth. 28. All power is given to me, go therefore and teach all nations, that is, with Authority, and by vertue of that power that is given to me: And what is it to teach the truth with Authority, but to command and oblige all people to receive the truth so taught? And this power was not given to the Apostles persons only, for Christ there promised to be with them in that Office to the end ef the world, that is, to them and their Successors in that Pa­storal Office, to the Apostles or Bishops that should suc­ceed them to the end of the World. This will appear still more clear by St. Paul, Heb. 13. where, after he had commanded them not to be carried about with divers and strange Doctrines, he prescribes this as the preservative against such errors and inconstancy, Obey them that have the oversight over you, and watch for your souls, obey them in the guidance and conduct of your souls, in their de­terminations and decisions about such divers and strange Doctrine, all which supposes in those Guides a power to go­vern and rule us in such doubts and controversies about Do­ctrines and matters of belief, an authority to determine in Controversies of Faith, as our Church teaches in her [Page] twentieth Article: Add to this that St. Paul tells us, 1 Tim. 3.15. that the Church is the ground and pillar of Truth. And whither then should we go in doubts and controversies, for the determination of what is truth, but to the ground and pillar of truth? For the clearer un­derstanding of this power in the Church, know that to this one holy Church, our Lord committed in trust the most holy Faith, and the whole stock of necessary Christian truth, therefore called the ground and pillar of truth. This truth she must endeavor to preserve, as by stopping the mouths of obstinate gainsayers, so by guiding and govern­ing the meek, but weak doubters into the truth, by deter­mining their doubts and controversies. Not that the Church can make Articles of Faith, and obtrude them upon the members, but that she may and must (if the true sense of Faith and holy Scriptures be called in question) declare and determine what that sense is which she hath received in trust from Christ and his Apostles, commanding under penalties and censures all her children to receive that sense, and to profess it in such expressive words and form as may directly determine the doubt. Thus she did in the great NICENE Council, venerable over all the Christian World, when the Arrians had perverted by subtil contro­versies and questions the true sense of the Creed concerning our Saviors Divinity, she first declared what sense of the Creed she had received by constant tradition from the Apo­stles, and then enjoined all Christians to profess that sense by the word [...], of the same substance with the Father, a word directly determining the controversie in hand. Nor did the Christian World ever questian her Authority in this particular. And in contriversies about Doctrines, where she hath received no such clear determination of either part from Christ and his Apostles, she hath power to de­clare her own sense in the controversie, and to determine which part shall be received and prefest for truth by her members, and that too under Ecclesiastical penalty and cen­sure, which they accordingly are bound to submit to, not as [Page] an infallible verity, but as a probable truth, and rest in her determination, till it be made plain by as great or a great­er Authority, that this her determination is an error, and if it shall appear to any of the Members to be an errour, or if they shall think it so to be by the weight of such rea­sons as are privately suggested to them, yet are they still obliged to silence and peace, (where the decision of a par­ticular Church is against the Doctrine of the Ʋniversal) not to profess in this case against the Churches determi­nation, because the professing of such a controverted truth is not necessary, but the preservation of the peace and uni­ty of the Church is. This is not to assert Infallibility in the Church, but Authority. The Sentence shall bind to submission, though the Superiours may err in the sentence. Thus God ordered it, Deut. 17. that in doubts the Inferi­our were to stand to the decision and sentence of the Priests and the Judge, and yet their judgement was not infallible, [...] the whole Assembly, the chiefest Senate might err, and sin through Ignorance, and a sacrifice is appoin­ted for the expiation of their errour, Lev. 4.13. Better that Inferiours be bound to stand to such fallible judg­ment (as to quiet submission) in such kind of controver­sies as afore-mentioned, than that every man be suffered to interpret Laws, and determine controversies, which will bring into the Church certain confusion. Nor will such submission in the Inferiours be damnable, seeing in this submission to Authority they follow Gods method, (obeying them that have the oversight over them, Heb. 13.) and keep order, of which God is the Author, 1 Cor. 14.33. God is not the Author of Confusion, but of order and peace, as in all Churches of the Saints.

This Authority in determining doubts and controver­sies, the Church hath practised in all Ages, and her con­stant practice is the best interpreter of her right. We read not only of St. Pauls determining controversies about rites and circumstances, 1 Cor. 14. but also of the Churches de­termining [Page] controversies of Doctrines and matters of belief in a full Council, Act. 15. and requiring submission to those determinations from inferiour members. The like did the Church afterwards in her general Councils of NICE, CONSTANTINOPLE, EPHESUS, & CHAL­CEDON. And not only the General Councils have exerci­sed this Authority, but particular Churches also in Na­tional Councils, in the Council of ORANGE, MILEVIS, and others, have used the same power over their children, whom they were bound to teach and govern, and for whose souls they were to account to God, and they did no more than was their right, so long as they did it with submissi­on to the general Church to whom they are subject: Christ said to the Apostles, and by this, to all the guides of souls, that should succeed them in a lawful Ordination, he that hears you, hears me, and he that despises you, despises me, St. Cypr. Ep. 69. From these premises it plainly fol­lows, that our dear Mother the Church of England in make­ing these Canons and Articles for determining the contro­versies in matters of belief, which you may see in the ensu­ing Collection, did no more than what was both her right and her duty to do, both for the preservation of her peace, and the guidance and conduct of the souls committed to her charge; and what her care hath been in the exercise of this power for the good of her members ever since the Re­formation, will evidently to her honour appear by this fol­lowing Collection, made up not without great care and industry of the Publisher. By which he hath done our Mother this farther right, that now, whosoever will, may easily see the notorious slander which some of the Roman perswasion have endeavoured to cast upon her: That her Reformation hath been altogether Lay and Parliamen­tary: for by the Canons and Articles following, which were formerly scattered and hard to be seen by every one, now gathered together into a body, it easily appears to any that will but open their eyes and read, that the Refor­mation [Page] of this Church was orderly and Synodical by the Guides and Governors of souls, and confirmed by Supreme Authority, and so in every particular as legal as any Re­formation could or ought to be.

Anth. Sparrow.

Books newly Printed for Robert Pawlet, at the Bible in Chancery Lane 1675.

AN Historical Vindication of the Church of England, in point of Schisme, as it stands separated from the Roman, and was Reformed I. Elizabeth; Written by Sir Robert Twisden, Knight and Baronet.

XIX. Sermons, Preached by that Eminent Divine, Henry Hammond, D. D. Published by the Authors own Copies.

Golden Remains, of the ever Memorable Mr. John Hales, of Eaton Colledge. Also Letters and Expresses, concerning the Synod of Dort, with many new Additions, from an Au­thentick hand.

INJUNCTIONS Given by …

INJUNCTIONS Given by the most Excellent Prince, EDWARD VI.

By the Grace of God, KING of England, France and Ireland, Defender of the Faith.

And in Earth under Christ, of the Church of England and Ireland, the Supreme Head: To all and singular his loving Subjects, as well of the Clergy as of the Laity.

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Imprinted at London by Richard Grafton, MDXLVII.

Injunctions given by the most Excellent Prince Edward the Sixth, by the Grace of God, King of England, France, and Ireland, Defender of the Faith, and in Earth under Christ, of the Church of England and of Ireland, the supreme Head: To all and singular his loving Subjects, as well of the Clergy as of the Laity.

THE Kings most Royal Majesty, by the advice of his most dear Vncle the Duke of Somerset, Lord Protector of all his Realms, Dominions and Subjects, and Governor of his most Royal Per­son, and residue of his most honourable Council, intending the advancement of the true honor of Almighty God, the suppression of Idolatry and Superstition throughout all his Realms and Do­minions, and to plant true Religion, to the ex­tirpation of all Hypocrisie, Enormities and Abu­ses, as to his duty appertaineth; doth minister unto his loving Subjects these godly Injunctions hereafter following; whereof part were given unto them heretofore, by the Authority of his most dear beloved Father, King Henry the Eighth, of most famous memory, and part are now mi­nistred and given by His Majesty: All which Injunctions his Highness willeth and commandeth his said loving Subjects, by his supreme Authori­ty, obediently to receive, and truly to observe and keep, every man in their offices, degrees and states, as they will avoid his displeasure, and the pains in the same Injunctions hereafter expressed.

1. The first is, That all Deans, Archdeacons, Parsons, Vicars, and other Ecclesiastical persons, shall faithfully keep and observe, and, as far as in them may lie, shall cause to be kept and observed of other, all and singular Laws and Statutes, made as well for the abolishing and extir­pation of the Bishop of Rome, his pretensed and usurped power and ju­risdiction, as for the establishment and confirmation of the Kings autho­rity, jurisdiction, and supremacy of the Church of England and Ireland. And furthermore, all Ecclesiastical persons, having cure of souls, shall to the uttermost of their wit, knowledge, and learning, purely, sincerely, and without any colour or dissimulation, declare, manifest, and open four times every year at the least, in their Sermons and other Collations, that the Bishop of Rome's usurped power and jurisdiction having no establish­ment nor ground by the Laws of God, was of most just causes taken away and abolished, and that therefore no manner of obedience or subjection, within his Realms and Dominions, is due unto him. And that the Kings power, within his Realms and Dominons, is the highest power [Page 2] under God, to whom all men, within the same Realms and Dominions, by Gods Laws, owe most Loyalty and Obedience, afore and above all o­ther Powers and Potentates in Earth.

Besides this, to the intent that all Superstition and Hypocrisie crept into divers mens hearts, may vanish away; they shall not set forth or ex­tol any Images, Relicks, or Miracles, for any superstition or lucre, nor allure the people by any inticements to the Pilgrimage of any Saint or Image: but reproving the same, they shall teach, that all goodness, health and grace, ought to be both asked and looked for only of God, as of the very author and giver of the same, and of none other.

Item, That they the persons above rehearsed, shall make or cause to be made in their Churches, and every other Cure they have, one Sermon every quarter of the year at the least, wherein they shall purely and sin­cerely declare the Word of God: and in the same, exhort their hearers to the works of Faith, Mercy and Charity, specially prescribed and com­manded in Scripture, and that works devised by mens phantasies, be­sides Scripture; as wandring to Pilgrimages, offering of Money, Can­dles, or Tapers, or Relicks, or Images, or kissing and licking of the same; praying upon Beads, or such like superstition, have not only no promise of reward in Scripture for doing of them; but contrariwise, great threats, and maledictions of God, for that they be things tending to Idolatry and Superstition, which of all other offences God Almighty doth most detest and abhor, for that the same diminish most his honor and glory.

Item, That such Images as they know in any of their Cures to be or to have been abused with Pilgrimage or offering of any thing made there­unto, or shall be hereafter censed unto, they (and none other private per­sons) shall for the avoiding of that most detestable offence of Idolatry, forthwith take down, or cause to be taken down and destroy the same; and shall suffer from henceforth no Torches nor Candles, Tapers or I­mages of Wax to be set afore any Image or Picture, but only two lights upon the High Altar, before the Sacrament, which for the signification that Christ is the very true light of the World, they shall suffer to remain still: admonishing their Parishioners, that Images serve for no other purpose but to be a remembran [...]e, whereby men may be admonished of the holy lives and conversation of them that the said Images do repre­sent: which Images if they do abuse for any other intent, they commit I­dolatry in the same, to the great danger of their Souls.

Item, That every holy day throughout the year, when they have no Ser­mon, they shall immediately after the Gospel, openly and plainly recite to their Parishioners in the Pulpit, the Pater Noster, the Cedo, and Ten Commandments in English, to the intent the people may learn the same by heart: exhorting all Parents and Housholders to teach their children and servants the same, as they are bound by the Law of God, and in conscience to do.

Item, That they shall charge Fathers and Mothers, Masters and Gover­nors, to bestow their children and servants, even from their childhood ei­ther to learning or to some honest exercise, occupation or husbandry: exhorting [Page 3] and counselling, and by all the ways and means they may, as well in their Sermons and Collations, as otherwise, perswading their said Fathers and Mothers, Masters and other Governors, diligently to provide and foresee that the Youth be in no manner or wise brought up in idleness lest at any time afterward for lack of some craft, occupation, or other honest means to live by, they be driven to fall to begging, steal­ing, or some other unthriftiness: Forasmuch as we may daily see, through sloth and idleness, divers valiant men fall, some to begging and some to theft and murder; which after brought to calamity and misery, do blame their Parents, Friends and Governors, which suffered them to be brought up so idely in their youth, where if they had been well brought up in learn­ing, some good occupation or craft, they would (being rulers of their own houshold) have profited as well themselves, as divers other persons, to the great commodity and ornament of the Commonwealth.

Also, That the said Parsons, Vicars, and other Curates shall diligent­ly provide, that the Sacraments be duly and reverently ministred in their Parishes. And if at any time it happen them in any of the cases expressed in the Statutes of this Realm, or of special license given by the Kings Majesty, to be absent from their Benefices, they shall leave their Cure not to a rude and unlearned person, but to an honest well learned and expert Curate that can by his ability teach the rude and unlearned of their Cure wholsom Doctrine, and reduce them to the right way that do erre; which will also execute these Injunctions, and do their duty otherwise, as they are bound to do in every behalf, and accordingly may and will profit their Cure no less with good example of living than with the Declaration of the Word of God, or else their lack and default shall be imputed unto them, who shall straightly answer for the same if they do otherwise. And always let them see, that neither they nor their Curates do seek more their own profit, promotion or advantage, than the profit of the souls they have un­der their Cure, or the glory of God.

Also, That they shall provide within three moneths next after this Vi­sitation, one Book of the whole Bible, of the largest Volume in English. And within one twelve moneths next after the said Visitation, the Para­phrasis of Erasmus also in English upon the Gospels, and the same set up in some convenient place within the said Church that they have Cure of, whereas their Parishioners may most commodiously resort unto the same, and read the same. The charges of which Books shall be ratably born be­tween the Parson and Approprietary, and Parishioners aforesaid, that is to say, the one half by the Parson or Proprietary, and the other half by the Parishioners. And they shall discourage no man (authorised and licensed thereto) from the reading any part of the Bible, either in La­tine or in English; but shall rather comfort and exhort every person to read the same, as the very lively Word of God, and the special food of mans soul, that all Christian persons are bound to embrace, believe and follow, if they look to be saved: whereby they may the better know their duties to God, to their Soveraign Lord the King, and their Neighbor; ever gently and charitably exhorting them, and in his Majesties Name, straightly charging and commanding them, that in the reading [Page 4] thereof, no man to reason or contend but quietly to hear the Reader.

Also, The said Ecclesiastical person shall in no wise, at any unlawful time, nor for any other cause than for their honest necessity, haunt or resort to any Taverns or Alehouses. And after their Dinner or Supper, they shall not give themselves to drinking or riot, spending their time idely, by day or by night, at Dice Cards, or Tables, playing, or any other un­lawful game: but at all times, (as they shall have leisure) they shall hear and read somewhat of holy Scripture, or shall occupy themselves with some other honest exercise; and that they always do the things which appertain to honesty, with endeavor to profit the Commonweal; having always in mind, that they ought to excel all other in purity of life, and should be an example to the people to live well and Christianly.

Item, That they shall in Confessions every Lent, examine every person that cometh to Confession to them, whether they can recite the Arti­cles of their Faith, the Pater Noster, and the Ten Commandments in English, and hear them say the same particularly; wherein if they be not perfect, they shall declare then, that every Christian person ought to know the said things before they should receive the blessed Sacrament of the Altar, and admonish them to learn the said necessary things more perfectly, or else they ought not to presume to come to Gods Board, with­out a perfect knowledge and will to observe the same: and if they do, it is to the great peril of their souls, and also to the worldly rebuke, that they might incur hereafter by the same.

Also, That they shall admit no man to preach within any their Cures, but such as shall appear unto them to be sufficiently licensed thereunto, by the Kings Majesty, the Lord Protectors Grace, the Archbishop of Can­terbury, the Archbishop of York in his Province, or the Bishop of the Dio­cess; and such as thall be so licensed, they shall gladly receive to declare the Word of God, without any resistance or contradiction.

Also, If they have heretofore declared to their Parishioners any thing to the extolling or setting forth of Pilgrimages, Relicks, or Images, or lighting of Candles, kissing, kneeling, decking of the same Images, or any such Superstition, they shall now openly, before the same recant, and reprove the same: shewing them (as the truth is) that they did the same upon no ground of Scripture, but were led and seduced by a common er­ror and abuse, crept into the Church through the sufferance and avarice of such as felt profit by the same.

Also, If they do, or shall know any man within their Parish or else­where, that is a letter of the Word of God to be read in English, or sin­cerely preached, or of the exocution of these the Kings Majesties Injun­ctions, or a fautor of the Bishop of Rome's pretensed power, now by the Laws of this Realm justly rejected, extripated, and taken away utterly, they shall detect and present the same to the King or his Council, or to the Iustice of Peace next adjoyning.

Also, That the Parson, Vicar, or Curate, and Parishioners of every Parish within this Realm, hall, in their Churches and Chappels, keep one Book or Register, wherein they shall write the day and year of every [Page 5] Wedding, Christning and Burial, made within their Parish for their time, and so every man succeeding them likewise; and therein thall write every persons name that shall be so Wedded, Christned or Buried. And for the safe keeping of the same Book, the Parish shall be bound to provide of their common charges, one sure Coffer, with two Locks and Keys, whereof the one to remain with the Parson, Vicar, or Curate, and the other with the Wardens of every Parish-Church or Chappel, where­in the said Book shall be laid up: which Book they shall every Sunday take forth, and in the presence of the said Wardens, or one of them, write and record in the same, all the Weddings, Chrisinings and Buri­als made the whole week before; and that done, to lay up the Book in the said Coffer, as afore. And for every time that the same shall be omitted, the party that shall be in the fault thereof, shall forfeit to the said Church, iii.s. iiii. d. to be employed to the poor mens box of that Parish.

Furthermore, Because the goods of the Church are called the goods of the poor, and at these days nothing is less seen than the poor to be su­stained with the same; all Parsons, Vicars, Pentionaries, Prebendaries, and other beneficed men within this Deanery, not being resident upon their Benefices, which may dispend yearly xx.l. or above, either with­in this Deanery, or elsewhere, shall distribute hereafter among their poor Parishioners, or other inhabitants there, in the presence of the Church-wardens, or some other honest men of the Parish, the xl. part of the fruits and revenues of their said Benefices, lest they be worthily no­ted of ingratitude, which reserving so many parts to themselves, can­not vouchsafe to impart the xl. portion thereof among the poor people of that Parish, that is so fruitful and profitable unto them.

And to the intent that learned men may hereafter spring the more, for the execution of the premises, every Parson, Vicar, Clerk, or beneficed man within this Deanery, having yearly to dispend in Benefices and o­ther Promotions of the Church an C.l. shall give competent exhibition to one Scholar: and for so many C. l. more as he may dispend, to so ma­ny Scholars more shall he give like exhibition in the Vniversity of Ox­ford or Cambridge, or some Grammar-School; which after they have profited in good learning may be partners of their Patrons Cure and charge, as well in Preaching, as otherwise, in the execution of their offices, or may (when need shall be) otherwise profit the Commonweal with their Council and Wisdom.

Also, That the Proprietaries, Parsons Vicars, and Clerks, having Churches, Chappels, or Mansions within this Deanery, shall bestow year­ly hereafter upon the same Mansions or Chancels of their Churches being in decay, the fifth part of that their Benefices, till they be fully repair­ed; and the same so repaired, shall always keep and maintain in good estate.

Also, That the said Parsons, Vicars and Clerks, shall, once every quarter of the year, read these Injunctions given unto them, openly and deliberately, before all their Parishioners, to the intent that both they may be the better admonished of their duty, and their said Pa­rishioners [Page 6] the more moved to follow the same for their part.

Also, For as much as by a Law established, every man is bound to pay his Tythes, no man shall by colour of duty omitted by their Curates, de­tain their Tythes, and so redub and requite one wrong with another, or be his own judge, but shall truly pay the same, as he hath been accustom­ed to their Parsons, Vicars and Curates, without any restraint or di­minution. And such lack and default as they can justly find in their Par­sons and Curates, to call for reformation thereof at their Ordinaries and other Superiours hands, who, upon complaint and due proof thereof, shall reform the same accordingly.

Also, That no person shall from henceforth alter or change the order and manner of any fasting-day that is commanded, or of Common prayer or Divine Service, otherwise then is specified in these Injunctions, un­til such time as the same shall be otherwise ordered and transposed by the Kings Authority.

Also, That every Parson, Vicar, Curate, Chauntery-Priest, and Sti­pendary, being under the degree of a Batcheler of Divinity, shall provide and have of his own, within three moneths after this Visitation, the New Testament both in Latine and in English, with the Paraphrase upon the same of Erasmus, and diligently study the same, conferring the one with the other. And the Bishops and other Ordinaries by themselves or their Officers, in their Synods and Visitations, shall examine the said Ecclesiastical persons how they have profited in the study of holy Scrip­ture.

Also, In the time of High-Mass, within every Church, he that saith or singeth the same, shall read or cause to be read the Epistle and Gospel of that Mass in English and not in Latine, in the Pulpit, or in such con­venient place as the people may hear the same. And every Sunday and holy-day they shall plainly and distinctly read, or cause to be read, one Chapter of the New Testament in English, in the said place at Mattins immediately after the Lessons: and at Even-song, after Magnificat, one Chapter of the Old Testament. And to the intent the premises may be more conveniently done, the Kings Majesties pleasure is, that when ix. Lessons should be read in the Church, three of them shall be omitted and left out with the Responds: and at Even-song time the Responds with all [...]he memories shall be left off for that purpose.

Also, Because those persons which be sick and in peril of death, be of­tentimes put in despair, by the craft and subtilty of the Devil, who is then most busie, and especially with them that lack the knowledge, sure perswasion, and stedfast belief that they may be made partakers of the great and infinite mercy which Almighty God of his most bountiful good­ness, and meer liberality, without our deserving, hath offered freely to all persons that put their full trust and confidence in him: Therefore that this damnable vice of despair may be clearly taken away, and firm belief, and fiedfast hope, surely conceived of all their Parishioners, being in any danger, they shall learn and have always in a readiness such comfortable places and sentences of Scripture, as do set forth the mercy, benefits [Page 7] and goodness of Almighty God towards all penitent and believing per­sons, that they may at all times (when necessity shall require) prompt­ly comfort their flock, with the lively word of God, which is the only stay of mans conscience.

Also, To avoid all contention and strife, which heretofore hath risen among the Kings Majesties Subjects in sundry places of his Realms and Dominions, by reason of fond courtesie, and challenging of places in procession, and also that they may the more quietly hear that which is said or sung to their edifying, they shall not from henceforth, in any Parish Church at any time, use any procession about the Church or Church-yard, or other place, but immediately before high Mass, the Priests with other of the Quire shall kneel in the midst of the Church, and sing or say plainly and distinctly the Litany which is set forth in English, with all the Suffrages following, and none other Procession or Letany to be had or used but the saie Litany in English, adding nothing thereto, but as the Kings Grace shall hereafter appoint: and in Cathedral or Col­legiate Churches, the same shall be done in such places as our Com­missaries in our Visitation shall appoint. And in the time of the Lita­ny, of the Mass, of the Sermon, and when the Priest readeth the Scrip­ture to the Parishioners, no manner of persons without a just and ur­gent cause, shall depart out of the Church; and all ringing and knolling of Bells, shall be utterly forborn at that time, except one Bell in con­venient time to be rung or knowled before the Sermon.

Also, Like as the people be commonly occupied the work-day, with bodi­ly labour, for their bodily sustenance, so was the holy-day at the first be­ginning godly instituted and ordained, that the people should that day give themselves wholly to God. And whereas in our time, God is more of­fended than pleased, more dishonored than honored upon the holy-day, because of idleness, pride, drunkenness, quarrelling and brawling, which are most used in such days, people nevertheless perswading themselves sufficiently to honor God on that day, if they hear Mass and Service, though they understand nothing to their edifying: therefore all the Kings faithful and loving Subjects shall from henceforth celebrate and keep their holy-day according to Gods holy will and pleasure, that is, in hearing the Word of God read and taught, in private and publick prayers, in know­ledging their offences to God, and amendment of the same, in reconciling their selves charitably to their neighbors where displeasure hath been, in often times receiving the Communion of the very body and blood of Christ, in visiting of the poor and sick, in using all soberness and godly conversation. Yet notwithstanding all Parsons, Vicars and Curates, shall teach and declare unto their Parishioners, that they may with a safe and quiet conscience, in the time of Harvest, labour upon che holy-and festival days, and save that thing which God hath sent. And if for any scrupulosity, or grudge of conscience, men should superstitiously abstain from working upon those days, that then they should grievously offend and displease God.

Also, For as much as variance and contention is a thing which most displeaseth God, and is most contrary to the blessed Communion of the body and blood of our Saviour Christ; Curates shail in no wise admit to the receiving thereof any of their Cure and flock, who hath malitiously and openly contended with his Neighbor, unless the same do first charitably and openly reconcile himself again, remitting all rancour and malice, whatsoever controversie hath been between them; and neverthe­less their just titles and rights they may charitably prosecute before such as have authority to hear the same.

Also, That every Dean, Arch deacon, Master of Collegiate Church, Master of Hospital, and Prebendary being Priest, shall Preach by him­self personally twice every year at the least, either in the place where he is intituled, or in some Church where he hath jurisdiction, or else which is to the said place appropriate or united.

Also, That they shall instruct and teach in their Cures, that no man ought obstinately and maliciously to break and violate the laudable cere­monies of the Church, by the King commanded to be observed, and as yet not abrogatted And on the other side, that whosoever doth super­stitiously abuse them, doth the same to the great peril and danger of his Souls health: as in casting holy Water upon his Bed, upon Images, and other dead things, or bearing about him holy Bread, or Saint Johns Gospel, or making of crosses of wood upon Palm-sunday, in time of read­ing of the Passion, or keeping of private holy-days, as Bakers, Brewers, Smiths, Shoe-makers, and such other do; or ringing of holy Bells, or blessing with the holy Candle, to the intent thereby to be discharged of the burden of sin, or to drive away Devils, or to put away dreams and phan­tasies, or in putting trust and confidence of health and salvation in the same ceremonies, when they be only ordained, instituted and made, to put us in remembrance of the benefits which we have received by Christ. And if he use them for any other purpose, he grievously offendeth God.

Also, That they shall take away, utterly extinct and destroy all shrines, covering of shrines, all tables, candlesticks, trindilles or rolls of Wax, pictures, paintings, and all other monuments of feigned miracles, pil­grimages, Idolatry and Superstition: so that there remain no memory of the same in walls, glass-windows, or elsewhere within their Churches or Houses. And they shall exhort all their Parishioners to do the like, within their several houses. And that the Church-wardens, at the com­mon charge of the Parishioners in every Church, shall provide a come­ly and honest Pulpit, to be set in a convenient place within the same, for the preaching of Gods Word.

Also, They shall provide and have within three moneths after this Vi­sitation, a strong Chest with a hole in the upper part thereof, to be pro­vided at the cost and charge of the Parish, having three Keys, whereof one shall remain in the custody of the Parson, Vicar or Curate, and the other two in the custody of the Church-wardens, or any other two honest men, to be appointed by the Parish from year to year. Which Chest you shall set and fasten near unto the high Altar, to the intent the Parishioners [Page 9] should put into it their Oblation and Alms for their poor Neighbors. And the Parson, Vicar or Curate, shall diligently from time to time, and specially when men make their Testaments, call upon, exhort and move, their Neighbors, to confer and give, as they may well spare, to the said Chest; declaring unto them, whereas heretofore they have been diligent to bestow much substance otherwise than God commanded upon Pardons, Pilgrimages, Trentalles, decking of Images, offering of Candles, giving to Friers, and upon other like blind devotions, they ought at this time to be much more ready to help the poor and needy, knowing that to re­lieve the poor is a true worshipping of God, required earnestly upon pain of everlasting damnation: and that also, whatsoever is given for their comfort, is given to Christ himself and so is accepted of him, that he will mercifully reward the same with everlasting life: the which alms and devotion of the people, the keepers of the Keys shall at times convenient take out of the Chest, and distribute the same in the presence of their whole Parish, or six of them, to be truly and faithfully delivered to their most needy Neighbors: and if they be provided for, then to the raparation of high ways next adjoyning. And also the mony which riseth of Frater­nities, Guilds, and other stocks of the Church, (except by the Kings Ma­jesties Authority it be otherwise appointed) shall be put into the said Chest, and converted to the said use, and also the Rents and Lands, the profit of cattle, and money given or bequeathed to the finding of Lorches, Lights, Lapers and Lamps, shall be converted to the said use, saving that it shall be lawful for them to bestow part of the said profits upon the repapation of the Church, if great need require, and whereas the Pa­rish, is very poor, and not able otherwise to repair the same.

And forasmuch as Priests be publick Ministers of the Church, and up­on the holy-days ought to apply themselves to the common administra­tion of the whole Parish, they shall not be bound to go to women lying in childbed, except in time of dangerous sickness, and not to fetch any coarse before it be brought to the Church-yard; and if the woman be sick, or the coarse brought to the Church, the Priest shall do his duty accor­dingly in visiting the woman, and burying the dead person.

Also, To avoid the detestable sin of Simony, because buying and selling of Benefices is execrable before God; therefore all such persons as buy any Benefices or come to them by fraud or deceit shall be deprived of such Benefices and be made unable at any time after to receive any other spi­tual promotion. And such as do sell them, or by any colour do bestow them for their own gain and profit, shall lose the right and title of pa­tronage, and presentmen [...] for that time, and the gift thereof for that vacation shall appertain to the Kings Majesty.

Also, Because through lack of Preachers in many places of the Kings Realms and Dominions, the people continue in ignorance and blind­ness, all Parsons, Vicars, and Curates shall read in the Churches every Sunday one of the Homilies, which are and shall be set forth for the same purpose by the Kings Authority, in such sort as they shall be ap­pointed to do in the Preface of the same.

Also, Whereas many indiscreet persons do at this day uncharitably contemn and abuse Priests and Ministers of the Church, because some of them (having small learning) have of long time favored phansies rather then Gods truth; yet forasmuch as their office and function is appointed of God: the Kings Majesty willeth and chargeth all his loving Subjects, that from henceforth they shall use them charitably and reve­rently for their office and administration sake, and especiall such as labour in the setting forth of Gods holy Word.

Also, That all manner of persons which understand not the Latine tongue, shall pray upon none other Primer, but upon that which was lately set forth in English by the authority of King Henry the eighth, of most famous me­mory. And that no teachers of youth shall teach any other then the said Primer. And all those which have knowledge of the Latine Tongue, shall pray upon none other Latine Primer, but upon that which is likewise set forth by the said Authority. And that all Graces to be said at Dinner and Supper, shall be always said in the English Tongue. And that none other Grammar shall be taught in any School or other place within the Kings Realms and Dominions, but only that which is set forth by the said Authority.

Item, That all Chauntery Priests shall exercise themselves in teaching youth to read and write, and bring them up in good manners, and other vertuous exercises.

Item, When any Sermon or Homily shall be had, the Prime and hours shall be omitted.

The Form of bidding the Common-Prayers.

YOU shall pray for the whole Congregation of Christs Church, and espec [...]ally for this Church of England and Ireland; wherein first I commend to your devout prayers, the Kings most Excellent Ma­jesty, supreme Head immediately under God, of the Spirituality and Tem­porality of the same Church: and for Queen Katherine Dowager, and also for my Lady Mary, and my Lady Elizabeth, the Kings Sisters.

Secondly, you shall pray for the Lord Protectors Grace, with all the rest of the Kings Majesties Council: for all the Lords of this Realm, and for the Clergy and Commons of the same: beseeching Almighty God to give every of them in his degree, grace to use themselves in such wise, as may be to Gods glory, the Kings honor, and the weal of this Realm.

Thirdly, ye shall pray for all them that be departed out of this world in the faith of Christ, that they with us, and we with them at the day of Iudgment, may rest both body and soul, with Abraham, Isaac, and Jacob in the Kingdom of Heaven.

ALL which singular Injunctionsr the Kings Majesty ministreth un­to his Clergy and their Successors, and to all his loving Subjects: straightly charging and commanding them to observe and keep the same, upon pain of deprivation, sequestration of fruits or Benefices; suspension, excommunication, and such other coertion, as to Ordinaries, or other having Ecclesiastical Iurisdiction, whom his Majesty hath ap­pointed for the due execution of the same, shall be seen convenient: charging and commanding them to see these Injunctions observed and kept of all persons, being under their jurisdiction, as they will answer to his Majesty for the contrary; and his Majesties pleasure is, that eve­ry Iustice of Peace (being required) thall assist the Ordinaries and every of them for the due execution of the said Injunctions.

THE ORDER Of the Com …

THE ORDER Of the Communion.

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Imprinted at London by Richard Grafton, MDXLVII.

The PROCLAMATION.

EDWARD by the Grace of God, King of England, France and Ireland, Defender of the Faith, and of the Church of England and Ireland in Earth the Supreme Head: to all and singular Our loving Subjects, Greeting. For so much as in Our high Court of Parliament, lately hol­den at Westminster, it was, by Vs, with the consent of the Lords Spiritual and Temporal, and Commons there assem­bled, most godly and agreably to Christs holy institution, E­nacted, That the most blessed Sacrament of the body and blood of Our Saviour Christ, should from thenceforth be commonly delivered and ministred unto all persons within Our Realm of England and Ireland, and other Our Domi­nions under both kinds, that is to say, of Bread and Wine, (except necessity otherways require) lest any man phansying and devising a sundry way by himself, in the use of this most blessed Sacrament of Vnity, there might thereby arise any un­seemly and ungodly diversity: Our pleasure is, by the ad­vice of Our most dear Vncle the Duke of Somerset, Gover­nour of our Person, and Protector of all Our Realms, Do­minions and Subjects, and other of Our Privy Council, That the said blessed Sacrament be ministred unto Our people only after such form and manner as hereafter, by Our Authority, with the advice beforementioned, is set forth and declared: willing every man with due reverence and Chri­stian behaviour, to come to this holy Sacrament and most blessed Communion, lest by the unworthy receiving of so high mysteries, they become guilty of the body and blood of the Lord, and so eat and drink their own damnation: but rather diligently trying themselves, that they may so come to this holy Table of Christ, and so be partakeres of this holy Communion, that they may dwell in Christ, and [Page 16] have Christ dwelling in them: And also with such obedience and conformity to receive this our Ordinance, and most godly direction, that we may be encouraged from to time time further to travel for the reformation, and setting forth of such godly Orders, as may be most to Gods glory, the edifying of Our Subjects, and for the advancement of true Religion.

Which thing, we (by the help of God) most earnestly in­tend to bring to effect: willing all Our loving Subjects in the mean time, to stay and quiet themselves with this Our direction, as men content to follow Our Authority, (accor­ding to the bounden duty of Subjects,) and not enterprising to run a fore, and so by their rashness become the greatest hin­derers of such things, as they more arrogantly than godly would seem (by their own private Authority) most hotly to set forward. We would not have Our Subjects so much to mislike Our Iudgment, so much to mistrust Our Zeal, as though we either could not discern what were to be done, or would not do all things in due time: God be praised, we know both what by his word is meet to be redressed, and have an earnest mind, by the advice of Our most dear Vncle, and other of Our Privy Council, with all diligence and convenient speed so to set forth the same, as it may most stand with Gods glo­ry, and edifying and quietness of Our people: which we doubt not, but all Our obedient and loving Subjects will quietly and reverently tarry for.

God save the KING.

The order of the Communion.

First, the Parson, Vicar, or Curate, the next Sunday or Holy-day, or at the least one Day before he shall Minister the Communion, shall give warning to his Parishoners, or those which be pre­sent, that they prepare themselves thereto, saying to them openly and plainly as hereafter followeth, or such like.

DEar Friends, and you especially upon whose souls I have cure and charge, up­on day next I do intend by Gods Grace to offer to all such as shall be there godly disposed, the most comfor­table Sacrament of the body and blood of Christ, to be taken of them in the re­membrance of his most fruitful and glo­rious Passion: by the which Passion, we have obtained re­misson of our sins, and be made partakers of the Kingdom of Heaven; whereof, we be assured and ascertained if we come to the said Sacrament with hearty repentance for our offences, stedfast faith in Gods mercy, and earnest minds to obey Gods will, and to offend no more: wherefore our duty is, to come to these holy mysteries with most hearty thanks to be given to Almighty God for his infinite mercy and be­nefits, given and bestowed upon us, his unworthy servants, for whom he hath not only given his body to death, and shed his blood, but also doth vouchsafe in a Sacrament and my­stery, to give us his said body and blood spiritually to feed and drink upon. The which Sacrament, being so divine and holy a thing, and so comfortable to them which receive it wor­thily, and so dangerous to them that will presume to take the same unworthily; my duty is to exhort you in the mean sea­son, to consider the greatness of the thing, and to search and examine your own consciences, and that not lightly, nor [Page 18] after the manner of dissemblers with God: But as they which should come to a most godly and heavenly banket: not to come but in the Marriage-garment required of God in Scripture, that you may, so much as lyeth in you, be found worthy to come to such a Table. The ways and means thereto is,

First, That you be truly repentant of your former evil life, and that you confess with an unfeigned heart to Almighty God, your sins and unkindness towards His Majesty, com­mitted either by will, word or deed, infirmity or ignorance, and that with inward sorrow and tears, you bewail your offences, and require of Almighty God mercy and pardon, promising to him from the bottom of your hearts, the amendment of your former life. And amongst all others I am commanded of God, especially to move and exhort you, to reconcile your selves to your Neighbors, whom you have offended, or who hath offended you, putting out of your hearts all hatred and malice against them, and to be in love and charity with all the World, and to forgive other, as you would that God should forgive you. And if there be any of you, whose con­science is troubled and grieved at any thing, lacking comfort or counsel, let him come to me, or to some other discreet and learned Priest taught in the Law of God, and confess and open his sin and grief secretly, that he may receive such ghostly counsel, advice and comfort, that his conscience may be relieved, and that of us, as a Minister of God and of the Church, he may receive comfort and absolution, to the satisfaction of his mind, and avoiding of all scruple and doubtfulness: requiring such as shall be satisfied with a general confession, not to be offended with them that do use, to their further satisfying, the auricular and secret confessi­on to the Priest, nor those also which think needful or con­venient for the quietness of their own consciences, parti­cularly to open their sins to the Priest, to be offended with them which are satisfied with their humble confessi­on [Page 19] to God, and the general confession to the Church: But in all these things, do follow and keep the rule of charity, and every man to be satisfied with his own conscience, not judging other mens minds or acts, whereas he hath no war­rant of Gods word for the same.

The time of the Communion, shall be immediately after that the Priest himself hath received the Sacrament, without the varying of any other Rite or Ceremony in the Mass, (until other orders shall be provided) but as heretofore usually the Priest hath done with the Sacrament of the body, to pre­pare, bless and consecrate so much as will serve the people: so it shall yet continue still after the same manner and form, save that he shall bless and consecrate the biggest Chalice, or some fair and convenient Cup or Cups full of Wine, with some Water put unto it. And that day, not drink it up all him­self, but take one onely sup or draught, leave the rest upon the Altar covered, and turn to them that are disposed to be partakers of the Communion, and shall thus exhort them as followeth.

DEarly beloved in the Lord, ye coming to his holy Communion, must consider what St. Paul writeth to the Corinthians, how he exhorteth all persons diligently to try and examine themselves, or ever they presume to eat of this bread, and drink of this Cup: for as the benefit is great, if with a truly penitent heart and lively faith we receive this holy Sacrament, (for then we spiritually eat the flesh of Christ, and drink his blood; then we dwell in Christ, and Christ in us, we be made one with Christ, and Christ with us;) so is the danger great if we receive the same unworthily: for then we become guilty of the body and blood of Christ our Saviour, we eat and drink our own d m­nation, because we make no difference of the Lords body, [Page 20] we kindle Gods wrath over us, we provoke him to plague us with divers diseases, and sundry kinds of death. Iudge therefore your selves, (brethren) that ye be not judged of the Lord. Let your mind be without desire to sin: Re­pent you truly for your sins past, have an earnest and live­ly faith in Christ our Saviour, be in perfect charity with all men, so shall ye be meet partakers of these holy Myste­ries. But above all things, you must give most humble and hearty thanks to God the Father, the Son and the holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ both God and man, who did humble himself even to the death upon the Cross for us miserable sinners, lying in darkness and the shadow of death, that he might make us the children of God, and exalt us to everlasting life. And to the end that we should always remember the exceed­ing love our Master, and only Saviour Iesus Christ thus doing for us, and the innumerable benefits which by his pre­cious blood-shedding he hath obtained to us, he hath left in these holy mysteries as a pledge of his love, and a continual remembrance of the same, his own blessed body and precious blood for us spiritually to feed upon, to our endless com­fort and consolation. To him therefore with the Father and the holy Ghost, let us give, as we are most bounden, conti­nual thanks, submitting our selves wholly to his holy will and pleasure, and studying to serve him in true holiness and righte­ousness all the days of our life. Amen.

Then the Priest shall say to them which be ready to take the Sacrament,

If any man here be an open blasphemer, adulterer, in ma­lice or envy, or any other notable crime, and be not truly sorry therefore, and earnestly minded to leave the same vi­ces, or that doth not trust himself to be reconciled to Al­mighty [Page 21] God, and in charity with all the world, let him yet awhile bewail his sins, and not come to this holy Table, lest after the taking of this most blessed bread, the Devil enter into him, as he did into Judas, to fulfill in him all iniquity, and to bring him to destruction, both of body and soul.

Here the Priest shall pause a while, to see if any man will withdraw himself: and if he perceive any so to do, then let him commune with him privily at convenient leisure, and see whether he can with good Exhortation, bring him to Grace: and after a little pause, the Priest shall say,

You that do truly and earnestly repent you of your sins, and offences, committed to Almighty God, and be in love and charity with your Neighbours, and intend to lead a new life, and heartily to follow the Commandments of God, and to walk from henceforth in his holy ways, draw near and take this holy Sacrament to your comfort, make your humble confes­sion to Almighty God, and to his holy Church, here gathered together in his Name, meekly kneeling upon your knees.

Then shall a general confession be made in the name of all those that are minded to receive the holy Communion, either by one of them, or else by one of the Ministers, or by the Priest himself, all kneeling humbly upon their knees.

Almighty God, Father of our Lord Iesus Christ, Maker of all things, Iudge of all men, we acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed by thought, word and deed, against thy Divine Majesty, provoking most justly thy wrath and indignation against us: We do ear­nestly [Page 22] repent, and be heartily sorry for these our misdoings: The remembrance of them is grievous unto us, the burthen of them is intollerable, have mercy upon us, have mercy up­on us most merciful Father, for thy Son our Lord Iesus Christs sake: Forgive us all that is past, and grant that we may ever hereafter serve and please thee in newness of life, to the honor and glory of thy Name, through Iesus Christ our Lord.

Then shall the Priest stand up, and turning him to the people, say thus:

Our blessed Lord, who hath left power to his Church to absolve penitent sinners from their sins, and to restore to the grace of the heavenly Father such as truly believe in Christ, have mercy upon you, pardon and deliver you from all sins, confirm and strengthen you in all goodness, and bring you to everlasting life.

Then shall the Priest stand up and turning him toward the people, say thus:

Hear what comfortable words our Saviour Christ saith to all that truly turn to him:

COme unto me all that travel and be heavy laden, and I shall refresh you. So God loved the world, that he gave his onely begotten Son, to the end, that all that be­lieve in him should not perish, but have life everlasting.

Hear also what St. Paul saith,

THis is a true saying and worthy of all men to be em­braced and received, that Iesus Christ came into this world to save sinners.

Hear also what St. John saith,

IF any man sin, we have an Advocate with the Father, Ie­sus Christ the righteous, he it is that obtained grace for our sins.

Then shall the Priest kneel down and say in the name of all them that shall receive the Communion, this Prayer following.

WE do not presume to come to this thy Table, (O merciful Lord) trusting in our own righteousness, but in thy manifold and great mercies: we be not worthy so much as to gather up the crums under thy Table: but thou art the same Lord, whose property is always to have mercy: grant us therefore gracious Lord so to eat the flesh of thy dear Son Iesus Christ, and to drink his blood in these holy Mysteries, that we may continually dwell in him, and he in us, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, Amen.

Then shall the Priest rise, the people still reverently kneeling, and the Priest shall deliver the Communion, first to the Ministers, if any be there present, that they may be ready to help the Priest, and after to the other. And when he doth deliver the Sacra­ment of the body, of Christ, he shall say to every one these words following:

THe body of our Lord Iesus Christ, which was given for thee, preserve thy body unto everlasting life.

And the Priest delivering the Sacrament of the blood, and giving every one to drrnk once and no more, shall say,

THe blood of our Lord Iesus Christ, which was shed for thee, preserve thy soul unto everlasting life.

If there be a Deacon or other Priest, then shall he follow with the Chalice, and as the Priest ministreth the Bread, so shall he, for more expedition, minister the Wine, in form before written.

Then shall the Priest, turning him to the people, let the people depart with this blessing.

THe peace of God which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Iesus Christ our Lord.

To which the people shall answer,

Amen.

Note, That the Bread that shall be consecrated shall be such as heretofore hath been accustomed. And every of the said consecrated Breads shall be broken in two pieces at the least, or more, by the discretion of the Minister, and so distributed. And men must not think less to be received in part, than in the whole, but in each of them the whole body of our Sa­viour Iesus Christ.

Note, That if it doth so chance, that the Wine hollowed and consecrate doth not suffice, or be enough for them that do take the Communion, the Priest after the first Cup or Cha­lice be emptied, may go again to the Altar, and reverently and dev [...]utly prepare and Consecrate another, and so the third, or more likewise, beginning at these words, Simili modo, post­quam cœnatum est, and ending at these words, qui pro vobis & promultis effundetur in remissionem peccatorum, and withiout any leavation or lifting up.

Articles to be enquired of in the Visitations to be had within the Diocese of Canterbury, in the second year of the Reign of our Dread Soveraign Lord Edward the Sixth, by the Grace of God King of England, France, and Ireland, De­fender of the Faith, and in Earth of the Church of Eng­land and also of Ireland, the Supreme Head.

FIrst, Whether Parsons, Vicars and Curates, and every of them have purely and sincerely, without colour or dissi­mulation, four times in the year at the least, preached a­gainst the usurped power, pretended authority, and jurisdiction of the Bishop of Rome.

Item, Whether they have preached and declared likewise four times in the year at the least, that the Kings Majesties power, authority and preheminence, within his Realms and Domini­ons, is the highest power under God.

Item, Whether any person hath by writing, cyphring, preach­ing, or teaching, deed or act obstinately holden, and stand with to extol, set forth, maintain or defend the authority, jurisdi­ction, or power of the Bishop of Rome, or of his See hereto­fore claimed and usurped, or by any pretense, obstinately or maliciously, invented any thing for the extolling of the same, or any part thereof.

Item, Whether in their Common-prayers they use not the Collects made for the King, and make not special mention of his Majesties name in the same.

Item, Whether they do not every Sunday and Holy-day, with the Collects of the English procession, say the prayer set forth by the Kings Majesty for peace between England and Scotland.

Item, Whether they have not removed, taken away and ut­terly extincted and destroyed in their Churches, Chappels, and Houses, all Images, all Shrines, coverings of Shrines, all Tables, Candlesticks, Trindels, or Rolls of Wax, Pictures, Paintings, and allother Monuments of feigned Miracles, Pilgrimges, Idolatry, and Superstition, so that there remain on memory of the same in walls, glass-windows, or elsewhere.

Item, Whether they have exhorted, moved and stirred their Parishioners to do the like in every of their houses.

Item, Whether they have declared to their Parishioners, the Articles concerning the abrogation of certain superfluous Ho­ly-dayes, and done their endeavor to perswade the said Parish­ioners to keep and observe the same Articles inviolably; and whether any of those abrogate dayes have been kept as Holy-days, and by whose occasion they were so kept.

Item, Whether they have diligently, duly, and reverently ministred the Sacraments in their Cures.

Item, Whether they have preached, or caused to be preached purely and sincerely the word of God, in every of their Cures, every quarter of the year, once at the least, exhorting their Parishioners to words commanded by the Scripture, and not to works devised by mens phantasies besides Scripture, as wearing or praying upon Beads, or such like.

Item, Whether they suffer any Torches, Candles, Tapers, or any other lights to be in your Churches, but only two lights upon the high Altar.

Item, Whether they have not every Holy-day, when they have no Sermon, immediately after the Gospel, openly, plainly and distinctly, recited to their Parishioners in the Pulpit, the Pater Noster, the Creed, and the ten commandments in English.

Item, whether every Lent they examine such persons as come to confession to them, whether they can recite the Pater Noster, the Articles of our Faith, and the Ten Commandments in English.

Item, Whether they have charged Fathers and Mothers, Masters and Governors of Youth, to bring them up in some vertuous study and occupation.

Item, Whether such beneficed men, as be lawfully absent from their benefices, do leave their Cure to a rude and un­learned person, and not an honest, well-learned and expert Curate, which can and will teach you wholsom Doctrine.

Item, Whether in every Cure they have, the have provided one book of the whole Bible of the largest Volume in English, and the Paraphrasis of Erasmus also in English upon the Gospels, and set up the same in some convenient place in the Church, where their Parishioners may most commodiously resort to the same.

Item, whether they have discouraged any person from read­ing of any part of the Bible, either in Latine or in English, but rather comforted and exhorted every person to read the same, as the very lively word of God, and the special food of mans soul.

Item, whether Parsons, Vicars, Curates, and other Priests, be common haunters and resorters to Taverns or Ale-houses, giving themselves to drinking, rioting or playing at unlawful games, and do not occupie themselves in the reading or hear­ing of some part of holy Scripture, or in some other godly ex­ercise.

Item, whether they have admitted any man to preach in their Cures, not being lawfully licensed thereunto, or have refused or denied such to preach as have been licensed accordingly.

Item, whether they which have heretofore declared to their Parishoners, any thing to the extolling or setting forth of Pil­grimages, Relicks or Images, or lighting of Candles, kis­sing, kneeling, decking of the same Images, or any such super­stition, have not openly recanted and reproved the same.

Item, whether they have one book or register safely kept, wherein they write the day of every VVedding, Christning and Burying.

Item, whether they have exhorted the people to obedience to the Kings Majesty and his Ministers, and to charity and love one to another.

Item, whether they have admonished their Parishioners, that they ought not to presume to receive the Sacrament of the body and blood of Christ, before they can perfectly rehearse the Pater Noster, the Articles of the Faith, and the Ten Com­mandments in English.

Item, whether they have declared, and to their wits and pow­er have persuaded the people, that the manner and kind of fasting in Lent, and other days in the year, is but a meer po­sitive Law, and that therefore all persons, having just cause of sickness, or other necessity, or being licensed by the Kings Majesty may moderately eat all kind of meats without grudge or scruple of conscience.

Item, whether they be resident upon their Benefices, and keep hospitality or no; and if they be absent, or keep no hospitality, whether they do make due distributions among the poor Parishoners or not.

Item, whether Parsons, Vicars, Clerks, and other benefi­ced men, having yearly to dispend an hundred pound, do not find competently one Scholar in the Vniversity of Cambridge or Oxford, or some Grammar School, and for as many hundred pounds as every of them may dispend, so many Scholars like­wise to be found by them, and what be their names that they so find.

Item, whether Proprietaries, Parsons, Vicars and Clerks, having Churches, Chappels or Mansions, do keep their Chan­cels, Rectories, Vicarages, and all other houses appertaining to them in due reparations.

Item, whether they have counselled or moved their Parishio­ners, rather to pray in a tongue not known, then in English, or to put their trust in a prescribed number of prayers as in say­ing over a number of Beads or other like.

Item, whether they have read the Kings Majesties Injuncti­ons every quarter of the year, the first Holy-day of the same quarter.

Item, whether the Parsons, Vicars, Curates, and other Priests being under the degree of a Batcheler of Divinity have of their own the New Testament both in Latine and English, and the Paraphrase of Erasmus upon the same.

Item, whether within every Church he that ministreth hath read or cause to be read the Epistle and Gospel in English, and not in Latine, either in the Pulpit or some other mete place, so as the people may hear the same.

Item, whether every Sunday and Holy-day at Matins they have read or cause to be read, plainly and distinctly in the said place, one Chapter of the New Testament in English, imme­diately after the Lessons, and at Even-song after Magnificat, one Chapter of the Old Testament.

Item, whether they have not at Matins omitted three Lessons when ix. should have been read in the Church, and at Even-song the Responds with all the Memories.

Item, whether they have declared to their Parishioners, that Saint Marks day, and the Evens of the abrogate Holy-days should not be fasted.

Item, whether they have the Procession-book in English, and have said or sung the said Litany in any other place but upon their knees in the midst of their Church; and whether they use any other Procession, or omit the said Litany at any time, or say it or sing it in such sort as the people cannot understand the same.

Item, whether they have put out of their Church-books this word Papa, and the name and service of Thomas Becket, and prayers having rubricks, containing pardons or indulgences, and all o­ther superstitious legends and prayers.

Item, whether they bid not the beads according to the order appointed by the Kings Majesty.

Item, whether they have opened and declared unto you the true use of Ceremonies, (that is to say) that they be no work­ers nor works of salvation, but only outward signs and tokens, to put us in remembrance of things of higher perfection.

Item, whether they have taught and declared to their Parish­ioners, that they may with a safe and quiet conscience in the time of Harvest, labour upon the holy and festival days, and if superstitiously they abstain from working upon those days, that then they do grievously offend and displease God.

Item, whether they have admitted any persons to the Com­munion, being openly known to be out of charity with the Neighbors.

Item, whether the Deans, Archdeacons, Masters of Hospi­tals, and Prebendaries, have preached by themselves perso­nally twice every year at the least.

Item, whether they have provided, and have a strong Chest for the poor mens box, and set and fastned the same near to the high Altar.

Item, whether they have diligently called upon, exhorted and moved their Parishioners, and specially when they make their Testaments, to give to the said poor mens box, and to bestow that upon the poor Chest, which they were wont to bestow up­on Pardons, Pilgrimages, Trentals, Masses satisfactory, decking of Images, offering of Candles, giving to Friers, and upon other like blind devotions.

Item, whether they have denied to visit the sick, or bury the dead being brought to the Church.

Item, whether they have bought their Benefices, or come to them by fraud or deceit.

Item, whether they have every Sunday, when the people be most gathered, read one of the Homilies, in order as they stand in the book, set forth by the Kings Majesty.

Item, whether they do not omit prime and hours, when they have any Sermon or Homily.

Item, whether they have said or sung any Mass, in any Ora­tory, Chappel, or any mans house, not being hallowed.

Item, whether they have given open monition to their Pari­shioners that they should not wear Beads, nor pray upon them.

Item, whether they have moved their Parishioners, lying upon their death-beds, or at any other time, to bestow any part of their substance upon Trentals, Masses satisfactory, or any such blind devotions.

Item, whether they take any Trentals or other Masses satis­factory to say or sing for the quick or the dead.

Item, whether they have given open monition to their Pa­rishioners to detect and present to their Ordinary all adulterers and fornicators, and such men as have two wives living, and such women as have two husbands living within their Pa­rishes.

Item, whether they have not monished their Parishoners o­penly, that they should not sell, give, nor otherwise alineate any of their Churches goods.

Item, whether they, or any of them do keep more Benefices, and other Ecclesiastical promotions than they ought to do, not having sufficient license and dispensations thereunto, and how many they be, and their names.

Item, whether they minister the Communion any other ways then only after such form and manner as is set forth by the Kings Majesty in the book of the Communion.

Item, whether they hallowed and delivered to the people any Candles upon Candlemas-day, and Ashes upon Ash-Wednesday, or any Palms uyon Palm-Sunday last past.

Item, whether they had upon Good-Friday last past, the Sepul­chres with their lights, having the Sacrament therein.

tem, whether they upon Easter-even last past hallowed the Front, Fire or Paschal, or had any Paschal set up, or burning in their Churches.

Item, whether your Parsons and Vicars have admitted any Curates to serve their Cures which were not first examined and allowed either by my Lord of Canterbury, Master-Archdea­con, or their Officers.

Item, whether you know any person within your Parish, or elfewhere, that is a letter of the word of God to be read in English, or sincerely preached, or of the execution of the Kings Majesties Injunctions, or other his Majesties proceedings in matters of Religion.

Item, whether every Parish have provided a Chest with two locks and for the book of VVedding, Christning and Bu­rying.

Item, whether in the time of the Letany, or any other Com­mon-prayer in the time of the Sermon or Homily, and when the Priest readeth the Scripture to the Parishioners, any per­son have departed out of the Church without a just and neces­sary cause.

Item, whether any Bells have been knowled or rung at the time of the premisses.

Item, whether any person hath abused the Ceremonies, as in casting holy water upon his bed, or bearing about him holy-bread, St. Johns Gospel, ringing of holy Bells, or keeping of private holy-days, as Taylors, Bakers, Brewers, Smiths, Shoomakers, and such other.

Item, whether the money coming and rising of any Cattle, or other moveable stocks of the Church, and money given or be­queathed to the finding of Torches, Lights, Tapers or Lamps, (not paid out of any Lands) have not been employed to the poor mens Chest.

Item, who hath the said stocks and money in their hands, and what be their names.

Item, whether any undiscreet persons do uncharitably con­temn and abuse Priests and Ministers of the Church.

Item, whether they that understand not the Latine do pray upon any Primer, but the English Primer, set forth by the Kings Majesties Authority; and whether they that understand Latine, do use any other then the Latine Primer, set forth by like Authority.

Item, whether there be any other Grammar taught in any o­ther School within this Diocess, then that which is set forth by the Kings Majesty.

Item, whether any person keep their Church holy-day, and the Dedication day, any otherwise, or at any other time then is appointed by the Kings Majesty.

Item, whether the service in the Church be done at due and convenient hours.

Item, whether any have used to commune, jangle, and talk in the Church, in the time of the Common-prayer, reading of the Homily, Preaching, reading or declaring of the Scripture.

Item, whether any have wilfully maintained and defended any Heresies, Errours or false Opinions, contrary to the faith of Christ, and holy Scripture.

Item, whether any be common drunkards, swearers or blas­phemers of the Name of God.

Item, whether any have committed adultery, fornication, or incest, or be common Bawds, and receivers of such evil per­sons, or vehemently suspected of any of the premisses.

Item, whether any be brawlers, slanderers, chiders, scolders, and sowers of discord between one person and another.

Item, whether you know any that use Charms, Sorcery, En­chantments, VVitchcraft, Southsaying, or any like craft in­vented by the Devil.

Item, whether the Churches, Pulpits, and other necessaries appertaining to the same, be sufficiently repaired.

Item, whether you know any that in contempt of your own Parish Church, do resort to any other Church.

Item, whether any Inholders or Alehouse-keepers do use com­monly to sell meat and drink in the time of Common prayer, Preaching, or Reading of the Homilies, or Scripture.

Item, whether you know any to be married within the de­grees prohibited by the Laws of God, or that be separated or divorced without a just cause, allowed by the Law of God, and whether any such have married again.

Item, whether you know any to have made privy contracts of matrimony, not calling two or more thereunto.

Item, whether they have married solemnly, the Banns not first lawfully asked.

Item, whether you know any Executors or Administrators of dead mens goods which do not bestow such of the said goods, as were given and bequeathed, or appointed to be distributed among the poor people, repairing of high-ways, finding of poor Scholars, or marrying of poor Maids, or such other like cha­ritable deeds.

Item, whether any do contemn married Priests, and for that they be married, will not receive the Communion or other Sacraments at their hands.

Item, whether you know any that keep in their houses unde­faced, any abused or feigned Images, any Tables, Pictures, Paintings or other monuments of feigned miracles, Pilgri­mages, Idolatry, or Superstition.

ARTICLES TO BE ENQUI …

ARTICLES TO BE ENQUIRED of, IN THE VISITATION OF THE DIOCESS of LONDON, By the Reverend Father in God, NICOLAS BISHOP of LONDON,

In the fourth year of our Soveraign Lord King Edward the Sixth, by the Grace of God King of England France and Ireland, Defender of the Faith, and in Earth of the Church of England and also of Ireland, the supreme Head, next and immediately under our Saviour Christ.

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Imprinted at London by Reynold Wolfe, MDL.

St. PAUL.

I Testifie therefore before God and before the Lord Jesus Christ, which shall judge the quick and dead at his appearing in his Kingdom, preach thou the Word, be fervent in season or out of season. Im­prove, rebuke, exhort, with all long suffering and Doctrine.

2 Tim. 4.

Articles of Visitation by Bishop Ridley, Anno 1550.

WHether your Curates and Ministers be of that con­versation of living, that worthily they can be repre­hended of no man.

Whether your Curates and Ministers do haunt and resort to Taverns or Alehouses, otherwise then for their honest ne­cessity, there to drink and riot, or to play at unlawful games.

Whether your Ministers be common brawlers, sowers of discord rather then charity among their Parishioners, haw­kers, hunters, or spending their time idely, or coming to their Benefice by Simony.

Whether your Ministers or any other persons have com­mitted adultery, fornication, incest, bawdry, or to be vehe­mently suspected of the same, common drunkards scolds, or be common swearers and blasphemers of Gods holy Name.

Whether your Parsons and Vicars do maintain their hou­ses and Chancels in sufficient reparation: or if their houses be in decay, whether they bestow yearly the fifth part of the fruits of the Benefice, until the same be repaired.

Whether your Parsons and Vicars absent from their Be­nefice, do leave their cure to an able Minister, and if he may dis­pend yearly xx.l. or above in this Deanery, or elsewhere, whe­ther he doth distribute every year among his poor Parishioners there at the least, the forty part of the fruits of the same. And likewise yearly spending C.l. whether he doth find one Scho­lar either at of the Vniversities, or some Grammar School, and so for every other hundred pound one Scholar.

Whether every Dean, Archdeacon, and Prebendary, being Priest, doth personally by himself preach twice every year at the least, either where he is entitled, or where he hath jurisdi­ction, or in some place united or appropriate to the same.

Whether your Minister having license thereunto, doth use to preach; or not licensed, doth diligently procure other to preach that are licensed: or whether he refuseth those, offering [Page 36] themselves that are licensed; or absenteth himself, or causeth other to be away from the Sermon, or else admitted any to preach that are not licensed.

Whether any by preaching, writing, word or deed hath or doth maintain the usurped power of the Bishop of Rome.

Whether any be a letter of the Word of God to be preached or read in the English tongue.

Whether any do preach, declare, or speak with any thing in derogation of the Book of Common-prayer, or any thing there­in contained, or any part thereof.

Whether any do preach and defend, that private persons may make insurrection, stir sedition, or compel men to give them their goods.

Whether the Curate doth admit any to the Communion be­fore he be confirmed, or any that ken not the Pater Noster, the Articles of the Faith, and Ten Commandments in Eng­lish.

Whether Curates do Minister the Communion for money, or use to have Trentals of Communions.

Whether any of the Anabaptists Sect, or other, use noto­riously any unlawful or private Conventicles, wherein they do use Doctrine, or Administration of Sacraments, separating themselves from the rest of the Parish.

Whether there be any that privately in their private house have their Masses contrary to the form and order of the Book of Communion.

Whether any Minister doth refuse to use the Common-prayers, or minister Sacraments in that order and form as is set forth in the Book of Common-prayer.

Whether Baptism be ministred (out of necessity) in any o­ther time than on the Sunday or Holy-day, or in another Tongue than English.

Whether any speaketh against Baptism of Infants.

Whether any be married within degrees prohibited by Gods Law, or separate without cause lawful, or is married without Banns thrice first asked three several holy-days or Sundays openly in the Church at Service-time.

Whether any Curate doth marry them of other Parishes, without their Curates License and certificate from him of the Banns thrice solemnly asked.

Whether any saith, that the wickedness of the Mini­ster taketh away the effect of Christs Sacraments.

Whether any saith that Christian men cannot be allowed to repentance, if they sin voluntary after Baptism.

Whether your Curates be ready to minister the Sacra­ments, visit the sick, and bury the dead, being brought to the Church.

Whether any Minister useth wilfully and obstinately any other Right, Ceremony, Order, Form, ot manner of Commu­nion, Mattens, or Evensong, Ministration of Sacraments, or open prayers than is set forth in the Book of Common-prayer.

Whether your Curate, once in six weeks at the least, upon some Sunday or Holy-day, before Even song, do openly in the Church instruct and examine children not confirmed in some part of the Catechism, and whether Parents and Masters do send them thither upon warning given by the Minister.

Whether any useth to keep abrogate holy-days or private holy-days, as Bakers, Shoomakers, Brewers, Smiths, and such other.

Whether any useth to hollow water, bread, salt, bells, or candles upon Candlemas-day, ashes on Ashwedneday, Palms, on Palm-Sunday, the Font on Easter-even, fire on Paschal, or whether there was any Sepulchre on Good-fryday.

Whether the water in the Font be changed every month once, and then any other prayers said then is in the Book of Common-prayer appointed.

Whether there be any Images in your Church, Taber­nacles, Shrines, or covering of Shrines, Candles, or Trin­dels, of wax, or feigned Miracles in your Churches or private-houses.

Whether your Church be kept in due and lawfull repara, tion, and whether their be a comely Pulpit set up in the same [Page 38] and likewise a Coffer for Alms for the poor, called the poor mens Box or Chest.

Whether any Legacies given to the poor, amending high­ways, or marrying poor maids, be undistributed, and by whom.

God save the King.

ARTICLES Argeed upon …

ARTICLES Argeed upon by the BISHOPS, And other Learned and Godly Men, In the Last CONVOCATION AT LONDON, In the year of our Lord, 1552.

To root out the discord of Opinions, and establish the Agreement of true Religion.

Published By the Kings Majesties Authority, 1553.

Imprinted at London by JOHN DAY.

ARTICLES Agreed upon in the CONVOCATION, And published by the KINGS MAJESTY.

Of Faith in the Holy Trinity.

THere is but one living and true God, and he is everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness, the Maker and Preserver of all things both visible and invisible. And in unity of his God-head there be three persons, of one substance, power and eternity, the Father, the Son, and the Holy Ghost.

That the Word, or Son of God, was made very Man.

THe Son which is the Word of the Father, took mans na­ture in the Womb of the blessed Virgin Mary, of her sub­stance; so that two whole and perfect Natures, that is to say, the God-head and Manhood, were joyned together into one per­son, never to be divided, whereof is one Christ very God and very Man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice for all sin of man both original and actual.

Of the going down of Christ into Hell.

AS Christ died and was buried for us, so also it is to be believed, that he went down into Hell; for the body lay in the Sepulchre until the Resurrection, but his Ghost, depart­ing from him, was with the Ghosts that were in Prison or in Hell, and did preach to the same, as the place of St. Peter doth testifie.

The Resurrection of Christ.

CHrist did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of mans nature, wherewith he ascended into Hea­ven, and there sitteth, until he return to judge men at the last day.

The Doctrine of holy Scripture is sufficient to Salvation.

HOly Scripture containeth all things necessary to salvati­on: so that whatsoever is neither read therein, nor may be proved thereby, although it be sometime received of the Faithful as godly and profitable for an order and comeliness, yet no man ought to be constrained to believe it as an Article of Faith, or reputed requisite to the necessity of salvation.

The Old Testament is not to be refused.

THe Old Testament is not to be put away as though it were contrary to the New, but to be kept still; for both in the Old and New Testaments everlasting life is offered to man­kind, by Christ, who is the only Mediator between God and man, being both God and man. VVherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises.

The three Creeds.

THe three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles Creed, ought thorowly to be received: for they may be proved by most certain warrants of holy Scripture.

Of Original or Birth-sin.

ORiginal sin standeth not in the following of Adam (as the Pe­lagians do vainly talk, which also the Anabaptists do now adays renew) but it is the fault and corruption of the nature of every man, that naturally is ingendred of the off-spring of Adam, whereby man is very far gone from his former righteousness which he had at his Creation, and is, of his own nature, given [Page 43] to evil; so that the flesh desireth always contrary to the spirit; and therefore in every person born in this world, it deserveth Gods wrath and damnation; and this infection of nature doth remain, yea in them that are baptized, whereby the lust of the flesh, called in Greek [...], which some do expound the wisdom, some the sensuality, some the affection, some the de­sire of the flesh, is not subject to the Law of God. And al­though there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath, of it self, the nature of sin.

Of Free-will.

WE have no power to do good works pleasant and accep­table to God, without the Grace of God by Christ pre­venting us, that we may have a good will and working in us when we have that will.

Of Grace.

THe Grace of Christ, or the holy Ghost by him given, doth take away the stony heart, and giveth an heart of flesh; and although those that have no will to good things, he maketh them to will; and those that would evil things, he maketh them not to will the same: yet nevertheless he enforceth not the will: and therefore no man when he sinneth, can excuse himself as not worthy to be blamed, or condemned, by alledg­ing that he sinned unwillingly, or by compulsion.

Of the justification of man.

JVstification by only Faith in Iesus Christ, in that sense as it is declared in the Homily of Iustification, is a most certain and wholsom Doctrine for Christian men.

Works before Justification.

WOrks done before the grace of Christ, and the inspira­tion of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Iesu Christ, neither do they make men mete to receive grace, (or as the School-Authors say) deserve grace of Congruity: but because they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

Works of Supererogation.

VOluntary works besides, over and above, Gods Com­mandments, which they call works of Supererogation, cannot be taught without arrogancy and iniquity. For by them men do declare, that they do not only render to God as much as they are bound to do, but that they do more for his sake than of bounden duty is required: whereas Christ saith plainly, When ye have done all that is commanded you, say, We be unprofitable Servants.

No man is without sin but Christ alone

CHrist in the truth of nature was made like unto us in all things (sin only excepted) from which he was clearly void, both in his flesh and in his Spirit. He came to be the Lamb without spot, who by sacrifice of himself made once for ever, should take away the sins of the World: and sin (as St. John saith) was not in him. But the rest, (yea, although we be bap­tized and born again in Christ) yet we offend in many things, and if we say we have no sin, we deceive our selves, and the ruth is not in us.

Of sin against the holy Ghost.

EVery deadly sin willingly committed after Baptism, is not sin against the holy Ghost, and unpardonable: wherefore the place for penitents is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from Grace given, and fall into sin; and by the grace of God, (we may) arise again, and amend our lives. And therefore they are to be condemned, which say they can no more sin as long as they live here, or deny the place for peni­tents to such as truely repent and amend their lives.

Blasphemy against the holy Ghost.

BLasphemy against the holy Ghost, is when a man of malice and stubbornness of mind doth rail upon the truth of Gods Word manifestly perceived, and being enemy thereunto per­secuteth that same; and because such be guilty of Gods curse, they entangle themselves with a most grievous and heinous [Page 45] crime; whereupon this kind of sin is called and affirmed, of the Lord, unpardonable.

Of Predestination and Election.

PRedestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his own judgment, secret from us, to deliver from curse and damnation those whom he hath cho­sen out of mankind, and to bring them to everlasting salvation by Christ, as vessels made to honor: whereupon such as have so excellent a benefit of God given unto them, be called according to Gods purpose by his Spirit working in due season: they through grace obey the calling: they be justified freely: they be made sons by adoption▪ they be made like the Image of Gods only begotten Son Iesus Christ: they walk religiously in good works, and at length, by Gods mercy, they attain to everla­sting felicity.

As the godly consideration of Predestination and our Electi­on in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God: so for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sen­tence of Gods Predestination, is a most dangerous downfall, where by the Devil may thurst them either into desperation, or into wretchlesness of most unclean living, no less perilous than desperation.

Furthermore, although the decrees of Predestination are unknown unto us, yet we must receive Gods promises in such wise as they be generally set forth to us in holy Scripture: and in our doings that will of God is to be followed, which we have expresly declared unto us in the Word of God.

We must trust to obtain eternal Salvation only by the. Name of Christ

They also are to be had accursed and abhorred that presume to say that every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For holy Scripture doth set out unto us only the name of Iesus Christ whereby men must be saved.

All men are bound to keep the Moral Commandments of the Law.

THe Law which was given of God by Moses, although it bind not Christian men as concerning the Ceremonies and Rites of the same, neither is it required that the civil precepts and orders of it should, of necessity, be received in any Com­monweal; yet no man, be he never so perfect a christian, is exempt and loose from the obedience of those Commandments which are called Moral: wherefore they are not to be hearkned unto, who affirm that holy Scripture is given only to the weak, and do boast themselves continually of the Spirit, of whom they say they have learned such things as they teach, although the same be most eminently repugnant to the holy Scripture.

Of the Church.

THe visible Church of Christ, is a Congregation of faithful men, in which the pure Word of God is preached, and the Sacraments be duly ministred according to Christs Ordinance, in all those things that of necessity are requisite to the same.

As the Church of Jerusalem, of Alexandria, and of Antioch, hath erred: So also the Church of Rome hath erred, not only in their living, but also in matters of faith.

Of the Authority of the Church.

IT is not lawful for the Church to ordain any thing that is contrary to Gods Word written, neither may it so expound one place of Scripture, that it be repugnant to another. wherefore although the Church be a witness and keeper of holy of VVrit, yet as it ought not to decree any thing against the [Page 47] same, so beside the same ought not to enforce any thing to be believed for necessity of salvation.

Of the Authority of General Councils.

GEneral Councils may not be gathered together without the commandment and will of Princes. And when they be gathered, (forasmuch as they be an Assembly of men, where­of all be not governed with the Spirit and Word of God) they may erre; and sometimes have erred, not only in worldly matters, but also in things pertaining unto God. Wherefore things ordained by them as necessary to salvation, have nei­ther strength nor authority, unless it may be declared that they be taken out of the holy Scripture.

Of Purgatory

THe Doctrine of School-Authors concerning Purgatory, Pardons, worshipping and adoration, as well of Images as of Relicks, and also invocation of Saints, is a fond thing, vainly feigned, and grounded upon no warrant of Scripture, but rather repugnant to the Word of God.

No man may Minister in the Congregation except he be called.

IT is not lawful for any man to take upon him the office of publick preaching, or ministring the Sacraments in the Con­gregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men, who have pub­lick Authority given unto them in the Congregation, to call and send Ministers in the Lords vineyard.

Men must speak in the Congregation in such a tongue as the people understandeth

IT is most seemly and most agreable to the Word of God, that in the Congregation nothing be openly read, spoken in a tongue unknown to the people; the which thing St. Paul did forbid, except some were present that should declare the same.

Of the Sacraments.

OVr Lord Iesus Christ hath knit together a company of new people, with Sacraments most few in number, most easie to be kept, most excellent in signification, as is Baptism and the Lords Supper.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should rightly use them. And in such only as worthily receive the same, they have a wholsom effect and operation, and yet not that of the work wrought as some men speak; which word as it is strange and unknown to holy Scripture, so it engendreth no godly, but a very superstitious sense; but they that receive the Sacraments unworthily, purchase to themselves damnation, as S. Paul saith.

Sacraments ordained by the Word of God, be not only badges and tokens of Christian mens profession: but rather they be certain sure witnesses, and effectual signs of grace and Gods good will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and con­firm our faith in him.

The wickedness of the Ministers doth not take away the effectual operation of Gods Ordinances.

ALthough in the visible Church the evil be ever mingled with the good, and sometime the evil have chief authori­ty in the ministration of the Word and Sacraments: yet forasmuch as they do not the same in their own name, but do minister by Christs Commission and Authority, we may use their Ministry, both in hearing the Word of God, and in the receiving the Sacraments. Neither is the effect of Gods Ordinances taken away by their wickednes, nor the grace of Gods gifts diminished from such, as by faith rightly re­ceive the Sacraments ministred unto them, which be effectual, because of Christs institution and promise, although they be ministred by evil men.

Nevertheless, it appertaineth to the discipline of the Church, that enquiry be made of such, and that they be accused by those that have knowledge of their offences; and finally be­ing found guilty by just judgment be deposed.

Of Baptism.

BAptism is not only a sign of profession, and mark of diffe­rence, whereby Christian men are discerned from others that be not Christned: but it is also a sign and seal of our new-birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church: the promises of forgiveness of sin, and of our adoption to be the sons of God, are visibly signed and sealed, faith is confirmed, and grace increased by vertue of prayer unto God. The Custom of the Church to Christen young Children, is to be commended, and in any wise to be retained in the Church.

Of the Lords Supper.

THe Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to ano­ther; but rather it is a Sacrament of our redemption by Christs death. Insomuch that to such as rightly, worthily, and with faith, receive the same, the bread which we break is a commu­nion of the body of Christ; likewise the Cup of blessing is a communion of the blood of Christ.

Transubstantiation or the change of the substance of Bread and VVine, into the substance of Christs Body and Blood, cannot be proved by holy VVrit: but it is repugnant to the plain words of Scripture, and hath given occasion to many superstitions.

For as much as the truth of mans nature requireth that the body of one and the self same man, cannot be at one time in di­vers places, but must needs be in some one certain place, there­fore the body of Christ cannot be present at one time, in many & divers places: and because, as holy Scripture doth teach, Christ was taken up into heaven, and there shall continue unto the end of the world, a faithful man ought not either to believe, or openly confess the real and bodily presence, as they term it, of Christs flesh and blood in the Sacrament of the Lords Supper.

The Sacrament of the Lords Supper was not command­ed by Christs Ordinance to be kept, carried about, lifted up, nor worshipped.

Of the perfect Oblation of Christ made upon the Cross.

THe offering of Christ made once for ever, is the perfect re­demption, the pacifying of Gods displeasure, and satis­faction for all the sins of the whole world both original and actu­al, [Page 50] and there is none other satisfaction for sin but that alone. VVherefore the sacrifices of Masses, in the which it was com­monly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or sin, were forged fables, and dangerous deceits.

The state of single life is commanded to no man by the Word of God.

BIshops, Priests, and Deacons, are not commanded to vow the state of single life without marriage; neither by Gods law are they compelled to abstain from matrimony.

Excommunicate persons are to be avoided.

THat person which by open denunciation of the Church is rightly cut off from the unity of the Church, and Excom­municate, ought to be taken, of the whole multitude of the faithful, as an Heathen and Publican, until he be openly recon­ciled by penance, and received into the Church by a Iudge that hath authority thereto.

Traditions of the Church.

IT is not necessary that Traditions and Ceremonies be in all places one, or utterly like, for at all times they have been divers, and may be changed according to the diversity of Countries, and mens manners, so that nothing be ordained aginst Gods VVord. VVhosoever through his private judg­ment willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common au­thority, ought to be rebuked openly, (that other may fear to do the like) as one that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of weak brethren.

Of Homilies.

THe Homilies of late given and set out by the Kings au­thority, be godly and wholsom, containing Doctrine to be received of all men, and therefore are to be read to the peo­ple diligently, distinctly, and plainly.

Of the Book of Prayers and Ceremonies of the Church of England.

THe book which of very late time was given to the Church of England by the Kings Authority and the Parliament, containing the manner and form of praying and mini­string the Sacraments in the Church of England: likewise also the book of ordering Ministers of the Church, set forth by the aforesaid Authority, are godly, and in no point repugnant to the wholsom Doctrine of the Gospel, but agreable thereunto, furthering and beautifying the same not a little; and therefore of all faithful members of the Church of England, and chiefly of the Ministers of the word, they ought to be received and allow­ed with all readiness of mind and thanksgiving, and to be com­mended to the people of God.

Of Civil Magistrates.

THe King of England is supreme head in Earth next under Christ of the Church of England and Ireland.

The Bishop of Rome hath no jurisdiction in this Realm of England.

The Civil Magistrate is ordained and allowed of God, wherefore we must obey him, not only for fear of punishment, but also for conscience sake.

The Civil Laws may punish Christian men with death for hei­nous and grievous offences.

It is lawful for Christians at the commandment of the Ma­gistrate, to wear weapons, and serve in lawful wars.

Christian mens Goods are not common.

THe riches and goods of Christians are not common, as touching the right, title and possession of the same, as cer­tain Anabaptists do falsly boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor according to his ability.

Christian men may take an Oath.

AS we confess that vain and rash swearing is forbidden Christian men by our Lord Iesu Christ, and his Apostle James: so we judge that Christian Religion doth not prohibit, but that a [Page 52] man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Porphets teach­ing, in justice, judgment and truth.

The Resurrection of the Dead is not yet brought to pass

THe Resurrection of the dead is not as yet brought to pass, as though it only belonged to the soul, which by the grace of Christ is called from the death of sin, but it is to be lookt for at the last day. For then (as Scripture doth most mani­festly testifie) to all that be dead, their own bodies, flesh and bone shall be restored, that the whole man may, according to his works, have either reward or punishment, as he hath lived virtuously or wickedly.

The Souls of them that depart this life, do neither die with the bodies, nor sleep idlely.

THey which say that the souls of such as depart hence do sleep, being without all sense, feeling, or perceiving until the day of judgment; or affirm that the souls die with the bodies, and at the last day shall be raised up with the same, do utterly dissent from the right belief, declared to us in holy Scripture.

Hereticks called Millenarii.

THey that go about to renew the Fable of the Hereticks cal­led Millenarii, be repugnant to holy Scripture, and cast themselves headlong into a Iewish dotage.

All men shall not be saved at the length.

THey also are worthy of condemnation, who endeavor, at this time, to restore the dangerous opinion, that all men, be they never so ungodly, shall at length be saved, when they have suffered pains for their sins a certain time appointed by Gods Iustice.

The End of the Articles.

Imprinted by John Day, 1553.

ARTICULI De quibus i …

ARTICULI De quibus in Synodo Londinensi, Anno Dom. M.D.LII.

Ad tollendam opinionum dissensionem & con­sensum verae religionis firmandum, INTER EPISCOPOS Et alios Eruditos Viros convenerat.

REGIA Authoritate in lucem Editi.

[figure]

Excusum Londini, apud Reginaldum Wolfium, Regiae Majestatis in Latinis Typographum, Anno Dom. 1553.

De fide in Sacrosanctam Trinitatem.

UNus est vivus & verus Deus, aeternus, incorporeus, impartibilis, impassibilis, immensae potentiae, sapientiae, ac bonitatis, creator & conservator omnium, tum visibilium tum invisibilium. Et in uni­tate hujus divinae naturae tres sunt personae, ejusdem essentiae, potentiae, ae ae­ternitatis, Pater, Filius, & Spititus Sanctus.

Verbum Dei, verum hominem esse factum.

Fllius qui est verbum patris, in utero beatae Virginis, ex illius substantiâ naturam humanam assumpsit, ita ut duae naturae, divina & humana, in­tegre atque perfecte in unitate personae fuerint iuseperabiliter conjunctae, ex quibus est unus Christus, verus Deus & verus homo, qui vere passus est, crucifixus, mortuus & sepultus, ut patrem nobis reconciliaret, esset que hostia non tantum pro culpa originis, verum etiam pro omnibus actualibus homi­num peccatis.

De descensu Christi ad Inferos.

QUemadmodum Christus pro nobis mortuus est & sepultus, ita est etiam credendus ad inferos descendisse. Nam corpus usque ad resurrectio­nem in sepulchro jacuit, Spiritus ab illo emissus, cum spiritibus qui in car­cere sive in inferno detinebantur, fuit, illisque praedicavit, quemadmodum testatur Petri locus.

Resurrectio Christi.

CHristus vere à mortuis resurrexit, suumque corpus cum carne, ossibus, omnibusque ad integritatem humanae naturae pertinentihus, recepit, cum quibus in cœlum ascendit, ibique residet, quoad extremo die ad judican­dos homines revertatur,

Divinae Scripturae doctrina sufficit ad salutem.

SCriptura sacra continet omnia quae sunt ad salutem necessaria, ita ut quic­quid in ea nec legitur neque inde probari potest, licet interdum à fideli­bus, ut pium & conducibile ad ordinem & decorem admittatur, attamen à [Page 56] quoquam non exigendum est ut tanquam articulus fidei credatur, & ad salutis necessitatem requiri putetur.

Vetus Testamentum non est rejiciendum.

TEstamentum Vetus, quasi Novo contrarium sit, non est repudiandum, sed retinendum, quandoquidem tam in veteri quàm in novo per Christum qui unicus est Mediator Dei & hominum, Deus & homo, aeterna vita humano generi est proposita. Quare non sunt audiendi, qui veteres tantum in promis­siones temporarias sperasse confingunt.

Symbola tria.

SYmbola tria, Nicenum, Athanasii, & quod vulgo Apostolicum appellatur, omnino recipienda sunt. Nam firmissimis divinarum Scripturarum testi­moniis probari possunt.

Peccatum Originale.

PEccatum originis non est (ut fabulantur Pelagiani, & hodie Anabaptistae repetunt) in imitatione Adami situm, sed est vitium & depravatio naturae cujuslibet hominis ex Adamo naturaliter propagati: qua fit ut ab originali justitia quam longissime distet, ad malum sua natura propendeat & caro semper adversus spiritum concupiscat: unde in unoquoque nascen­tium, iram Dei atque damnationem meretur. Manet etiam in renatis haec naturae depravatio, qua fit ut affectus carnis, graecè [...], quod alii s [...]pientiam, alii sensum, alii affectum, alii studium vocant, legi Dei non subjicitur. Et quanquam renatis & credentibus nulla propter Christum est condemnatio, peccati tamen in sese rationem habere concupiscentiam fate­cur Apostolus.

De libero arbitrio,

ABsque gratia Dei, quae per Christum est, nos preveniente ut velimus, & cooperante dum volumus, ad pietatis opera facienda, quae Deo grata sint & accepta, nihil valemus.

De gratia.

GRatia Christi, seu spititus sanctus qui per eundem datur; cor lapideum aufert, & dat cor carneum, Atque licet ex nolentibus quae recta sunt [Page 57] volentes faciat, & ex volentibus prava, nolentes reddat, voluntati nihilo­minus violentiam nullam infert. Et nemo hac de causa, cum peccaverit, seipsum excusare potest, quasi nolens aut coactus peccaverit, ut eam ob cau­sam accusari non mereatur aut damnari.

De Hominis justificatione.

JUstificatio ex sola fide Jesu Christi, eo sensu quo in Homilia de justificati­one explicatur, est certissima & saluberrima Christianorum doctrina.

Opera ante justificationem.

OPera quae fiunt ante gratiam Christi, & Spiritus ejus afflatum, cum ex fide Jesu Christi non prodeant, minime Deo grata sunt. Neque gra­tiam (ut multi vocant) de congruo, merenter: Imo cum non sint facta ut Deus illa fieri voluit & praecepit, peccati rationem habere non dubitamus.

Opera Supererogationis

OPera quae Supererogationis appellant, non possunt sine arrogantia & impietate praedicari, nam illis declarant homines non t [...]ntum se Deo reddere quae tenentur, sed plus in ejus gratiam facere quam deberent: cum aperte Christus dicat, Cum feceritis omnia quaecunque praecepta sunt vobis, dicite: Servi inutiles sumus,

Nemo praeter Christum est sine peccato.

CHristus in nostrae naturae veritate, per omnia similis factus est nobis, excepto peccato, a quo prorsus erat immunis, tum in carne tum in spiritu. Venit ut agnus absque macula esset, qui mundi peccata per im­molationem sui semel factum tolleret: & peccatum (ut inquit Joannes) in eo non erat. Sed nos reliqui etiam baptizati, & in Christo regenerati, in mul­tis tamen offendimus omnes, & si dixerimus quia peccatum non habemus, nos ipsos seducimus, & veritas in nobis non est.

De peccato in spiritum sanctum.

NOn omne peccatum mortale post baptismum voluntarie perpetratum, est peccatum in spiritum sanctum & irremissibile: proinde lapsis à baptismo in peccata, locus penitentiae non est negandus. Post acceptum spiritum sanctum possumus à gratia data recedere atque peccare, denuoque [Page 58] per gratiam Dei resurgere ac resipiscere Ideoque illi damnandi sunt, qui se quamdio hic vivant, amplius non posse peccare affirmant, aut vere resi­piscentibus pœnitentiae locum denegant.

Blasphemia in Spiritum Sanctum.

BLasphemia in Spiritum Sanctum, est cum quis Verborum Dei manifestè perceptam veritatem, ex malitia & ob firmatione animi, convitiis in­sectatur, & hostiliter insequitur. Atque hujusmodi, quia maledicto sunt obnoxii, gravissimo sese astringun [...] sceleri. Unde peccati hoc genus Irremis­sibile à Domino appellatur, & affirmatur.

De Praedestinatione & Electione.

PRaedestinatio ad vitam est aeternum Dei propositum, quo ante jacta mundi fundamenta suo consilio, nobis quidem occulto, constanter de­crevit eos quos elegit ex hominum genere, à maledicto & exitio liberare, atque ut vasa in honorem efficta, per Christum ad aeternam salutem addu­cere: unde qui tam praeclaro Dei beneficio sunt donati, illi, spiritu ejus opportuno tempore operante, secundum propositum ejus vocantur, voca­tioni per gratiam parent, Justificantur gratis, adoptantur in filios, unige­niti Jesu Christi imagini efficiuntur conformes, in bonis operibus sancte ambulant, & demum ex Dei misericordia pertingunt ad sempiternam feli­citatem.

Quemadmodum praedestinationis & electionis nostrae in Christo pia con­sideratio dulcis, suavis, & ineffabilis consolationis plena est vere piis, & his qui sentiunt in se vim spiritus Christi, facta carnis, & membra quae adhuc sunt super terram mortificantem, animumque ad cœlestia & superna rapi­entem, tum quia fidem nostram de aeterna salute consequendi per Chri­stum, plurimum st [...]bilit atque confirmat; tum quia amorem nostrum in Deum vehementer accendit: Ita hominibus curiosis, carnalibus, & spiritu Christi destitutis, ob oculos perpetuo versari praedestinationis Dei senten­tiam, perniciosissimum est praecipitium, unde illos di bolus pertrudit vel in desperationem, vel in aeque perniciosam impurissimae vitae securitatem. De­inde licet praedestinationis decreta sunt nobis ignota, promissiones tamen divinas sic amplecti oporter, ut nobis in sacris literis generaliter propositae sunt: & Dei voluntas in nostris actionibus ea sequenda est, quam in Verbo Dei habemus deserte revelatam.

Tantum in nomine Christi speranda est aeterna salus.

SUnt & illi anathematizandi qui dicere audent, unumquemque in lege aut secta quam profitetur esse servandum, modò juxta illam & lumen naturae accuratae vixerit: cum sacrae literae tantum Jesu Christi nomen prae­dicent in quo salvos fieri homines oporteat.

Omnes obligantur ad Moralia legis praecepta servanda.

LEx à Deo data per Mosen, licet quoad ad Caeremonias & ritus Christia­nos non astringat, neque civilia ejus praecepta in aliqua Repub. neces­sario recipi debeant, nihilominus ab obedientia mandatorum quae Moralia vocantur, nullus quantumvis Christianus est solutus: quare illi non sunt audiendi, qui sacras literas tantum infirmis datas esse perhibent, & spiritum perpetuò jactant, à quo sibi quae praedicant suggeri asserunt, quanquam cum Sacris literis apertissime pugnent.

De Ecclesia.

ECclesia Christi visibilis est cœtus fidelium, in quo verbum Dei purum praedicatur, & Sacramenta quoad ea quae necessario exiguntur, juxta Christi institutum recte administrantur.

Sicut erravit Ecclesia Hyerosolymitana, Alexandrina, & Antiochena, ita & erravit Ecclesia Romana, non solum quoad agenda & caeremoniarum ritus, verum in his etiam quae credenda sunt.

De Ecclesiae Authoritate.

ECclesiae non licet quicquam instituere, quod verbo Dei Scripto adver­setur: neque unum Scripturae locum sic exponere po est, ut alteri contradicat: quare licet Ecclesia sit divinorum librorum testis & conser­vatrix, attamen ut adversus eos nihil decernere, ita praeter illos nihil cre­dendum de necessitate salutis debet obtrudere.

De authoritate Conciliorum Generalium.

GEneralia Concilia sine jussu & voluntate Principum congregari non possunt: & ubi convenerint, quia ex hominibus constat qui non omnes spiritu & verbis Dei reguntur, & errare possunt & inter [...]um errâ­runt, etiam in his quae ad normam pietatis pertinent: ideo quae ab il [...]is con­stituun [...]ur, ut ad salutem necessaria, neque robur habent neque authori­tatem, nisi ostendi possuntè sacris lireris esse desumpta.

De Purgatorio.

SCholasticorum doctrina de Purgatorio, de Indulgentiis, de Veneratione & adoratione tum imaginum tum Reliquiarum, nec non de invocati­one sanctorum, res est futilis, inaniter conficta, & [...]ullis Scripturarum te­stimoniis innititur, imo Verbo Dei perniciose contradicit.

Nemo in Ecclesia ministret nisi vocatus.

NOn licet cuiquam sumere sibi munus publicae praedicandi, aut admi­nistrandi Sacramenta in Ecclesia nisi p [...]ius fuerit ad haec obeunda legitime vocatus & missus. Atque illos legitime vocatos & missos existi­mare debemus, qui per homines, quibus potestas vocandi ministros atque mittendi in vineam Domini publice concessa est in Ecclesia, cooptati fue­rint & asciti in hoc opus.

Agendum est in Ecclesia lingua que sit populo nota.

DEcentissimum est & Verbo Dei maxime congruit, ut nihil in Ecclesia publice l gatur aut recitetur lingua populo ignota, idque Paulus fie­ri vetuit, nisi adesset qui interpretaretur.

De Sacramentis.

DOminus noster Jesus Christus Sacramentis numero paucissimis, obser­vatu facillimis, significatione praestantissimis, societatem novi populi colligavit, sicuti est Baptismus & Caena Domini.

Sacramenta non instituta sunt à Christo ut spectarenter aut circumfer­rentur, sed ut rite illis uteremur: & in his dunta [...]at qui digne percipiunt, salutarem habent effectum, idque non ex opere (ut quidam loquuntur) operato; quae vox ut peregrina est & sacris literis ignota, sic parit sensum minime pium, sed admodum superstitiosum: qui vero indigne percipiunt damnationem (ut inquit Paulus) sibi ipsis acquirunt.

Sacramenta per Verbum Dei instituta, non tantum sunt notae professionis Christianorum, sed certa quaedam potius testimonia & efficacia signa gra­tiae atque bonae in nos voluntatis Dei, per quae invisibiliter ipse in nobis operatur, nostramque fidem in se non solum excitat, verum etiam confir­mat.

Ministrorum malitia, non tollit efficaciam institutionum divinarum.

QUamvis in Ecclesia visibili, bonis mali sint semper admixti, atque in­terdum ministerio verbi & Sacramentorum administrationi praesint, tamen cum non suo sed Christi nomine agant, ejusque mandato & authoritate mini­strent, illorum ministerio uti licet, cum in Verbo Dei audiendo, tum in Sa­cramentis percipiendis: neque per illorum malitiam effectus institutorum Christi tollitur, aut gratia donorum Dei minuitur quoad eos, qui fide & rite sibi oblata percipiunt, quae propter institutionem Christi & promissionem effi­cacia sunt, licet per malos administrenter. Ad Ecclesiae tamen disciplinam per­tinet, ut in eos inquiratur, accusenturque ab iis, qui eorum flagitia noverint, atque tandem justo convicti judicio, deponantur,

De Baptismo.

BAptismus, non est tantum signum professionis ac discriminis nota, qua Christiani à non Christianis discernuntur, sed etiam est signum regene­rationis, per quod tanquam per instrumentum recte Baptismum suscipientes, Ecclesiae inferuntur, promissiones de remissione peccatorum atque adoptione nostra in filios Dei per Spiritum Sanctum visibiliter obsignantur, fides confir­matur, & vi divinae invocationis, gratia augetur. Mos Ecclesiae baptizandi parvulos & laudandus & omnino in Ecclesia retinendus.

De Cœna Domini.

Cœna Domini non est tantum signum mutuae benevolentiae Christianorum inter sese, verum potius est Sacramentum nostrae per mortem Christi redemptionis. Atque adeò rite, digne & cum fide sumentibus, panis quem frangimus est communicatio corporis Christi: Similiter poculum benedictionis; est communicatio sanguinis Christi.

Panis & vini transubstantiatio in Eucharistia, & sacris literis probari non potest, sed apertis Scripturae verbis adversatur & multarum superstitionem de­dit occasionem.

Quum naturae humanae veritas requirat, ut unus ejusdemque hominis corpus in multis locis simul esse non posset, sed in uno aliquo & definito loco esse oporteat, idcirco Christi corpus, in multis & diversis locis, eodem tempore, praesens esse non potest. Et quoniam, ut tradunt Sacrae literae, Christus in Cœlum fuit sublatus, & ibi usque ad finem seculi est permansu­rus, non debet quisquam fidelium carnis ejus & sanguinis Realem & Cor­poralem (ut loquuntur) praesentiam in Eucharistia vel credere vel profiteri.

Sacramentum Eucharistiae ex institutione Christi non servabatur, circum­ferebatur, elevabatur, nec adorabatur.

De unica Christi oblatione in cruce perfecta.

OBlatio Christi semel facta, perfecta est redemptio, propitiatio & satis­factio pro omnibus peccatis totius mundi, tam originalibus quàm actualibus: neque praeter illam unicam est ulla alia pro peccatis expiatio. Unde Missarum sacrificia, quibus vulgo dicebatur, Sacerdotem offerre Christum in remissionem pœnae aut culpae pro vivis & defunctis, figmenta sunt, & perniciosae imposturae.

Cœlibatus ex verbo Dei praecipiter nemini.

EPiscopis, Presbyteris & Diaconis non est mandatum ut cœlibatum vo­veant: neque jure divino coguntur matrimonio abstinere.

Excommunicati vitandi sunt.

QUi per publicam Ecclesiae denunciationem rite ab unitate Ecclesiae prae cisus & ex communicatus, is ab universa fidelium multitudine, donec per pœnitentiam publice reconciliatus fuerit arbitrio Judicis competentis, habendus est tanquam Ethnicus & Publicanus.

Traditiones Ecclesiasticae.

TRaditiones atque caeremoniae easdem non omnino necessarium est esse ubique, aut prorsus consimi [...]es, nam variae & semper fuerunt & mutari possunt pro Regionum & morum diversitate; modo nihil contra Dei ver­bum instituatur.

Traditiones & caeremonias Ecclesiasticas, quae cum Verbo Dei non pug­nant & sunt authoritate publica institutae atque probatae, quisquis privato consilio volens & data opera publicae violaverit, is, ut qui peccat in publi­cum ordinem Ecclesiae; quique laedit authoritatem Magistratus, & qui in­firmorum fratrum conscientias vulnerat, publice, ut caeteri timeant, argu­endus est.

Homiliae.

HOmiliae nuper Ecclesiae Anglicanae per injunctiones Regias traditae at­que commendatae, piae sunt atque salutares, doctrinamque, ab omni­bus amplectandam continent: quare populo diligenter, expedite clareque recitandae sunt.

De Libro Praecationum & caeremoniarum Ecclesiae Anglicanae.

LIber qui nuperrime authoritate Regis & Parliamenti Ecclesiae Anglica­nae traditus est, continens modum & formam orandi, & Sacramenta administrandi in Ecclesiâ Anglicana: similiter & libellus eadem authoritate e­ditus de ordinatione ministrorum Ecclesiae, quoad doctrinae veritatem, pii sunt, & salutari doctrinae Evangelii in nullo repugnant sed congruunt, & eandem non parum promovent & illustrant, atque ideo ab omnibus Ecclesiae Angli­canae fidelibus membris, & maximè à ministris verbi cum omni promptitudi. ne animorum & gratiarum actione, recipiendi, approbandi, & populo Dei commendandi sunt.

De civilibus Magistratibus.

REx Angliae est supremum caput in terris, post Christum, Ecclesiae An­glicanae & Hibernicae.

Romanus Pontifex nullam habet jurisdictionem in hoc Regno Angliae. Magistratus civilis est à Deo ordinatus atque probatus, quamobrem illi, non solum propter iram, sed etiam propter conscientiam, obediendum est.

Leges civiles possunt Christianos propter capitalia & gravia crimina morte punire.

Christianis licet ex mandato Magistratus arma portare & justa bella admi­nistrare.

Christianorum bona non sunt Communia.

FAcultates & bona Christianorum non sunt communia, quoad jus & pos­sessionem, ut quidam Anabaptistae falsò jactant, debet tamen quisque de his quae possidet pro facultatum ratione, pauperibus eleemosynas benigne distribuere.

Licet Christianis jurare.

QUemadmodum juramentum vanum & temerarium à Domino nostro Je­su Christo & ab Apostolo ejus Jacobo, Christianis hominibus interdi­ctum esse fatemur, ita Christianam religionem minime prohibere cense­mus, quin jubente Magistratu, in causa fidei & charitatis jurare liceat, modo id fiat juxta Prophetae doctrinam, in Justitia, in Judicio & Veritate,

Resurrectio mortuorum nondum est facta.

REsurrectio mortuorum non adhuc facta est, quasi tantum ad animum pertineat, qui per Christi gratiam à morte peccatorum excitetur, sed extremo die quoad omnes qui obierunt, expectanda est; tunc enim vi­ta defunctis (ut Scripturae manifestissime testantur) propria corpora, car­nes & ossa restituentur, ut homo integer, prout vel recte vel perdite vixerit, juxta sua opera, sive praemia sive pœnas reportet.

Defunctorum animae neque cum corporibus intereunt, neque otiose dormiunt

QUi animas defunctorum praedicant usque ad diem judicii absque omni sensu dormire, aut illas asserunt una cum corporibus mori, & extre­ma die cum illis excitandas, ab orthodoxa fide, quae nobis in sacris literis tra­ditur, prorsus dissentiunt.

Millenarii.

QUi Millenariorum fabulam revocare conantur, sacris literis adversan­tur, & in Judaica deliramenta sese praecipitant.

Non omnes tandem servandi sunt:

HI quoque damnatione digni sunt, qui conantur hodie perniciosam opi­nionem instaurare, quòd omnes, quantumvis impii, servandi sunt tandem, cum definito tempore à justitia divina pœnas de admissis flagitiis luerun.

Excusum Londini, apud Reginaldum Wolfium, Regiae Majestatis in Latinis Typographum, Anno Dom. 1553.

INJUNCTIONS Given by …

INJUNCTIONS Given by the Queens Majesty, Concerning both The CLERGY and LAITY of this REALM Published Anno Domini MDLIX.

Being the first year of the Raign of our Soveraign Lady Queen ELIZABETH.

[figure]

LONDON, Printed MDLIX.

INJUNCTIONS Given by the QƲEENS MAJESTY, As well to the CLERGY as to the LAITY of this Realm.

The QUEENS most Royal Majesty, by the advice of her most honourable Council, intending the advancement of the true ho­nour of Almighty God, the suppression of superstition through­out all her Higness Realms and Dominions, and to plant true Re­ligion to the extirpation of all Hypocrisie, enormities and abuses, (as to her duty appertaineth) doth minister unto her loving Subjects these godly Injunctions, hereafter following. All which Injunctions, her Highness willeth and commandeth her loving Subjects obediently to receive, and truly to observe and keep, every man in their offices, degrees and states, as they will avoid her Highness's displeasure, and pains of the same, hereafter ex­pressed.

1. THe first is, That all Deans, Archdea­cons, Parsons, Vicars,Usurped and for­raign au­thority. and all other Ecclesiastical persons, shall faithfully keep and observe, and as far as in them may lie, shall cause to be observed and kept of other, all and singular Laws and Statutes made for the restoring of the Crown, the ancient Iurisdiction over the state Ecclesiastical, and abolishing of all forraign power, repugnant to the same. And furthermore, all Ecclesiastical persons having Cure of Souls, shall, to the uttermost of their wit, knowledge and learning, purely and sincerely, and without any colour or dissimulation, declare, manifest and open four times every year at the least, in their Sermons and other Collations, that all usurped and forraign power, having no establishment nor ground by the Law of God, is, for most just causes, taken away and abolished; and that therefore no manner of obedi­ence and subjection within her Highness Realms and Dominions, is due unto any such forraign power. And that the Queens power within her Realms and Dominions, is the highest power under God, to whom all men, within the same Realms and Dominions, by Gods Law, owe most loyalty and obedience, afore and above all other powers and potentates in earth.

2. Besides this,Images. to the intent that all superstition and hypocrysie crept into divers mens hearts, may va­nish away, they shall not set forth or extol the dignity of any Images, Relicks or Miracles; but, declaring the abuse of the same, they shall teach, that all goodness, health and grace ought to be both asked and looked for only of God, as of the very author and giver of the same, and of none other.

3. Item, That they the Parsons above rehearsed,A Ser­mon eve­ry month. shall preach in their Churches, and every other cure they have, one Sermon every month of the year at the least, wherein they shall purely and sincerely de­clare [Page 68] the Word of God,Works of faith. and in the same exhort their hearers to the works of Faith, as mercy and charity, especially prescribed and commanded in Scripture, and that the works devised by mans fantasies, besides Scripture, (as wandring of pilgrimages, setting up of candles, praying upon beads, or such like supersti­on) have not only no promise of reward in Scripture for doing of them,Works of mans de­vice. but contrariwise great threatnings and maledictions of God, for that they being things tending to Idolatry and Superstition, which of all other offences God Almighty doth most detest and abhor for that the same most diminish his honour and glory.

Quarter Sermon or Homi­ly.4. Item, That they the Parsons above rehearsed shall preach in their own persons once in every quarter of the year at least, one Sermon, being licensed especi­ally thereunto, as is specified hereafter; or else shall read some Homily prescribed to be used by the Queens authority every Sunday at the least, unless some other Preacher sufficiently licensed, as hereafter, chance to come to the Parish for the same purpose of Preaching.

The Pa­ter No­ster.5. Item, That every holy-day through the year, when they have no Sermon, they shall immediately after the Gospel openly and plainly recite to their Parish­ioners in the Pulpit the Pater Noster, the Creed, and Ten Commandments in English, to the intent the peo­ple may learn the same by heart, exhorting all parents and housholders to teach their children and servants the same,Creed and ten Com­mand­ments. as they are bound by the Law of God and conscience to do.

6. Also, That they shall provide within three months next after this Visitation at the charges of the Pa­rish, one book of the whole Bible of the largest Vo­lume in English; and within one twelve months next after the said Visitation, the Paraphrases of Erasmus also in English upon the Gospel, and the same set up in some convenient place within the said Church, that they have cure of whereas the Parishioners may most commodiously resort unto the same, and read the same, out of the time of common Service. The charges of the Paraphrases shall be by the Parsonor Propriato­ry and Parishioners born by equal portions, and they shall discourage no man from the reading any part of [Page 69] the Bible either in Latine or in English, but shall ra­ther exhort every person to tead the same with great humility and reverence, as the very lively word of God, and the especial food of mans soul, which all Christian persons are bound to embrace, believe and follow, if they look to be saved, whereby they may the better know their duties to God, to their Soveraign Lady the Queen, and their Neighbors, ever gently and charitably exhorting them, and in her Majesties name straigthly charging and commanding them, that in the reading thereof, no man to reason or contend, but quietly to hear the Reader.

7. Also,Haunting of Ale-houses by Ecclstsia­stical per­sons. The said Ecclesiastical persons shall in no wise at any unlawful time, nor for any other cause than for their honest necessities haunt or resort to any Ta­verns or Ale-houses. And after their meats, they shall not give themselves to drinking or riot, spending their time idely by day and by night, at dice, cards, or tables playing, or any other unlawful game, but at all times as they shall have leisure, they shall hear or read somewhat of the holy Scripture, or shall busie themselves with some other honest study, or exercise, and that they always do the things which appertain to honesty, and endeavor to profit the Commonwealth; having always in mind that they ought to excel all other in purity of life, and should be examples to the people to live well and chri­stianly.

8. Also,Preachers not licen­sed. That they shall admit no man to preach within any their cures but such as shall appear unto them to be sufficiently licensed thereunto by the Queens Majesty, or the Archbishop of Canterbury, or York, in either their Provinces, or by the Bishop of the Diocess, or by the Queens Majesties Visitors. And such as shall be so licensed, they shall gladly receive to declare the Word of God at convenient times, without resistance or contradiction. And that no other be suffered to preach out of his own cure or parish, than such as shall be licensed, as is above expressed.

9. Also,Letters of the Word. If they do or shall know any man within their Parish or elsewhere, that is a letter of the word of God to be read in English, or sincerely preached,Fautors of the usur­ped pow­er. or of the execution of these Queens the Majesties injunctions, or a fautor of any usurped and forraign power, now [Page 70] by the Laws of this Realm justly rejected and taken a­way, they shall detect and present the same to the Queens Majesty, or to her Council, or to the Ordina­ry, or to the Iustice of Peace next adjoyning.

10. Also, That the Parson, Vicar or Curate, and Parishioners of every Parish within this Realm, shall, in their Churches and Chappels, keep one Book of Register, wherein they shall write the day and year of every Wedding, Christning and Burial made with­in their Parish for their time, and so every man succeed­ing them likewise: and also therein shall write every persons name that shall be so Wedded, Christned and Buried. And for the safe keeping of the same Book, the Parish shall be bound to provide, of their common charges, one sure Coffer, with two Locks and Keys, whereof the one to remain with the Parson, Vicar or Curate, and the other with the Wardens of every Pa­rish-Church or Chappel, wherein the said book shall be laid up. Which book they shall every Sunday take forth and in the presence of the said Wardens, or one of them, write and record in the same all the Wed­dings, Christnings and burials, made the whole week before: and that done, to lay up the book in the said cof­fer as before, and for every time that the same shall be o­mitted, the party that shall be in the fault thereof, shall forfeit to the said Church 3 s. 4 d. to be employed the one half to the poor mens box of that Parish, the other half towards the repairing of the Church.

Distribu­tion of the forti­eth part.11. Furthermore, because the goods of the Church are called the goods of the poor, and at these days no­thing less seen than the poor to be sustained with the same. All Parsons, Vicars, Pensionaries, Prebendaries and other beneficed men within this Deanry, not be­ing resident upon their benefices, which may dispend yearly twenty pounds or above, either within this Deanry, or elsewhere, shall distribute hereafter, among their poor Parishioners, or other inhabitants there, in the presence of the Church-wardens, or some other honest man of the Parish, the fortieth part of the fruits and revenues of the said benefice, lest they be worthily noted of ingratitude which reserving so many parts to themselves, cannot vouchsafe to impart the fortieth portion thereof among the poor people of that [Page 71] Parish, that is so fruitful and profitable unto them.

12. And,Exhibiti­on for Scholars. to the intent that learned men may hereafter spring the more, for the execution of the premises, eve­ry Parson, Vicar, Clerk, or beneficed man within this Deanry, having yearly to dispend in Benefices and o­ther promotions of the Church an hundred pounds, shall give 3 l. 6 s. 8. in exhibition to one Scholar in ei­ther of the Vniversities, and for as many C. li. more as he may dispend, to so many Scholars more shall give like exhibition in the Vniversity of Oxford or Cam­bridge, or some Grammar-School, which after they have profited in good learning, may be partners of their Patrous Cure and charge, as well in preaching, as otherwise in executing of their offices, or may, when time shall be, otherwise profit the Commonweal with their counsel and wisdom.

13. Also, That all Proprietaries, Parsons,The fifth part for reparati­on. Vicars and Clerks, having Churches, Chappels, or Mansions within this Deanry, shall bestow yearly hereafter up­on the same Mansions, or Chancels of their Chur­ches being in decay, the fifth part of that their Bene­fices, till they be fully repaired, and shall always keep and maintain in good estate.

14. Also, That the said Parsons, Vicars and Clerks,Reading of the Injuncti­ons. shall once every quarter of the year read these Injun­ctions, given unto them, openly and deliberately before all their Parishioners at one time, or at two several times in one day, to the intent that both they may be the better admonished of their duty, and their said Pa­rishioners the more moved to follow the same for their part

15. Also, Forasmuch as by Laws established,Payment of Tythes. every man is bound to pay his tythes, no man shall by colour of duty omitted by their Curates, detain their tythes and so requite one wrong with another, or be his own Iudge, but shall truly pay the same, as hath been accu­stomed to their Parsons, Vicars and Curates, with­out any restraint or diminution, and such lack and default as they can justly find in their Parsons and Cu­rates, to call for reformation thereof at their Ordina­ries, and other Superiours, who, upon complaint and due proof thereof, shall reform the same accordingly.

16. Also, That every Parson, Vicar, Curate and stipendary Priest, being under the degree of a Master of Art, shall provide and have of his own within three months after this Visitation, the New Testament both in Latine and in English,The New Testa­ment and Para­phrases. with Paraphrases up­on the same, conferring the one with the other. And the Bishops and other Ordinaries by themselves or their Officers, in their Synods and Visitations, shall examine the said Ecclesiastical persons how they have profited in the study of holy Scripture.

Comfor­table sen­tences for the sick.17. Also, That the vice of damnable despair may be clearly taken away, and that firm belief and stedfast hope may be surely conceived of all their Parishioners, being in any danger, they shall learn and have always in a readiness such comfortable places and Sentences of Scripture, as do set forth the mercy, benefits and goodness of Almighty God, towards all penitent and believing persons, that they may at all times when necessity shall require, promptly comfort their flock with the lively Word of God, which is the only stay of mans Conscience.

Processi­on to be left.18. Also, To avoid all contention and strife which heretofore hath risen among the Queens Majesties Subjects in sundry places of her Realms and Domini­ons, by reason of fond courtesie, and challenging of places in the Procession, and also that they may the more quietly hear that which is said or sung to their edifying, they shall not from henceforth in any Parish-Church, at any time use any Procession about the Church or Church-yard, or at any place, but immedi­ately before the time of Communion of the Sa­crament, the Priests with other of the Quire, shall kneel in the midst of the Church, and sing or say plainly and distinctly the Letany which is set forth in English,The Le­tany. with all the suffrages following, to the intent the people may hear and answer and none other procession or Letany to be had or used, but the said Letany Eng­lish, adding nothing thereto, but as it is now appoint­ed. And in Cathedral or Collegiate Churches, the same shall be done in such places, and in such sort, as our Commissioners in our Visitation shall appoint. And in the time of the Letany, of the Common-prayer, [Page 73] of the Sermon,Let of hearing of Di­vine Ser­vice. and when the Priest readeth the Scrip­ture to the Parishioners, no manner of persons with­out a just and urgent cause, shall use any walking in the Church, nor shall depart out of the Church; and all ringing and knolling of Bells shall be utterly forborn at that time, except one Bell at convenient time to be rung or knolled before the Sermon. But yet for retain­ing of the Perambulation of the Circuits of Pari­shes, they shall once in the year at the time accustomed, with the Curate and substantial men of the Parish, walk about the Parishes as they were accustomed, and at their return to the Church, make their Common-prayers.

19. Provided,Peram­bulation of Pari­shes. That the Curate in their said com­mon Perambulations, used heretofore in the days of Rogations, at certain convenient places, shall admo­nish the people to give thanks to God, in the behold­ing of Gods benefits, for the increase and abundance of his fruits upon the face of the Earth, with the say­ing of the Ciii. Psalm, Benedic anima mea, &c. At which time also the same Minister shall inculcate these or such sentences, Cursed be he which translateth the bounds and dolles of his Neighbor. Or such other order of prayers as shall be hereafter appointed.

20. Item, Spending of the ho­ly-dayes. All the Queens faithful and loving Sub­jects, shall from henceforth celebrate and keep their holy-day according to Gods will and pleasure, that is, in hearing the Word of God read and taught, in pri­vate and publick prayers, in knowledging their offen­ces unto God, and amendment of the same, in recon­ciling themselves charitably to their neighbors where displeasure hath been, in oftentimes receiving the com­munion of the very body and blood of Christ, in visi­ting of the poor and sick, using all soberness and godly conversation: yet notwithstanding, all Parsons, Vi­cars and Curates, shall teach and declare unto their Parishioners, that they may with a safe and quiet con­science, after their Common-prayer in the time of Har­vest, labor upon the holy and festival days, and save that thing, which God hath sent: and if for any scrupulo­sity or grudge of conscience, men should superstitiously abstain from working upon those days, that then they should grievously offend and displease God.

Open conten­ders to be recon­ciled o­penly.21. Also, For as much as variance and contention is a thing that most displeaseth God, and is most contra­ry to the blessed Communion of the body and blood of our Saviour Christ, Curates shall in no wise admit to the receiving thereof any of their cure and flock, which be openly known to live in sin without repentance, or who hath maliciously and openly contended with his Neighbor, unless the same do first charitably and openly reconcile himself again, remitting all rancour and ma­lice, whatsoever controversie hath been between them. And nevertheless, the just titles and rights they may charitably prosecute before such as have authority to hear the same.

Contem­ners of laudable Ceremo­nies.22. Also, That they shall instruct and teach in their Cures, That no man ought obstinately and maliciously to break and violate the laudable Ceremonies of the Church, commanded by publick authority to be obser­ved.

The abo­lishment of all things su­perstiti­ous.23. Also, That they shall take away, utterly extinct and destroy all Shrines, coverings of Shrines, all Ta­bles, Candlesticks, Trindals, and Rolls of Wax, Pictures, Paintings, and all other Monuments of feigned Miracles, Pilgrimages, Idolatry and Super­stition, so that there remain no memory of the same in walls, glass-windows, or elsewhere within their Churches and Houses, preserving nevertheless, or repairing both the walls and glass-windows; and they shall exhort all their Parishioners to do the like, with­in their several Houses.

The Pul­pit.24 And that the Church-wardens at the common charge of the Parishioners, in every Church shall pro­vide a comely and honest Pulpit, to be set in a conve­nient place within the same, and to be there seemly kept for the Preaching of Gods Word.

The chest of the poor.25. Also, They shall provide and have within three months after this Visitation, a strong Chest with a hole in the upper part thereof, to be provided at the cost and charge of the Parish, having three Keys, whereof one shall remain with the Parson, Vicar, or Curate, and the other two in the custody of the Church-war­dens, or any other two honest men, to be appointed by the Parish from year to year; which Chest you shall [Page 75] set and fasten in a most convenient place, to the intent the Parishioners, should put into it their oblations and alms for their poor neighbors. And the Parson, Vicar and Curate, shall diligently from time to time, and especially when men make their Testaments, call upon, exhort and move their neighbors, to confer and give, as they may well spare, to the said Chest: decla­ring unto them, whereas heretofore they have been diligent to bestow much substance, otherwise than God commanded, upon Pardons, Pilgrimages, Trentals, decking of Images, offering of Candles, giving to Fryers, and upon other like blind devotions, they ought at this time to be much more ready to help the poor and needy; knowing that to relieve the poor is a true worshipping of God, required earnestly upon pain of everlasting damnation; and that also whatsoever is given for their comfort, is given to Christ himself, and so is accepted of him, that he will mercifully reward the same with everlasting life. The which alms and devotions of the people,The di­stributi­on of alms. the keepers of the keys shall at all times convenient take out of the Chest, and di­stribute the same in the presence of the whole Parish, or six of them, to be truly and faithfully delivered to their most needy neighbors. And if they be provided for, then to the reparation of high-ways next adjoyning, or to the poor people of such Parishes near, as shall be thought best to the said keepers of the keys. And also the moneys which riseth of Fraternities, Guilds, and other stocks of the Church, (except by the Queens Majesties Authority it be otherwise appointed) shall be put in the said Chest, and converted to the said use: and also the rents of Lands, the profit of Cattle, and mony given or bequeathed to Obits and Dirges, and to the finding of Torches, Lights, Tapers and Lamps, shall be converted to the said use, saving that it shall be lawful for them to bestow part of the said profits up­on the reparation of the said Church, if great need re­quire, and whereas the Parish is very poor, and not able otherwise to repair the same.

26. Also, To avoid the detestable sin of Simony,Simony. be­cause buying and selling of Benefices is execrable be­fore God, therefore all such persons, as buy any Bene­fices, [Page 76] or come to them by fraud or deceit, shall be de­prived of such Benefices, and be made unable at any time after to receive any other spiritual promotion; and such as do sell them, or by any colour do be stow them for their own gain and profit, shall use their right and title of Patronage, and presentment for that time, and the gift thereof for that vacation, shall appertain to the Queens Majesty.

Homilies to be read.27. Also, Because through lack of Preachers in ma­ny places of the Queens Realms and Dominions, the people continue in ignorance and blindness, all Parsons, Vicars and Curates shall read in their Churches every Sunday one of the Homilies which are and shall be set forth for the same purpose by the Queens Authority, in such sort as they shall be appoint­ed to do in the Preface of the same,

Con­tempt of Ministers.28. Item, Whereas many undiscreet persons do at this day uncharitably contemn and abuse Priests and Ministers of the Church, because some of them (ha­ving small learning) have of long time favored fond fances, rather then Gods truth, yet forasmuch as their office and function is appointed of God, the Queens Majesty willeth and chardgeth all her loving Sub­jects, that from henceforth they shall use them chari­tably and reverently for their Office and Ministration sake, and especially such as labor in the setting forth of Gods holy Word.

29. Item, Although there be no prohibition by the Word of God, nor any example of the Primitive Church, but that the Priests and Ministers of the Church may lawfully, for the avoiding of fornication, have an honest and sober Wife, and that for the same purpose the same was by Act of Parliament in the time of our dear brother King Edward the sixth made lawful: whereupon a great number of the clergy of this Realm were then married, and so continue. Yet because there hath grown offence, and some slander to the Church by lack of discreet & sober behaviour in many Ministers of the church, both in chosing of their wives & undiscreet living with them, the remedy whereof is necessary to be sought: It is thought therefore very necessary, that no manner of Priest or Deacon shall hereafter take [Page 77] to his Wife, any manner of Woman without the ad­vice and allowance first had upon good examination by the Bishop of the same Diocess, and two Iustices of the Peace of the same Shire, dwelling next to the place where the same Woman hath made her most abode before her marriage, nor without the good will of the Parents of the said Woman, if she have any living, or two of the next of her kinsfolks, or for lack of knowledg of such, of her Master or Mictris where she serveth. And before she shall be contracted in any place, he shall make a good and certain proof thereof to the Minister, or to the Congregation assem­bled for that purpose, which shall be upon some holy-day where divers may be present. And if any shall do otherwise, that then they shall not be per­mitted to minister either the word or the Sacraments of the Church, nor shall be capable of any Ecclesiasti­cal Benefice: and for the manner of Marriages of any Bishops, the same shall be allowed and ap­proved by the Metropolitan of the Province, and al­so by such Commissioners as the Queens Majesty thereunto shall appoint. And if any Master or Dean or any Head of any Colledge shall purpose to marry, the same shall not be allowed but by such to whom the Visitation of the same doth properly belong, who shall in any wise provide that the same tend not to the hindrance of their house.

30 Item, Of Ap­parel of Ministers. Her Majesty being desirous to have the Prela­cy & Clergy of this Realm to be had as well in outward reverence, as otherwise regarded for the worthiness their Ministries, and thinking it necessary to have them known to the people in all places and assemblies, both in the Church and without, and thereby to re­ceive the honour and estimation due to the special Messengers and Ministers of Almighty God; willeth and commandeth, that all Archbishops and Bishops, and all other that be called or admitted to Preach­ing or Ministery of the Sacraments, or that be ad­mitted into vocation Ecclesiastical, or into any so­ciety of Learning in either of the Vniversities, or else­where shall use and wear soch seemly habits, garments, and such square Caps as were most commonly and or­derly [Page 78] received in the latter year of the Reign of King Edward the sixth, not thereby meaning to attribute any holiness or special worthiness to the said garments, but as St. Paul writeth, omnia decenter & secundum ordinem fiant, 1 Cor. 14. cap.

Heresies.31. Item, That no man shall wilfully and obstinately defend or maintain any Heresies, Errors or false Do­ctrine, contrary to the Faith of Christ and his holy Spirit.

Char­mers32. Item, That no persons shall use Charms, Sorce­ries, Enchantments, Witchcraft, Soothsaying or any such like devilish device, nor shall resort at any time to the same for counsel or help.

Absent from Com­mon-prayer.33. Item, That no person shall, neglecting their own Parish-Church, resort to any other Church in time of Common-prayer or Preaching, except it be by the occa­sion of some extraordinary Sermon in some Parish of the same Town.

Inhold­ers and Ale-houses. Images in houses.34. Item, That no Inholders or Ale-house keepers shall use to sell meat or drink in the time of Com­mon-prayer, Preaching, reading of the Homilies or Scriptures.

35. Item, That no persons keep in their Houses any abused Images, Tables, Pictures, Paintings, and o­ther Monuments of feigned Miracles, Pilgrimages, Idolatry and Superstition.

Disturb­ers of Ser­mon or Service.36. Item, That no man shall willingly let or disturb the Preacher in the time of his Sermon, or let or discour­age any Curate or Minister to sing or say the Divine Service now set forth; nor mock or jeast at the Mini­sters of such Service.

Rash tal­kers of Scripture37. Item, That no man shall talk or reason of the holy Scriptures rashly, or contentiously, nor maintain any false Doctrine or Error, but shall commune of the same when occasion is given, reverently, humbly, and in the fear of God, for his comfort and better understanding.

Atten­dant to the Ser­vice.38. Item, That no man, woman or child, shall be o­therwise busied in the time of the Service, than in quiet attendance to hear, mark and understand that is read, preached and ministred.

39 Item, The Grammar of King Henry 8. That every Schoolmaster and Teacher shall teach the Grammar set forth by King Henry 8. of no­ble memory, and continued in the time of King Ed­ward 6. and none other.

40. Item, Allow­ance of School­masters. That no man shall take upon him to teach but such as shall be allowed by the Ordinary, and found meet as well for his learning and dexterity in teaching, as for sober and honest conversation, and also for right understanding of Gods true Religion.

41. Item, Duty of School­masters. That all teachers of children shall stir and move them to love and do reverence to Gods true Re­ligion, now truly set forth by publick Authority.

42. Item, Sentences of Scri­pture for Scholars. Unlearn­ed Priests. That they shall accustom their Scholars reverently to learn such sentences of Scriptures as shall be most expedient to induce them to all godliness.

43. Item, Forasmuch as in these latter days, many have been made Priests, being children, and otherwise utterly unlearned, so that they could read to say Mat­tens or Mass; the Ordinaries shall not admit any such to any Cure or spiritual Function.

44. Item. Every Parson, Vicar and Curate,The Cate­chism. shall upon every holy-day, and every second Sunday in the year, hear and instruct the youth of the Parish for half an hour at the least before Evening-prayer, in the ten Commandments, the Articles of the belief and the Lords Prayer, and diligently examine them, and teach the Catechism set forth in the book of publick prayer.The Book of the af­flictions for Reli­gion.

45. Item. That the Ordinary do exhibit unto our Vi­sitors their books, or a true copy of the same, contain­ing the causes why any person was imprisoned, famish­ed, or put to death for Religion.

46. Item, Overseers for service on the ho­ly-days That in every Parish three or four discreet men which tender Gods glory, and his true Religion, shall be appointed by the Ordinaries diligently to see that all the Parishioners duly resort to their Church upon all Sundays and holy-dyas, and there to conti­nue the whole time of the godly service; and all such as shall be found slack and negligent in resorting to the Church, having no great or urgent cause of ab­sence, they shall straightly call upon them, and after due admonition if they amend not, they shall denounce them to the Ordinary.

Invento­ries of Church goods.47. Item, That the Church-wardens of every Pa­rish shall deliver unto our Visitors the Inventories of Vestments, Copes, and other Ornaments, Plate, Books and specially of Grayles, Couchers, Legends, Processionals, Manuals, Hymnals, Portuesses, and such like appertaining to the Church.Service on Wed­nesdays and Fri­days.

48. Item, That weekly upon Wednesdays and Fridays, not being holy days, the Curate at the accustomed hours of Service shall resort to Church, and cause warning to be given to the people by knolling of a Bell, and say the Letany and prayers.

Continu­ance of singing in the Church.49. Item, Because in divers Collegiate, and also some Parish-Churches heretofore, there have been Livings appointed for the maintenance of men and children to use singing in the Church, by means whereof the lau­dable service of Musick hath been had in estimation, and preserved in knowledge: the Queens Majesty nei­ther meaning in any wise the decay of any thing that might conveniently tend to the use and continuance of the said science, neither to have the fame in any part so abused in the Church, that thereby the Common-pray­er should be the worse understanded of the hearers, willeth and commandeth, that first no alterations be made of such assignments of Living, as heretofore hath been appointed to the use of singing or Musick in the Church, but that the same so remain. And that there be a modest and distinct song so used in all parts of the Common-prayers in the Church, that the same may be as plainly understanded, as if it were read with­out singing, and yet nevertheless for the comforting of such that delight in Musick, it may be permitted, that in the beginning, or in the end of the Common-pray­ers, either at Morning or Evening, there may be sung an Hymn, or such like song to the praise of Almighty God in the best sort of melody and Musick that may be conveniently devised, having respect that the sentence of Hymn may be understanded and perceived.

50. Item, Because in all alterations, and specially in Rites and Ceremonies,Against slande­rous and infamous words. their happen discord amongst the people, & thereu [...]on slanderous words and railings whereby charity, the knot of all christian society, is loos­ed: the Queens Majesty being most desirous of all [Page 81] other earthly things, that her people should live in charity both towards God and man, and therein a­bound in good works, willeth and straightly command­eth all manner of her Subjects, to forbear all vain and contentious disputations in matters of Religion, and not to use in despight or rebuke of any person, these convitious words, Papist or Papistical Heretick, Schismatick or Sacramentary, or any such like words of reproach. But if any manner of person shall deserve the accusation of any such, that first he be charitably ad­monished thereof, and if that shall not amend him, then to denounce the offender to the Ordinary, or to some higher Power, having Authority to correct the same.

51. Item. Because there is a great abuse in the Prin­ters of Books, which for covetousness chiefly regard not what they Print, so they may have gain, whereby ariseth the great disorder by publication of unfruitful, vain, & infamous books & papers, the Queens Majesty straitly chargeth & commandeth, that no manner of per­son shall print any manner of book or paper of what sort, nature, or in what Language soever it be, except the same be first licensed by her Majesty, by express words in writing, or by six of her Privy Council; or be per­used and licensed by the Archbishops of Canterbury and York, the Bishop of London, the Chancellors of both V­niversities, the Bishop being Ordinary, and the Arch­deacon also of the place where any such shall be Print­ed or by two of them, whereof the Ordinary of the place to be always one. And that the names of such as shall allow the same, to be added in the end of every such work, for testimony of the allowance thereof. And be­cause many Pamphlets, Plays and Ballads, be often­times Printted, wherein regard would be had, that nothing therein should be either heretical, seditious, or unseemly for Christian ears; her Majesty likewise commandeth that no manner of person shall enter­prise to print any such, except the same be to him licen­sed by such her Majesties Commissioners, or three of them, as be appointed in the City of London, to hear and determine divers causes Ecclesiastical, tending to the execution of certain Statutes made the last Par­liament for Vniformity of order in Religion. And if any shall sell or utter any manner of Books and Pa­pers, [Page 82] being not licensed as is abovesaid, that the same party shall be punished by order of the said Commissi­oners, as to the quality of the fault shall be thought meet. And touching all other Books of matters of Religion, or Policy, or Governance, that have been printed, either on this side the Seas, or on the other side, because the diversity of them is great, and that there needeth good consideration to be had of the par­ticularities thereof, her Majesty referreth the prohibi­tion or remission thereof to the order which her said Commissioners, within the City of London, shall take and notifie. According to the which, her Majesty straight­ly chargeth and commandeth all manner of her Sub­jects, and especially the Wardens and Company of Stationers to be obedient.

Provided that these Orders do not extend to any pro­phane Authors and Works in any Language that have been heretofore commonly received or allowed in any of the Vniversities and Schools, but the same may be printed & used as by good order they were accustomed.

52. Item, Although Almighty God is all times to be honoured with all manner of reverence that may be de­vised;Reve­rence of prayers. yet of all other times, in time of Com­mon-prayer, the same is most to be regarded. There­fore it is to be necessarily received, that in time of the Letany, and all other Collects and common supplica­tions to Almighty God, all manner of people shall de­voutly and humbly kneel upon their knees and give ear thereunto,Honor to the Name of Jesus. and that whensoever the Name of Ie­sus shall be in any Lesson, Sermon, or otherwise in the Church pronounced, that due reverence be made of all persons young and old, with lowness of courtesie, and uncovering of heads of the menkind, as thereun­to doth necessarily belong, and heretofore hath been ac­customed.

53. Item, That all Ministers and Readers of pub­lick Prayers,Curates to read distinct­ly. Chapters and Homilies, shall be charg­ed to read leisurely, plainly and distinctly, and also such as are but mean Readers, shall peruse over before, once or twice the Chapters and Homilies, to the intent they may read to the better understanding of the people, the more encouragement to godliness.

An Admonition to simple men deceived by malicious.

THe Queens Majesty being informed, that in cer­tain places of the Realm, sundry of her native Subjects being called to Ecclesiastical Ministery of the Church, be by sinister perswasion and perverse constru­ction, induced to find some scruple in the form of an Oath, which by an Act of the last Parliament is pre­scribed to be required of divers persons, for their re­cognition of their Allegeance to her Majesty, which certainly never was ever meant, nor by any equity of words or good sense can be thereof gathered: would that all her loving Subjects should understand, that nothing was, is, or shall be meant or intended by the same Oath to have any other duty, allegeance, or bond required by the same Oath, than was acknowledg­ed to be due to the most noble Kings of famous me­mory, King Henry the eighth her Majesties Father, or King Edward the sixth her Majesties Brother.

And further her Majesty forbiddeth all manner her Subjects, to give ear or credit to such perverse and malicious persons, which most sinisterly and malici­ously labor to notifie to her loving Subjects, how by words of the said Oath it may be collected, that the Kings or Queens of this Realm, possessors of the Crown, may challenge authority and power of Mini­stery of divine service in the Church, wherein her said Subjects be much abused by such evil disposed persons. For certainly her Majesty neither doth, nor ever will challenge any authority, than that was challenged and lately used by the said noble Kings of famous memo­ry, King Henry the eighth, and King Edward the sixth, which is, and was of ancient time due to the Imperial Crown of this Realm, that is, under God to have the Soveraignty and rule over all manner of persons born within these her Realms, Dominions and Countries, of what estate, either Ecclesiastical or Temporal soever they be, so as no other forreign power shall or ought to have any superiority over them. And if any per­son that hath conceived any other sense of the form of the said Oath, shall accept the same Oath with this interpretation, sense or meaning, her Ma­jesty is well pleased to accept every such in that [Page 84] behalf, as her good and obedient Subjects, and shall ac­quit them of all manner of penalties contained in the said Act, against such as shall peremptorily or obstinately take the same Oath.

For Tables in the Church.

WHereas her Majesty understandeth that in many and sundry parts of the Realm, the Altars of the Churches be removed, and Tables placed for the administration of the holy Sacrament, according to the form of the Law therefore provided; and in some other places, the Altars be not yet removed, upon opinion conceived of some other order therein to be ta­ken by her Majesties Visitors. In the other where­of, saving for an uniformity there seemeth no matter of great moment, so that the Sacra­ment be duly reverently ministred. Yet for obser­vation of one uniformity through the whole Realm, and for the better imitation of the Law in that behalf, it is ordered, that no Altar be taken down, but by o­versight of the Curate of the Church, and the Church-wardens, or one of them at the least, wherein no riot­ous or disordered manner be used. And that the holy Table in every Church be decently made, and set in the place where the Altar stood, and there commonly covered as thereto belongeth, and as shall be appoint­ed by the Visitors, and so to stand, saving when the Communion of the Sacrament is to be distributed: at which time the same shall be so placed in good sort within the Chancel, as whereby the Minister may be more conveniently heard of the Communicants in his prayer and ministration, and the Communicants al­so more conveniently, and in more number Communi­cate with the said Minister. And after the Commu­nion done, from time to time the same holy Table to be placed where it stood before.

The Sa­cramen­tal bread. Item, Where also it was in the time of King Ed­ward the sixth used to have the Sacramental bread of common fine bread, it is ordered for the more reve­rence to be given to this holy mysteries, being the Sa­cramencs of the body and blood of our Saviour Iesus [Page 85] Christ, that the said Sacramental bread be made and formed plain, without any figure thereupon, of the same fineness and fashion round, though somewhat bigger in compass and thickness, as the usual bread and water, heretofore named singing Cakes, which served for the use of the private Mass.

The form of bidding the Prayers to be used generally in this uniform sort.

YE shall pray for Christs holy Catholick Church, that is, for the whole Congregation of Christian people, dispersed throughout the whole world, and es­pecially for the Church of England and Ireland. And herein I require you most specially to pray for the Queens most Excellent Majesty, our Sove­raign Lady Elizabeth Queen of England, France, and Ire­land, Defender of the Faith, and supreme Gover­nor of this Realm, as well in causes Ecclesiastical as Temporal. You shall also pray for the Mini­sters of Gods holy Word and Sacraments, as well Archbishops and Bishops, as other Pastors and Cu­rates. You shall also pray for the Queens most ho­nourable Council, and for all the Nobility of this Realm, that all and every of these in their calling, may serve truly and painfully to the glory of God, and edifying of his people, remembring the account that they must make. Also ye shall pray for the whole Commons of this Realm, that they may live in true faith and fear of God, in humble obedience and brotherly charity one to another. Finally, let us praise God for all those that are departed out of this life in the Faith of Christ, and pray unto God that we may have grace for to direct our lives after their good exam [...]le, that after this life, we with them may be made partakers of the glorious Resurrecti­on in the life everlasting.

And this done, shew the holy-days and fasting days.

ALL and singular which Injunctions, the Queens Majesty ministreth unto her Clergy, and to all other her loving subjects, straightly charging and com­manding them to observe and keep the same upon pain of deprivation, sequestration of fruits and Benefices, suspension, excommunication, and such other cor­rection, as to Ordinaries, or other having Ecclesia­stical Iurisdiction, whom her Majesty hath appointed or shall appoint for the due execution of the same, shall be seen convenient, charging and command­ing them to see these Injunctions observed and kept of all persons being under their jurisdiction, as they will answer to her Majesty for the contrary. And her Highness pleasure is, that every Iustice of Peace being required, shall assist the Ordinaries, and every of them, for the due execution of the said Injuncti­ons.

ARTICLES Agreed upon …

ARTICLES Agreed upon by the ARCHBISHOPS and BISHOPS OF BOTH PROVINCES And the whole CLERGY, IN THE CONVOCATION Holden at LONDON, in the year, 1562.

For the avoiding of diversities of Opi­nions, and for the establishing of Con­sent touching True Religion.

Reprinted by his Majesties Commandment.

With his Royal Declaration prefixed thereunto.

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LONDON, Printed by Bonham Norton and John Bill, Printers to the Kings most Excellent Majesty. 1630.

His Majesties Declaration.

BEing by Gods Ordinance, according to Our just Title, Defender of the Faith, and Supreme Governor of the Church within these Our Dominions, We hold it most agreable to this Our Kingly Office, and Our own Religious Zeal, to conserve and maintain the Church committed to Our Charge in Unity of True Religion, and in the Bond of Peace; and not to suffer unnecessary Disputations, Altercations, or Questions to be raised, which may nourish Faction both in the Church and Commonwealth. We have therefore upon Mature Deliberation, and with the Advice of so many of Our Bishops as might conve­niently be called together, thought fit to make this Declaration following: That the Articles of the Church of England, (which have been allowed and authorised heretofore, and which Our Clergy generally have subscribed unto) do contain the true Doctrine of the Church of England agreable to Gods Word: which We do therefore Ratifie and Confirm, requir­ing all Our loving Subjects to continue in the Uniform Pro­fession thereof, and prohibiting the least difference from the said Articles; which to that end We Command to be new Printed, and this Our Declaration to be Published therewith.

That We are Supreme Governor of the Church of England: and that if any difference arise about the External Policy, concern­ing the Injunctions, Canons, or other Constitutions whatsoever thereto belonging, the Clergy in their Convocation is to Order and Settle them, having first obtained leave under Our Broad Seal so to do: and We approving their said Ordinances and Con­stitutions, providing that none be made contrary to the Laws and Customs of the Land.

That out of our Princely Care, that the Church-men may do the work which is proper unto them; the Bishops and Clergy from time to time in Convocation, upon their Humble desire shall have License under Our Broad Seal to deliberate of, and to do all such things, as being made plain by them, and assented unto by Us, shall concern the setled continuance of the Doctrine and Disci­pline of the Church of England now established; from which We will not endure any varying, or departing in the least Degree.

That for the present, though some differences have been ill [Page 90] raised, yet We take Comfort in this, that all Clergy-men within Our Realm, have always most willingly subscribed to the Articles established; which is an Argument to Us, that they all agree in the True usual literal meaning of the said Articles, and that even in those curious points in which the present Differences lie, Men of all sorts take the Articles of the Church of England to be for them, which is an Argument again that none of them intend any Desertion of the Articles established.

That therefore in these both curious and unhappy Differences, which have for so many hundred years, in different times and pla­ces, exercised the Church of Christ: We will that all further curi­ous search be laid aside, and these Disputes shut up in Gods Pro­mises, as they be generally set forth to us in the Holy Scriptures, and the general meaning of the Articles of the Church of England according to them. And that no Man hereafter shall either Print or Preach to draw the Article aside any way, but shall submit to it in the plain and full meaning thereof: And shall not put his own sense or Comment to be the meaning of the Article, but shall take it in the Literal and Grammatical Sense.

That if any publick Reader in either Our Universities, or any Head or Master of a Colledge, or any other person respectively in either of them, shall affix any new sense to any Article, or shall publickly read, determine, or hold any publick Disputation, or suf­fer any such to be held either way, in either the Universities or Colledges respectively; or if any Divine in the Universities shall Preach or Print any thing either way, other than is already esta­blished in Convocation with our Royal Assent: he, or they the Offenders, shall be liable to our Displeasure, and the Churches censure in Our Commission Ecclesiastical, as well as any other: and We will see there shall be due execution upon them.

ARTICLES OF RELIGION.

Of Faith in the holy Trinity.

THere is but one living and true God, everla­sting, without body, parts, or passions; of infinite power, wisdom and goodness, the Maker & Preserver of all things both visible and invisible. And in unity of this Godhead there be three persons, of one substance, power and eternity, the Father, the Son, and the holy Ghost.

2. Of the Word or Son of God which was made very man.

THe Son which is the Word of the Father,Haec no­tata non habentur in Edw. 6. "be­gotten from everlasting of the Father, the very and eternal God of one substance with the Father,] took mans nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Na­tures, that is say, the Godhead and Manhood, were joyned together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to re­concile his Father to us, and to be a sacrifice not only for original guilt, but also for actual sins of men.

3. Of the going down of Christ into Hell.

AS Christ died for us and was buried,Nam Corpus usque ad resurrectionem in Sepulchro jacuit, spiritus ab illo emissus cum spiritibus qui in carcere sive in inferno detinebantur fuit, illisque praedicavit, quemadmodum testatur Petri locus. Sic Artic, Edw. 6. so also is it to be believed, that he went down into Hell.

4. Of the Resurrection of Christ.

CHrist did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of mans nature, where­with he ascended into Heaven, and there sitteth, until he return to judge all men at the last day.

5. Of the holy Ghost.

Non ha­bentur in R. Edw. 6. Artic. THE holy Ghost, proceeding from the Father and the Son, is of one Substance, Majesty and Glory, with the Father and the Son, very and eternal God.

6. Of the sufficiency of the holy Scriptures for Salvation.

HOly Scripture containeth all things necessary to salvation: so that whatsoever is not read there­in,Licet intetdum a fideli­bus ut pi­um & conduci­bile ad ordinem & deco­rum ad­mittatur. nor may be proved thereby, * is not to be required of any man that it should be believed as an Article of Faith, or be thought requisite or necessary to salvation. In the name of the holy Scripture, we do understand those Canonical Books of the Old and New Testa­ment, of whose authority was never any doubt in the Church.

Of the Names and numbers of the Canonical Books.

Non habetur in R, Edw, 6. Artic.
  • GEnesis.
  • Exodus.
  • Leviticus.
  • Numeri.
  • Deuteronomium.
  • Josue.
  • Judges.
  • Ruth.
  • The 1. Book of Samuel.
  • The 2. Book of Samuel.
  • The 1. Book of Kings.
  • The 2. Book of Kings.
  • The 1. Book of Chronicles.
  • The 2. Book of Chronicles.
  • The 1. Book of Esdras.
  • The 2. Book of Esdras.
  • The Book of Hester.
  • The Book of Job.
  • The Psalms.
  • The Proverbs.
  • Ecclesiastes, or Preacher.
  • Cantica, or Songs of Salom.
  • 4. Prophets the greater.
  • 12. Prophets theless.

And the other Books (as Hierome saith) the Church doth read for example of life and insturction of man­ners, but yet doth not apply them to establish any Do­ctrine: Such are these following.

  • The 3. Book of Esdras.
  • The 4. Book of Esdras.
  • The Book of Tobias.
  • The Book of Judeth.
  • The rest of the Book of Hester.
  • The Book of Wisdom.
  • Jesus the Son of Sirach.
  • Baruch the Prophet.
  • The song of the three Children.
  • The Story of Susanna.
  • Of Bell and the Dragon.
  • The Prayer of Manasses.
  • The 1. Book of Maccabees.
  • The 2. Book of Maccabees.

All the Books of the New Testament, as they are commonly received, we do receive and account them Canonical.

7. Of the Old Testament.

THe Old Testament is not contrary to the New,Testa­mentum vetus quasi no­vo con­trarium sit, non est repu­diendum. ed reti­snendum. for both in the Old and New Testaments everla­sting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man. Wherefore they are not to be heard, which feign that the old fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any Common­wealth;Vid. haec Art. 18. notata ex R. Edw.yet notwithstanding no Christian man what­soever is free from the obedience of the Command­ments, which are called Moral.

8. Of the three Creeds.

THE three Creeds, Nice Creed, Athanasius Creed, and that which is commonly called the Apostles Creed, ought thorowly to be received and believed; for they may be proved by most certain warrant of holy Scripture.

9. Of Original or Birth-sin.

ORiginal sin standeth not in the following of Adam, as the Pelagians do vainly talkEt hodie Anabap­tistae re­petunt.) but is the fault and corruption of the nature of every man; that naturally is ingendred of the off-spring of Adam, whereby man is far gone from original righteousness, and is of his own nature inclined to evil; so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth Gods wrath & damnation. And this infection of nature doth remain, yea in them that are regenerated, whereby the lust of the flesh, called in Greek [...], which some do expound the wisdom, some sensuality, some the af­fection, some the desire of the flesh, is not subject to the Law of God. And although there is no condem­nation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of it self the nature of sin.

De Gratia.

GRatia Christi seu S. Spiritus qui per eundem datur, cor lapi­deum aufert & dat cor carneum: Atque licet ex nolentibus quae recta sunt, volentes faciat; & ex volentibus prava, nolentes reddat, voluntati nihilominus violentiam nullam infert, & nemo hâc de causâ cum peccaverit, s [...]ipsum excusare potest, quasi nolens aut coactus peccaverit, ut eam ob causam accusare non mereatur aut damnari. Artic. Edwardi 6. decimus.

10. Of Free-will

THe condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God: wherefore we have no power to do good works pleasant and acceptable to God, without the Grace of God by Christ preventing us, that we may have a good will and working with us, when we have that good will.

11. Of the Justification of Man.

WE are accounted righteous before God, only for the merit of our Lord and Saviour Ie­sus Christ by faith,Haec non habentur in Reg. Edward. 9. Artic. Justifica­tio ex so­la Fide Jesu Christi, eo sensu quo in Homilia de Justificatione explicatur est certissima & salu­berrima Christianorum doctrina. Sic in Reg. Edward. 6. Artic. 11.and not for our own works or de­servings.Wherefore that we are justified by faith only, is a most wholsom Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

12. Of good works.

ALbeit that good works, which are the fruits of faith, and follow after Iustification,Hic Ar­tic. non habetur in Reg. Edward 9. Artic.cannot put away our sins, and endure the severity of Gods judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit.

13. Of Works before Justification.

WOrks done before the grace of Christ, and the inspiration of this Spirit, are not pleasant to God, forasmuch as they spring not of faith in Iesu Christ, neither do they make men meet to receive grace, or (as the School-Authors say) deserve grace of Congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

14. Of Works of Supererogation.

VOluntary Works besides, over and above Gods Commandments, which they call works of Su­pererogation, cannot be taught without arrogancy and [Page 96] iniquity. For by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of boun­den duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.

15. Of Christ alone without sin.

CHrist in the truth of our nature was made like un­to us in all things, (sin only excepted) from which he was clearly void, both in his flesh and in his Spirit. He came to be a Lamb without spot, who by sacrifice of himself once made, should take away the sins of the World, and sin (as S. John saith) was not in him. But all we the rest, (although baptised and if born again in Christ) yet offend in many things; and if we say we have no sin, we deceive our selves, and the truth is not in us.

Blasphemia in Spiritum Sanctum.

EST cum quis Verborum Dei manifestè perceptam veritatem, ex malitia & obfirmatione animi, convitiis insectatur, & ho­stiliter insequitur: Atque hujusmodi, quia maledicto sunt obnoxii, gravissimo sese astringunt scelere, unde peccati hoc genus irre­missibile à Domino appellatur & affirmatur, Artic. 16. Edward. 6.

16. Of sin after Baptism.

NOt every deadly sin willingly committed after Baptism, is sin against the holy Ghost, and un­pardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the holy Ghost, we may de­part from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned which say they can no more sin as long as they live here, to deny the place of forgiveness to such as truly repent.

17. Of Predestination and Election.

PRedestination to life, is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, to deliver from curse and dam­nation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they which be endued with so excellent a benefit of God, be called according to Gods purpose by his Spirit working in due season: they through grace obey the calling: they be justified freely: they be made Sons of God by adoption: they be made like the Image of his only begotten Son Iesus Christ: they walk religiously in good works, and at length by Gods mercy they at­tain to everlasting felicity.

As the godly consideration of Predestination and our Election in Christ, is full of sweet, pleasant and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and hea­venly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be en­joyed through Christ, as because it doth frequently kindle their love towards God: so for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of Gods Predestination, is a most dangerous downfal, where­by the Devil doth thrust them either into desperation, or into wretchlesness of most unclean living, no less perilous than desperation.

Furthermore, we must receive Gods promises in such wise as they be generally set forth to us in holy Scripture: and in our doings, that will of God is to be followed,, which we have expresly declared unto us in the word of God.

Omnes obligantur ad moralia legis praecepta servanda.

LEx à Deo data per Mosen, licet quoad ceremonias & ritus Christianos non astringat, neque civilia eis praecepta in ali­qua [Page 98] Repub. necessario recipi debeant, nihilominus ab obedientia mandatorum quae moralia vocantur, nullus quantumvis Christi­anus est solutus: quare illi non sunt audiendi qui sacras literas tantum infirmis datas esse perhibent, & spiritum perpetuo jactant à quo sibi quae praedicant, suggeri asserunt: quamquam cum S. Scri­pturis apertissime pugnent, Art. Edward. 6.19.

18. Of obtaining eternal Salvation only by the Name of Christ

THey also are to be had accursed, that presume to say that every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that aw and the light of nature. For holy Scripture doth set out unto us only the Name of Iesus Christ whereby men must be saved.

19. Of the Church.

THe visible Church of Christ, is a Congregation of faithful men, in which the pure Word of God is preached; and the Sacramencs be duly ministred according to Christs Ordinance, in all those things that of necessity are requisite to the same.

As the Church of Jerusalem, Alexandria and Antioch, have erred: So also the Church of Rome hath erred, not only in their living, and manner of Ceremonies, but also in matters of faith.

20. Of the Authority of the Church.

THe Church hath power to decree Rites or Cere­monies, & authority in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing that is contrary to Gods Word written, neither may it so expound one place of Scripture, that it be repug­nant to another. Wherefore although the Church be a witness and a keeper of holy Writ, yet as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be be­lieved for necessity of salvation.

21. Of the Authority of General Councils.

GEneral Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an Assembly of men, whereof all be not govern­ed with the Spirit and word of God) they may erre, and sometime have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation, have neither strength nor autho­rity, unless it may be declared that they be taken out of holy Scripture.

22. Of Purgatory.

THE Romish Doctrine concerning Purgatory, Pardons, worshipping and adoration, as well of Images as of Relicks, and also Invocation of Saints, is a fond thing, vainly feigned, and grounded upon no warrant of Scripture, but rather repugnant to the Word of God.

23. Of ministring in the Congregation.

IT is not lawful for any man to take upon him the offic of pulick preaching or ministring the Sacra­ments in the Congregation, before he be lawfully cal­led and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men, who have publick Autho­rity given unto them in the Congregation, to call and send Ministers into the Lords vineyard.

24. Of speaking in the Congregation in such a Tongue as the people understandeth.

IT is a thing plainly repugnant to the Word of God,Haec clausul non habe­tur in Ed­vard 9. Ar-Artic. [and the custom of the Primitive Church] to have publick prayer in the Church, or to mininster the Sa­craments in a tongue not understanded of the pleople.

25. Of the Sacraments.

Dominus noster Je­sus Chri­stus, Sa­cramentis numero paucissi­mis, observatu facillimis, significatione praestantissimis, societatem novi populs colligavit, sicut est Baptismus & Cœna Domini.SAcraments ordained of Christ, be not only badges or tokens of Christian mens profession: but rather they be certain sure witnesses, and effectual signs of grace and Gods will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him.

There are two Sacraments ordained of Christ our Lord, in the Gospel, that is to say, Baptism, the Supper of the Lord.

Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extream Vnction, are not to be counted for Sa­craments of the Gospel, being such as have grown, partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Ba [...]tism and the Lords Supper,Haec no­tata non habentur in Edv. 6. Artic.for that they have not any visible sign or ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duely use them. And in such only as wo [...]thily receive the same,Idque non ex o­pere (ut quidam loquuntur) operato: que vox ut peregrina est, Sacris literis ignota, sic parti sensum minimè pium sed admodum superstitiosum. Artic. Edvard. 6. they have a wholsom effect or operation; but they that receive them unworthily, purchase to themselves damnation, as S. Paul saith

26. Of the unworthiness of the Ministers, which hinder not the effect of the Sacraments.

ALthough in the visible Church the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the Word [Page 101] and Sacraments: yet forasmuch as they do not the same in their own name, but in Christs, and do mi­nister by his commission and authority, we may use their ministery, both in hearing the Word of God, and in the receiving the Sacraments. Neither is the effect of Christs Ordinance taken away by their wickedness, nor the grace of Gods gifts diminished from such, as by faith and rightly do receive the Sa­craments ministred unto them, which be effectual, be­cause of Christs institution and promise, although they be ministred by evil men,

Nevertheless, it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences: and finally, being found guilty, by just judgment, be deposed.

27. Of Baptism.

BAptism is not only a sign of profession, and mark of difference, whereby Christian men are dis­cerned from others that be not Christned: but it is also a sign of Regeneration or new birth, whereby, as by an instrument, they that receive Baptism rightly, are grafted into the Church: the promises of the forgiveness of sin, of our adoption to be the sons of God by the holy Ghost, are visibly signed and seal­ed; faith is confirmed, and grace increased by vertue of prayer unto God. The Baptism of young Chil­dren is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

28. Of the Lords Supper.

THe Supper of the Lord is not only a sign of the love that Christians ought to have among them­selves one to another; but rather it is a Sacrament of our redemption by Christs death. Insomuch that to such as rightly, worthily, and with faith receive the [Page 102] same, the bread which we break is a partaking of the body of Christ; and likewise the Cup of blessing is a partaking of the blood of Christ.

Quum naturae humanae veritas requirat, ut unius ejusdem­que homi­nis Corpus in multis locis simul esse non possit, sed in uno aliquo & definito loco esse oporteat, idcirco Christi corpus in multis & diversis locis eodem tempore praesens, esse non potest. Et quoniam ut tradunt sacrae literae, Christus in cœlum fuit sublatus, & ibi usque ad finem seculi est permansurus, non debet quisquam fidelium carnis ejus & sanguinis Realem & corporalem (ut loquuntur) praesentiam in Eucharistia vel credere vel profite [...]i. R. Edv. 6. Artic.Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by holy Writ: but it is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many su­perstitions.

The body of Christ is given, taken, and eaten, in the Supper only after an heavenly and spiritual manner;Haec nota non ha­bentur in Reg. Ed­vatd. 6. Artic.And the mean whereby the body of Christ is received and eaten in the Supper, is Faith.

The Sacrament of the Lords Supper was not by Christs Ordinance reserved, carried about, lifted up, and worshipped.

29. Of the wicked which eat not the body of Christ in the use of the Lords Supper.

Non ha­betur hic Artic. in R. Edv. sexti. THE wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth, (as St. Augustine saith) the Sacrament of the body and blood of Christ: yet in no wise are they partakers of Christ, but rather to their condemna­tion do eat and drink the sign or Sacrament of so great a thing.

30. Of both kinds.

THE Cup of the Lord is not to be denied to the Lay-people: For both the parts of the Lords Sacrament, by Christs Ordinance and Command­ment, ought to be ministred to all Christian men a­like.

31. Of the one Oblation of Christ finished upon the Cross.

THe offering of Christ once made, is that perfect redemption, propitiation and satisfaction, for all the sins of the whole world, both original and actual, and there is none other satisfaction for sin but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain and guilt, were blasphemous fables, and dangerous deceits.

32. Of the marriage of Priests.

BIshops, Priests and Deacons, are not command­ed by Gods Law,Non ha­bentur haec nota­ta in R. Edv. 6. Artic. either to vow the estate of single life, or to abstain from marriage: Therefore it is lawful also for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

33. Of excommunicate persons, how they are to be avoided.

THat person which by open denunciation of the Church is rightly cut off from the unity of the Church, and Excommunicate, ought to be taken of the whole multitude of the faithful as an Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a Iudge that hath authority thereunto.

34. Of the Traditions of the Church.

IT is not necessary that Traditions and Ceremonies be in all places one, or utterly like, for at all times they have been divers, and may be changed according to the diversity of Countries, and mens manners, [Page 104] so that nothing be ordained against Gods Word. Whosoever through his private judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that other may fear to do the like) as one that of­fendeth against the common order of the Church, and hurteth the Authority of the Magistrate, and wound­eth the consciences of weak brethren.

Non ha­bentur haec nota­ta in Edv. 6. Artic. Every particular or national Church, hath autho­rity to ordain, change and abolish Ceremonies or Rites of the Church, ordained only by mens au­thority so that all things be done to edifying.

35. Homi­liae nuper Ecclesiae Anglica­nae per in­junctiones Regias editae at­que com­mendatae piae sunt atque salutares, doctrinamque ab omnibus amplectendam continent. Of Homilies.

THe second Book of Homilies, the several titles whereof we have joyned under this Article, doth contain a godly and wholsom Doctrine, necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the sixth: and therefore we judge them to be read in Churches by the Ministers diligently and distinctly, that they may be understanded of the people.

Of the Names of the Homilies.

  • 1 OF the right use of the Church.
  • 2 Against peril of Idolatry.
  • 3 Of Repairing and keeping clean of Churches.
  • 4 Of good works, first of Fasting.
  • 5 Against gluttony and drunkenness.
  • 6 Against excess of apparel.
  • 7 Of Prayer.
  • 8 Of the place and time of Prayer.
  • 9 That common Prayers and Sacraments ought to be ministred in a known Tongue.
  • 10 Of the reverent estimation of Gods Word.
  • 11 Of [...]lms doing
  • 12 Of the Nativity of Christ.
  • [Page 105]13 Of the Passion of Christ.
  • 14 Of the Resurrection of Christ.
  • 15 Of the worthy receiving of the Sacrament of the Body and Blood of Christ.
  • 16 Of the gifts of the holy Ghost.
  • 17 For the Rogation-days.
  • 18 Of the state of Matrimony.
  • 19 Of Repentance.
  • 20 Against Idleness.
  • 21 Against Rebellion.

De libro precationum & ceremoniarum Ecclesiae Anglicanae

LIber qui nuperrime authoritate Regis & Parliamenti Ecclesiae Anglicanae traditus est, continens modum & formam orandi & Sacramenta administrandi in Ecclesiâ Anglicanâ: similiter & libellus eadem authoritate editus de ordinatione ministrorum Ec­clesiae, quoad doctrinae veritatem, pii sunt, & salutari doctrinae Evangelii in nullo repugnant sed congruunt, & eandem non pa­rum promovent & illustrant, atque ideo ab omnibus Ecclesiae Anglicanae fidelibus membris, & à maximè ministris verbi cum omni prompitudine animorum & gratiarum actione, recipiendi, approbandi, & populo Dei commendandi sunt. Artic. R. Ed­vard. 6.

36. Of Consecration of Bishops and Ministers.

THe Book of Consecration of Archbishops and Bi­shops, and ordering of Priests and Deacons, lately set forth in the time of Edward the sixth, and con­firmed at the same time by Authority of Parliament, doth contain all things necessary to such Consecration and ordering; neither hath it any thing that of it self is superstitious and ungodly. And therefore whoso­ever are consecrated or ordered according the Rites of that Book, since the second year of the aforenamed King Edward, unto this time, or hereafter shall be consecrated or ordered according to the same Rites, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.

37. Of Civil Magistrates.

Rex An­gliae est supre­mum caput in terris post Christum Ecclesiae Anglica­nae & Hiber­niae Ar­tic. Edv. 6. Haec notata non ha­bentur in Artic. Edvard 6. THe Queens Majesty hath the chief power in this Realm of England, and other her Dominions, unto whom the chief Government of all estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be subject to any foreign Iurisdiction.

Where we attribute to the Queens Majesty the chief Government by which titles we understand the minds of some dangerous folks to be offended: we give not our Princes the ministring either of Gods word, or of the Sacraments, the which thing the Injunctions also set forth by Elizabeth our Queen, do most plainly testifie: but that only prerogative which we see to have been given always to all godly Prin­ces in holy Scriptures by God himself, that is, that they should rule all estates and degrees, committed to their charge by God, whether they be Ecclesiasti­cal or Temporal, and restrain with the civil sword the stubborn and evil doers.

The Bishop of Rome hath no Iurisdiction in this Realm of England. Magistra­tus civilis est à Deo ordinatus at (que) pro­bitus, quamo­brem illi non solum propter iram, sed etiam propter conscientiam obediendum est. Artic. R. Ed. 6.

The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.

It is lawful for Christian men at the commandment of the Magistrate, to wear weapons, and serve in lawful wars.

38. Of Christian mens Goods, which are not common.

THe Riches and Goods of Christians are not com­mon, as touching the right, title and possession of the same, as certain Anabaptists do falsly boast. Notwithstanding, every man ought of such things as he possesseth, liberally to give alms to the poor accor­ding to his ability.

39. Of a Christian mans Oath.

AS we confess that vain and rash swearing is for­bidden Christian men by our Lord Iesus Christ, and James his Apostle: So we judge that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophets teaching, in justice, judgment and truth.

R. Edv. 6. Art. 39. Resurrectio mortuorum nondum est facta.

REsurre Aio mortuorum non adhuc facta est, quasi tantum ad animum pertineat, qui per Christi Gratiam à morte pecca­torum excitetur, sed extremo die quoad omnes qui obierunt, ex­pectanda est: tunc enim vita defunctis (ut scripturae manifestis­simè testantur) propria corpora, earnes & ossa restituentur, ut homo integer, prout vel recte vel perdite vixerit, juxta sua ope­ra, sive praemia sive pœnas reportet. Art. R. Ed. 6.

R. Ed. 6. Art. 40. Defunctorum animae neque cum corporibus intereunt, neque etiose dormiunt.

QUi animas defunctorum p rdicant usque ad diem judicii abs­que omni sensu dormire, aut illas asserunt una cum corpo­ribus mori, & extrema die cum illis excitandas, ab orthodoxa fide, quae nobis in sacris literis traditur, prorsus dissentiunt.

R. Edv. 6. Art. 41. Millenarii.

QUi Millenariorum fabulam revocare conantur, sacris literis ad­versantur, & in Judaica deliramenta sese praecipitant.

R. Edv. Art 42. Non omnes tandem servandi sunt.

HI quoque damnatione digni sunt, qui conantur hodie perni­ciosam opinionem instaurare, quod omnes, qu [...]ntumvis impii, servandi sunt tandem, cum definito tempore à justitia divina pœnas de admissis flagitiis luerunt.

The Ratification.

THis Book of Articles before rehearsed, is again approved and allowed to be holden and executed within the Realm, by the assent and consent of our Soveraign Lady Elizabeth, by the grace of God of England, France, and Ireland, Queen, Defender of the Faith, &c. Which Articles were delibe­rately read, and confirmed again by the subscrip­tion of the hand of the Archbishop and Bishops of the upper House, and by the subscription of the whole Clergy in the nether House in their Convocation, in the year of our Lord, 1571.

THE TABLE.
  • 1 OF Faith in the Trinity.
  • 2 Of Christ the Son of God.
  • 3 Of his going down into Hell.
  • 4 Of his Resurrection.
  • 5 Of the holy Ghost.
  • 6 Of the sufficiency of the Scripture.
  • 7 Of the Old Testament.
  • 8 Of the three Creeds.
  • 9 Of the original sin.
  • 10 Of free-will.
  • 11 Of Justification.
  • 12 Of good works.
  • 13 Of Works before Justification.
  • 14 Of Works of Supererogation.
  • 15 Of Christ alone without sin.
  • 16 Of sin after Baptism.
  • 17 Of Predestination and Election.
  • 18 Of obtaining salvation by Christ.
  • 19 Of the Church.
  • 20 Of the Authority of the Church.
  • 21 Of the Authority of the General Councils.
  • 22 Of Purgatory.
  • 23 Of ministring in the Congregation.
  • 24 Of speaking in the Congregation,
  • 25 Of the Sacraments.
  • [Page 109]26 Of the worthiness of Ministers.
  • 27 Of Baptism.
  • 28 Of the Lords Supper.
  • 29 Of the wicked which eat not the body of Christ.
  • 30 Of both kinds.
  • 31 Of Christs one Oblation.
  • 32 Of the marriage of Priests.
  • 33 Of Excommunicate persons.
  • 34 Of Traditions of the Church.
  • 35 Of Homilies.
  • 36 Of Consecration of Ministers.
  • 37 Of Civil Magistrates.
  • 38 Of Christian mens Goods.
  • 39 Of a Christian mans Oath.
  • 40 Of the Ratification.

Anno primo Reginae Eliz. cap. 2. There shall be Uniformity of Prayer, and Administration of Sacraments.

WHere at the death of our late Soveraign Lord King Edward the sixth, there remain­ed one uniform Order of Common Ser­vice and Prayer, and of the Administration of Sacra­ments, Rights and Ceremonies in the Church of England, which was set forth in one Book entituled, The Book of Common Prayer and Administration of Sacraments, and other Rites and Ceremonies of the Church of England, authorised by Act of Parliament,Stat. 5. & 6. Ed. 6. 1. holden in the fifth and sixth years of our said late Soveraign Lord King Ed­ward the sixth, entituled, An Act for the Uniformity of Com­mon-Prayer and Administration of the Sacraments: the which was repealed and taken away by Act of Parliament, in the first year of the raign of our late Soveraign Lady Queen Mary, Stat. 1. M. 2. to the great decay of the due honor of God, and discomfort to the professors of the truth of Christs Religion

A Repeal of the Sa­tute 1. M. 2. and the Book of Common prayer shall be of effect.Be it therefore Enacted by the Authority of this present Parliament, That the said Statute of Re­peal, and every thing therein contained, only concern­ing the said Book, and the Service, Administration of the Sacraments, Rites and Ceremonies, contain­ed or appointed in or by the said Book, shall be void and of none effect, from and after the Feast of the Nati­vity of St. John Baptist next coming. And that the said Book, with the Order of Service, and of the Administration of Sacraments, Rites and Ceremo­nies, with the Alteration and Additions therein ad­ded and appointed by this Estatute, shall stand and be from and after the said Feast of the Nativity of St. John Baptist, in full force and effect, according to the tenour and effect of this Estatute; any thing in the foresaid Estatute of Repeal to the contrary notwith­standing.

And be it further Enacted by the Queens Highness, with the assent of the Lords and Commons in this pre­sent Parliament assembled, & the authority of the same. That all and singular Ministers in any Cathedral or Parish-Church,The book of Com­mon-prayer shall be used 8. Eliz. or other place within this Realm of England, Wales, and the Marches of the same, or other the Queens Dominions, shall from and after the feast of the Nativity of S. John Baptist next coming, be bounden to say and use the Mattens, Even-song, Celebration of the Lords Supper, and Administration of each of the Sacraments, and all the Common and open Prayer, in such order and form as is men­tioned in the said Book so authorised by Parliament,The al­teration of the Book set forth 5, 6. Ed. 6. 1. in the said 5. and 6. years of the Reign of King Edward the sixth, with one alteration or addition of certain Lessons, to be used on every Sunday in the year, and the form of the Letany altered and corrected, and two sentences only added in the delivery of the Sacra­ment to the Communicants, and none other, or otherwise.

And that if any manner of Parson, Vicar,The for­feiture of those which use any other Service than the Book of Com­mon-prayer. or other whatsoever Minister, that ought or should sing or say Common-Prayer mentioned in the said Book▪ or mi­nister the Sacraments from and after the feast of the Nativity of S. John Baptist next coming, refuse to use the said Common-prayer, or to minister the Sacra­ments in such Cathedral or Parish-Church, or other places, as he should use to minister the same, in such order or form as they be mentioned and set forth in the said Book, or shall wilfully or obstinately, standing in the same, use any other Rite, Ceremony, Order, form or manner of celebrating the Lords Supper, openly or privily, or Mattens, Even-song, Administration of the Sacraments, or other open Prayers than is men­tioned and set forth in the said Book (open Prayer in and throughout this Act is meant that Prayer which is for others to come unto, or hear,The pe­nalty for depra­ving the Book of Com­mon-prayer. either in common Churches, or private Chappels, or Oratories, common­ly called the Service of the Church) or shall preach, declare or speak any thing in the derogation or depra­vation of the said Book, or any thing therein contain­ed, or any part thereof, and shall be thereof lawfully convicted according to the Laws of this Realm by ver­dict [Page 112] of twelve men or by his own confession, or by the notorious evidence of the Fact, shall lose and forfeit to the Queens Highness her heirs and successors, for his first offence, the profit of all his spiritual Benefices or Promotions coming or arising in one whole year next after his conviction. And also that the person so con­victed, shall for the same offence suffer imprisonment for the space of six months without Bail or Mainprise.

And if any such person once convict of any offence concerning the premises,The pe­nalty for the se­cond of­fence. shall after his first convicti­on eftsoons offend, and be thereof in form aforesaid lawfully convict, that then the same person shall for his second offence suffer imprisonment by the space of one whole year, and also shall therefore be deprived, ipso facto, of all his spiritual Promotions, and that it shall be lawful to all Patrons or Donors of all and singu­lar the same spiritual Promotions, or any of them, to present or collate to the same, as though the person or persons so offending were dead.

The pe­nalty for the third offence.And that if any such person or persons, after he shall be twice convicted in form aforesaid, shall offend against any of the premises the third time, and shall be there­of in form aforesaid lawfully convicted, that then the person so offending, and convicted the third time, shall be deprived, ipso facto, of all his spiritual Promotions, and also shall suffer imprisonment during his life.

And if the person that shall offend, and be convicted in form aforesaid,The pe­nalty of an offen­der ha­ving no spiritual Promoti­on. concerning any of the premises, shall not be Beneficed, nor have any spiritual Promo­tion, that then the same person so offending and convict, shall for the first offence suffer Imprisonment during one whole year, next after his said conviction, without Bail or Mainprise.

And if any person, not having any spiritual Promo­tion, after his first conviction, shall eftsoons offend in any thing concerning the premises, and shall in form aforesaid be thereof lawfully convicted, that the same person shall for his second offence suffer Imprison­ment during his life.

And it is ordained and enacted by the authority a­foresaid, That if any person or persons whatsoever, after the said Feast of the Nativity of St. John Bap­tist next coming, shall in any Enterludes, Plays, [Page 113] Songs Rhimes, or by other open words,The for­feiture of them which do anything, or speak in deroga­tion of the Book of Common Prayer. Causing other prayer to be said or sung, Coke pla. fol. 312. The for­feiture of an hun­dred Marks for the first offence, Dyer fol, 203, 231, 323. The for­feiture of four hun­dred Marks for the se­cond of­fence. The for­feiture of the third offence. declare or speak any thing in the derogation, depraving or despi­sing of the same Book or of any thing therein contain­ed, or any part thereof, or shall by open fact, deed, or by open threatnings, compel or cause, or otherwise pro­cure or maintain any Parson, Vicar, or other Mini­ster, in any Cathedral or Parish Church, or Chappel, or in any other place, to sing or say any common or o­pen prayer, or to minister any Sacrament, other­wise, or in any other manner and form than is men­tioned in the said Book, or that by any of the said means shall unlawfully interrupt, or let any Parson, Vicar, or other Minister in any Cathedral or Parish Church, Chappel, or any other place, to sing or say common and open prayer, or to Minister the Sacra­ments, or any of them in such manner and form as is mentioned in the said Book: That then every such person being thereof lawfully convicted, in form a­bovesaid, shall forfeit to the Queen our Soveraign Lady, her heirs and successors, for the first offence an hundred marks.

And if any person or persons being once convict of any such offence eftsoons offend against any of the last recited offences, and shall in form aforesaid be thereof lawfully convict: That then the same person so offend­ing and convict, shall for the second offence forfeit to the Queen our Soveraign Lady, her heirs and succes­sors, four hundred marks.

And if any person, after he in form aforesaid shall have been twice convict of any offence, concerning any of the last recited offences, shall offend the third time, and be thereof in form abovesaid lawfully convict: That then every person so offending and con­vict, shall for his third offence forfeit to our So­veraign Lady the Queen,The pe­nalties if the party convicted do not pay his forfeiture within the time limited. all his Goods and Chattels, and shall suffer Imprisonment during his life.

And if any person or persons, that for his first offence concerning the premises shall be convict in form aforesaid, do not pay the sum to be paid by ver­tue of his conviction, in such manner and form as the same ought to be paid, within six weeks next after his conviction: That then every person so convict, and [Page 114] so not paying the same, shall for the same first offence in stead of the said sum, suffer imprisonment by the space of six months without Bail or Mainprize.

And if any person or persons, that for his second offence concerning the premises, shall be convict in form aforesaid, do not pay the said sum, to be paid by vertue of his Conviction and this Estatute, in such manner and form as the same ought to be paid, within six weeks next after his said second Convicti­on, that then every person so convicted, and not so paying the same, shall for the same second offence, in stead of the said sum, suffer imprisonment during twelve Months without Bail or Mainprize.

And that from and after the said Feast of the Na­tivity of St. John Baptist next coming, all and every person and persons,Every person shall re­sort to the Church upon the holy-days. inhabiting within this Realm or any other the Queens Majesties Dominions shall di­ligently and faithfully having no lawful or reasonable excuse to be absent, endeavor themselves to resort to their Parish-Church or Chappel accustomed, or upon reasonable let thereof, to some usual place where Common-prayer and such service of God shall be used, in such time of let upon every Sunday, and other days ordained and used to be kept as holy-days, and then and there to abide orderly and soberly, during the time of the Common-prayer, Preaching, or other service of God, there to be used and ministred, upon pain of punishment by the censures of the Church. And also upon pain that every person offending, shall forfeit for such offence twelve pence, to be levied by the Church-wardens of the Parish where such offence shall be done,The for­feiture for not coming to Church. 32 Eliz. 1. to the use of the poor of the same Parish, of the goods, lands and tenements of such offender, by way of distress.

And for due execution hereof, the Queens most ex­cellent Majesty, the Lords Spiritual, and all the Commons in this present Parliament assembled, do in Gods Name earnestly require and charge all the Archbishops, Bishops and other Ordinaries, that they shall endeavour themselves to the uttermost of their knowledges that the due and true execution hereof may be had throughout their Diocess and Charges, as they will answer before God, for such evils and [Page 115] plagues wherewith Almighty God may justly punish his people, for neglecting this good and wholsom Law.

And for their Authority in this behalf, be it further Enacted by the Authority aforesaid.The Or­dinary may pu­nish Of­fenders by the Censures of the Church. That all and sin­gular the said Archbishops, Bishops, and all other their Officers exercising Ecclesiastical Iurisdiction, as well in place exempt as not exempt, within their Dio­cess, shall have full power and Authority by this Act, to reform, correct and punish by Censures of the Church, all and singular persons which shall offend within any their Iurisdictions or Diocess, after the said Feast of the Nativity of St. John Baptist next co­ming, against this Act and Statute; any other Law, Statute, Priviledge, Liberty or Provision, heretofore made, had or suffered, to the contrary notwithstanding.Which Justices may pu­nish their offences.

And it is Ordained and Enacted by the Authority aforesaid, That all and every Iustices of Oyer and Determiner, or Iustices of Assize, shall have full power and Authority in every of their open and general Ses­sions, to enquire, hear and determine all and all man­ner offences that shall be committed or done con­trary to any Article contained in this present Act, with­in the limits of the Commission to them directed, and to make Process for the execution of the same, as they may do against any person being indicted before them of trespass, or lawfully convicted thereof.

Provided always,A Bishop may join with the Justices to en­quire of offenders. and be it Enacted by the Authori­ty aforesaid, That all and every Archbishop and Bi­shop, shall or may at all time and times, at his liber­ty and pleasure, join and associate himself by vertue of this Act, to the said Iustices of Oyer and Determiner, or to the said Iustices of Assize, at every of the said open and general Sessions to be holden in any place within his Diocess, for and to the enquiry, hearing and deter­mining of the offences aforesaid.

Provided also and be it Enacted by the Authority aforesaid, That the Books concerning the said Ser­vices, shall at the costs and charges of the Parishio­ners of every Parish and Cathedral Church, be at­tained and gotten before the said feast of the Nati­vity [Page 116] of St. John Baptist next following;At whose charges the Books of Com­mon-prayer shall be gotten. and that all such Parishes and Cathedral Churches, or other places where the said Books shall be attained and gotten before the said feast of the Nativity of St. John Baptist, shall within three Weeks next after the said Books to attained and gotten, use the said Service, and put the same in ure according to this Act.

Within what time of­fenders be im­peached.And be it further Enacted by the Authority aforesaid, That no person or persons shall be at any time here­after impeached, or otherwise molested, of, or for any of the offences abovementioned, hereafter to be com­mitted or done contrary to this Act, unless he or they so offending be thereof Indicted at the next General Session to be holden before any such Iustices of Oyer and Determiner, or Iustices of Assize, next after any of­fence committed or done contrary to the tenour of this Act.

Trial of Peers.Provided always and be it Ordained and Enacted by the Authority aforesaid, That all and singular Lords of the Parliament, for the third offence abovementio­ned, shall be tried by their Peers.

Chief Officers of Cities and Bo­roughs shall en­quire of offenders.Provided also, and be it Ordained and Enacted by the Authority aforesaid, that the Mayor of London, and all the Mayors, Bayliffs, and other head Offi­cers, of all and singular Cities, Boroughs, and Towns Corporate within this Realm, Wales, and the Marches of the same, to the which Iustices of Assize do not commonly repair, shall have full power and au­thority by vertue of this Act, to enquire, hear ad deter­mine the offences abovesaid, and every of them, yearly within fifteen days after Easter, and St. Michael the Archangel, in like manner and form as Iustices of Assize, and Oyer and Determiner may do.

The Or­dinaries Jurisdi­ction in their ca­ses.Provided always, and be it Ordained and Enacted by the Authority aforesaid, That all and singular Arch­bishops and Bishops, and every of their Chan­cellours, Commissaries, Archdeacons, and other Ordinaries having any peculiar Ecclesiastical Iu­risdiction shall have full power and authority by vertue of this Act, as well to enquire in their Visi­tation, and elsewhere within their Iurisdiction at any other time and place, to take accusations and informations of all and every the things abovemen­tioned, [Page 117] done, committed, or perpetrated within the limits of their Iurisdictions and Authority, and to pu­nish the same by Admonition, Excommunication, Se­questration or Deprivation, and other Censures and Process in like form as heretofore hath been used in like cases by the Queens Ecclesiastical Laws.

Provided always and be it Enacted,None shall be punished above once for one of­fence. That whatso­ever persons offending in the premises, shall for their offences, first receive a punishment of the Ordinary, having a Testimonial thereof under the said Ordina­ries Seal, shall not for the same offence eftsoons be convicted before the Iustices: And likewise receiving for the said first offence, punishment by the Iustices, shall not for the same offence eftsoons receive punishment of the Ordinary; Any thing contained in this Act to the contrary notwithstanding.

Provided always and be it Enacted,Orna­ments of the Church and Mi­nisters. That such Or­naments of the Church, and of the Ministers there­of, shall be retained and be in use, as was in this Church of England, by Authority of Parliament, in the second year of the Reign of King Edward the sixth, un­til other order shall be therein taken by the Authority of the Queens Majesty, with the Advice of her Com­missioners appointed and authorized under the Great Seal of England for causes Ecclesiastical, or of the Me­tropolitan of this Realm.

And also, that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church, by the misusing of the orders appoint­ed in this Book, the Queens Majesty may by the like advice of the said Commissioners or Metropolitan, ordain and publish such farther Ceremonies or Rites, as may be most for the advancement of Gods glory, the edifying of his Church, and the due reverence of Christs holy mysteries and Sacraments.

And be it further Enacted by the Authority afore­said, That all Laws,All Laws and Or­dinances made for other ser­vice, shall be void. Statutes and Ordinances where­in or whereby any other Service, Administration of Sacraments, or Common-prayer is limited, establish­ed, or set forth to be used within this Realm, or any other the Queens Dominions or Countries, shall from henceforth be utterly void and of none effect, Coke pla fol. 352.

A Clause, Anno 8. Eliz. cap. 1.

A Con­firmation of the Stat. of 2 Eliz. 1 touch­ing the Book of Com­mon-prayer, and Ad­ministra­tion of the Sacra­ments.WHerefore, for the plain declaration of all the premises, and to the intent that the same may the better be known to every of the Queens Majesties Subjects, whereby such evil speech, as heretofore hath been used against the high state of Prelacy, may here­after cease; Be it now declared and enacted by the Authority of this present Parliament, That the said Act and Statute made in the first year of the Reign of our said Severaign Lady the Queens Majesty, where­by the said Book of Common-prayer, and the Admi­nistration of Sacraments, with other Rites and Ce­remonies, is authorised and allowed to be used, shall stand remain good and perfect to all respects and pur­poses: And that such order and form for the Consecra­ting of Archbishops and Bishops,A Con­firmation of the Stat. of 5. & 6. Ed. 6. 1. touching the form of conse­crating of Archbi­shops, &c. and for the making of Priests, Deacons, and Ministers, as was set forth in the time of the said late King Edward the sixth and authorized by Parliament in the fifth and sixth years of the said late King, shall stand and be in full force and effect, and shall from henceforth be used and obser­ved in all places within this Realm, and other the Queens Majesties Dominions and Countries.

Anno 13. Eliz. cap. 12. Reformation of Disorders in the Ministers of the Church, &c.

THat the Churches of the Queens Majesties Do­minions, may be served with Pastors of sound Religion, be it Enacted by the Authority of this pre­sent Parliament, that every person under the degree of a Bishop, which doth or shall pretend to be a Priest, or Minister of Gods holy Word and Sacraments, by reason of any other form of Institution, Consecrati­on, or ordering, than the form set forth by Parliament in the time of the late King of most worthy me­mory,3 Ed. 6. 12. 5 Ed 6. 1. Dyer f. 377. King Edward the sixth, or now used in the Reign of our most gracious Soveraign Lady, be­fore the Feast of the Nativity of Christ next follow­ing, shall in the presence of the Bishop or Guardian of the Spiritualities of some one Diocess where he hath or shall have Ccclesiastical Living, declare his assent, and subscribe to all the Articles of Religion, which only concern the Confession of the true Chri­stian Faith, and the Doctrine of the Sacraments, [Page 119] comprised in a Book imprinted, entituled Articles; Every Ec­clesiasti­cal person shall sub­scribe to the Ar­ticles touching the Con­fession of the Faith, and de­clare his assent there un­to. Reading of the Ar­ticles and Testimo­nial. The pe­nalty of main­taining of Doctrine against the Ar­ticles. where­upon it was agreed by the Archbishops and Bishops of both Provinces, and the whole Clergy in the Convo­cation holden at London, in the year of our Lord 1562. according to the computation of the Church of England, for the avoiding of the diversities of Opinions, and for the establishing of consent touching true Religion, put forth by the Queens Authority; and shall bring from such Bishop or Guardian of Spiritualities, in writing, under his Seal authentick, a testimonial of such assent and subscription, & openly on some Sunday in the time of some publick Service afternoon, in every Church where by reason of any Ecclesiastical living he ought to attend, read both the said testimonial, and the said Articles, upon pain that every such person which shall not before the said Feast do as is appointed, shall be (ipso facto) deprived, and all his Ecclesiastical promotions shall be void, as if he were then naturally dead.

And that if any person Ecclesiastical, or which shall have Ecclesiastical Livings, shall advisedly maintain or affirm any Doctrine directly contrary or repugnant to any of the said Articles, and being convented before the Bishop of the Diocess, or the Ordinary, or before the Queens Highness Commissioners in causes Ec­clesiastical shall persist therein, or not revoke his errour, or after such revocation eftsoons affirm such untrue Doctrine, such maintaining or affirming, and persist­ing, or such eftsoon affirming shall be just cause to de­prive such person of his Ecclesiastical Promotions: And it shall be lawful to the Bishop of the Diocess,Several things re­quired in him which shall be admitted to a Be­nefice. or to the Ordinary, or the said Commissiones, to deprive such persons so persisting, or lawfully convicted of such eftsoons affirming, and upon such sentence or depri­vation pronounced, he shall be indeed deprived.

And that no person shall hereafter be admitted to any Benefice with Cure, except he then be of the age of 23 years at the least, and a Deacon, shall first have subscribed the said Articles in presence of the Ordi­nary, and publickly read the same in the Parish-Church of that Benefice, with declaration of his unfeigned as­sent to the same. And that every person after the end of this Session of Parliament to be admitted to a Benefice with Cure, except that within two Months [Page 120] after his Induction, he do publickly read the said Arti­cles in the same Church whereof he shall have Cure, in the time of Common-prayer there, with declaration of his unfeigned assent thereto, and be admitted to minister the Sacraments within one year after his In­duction, if he be not so admitted before, shall be upon every such default, ipso facto, immediately dep [...]ived.

And that no person now permitted by any dispensa­tion, or otherwise, shall retain any Benefice with Cure, being under the age of 21 years, or not being Deacon at the least, or which shall not be admitted, as is afore­said, within one year next after the making of this Act, or within six Months after he shall accomplish the age of 24 years, on pain that such his dispensation shall be meerly void.

The Age of a Mi­nister or Preacher, and his testimo­nial.And that none shall be made Minister, or admitted to preach or administer the Sacraments, being under the age of 24 years, nor unless he first bring to the Bi­shop of that Diocess from men known to the Bishop to be of sound Religion, a testimonial both of his ho­nest life, and of his professing the Doctrine expressed in the said Articles; nor unless he be able to answer and tender to the Ordinary an account of his faith in Latine, according to the said Articles, or have special gift and ability to be a Preacher: nor shall be admit­ted to the Order of Deacon or Ministry,Who may have a Bene­fice of the yearly value of xxxl. al Admissi­ons In­ductions, Tolerati­ons. No Lapse upon de­privation but after notice. Dyer fo. 377. 346. 369. Cok. li. 6. fol. 9 unless he shall first subscribe to the said Articles.

And that none hereafter shall be admitted to any Be­nefice with Cure, of or above the value of thirty pounds yearly in the Queens Books, unless he shall then be a Batchelour of Divinity, or Preacher law­fully allowed by some Bishop within this Realm, or by one of the Vniversities of Cambridge or Oxford.

And that all Admissions to Benefices, Institutions, and Inductions to be made of any person contrary to the form or any Provision of this Act, and all tolerati­ons, dispensations, qualifications, and licences what­soever to be made to the contrary hereof, shall be meerly void in Law, as if they never were

Provided always, That no title to confer or present by a Lapse, shall accrue upon any deprivation, ipso facto, but after nx months notice of such deprivation given by the Ordinary to the Patron.

ADVERTISEMENTS Partl …

ADVERTISEMENTS Partly for the due Order in the PUBLICK ADMINISTRATION OF THE HOLY SACRAMENTS, And partly for the Apparel of all Persons Ecclesiastical, By virtue of the Queens Majesties Letters com­manding the same, the Twenty fifth day of January, in the seventh year of the Reign of our Soveraign Lady ELIZABETH, by the Grace of God, of England, France, and Ireland Queen, Defender of the Faith, &c.

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LONDINI, Cum privilegio ad imprimendum solum. Anno Dom. 1594. Anno 7. Eliz. R.

The PREFACE

THE Queens Majesty of her godly Zeal calling to remembrance how necessary it is to the advance­ment of Gods glory, and to the establishment of Christs pure Religion, for all her loving Subjects, especially the state Ecclesiastical, to knit together in one perfect unity of Doctrine, and to be con­joined in one Uniformity of Rites and manners in the ministration of Gods holy Word, in open prayer and ministration of Sacraments, as also to be of one decent behaviour in their outward apparel, to be known partly by their distinct habits to be of that vocation, (who should be reverenced the rather in their offices as Ministers of the holy things whereto they be called) hath by her Letters directed unto the Archbishop of Canterbury, and Metropolitan, required, enjoined, and straightly charged, that with assistance and conferences had with other Bishops, namely such as be in commission for causes Ecclesiastical, some orders might be taken, where­by all diversities and varieties among them of the Clergy and the people, (as breeding nothing but contention, offence, and breach of common cha­rity, and be against the Laws, good Usage and Ordinances of the Realm) might be reformed and repressed, and brought to one manner of Uniformity throughout the whole Realm, that the people may thereby quietly honour and serve Almighty God in truth, concord, unity, peace, and quietness, as by her Majesties said Letters more at large doth appear. Whereupon by diligent conference and communication in the same, and at last by assent and consent of the persons aforesaid, these Orders and Rules ensuing have been thought meet and convenient to be used and followed: not yet prescribing these Rules as Laws equivalent with the Eternall Word of God, and as of necessity to bind the consciences of her Subjects in the nature of them considered in themselves: Or as they should add any efficacy, or more holiness to the vertue of publick prayer, and to the Sacraments, but as temporal orders meer Ecclesiastical, without any vain superstition, and as rules in some part of Discipline concerning decen­cy, distinction and order for the time.

Articles for Doctrine and Preaching.

FIrst, That all they which shall be admitted to Preach, shall be diligently examined for their conformity in unity of doctrine, established by publick authority; and admonish­ed to use sobriety and discretion in teaching the people, name­ly in matters of controversie, and to consider the gravity of their office, and to foresee with diligence the matters which they will speak, to utter them to the edification of the audience.

Item, That they set out in their preaching the reverent estima­tion of the holy Sacraments of Baptism and the Lords Sup­per, exciting the people to the often and devout receiving of the holy Communion of the body and blood of Christ, in such form as is already prescribed in the Book of Common-Pray­er, and as it is further declared in an Homily concerning the vertue and efficacy of the said Sacraments.

Item, That they move the people to all obedience, as well in observation of the orders appointed in the Book of common service, as in the Queens Majesties injunctions; as also of all other civil duties due for Subjects to do.

Item, That all licenses for preaching, granted out by the Archbishop and Bishops within the Province of Canterbury, bear­ing date before the first day of March 1564. be void and of none effect; and nevertheless all such as shall be thought meet for the office, to be admitted again without difficulty or charge, paying no more but iiii. pence for the Writing, Parchment and Wax.

Item, If any Preacher or Parson, Vicar or Curate so licen­sed shall fortune to preach any matter tending to dissention, or to the derogation of the Religion and Doctrine received, that the hearers denounce the same to the Ordinaries, or the next Bishop of the same place; but no man openly to contrary or to impugn the same speech so disorderly uttered, whereby may grow offence and disquiet of the people, but shall be convin­ced and reproved by the Ordinary after such agreeable order, as shall be seen to him according to the gravity of the offence. An that it be presented, within one month after the words spoken.

Item, That they use not to exact or receive unreasonable re­wards or stipends of the poor Pastors, coming to their Cures to preach, whereby they might be noted as followers of filthy [Page 124] lucre, rather than use the office of preaching of charity and good zeal, to the salvation of mens souls.

Item, If the Parson be able, he shall preach in his own per­son every three Months, or else shall preach by another, so that his absence be approved by the Ordinary of the Diocess in re­spect of sickness, service, or study at the Vniversity. Never­theless, yet for want of able Preachers and Parsons, to tole­rate them without penalty, so that they preach in their own persons, or by a learned Substitute, once in every three months of the year

Articles for Administration of Prayer and Sacraments.

FIrst, That the Common-prayer be said or sung decently and distinctly, in such place as the Ordinary shall think meet for the largeness and straightness of the Church and Quire, so that the people may be most edified.

Item, That no Parson or Curate not admitted by the Bi­shop of the Diocess to preach, do expound in his own Cure or otherwhere, any Scripture or matter of Doctrine, or by the way of Exhortation, but only study to read gravely and aptly, without any glossing of the same, or any additions, the Homi­lies already set out, or other such necessary Doctrine as is or shall be prescribed for the quiet instruction and edification of the people.

Item, That in Cathedral Churches and Colledges the holy Communion be ministred upon the first or second Sunday of every month at the least. So that both Dean, Prebendaries, Priests and Clerks do receive; all other at discretion of the foundation, do receive four times in the year at least.

Item, In the ministration of the holy Communion in Cathe­dral and Collegiate Churches, the principal Minister shall wear a Cope, with Gospeller and Epistoler agreeably, and at all other p [...]ayers to be said at that Communion-Table, to use no Copes but Surplices.

Item, That the Dean and Prebendaries wear a Surplice with a Silk Hood in the Quire; and when they preach to wear their Hood.

Item, That every Minister saying any publick prayers, or mi­nistring the Sacraments or other Rites of the Church, shall wear a comely Surplice with Sleeves, to be provided at the charges of the Parish; and that the Parish provide a decent Table standing on a frame for the Communion-Table.

Item, They shall decently cover with Carpet, Silk, or other decent covering, and with a fair Linnen Cloth at the time of ministration, the Communion-Table, and to set the Ten Com­mandments upon the East wall over the said Table.

Item, That all Communicants do receive kneeling, and as is appointed by the Laws of the Realm, and the Queens Ma­jesties Injunctions.

Item, That the Font be not removed, nor that the Curate do Baptize in Parish-Churches in Basons, nor in any other form than is already prescribed, without charging the parent to be present or absent at the Christning of his Child, although the parent may be present or absent, but not to answer as God­father for his Child.

Item, That no Child be admitted to answer as Godfather or Godmother, except the Child hath received the Communion.

Item, That there be none other holy-days observed besides the Sundays, but only such as be set out for holy-days, as in the Statute Anno quinto & sexto Edwardi sexti, and in the new Kalen­der authorized by the Queens Majesty.

Item, That when any Christian body is in passing, that the Bell be tolled, and that the Curate be specially called for to comfort the sick person: and after the time of his passing, to ring no more but one short peal; and one before the burial, and another short peal after the burial.

Item, That on Sundays there be no Shops open, nor Arti­ficers commonly going about their affairs worldly. And that in all Fairs and common Markets, falling upon the Sunday, their be no shewing of any Wares before the Service be done.

Item, That in the Rogation-days of Procession they sing or say in English the two Psalms beginning Benedic anima mea, &c. with the Letany and Suffrages thereunto, with one Homily of thanksgiving to God, already devised and divided into four parts, without addition of any superstitious Ceremonies heretofore used.

Articles for certain Orders in Ecclesiastical Policy

FIrst, against the day of giving Orders appointed, the Bishop shall give open monitions to all men to except against such as they know not to be worthy, either for life or conversation. And there to give notice, that none shall sue for Orders, but within their own Diocess, where they were born, or had their long time of dwelling, except such as shall be of degree in the Vniversities.

Item, That young Priests or Ministers made or to be made, be so instructed that they be able to make apt answers concern­ing the form of the Catechism prescribed.

Item, That no Curate of Minister be permitted to serve without examination and admission of the Ordinary or his Deputy, in writing, having respect to the greatness of the Cure, and the meetness of the party; and that the said Mi­nisters if they remove from one Diocess to another, be by no means admitted to serve, without testimony of the Diocesan from whence they come, in writing, of their honesty and ability.

Item, That the Bishop do call home once in the year any Prebendary in his Church, or benefices in the Diocess which studieth at the Vniversities, to know how he profiteth in learn­ing: and that he be not suffered to be a serving or waiting man dissolutely.

Item, That at the Archdeacons Visitation, the Archdeacon shall appoint the Curate to certain texts of the New Testa­ment, to be cou [...]d without Book. And at the next Synod to exact a rehearsal of them.

Item, That the Church-wardens once in the quarter, declare by their Curates in Bills subscribed with their hands to the Ordinary, or to the next officer under him, who they be which will not readily pay their penalties for not coming to Gods Divine Service accordingly.

Item, That the Ordinaries do use good diligent examination, to foresee all Simoniacal pacts or covenants with the Patrons or Presenters for the spoyl of their glebe, tythes or mansion-houses.

Item, That no persons be suffered to marry within the Levi­tical degrees mentioned in a Table set forth by the Archbishop of Canterbury in that behalf, An. Dom, 1563. and if any such be, to be separated by order of Law.

Articles for outward apparel of persons Ecclesiastical.

FIrst, That all Archbishops and Bishops do use and conti­nue their accustomed apparel.

Item, That all Deans of Cathedral Churches, Masters of Colledges, Archdeacons, and other dignities in Cathedral Churches: Doctors, Batchelers of Divinity and Law, ha­ving Ecclesiastical Living, shall wear in their common appa­rel abroad, a side Gown with sleeves straight at the hand, with­out any cuts in the same. And that also without any falling [Page 127] cape; and to wear tippets of Sarcenet, as is lawful for them by that Act of Parliament, Anno 24. Henrici octavi.

Item, That all Doctors of Physick, or of any other faculty, having any Living Ecclesiastical, or any other that may dis­pend by the Church one hundred marks, so to be esteemed by the fruits or tenths of their Promotions; and all Prebenda­ries whose promotions be valued at twenty pounds or upward, wear the like apparel.

Item, That they, and all Ecclesiastical persons, or other, ha­ving any Ecclesiastical Living, do wear the Cap appointed by the Injunctions. And they to wear no Hats but in their jour­nying.

Item, That they in their journying do wear their Cloaks with sleeves put on, and like in fashion to their Gowns, without gards, welts or cuts.

Item, That in their private houses and studies, they use their own liberty of comely apparel.

Item, That all inferiour Ecclesiastical persons shall wear long Gowns of the fashion aforesaid, and Caps as afore is prescribed,

Item, That all poor Parsons, Vicars and Curates do en­deavor themselves to conform their apparel in like sort, so soon, and as conveniently, as their ability will serve to the same. Provided that their ability be judged by the Bishop of the Diocess. And if their ability will not suffer to buy them long Gowns of the form afore prescribed, that then they shall wear their short Gowns, agreeable to the form before expressed.

Item, That all such persons as have been or be Ecclesiasti­cal, and serve not the Ministery, or have not accepted or shall refuse to accept the Oath of obedience to the Queens Maje­sty, do from henceforth abroad wear none of the said apparel of the form and fashion aforesaid, but to go as meer lay-men, till they be reconciled to obedience: and who shall obstinately re­fuse to do the same, that they be presented by the Ordinary to the Commissioners in causes Ecclesiastical, and by them to be reformed accordingly.

Protestations to be made, promised and subscribed by them that sha [...]l hereafter be admitted to any Office, Room or Cure in any Church, or other place Ecclesiastical.

INprimis, I shall not preach or publickly interpret, but only read that which is apppointed by publick Authority, with­out special license of the Bishop under his Seal.

I shall read the Service appointed plainly, distinctly and audibly, that all the people may hear and understand.

I shall keep the Register-book according to the Queens Majesties Injunctions.

I shall use sobriety in apparel, and specially in the Church at common prayers, according to order appointed.

I shall move the Parishioners to quiet and concord, and not give them cause of offence, and shall help to reconcile them which be at variance to my uttermost power.

I shall read daily at the least one Chapter of the Old Testa­ment, and another of the New, with good advisement, to the increase of my knowledge.

I do also faithfully promise in my person, to use and exercise my office and place to the honor of God, to the quiet of the Queens subjects within my charge, in truth, concord and unity. And also to observe, keep and maintain such order and unifor­mity in all external Policy, Rites and Ceremonies of the Church, as by the Laws, good Vsages and Orders are already well provided and established.

I shall not openly intermeddle with any Artificers occupati­ons, as covetously to seek a gain thereby, having in Ecclesia­stical Living to the sum of twenty nobles, or above, by year.

Agreed upon and subscribed by

  • Matthaeus Cantuariensis, Commissioners in Causes Ecclesiastical.
  • Edmondus Londoniensis, Commissioners in Causes Ecclesiastical.
  • Richardus Eliensis, Commissioners in Causes Ecclesiastical.
  • Edmondus Roffensis. Commissioners in Causes Ecclesiastical.
  • Robertus Wintoniensis.
  • Nicholus Lincolniensis.

With others.

Imprinted at London by Reginald Wolfe.

The Oaths of Allegiance, Supremacy, and Canonical Obedience.

The Oath of Allegiance.

I A. B. Do truly and sincerely acknowledge, profess, te­stifie and declare in my Conscience before God and the World, That our Soveraign Lord King CHARLES is law­ful and rightful King of this Realm, and of all other his Ma­jesties Dominions and Countries: And that the Pope, neither of himself, nor by any Authority of the Church or Sea of Rome, or by any other means with any other, hath any Pow­er or Authority to depose the King, or to dispose any of his Majesties Kingdoms or Dominions, or to authorize any Fo­reign Prince to invade or annoy him or his Countries, or to discharge any of his Subjects of their Allegiance and Obe­dience to his Majesty, or to give license or leave to any of them to bear Arms, raise Tumults, or to offer any violence or hurt to his Majesties Royal Person, State or Government, or to any of his Majesties Subjects within his Majesties Domi­nions.

Also I do swear from my heart, that notwithstanding any Declaration or sentence of Excommunication or Deprivati­tion made or granted, or to be made or granted by the Pope or his Successours, or by any Authority derived or pretend­ed to be derived from him or his Sea, against the said King, his Heirs or Successours, or any Absolution of the said Subjects from their Obedience; I will bear faith and true Allegiance to his Majesty, his heirs and Successours, and him and them [Page 130] will defend to the uttermost of my power, against all Con­spiracies and attempts whatsoever which shall be made against his or their Persons, their Crown and Dignity, by reason or colour of any such Sentence or Declaration, or otherwise; and will do my best endeavour to disclose and make known unto his Majesty, his Heirs and Successours, all Treasons and Traiterous Conspiracies which I shall know or hear of, to be against him or any of them.

And I do further swear, That I do from my heart abhor, detest and abjure, as impious and heretical, this damnable Doctrine and Position, that Princes which be excommunicated or deprived by the Pope, may be deposed or murthered by their Subjects, or any other whatsoever.

And I do believe, and in Conscience am resolved, That neither the Pope, nor any person whatsoever hath power to absolve me of this Oath, or any part thereof which I ac­knowledge by good and full Authority to be lawfully admi­nistred unto me, and do renounce all Pardons and Dispen­sations to the contrary. And all these things I do plainly and sincerely acknowledge, and swear according to these ex­press words by me spoken, and according to the plain and common sense and understanding of the same words, with­out any equivocation or mental evasion, or secret reserva­tion whatsoever: And I do make this Recognition and ac­knowledgment heartily, willingly and truly, upon the true faith of a Christian. So help me God, &c.

The Oath of Supremacy.

I A. B. Do utterly testifie and declare in my conscience, That the Kings Highness is the only supreme Governor of this Realm, and of all other his Highness Dominions and Coun­tries, as well in all Spiritual or Ecclesiastical things or causes, as Temporal: And that no Foraign Prince, Person, Prelate, State or Potentate, hath or ought to have any Jurisdiction, Power, Superiority, Pre-eminence or Authority Ecclesiastical or Spiritual within this Realm: And therefore I do utterly renounce and forsake all Foraign Jurisdictions, Powers, Su­periorities and Authorities, and do promise from henceforth I shall bear faith and true Allegiance to the Kings Highness, his Heirs and lawful Successours, and to my power shall assist and defend all Jurisdictions, Priviledges, Pre-eminences and Authorities granted, or belonging to the Kings Highness, his Heirs and Successours, or united and annexed to the Im­perial Crown of this Realm. So help me God and the Con­tents of this Book.

The Oath of Simony.

I A. B. Do swear that I have made no Simoniacal pay­ment, contract, or promise directly or indirectly by my self, or by any other to my knowledge, or with my consent, to any person or persons whatsoever for or concerning the procuring or obtaining of the R. or V. of A. in the Diocess of London. Nor will at any time hereafter perform or satisfie any such kind of payment, contract or promise made by any other without my knowledge or consent. So help me God through Jesus Christ.

Juramentum de Canonica Obedientia.

EGo A. B juro quod praestabo veram & Canoni­cam Obedientiam Episcopo Londinensi ejusque successoribus in omnibus Licitis & honestis. Sic me Deus adjuvet.

Juramentum de continuâ Residentiâ in Vicariâ.

EGo A. B. juro Quod ero residens in Vicariâ meâ nisi aliter dispensatum fuerit à Diocesano meo.

By the KING. A Proclamation declaring that the proceedings of his Majesties Ecclesiastical Courts and Ministers, are ac­cording to the Laws of the Realm.

WHereas in some of the Libellous Books and Pam­phlets lately published, the most Reverend Father in God, the Lord Archbishop and Bishops of this Realm, are said to have usurped upon his Majesties Prerogative Royal, and to have proceeded in the high Commission and other Eccle­siastical Courts, contrary to the Laws and Statutes of this Realm; It was ordered by his Majesties high Court of Star-Chamber, [Page 133] the twelfth day of June last, that the opinion of the two Lords chief Justices, the Lord chief Baron, and the rest of the Judges and Barons, should be had and certified in those particulars, viz. Whether Processes may not issue out of the Ecclesiastical Courts in the Name of the Bishops? Whether a Patent under the great Seal be necessary for the keeping of the Ecclesiastical Courts, and enabling Citations, Suspensions, Excommunications, and other censures of the Church? And whether Citations ought to be in the Kings Name, and under his Seal of Arms, and the like for Institu­tions and Inductions to Benefices, and Correction of Eccle­siastical offences? Whether Bishops, Arch-Deacons and other Ecclesiastical persons may or ought to keep any Visita­tion at any time unless they have express Commission or Pa­tent under the great Seal of England to do it, and that as his Majesties Visitors only, and in his name and right alone?

Whereupon his Majesties said Judges having taken the same into their serious consideration, did unanimously con­cur and agree in opinion, and the first day of July last certifi­ed under their hands as followeth, That Processes may issue out of the Ecclesiastical Courts in the name of the Bishops; and that a Patent under the great Seal is not necessary for the keeping of the said Ecclesiastical Courts, or for enabling of Citations, Suspensions, Excommunications, and other censures of the Church; And that it is not necessary that Summons, Citations, or other Processes Ecclesiastical in the said Courts, or Institutions, or Inductions to Benefices, or correction of Ecclesiastical offences by censure in those Courts, be in the Kings name, or with the style of the King, or under the Kings Seal, or that their Seals of office have in them the Kings Arms; And that the Statute of Primo Ed­vardi sexti, cap. secundo, which enacted the contrary, is not now in force: And that the Bishops Arch-Deacons and other Ecclesiastical persons, may keep their Visitations as usally they have done, without Commission under the great Seal of Eng­land so to do: Which Opinions and Resolutions being decla­red [Page 134] under the hands of all his Majesties said Judges, and so certified into his Court of Star-chamber, were there recorded. And it was by that Court further ordered the fourth day of the said month of July, that the said Certificate should be en­rolled in all other his Majesties Courts at Westminster, and in the High Commission, and other Ecclesiastical Courts, for the satisfaction of all men; that the proceedings in the High Commission and other Ecclesiastical Courts, are agreeable to the Laws and Statutes of the Realm.

And his Royal Majesty hath thought fit, with advice of his Council, that a publick Declaration of these the Opi­nions and Resolutions of his Reverend and Learned Judges, being agreeable to the Judgment and Resolutions of former times, should be made known to all his Subjects, as well to vindicate the legal proceedings of his Ecclesiastical Courts and Ministers, from the unjust and scandalous imputation of invading or entrenching on his Royal Prerogative, as to set­tle the minds and stop the mouths of all unquiet spirits, that for the future they presume not to censure his Ecclesiastical Courts or Ministers in these their just and warrantable pro­ceedings: And hereof his Majesty admonisheth all his Sub­jects to take warning, and as they shall answer the contrary at their perils.

Given at the Court at Lyndhurst, the 18 day of August, in the 13 year of his Majesties Reign.

God save the KING.

Imprinted at London by Robert Barker, Printer to the Kings Most Excellent Majesty, and by the Assigns of John Bill. MDCXXXVII.

THE FORM and MANNER …

THE FORM and MANNER OF Making and Consecrating Bishops, Priests, AND DEACONS, According to the Appointment of the CHURCH OF England.

[figure]

LONDON, Printed by Bonham Norton and John Bill, Printers to the Kings Most Excellent Majesty. 1629.

The PREFACE.

IT is evident unto all men, diligently reading holy Scripture, and ancient Authors, that from the Apostles time, there hath been these Orders of Ministers in Christs Church, Bishops, Priests and Deacons: which Offices were evermore had in such reverent estimation, that no man by his own private autho­rity might presume to execute any of them, except he were first called, tried, examined and known to have such qualities, as were requisite for the same, and also by publick prayer, with impositi­on of hand, approved and admitted thereunto. And therefore, to the intent these Orders should be continued, and reverently used and esteemed in this Church of England, it is requisite that no man (not being at this present Bishop, Priest nor Deacon) shall execute any of them, except he be called, tried, examined, and admitted, according to the form hereafter following. And none shall be admitted a Deacon, except he be twenty one years of age, at the least. And every man which is to be admitted a Priest, shall be full four and twenty years old. And every man which is to be consecrated a Bishop, shall be fully thirty years of age. And the Bishop knowing either by himself, or by sufficient testimony, any person to be a man of vertuous conversation, and without cr [...]me, and after examination and trial finding him learned in the Latine Tongue, and sufficiently instructed in holy Scripture, may upon a Sunday or Holy-day, in the face of the Church, ad­mit him a Deacon in such manner and form as hereafter followeth.

The form and manner of Ordering DEACONS.

FIrst, When the day appointed by the Bishop is come, there shall be an Ex­hortation, declaring the duty and office of such as come to be admitted Ministers, how necessary such Orders are in the Church of Christ, and also how the people ought to esteem them in their Vocation.

After the Exhortation ended, the Archdeacon or his Deputy shall present such as shall come to the Bishop to be admitted, saying these words:

REverend Father in God, I present unto you these persons present to be admitted Deacons.

The Bishop.

TAke heed that the persons whom ye present unto us, be apt and meet for their Learning and godly conversation, to exercise their Mini­stry duly, to the honour of God, and edifying of his Church.

The Archdeacon shall Answer,

I Have enquired of them, and also examined them, and think rhem so to be.

And the Bishop shall say unto the people,

BRethren, if there be any of you who knoweth any impediment or nota­ble crime in any of these persons presented to be ordered Deacons, for the which he ought not to be admitted to the same, let him come forth in the Name of God, and shew what the crime or impediment is.

And if any great crime or impediment be objected, the Bishop shall surcease from Ordering that person, until such time as the party accused shall try himself clear of that crime.

Then the Bishop commending such as shall be founnd meet to be Ordered to the Prayers of the Congregation, with the Clerks and people present, shall say or sing the Letany, as followeth, with the prayers.

The Litany and Suffrages.

O God the Father of Heaven have mercy upon us miserable sinners

O God the Father of Heaven: have mercy upon us miserable sinners.

O God the Son, Redeemer of the Word: have mercy upon us miserable sinners.

O God the Son Redeemer of the World: have mercy upon us miserable sinners.

O God the holy Ghost, proceeding from the Father and the Son: have mercy upon us miserable sinners.

O God the holy Ghost, proceeding from the Father and the Son: have mer­cy upon us miserable sinners.

O holy, blessed and glorious Trinity, three Persons and one God: have mercy upon us miserable sinners.

O holy, blessed and glorious Trinity, three Persons and one God: have mer­cy upon us miserable sinners.

Remember not Lord our offences, nor the offences of our forefathers, neither take thou vengeance of our sins: Spare us, good Lord, spare thy people whom thou hast redeemed with thy m [...]t precious blood, and be not angry with us for ever.

Spare us good Lord.

From all evil and mischief, from sin, from the crafts and assaults of the Devil, from thy wrath and from everlasting damnation.

Good Lord deliver us.

From all blindness of heart, from pride, vain-glory and hypocrisie, from envy, hatred and malice, and all uncharitableness.

Good Lord deliver us.

From fornication and all other deadly sin, and from all the deceits of the world, the flesh and the Devil.

Good Lord deliver us.

From lightning and tempest from plague, pestilence and famine, from battle, and murder, and from sudden death.

Good Lord deliver us.

From all sedition and privy conspiracy, from all false doctrine and he­resie, from hardness of heart, and contempt of thy Word and Command­ment.

Good Lord deliver us.

By thi mystery of thy holy Incarnation, by thy holy Nativity and Circumcision, by thy Baptism, Fasting and Temptation.

Good Lord deliver us.

By thy Agony and bloody Sweat, by thy Cross and Passion, by thy precious Death and Burial, by thy glorious Resurrection and Ascension, and by the coming of the holy Ghost.

Good Lord deliver us.

[...]

In all time of our Tribulation, in all time of our Wealth, in the hour of Dea [...]h, and in the day of Iudgment.

Good Lord deliver us.

We sinners do beseech thee hear us, (O Lord God) and that it may please thee to rule and govern thy holy Church universally in the right way.

We beseech thee to hear us good Lord.

That it may please thee to keep and strengthen in the true worshipping of thee, in righteousness and holiness of life, thy servant CHARLES, our most gratious King and Governour.

We beseech thee to hear us good Lord

That it may please thee to rule his heart in thy faith, fear, and love, and that he may ever more have affiance in thee, and ever seek thy honour and glory.

We beseech thee to hear us good Lord.

That it may please thee to be his defender and keeper, giving him the victory over all his enemies.

We beseech thee to hear us good Lord.

That it may please thee to bless and preserve our gracious Queen Catherine, James Duke of York, and the rest of the Royal Progeny.

We beseech thee to hear us good Lord

That it may please thee to illuminate all Bishops, Pastors, and Mi­nisters of the Church, with true knowledge and understanding of thy Word, and that both by their preaching and living they may set it forth, and shew it accordingly.

We beseech thee to hear us good Lord.

That it may please thee to endue the Lords of the Council, and all the Nobility, with grace, wisdom and understanding.

We beseech thee to hear us good Lord.

That it may please thee to bless and keep all the Magistrates, giving them grace to execute Iustice, and to maintain truth.

We beseech thee to hear us good Lord.

That it may please thee to bless and keep all thy people.

We beseech thee to hear us good Lord.

That it may please thee to give to all Nations unity, peace and con­cord.

We beseech thee to hear us good Lord.

That it may please thee to give us an heart to love and dread thee, and diligently to live after thy commandments.

We beseech thee to hear us good Lord.

That it may please thee to give to all thy people increase of grace, to hear meekly thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit.

We beseech thee to hear us good Lord.

That it may please thee to bring into the way of truth all such as have erred and are deceived.

We beseech thee to hear us good Lord.

That it may please thee to strengthen such as do stand, and to comfort and help the weak hearted, and to raise up them that fall, and finally to beat down Satan under our feet.

We beseech thee to hear us good Lord.

That it may please thee to succour, help and comfort all that be in dan­ger, necessity and tribulation.

We beseech thee to hear us good Lord.

That it may please thee to preserve all that travel by Land or by Water▪ all Women labouring of Child, all sick persons and young children, and to shew thy pity upon all prisoners and captives.

We beseech thee to hear us good Lord.

That it may please thee to defend and provide for the fatherless chil­dren and widows, and all that be desolate and oppressed.

We beseech thee to hear us good Lord.

That it may please thee to have mercy upon all men.

We beseech thee to hear us good Lord.

That it may please thee to forgive our enemies, persecuters and slan­derers, and to turn their hearts.

We beseech thee to hear us good Lord.

That it may please thee to give and preserve to our use the kindly fruits of the earth, so as in due time we may enjoy them.

We beseech thee to hear us good Lord.

That it may please thee to give us true repentance, to forgive us all our sins, negligences, and ignorances, and to endue us with the grace of thy holy Spirit, to amend our lives according to thy holy Word.

We beseech thee to hear us good Lord.

Son of God: we beseech the to hear us.

Son of God: we beseech the to hear us.

O Lamb of God, that takest away the sins of the world.

Grant us thy peace.

O Lamb of God that takest away the sins of the world.

Have mercy upon us.

O Christ hear us.

O Christ hear us.

Lord have mercy upon us.

Lord have mercy upon us.

Christ have mercy upon us.

Christ have mercy upon us.

Lord have mercy upon us.

Lord have mercy upon us.

Our Father which art in heaven, &c.

And lead us not into temptation.

But deliver us from evil. Amen.

The Versicle.

O Lord deal not with us after our sins

Answer.

Neither reward us after our iniquities.

¶ Let us pray.

Ood merciful Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrow­ful, mercifully assist our prayers that we make before thee in all our troubles and adversities, when­soever they oppress us, and graciously hear us, that those evils which the craft and subtilty of the devil or man worketh against us, be brought to nought, and by the providence of thy goodness they may be dispersed thar we thy servants being hurt by no persecutions, may evermore give thanks unto thee in thy holy Church, through Iesus Christ our Lord.

O Lord arise, help us, and deliver us for thy names sake.

O God, we have heard with our ears, and our fathers have declared unto us the noble works that thou didst in their days, and in the old time before them.

O Lord arise, help us, and deliver us for thine honour.

Glory be to the Father, and to the Son, &c.

As it was in the beginning, is now, &c.

From our Enemies defend us, O Christ.

Graciously look upon our afflictions.

Pitifully behold the sorrows of our hearts.

Mercifully forgive the sins of thy people.

Favourably with mercy hear our prayers.

O Son of David have mercy upon us.

Both now and ever vouchsafe to hear us, O Christ.

Graciously hear us, O Christ, graciously hear us, O Lord Christ.

The Versicle.

O Lord, let thy mercy be shewed upon us.

Answer.

As we do put our trust in thee.

Let us pray.

WE humbly beseech thee, O Father, mercifully to look upon our in­firmities, and for the glory of thy Names sake turn from us all those evils that we most righteously have deserved; and grant that in all our troubles we may put our whole trust and confidence in thy mercy, and evermore serve thee in holiness and pureness of living, to thy honour and glory, through our only Mediator and Advocate, Iesus Christ our Lord. Amen.

ALmighty God, which hast given us grace at this time with one ac­cord to make our common supplications unto thee, and dost promis- that when two or three be gathered together in thy Name, thou wile grant their requests: fulfil now, O Lord, the desires and petitions of thy servanta, as may be most expedient for them, granting us in this world [Page 144] knowledge of thy truth, and in the world to come life everlasting. Amen.

Then shall be said also this that followeth.

ALmighty God, which by thy divine providence hast appoint­ed divers Orders of Ministers in the Church, and didst inspire thine holy Apostles to chuse unto this Order of Deacons, the first Martyr St. Stephen with other: mer­cifully behold these thy servants now called to the like of­fice and administration, replenish them so with the truth of thy Doctrine, and innocency of life, that both by word and good example, they may faithfully serve thee in this office, to the glory of thy Name, and profit of the Congregation, through the merits of our Saviour Iesu Christ, who liveth and reigneth with thee and the holy Ghost, now and for ever. Amen.

Then shall be sung or said the Communion of the day, saving the Epistle shall be read out of Timothy, as followeth,

LIkewise must the Ministers be honest, not double-tongued not given unto much wine, neither greedy of filthy lucre, but holding the my­stery of the faith with a pure conscience: and let them first be proved, and then let them minister, so that no man be able to reprove them. Even so must the [...]r wives be honest, not evil speakers, but sober, and faithful in all things. Let the Deacons be the husbands of one wife, and such as rule their children well, and their own housholds: for they that mi­nister well, get themselves a good degree, and a great liberty in the faith which is in Christ Iesu.

These things write I unto thee, trusting to come shortly unto thee: but and if I tarry long, that then thou mayest yet have knowledge how thou oughest to behave thy self in the house of God, which is the congregation of the living God, the pillar and ground of truth. And without doubt, great is that mystery of godliness, God was shewed in the flesh, was ju­stified in the spirit, was seen among the angels, was preached unto the Gentiles, was believed in on the world and received up into glory.

Or else this out of the sixth of the Acts.

THen the twelve called the multitude of the disciples together, and said, It is not meet that we should leave the word of God, and serve ta­bles: wherefore brethren look you out among you seven men of honest report, and full of the holy Ghost and wisdom, to whom we may commit this business: but we will give our selves continually to prayer, and to the administration of the word. And that saying pleased the whole mul­titude. And they chose Stephen, a man full of faith, and full of the holy Ghost, and Philip, and Brochorus, and Nicanor, and Timon, and Parmenas, and Nicholas, a convert of Antioch. These they set before the Apostles, and when they had prayed, they laid their hands on them. And the word [Page 145] of God increased, and the number of the disciples multiplied in Jerusa­lem greatly, and a great number of the Priests were obedient unto the faith.

And before the Gospel, the Bishop setting in a chair, shall cause the Oath of the Kings Supremacy, and against the power and authority of all foreign Potentates, to be ministred unto every of them that are to be ordered.

¶ The Oath of the Kings Soveraignty.

I A. B. do utterly testifie and declare in my conscience, that the Kings Highness is the only supreme Governour of this Realm, and of all other his Highness Dominions and Countries, as well in all spiritual or Ecclesiastical things or causes, as temporal; and that no foreign Prince, Person, Prelate, State, or Potentate, hath or ought to have any jurisdiction, power, superiority, pre-eminence or authority Ecclesiastical or spiritual within this Realm, and therefore I do utterly renounce and forsake all foreign jurisdictions, powers, superiorities and au horities, and do promise that from henceforth I shall bear faith and true Allegiance to the Kings Highness, his heirs and lawful successours and to my power shall assist and defend all jurisdictions, priviledges, pre-eminences and authorities, granted or belonging to the Kings Highness, his heirs and successours, or united and annexed to the Imperial Crown of this Realm.

So help me God and the contents of this Book.

Then shall the Bishop examine every one of them that are to be ordered in the presence of the people, after this manner following.

DO you trust that you are inwardly moved by the holy Ghost to take upon you this office and ministration, to serve God, for the promo­ting of his glory, and the edifying of his people?

Answer.

I trust so.

The Bishop.

DO you think that ye be truly called according to the Will of the Lord I [...]sus Christ, and the due Order of this Realm, to the Ministry of the Church?

Answer.

I think so.

The Bishop.

DO you unfeignedly believe all the Canonical Scriptures of the Old and new Testament?

Answe [...].

I do believe.

The Bishop.

WI [...]l you diligently read the same unto the people assembled in the Church where you shall be appointed to serve?

Answer.

I will.

The Bishop.

IT appertaineth to the office of a Deacon in the Church, where he shall be appointed, to assist the Priest in Divine Service, and specially when he ministreth the holy Communion, and to help him in distribution there­of, and to read holy Scriptures and Homilies in the Congregation, and to instruct the youth in the Catechism, to Baptize and to Preach, if he be admitted thereto by the Bishop. And furthermore, it is his office, where provision is so made, to search for the sick, poor, and impotent people of the Parish, to intimate their estates, names, and places where they dwell unto the Curate, that by his Exhortation they may be relieved by the Parish, or other convenient alms: will you do this gladly and willingly?

Answer.

I will do so by the help of God.

The Bishop.

WIll you apply all your diligence to frame the fashion your own lives, and the lives of your family, according to the doctrine of Christ, and to make both your selves and them as much as in you lieth, wholsom examples of the flock of Christ?

Answer.

I will do so, the Lord being my helper.

The Bishop

WIll you reverently obey your Ordinary, and other chief Ministers of the Church, and them to whom the government and charge is committed over you, following with a glad mind and will their godly admonitions?

Answer.

I will endeavor my self the Lord being my helper.

Then the Bishop laying his hands severally upon the head of every of them, shall say,

Take thou authority to execute the Office of a Deacon in the Church of God committed unto thee: In the name of the Father, the Son, and the holy Ghost. Amen.

Then shall the Bishop deliver to every one of them the New Testament, saying,

Take thou authority to read the Gospel in the Church of God, and to preach the same, if thou be thereto ordinarily commanded.

Then one of them appointed by the Bishop, shall read the Gospel of that day.

Then shall the Bishop proceed to the Communion, and all that are ordered, shall tarry and receive the holy Communion the same day with the Bishop.

The Communion ended, after the last Collect, and immediately before the Benediction, shall be said this Collect following.

ALmighty God, giver of all good things, which of thy great goodness hast vouchsafed to accept and take these thy servants unto the Of­fices of Deacons in the Church: make them we beseech thee (O Lord) to be modest, humble and constant in their ministration, to have a ready will to observe all spiritual discipline, that they having always the testi­mony of a good conscience, and continuing ever stable and strong in thy Son Christ, may so well use themselves in this inferiour office, that they may be found worthy to be called unto the higher Ministeries in thy Church, through the same thy Son our Saviour Christ, to whom be glory and honor world without end. Amen.

And here it must be shewed unto the Deacon, that he must continue in that Office of a Deacon the space of a whole year at the least, (except for reasonable causes it be other­wise seen to his Ordinary) to the intent he may be perfect, and well expert in the things appertaining to the Ecclesi­astical administration: in executing whereof, if he be found faithful and diligent, he may be admitted by his Di­ocesan to the Order of Priesthood.

The form of Ordering of Priests.

When the Exhortation is ended, then shall follow the Communion. And for the Epistle shall be read out of the twentieth Chapter of the Acts of the Apostles, as followeth.

FRom Mi [...]eto, Paul sent Messengers to Ephesus, and called the Elders of the Congregation: which when they were come to him, be said unto them, Ye know tha [...] from the first day that I came into Ana, after what manner I have been with you at all seasons, se [...]ving the Lord with all humbleness of mind, and with many tears and temptations, which happened unto me by the lying in wait of the Iews, because I would keep back nothing that was profitable unto you, but to shew you, and teach you openly through­out every house, witnessing b [...]th to the Jews and also to the Greeks, the repentance that is toward God, and the Faith that is toward our Lord Iesus And now behold I go bound in the spirit unto Jerusalem, not knowing the things that shall come on me there, but that the holy Ghost witnesseth in every City, saying, that bands and trouble abide me. But none of these things prove me, neither is my life dear unto my self, that I might fulfil my course with joy, and the ministration of the word which I have received of t [...]e Lord Ie us, to testifie the Gospel of the grace of God. A [...]d now beh [...]ld I am sure that henceforth ye all (th [...]ough whom I [...]ave gone preaching the Kingdom of God) shall see my face no more. Wherefore I take [...]o [...] to record this day, that I am pure from the blood of all men. For I have spared no labour, but have shewed you all the counsel of God. Take heed therefore to your selves, and to all the flock among whom the holy Ghost hath made you overseers, to rule the Congregation of God, which [...]e hath purchased with his blood. For I am sure of this, that after my departure shall grievous wolves enter in among you, not sparing [...]he flock. Moreover, of your own selves shall men arise, speaking perverse things to draw disciples after them.

Ther [...]fore awake, and remember that by the space of three years, I ceased not to warn ev ry one of you night and day with tears.

And now brethren I commend you to God, and to the word of his grace, [Page 150] which is able to build further, and to give you an inheritance among all them which are sanctified. I have desired no mans silver, gold or vesture: Yea, you know your selves that these hands have ministred unto my ne­cessities and unto them that were with me I have shewed you all things, how that so labouring ye ought to receive the weak, and to remember the words of our Lord Iesus, how that he said, It is more blessed to give than to receive.

Or else this third Chapter of the first Epistle to Timothy.

THis is a true saying, If a man desire the office of a Bishop,This when Deacons and Priests are made both in one day. he desireth an honest work. A Bishop therefore must be blameless, the husband of one wife, dili­gent, sober, discreet, a keeper of hospita­lity, apt to teach, not given to overmuch wine, no fighter, not greedy of filthy lucre, gentle, abhorring fighting, abhoring covetousness, one that ruleth well his own house, one that hath children in subjection with all reverence. For if a man cannot rule his own house, how shall he care for the con­gregation of God? He may not be a young Scholar, lest he swell and fall into the judgment of the evil speaker. He must also have good report of them which are without, lest he fall into rebuke and the snare of the evil speaker.

Likewise must the Ministers be honest, not double tongued, not given to much wine, neither greedy of filthy lucre, but holding the mystery of the faith, with a pure conscience: and let them first be proved, and then let them minister, so that no man be able to reprove them.

Even so must their wives be honest. not evil speakers, but, sober and faithful in all things. Let the Deacons be the husbands of one wife, and such as rule their children well, and their own housholds: For they that minister well, get themselves a good degree, and great liberty in the faith which is in Christ Iesus. These things write I unto thee, trusting to come shortly unto thee: but if I tarry long, that then thou mayst have yet knowledge how thou oughtest to behave thy self in the house of God, which is the congregation of the living God, the pillar and ground of truth.

And without doubt, great is that mystery of godliness: God was shewed in the flesh, was justified in the spirit, was seen among the an­gels, was preached unto the Gentiles, was believed on in the world, and re­ceived up in glory.

After this shall be read for the Gospel a piece of the last Chapter of Matthew, as followeth.

JEsus came and spake unto them, saying, All power is given unto me in heaven and in earth: go ye therefore and teach all nations, bapti­zing [Page 150] them in the Name of the Father, and of the Son, and of the holy Ghost, teaching them to observe all things whatso­ever I have commanded you: and lo, I am with you alway, to the end of the world.

Or else this that followeth out of the tenth Chapter of St. John.

VErily verily I say unto you, He that entreth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a murderer. But he that entreth in by the door, is the shepherd of the sheep: to him the porter openeth, and the sheep hear his voice, and he calleth his own sheep by name, and leadeth them out. And when he hath sent forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but will flee from him, for they know not the voice of strangers. This Proverb spake Iesus unto them, but they understood not what things they were which he spake unto them. Then said Iesus unto them again, Verily verily I say unto you, I am the door of the sheep: and all (even as many as came be­fore me) are thieves and murderers, but the sheep did not hear them. I am the door: by me if any man enter in, he shalle be safe, and go in and out, and find pasture. A thief cometh not but to steal, kill, and to destroy. I am come that they might have life, and that they might have it more abundantly. I am the good shepherd. A good shepherd giveth his life for the sheep. An hired servant, and he which is not the shepherd, (neither the sheep are his own) seeth the wolf coming, and leaveth the sheep and fleeth, and the wolf catcheth and scat­tereth the sheep. The hired servant fleeth because he is an hired servant, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. As my Father knoweth me, even so know I also my Father And I give my life for the sheep. And other sheep I have, which are not of this fold: them also must I bring, and they shall hear my voice, and there shall be one fold and one shepherd.

Or else this of the twentieth Chapter of John.

THe same day at night, which was the first day of the Sab­baths, when the doors were shut (where the disciples were assembled together for fear of the Iews) came Iesus, and stood in the midst, and said unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his [...] [Page 151] Then were the Disciples glad when they saw the Lord. Then said Iesus unto them again, Peace be unto you: As my Fa­ther sent me, even so send I you also. And when he had said those words, he breathed on them, and said unto them, Receive ye the holy Ghost. Whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained.

When the Gospel is ended, then shall be said or sung.

COme holy Ghost, eternal God, proceeding from above:

Both from the Father and the Son, the God of peace and love.

Visit our minds, and into us thy heavenly grace inspire,

That in all truth and godliness, we may have true desire.

Thou art the very Comforter, in all wo and distress.

The heavenly gift of God most high, which no tongue can ex­press.

The fountain and the lively spring, of joy celestial;

The fire so bright, the love so clear, and unction spiritual.

Thou in thy gifts art manifold, whereby Christs Church doth stand.

In faithful hearts writing thy Law, the finger of Gods hand.

According to thy promise made, thou givest speech of grace:

That through thy help the praise of God my sound in every place.

O holy Ghost into our wits send down thy heavenly light.

Kindle our hearts with fervent love to serve God day and night

Strength and stablish all our weakness, so feeble and so frail:

That neither flesh, the world, nor devil, against us do prevail.

Put back our enemy far from us, and grant us to obtain

Peace in our hearts with God and man, without grudge or disdain.

And grant, O Lord, that thou being our leader and our guide,

We may eschew the snares of sin, and from thee never slide.

To us such plenty of thy grace, good Lord, grant we thee pray

That thou mayst be our Comforter at the last dreadful day.

Of all strife and dissension, O Lord, dissolve the hands:

And make the knots of peace and love throughout all Chri­stian lands.

Grant us, O Lord, through thee to know, the Father most of might:

That of his dear beloved Son, we may attain the sight

And that with perfect faith also we may acknowledge thee.

The Spirit of them both alway, one God in persons three.

Laud and praise be to the Father, and to the Son equal.

And to the only Spirit also, one God coeternal.

And pray we that the holy Son, vouchsafe his Spirit to send

To all that do profess his Name, unto the worlds end. Amen.

And then the Archdeacon shall present unto the Bishop all them that shall receive the Order of Priesthood that day, the Archdeacon, saying.

REverend Father in God, I present unto you these persons present to be admitted to the Order of Priesthood.

Cum interrogatione & responsione, ut in ordine Diaconatus.

And then the Bishop shall say to the people.

GOod people, these be they whom we purpose, God willing, to receive this day unto the holy office of Priesthood: for after due examination, we find not to the contrary, but that they be lawfully called to their function and ministery, and that they pe persons meet for the same: But yet if there be any of you which knoweth any impediment or notable crime of any of them, for which he ought not to be received into this holy ministery, now in the Name of God declare the same.

And if any great crime or impediment be objected,

Ʋt supra in Ordine Diaconatus, usque ad finem Litaniae, cum hac Collecta.

ALmighty God, giver of all good things, which by thy ho­ly Spirit hast appointed divers Orders of Ministers in the Church, mercifully behold these thy servants now called to the office of Priesthood, and replenish them so with the truth of thy Doctrine and innocency of life, that both by word and good example, they may faithfully serve thee in this office, to the glory of thy Name, and profit of thy Congregation, through the merits of our Saviour Iesus Christ, who liveth and reigneth with thee and the holy Ghost, world without end, Amen.

Then the Bishop shall minister unto every one of them the Oath concerning the Kings Supremacy, as is set forth in the Order of Deacons. And that done, he shall say unto them which are appointed to receive the said Office, as hereafter followeth.

YOu have heard, brethren, as well in your private exami­nation, as in the exhortation, and in the holy lessons ta­ken out of the Gospel, and of the writings of the Apostles, of what dignity, and of how great importance this office is. (whereunto ye he called.) And how we exhort you in the Name of our Lord Iesus Christ, to have in remembrance into how high a dignity, and to how chargeable an office ye be cal­led, that is to say, the Messengesrs, and Watchmen, the Pastors and the Stewards of the Lord, to teach, to premo­uish, to feed and provide for the Lords family, to seek for Christs sheep that be dispersed abroad, and for his children which be in the midst of this naughty world, to be saved through Christ for ever. Have always therefore printed in your re­membrance, how great a treasure is committed to your charge: for they be the sheep of Christ, which he bought with his death, and for whom he shed his blood. The Church and Congre­gation whom you must serve, is his Spouse and Body.

And if it shall chance the same Church, or any member thereof, to take any hurt or hindrance by reason of your negli­gence, you know the greatness of the fault, and also of the horrible punishment which will ensue Wherefore consider with your selves the end of your Ministery towards the chil­dren of God, towards the Spouse and Body of Christ, and see that you never cease your labour, your care and diligence, until you have done all that lieth in you, according to your bounden duty, to bring all such as are, or shall be committed to your charge, unto that agreement in faith and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you either of error in Religion, or for viciousness of life.

Then for as much as your office is both of so great excellen­cy, and of so great difficulty, ye see with how great care and study ye ought to apply your selves, as well that ye may shew your selves kind to that Lord who hath placed you in so high a dignity, as also to beware that neither you your selves offend, neither be occasion that other offend. Howbeit ye [Page 154] cannot have a mind and a will thereto of our selves, for that power and ability is given of God alone: Therefore ye see how ye ought and have need earnestly to pray for his holy Spi­rit. And seeing that you cannot by any other means com­pass the doing of so weighty a work pertaining to the salva­tion of man, but with doctrine and exhortation taken out of the holy Scripture, and with a life agreeable unto the same: Ye perceive how studious ye ought to be in reading and in learning the Scriptures, and in framing the manners both of your selves, and of them that specially pertain unto you, according to the rule of the same Scriptures: And for this self-same cause ye see how ye ought to forsake and set aside (as much as you may) all worldly cares and studies.

We have good hope, that you have well-weighed and ponde­red these things with your selves, long before this time, and that you have clearly determined by Gods grace to give your selves wholly to this vocation whereunto it hath pleased God to cal you: so that (as much as lieth in you) you apply your selves wholly to this one thing, and draw all your cares and studies this way, and to this end. And that you will continu­ally pray for the heavenly assistance of the holy Ghost from God the Father, by the mediation of our only Mediator and Saviour Iesus Christ, that by daily reading and weighing of the Scriptures, ye may so wax riper and stronger in your Mini­stry: and that ye may so endeavor your selves from time to time, to sanctifie the lives of you and yours, and to fashion them after the rule and doctrine of Christ: and that ye may be wholsom and godly examples and patterns for the rest of the Congregation to follow: and that this present Congre­gation of Christ here assembled, may also understand your minds and wills in these things: and that this your promise shall move you to do your duties, ye shall answer plainly to these things, which we in the name of the Congregation de­mand of you touching the same.

Do you think in your heart that you be truly called accor­ding to the will of our Lord Iesu Christ, and the Order of this Church of England, to the Ministery of Priest-hood.

Answer.

I think it.

The Bishop.

BE you perswaded that the holy Scriptures contain suffici­ently all doctrine required of necessity for eternal salvation, [Page 155] through faith in Iesu Christ? And are you determined with the said Scriptures to instruct the people committed to your charge, and to teach nothing (as required of necessity to eter­nal salvation) but that you shall be perswaded may be conclud­ed and proved by the Scripture?

Answer.

I am so perswaded, and have so determined by Gods grace.

The Bishop.

WIll you then give your faithful diligence always so to minister the Doctrine and Sacraments, and the Dis­cipline of Christ, as the Lord hath commanded, and as this Realm hath received the same, according to the Command­ments of God, so that you may teach the people committed to your cure and charge, with all diligence to keep and observe the same?

Answer.

I will do so by the help of the Lord.

The Bishop.

WIll you be ready with all faithful diligence to banish and drive away all erroneous and strange doctrines, con­trary to Gods Word, and to use both publick and private ad­monitions and exhortations, as well to the sick as to the whole, within your Cures, as need shall require, and occasion be given?

Answer.

I will, the Lord being my helper.

The Bishop.

Will you be diligently in prayers and in reading of the holy Scriptures, and in such studies as help to the knowledge of the same, laying aside the study of the world and the flesh?

Answer.

I will endeavor my self, so to do the Lord being my helper.

The Bishop.

WIll you be diligent to frame and fashion your own selves, and your families, according to the Doctrine of Christ, and to make both your selves and them (as much as in you lieth) wholsom examples and spectacles to the flock of Christ.

Answer.

I will apply my self, the Lord being my helper.

The Bishop.

WIll you maintain and set forwards (as much as in you lieth) quietness, peace and love among all Christian [Page 156] people, and especially among them that are, or shall be com­mitted to your charge?

Answer.

I will so do, the Lord being my helper.

The Bishop.

VVIll you reverently obey your Ordinary, and other chief Ministers unto whom the government and charge is committed over you, following with a glad mind and will their godly admonitions, and submitting your selves to their god­ly judgments?

Answer.

I will so do, the Lord being my helper.

Then shall the Bishop say,

ALmighty God, who hath given you this will do all these things grant also unto you strength and power to per­form the same, that he may accomplish his work which he hath begun in you, until the time shall come at the latter day to judge the quick and the dead

After this, the Congregation shall be desired secretly in their prayers to make humble supplications to God for the foresaid things: for the which pray­ers there shall be a certain space kept in silence.

That done, the Bishop shall pray in this wise,

¶ Let us pray.

ALmighty God and heavenly Father, which of thine infinite love and goodness towards us, hast gi­ven to us thy only and most dearly bloved Son Iesus Christ to be our Redeemer, and Author of everlasting life, who after he had made perfect our redemption by his death, and was ascended into heaven, sent abroad into the world his Apostles, Prophets, Evangelists, Doctors, and Pastors, by whose labour and mini­stery he gathered together a great flock in all the parts of the World, to set forth the eternal praise of thy holy Name; For these so great benefits of thy eternal goodness, and for that thou hast vouchsafed to call these thy servants here present, to the same office and ministry of salvation of mankind; we render unto thee most hearty thanks, we worship and praise [Page 157] thee, and we humbly beseech thee, by the same thy Son, to grant unto all, which either here or elsewhere call upon thy Name, that we may shew our selves thankful to thee for these and all other thy benefits, and that we may daily increase and go forwards in the knowledge and faith of thee and thy Son, by thy holy Spirit. So that as well by these thy Mini­sters, as by them to whom they shall be appointed Ministers, thy holy Name may be always glorified, and thy blessed King­dom enlarged, through the same thy Son our Lord Iesus Christ, which liveth and reigneth with thee, in the unity of the same holy Spirit, world without end, Amen.

When this prayer is done, the Bishops with the Priests present shall lay their hands severally upon the head of every one that receiveth Orders: the receivers humbly kneeling upon their knees, and the Bishop saying,

REceive the holy Ghost: Whose sins thou dost forgive, they are forgiven, and whose sins thou dost retain they are re­tained: and be thou a faithful dispenser of the Word of God, and his holy Sacraments. In the Name of the Father, and of the Son, and of the holy Ghost. Amen.

The Bishop shall deliver to every one of them the Bible in his hand, saying.

TAke thou authority to preach the Word of God, and to minister the holy Sacraments in this Congregation where thou shalt be so appointed.

When this is done, the Congregation shall sing the Creed, and also they shall go to the Communion, which all they that receive Orders, shall take together, and remain in the same place where the hands were laid upon them, until such time as they received the Communion.

The Communion being done, after the last Collect, and immediately be­fore the Bendiction, shall be said this Collect.

MOst merciful Father, we beseech thee to send upon these thy Servants, thy heavenly blessing, that they may be clad about with justice, and that thy [Page 158] Word spoken by their mouths, may have such success, that it may never be spoken in vain. Grant also that we may have grace to hear and receive the same as thy most holy Word, and the means of our salvation, that in all our words and deeds we may seek thy glory and the increase of thy Kingdom, through Iesus Christ our Lord. Amen.

And if the Order of Deacons and Priesthood be given both upon one day, then shall all things at the holy Communi­on be used, as they are appointed at the ordering of Priests, saving that for the Epistle, the whole third Chapter of the first to Timothy shall be read, as it is set out before in the order of Priests. And immediately after the Epistile, the Deacons shall be ordered. And it shall suffice the Litany to be said once.

The form of Consecrating of an Arch-Bishop, or Bishop.
¶ At the Communion.

The Epistle.

THis is a true saying, If a man desire the office of a Bishop, he desireth an honest work. A Bishop therefore must be blameless, the hus­band of one wife, diligent, sober, discreet, a keeper of hospitality, apt to teach, not given to overmuch wine, no fighter, nor greedy of filthy lucre, but gentle, abhorring fighting, abhorring covetousness, one that ruleth well his own house, one that hath children in subjection with all re­verence. For if a man cannot rule his own house, how thall he care for the congregation of God? He may not be a young Scholar, lest he swell, and fall into the judgment of the evil speak­er. He must also have a good report of them which are without, lest he fall into rebuke and the snare of the evil speaker.

The Gospel.

JEsus said to Simon Peter, Simon Johanna, lovest thou me more than these? He said unto him, Yea Lord, thou knowest that I love thee: he said unto him feed my lambs. He said to him again the second time, Simon Johanna, lovest thou me? He said to him, Yea, Lord, thou know­est that I love thee: he said unto him, Feed my sheep. He said unto him the third time, Simon Johanna, lovest thou me? Peter was sorry be­cause he said unto him the third time, lovest thou me? And he said unto him, Lord, thou knowest all things, thou knowest that I love thee. Iesus said unto him, Feed my sheep.

Or else out of the tenth Chapter of John, as before in the order of Priests.

After the Gospel and Creed ended, first the elected Bishop shall be presented by two Bishops unto the Archbishop of that Province, or some other Bishop appointed by his Commission: the Bishops that present him, say­ing,

MOst reverend Father in God, we present unto you this godly and well-learned man to be Consecrated Bishop.

Then shall the Archbishop demand the Kings Mandate for the Consecration, and cause it to be read, and the Oath touching the Knowledge of the Kings Supremacy, shall be ministred to the persons elected; as it is set out in the order of Deacons. And then shall be ministred the Oath of due obedience unto the Archbishop, as followeth.

The Oath of due obedience to the Archbishop.

IN the Name of God, Amen, I. N. chosen Bishop of the Church or See of N. do profess and promise all due reverence and obedience to the Arch­bishop, and to the Metropolitan Church of N. and to their Successors. So help me God through Jesus Christ.

This Oath shall not be made at the Consecration of an Archbishop. Then the Archbishop shall move the Congregation present to pray, saying thus to them.

BRethren, it is written in the Gospel of St. Luke, that our Saviour Christ continued the whole night in prayer, or ever that he did chuse and send forth his twelve Apostles. It is written also in the Acts of the Apostles, that the Disciples which were at Antioch did fast and pray, or ever the laid hands upon, or sent forth Paul and Barnabas. Let us therefore, follow the example of our Saviour Christ and his Apostles, first fall to prayer, or that we admit and send forth this person presen­ted unto us, to the work whereunto we trust the holy Ghost hath called him.

And then shall be said the Litany as afore in the order of Deacons.

And after this place, That it may please thee illuminate all Bishops, &c.

That it may please thee to bless this our brother elected, and to send [Page 161] thy grace upon him, that he may duly execute the office whereunto he is called, to the edifying of the Church, and to the honour, praise and glory of thy Name.

Answer.

We beseech thee to hear us good Lord.

Concluding the Letany in the end with this Prayer.

ALmighty God the giver of all good things, which by thy holy Spirit hast appointed divers Orders and Ministers in thy Church, merci­fully behold this thy servant now called to the work and ministry of a Bishop, and replenish him so with the truth of thy Doctrine and innocen­cy of life, that both by word and deed he may faithfully serve thee in this office to the glory of thy Name, and profit of thy Congregation, through the merits of our Saviour Iesus Christ, who liveth and reigneth with thee and the holy Ghost, world without end, Amen.

Then the Archbishop sitting in a Chair, shall say to him that is to be Conse­crated.

BRother, forasmuch as holy Scripture, and the old Canons command­eth, that we should not be hasty in laying on hands, and admitting of any person to the government of the Congregation of Christ, which he hath purchased with no less price than the effusion of his own blood: afore I admit you to this administration, whereunto you are called, I will examine you in certain Articles, to the end the Congregation present may have a trial, and bear witness how you be minded to behave your self in the Church of God.

Are you perswaded that you be truly called to this ministration accor­ding to the will of our Lord Iesus Christ, and the order of this Realm?

Answer

I am so perswaded.

The Archbishop.

ARE you perswaded that the holy Scriptures contain sufficiently all Doctrine required of necessity for eternal salvation, through the faith in Iesus Christ? And are you determined with the same holy Scri­ptures to instruct the people committed to your charge, and to teach or maintain nothing, as required of necessity to eternal salvation, but that you shall be perswaded may be concluded and proved by the same:

Answer

I am so perswaded, and determined by Gods grace.

The Achbishop.

WIll you then faithfully exercise your self in the said holy Scrip­tures, and call upon God by prayer for the true understanding of the same, so as ye may be able by them to teach and exhort with wholsome Doctrine, and to withstand and convince the gainsayers?

Answer.

I will so do by the help of God.

The Archbishop.

BE you ready with all faithful diligence to banish and drive away all erroneous and strange Doctrines, contrary to Gods Word, and both privately and openly to call upon and encourage others to the same?

Answer.

I am ready the Lord being my helper.

The Archbishop.

WIll you deny all ungodliness and worldly lusts, and live soberly, righteously, and godly in this world; that you may shew your self in all things an example of good works unto others, that the adver­sary may be ashamed, having nothing to lay against you?

Answer.

I will so do, the Lord being my helper.

The Archbishop.

WIll you maintain and set forwards (as much as in you lieth) quietness, peace and love among all men: and such as be un­quiet, disobedient and criminous within your Diocess, correct and pu­nish according to such authority as ye have by Gods Word, as to you shall be committed by the ordinance of this Realm?

Answer.

I will so do by the help of God.

The Archbishop.

WIll you shew your self gentle, and be merciful for Christs sake to poor and needy people, and to all strangers destitute of help?

Answer.

I will so shew my self by Gods help.

The Archbishop.

ALmighty God our heavenly Father, who hath given you a good will to do all these things, grant also unto you strength and power to performe the same, that, be accomplishing in you the good work which [Page 163] he hath begun, ye may be found perfect and irreprehensible at the latter day, through Iesus Christ our Lord. Amen.

Then shall be sung or said, Come holy Ghost, &c.

As it is set out in the order of Priests.

That ended, the Archbishop shall say,

Lord hear our prayer.

Answer.

And let our cry come unto thee.

¶ Let us pray.

ALmighty God and most merciful Father, which of thine infi­nite goodness hast given thy only and most dear beloved Son Iesus Christ to be our Redeemer, and Author of everlasting life, who after that he had made perfect our redemption by his death, and was ascended into heaven, poured down his gifts abundantly upon men, making some Apostles, some Pro­phets, some Evangelists, some Pastors and Doctors, to the edifying and making perfect his Congregation: grant we beseech thee to this thy servant such grace, that he may evermore be ready to spread abroad thy Gospel, and glad tidings of reconcilement to God, and to use the autho­rity given to him, not to destroy but to save, not to hurt but to help: so that be as a wise and faithful servant giving to thy family meat in due season, may at the last be received into joy, through Iesu Christ our Lord, who with thee and the holy Ghost, liveth and raigneth one God world without end. Amen.

Then the Archbishop and Bishops present, shall lay their hands upon the head of the elected Bishop, the Archbishop saying,

TAke the holy Ghost, and remember that thou stir up the grace of God which is in thee, by imposition of hands: for God hath not given us the spirit of fear, but of power, and love, and soberness.

Then the Archbishop shall deliver him the Bible, saying,

GIve heed unto reading, exhortation and doctrine. Think upon these things contained in this book. Be diligent in them, that the increase coming thereby, may be manifest unto all men. Take heed unto thy self, and unto teaching and be diligent in doing them: for by doing this thou shalt save thy self, and them that hear thee. Be to the flock of Christ a shepherd, not a wolf: feed them, devour them not: hold up the weak, [Page 164] heal the sick, bind toge [...]her the broken, bring again the outcasts, seek the lost: be so merciful that ye be not too remiss: so minister discipline, that you forget not mercy, that when the Shepherd shall come, you may re­ceive the immarcescible Crown of glory, through Iesus Christ our Lord. Amen.

Then the Archbishop shall proceed to the Communion, with whom the new Consecrated Bishop, with other shall also Communicate. And for the last Collect immediately before the Benediction, shall be said this Prayer.

MOst merciful Father, we beseech thee to send upon this thy servant thy heavenly blessing; and so endue him with thy holy Spirit, that he preaching thy Word, may not only be earnest to reprove, beseech and rebuke with all patience and Doctrine, but also may be to such as believe an wholsom example in word, in conversation, in love, in faith, in chastity, and purity: that faithfully fulfilling his course, at the latter day he may receive the Crown of righteousness laid up by the Lord, the righteous Iudge, who liveth and reigneth one God with the Father and the holy Ghost, world without end. Amen.

AT THE HEALING.

THE GOSPEL. Written in the XVI. Chapter of St. MARK, beginning at the 14. verse.

JESUS appeared unto the eleven as they sat at meat, and cast in their teeth their unbelief and hardness of heart, because they believed not them which had seen that he was risen again from the dead. And he said un­to them, Go ye into all the world, and preach the Gospel to all creatures: He that believeth and is baptised, shall be saved: but he that believeth not shall be damned. And these tokens shall follow them that believe: In my Name they shall cast out devils, they shall speak with new tongues, they shall drive away serpents, and if they drink any deadly thing, it shall not hurt themHere the in­firm persons are presented to the KING upon their knees, and the KING layeth his hands upon them. They shall lay their hand on the sick, and they shall recover. So when the Lord had spoken unto them, he was received into Heaven, and is on the right hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the word with miracles following.

THE GOSPEL. Written in the I. Chapter of St. JOHN, beginning at the first verse.

IN the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by it, and and without it was made nothing that was made. In it was Life, and the Life was the Light of men, and the Light shined in the darkness, and the darkness comprehen­ded it not. There was sent from God a man whose name was JOHN. The same came as a witness, to bear witness of the Light, that all men through him might believe. He was not that Light but was sent to bear witness of the Light.Here they are again pre­sented unto the KING upon their knees, and the KING put­teth his Gold about their necks. That light was the true light which lighteth every man th [...]t cometh into the world. He was in the world and the world was made by him, and the world knew him not. He came among his own, and his own received him not. But [Page 166] as many as received him, to them gave he power to be made Sons of God, even them that believed on his Name: which were born not of blood, nor of the will of the flesh, nor yet of the will of man but of God. And the same Word became Flesh, and dwelt among us, and we saw the Glory of it, as the Glory of the only Son of the begotten Father, full of grace and truth.

THE PRAYERS.

Vers. Lord have mercy upon us.

Resp. Lord have mercy upon us.

Vers. Christ have mercy upon us.

Resp. Christ have mercy upon us.

Vers. Lord have mercy upon us.

Resp. Lord have mercy upon us.

OVr Father which art in Heaven, hallowed be thy Name. Thy Kingdom come. Thy will be done on Earth as it is in Heav [...]n. Give us this day our daily bread. And forgive us our trespasses as we forgive them that trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

These Answers are to be made by them that come to be healed. Vers. O Lord save thy servants.

Resp. Which put their trust in thee.

Vers. Send help unto them from above.

Resp. And evermore mightily defend them.

Vers. Help us O God Our Saviour.

Resp. And for the Glory of thy Name deliver us; be merciful unto us sinnners for thy Names sake.

Vers. O Lord hear our prayer.

Resp. And let our cry come into thee.

O Almighty God, who art the Giver of all health, and the aid of them that seek to Thee for succour, we call upon thee for thy help and goodness mercifully to be shewed unto these thy servants, that they being healed of their infirmity, may give thanks unto thee in thy holy Church, through Iesus Christ our Lord. Amen.

THE grace of our Lord Iesus Christ, and the love of God, and the fellowship of the holy Ghost, be with us all evermore. Amen.

A copy of thacte made for thabrogacion of certayne holy-dayes; according to the transumpte late sent by the kyngs hyghnes to all biss hops with his graces strayght com­maundment, to signifie his farther pleasure to all Colleges, Religious houses and Curates, within theyr diocesse for the publicacyon, and also effectual and universal observaci­on of the same. An. 1536.

FOr as moch as the nombre of holy-dayes is so excessyuely grown and yet dayly more and more by mens deuocyen, yea rather supersticyon was like further to encrease, that the same was and sholde be not onely preiudiciall to the common weale, by reason that it is occasion as well of moche slouth and ydleness, the very nourishe of theues, vacaboundes, and of dyuers other unthriftynesse and inconuenyences, as of decaye of good mysteryes and artes, utyle and necessary fort the common welthe, and losse of mans fode many tymes, beynge clene destroyed through the superstici­ous obseruance of the said holy-dayes, in not taking thoportunitie of good and serene wheather offered upon the same in time of harvest, but also per­nicyous to the soules of many men, whiche beyng entysed by the lycency­ous vacacyon and lybertye of those holy-dayes, do upon the same common­ly vse and practise more excesse ryote and superfluitie than upon any other dayes. And sith the Sabboth-day was ordeyned for mans use, and there­fore ought to gyue place to the necessitie and behove of the same whan so­ever that shall occurre: mouch rather any other holy day institute by man. It is therefore by the kyngs hyghnes auctority, as supreme head in earth of the Church of Englande, with the Common assent and consent of the prelates and clergy of this his realme in Convocacyon laufully assembled and congregate, among other thyngs decreed, ordeyned and established.

¶ Fyrst that the feest of Dedicacyon of the church shall in all places throughout this realm be celebrated and kepte on the fyrst sonday of the moneth of Octobre for ever, and upon none other day. ¶ Item that the feest of the patrone of every church within this Realm, called commonly the Church-holy-day, shall not from henceforth be kepte or observed as a holy-day, as heretofore hath been used, but that it shall be lauful to all and singular persons, resydent or dwelliynge within this realme to go to their work, occupacyon or mystery, and the same truely to exercyse and occupy upon the said feest, as upon any other workeyday, excepte the said feest of the Church-holy day be such as must be ells universally observed, as a holy-day by this ordynance following.

Also that all those feests or day holy-days which shall happen to occurre, eyther in the harvest time which is to be compted from the fyrst day of Iu­ly unto the xxix. day of Septembre, or elles in the terme time at West­mynster, shall not be kepte or observed from henceforth as holy dayes, but that it may be lauful for every man to go to his work or occupacyon upon the same as upon any other workyeday, excepte alwayes the feests of the apostles, of our blessed lady, and of saynt George. And also such feestes as [Page 168] wherein the Kings Iudges as Westminster-hall do not use to sytte in Iudgment, all which shall be kepte holy and solempne of every man, as in tyme past have been accustomed. Prouyded alwayes, that it may be lau­full unto all preests and clerkes, as well secular as regular in the foresayd holy-dayes now abrogate, to synge or saye their accustomed seruyce for those holy dayes in their churches: so that they do not the same solempnely, nor do rynge to the same after the manner vsed in hygh holy-dayes, ne do commaunde or indict the same to be kepte or observed as holy-dayes.

Finally, That the feest of the Nativitie of our lord, of Easter, of the Na­tivitie of saynt Iohn the baptiste, and of Saynt Michaell, shall be from hence­forth compted, and accepted and taken for the iiii. general offering days.

And for further declaracyon of the premysses, be it known that Easter terme begyneth alwayes the xviii. day after Easter, reckoning Easter-day for one, and endeth the monday next after thascencyon day. Trinitie terme begynneth alwayes the wednesday next after thoctaues of Trinitie sonday, and endeth the xi. or xii day of Iuly, Myghelmas terme beginneth the ix. or x. day of October, and endeth the xxviii. or xxix. day of Nouember.

Hillary terme begynneth the xxiii. or xxiiii. day of Ianuary, and endeth the xii. or xiii. day of February.

In Easter terme upon the tascension daye. In Trinitie terme upon the Nativity of saynt Iohn Baptist. In Mighelmas terme upon Alhollen day. In Hillary terme upon Candlemas day, The Kings Iudges at Westmin­ster do not use to syt in Iudgment, nor upon any sondayes.

¶ Imprynted at London in Fletestrete, at the sygne of the Sonne, by me Iohn Byddel. Cum priuilegio. Anno 1536.

By the Queen. A Proclamation against the Despisers or Breakers of the Orders pre­scribed in the Book of Common-prayer.

THe Queens Majesty being right sorry to understand that the order of Common-prayer, set forth by the common consent of the Realm, and by authority of Parliament, in the first year of her Reign, wherein is nothing contained but the Scri­pture of God, and that which is consonant unto it, is now of late of some men despised, and spoken against, both by open preachings, and writings, and of some bold and vain curious men, new and other Rites found out and frequented, whereupon contentions, sects and dis­quietness doth arise among her people: and for one godly and uniform order, diversity of Rites and Ceremonies, Disputations, and Contenti­ons, Schisms and Divisions already risen, and more like to ensue. The cause of which disorders, her Majesty doth plainly understand to be the negligence of the Bishops and other Magistrates, who should cause the good Laws and Acts of Parliament made in this behalf to be better ex­ecuted, and not so dissembled and winked at, as hitherto (it may appear) that they have been.

For speedy remedy whereof, her Majesty straightly chargeth and com­mandeth all Archbishops and Bishops, and all Iustices of Assises, and Oyer and Terminer, and all Mayors, head Officers of Cities and Towns Corporate, and all other who have any authority to put in execution the Act for the Vniformity of Common-prayer, and the Administration of the Sacraments made in the first year of her gracious Reign, withal dili­gence and severity, neither favouring nor dissembling with one person nor other, who doth neglect, despise, or seek to alter the godly Orders and Rites set forth in the said Book: But if any person shall by publick preaching, writing, or printing, contemn, despise, or dispraise the Orders contained in the said Book, they shall immediately apprehend him, and cause him to be imprisoned, until he hath answered to the Law, upon pain that the chief Officers, being present at any such preaching, and the whole Parish, do answer for their contempt and negligence. Likewise, if any shall forbear to come to the Common-prayer, and receive the Sacraments of the Church, according to the Order in the said Book allowed, upon no just and lawful cause: all such persons they shall enquire of, present, and see punished, and ordered according as is prescribed in the said Act, with more care and diligence than heretofore hath been done: the which neg­ligence hath been cause why such disorders have of late now so much and in so many places encreased and grown.

And if any persons shall either in private houses, or in publick places [Page 170] make assemblies, and therein use other Rites of Common-prayer and Administration of the Sacraments than is prescribed in the said Book, or shall maintain in their houses any persons being notoriously charged by Books or Preachings to attempt the alteration of the said Orders, they shall see such persons punished with all severity, according to the Laws of this Realm, by pains appointed in the said Act.

And because these matters do principally appertain to the persons Ec­clesiastical, and to the Ecclesiastical Government, her Majesty giveth a most special and earnest charge to all Archbishops, Bishops, Archdeacons, and Deans, and all such as have ordinary jurisdiction, in such cases to have a vigilant eye and care to the observation of the Orders and Rites in the said Book prescribed, throughout their Cures and Diocess, and to proceed from time to time by ordinary and Ecclesiastical jurisdiction, as is granted them in the said Act, with all celerity and severity against all per­sons who shall offend against any of the Orders in the said Book prescribed, upon pain of her Majesties high displeasure, for their negligence, and de­privation from their Dignities and Benefices, or other Censures to fol­low, according to their demerits.

Given at Greenwich the 20 day of October, 1573: In the fif­teenth year of the Queens Majesties Reign.

God save the Queen.

Imprinted at London by Newgate-Market, next unto Christs Church, by Richard Jugge, Printer to the Queens Majesty.

Cum privilegio Regiae Majestatis.

By the Queen. A Proclamation against the Sectaries of the Family of Love.

WHereas by report of sundry of the Bishops of this Realm, and others, having cure of souls, the Queens Majesty is in­formed, that in sundry places of her said Realm, in their se­veral Diocesses, there are certain persons who do secretly in corners make privy assemblies of divers simple unlearned people, and after they have craftily and hypocritically allured them to esteem them to be more holy and perfect men than other are, they do then teach them damnable Heresies, directly contrary to divers of the principal Articles of our Belief and Christian Faith; and in some parts so absurd and fanatical, as by feigning to themselves a monstrous new kind of speech never found in the Scriptures, nor in ancient Father or Writer of Christs Church, by which they do move ignorant and simple people at the first rather to marvel at them, than to understand them: but yet to colour their sect withal, they name themselves to be of the Family of Love, and then as many as shall be allowed by them to be of that Family, to be elect and saved, and all others of what Church soever they be, to be reje­cted and damned: and for that upon conventing of some of them before the Bishops and Ordinaries, it is found that the ground of their sect is maintained by certain lewd, heretical and seditious books, first made in the Dutch tongue, and lately translated into English, and printed beyond the seas, and secretly brought over into the Realm, the author whereof they name H. N. without yielding to him upon their examination any other name, in whose name they have certainly books set forth, called, Evangelium Regni, or a joyful Message of the Kingdom, Documental Senten­ces, The prophecie of the spirit of love, a publishing of peace upon the earth, and such like. And considering also it is found, that these Secta­ries hold opinion, that they may before any Magistrate Ecclesiastical or Temporal, or any other person not being professed to be of their sect, (which they teame the Family of Love) by oath or otherwise deny any thing for their advantage, so as though many of them are well known to be teachers and spreaders abroad of these dangerous and damnable sects, yet by their own confession they cannot be condemned, whereby they are more dangerous in any Christian Realm: Therefore her Majesty being very sorry to see so great an evil by the malice of the Devil first begun and practised in other Countries, to be now brought into this her Realm, and that by her Bishops and Ordinaries she understandeth it very requisite, not only to have these dangerous Hereticks and Sectaries to be severely punished, but that also all other means be used by her Majesties Royal au­thority, which is given her of God to defend Christs Church, to root them out from further infecting of her Realm, she hath thought meet and con­venient, and so by this her Proclamation she willeth and commandeth [Page 172] that all her Officers and Ministers temporal, shall in all their several vo­cations, assist the Archbishops and Bishops of her Realm, and all other persons Ecclesiastical, having cure of Souls, to search out all persons on­ly suspected to be either teachers or professors of the foresaid damnable sects and by all good means to proceed severely against them, being found cul­pable, by order of the Laws either Ecclesiastical or Temporal; and that also search may be made in all places suspected for the Books and Wri­tings maintaining the said Heresies and Sects, and them to destroy and burn. And wheresoever such Books shall be found after the publication hereof, in custody of any person, other than such as the Ordinaries shall permit, to the intent to peruse the same for confutation thereof, the same persons to be attached and committed to close prison, there to remain, or otherwise by Law to be condemned, until the same shall be purged and cleared of the same Heresies, or shall recant the same, and be thought meet by the Ordinary of the place to be delivered. And that whosoever in this Realm shall either print, or bring, or cause to be brought into this Realm any of the said Books, the same persons to be attached and com­mitted to prison, and to receive such bodily punishment and other mulct as fautors of damnable Heresies. And to the execution hereof, her Majesty chargeth all her Officers, and Ministers, both Ecclesiastical and Tempo­ral, to have special regard, as they will answer not only afore God, whose glory and truth is by these damnable Sects greatly sought to be defaced, but also will avoid her Majesties indignation, which in such cases as these are, they ought not escape, if they shall be found negligent and careless in the execution of their authorities. Given at our Mannour of Richmond, the third of October, in the two and twentieth year of our Reign.

God save the Queen.

Imprinted at London by Christopher Barker, Printer to the Queens most Excellent Majesty.

By the Queen. A Proclamation against certain seditious and schismatical Books and Libels &c.

THe Queens most Excellent Majesty considering how within these few years past, and now of late, certain seditious and evil disposed persons towards her Majesty, and the Go­vernment established for causes Ecclesiastical within her Majesties Dominions, have devised, written, printed, or caused to be seditiously and secretly published and dispersed, sundry schismatical and seditious Books, diffamatory Libels, and other phantastical writings amongst her Majesties subjects containing in them Doctrine very erroneous, and other matters notoriously untrue, and slan­derous to the State, and against the godly reformation of Religion and Government Ecclesiastical established by Law, and so quietly of long time continued, and also against the persons of Bishops and others placed in authority Ecclesiastical under her Highness, by her authority, in railing sort, and beyond the bounds of all good humanity: All which Books, Li­bels, and Writings, tend by their scope to persuade and bring in a mon­strous and apparent dangerous Innovation within her Dominions and Countries, of all manner of Ecclesiastical Government now in use, and to the abridging, or rather to the overthrow of her Highness lawful Pre­rogative, allowed by Gods Law, and established by the Laws of the Realm, and consequently to reverse, dissolve, and set at Liberty the pre­sent Government of the Church, and to make a dangerous change of the form of Doctrine, and use of Divine Service of God, and the mini­stration of the Sacraments now also in use, with a rash and malicious purpose also to dissolve the Estate of the Prelacy, being one of the three ancient Estates of this Realm under her Highness, whereof her Majesty mindeth to have such reverend regard, as to their places in the Church and Common wealth appertaineth. All which said lewd and seditious practises, do directly tend to the manifest wilful breach of great number of good Laws and Statutes of this Realm, inconveniences nothing regar­ded by such Innovations.

In consideration whereof, her Highness graciously minding to provide some good and speedy remedy to withstand such notable dangerous and ungodly attempts, and for that purpose to have such enormous male factors discovered and condignly punished, doth signifie this her Highness misliking and indignation of such dangerous and wicked enterprises; and for that purpose doth hereby will and also straightly charge and command, that all persons whatsoever, within any her Majesties Realms and Do­minions who have or hereafter shall have any of the said seditious Books, Pamphlets, Libels or Writings, or any of like nature already published, [Page 174] or hereafter to be published, in his or their custody, containing such mat­ters as above are mentioned, against the present Order and Government of the Church of England, or the lawful Ministers thereof, or against the Rites and Ceremonies used in the Church, and allowed by the Laws of the Realm: That they, and every of them do presently after, with con­venient speed bring in, and deliver up the same unto the Ordinary of the Diocess, or of the place where they inhabit, to the intent they may be ut­terly defaced by the said Ordinary, or otherwise used by them. And that from henceforth no person or persons whatsoever be so hardy as to write, contrive, print, or cause to be published or distributed, or to keep any of the same, or any other Books, Libels, or Writings of like nature and quality contrary to the true meaning and intent of this her Majesties Proclamation. And likewise, that no man hereafter give any instructi­on, direction, favour or assistance to the contriving, writing, printing, publishing, or dispersing of the same, or such like Books, Libels, or Wri­tings whatsoever, as they tender her Majesties good favour, will avoid her high displeasure, and as they will answer the contrary at their utter­most perils: and upon such pains and penalties, as by the Law any way may be inflicted upon the offenders, in any of these behalfs, as persons maintaining such seditious actions, which her Majesty mindeth to have severely executed. And if any person have had knowledge of the Authors, Writers, Printers or despersers thereof, which shall within one month after the publicacyon hereof, discover the same to the Ordinary of the place where he had such knowledg, or to any of her Majesties Privy Council: the same person shall not for his former concealment be hereafter molested or troubled. Given at her Majesties Palace at Westminster, the xiii. of February, 1588. In the xxxi. year of her Highness Reign,

God Save the Queen.

Imprinted at London by the Deputies of Christopher Barker, Printer to the Queens Most Excellent Majesty. 1588.

ARTICLES To be Enqui …

ARTICLES To be Enquired in the VISITATION IN THE First year of the Reign of our most dread Soveraign Lady ELIZABETH, By the Grace of God, Of England, France and Ireland, QUEEN, Defender of the Faith.

[figure]

Anno Domini 1559.

Articles, &c. Anno 1559.

FIrst, Whether any Parson,Residency. Vicar or Curate be resident continually upon his Benefice, doing his duty in preaching, reading, and duly ministring the holy Sa­craments.

Item,False miracles. Whether in their Churches and Chappels all Ima­ges, Shrines, all Tables, Candlesticks Trindals, and Rolls of Wax, Pictures, Paintings, and all oher monuments of feigned and false Miracles, Pilgrimages, Idolatry and Superstition, be removed, abolished and destroyed.

Item, Whether they do not every holy-day,The Lords prayer. when they have no Sermon immediately after the Gospel, openly, plainly, and distinctly recite to their Parishioners in the Pulpit, the Lords Prayer, the Belief, and the Ten Commandments in English.

Item, Whether they do charge Fathers and Mothers,To bring up youth. Ma­sters and Governors of Youth, to bring them up in some ver­tuous study and occupation.

Item,Curates. Whether such beneficed men as be lawfully absent from their Benefices, do leave their Cures to a rude and un­learned person, and not to an honest, well-learned and ex­pert Curate, which can and will teach you wholsom Doctrine.

Item, Whether they do discourage any person from reading of any part of the Bible, either in Latine or English,Reading the Scriptures. and do not rather comfort and exhort every person to read the same at convenient times, as the very lively word of God, and the sPecial food of mans soul.

Item, Whether Parsons, Vicars,Taverns and games. Curates and other Mini­sters, be common haunters and resorters to Taverns or Ale-houses, giving themselves to drinking, rioting, and playing at unlawful games, and do not occupy themselves in the read­ing or hearing of some part of the holy Scripture, or in some other godly exercise.

Item,Preachers. Whether they have admitted any man to preach in their Cures, not being lawfully licensed thereunto, or have been licensed accordingly.

Item, Whether they use to declare to their Parishioners any thing to the extolling or setting forth of vain and usper­stitious Religion, Pilgrimages, Relicks or Images,Superstition. or lighting [Page 178] of Candles, kissing, kneeling, or decking of the same Ima­ges.

Register. Item, Whether they have one Book or Register kept, wherein they write the day of every Wedding, Christning and Burying.

Obedience. Item, Whether they have exhorted the people to obedience, to the Queens Majesty and Ministers, and to charity and love one to another.

The Sacra­ment. Item, Whether they have admonished their Parishioners that they ought not to presume to receive the Sacrament of the Body and Blood of Christ, before they can say perfectly the Lords Prayer, the Articles of the Faith, and the Ten Com­mandments in English.

Hospitality. Item, Whether they be resident upon their Benefices, and keep hospitality, or no: whether they do receive their Pari­shioners, and what they give them.

Reparations. Item, Whether Proprietaries, Parsons, Vicars, and Clerks, having Churches, Chappels and Mansions, do keep their Chan­cels, Rectories, Vicarages, and all other houses appertaining to them, in due reparations.

Prayers in Eng­lish. Item, Whether they do counsel or move their Parishioners, rather to pray in a Tongue not known, than in English, or put their trust in any certain number of Prayers, as in saying over a number of Beads,Beads. or other like.

Defamed per­sons. Item, Whether they have received any persons to the Communion, being openly known to be out of charity with their Neighbors, or defamed with any notorious crime, and not reformed.

Poor mens box. Item, Whether they have provided, and have a strong Chest for the poor mens Box, and set and fastned the same in a place of the Church most covenient.

Testament. Item, Whether they have diligently called upon, exhorted and moved their Parishioners, and especially when they make their Testaments, to give to the said poor mens box, and to be­stow that upon the poor, which they were wont to bestow upon Pilgrimages, Pardons, Trentals, and upon other like blind de­votions.

Sick. Burial. Item, Whether they have denied to visit the sick, or bury and dead being brought to the Church.

Simony. Item, Whether they have bought their Benefices, or come to them by fraud, guile, deceit or Simony.

Adulterers. Item, Whether they have given open monition to their [Page 179] Parishioners, to detect and present to their Ordinary all A­dulterers and Fornicators, and such men as have two wives living within their Parishes.

Item,Church goods. Whether they have monished their Parishioners open­ly, that they should not sell, give, nor otherwise alienate any of their Church-goods.

Item, Whether they or any of them,Many Benefi­ces. do keep more Bene­fices and other Ecclesiastical Promotions than they ought to do, not having sufficient Licenses and Dispensations thereun­to, and how many they be, and their names

Item,Communion. Whether they minister the holy Communion any otherwise, than only after such form and manner as it is set forth by the common authority of the Queens Majesty and the Par­liament.

Item,Letters of the word or preaching. Whether you know any person within your Parish or elsewhere, that is a letter of the Word of God to be read in English, or sincerely preached in place and times convenient.

Item, Whether in the time of the Litany,Goers out of the Church. or any other Com­mon-prayer, in time of the Sermon or Homily, and when the Priest readeth the Scriptures to the Parishioners, any person have departed out of the Church without just and necessary cause, or disturbed the Minister otherwise.

Item, Whether the mony coming and rising of any Cattel,Church-mony. or other moveable stocks of the Church, and mony given and bequeathed to the finding Torches, Lights, Tapers or Lamps, not paid out of any lands, have not been employed to the poor mens Chest.

Item, Who hath the said stocks and money in their hands,Keepers of the Church-mony, Contempt of Priests. and what be their names.

Item, Whether any undiscreet person do uncharitably con­temn and abuse Priests and Ministers of the Church.

Item,The Kings Grammar. Whether there be any other Grammar taught in any School within this Diocess, than that which is set forth by the Authority of King Henry the eighth.

Item,The time of Service. Whether the Service of the Church be done at due and convenient hours.

Item, Whether any have used to commune, jangle,Talkers in the Church. and talk in the Church in the time of prayer, reading of the Homily, preaching, reading or declaring of the Scripture.

Item,Heresies. Whether any have wilfully maintained and defended any heresies, errors, or false opinions contrary to the faith of Christ and holy Scripture.

Drunkards. Item, Whether any be common drunkards, swearers or blasphemers of the Name of God.

Adulterers. Item, Whether any have committed adultery, fornication, or incest, or be common Bawds or receivers of such evil per­sons, or vehemently suspected of any of the premises.

Brawlers. Item, Whether any be brawlers, slanderers, chi [...]ers, scol­ders, and sowers of discord between one person and ano­ther.

Sorcerers. Item, Whether you know any that do use Charms, Sor­ceries, Inchantments, Invocations, Circles. Witchcrafts, Sooth-saying, or any like crafts or imaginations invented by the De­vil, and especially in the time of womens travel.

Pulpits. Item, Whether Churches, Pulpits, and other necessaries ap­pertaining to the same, be sufficiently repaired, and if they be not in whose default the same is.

Resorters to other Church­es. Inholders. Item, Whether you know any, that in contempt of their own Parish-Church, do resort to any other Church.

Item, Whether any Inholders or Ale-house-keepers, do use commonly to sell meat and drink in the time of Common-prayer, preaching, reading of the Homilies, or Scripture.

Divorce. Item, Whether you know any to be married within the degrees prohibited by the Laws of God, or that be separated or divorced without the degrees prohibited by the Law of God, and whether any such have married again.

Privy con­tracts. Item, Whether you know any to have made privy contracts of Matrimony, not calling two or more witnesses thereunto, nor having thereto the consent of their Parents.

Banns. Item, Whether they have married solemnly, the Banns not first lawfully asked.

Executors. Item, Whether you know any Executors, or Administrators of dead mens goods, which do not only bestow such of the said goods as were given and bequeathed, or appointed to be distributed among the poor people, repairing of high-ways, finding of poor Scholars, or marrying of poor Maidens, or such other like charitable deeds.

Item, Whether you know any that keep in their houses any undefaced Images,Images. Tables, Pictures, Paintings, or other Monuments of feigned and false Miracles, Pilgrimages, Ido­latry and Superstition, and do adore them, and specially such as have been set up in Churches, Chappels and Oratories.

Books. Item, What books of holy Scripture you have delivered to be burnt, or otherwise destroyed, and to whom you have de­livered the same.

Item, What bribes the accusers, promoters, persecutors,Bribes. Ecclesiastical Judges, and other the Commissioners appoint­ed within the several Diocesses of this Realm, have recei­ved by themselves or other, of those persons which were in trouble, apprehended, or imprisoned for Religion.

Item, What goods moveable, lands, fees, offices,Loss of goods. or pro­motions, have been wrongfully taken away in the time of Queen Maries Reign, from any person which favored the Religion now set forth.

Item, How many persons have for Religion died by fire,How many burnt. famine, or otherwise, or have been imprisoned for the same.

Item,Certificate of the dead. That you make a true presentment of the number of all persons which died within your Parishes sithence the Feast of St. John the Baptist, which was in the year of our Lord God, One thousand five hundred fifty and eight, unto the Feast last past, making therein a plain distinct declaration how ma­ny men, women, and men-children the same were and the names of the men.

Item,Secret Masses. Whether you know any man in your Parish secretly or in unlawful Conventicles, say or hear Mass, or any other service prohibited by the Law.

Item,False rumours. Whether you know any person in your Parish to be a slanderer of his neighbors, or a sower of discord between party and party man and wife, parents and their children, or that inv nted, bruited, or set forth any rumours, false and seditious t [...]les, slanders, or m [...]kers, bringers, buyers,Unlawful books. sellers, keepers or conve [...]ors of any unlawful books, which might stir and provoke sedition, or m [...]intain superstitious service within this Realm, or any Aiders, Counsellors, Pro­curers or Maintainers thereunto.

Item,Patron Tythes Vacation. Whether the Church of your Parish be now vacant or no, who is the P [...]tron thereof how long it hath been va­cant who doth receive the tythes, oblations, and other com­modties during the time of the vacation, and by what autho­rity, and in what estate the s [...]id Church is at this time, and how long the Parson or Vicar hath had that Benefice.

Item, Whether any Minstrels, or any other persons do use to sing or say any Songs or Ditties that be vile or unclean,Minstrels. and especially in derision of any godly order now set forth and established.Letany in Eng­lish.

Item, Whether the Letany in English with the Epistle and [Page 182] G spel which was by the Queens Highness Proclamation willed to be read to the people, were put in use in your Churches; and if not, who were the letters thereof.

Distinct. Item, Whether the Curates and Ministers do leisurely, plain­ly and distinctly, read the publick Prayers, Chapters and Homi­lies as they ought to do.

God save the Queen.

Imprinted at London, Anno 1559.

ARTICULI PER Archiep …

ARTICULI PER Archiepiscopum, Episcopos & reli­quum Clerum Cantuariensis Provinciae in Sy­nodo inchoata Londini vicesimo quarto die mensis Novembris, Anno Domini 1584. Reg­nique Serenissimae in Christo Principis Domi­nae Elizabethae, Dei gratia Angliae, Franciae & Hyberniae Reginae, Fidei Defensoris, &c. vi­cesimo septimo stabiliti, & Regia auctoritate approbati & confirmati.

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LONDINI, in aedibus C. B.

Articuli pro Clero.

Ʋt homines idonei ad sacros ordines, & Beneficia (uti vo­cant) Ecclesiastica admittantur.

PRimò cautum est, nequis posthàc ad sacros ordines sus­cipiatur, qui non eodem quoque tempore Praes [...]ntatio­nem sui ipsius ad Beneficium aliquod intra diœcesim sive Jurisdictionem ejusdem Episcopi à quo sacros ordines petit, tunc vacans exhibuerit: vel qui non eidem Episco­po certum, verum & indubitatum Certificatorium tulerit de Ecclesia aliqua intra diœcesim sive Jurisdictionem di­cti Episcopi, in qua curae animarum inservire possit: Vel qui in aliqua Cathedrali aut Cellegiata Ecclesia, vel Collegio Cantabri­giensi aut Oxoniensi non fuerit constitutus. Vel saltem, qui ab eodem Epis­copo in Beneficium aliquod, sive ad Curam (uti vocant) inserviendam tunc eti­am vacantem, non si, mox admittendus.

Deinde, ne quis Episcopus posthac aliquem in sacros ordines cooptet, qui non ex sua ipsius Diœcesi fuerit, nisi vel ex altera nostratium Academiarum prodierit: vel, nisi literas (ut loquuntur) Dimissorias ab Episcopo, cujus Di­œcesanus existet, attulerit, & vicesimum quartum aetatis suae annum jam com­pleverit, ac etiam in altera dictarum Academiarum gradum aliquem scholasti­cum susceperit, Vel saltem, nisi rationem fidei suae juxta Articulos illos Regi­onis in Synodo Episcoporum & Cleri approbatos Latino sermone reddere possit, adeò ut sacrarum literarum testimonia, quibus eorundem, Articulorum veritas innititur, recitare etiam valeat: Ac ulteriùs, de vita sua laudabili & morum integritate literas testimoniales sub Sigillo vel alicujus Collegii Canta­brigiensis aut Oxione [...]sis, ubi antea moram fecerit, vel alicujus Justiciarii ad pacem D. Reginae conservandum assignati, una cum subscriptione & testimo­nio aliorum proborum & fide dignorum hominum ejusdem Parœciae, ubi per tres annos ante proximé elapsos commoratus est, exhibeat.

Quod si verò aliquis Episcopus aliquem ad sacros ordines admiseret, qui praedictis qualitatibus non sit praeditus, is per Archiepiscopum, assidente sibi hac in parte uno alio Episcopo, ab ordinatione Ministrorum & Diaco­norum per integrum biennium suspendatur, ac eam praeterea pœnam incur­rat, [Page 194] quae de jure in ejusmodi Episcopos, qui ad ordines Ecclesiasticos sine titulo aliquem promovebunt, statuitur.

Ad haec, nequis Episcopus aliquem in Beneficium (uti vocat) instituat, nisi qui praelictis conditionibus ornatus fuerit.

Quòd si Curia de Arcubus aut Audientiae per viam duplicis querelae, seu alio quovis modo contra Episcopum hac in parte agat, quia homines mini­mè idoneos ac habiles admittere renuit; tunc licebit Archiepiscopo, vel au­ctoritate propria, vel gratia speciali ab Regia Majestate impetrata, ejusmodi processus amputare, quò laudabilis Episcopi industria debitum ea ratione sortiatur effectum.

Denique, ut quolibet anno ad festum S. Michaelis Archangeli, vel intra sex hebdomadas idem festum subsequentes, unusquisque Episcopus nume­rum, nomina, gradus & qualitates eorum omnium quos in sacros ordines, vel in aliqua Beneficia eodem anno precedente promoverit, ad Archiepis­copum transmittat.

De moderanda solennis Pœnitentiae commutatione.

NE qua fiat posthac solennis Pœnitentiae commutatio, nisi rarioribus gravioribúsque de causis, atque adeò cum ipsi Episcopo constiterit, eam esse ad Reum reconciliandum & reformandum saniorem & tutiorem rationem.

Deinde, quòd mulcta illa pecuniaria vel in relevamen pauperum ejus­dem Parœciae, vel in alios pios usus erogetur, idque Ecclesiae solenniter & sideliter approbetur & innotescat.

Quòd si verô crimen fuerit notorium ac publicum, Reus ipse vel in pro­pria sua persona publicè in Ecclesia pœnitentiam suam minimê fictam pro­fitendo, laesae Ecclesiae satisfaciet, vel Ecclesiae minister in praesentia ipsius Rei, palam ê suggestu, ejus submissionem, & pœnitentiae suae coram Ordi­nario suo peractionem, atque etiam in verae suae resipiscentiae testimonium quantam pecuniarum summam in usus supradictos erogandum reddiderit, denunciabit.

De moderandis quibusdam indulgentiis, pro celebratione Matrimonii absque trinundina denunciatione, quam Bannos vocant Matrimoniales.

QUandoquidem honestae, clarae ac illustris conditionis homines, sive ur­gente aliqua necessitate, sive aliis non contemnendis rationibus, Ma­trimonium [Page 195] aliquando celebrandi causas habere possunt, facultate sibi de Bannis matrimonialibus aut non omninò, aut semel iterúmve denuncian­dis indulta, sine aliquo gravi scandalo seu detrimento: Idcirco ad evitanda generaliter quae hac in parte notantur incommoda, visum est caveri ne ullae facultates sive indulgentiae de celebrando absque Bannis Matrimonio con­cedantur, nisi idonea cautio priùs sub hisce conditionibus ineatur; nimi­rum, Primô, quod nullum postea constabit impedimentum Praecontractus, Consanguinitatis; Affinitatis, vel ullius alterius legitimae causae cujuscunque ratione. Secundò, quòd eo tempore quo ejusmodi facultas sive indulgen­tia concedetur, nulla controversia, lis seu querela mota est, vel dependet coram aliquo Judice Ecclesiastico aut Civili, de ejuscemodi legitimo impe­dimento Matrimonii inter hujusmodi personas contrahendi aut contracti. Ac tertiô, quòd ad Nuptiarum solennizationem non accedent, nisi assensu & expresso concensu Parentum sive tutorum priùs impetrato. Et ulteriùs, quod Matrimonii celebratio publicè ac tempestivê in facie Ecclesiae fiet. Cujus quidem cautionis formula seu exemplar in scriptis concipietur, ac uni­cuique Episcopo in sua cujusque Diœcesi imitanda proponetur.

Provisò semper, quôd quicunque contra hanc ordinationem deliquerit, ab executione officii per sex integros menses suspendetur.

De quibusdam circa Excommunicationem excessibus cœr­cendis sive reformandis.

QUia Excommunicationis usus in Ecclesia perpetuae legis vigorem jam obtinuit, atque in omni jurisdictione Ecclesiastica exercenda hucus­que retinetur, ideò absque grandi mutatione totius ejusce jurisdictionis & plurimarum hujus Regni legum, innovari vel alterari nequit. Nihilomi­nùs, ut Excommunicatio (quae auctoritatis ac disciplinae Ecclesiasticae quasi nervus quidam ac vinculum habendum est) ad pristinum suum usum, decus & dignitatem reducatur: cautum est, ut quotiescunque Censura ista in immediatam pœnam cujusvis notoriae Haereseos, Schismaris, Symoniae, Per­jurii, Usurae, Incestus, Adulterii, seu gravioris alicujus criminis venerit in­fligenda, sententia ipsa vel per Archiepiscopum, Episcopum, Decanum, Archdiaconum, vel Praebendarium, modô sacris ordinibus & Ecclesiasti­ca jurisdictione praeditus fueri) in propria persona pronunciabitur, unà cum ejusmodi frequentia & assistentia, quae ad majorem rei authoritatem con­ciliandam conducere videbitur.

Denique quòd unusquisque Vicarius Generalis, Officialis seu Commis­sarius, qui ordines Ecclesiasticos non susceperit, cruditum aliquem Pres­byterum sibi accerset & associabit, qui sufficienti auctoritate vel ab ipso [Page 196] Episcopo in jurisdictione sua, vel ab Archidiacono (Presbytero existente) iu jurisdictione sua munitus, idque ex praescripto ipsius Judicis tunc prae­sentis, Excommunicationis sententiam pro contumacia denunciabit.

Volumus etiam, ut sicut constitutum est ejusmodi Excommunicationem per Ministrum Ecclesiae denunciari: Ita ipse Judex de absolutione ipsius Rei post satisfactionem suam paractam, eundem Ministrum certiorum faci­et; qui eandem absolutionem populo publicè denunciabit: Ac interim quòd bene licebet dicto Ministro Reum a sacris arcere & repellere tanquam in Ecclesiam minimé recipiendum, donec ejusmodi Certificatorium ab ipso Judice exhibuerit.

De Beneficiorum pluralitate cohibenda.

QUòd nemini in posterum facultas sive indulgentia concedetur de pluri­bus beneficiis simul retinendis, nisi hujus [...]odi tantùm, qui pro erudi­tione sua & maximé digni, & ad officium suum pleniùs praestandum maxi­mê habiles & ido [...]ei censebuntur: nimirùm, ut is qui hujusmodi facultate fruiturus est, sit ad minimum Artium Magister, & publicus ac idoneus verbi Divini Concionator: Ita tamen, ut idonea etiam, cautione obstrictus tenea­tur, de personali sua residentia in singulis beneficiis per bonam anni cujusque partem facienda, & quod ejusmodi Beneficia triginta milliarium spatio ad summum non distent ab invicem. Denique, quod idoneum Curatum ha­beat, qui plebem ejus Parœciae in qua non residebit, instituat ac informet, modò facultates ejusdem Beneficii talem commodè sustinere posse Archie­piscopo vel ejus Diœceseos Episcopo videbuntur.

De feodis quae officiariis Ecclesiasticis & eorum ministris debentur.

CAutum insuper volumus, quod neque alia neque majora feoda ab Epis­copo, Ordinario, Archdiacono, vel eorum ministris deinceps ulla de causa percipianter, quam ea quae ineunte hoc regnum Regia nunc Majestate percipi solebant. Quódque tabula quaedam singulorum hujumodi feodo­rum summas continens, in quolibet consistorio ante festum S Johannis Baptistae proximè venturum figatur, cujus exemplar manu ipsius Ordnarii subsignatrum intra tempus praedictum ad Archiepiscopum transmittetur.

Provisò semper, quòd neque Archiepiscopo, neque Episcopo, vel directè vel indirectè, aliquam pecuniarum summam pro admittendis ad sacros ordines hominibus accipere licebit, idque sub pœna Juris.

De inquisitione per Episcopos ineunda.

QUamprimùm commodê fieri poterit, vel ad summum intra unius anni spatium post hujus Synodi finem, quisque Episcopus de singulorum Ministrorum qui in sua diœcesi degunt conditione, moribus, ac eruditione diligenter inquirat: per quos etiam & quo tempore ad sacros ordines ad­missi, quódque vitae genus sectati sint priusquam in ministerium sunt co­optati, ac de hisce omnibus ipsum Archiepiscopum intra dictum tempus debitê certiorem faciet.

Episcopi in sua quisque Diœcesi de omnium Rectoriarum, Vicariarum, ac caeterorum Ecclesiasticorum Beneficiorum suae Diœceseos valore annuo, juxtra censum libri illius qui primitiarum dicitur, si modò ibidem censean­ur: aliter verò, juxta communem eorum aestimationem: quot item Ap­propriationes, cujus veri valoris annui, & qui sint earum Proprietarii; Necnon de Curatorum salariis annuis diligentem facient inquisitionem, Ac de hisce similiter omnibus intra tempus anteà praescriptum, dictum Archie­piscopum certiorem reddent.

FINIS.
CELEBRATIO Cœnae Dom …

CELEBRATIO Cœnae Domini IN FUNEBRIBUS, Si Amici & Vicini defuncti Commu­nicare velint, &c.

Anno 2. Eliz. Regin. 1560.

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LONDINI, Apud Reginaldum Wolfium, 1560.

ELIZABETHA, Dei Gratia, Angliae, Franciae, & Hiberniae Regina, Fidei fensor, &c.
Omnibus ad quos praesen­tes Literae pervenerint, Salutem.

Cum memores Officii nostri erga Deum Om­nipotentem, (cujus providentia prin­cipes regnant) legibus quibusdam ce­leberrimis consensutrium Regni nostri Statuum, sancitis, anno Regni nostri primo, Regium nostrum assensum libenter praebueri­mus: inter quas una lex lata est, ut Praeces publicae, una, & eadem certa, & praescripta precandi forma, lingua vul­gari, & vernacula, passim in Ecclesia Anglicana haberen­tur, quo Subditi nostri quid orarent, facilius intellige­rent: & absurdum illum, diu (que) in Ecclesia inveteratum erro­rem, tandem devitarent. Fieri enim non potest, ut precationes, supplicationes, aut gratiarum actiones non intellectae, mentis ardorem aliquando excitent & accendant, cum spiritu & veri­tate. Deus qui Spiritus est, non oris tantum strepitu adorari vult; Cui rei etiam addi potest, quod hac caeca ignoratione, su­perstitiosae preces, aut res alienae, non satis idoneae quae Deo pro­funderentur, cordium humanorum scrutatori, saepenumero ore prophano offer bantur. Notum vobis esse volumus, quod, quo­niam intelligimus Collegia utriusque Academiae, Cantabrigi­ensis & Oxoniensis: Collegium item novum prope Winto­toniam & Etonense, bonis literis dicata, supplicibus votis pe­tere, ut quo sacrarum literarum monumenta Latina, ad uberi­orem Theologiae fructum eis reddantur magis familiaria, eis [Page 202] lic at eadem forma precum Latine uti. Omnibus Reipublicae nostrae membris quantum in nobis est consulere, & cum corum neces­si [...]ati, qui Latina non intelligunt, tum corum voluntati qui ut ra­quem linguam percipiunt, consulere cupientes, constituimus per praesentes, licitum esse, & permissum nostra Authoritate & pri­vil g [...]o Regali, tam Decano & Sodalitio Ecclesiae Christi in A­cademia nostra Oxoniae quam Praesidibus, Custodibus, Rect­o [...]ibus Magistris & Sod [...]litatibus omnium & singulorum Colle­giorum Cantab [...]igiae, Oxoniae, Win [...]oniae, Etonae, hoc modo precandi Latine, uti publice in Ecclesiis, & Sacellis suis quem nos per nostrum Typographum edi curavimus in hoc praesenti volumine, convenientem cum Anglicano nostro publicarum pre­cum libro, jam per universum nostrum Regnum recepto & usita­to. Cui item peculiaria quaedam in Christianorum funebribus & exequiis decantanda adjungipraecipimus, Statuto illo praedicto Ritu Publicarum precum cujus supra mentionem fecimus) anno primo Reg [...]i nostri promulgato in contrarium non obstante.

Proviso semper, quod in ejusmodi Collegiis, quibus Laicorum parochiae annexae erunt, ac in reliquis etiam, ad quorum Templa Laici eorund [...]m Collegiorum famuli & Ministri, sive alii qui­cun (que) Latinae linguae imperiti, necessario adire debent, his horae aliquot opportunae & loca in dictis Ecclesiis aut Sac [...]llis, assig­nentur, in quibus, Festis saltem diebus, preces matutinae & vespertinae legantur & recitenter: Et Sacramentorum admi­nistrationes suis temporibus Anglice, ad Laicorumae dificatio­nem celebrare possint. Eadem etiam formula Latina pr [...]candi privatim uti, hortamur omnes reliquos Ecclesiae nostrae Angli­canae Ministros, cujuscun (que) gradus fuerint, iis diebus, quibus aut non solent, aut non tenentur Parochianis suis ad aedem sa­cram pro more accedentibus, publice preces vernacula l ngua, secundum formam dicti Statuti recitare. In praemissorum autem fid [...]m & testimonium, has literas nostras fieri fecimus patentes.

Dat, apud Palatium nostrum de Westmonasterio, Sexto die Aprilis. Anno regni nostri secundo, 1560.

In Commendationibus Benefactorum.

AD cujusque termini finem Commendatio fiat Fundatoris, aliorumque Clarorum virorum, quorum beneficientia Col­legium locupletatur.

Ejus haec sit forma.

Primum recitetur clara voce Oratio Dominica.

Pater noster qui es in Cœlis, &c.

Deinde re­citentur tres Psalmi.

  • Exaltabo te Deus, Psalm 144.
  • Lauda anima mea Do. Psalm 145.
  • Laudate D [...]minum quoniam bonus Psal. 146.

Post haec legatur Cap. 44. Ecclesiastici.

His finitis, sequatur Concio: in qua Concionator Fundatoris amplissimam munificentiam praedicet: quantus sit literarum usus ostendat: quantis laudibus officiendi sunt qui literarum studia beneficientia sua excitent: quantum sit ornamentum Reg­no doctos viro habere, qui de rebus controversis vere judicare possunt, quanta sit Scripturarum laus, & quantum illae omni hu­mani Authoritati antecedant, quanta sit ejus Doctrinae in vul­gus u ilita [...], & quam late pateat: quam egregium & regium sit (cui Deus universae plebis suae curam commisit) de multitudi­ne Ministrorum verbi [...]aborare, atque hi ut honesti atque eru­diti si [...]t, curare: atque alia ejus generis, quae pii & docti viri cum laude illustrare possint.

Hac concione perorata decantetur.

Benedictus Dominus Israel.

Ad extremum haec adhibeantur.

Minister.

In memoriam aeternam erit justus.

Responsio.

Ab auditu malo non timebit.

Minister.

Justorum animae in manu Dei sunt.

Responsio.

Nec attingit illos cruciatus.

Oremus.

DOmine Deus, Resurrectio & Vita Credentium, qui semper es laudandus, tam in viventibus quam in de­functis, agimus tibi gratias, pro Fundatore nostro N. caete­risque Benefactoribus nostris, quorum beneficiis hic ad pieta­tem & studia literarum alimur: rogantes ut nos, his donis ad tuam gloriam recte utentes, una cum illis, ad resurrectio­nis gloriam immortalem perducamur: per Jesum Christum Dominum nostrum. Amen.

Celebratio Cœnae Domini in Funebribus, si Ami­ci & vicini defuncti communicare velint.

Collecta.

MIsericors Deus, pater Domini nostri Jesu Christi, qui es Resurrectio & vita, in quo qui credidit etiamsi mor­tuus fuerit, vivet; &, in quo qui crediderit & vivit non mo­rietur in aeternum: quique nos docuisti per sanctum Aposto­lum tuum Paulum, non debere maerere pro dormientibus in Christo, sicut ii qui spem non habent resurrectionis, humi­liter petimus, ut nos a morte peccati resuscites ad vitam ju­stitiae, ut cum ex hac vita emigramus, dormiamus cum Chri­sto, quemadmodum speramus hunc fratrem nostrum, & in ge­nerali resurrectione, extremo die, nos nna cum hoc fratre no­stro resuscitati &, receptis corporibus, regnemus una tecum in vita aeterna; per Dominum nostrum Jesum Christum. Amen.

Epistola. 1 Thess. 4.

NOlo vos ignorare fratres de his qui obdormierunt, ne do­leatis quemadmodum & caeteri non habentes spem. [Page 205] Nam si credimus quod Jesus mortuus est & resurrexit, sic & Deus eos qui obdormierunt, per Jesum, adducet cum il­lo. Hoc enim vobis dicimus in verbo Domini quod nos qui vivimus, & reliqui erimus in adventum Domini, nequaquam praeveniemus eos qui dormiunt. Quoniam ipse Dominus cum hortatu & voce Archangeli, ac tuba Dei descendet de Cœlo: & mortui in Christo resurgent primum: deinde nos qui vivemus, qui reliqui erimus, simul cum illis rapiemur in nubibus in occursum Domini in aere, & sic semper cum Do­mino erimus. Proinde consolemini vos mutuo sermonibus his.

Evangelium. Joan. 6.

DIxit Jesus Discipulis suis, & Turbis Judaeorum. Omne quod dat mihi pater ad me veniet: & eum qui venit ad me, non ejicio foras. Quia descendi de Cœlo, ut faciam non quod ego volo, sed quod vult is qui misit me. Haec est autem voluntas ejus qui misit me, Patris, ne quid perdam ex omnibus quae dedit mihi, sed resuscitem illa in novissimo die. Haec est autem voluntas ejus qui misit me, ut omnis qui videt filium & credit in eum, habeat vitam aeternam, & ego suscitabo eum novissimo die.

Vel hoc Evangelium. Joan. 5.

DIxit Jesus discipulis suis & Turbis Judaeorum: Amen, Amen dico vobis, qui sermonem meum audit, & cre­dit ei qui misit me, habet vitam aeternam, & in condemna­tionem non veniet, sed transivit a morte in vitam. Amen, Amen dico vobis, quòd veniet hora & nunc est, quando mor­tui audient vocem filii Dei: & qui audierint, vivent. Sicut enim pater habet vitam in semetipso, sic dedit & filio habere vitam in semetipso: & potestatem dedit ei judicandi quoque, quia Filius hominis. Nolite mirari hoc: quia veniet hora, in qua omnes qui in monumentis sunt, audient vocem ejus, & prodibunt, qui bona fecerunt in resurrectionem vitae: qui vero mala egerunt, in resurrectionem condemnationis.

ARTICULI De quibus c …

ARTICULI De quibus convenit inter Archiepiscopos, ET EPISCOPOS Utriusque Provinciae, ET CLERUM UNIVERSUM, In Synodo, Londini.

Anno 1562. secundum computationem Ecclesiae Anglicanae, ad tollendam opinionum dissentionem, & consensum in vera Religione firmandum

Editi authoritate serenissimae Reginae.

LONDINI, Apud Johannem Day, 1571.

1 De fide in sacro-sanctam Trinitatem.

UNus est vivus, & verus Deus, aeternus, incorporeus, impartibilis, impassibilis, immensae potentiae, sapien­tiae, ac bonitatis, creator, & conservator omnium, tum visibi­lium, tum invisibilium. Et in unitate hujus divinae naturae, tres sunt personae, ejusdem essentiae, potentiae ac aeternitatis, Pater, Filius, & Spiritus sanctus.

2 De verbo, sive Filio Dei, qui verus homo factus est.

FIlius, qui est verbum patris, ab aeterno a patre genitus, verus & aeternus Deus, ac patri consubstantialis, in utero beatae virginis, ex illius substantia naturam humanam as­sumpsit: ita ut duae naturae, divina & humana, integre atque perfecte unitate personae fuerint inseparabiliter conjunctae, ex quibus est unus Christus, verus Deus & verus homo, qui vere passus est, crucifixus, mortuus, & sepultus, ut patrem nobis reconciliaret, essetque hostia, non tantum pro culpa ori­ginis, verum etiam pro omnibus actualibus hominum peccatis.

3 De descensu Christi ad inferos.

QƲemadmodum Christus pro nobis mortuus est, & se­pultus, ita etiam credendes ad Inferos descendisse.

4 De resurrectione Christi.

CHristus vere a mortuus resurrexit, suumque corpus cum carne, ossibus, omnibusque ad integritatem humanae naturae pertinentibus, recepit: cum quibus in cœlum ascendit, ibique residet, quoad extremo die ad judicandos homines re­versurus sit.

5 De spiritu Sancto.

SPiritus sanctus a patre & filio procedens ejusdem est cum patre, & filio essentiae, majestatis, & gloriae, verus ac aeternus Deus.

6 De divinis Scripturis, quod sufficiant ad salutem.

SCriptura sacra continet omnia, quae ad salutem sunt ne­cessaria, ita, ut quicquid in ea nec legitur, neque inde probari potest, non sit a quonam exigendum, ut tanquam ar­ticulus fidei credatur, aut ad salutis necessitatem requiri pu­tetur.

Sacrae Scripturae nomine, eos Canonicos libros veteris, & novi Testamenti intelligimus, de quorum authoritate, in Ec­clesia nunquam dubitatum est.

De nominibus, & numero librorum sacrae Cano­nicae Scripturae veteris Testamenti.

  • Genesis.
  • Exodus.
  • Leviticus.
  • Numeri.
  • Duteron.
  • Josuae.
  • Judicum.
  • Ruth.
  • Prior liber Samuelis.
  • Secundus liber Samuelis.
  • Prior liber Regum.
  • Secundus liber Regum.
  • Prior liber Paralipom.
  • Secundus liber Parali­pomen.
  • Primus liber Esdrae.
  • Secundus liber Esdrae.
  • Liber Hester.
  • Liber Job.
  • Psalmi.
  • Proverbia.
  • Ecclesiastes vel Concio­nator.
  • Cantica Solomonis.
  • 4. Prophetae Majores.
  • 12 Prophetae minores.

Alios autem libros (ut ait Hieronimus) legit quidam Ecclesia, ad exempla vitae, & formandos mores: illos tamen ad dogmata confirmanda non adhibet, ut sunt.

  • Tertius liber Esdrae.
  • Quartus liber Esdrae.
  • Liber Tobiae.
  • Liber Judith.
  • Reliquum libri Hester.
  • Liber sapientiae.
  • Liber Jesu filii Sirach.
  • Baruch propheta.
  • Canticum trium puero­rum.
  • Historiae Susannae.
  • De Bel & Dracone.
  • Oratio Manasses.
  • Prior liber Machabeorum.
  • Secundus liber Machabe­orum.

Novi Testamenti omnes libros (ut vulgo recepti sunt) re­cipimus, & habemus pro Canonicis.

7 De veteri Testamento.

TEstamentum vetus, novo contrarium non est, quandoqui­dem tam in veteri, quam in novo, per Christum, qui uni­cus est Mediator Dei, & hominum, Deus & homo, aeterna vita humano generi est proposita. Quare male sentiunt, qui ve­teres tantum in promissiones temporarias sperasse confingunt. Quanquam lex a Deo data per Mosen (quoad ceremonias & ritus) Christianos non astringat, neque civilia ejus praecep­ta in aliqua republica necessario recipi debeant, nihilominus tamen ab obedientia mandatorum (quae moralia vocantur) nullus (quantumvis Christianus) est solutus.

8 De tribus Symbolis.

SYmbolatria, Nycœnum, Athanasii, & quod vulgo Apostolo­rum appellatur, omnino recipienda sunt, & credenda, nam firmissis Scripturarum Testimoniis probari possunt.

9 De peccato originali.

PEccatum originis non est (ut fabulantur Pelagiani) in imitatioue Adami situm, sed est vitium, & depravatio naturae cujuslibet hominis ex Adamo naturaliter propagati: qua fiat, ut ab originali justitia quam longissime distet, ad malum sua natura propendeat, & caro semper adversus spiri­tum concupiscat, unde in unoquoque nascentium, iram Dei, atque damnationem meretur. Manet etiam in renatis haec na­turae depravatio. Qua fit ut affectus carnis Graece [...] quod alii sapientiam, alii sensum, alii affectum, alii studium carnis interpretantur,) legi Dei non subjiciatur,. Et quan­quam renatis & credentibus, nulla propter Christum est con­demnatio, peccati tamen in sese ratione habere concupiscen­tiam, fatetur Apostolus.

10 De libero arbitrio.

EA est hominis, post lapsum Adae, conditio, ut sese natu­ralibus suis viribus, & bonis operibus, ad fidem, & invocationem Dei convertere, ac preparare non possit. Quare absque gratia Dei (quae per Christum est) nos praeveniente, ut velimus, & cooperante, dum volumus, & pietatis opera fa­cienda, quae Deo grata sunt, & accepta, nihil valemus.

11 De hominis justificatione.

TAntum propter meritum Domini, ac Servatoris nostri Jesu Christi, per fidem, non propter opera, & merita nostra, justi coram Deo reputamur. Quare sola fide nos justi­ficari doctrina est saluberrima, ac consolationis plenissima, ut in homilia de justificatione hominis, fusius explicatur

12 De bonis operibus.

BOna opera quae sunt fructus fidei, & justificatos sequun­tur, quanquam peccata nostra expiare, & divini judi­cii severitatem ferre non possunt: Deo tamen grata sunt: & accepta in Christo, atque ex vera & viva fide necessario pro­fluunt, ut plane ex illis, aeque fides viva cognosci possit, atque arbor ex fructu judicari.

13 De operibus ante justificationem.

OPera quae fiunt ante gratiam Christi, & spiritus ejus afflatum, cum ex fide Jesu Christi non prodeant, mi­nime Deo grata sunt, neque gratiam (ut multi vocant) de con­gruo merentur. Immo cum non sunt facta, ut Deus illa fieri voluit & praecepit, peccati rationem habere non dubitamus.

14 De operibus supererogationis.

OPera quae supererogationis appellant, non possunt sine ar­rogantia, & impietate praedicari. Nam illis declarant homines, non tantum se Deo reddere, quae tenentur, sed plus in ejus gratiam facere, quam deberent, cum aperte Christus dicat: Cum feceritis omnia quae cunque praecepta sunt vobis, dicite, servi inutiles sumus.

15 De Christo qui solus est sine peccato.

CHristus in nostrae naturae veritate, per omnia similis factus est nobis, excepto peccato, a quo prorsus erat immunis, tum in carne, tum in spiritu. Venit ut agnus, absque macula, qui mundi peccata per im­molationem sui semel factam, tolleret, & peccatum (ut inquit Johannes) in eo non erat: sed nos reliqui etiam bap­tizati, & in Christo regenerati, in multis tamen offendi­mus [Page 214] omnes. Et si dixerimus, quia peccatum non habemus, nos ipsos seducimus, & veritas in nobis non est.

16 De peccato post Baptismum.

NOn omne peccatum mortale post Baptismum voluntarie perpetratum, est peccatum in spiritum sanctum, & ir­remissibile. Proinde lapsis a Baptismo in peccata, locus pœni­tentiae non est negandus: post acceptum spiritum sanctum pos­sumus a gratia data recedere, atque peccare, denuoque per gratiam Dei resurgere, ac resipiscere: ideoque illi damnan­di sunt, qui se quam diu hic vivant, amplius non posse pec­care affirmant, aut vere resipiscentibus, veniae locum denegant.

17 De praedestinatione & electione.

PRaedestinatio ad vitam, est aeternum Dei propositum, quo ante jacta mundi fundamenta, suo consilio, nobis qui­dem occulto constanter decrevit, eos quos in Christo elegit ex hominum genere, a maledicto & exitio liberare, atque (ut vasa in honorem efficta) per Christum, ad aeternam salutem adducere. Ʋnde qui tam praeclaro Dei beneficio sunt donati, illi spiritu ejus, opportuno tempore operante secundum propo­situm ejus, vocantur, vocationi per gratiam parent, justifi­cantur gratis, adoptantur in filios Dei, uniginiti ejus Jesu Chrsti imagini efficiuntur conformes, in bonis operibus sancte ambulant, & demum ex Dei misericordia pertingunt ad sem­piternam felicitatem.

Quemadmodum praedestinationis & electionis nostrae in Christo pia consideratio, dulcis, suavis & ineffabilis consola­tionis plena est, vere piis, & his qui sentiunt in se vim spiri­tus Christi, facta carnis, & membra, quae adhuc sunt super terram, mortificantem, animumque ad cœlestia, & superna rapientem. Tum quia fidem nostram de aeterna salute conse­quenda per Christum plurimum stabilit, atque conformat, tum quia amorem nostrum in Deum vehementer accendit. Ita hominibus curiosis, carnalibus, & spiritu Chiristi destitutis, [Page 215] ob oculos perpetuo versari praedestinationis Dei sententiam, pernitionissimum est precipitium, unde illos diabolus pro­trudit, vel in desparationem vel in aeque pernitiosam impu­rissimae vitae securitatem, deinde promissiones divinas sic am­plecti oportet, ut nobis in sacris literis generaliter propositae sunt, & Dei voluntas in nostris actionibus ea sequenda est, quam in verbo Dei habemus, diserte revelatam.

18 De speranda aeterna salute tantum in nomine Christi.

SƲnt & illi Anathematizandi, qui dicere audent unum­quem (que) in lege aut secta quam profitetur esse servandum, modo juxta illam, & lumen naturae accurate vixerit, cum sacrae literae tantum Jesu Christi nomen praedicen ni quo sal­vos fieri homines oporteat.

19 De Ecclesia.

ECclesia Christi visibilis est cœtus fidelium, in quo ver­bum Dei purum praedicatur, & sacramenta, quoad ea quae necessario exigantur, juxta Christi institutum recte ad­ministrantur. Sicut erravit Ecclesia Hierosolymitana, Alex­andrina, & Antiochena: ita & erravit Ecclesia Romana, non solum quoad agenda, & caeremoniarum ritus verum in his etiam quae credenda sunt.

20 De Ecclesiae Authoritate.

HAbet Ecclesia Ritus sive Caeremonias statuendi jus, & in fidei controversiis authoritatem; quamvis Eccle­sia non licet quicquam instituere quod verbo Dei scripto ad­versetur, nec unum Scripturae locum sic exponere potest, ut alteri contradicat. Quare licet Ecclesia sit divinorum libro­rum testis, & conservatrix, attamen ut adversus eos nihil decernere, ita praeter illos, nihil credendum de necessitate salutis debet, obtrudere.

21 De authoritate Conciliorum generalium.

GEneralia Concilia, sine jussu, & voluntate principum congregari non possunt, & ubi convenerint, quia ex hominibus constant, qui non omnes spiritu, & verbo Dei, reguntur, & errare possunt, & interdum errarunt etiam in his quae ad Deum pertinent: ideo (que) quae ab illis instituuntur, ut ad salutem necessaria; neq, robur habent, ne (que) autho­ritatem, nisi ostendi possint e sacris literis esse desumpta.

22 De purgatorio.

DOctrina Romanensium de purgatorio, de indulgentiis, de veneratione, & adoratione, tum imaginum, tum reli­quiarum necnon de invocatione sanctorum, res est futilis, ina­niter conficta, & nullis Scripturarum testimoniis innititur: immo verbo Dei contradicit.

23 De Ministrando in Ecclesia.

NOn licet cuiquam sumere sibi munus publice praedicandi, aut administrandi Sacramenta in Ecclesia, nisi prius fuerit, ad haec obeunda legitime vocatus & missus. Atque illos legitime vocatos & missos existimare debemus, qui per homines, quibus potestas vocandi ministros, atque mittendi in vineam Domini publice concessa est in Ecclesia, co-optati fuerint, & asciti in hoc opus.

24 De loquendo in Ecclesia lingua quam populus intelligit.

LIngua populo non intellecta, publicas in Ecclesia preces peragere aut Sacramenta administrare, verbo Dei, & primitivae Ecclesiae consuetudini plane repugnat.

25 De Sacramentis.

SAcramenta a Christo instituta, non tantum sunt notae pro­fessionis Christianorum, sed certa quaedam potius testi­monia, & efficacia signa gratiae atque bonae in nos volunta­tatis [Page 217] Dei, per quae invisibiliter ipse in nos operatur, nostram­que fidem in se non solum excitat, verumetiam confirmat.

Duo a Christo Domino nostro in Evangelio instituta sunt Sacramenta, scilicet: Baptismus, & Cœna Domini.

Quinque illa vulgo nominata Sacramenta: scilicet, confir­matio, pœnitentia, ordo, matrimonium, & extrema unctio, pro Sacramentis Evangelicis habenda non sunt, ut quae, par­tim a prava Apostolorum imitatione profluxerunt, partim vi­tae status sunt in Scripturis quidem probati: sed Sacra­mentorum eandem cum Baptismo, & Cœna Domini ra­tionem non habentes, ut quae signum aliquod visibile, seu caeremoniam, a Deo institutum, non habeant.

Sacramenta non in hoc instituta sunt a Christo ut spectaren­tur, aut circumferentur, sed ut rite illis uterentur & in his duntaxat qui digni percipiuut salutarem habent effectum: Qui vero indigne percipiunt, damnationem (ut inquit Paulus) sibi ipsis acquirunt.

26 De vi institutionum divinarum quod eam non tollat malitia Ministrorum.

QƲamvis in Ecclesia visibili, bonis mali semper sunt ad­mixti, atque interdum ministerio verbi, & Sacra­mentorum administrationi praesint, tamen cum non suo, sed Christi nomine agant, ejusque mandato, & authoritate mini­strent, illorum ministerio uti licet, cum in verbo Dei audien­do, tum in Sacramentis percipiendis. Neque per illorum ma­litiam, effectus institutorum Christi tollitur, aut gratia do­norum Dei minuitur, quoad eos qui fide, & rite sibi oblata per­cipiunt, quae propter institutionem Christi, & promissionem efficacia sunt, licet per malos administrentur.

Ad Ecclesiae tamen disciplinam pertinet, ut in malos mi­nistros inquiratur, accusenturque abhis, qui eorum flagitia, noverint, atque tandem justo convicti judicio deponantur.

27 De Baptismo.

BAptismus non est tantum professionis signum, ac discri­minis nota, qua Christiani a non Christianis discernan­tur, sed etiam est signum regenerationis, per quod, tanquam per instrumentum, recte baptismum suscipientes, Ecclesiae inse­runtur, promissionis de remissione peccatorum, atque adopti­one nostra in filios Dei per Spiritum sanctum visibiliter ob­signantur, fides confirmatur, & vi divinae invocationis gra­tia augetur.

Baptismus parvulorum omnino in Ecclesia retinendus est, ut qui cum Christi institutione optime congruat.

28 De Cœna Domini

Cœna Domini non est tantum signum mutuae benevolen­tiae Christianorum inter sese, verum potius est Sacra­mentum nostrae per mortem Christi redemptionis.

Atque adeo, rite, digne, & cum fide sumentibus, panis quem frangimus est communicatio corporis Christi: simili­ter poculum benedictionis, est communicatio sanguinis Christi.

Panis & Vini Transubstantiatio in Eucharistia ex sacris literis probari non potest. Sed apertis Scripturae verbis ad­versatur, Sacramenti naturam evertit, & multarum su­perstitionum dedit occasionem.

Corpus Christi datur, accipitur, & manducatur in Cœna, tantum cœlesti, & spirituali ratione. Medium autem quo corpus Christi accipitur, & manducatur in Cœna, fides est.

Sacramentum Eucharistiae, ex institutione Christi non ser­vabatur, circumferabatur, elevabatur, nec odorabatur.

29 De manducatione corporis Christi, & impios illud non manducare.

IMpii, & fide viva destituti, licet carnaliter, & visibiliter (ut Augustinus loquitur) corporis, & sanguinis Christi Sacramentum, dentibus premant, nullo tamen modo Christi [Page 219] participes efficiuntur. Sed potius tantae rei Sacramentum, seu Symbolum, adjudicium sibi manducant, & bibunt.

30 De utraque specie.

CAlix Domini laicis non est denegandus, utraque enim pars Dominici Sacramenti, ex Christi institutione, & praecepto, omnibus Christianis ex equo administrari debet.

31 De unica Christi oblatione in cruce perfecta.

OBlatio Christi semel facta, perfecta est redemptio, pro­pitiatio, & satisfactio pro omnibus peccatis totius mundi, tam originalibus, quam actualibus. Neque praeter illam unicam, est ulla alia pro peccatis expiatio, unde missarum sa­crificia, quibus, v [...]lgo dicebatur, sacerdotem offerre Christum in remissionem pœnae, aut culpae, pro vivis & defunctis, blas­phema figmenta sunt, & perniciosae imposturae.

32 De conjugio Sacerdotum.

EPiscopis, presbyteris, & diaconis, nullo mandato divi­no praeceptum est, ut aut cœlibatum voveant, aut a matrimonio abstineant. Licet igitur etiam illis, ut caeteris omnibus Christianis, ubi hoc ad pietatem magis facere judica­verint, pro suo arbitratu matrimonium contrahere.

33 De excommunicatis vitandis.

OƲi per publicam Ecclesiae denuntiationem rite ab unita­te ecclesiae praecisus est, & excommunicatus, is ab u­niversa fidelium multitudine (donec per pœnitentiam publice reconciliatus fuerit arbitrio Judicis competentis) ha­bendus est tanquam Ethnicus & publicanus.

34 De traditionibus Ecclesiasticis.

TRaditiones atque caeremonias easdem, non omnino necessa­rium est esse ubique, aut prorsus consimiles. Nam ut va­riae [Page 220] semper fuerunt, & mutari possunt, pro Regionum, tempo­rum & morum diversitate, modo nihil contra verbum Dei instituatur.

Traditiones, & caeremonias Ecclesiasticas quae cum verbo Dei non pugnant, & sunt authoritate publica institutae, atque probatae, quisquis privato consilio volens, & data opera, pub­lice violaverit, is ut qui peccat in publicum ordinem Eccle­siae, quique laedit authoritatem Magistratus, & qui infirmo­rum fratrum conscientias vulnerat, publice ut caeteri time­ant, arguendus est.

quaelibet Ecclesia particularis, sive Nationalis, authori­tatem habet instituendi, mutandi aut abrogandi Caeremonias, aut ritus Ecclesiasticas, humana tantum authoritate institutos, modo omnia ad aedificationem fiant.

35 De Homiliis.

TOmus secundus Homiliarum, quarum singulos titulos huic articulo subjunximus, continet piam & salutarem do­ctrinam, & his temporibus necessariam, non minus quam prior Tomus Homiliarum, quae editae sunt tempore Edwardi sexti: Itaque eas in Ecclesiis per ministros diligenter, & clare, ut a populo intelligi possint, recitandas esse judicavimus.

De nominibus Homiliarum.

  • Of the right use of the Church.
  • Against peril of Idolatry.
  • Of repairing and keeping clean of Churches.
  • Of good works.
  • First of fasting.
  • Against glutony and drunken­ness.
  • Against excess of Apparel.
  • Of Prayer.
  • Af the place & time of Prayer.
  • That common Prayers and Sacraments ought to be ministred in a known Tongue.
  • Of the reverent estimati­on of Gods Word.
  • Of Alms doing.
  • Of the Nativity of Christ.
  • Of the passion of Christ.
  • Of the Resurrection of Christ.
  • [Page 221]Of the worthy receiving of the Sacrament of the body and blood of Christ.
  • Of the gifts of the holy Ghost.
  • For the Rogation days.
  • Of the State of Matri­mony.
  • Of Repentance.
  • Against Idleness.
  • Against Rebellion.

36 De Episcoporum & Ministrorum consecratione.

LIbellus de consecratione Archiepiscoporum, & Episcopo­rum & de ordinatione praesbyterorum, & diaconorum, e­ditus nuper temporibus Edwardi VI. & authoritate Parliamen­ti illis ipsis temporibus confirmatus, omnia ad ejusmodi con­secrationem, & ordinationem necessaria continet, & nihil habet, quod ex se sit, aut superstitiosum, aut impium: ita­que quicunque juxta ritas illius libri consecrati, aut ordina­ti sunt, ab anno secundo praedicto regis Edwardi, usque ad hoc tempus, aut imposterum juxta eosdem ritus consecrabun­tur, aut ordinabuntur, rite atque ordine, atque legitime statui­mus esse, & fore consecratos & ordinatos.

37 De civilibus Magistratibus.

REgia Majestas in hoc Angliae regno, ac ceteris ejus do­miniis, summam habet potestatem, ad quam, omnium statuum hujus regni, sive illi Ecclesiastici sint, sive civiles, in omnibus causis, suprema gubernatio pertinet, & nulli exter­nae jurisdictioni est subjecta nec esse debet.

Cum Regiae Majestati summam gubernationem tribuimus, quibus titulis intelligimus, animos quorundam calumniato­rum offendi, non damus Regibus nostris, aut verbi dei, aut Sa­cramentorum adminstrationem, quod etiam Injunctiones ab Elizabetha Regina nostra, nuper editae, apertissime testan­tur. Sed eam tantum prerogativam, quam in sacris Scrip­turis a Deo ipso, omnibus piis Principibus, videmus semper fuisse attributam: hoc est, ut omnes status, atque ordines fi­dei [Page 222] suae a Dei commissos, sive illi Ecclesiastici sint, sive civiles, in officio contineant, & contumaces, & delinquentes gladio civili crerceant.

Romanus pontifex nullam habet jurisdict onem in hoc reg­no Angliae.

Leges Regni possunt Christianos propter capitalia, & gra­via crimina, morte punire.

Christianis licet, ex mandato Magistratus, arma portare & justa bella administrare.

38 De illicita bonorum communicatione.

FAcultates & bona Christianorum non sunt communia, quoad jus & possessionem (ut quidem Anabaptistae falso jactant) debet tamen quisque de his quae possidet, pro facul­tatum ratione pauperibus eleemosynas benigne distribuere.

39 De jure jurando.

QƲemadmodum juramentum vanum, & temerarium a Domino nostro Jesu Christo, & Apostolo ejus Jacobo, Christianis hominibus interdictum esse fatemur: ita Christianorum Religionem minime prohibere censemus, quin jubente magistratu in causa fidei, & charitatis, jurare liceat modo id fiat juxta Prophetae doctrinam, in justitia, in judicio & veritate.

40 Confirmatio Articulorum.

HIC liber antedictorum Articulorum jam denuo appro­batus est▪ per assensum & consensum Serenissimae Re­ginae Elizabethae Dominaenostrae, Dei gratia Angliae, Franciae, & Hiberniae Reginae, defensoris fidei, &c. retinendus, & per totum Regnum Angliae exequendus. Qui Articuli, & lecti sunt, & denno confirmati, subscriptione D. Archiepiscopi & Episcoporum superioris domus, & totius Cleri inferioris do­mus in Convocatione Anno Domini. 1571.

…

LIBER Quorundam CANONUM DISCIPLINÆ ECCLESIÆ ANGLICANÆ. ANNO MDLXXI.

  • De Episcopis.
  • De Decanis Ecclesiarum.
  • De Archidiaconis.
  • De Cancellariis, &c.
  • De Ædituis Ecclesiarum.
  • De Concionatoribus.
  • De Residentia.
  • De Pluralitatibus.
  • De Ludimagistris.
  • De Patronis, &c.

LONDINI, Apud JOHANNEM DAY, 1571.

DE EPISCOPIS.

‘Sequuntur in hoc libello certi quidam articuli de sacro ministerio, & procuratione Ecclesiarum, in quos plene consensum est in Synodo a Domino Matthaeo Archiepis. Cantuar. & totius Angliae Primate & Metropolitano, & reliquis omnibus ejus Provinciae Episcopis, partim personaliter praesentibus, partim procuratoria manu subscribentibus in synodo inchoata Lon­dini in aede Divi Pauli, tertio die Aprilis. 1571.’

OMNES EPISCOPI diligenter docebunt Evange­lium, non tantum in Ecclesiis Cathedralibus quibus praesunt, sed etiam passim, per omnes Ecclesias suae cujusque diœceseos, ubi maxime putabunt expedire.

Imprimis autem cohortabuntur populum ad lectionem, & auditionem Sacrarum Scripturarum: utque statis temporibus conveniant ad suas quique Ecclesias, & diligenter ascultent Sacris Concionatoribus, utque submisse & audiant pias pre­ces, quae à Ministro dicentur, & una precentur ipsi, & cœle­stium Mysteriorum, ut nunc in Ecclesiis nostris authoritate, & jussu totius Regni legitime, & pie procurantur, sint partici­pes.

Episcopus quis (que) ante Calendas Septembris proximas, ad­vocabit ad se omnes publicos Concionatores, quicunque erunt in sua cujusque diœcesi, & ab illis repetet facultatas concio­nandi, quas habent authentico sigillo consignates, easque vel retinebit apud se vel extinguet. Deinde, delectu illorum prudenter facto, quoscunque ad illam tantam functionem, ae­tate, doctrina, judicio, innocentia, modestia, gravitate, pa­res invenerit, illis novas facultates ultro dabit: ita tamen ut prius subscribant articulis christianae religionis publice in syno­do approbatis, fidemque dent, se velle tueri, & defendere [Page 226] doctrinam eam, quae in illis continetur, ut consentientissimam veritati divini verbi.

Episcopus etiam atque etiam considerabit, quod genus ho­minum admittat in famulitium. Fit enim interdum, ubi haec cautio & diligentia non adhibetur, ut homines impios & verae religionis inimicos, & criminosos, & tota vita impuros, & sceleratos admittamus. Ex eo adversarius facile capiet male­dicendi occasionem.

Episcoporum famuli in omni vestis genere, ita se modeste & composite ornabunt, ut fratres suos, quos Paulus appel­lat demesticos fidei, non offendant.

Episcopus nemini posthac manum imponet, nisi instituto in bonis literis, vel in Academia, vel in inferiore aliqua schola: aut qui satis commode intelligat latinam linguam, & probe versatus sit in sacris literis: nec nisi attigerit aetatam illam le­gitimam, quae statutis & legibus est constituta; nec nisi cu­jus vita & innocentia gravium, & piorum hominum & Epis­copo notorum fuerit testimonio commendata: nec si in agri­cultura, vel in vili aliquo & sedentario artificio fuerit educa­tus: nec nisi qui titulum (quem appellant) aliquem habeat, ut sit unde vitam tueatur, si Dei permissu, vel in caecitatem, vel in gravem corporis infirmitatem, vel in morbum diutur­num incidat: nec nisi qui intra ipsius diœcesim sacro mini­sterio functurus sit, nec unquam nisi ubi sacrum aliquod mini­sterium in eadem diœcesi vacare contigerit. Neminem au­tem peregrinum, & ignotum vel ad sacerdotiorum proventus, vel Ecclesiasticum ministerium recipiet, nisi ab illo Episco­po, è cujus diœcesi discessit, literas commendatitias, quas appellant dimissorias, secum asserat.

Episcopus praebendarum, & beneficiorum suorum proxi­mas secundas aut tertias advocationes, quas vocant, nulli da­bit. Sunt enim & a bonis moribus, & a Christiana charitate alienae: nec dimissiones fructuum, aut redditum cujuscunque rectoriae, aut Ecclesiastici beneficii quacunque ratione in plu­rimos confirmabit.

Episcopus neminem, qui se otioso nomine Lectorem vocet, & manus impositionem non acceperit in Ecclesiae ministerio versari patietur.

Quivis Archiepiscopus, & Episcopus habebit domi suae sacra Biblia in amplissimo volumine, uti nuperrime Londini excusa sunt, & plenam illam historiam quae inscribitur Mo­numenta Martyrum, & alios quosdam similes libros ad religi­onem appositos. Locentur autem isti libri, vel in aula, vel in grandi cœnaculo, ut & ipsorum famulis, & advenis usui esse possint.

Decani Ecclesiarum Cathedralium.

EOsdem illos libros quos proxime diximus, Decanus quis­que curabit emi, & locari in Ecclesia sua Cathedrali, e­jusmodi in loco, ut a Vicariis & minoribus canonicis, & Mi­nistris Ecclesiae, & ab advenis, & peregrinis commode audiri, & legi possint.

Eosdem libros illos, Decanus & Primarius quisque residen­tarius, quos appellant Ecclesiae dignitates, ement suo quis­que famulitio, eosque opportuno aliquo in loco, vel in aula, vel in cœnaculo locabunt.

Decanus & Praebendarii diligenter docebunt sacrum Dei verbum, non tantum in Ecclesiis Cathedralibus ubi vivunt, sed etiam in aliis Ecclesiis in eadem diœcesi, maxime vero in illis locis, unde ipsis redditus annui, & stipendia suppeditantur. Quod nisi fecerint, pro Episcopi arbitrio puniantut.

Nullus nec Decanus, nec Archidiaconus, nec Residentari­us, nec Praepositus, nec Custos, nec Praefectus, alicujus Col­legii, aut Ecclesiae Cathedralis, nec Praeses, nec Rector, nec quisquam ex illo ordine, quocunque nomine censeatur, utetur posthac amictu illo quem appellant Graium Amicium, aut alia ulla veste simili superstione contaminata. Sed in Eccle­sius quisque suis utentur tantum linea illa veste, quae adhuo [Page 228] Regio mandato retinetur) & Scholastica Epomide, quae suo cujusque Scholastico gradui & loco conveniat.

Quivis Decanus in singulos annos ad minimum quater resi­debit in Ecclesia sua Cathedrali, ibique singulis hujusmodi vici­bus mensem integrum (si fieri potest) docen [...]o verbum Dei & hospitalitatem servand [...] moram faciet, nisi forte gravibus & urgentibus causis impedietur. Eas autem causas in singulas vices indicabit Episcopo suo. Ubi autem venerit, una cum Prae­bendariis residentibus curabit, ut statuta illius Ecclesiae, nisi con­traria sint (ut multa sunt) verbo Dei, & statuta hujus regni quae­cunque sunt, quae Ecclesiasticum ordinem attingunt, & sacrae Injunctiones, vel à Regia Majestate editae, vel Episcopi in visi­tationibus illius Ecclesiae Cathedralis impositae, diligenter ob­serventur. Praeterea Decanus, & Residentiarii quantum max­ime possint dabunt operam, ut minores Canonici, aut Vicarii & Ministri Ecclesiae, ne ignavi, & inutiles vitam ducant in ocio, & illicitis lusibus se exerceant, adigantur ad studia Scriptura­rum, ut que illorum quisque habeat novum Testamentum, non tantum Latino sermone scriptum, sed etiam Anglico.

Decanus & Residentiarii curabunt, ne qua alia forma ob­servetur in canendis aut dicendis sacris precibus, aut in admi­nistratione sacramentorum, praeterquam quae proposita, & praescripta est in Libro publicarum precum: nec nullum admit­tent peregrinum ad habendam sacram concionem ad populum nisi ei, aut Regia Majestas, aut Archiepiscopus illius Provin­ciae, aut illius diœceseos Episcopus facultatem indulserit. Et si ejusmodi aliquis Concionator, ita vel à Regia Majestate, vel ab Archiepiscopo, vel ab Episcopo approbatus, publicabit ad populum pro concione doctrinam aliquam peregrinam, & im­piam, & pugnantem, vel cum sacro Dei verbo, vel cum articu­lis religionis nostrae approbatis in Synodo, haud dubie cum eo­dem verbo Dei consentientibus, vel cum libro publicarum pre­cum: Decanus aut Residentiarii primo quo (que) tempore indica­bunt id Episcopo literis suis, & eorum aliquot qui concionan­tem audiverunt manu consignatis, ut ille statuatquod videbitur.

Archidiaconi.

Quivis Archidiaconus habebit domi suae, & alios li­bros, & nominatim eos, qui inscribun tur Monumenta Martyrum.

Archidiaconus qui vel jure communi, vel praescriptione ha­bet protestatem visitandi, semel in singulos annos in persona sua, visitabit Provinciam suam, neque quenquam sibi substi­tuet officialem, nisi qui in Academia fuerit educatus, & juri civili operam dederit, & annum aetatis vicesimum quartum compleverit, & non solum doctrina, sed etiam gravitate, & modestia par sit, obeundo illi muneri.

Archidiaconi, & illorum substituti, quos appellant offici­ales, in visitationibus suis vocabunt clerum ad rationem, quantum quisque promoverit in studio scripturarum, & qui­cunque ex illo ordine Magisterium Artium in Academiis non attigerint, illis proponent partem aliquam novi Testamen­ti memoriter ediscendam, eosque in proxima synodo ad re­petitionem adigent, & contumaces, & negligentes Episco­po indicabunt.

Peracta visitatione Archidiaconus significabit Episcopo, quos invenerit in quoque decanatu, ea doctrina, & judicio praeditos ut digni sint qui pro concione doceant populum, & praesit aliis. Ex illis Episcopus potest delectum facere, quos velit esse Decanos rurales.

Archidiaconi in omnes delinquentes severe, & graviter ani­madv [...]rtent, neque connivebunt ad vitia, aut quenquam quem constat offendisse, impune abire patientur.

Archidiaconi curabunt, ut forensium suorum actorum me­moriae fideliter & tuto conserventer, & semel in singulos an­nos adferent ad Episcopum suum originalia exemplaria omnia Testamentorum, quae coram ipsis anno superiori probata fu­erint, ut ea in Episcopi registro asserventur, copias autem illo­rum testamentorum ad usum suum ipsi sibi describent, si velint.

Cancellarii, Commissarii, Officiales.

QUivis Cancellarius, Commissarius, & Officialis erit in­stitutus in legibus Ecclesiasticis & civilibus, qui annum aetat is vicesimum sextum attigerit, & in scholis doctrinae no­mine gradum aliquem susceperit, & in forensibus causis me­diocriter versatus fuerit, de cujus vita & moribus nullus si­nister sermo audiatur. Adhaec quivis horum, aut erit in sacro ministerio, aut si non erit, tamen animo toto & ferventi zelo erga religionem feretur, idque aperte & ingenue prae se feret: & antequam in functionem ingrediatur, sacramento se ob­stringet, de authoritate & primatu Principis atque etiam sub­scribet articulis de religione in Synodo Episcoporum ap­probatis.

Nullus horum, nec Cancellarius, nec Commissarius, nec Officialis in cognitione causarum procedet usque ad ferendam sententiam excommunicationis nisi tantum in causis instantia­rum. In correctionis negotiis, alia quidem facient omnia quae de jure possint, & solent fieri.

Excommunicationis autem sententiam deferent tantum ad Episcopum: eamque aut ipse per se pronunciabit, aut gravi alicui viro in sacro ministerio constituto, pronunciandum com­mittet. Postquam autem sententiam tulerit, addet insuper commonendi populi, & terroris causa, formulam illam verborum, quae postea suo loco subjicietur, atque etiam aliam formulam similem, quae servanda sit in denuncianda ad popu­lum excommunicatione, curabit describi, & mitti ad singu­los Ecclesiarum praefectos, ut habeant quo utantur, si usus postulet, Commutationem autem injunctae pœnitentiae, nec Cancellarius faciet, nec Archidiaconus, nec Officialis, nec Commissarius. Ea potestas multis gravibus de causis Episco­po soli reservabitur, aut si quem alium Episcopus ad eum usum speciali mandato designabit.

Ecclesiasticus Judex cujuscunque loci aut ordinis, neminem [Page 231] excommunicatum absolvet Domi suae, aut alioqui in privatis aedibus: sed tantum publice, & pro tribunali.

Cancellarii, Officiales, Commissarii, omnem adhibe­bunt diligentiam, ut caeteri omnes qui ipsorum jurisdictioni subjiciuntur, officium faciant. Imprimis vero ut Rectores, Vicarii, & Ministri Ecclesiarum, studiose versenter in sa­cris literis, & sibi libros ordini & professioni suae congruen­tes comparent, ut quicunque ad Magisterium Artium non accesserit, emat sibi duos libros novi Testimenti, alterum Latine translatum, alterum Anglice, ut illorum quisque memoriter ediscat eam pensam Scripturarum quae illi vel ab Ecclesiastico Judice ordinario, vel ab alio cujus fidem & in­dustriam Episcopus elegere maluerit, fuerit imposita: ut observent ordines & ritus descriptos in Libro publicorum pre­cum, tam in legendis sacris Scripturis, & precibus dicendis, quam etiam in administratione Sacramentorum, ut neve detrahant aliquid, neve addant, neve de materia, neve de forma: ut honeste se gerant & in gravi vestitu, in libello admonitionum proposito, modeste & decenrer ambulent, utque si familiam habeant, & uxores non habeant, mulie­rem aliam domi suae ne alant nisi aut matrem, aut sororem, aut neptem ex fratre aut sorore: quod si cœlibes vivant & uxores non habeant, in taberna aut caupona cibum ne capiant, sed honesta aliqua in domo in eodem Parochia, ubi sine suspi­tione possint vivere: ut ne ludant aleis, neve chartis, aut aliis improbatis lusibus se exerceant: ut arcu tantum utantur & sagittis, idque animi causa, ut modeste, & in tempore, ne vel ab officio faciendo, vel a Sacrarum Scripturarum studiis auferantur.

Videbunt etiam ne Rector, Vicarius, aut Parochus uspiam inserviat, vel in capella, vel in oratorio, aut publicas preces di­cat in cujusque privatis aedibus, nisi Episcopus illi autographo suo, & manus suae subscriptione ejus rei potestatem fecerit, Ne Rector aut Vicarius, aut Parochus inserviat plusquam uni Ecclesiae, aut Capellae uno die.

Quivis Minister Ecclesiae, antequam in sacram functionem ingrediatur, subscribet omnibus Articulis de Religione Chri­stiana, in quos consensum est in Synodo: & publicè ad popu­lum, ubicunque Episcopus jusserit, patefaciet conscientiam suam quid de illis Articulis, & universa doctrina sentiat. Semel autem receptus in sacrum ministerium, ab eo imposterum non discedet, nec se aut vestitu, aut habitu, aut in ulla vitae parte geret pro Laico.

Quivis Rector Ecclesiae, Vicarius, aut Parochus, quotan­nis ante vicesimum diem à Paschate, exhibebit Episcopo, e­jusve Cancellario aut Commissario, nomina & cognomina Parochianorum suorum tam marium quam fœminarum (eo­rum inquam) qui cum exegerent annum aetatis suae decimum quartum, tamen ad sacrosanctam Communionem (uti statutis & legibus Ecclesiasticis hujus regni tenentur) non accesse­rint, quique subire examen Ecclesiastici ministri de ediscendo Catechismo, & articulis Christianae religionis detractaverint: quique Parentes aut Domini, liberos aut famulos suos ad au­diendum discendumque eundem illum Catechismum consti­tis temporibus ad Ecclesiam mittere contempserint. Nemi­nem autem patientur de sacro lavacro infantem suscipere, nisi qui ad mensam dominicam accesserit, & sanctorum mysteri­orum particeps fuerit: ad mysteriorum autem Communionem neminem admittet, qui Catechismum, & articulos fidei non didicerit.

Omnibus dominicis, & festis diebus, Rectores, Vicarii, & Parochi ita maturè & convenienter captato tempore ve­nient ad Ecclesias, ut Parochiani confectis rebus suis, cum libris & famulis possint eodem occurrere, Ibi vero reveren­ter (uti par est) & pie peragent sacrum mysterium, ita clare, aperte, distincte, ut populus audire, & intelligere possit quid dicatur, & ex eo consolationem, & fructum capere. Eandem pietatem & reverentiam in sacrosanctis etiam mysteriis retinebunt, modo ne ad superstitionem, aut adora­tionem, aut idololatricum cultum vergant. Quod si tempore [Page 233] sacrae Communionis nulla erit concio de scripto & epulpito pronunciabunt unam aliquam, aut aliam ex illis homiliis quas jam antea publicavimus in illum usum. Interim cohortabuntur populum, ut diligenter veniant ad Ecclesias, ut quae legantur, quaeque dicantur attente audiant, utque se toto illo tempore reverenter, & modeste gerant. Et ne piorum animi, insolentia & irreligiosa levitate offendantur, curabunt ne juvenes, praeser­tim rustici, quorum ingenia procliviora fere sunt ad neglectum pietatis, & nequitiam: neve pulsent campanas, neve per tem­plum obambulent, neve inter se otiose colloquantur, neve aut risu, aut strepitu, aut scurrilibus ineptiis, vel ministrum impe­diant, vel offendant populum.

Admonebunt populum, ut frequentius accendant ad sacram communionem, utque jam antea tota mente (uti par est) se­se praeparent. Et ut omnes intelligant quid debeant Deo optimo maximo: quid Principi, quem colere ac venerari de­bent ut Vicarium Dei: quid legibus: quid magistratibus: quid fratribus suis: quid populo Dei, omnibus dominicis & festis diebus statim a meridie praesto erunt in templis, ibi­que minimum ad duas horas legent, & docebunt Catechis­mum, & in eo instituent omnes suos omnium aetatum, at­que ordinum, non tantum puellas aut pueros, sed etiam si o­pus erit grandiores. Imprimis vero admonebunt adolescen­tes & juvenes, non tantum mares, sed etiam fœminas, can­tum esse legibus, ne quis illorum vel accedat ad sacram Com­munionem, vel contrahat nuptias, vel infantem e sacro fonte suscipiat, nisi antea didicerit rudimenta religionis Christianae & possit ad omnes partes Catechismi convenienter & dextre respondere.

Quod si Rectores, Vicarii, Parochi, vel concionari non possint, vel facultatem concionandi ab Episcopo non accepe­rint, tamen docebunt pueros prima elementa legere, scribere, noscere officium suum, quid debeant Deo, quid parentibus, quidque aliis: & si quos ex illis viderint ea esse indole, ut possint institutione, atque cultu ad literarum cognitionem [Page 234] pervenire, hortabuntur paren es, ut eos deducant ad Scholam, ut imbuti bonis disciplinis possint aliquando idonei esse ad sa­crum Dei optimi maximi Ministerium; quos [...]u [...]em hebetio­res, & ingenio a literis alieniore esse senserint, & eos curent, vel ad alias artes, vel etiam ad opus [...]usticum ablegari.

Admonebunt etiam Patochianos suos magnis & gravibus de causis, constitutum esse in Synodo a Reverendissimo Patre, Domino Muthaeo Archiepiscopo Cantuar. & alus Episcopis, ne liberi contrahant Matr monium sine consensu p [...]rentum, neve juvenis contrahendi potestatem habeat, ante annum aetatis suae decimum sextum, neve Puella ante decimum quartum.

Æditui Ecclesiarum & alii selecti.

ÆDitui pro consuetudine suae quique Parochiae, Paro­chianorum suorum, & Ecclesiastici sui Ministri suffra­giis, eligentur: alioqui aedituinon erunt: nec amplius quam unum annum durabunt in illo munere, nisi forte iterum eli­gantur. Omnes autem Æditui semel in singulos annos red­dent justam rationem earum pecuniarum, quae in suas manus pervenerunt: atque etiam indicabunt particulatim quos sump­rus fecerint in sarta tecta & usum Ecclesiae. Postremo vero discedentes ab officio, quicquid pecuniarum, aliarumque Ec­clesiasticarum rerum supererit, & in ipsorum erit potestate, id omne bona fide tradent Parochianis, ut ab illis rursus tradi possit proximis aedituis.

Æditui curabunt ut Ecclesiae, plumbo, tegula materia, vi­tro, diligenter & probe reficiantur, ne vel minister, vel po­pulus, aut in sacro ministerio & cultu Dei, aut in cœlestium mysteriorum tractatione, aut in habenda & audienda com­munione, cœli injuriis quatiatur. Imprimis autem operam dabunt, ut in omni Ecclesiastico conventu pax quam maxime conservetur & in omnibus Episcoporum atque Archidiacono­rum visitationibus, fideliter & nomina [...]im detegent, atque indicabunt eos omnes qui sese in Ecclesia immodeste gesse­rint, [Page 235] quique vel intempestiva pulsatione campanarum, vel ambulationibus, vel colloquio & strepitu, ministrum aut con­cionato rem impediverint.

Æditui curabunt ut aedes sacrae, munde & sancte conser­ventur, ne cuiquam vel pulvere, v [...]l ramentis, vel sordibus, moveant nauseam. Curabunt etiam ut sacra Biblia sint in singulis Ecclessis in amplissimo volumine (si commode fieri possit) qualia nunc Londini excusa sunt, ut liber pub­licarum precum, ut sacrae homiliae, utque homiliae, quae nuper scriptae sunt contra rebellionem, sint in singulis Ecclesiis. Hos libros quam maxime integros & mundos esse conve­nit: Laceros autem aut sordidos nullo modo, ne populo fastidium, & contemptum pariant. Curabunt mensam ex asseribus composite junctam, quae administrationi sacro sanctae communionis inserviat; & mundum tapetem, qui illam con­tegat: & suggestum commodum, uode cœlestis doctrina publicetur. Curabunt insuper ut omnia illa solaria, in qui­bus cruces ligneae aliquando prostabant, & aliae reliquiae su­perstitionis prorsus e medio auferantur, utque templo [...]um pa­rietes nova fidelia inducantur, & lectiffimis sanctarum scrip­turarum sententiis illustrentur. Ut illarum lectione & admo­nitu populus possit ad pietatem commoveri. Postremo cura­bunt ut in singulis Ecclesiis sit sacer fons, non pelvis in quo ba­ptismus ministretur, isque ut decenter & munde conservetur.

Admonebunt etiam Caupones, & Tabernatios, qui ven­dunt edulia, ne quem in cauponam, aut tabernam suam re­cipiant toto illo tempore, quo aut habebitur concio aut sa­crum ministerium peragetur. Quod si quis per contemp­tum, & contumaciam contra fecerit, & illum ipsum, & eos quos ad se receperit, nominatim in proxima visitatione indi­cabunt. Si quis vel aperto adulterio, vel stupro, vel incestu, velebrietate, vel jurandi consuetudine, vel lenocinio, vel u­sura, vel alia demum quacunque impuritate vitae, & nequitia, fratres offenderit, illos aeditui amice, & fraterne admone­bunt, ut resipiscant. Quod nisi fecerint, indicabunt eos [Page 236] nominatim vel Rectori, vel Vicario, vel Parocho, ut ab illis asperius, & vehementius admoneantur, & si perrexerint, tan­tisper dum redeant ad sanitatem, ad sacra communione arce­antur. Utque qui incontinenter, & laxe vivunt, pro meritis suis legum severitate castigentur. Iidem aeditui eosdem illos adulteros, fornicarios, incestos, ebriosos, juratores, lenones, usurarios, in Episcoporum & Archidiaconorum visitationibus patefacient.

Æditui convivia, symposia, cœnas, & invitationes pub­licas in templis celebrari non patientur: nec campanis super­stitiose pulsari, vel in vigilia animarum, vel postridie omnium sanctorum, qui dies non ita pridem geniis mortuorum sacer erat, nec omnino unquam, ubi pulsandi consuetudo ad su­perstitionem videbitur inclinare. Illis autem tantum tem­poribus pulsari permittent, que in libello admonitionum de­scripta sunt, & ad eundem tantum usum, eodemque tantum modo.

Nundinas, & mercatus publicos celebrare, & sontes sen­tentia judicis condemnatos neci dedere, & supplicio afficere diebus dominicis non licebit.

Non patientur ut quisquam ex circumforaneis istis tenuibus, & sordidis mercatoribus, qui aciculas & ligulas, & crepundia, & res viles & minutas circumferunt ac distrahunt, quos pe­darios, aut pedularios appellant, proponant merces suas vel in cœmeteriis, vel in porticibus Ecclesiarum, aut uspiam alibi diebus festis, aut dominicis, interim dum peragitur pars ali­qua sacri ministerii, aut habetur sacra concio; nec ut mendici aut errones, quibus nulla certa sedes, toto illo sacrorum aut concionum tempore, haereant in cœmiterio vel in porticu, sed mandabunt, ut aut ingrediantur, aut discedant.

Observabunt etiam atque inquirent diligenter ecqui ex Pa­rochianis, temporibus lege constitutis, aut non veniant ad Ecclesias: aut tardius & negligentius veniant. Quosque inve­nerint deliquisse, in eos ex legum praescripto animadvertent. Observabunt etiam, ecquid omnes ac singuli Parochiani toties [Page 237] accedant ad sacram communionem in singulos annos, quoties leges & statuta jubent, ecqui etiam peregrini atque advenae ex aliis Parochiis, frequentius & usitatius veniant ad Ecclesiam suam, illosque Parocho suo indicabunt, ne illos forte recipiat ad sacram ad communionem inter alios, sed ad suos potius Pa­rochos rejiciat.

Nullum nec Rectorem, nec Vicarium recipient ad ministeri­um Ecclesiae suae, nisi quem Episcopus institutione sua appro­baverit, & in possessionem illius Ecclesiae mandato suo misse­rit. Nec Parochum recipient nisi literis & sigillo Episcopi, nominatim illi Ecclesiae commendatum. Quod si Rector, Vi­carius, aut Parochus aliter se gerat in ministerio suo obeundo, aut quod male & obscure, & confuse legat, aut quod solutius & laxius vivat, quam hominem par sit ejus ordinis, & ex ea re gravis offensio suscipietur: Æditui eum mature deferent ad Episcopum, ut quam primum animadversio aliqua & vitii emendatio consequatur.

Utque Episcopus intelligat, quae conciones habitae fuerint in singulis Ecclesiis suae diœceseos: Æditui curabunt, ut no­mina omnium Concionatorum qui ad se alicunde venerint an­notenter in libello quem habebunt paratum in eum usum, ut­que in eodem libello concionator quisque subscribat nomen suum, & diem quo habuerit concionem, & ejus Episcopi no­men a quo acceperit concionandi potestatem.

Postremo Æditui diligenter observari curabunt ea omnia, quae ad ipsorum officia pertinebunt, quaeque Regiis injunctio­nibus, & in libello admonitionum continentur, quaeque vel ab Archiepiscopo, vel ab Episcopo in suis cujusque visitatio­nibus ad usum Ecclesiarum proponentur. Quod si quis eos vel jurgiis petulanter insectetur, vel etiam in jus trahat, quod officium fecerint, & errantes detexerint, id quoque indica­bunt Episcopo, ut ejus opera & studio facilius a molestia liberentur.

Concionatores.

NEmo nisi ab Episcopo permissus in Parochia sua publice praedicabit, nec posthac audebit concionari extra mini­sterium, & Ecclesiam suam, nisi potestatem ita concionandi acceperit, vel a Regia Majestate per omnes regni partes, vel ab Archiepiscopo per provinciam, vel ab Episcopo per diœce­sim. Nulla autem pocestas concionandi firma erit imposte­rum, aut authoritatem aliquem obtinebit, nisi tantum quae im­petrata fuerit post ultimum diem Aprilis, qui fuit in An. 1571. Concionatores modeste & sobrie in omne vitae parte sese gerent.

Imprimis vero videbunt, ne quid unquam doceant pro concione, quod a populo religiose teneri & credi velint, ni­si quod consentaneum sit doctrinae veteris aut novi testa­menti, quodque ex illa ipsa doctrina catholici patres, & ve­teres Episcopi collegerint, & quoniam articuli illi religionis christianae in quos consensum est ab Episcopis in legitima & sancta synodo, jussu atque authoritate serenissimae Principis Elizabethae convocata, & celebrata, haud dubie collecti sunt ex sacris libris veteris & novi testamenti, & cum cae­lesti doctrina, quae in illis continetur, per omnia congruunt, quoniam etiam l [...]ber publicarum precum, & liber de inau­guratione Archiepiscoporum, Episcoporum, Presbyterorum, & Diaconorum, nihil continent ab illa ipsa doctrina alienum, quicunque mittentur ad docendum populum, illorum arti­culorum authoritatem & fidem, non tantum concionibus su­is, sed etiam subscriptione confirmabunt. Qui secus fece­rit, & contraria doctrina populum turbaverit, excommuni­cabitur.

Inter concionandumutentur vestem quam axime modesta, & gravi, que deceat, atque ornet ministrum Dei, qualis­que in libello admonitionum descripta est. Nec pecuniam pro concione, aut mercedam ullam exigent: sed victu [Page 239] tantum & simplici apparatu, & unius noctis hospitio con­tenti erunt.

Vanas & aniles opiniones & haereses, & errores Pon­tificios, a doctrina, & fide Christi abhorrentes, non doce­bunt: nec omnino quicquam, quo imperita multitudo, vel ad novitatis studium, vel ad contentionem inflammetur. Sem­per autem proponent ea, quae ad aedificationem faciant & au­ditores Christiana concordia, & charitate concilient.

Residentia.

ABsentia Pastoris a dominico grege, & secura illa neg­ligentia, quam videmus in multis, & destitutio mi­nisterii, est res & in se fœda, & odiosa in vulgus & pernitiosa Ecclesiae Dei. Itaque hortamur omnes Pastores Ecclesiarum in domino Jesu, ut quam-primum redeant ad Parcohias quique suas, & diligenter doceant Evangelium, & pro fructuum suorum ratione alant familiam, & hospitalitate juvent pauperes, ibique versentur in singulos annos, non minus quam sexaginta dies.

Pluralitas.

NOn licebit cuiquam cujuscunque sit gradus, aut ordi­nis, plusquam duo Ecclesiastica beneficia obtinere eodem tempore. Neque cuiquam omnino licebit obti­nere duo benesicia; si plusquam viginti sex milliariis distincta sint.

Ludimagistri.

NOn licebit cuiquam docere literas, & instituere pue­ros nec publice in schola, nec privatim in cujusquam aedibus, nisi quem Episcopus ejus diœceseos approba­verit, cuique sub authentico sigillo suo docendi po­testatem fecerit. Hoc autem loco primariam nobilitatem [Page 240] honoris causa excipimus. Episcopus autem nullum Ludi­magistrum approbabit, nec illo munere dignum censebit, nisi quem suo judicio doctum, & illo loco dignum invenerit, quemque de vita & moribus & imprimis de religione viderit piorum hominum testimonio commendari.

Ludimagistri nullam docebunt grammaticam, nisi eam quam solam Regia Majestas per omne regnum in omnibus scholis legi mandavit; nec alium latinum Catechismum quam qui editus est Anno. 1570. quem etiam Anglice redditum, pueros, qui Latine nesciunt, docere volumus.

Alios autem libros docebunt, unde Latini, Graecique ser­monis copia & puritas addisci possit, & eos imprimis qui ad notitiam Christi, & pietatem faciant. Semel autem in singulos annos indicabunt Episcopo, quos habeant ex omni numero lectissimos, qui ea sint indole, eoque profectu in literis ut spes sit, vel ad functionem politicam, vel ad sacram mi­nisterium fore accommodos. Hac spe parentes inducti, eos libentius alent ad literas.

Imprimis vero ita instituent, & formabunt linguas pue­rorum, ut aperte, clare, distincteque pronuncient. Et quo­ties habebitur sacra concio, eos vel emittent, vel deducent ad templum, ut statim a teneris incipiant erudiri ad pie­tatem, neve negligenter audierint; ubi redierint ad scholam, vocabunt singulos ad examen quid ex illa concione didicerint: quoque magis pueriles animi ad virtutem & industriam ex­citentur, otiosos & ignavos reprehendent, attentos & dili­gentes collaudabunt.

Patroni & Proprietarii.

EPiscopus graviter & studiose cohortabitur Patronos beneficiorum, ut cogitent necessitates Ecclesiae, & ante oculos habeant ultimum illum diem, & judici­um & tribunal Dei. Itaque ut neminem promoveant ad mu­nus Ecclesiasticum, nisi qui doctrina, judicio, pietate, pro­bitate [Page 241] vitae, & innocentia possit onus tam grave substinere, ut nihil in ea re nisi integre, incorrupte & sincere faciant. Se e­nim usurum omnibus honestis & legitimis rationibus, ut ve­rum possit invenire. Quod si vel in ipsa praesentatione vel etiam postea senserit corruptelam ullam, aut Simoniacum commercium, quocunque modo, quantumvis obscure, vel directe, vel indirecte, vel per ipsum, vel per alios interces­sisse; ut ad ipsum vel pecunia, vel pretium, vel commodi­tas aliqua, vel pars aliqua fructuum perveniret, velle se facti nequitiam, & Symoniam publicare & palam facere, non tantum in Cathedrali Ecclesia, sed etiam alibi, ad illi­us probrum, & dedecus sempiternum: & Presbyterum quem ita nequiter praesentaverit, non tantum a sacerdotio, in quod mala fide ingressus sit, sed etiam ab omni ministerio, & a tota diœcesi removere.

Domina Regina humiliter & submisse roganda est, ut ra­tio aliqua ipsius permissu & jussu ineatur, ut in Ecclesiis, quae ad illam proprietario jure pervenerunt, Cancelli quam pri­mum reficiantur, ut annuum stipendium peragendo sacro ministerio, constituatur. Nunc enim multis in locis, & Can­celli fœdum in modum corruerunt, & ministerium Ecclesiae propter stipendii vilitatem destituitur.

Episcopus curabit ut justum Inventarium, quod que vocant terrarium, omnium agrorum, pratorum, hortorum, poma­riorum, quae ad Rectoriam aliquam, aut Vicariam pertinent, ex proborum hominum inspectione sumatur, & in archia sua referatur, ad rei memoriam sempiternam.

Episcopus non patietur Procuratorem alicujus beneficii ullam habere potestatem in ministrum, Dei, ut eum vel admittat, vel rejiciat. Neque minister minus a quoquam ac­cipiet nomine stipendii, quam decem libras.

Omnia matrimonia, quae uspiam contracta sunt intra gra­dus cognationis, aut affinitatis prohibitos in 18. Levitici, au­thoritate Episcopi dissolventur: maxime vero, si quis, prio­reuxore demortua, ejus sororem uxorem duxerit: hic enim [Page 242] gradus communi doctorum virorum consensu & judicio pu­tatur in Levitico prohiberi.

Non licebit cuiquam matrimonium contrahere inter illos gradus, qui in tabula a reverendissimo patre domino Ar­chiepiscopo Cantuariensi, in eum usum scripta & publicata prohibentur.

Forma sententiae excommunicationis.

FFatres, quoniam quicunque profitemur nomen Christi Jesu, sumus omnes membra ej usdem corporis, & par est, ut u­num membrum alterius membri sensu, & dolore afficiatur: pro officii mei ratione, significo vobis, A. B. publice accusatum esse de adulterio, in quo, fama est, eum vixisse nequiter, & turpiter, cum ipsius dedecore, & infamia, & gravi offensione Ec­clesiae Dei: & ea causa, ut insignis illa turpitudo supplicio aliquo afficeretur, ad Episcopi tribunal, vocatum esse. Et quo­niam praedictus A. B. conscientia nequitiae suae, ad diem legi­time dictum comperere contempsit, & se justitiae contumaciter subduxit, & alios exemplo suo ad similem contumaciam ani­mavit, idcirco hac etiam vos insuper admonitos volo, Episcopum nostrum nomine, atque authoritate Dei optimi maximi excom­municasse illum ab omni societate Ecclesiae Dei, & tanquam mem­brum emortuum amputasse a Christi corpore. Hoc ille in statu­versatur hoc tempore, & in tanto discrimine animae suae. Di­vus Paulus admonitus instinctu Divini spiritus, jubet ut ta­lium hominum societatem, & contubernia fugiamus, ne par­ticipes simus ejusdem sceleris. Tamen, ut, Christiana chari­tas nos monet, quoniam ipse pro se orare non vult, nec peri­culum suum intelligit, oremus Deum omnes ejus nomine, ut aliquando agnoscat miseriam, & fœditatem vitae suae, & agat paenitentiam, & convertatur ad Deum Deus noster est misericos, & potest lapsos etiam a morte revocare.

CAPITULA SIVE Conſti …

CAPITULA SIVE Constitutiones Ecclesiasticae, PER Archiepiscopum, Episcopos, & reliquum Clerum Cantuariensis Provinciae, In Synodo inchoata Londini XXV die mensis Oct. ANNO DOMINI MDXCVII.

Regnique serenissimae in Christo Principis, DOMINÆ ELIZABETHÆ

Dei Gratia Angliae, Franciae & Hiberniae Reginae, Fidei Defensoris, &c. XXXIX, congregatos tractatae, ac postea per ipsam Regiam Majestatem approbatae & confirmatae, & utrique Provinciae, tam CANTUARI­SI quam EBORACENSI ut diligentius observentur, eadem Regia Authoritate sub magno Sigillo Angliae promulgatae.

LONDINI, Anno Domini MDXCVII.

Ʋt homines idonei ad sacros ordines, & Beneficia (uti vocant) Ecclesiastica admittantur.

PRimo cautum est, ne quis posthac ad sa­cros ordines suscipiatur, qui non eodem quoque tempore praesentationem sui ip­sius ad beneficium aliquod intra Diœce sim sive Jurisdictionem ejusdem Episcopi a quo sacros ordines petit, tunc vacans exhibuerit: Vel qui non eidem Episco­po certum, verum & indubitatum Certificatorium attulerit de Ecclesia aliqua intra Diœcesim sive Jurisdictionem dicti Episcopi in qua cu [...]ae animarum inservire possit: Vel qui in aliqua Cathedrali aut Collegiata Ecclesia, vel Collegio Can­tabrigiensi aut Oxoniensi non fuerit constitutus: vel saltem qui ab eodem Episcopo in Benefi [...]ium aliquod, sive ad Cu­ram (uti vocant) inserviendum tunc etiam vacantem, non sit mox admittendus.

Deinde, ne quis Episcopus posthac aliquem in sacros or­dines cooptet, qui non ex sua ipsius diocœsi fuerit: nisi vel ex altera nostiatium Academiarum prodierit: vel nisi literas (ut loquuntur) dimissorias ab Episcopo cujus Dio­cœsanus existit, attulerit, & vicesimum quartum aetatis suae annum jam compleverit, ac e [...]iam in altera dictarum A­cademiarum gradum aliquem scholasticum susceperit: Vel saltem nisi rationem fidei suae juxta Articulos illos Religi­onis in Synodo Episcoporum & Cleri approbatos Latino sermone reddere possit, adeo ut sacrarum literarum testi­monia quibus eorundem articulorum veritas innititur, re­citare [Page 246] etiam valeat: Ac ulterius, de vita sua laudabili, & morum integritate literas testimoniales sub sigillo vel ali­cujus Collegii Cantabrigiensis aut Oxoniensis, ubi antea moram fecerit, vel alicujus Justiciarii ad pacem Dominae Reginae conservandam assignati, una cum subscriptione & testimonio aliorum proborum & fide dignorum hominum ejusdem parœciae, ubi per tres annos ante proxime elap­sos commoratus est, exhibeat. Utque hi sacri ordines die­bus tantummodo Dominicis, ac festivis, idque publice ac tempestive in Ecclesia ubi Episcopus moram traxerit, con­ferantu [...]: Proviso semper, ut utriusque Academiae Collegi­rum Socii, qui suorum Collegiorum statutis ad sacros ordi­nes intra certum tempus suscipiendos tenentur, hoc de­creto (quantum ad aetatem attinet) non obligentur: Quod si vero aliquis Episcopus aliquem ad sacros ordines admise­rit, qui praedictis qualitatibus non sit praeditus, is per Archi­episcopum, assidente sibi hac in parte uno alio Episcopo, ab ordinatione Ministrorum & Diaconorum per integrum biennium suspendatur, ac eam praeterea pœnam incurrat, quae de jure in ejusmodi Episcopos qui ad ordines Ecclesi­asticos sine titulo aliquem promovebunt, statuitur.

Adhaec, ne quis Episcopus aliquem in beneficium (uti vocant) instituat, nisi qui praedictis conditionibus ornatus fuerit.

Si vero Curia de Arcubus aut Audientiae per viam du­plicis querelae, seu alio quovis modo contra Episcopum hac in parte agat, quia homines minime idoneos ac habiles admittere renuit: tunc licebit Archiepiscopo, vel authori­tate propria, vel gratia speciali a Regia Majestate impetrata, ejusmodi processus amputare, quo laudabilis Episcopi in­dustria debitum ea ratione sortiatu [...] effectum.

Denique, ut quolibet anno ad festum Sancti Michaelis Archangeli, vel intra sex hebdomadas idem festum subse­quentes, unusquisque Episcopus numerum, nomina, gra­dus & qualitates eorum omnium, quos in sacros ordines, [Page 247] vel in aliqua Beneficia eodem anno praecedente promove­rit, ad Archiepiscopum transmittat.

De Beneficiorum pluralitate cohibenda.

QUod nemini in posterum facultas sive indulgentia con­cedetur de pluribus beneficiis simul retinendis, nisi hu­jusmodi tantum, qui pro eruditione sua & maxime digni, & ad officium suum plenius praestandum maximehabiles & idonei censebuntur: Nimirum, ut is qui hujusmodi facultate fruiturus est, sit ad minimum artium magister, & publicus ac idoneus verbi divini Concionator: Ita tamen ut, idonea etiam cautione obstr [...]ctus teneatur, de personali sua residen­tia in singulis Beneficiis per bonam anni cujusque partem fa­cienda, & quod ejusmodi Beneficia triginta milliarium spatio ad summum non distent ab invicem. Denique quod idone­um Curatum habeat, qui plebem ejus Parœciae in qua non refidebit, instituat ac informet, modo facultates ejusdem Be­neficii talem commode sustinere posse Archiepiscopo, vel e­jus Diœceseos Episcopo videbuntur.

Ʋt Beneficiati in suis Beneficiis Curatis hospitalita­tem exerceant.

QUoniam Ecclesiarum Cathedralium Canonici sive Praebendarii Ecclesiastica Beneficia curata alibi saepius possident, & tamen praetendentes se ratione Praebenda­rum suarum a residentia in Curatis Beneficiis liberos & immunes, ad Cathedrales convolant, ibique moram faci­unt longiorem: unde nec curae parochianorum illis com­missae satis prospicitur, nec pauperes domi suae (sicuti diffi­cultas hujus temporis exigit) aluntur atque sustentantur: Idcirco nos huic malo providere desiderantes, decernendum censemus, ut omnes & singuli Canonici sive Praebendarii [Page 248] qui beneficia curata unum sive duo obtinent (nec Resi­dentiarii necessarii in suis ecclesiis Cathedralibus existunt) ultra tempus quo in Cathedralibus residere tenentur, a Be­neficiis suis Curatis pretextu praebendarum se non absen­tent: Et si aliqui eorum, qui ad necessariam residentiam in Ecclesiis Cathedralibus non tenentur, ultra tempus unius mensis aliquo anno,, in Ecclesia illa Cathedrali moram traxerint, eos, arctari volumus ad familiam in Beneficio suo Curato (non obstante mora in Cathedrali) alendam, & Hospitalitatem exercendam, toto reliquo tempore quo a Curato abfuerint. Quod autem ad eos attinet, qui ad residentiam in Ecclesiis Cathedralibus faciendam, per or­dinationes illius Ecclesiae obligantur, & communis divi­dentiae participes sunt, eos ita inter se anni tempora par­titi volumus quoad residentiam in Cathedralibus habendam, ut eorum aliqui in Ecclesiis illis semper adsint & perso­naliter resideant. Ac quò haec omnia melius peragantur, Episcopi, vel alii, ad quos per Ecclesiae statuta vel ordina­tiones pertinet, in suis respective Ecclesiis diligenter pro­videbunt.

Ʋt Decani & Canonici in Ecclesiis Cathedralibus suis vicibus conciones habeant.

CUm Beneficium propter Officium conferri debeat, aequum existimamus, ut Ecclesiarum Cathedralium Decani, & Canonici omnes, & singuli, qui in sacris ordi­nibus sunt constituti, & ad Conciones habendas in Eccle­siis suis Cathedralibus, de Jure, Statutis, Ordinationibus, aut laubabili consuetudine illius Ecclesiae tenentur, in per­sonis suis propriis eas praestent, nec vicariâ in ea re operâ utantur, nisi ex causa aegritudinis, aut alia legitima impe­diti, Concanonicum suum, vel alium in Theologia erudi­tum ac ad concionandum authoritate sufficienti approbatum sua vice substituant. Quod si, qui hujusmodi Decani aut [Page 249] Canonici officium ea in re neglexerint, per Episcopum vel eos, ad quos jurisdictio pertinet, quoad se debite correxe­rint, suspendantur.

De moderandis indulgentiis pro celebratione matrimo­nii absque trina bannorum denunciatione.

QUandoquidem honestae, clarae, ac illustris conditionis homines, sive urgente aliqua necessitate, sive aliis non contemnendis rationibus, matrimonium aliquando ce­lebrandi causas habere possunt, facultate sibi de Bannis matrimonialibus aut non omnino, aut semel iterumve de­nunciandis indulta, sine aliquo gravi scandalo seu detri­mento: Idcirco ad evitanda generaliter quae hac in parte notantur incommoda, visum est caveri ne ullae facultates sive Indulgentiae de celebrando absque bannis matrimonio concedantur: nisi idonea cautio prius sub hisce conditioni­bus ineatur; nimirum, primô quod nullum postea consta­bit impedimentum praecontractus, consanguinitatis, affinitatis, vel ullius alterius legitimae causae cujuscunque ratione.

Secundo, quod eo tempore quo ejusmodi facultas sive indulgentia concedetur, nulla controversia, lis seu querela mota est, vel dependet coram aliquo Judice Ecclesiast [...]co aut civili, de ejusmodi legitimo impedimento matri­monii, inter hujusmodi personas contrahendi, aut contracti. Ac tertio, quod ad nuptiarum solennizationem non acce­dent, nisi assensu & expresso consensu parentum, sive tuto­rum prius impetrato: Et ulterius, quod matrimonii cele­bratio publice ac tempestive in facie Ecclesias fiet. Cujus quidem cautionis formula seu exemplar in scriptis conci­pietur, ac unicuique Episcopo in sua cujusque Diocœsi imi­tanda proponetur.

Praeterea, adjiciendum putamus, ne cuiquam liceat E­piscopalem dignitatem non obtinenti (Commissario ad fa­cultates, ac Vicariis generalibus Archiepiscopi & Episco­porum, sede plena, & sede vacante Custodibus Spiritua­litatis [Page 250] ac Ordinariis, Episcopalem jurisdictionem de Jure exercentibus, in suis jurisdictionibus respective exceptis) li­centiam celebrandi matrimonia sine bannis concedere: Ea vero duntaxat perse, ac sub manuum suarum subscriptione, non per Deputatos aut Surrogatos suos, nec aliis quam suae jurisdictioni subditis concedatur. Nulli autem cujuscun­que sexus, dignitatis aut ordinis (in parentum seu guber­natorum cura & regimine existenti) concedatur, nisi prius constiterit de expresso consensu parentum vel gubernato­rum suorum (si forte parentes excesserint e vita) idque pa­rentum significatione, aut gubernatorum Judici persona­liter facta: vel Chirographis ipsorum, quibus fidem ha­bendam esse non putamus, nisi per nuncios honestae con­ditionis & famae illaesae, mittantur, qui fidem faciant se de parentum aut gubernatorum manu Chirographi hujusmodi recepisse veris nominibus ac cognominibus per hujusmodi nuncios designandorum: Cujus Chirographi exhibitionis, ac Juramenti per nuncium praestiti actum conscribi volumus. Nec vero aliis concedantur hujusmodi indulgentiae, quam illustris & clarae conditionis hominibus, nisi urgens neces­sitas intercesserit, eaque Judici cognita fuerit.

Praeterea in ipso dispensationis sive Licentiae tenore, Ec­clesia habitationis sive commorationis alterius contrahenti­um, vel parentum & gubernatorum suorum exprimatur, & tempus diei etiam congruum, nempe inter horas octavam & duodecimam ante meridiem assignetur.

Nec sine indulgentia a competente Judice concessa, Mi­nister aliquis matrimon um celebret, nisi trina bannorum de­nunciatione (per legitima intervalla) interveniente, sub pœ­na constitutionibus Provincialibus praescripta.

Proviso semper, quod quicunque contra hanc ordinatio­nem deliquerit, ab executione officii per superiorem per sex integros menses suspendetur: & licentia hujusmodi viribus ca­rebit, & pro nulla quoad pœnam personis clandestinas nup­tias celebrantibus imponendam habebitur.

De Sententiis divortii non temere ferendis.

ET quia matrimoniales causae inter majores hucusque semper habitae fuerunt: Idcirco cum de matrimonis in judiciis disceptatur, cautius agi oportet, praesertim vero cum matrimonium in Ecclesia solemnizatum, pretextu ali­quo separari, vel nullum pronunciari postuletur, aequum igi­tur visum est.

Primum ut in hujusmodi divortiorum & nullitatis matri­monii processibus, deliberate procedatur, ac quantum fieri poterit, rei veritas, testium depositionibus, aliisque probati­onibus legitimis eruatur, nec partium confessioni (quae in his causis saepe fallax est) temere confidatur.

Tum ut nullae posthac sententiae vel separationis a thoro & mensa, vel nullitatis matrimonii ferantur, nisi publice, ac pro tribunali, & de scientia & consensu vel Archiepisco­pi, intra Provinciam suam, vel Episcopi intra propriam diœcesim, Decani de Arcubus, Judicis audientiae Cantua­riensis, aut Vicariorum generalium, aliorumve Officialium, principalium, vel sede vacante Custodum spiritualitatis, aut aliorum Ordinariorum, quibus de Jure competit in suis respective Jurisdictionibus ac Curiis, atque inter suae juris­dictionis subditos tantum, deinde & in sententiis quando ad separationem Thori & mensae tantum interponuntur, monitio & prohibitio fiat, ut a partibus ab invicem segre­gatis caste vivatur, nec ad alias nuptias alterutro vivente convoletur: Denique quo postremum illud firmius obser­vetur, sententia separationis non antea pronunciabitur, quam qui eam postulaverint, cautionem fide jussoriam sufficien­tem interposuerint, se contra monitionem & prohibitionem nihil commissuros.

Judex autem qui sententiam separationis seu divortii tule­rit, & praemissa omnia non praestiterit, per tres integros menses ab executione Officii sui per Diocœsanum suum sus­pendetur: & sententia separationis contra formam prae­dictam [Page 152] lata,, pro nulla ad omnem Juris effectum habebitur, ac si omnino lata non fuisset.

De excessibus, circa excommunicationem, reformandis.

QUia Excommunicationis usus in Ecclesia perpetuae legis vigorem jam obtinuit, atque in omni jurisdictione Ec­clesiastica exercenda hucusque retinetur, ideo absque gran­di mutatione totius ejusce jurisdiction s & plurimarum hujus regni legum innovari vel alterari nequit: Nihilominus ut Excommunicatio (quae authoritatis ac disciplinae Ecclesiasti­cae qu [...]si nervus quidam, ac vinculum habenda est) ad pri­stinum suum usum, decus & dignitatem reducatur: Cautum est, ut quotiescunque censura ista in immediatam pœnam cu­jusvis notoriae haereseos schismatis, simoniae, perjurii, usurae, incestus, adulterii, seu gravioris alicujus criminis venerit in­fligenda, sententia ipsa, vel per Archiepiscopum, Episcopum, Decanum, Archidiaconum, vel Praebendarium (modò sa­cris ordinibus & Ecclesiastica jurisdictione praeditus fuerit) in propria persona pronunciabitur, unà cum ejusmodi frequen­tia & assistentia, quae ad majorem rei authoritatem concili­andam conducere videbitur.

Denique, quod unusquisque Vicarius generalis, Officialis, seu Commissarius, qui ordines Ecclesi [...]sticos non susceperit eruditum aliquem Presbyterum sibi accerset & associabit, qui sufficienti authoritate, vel ab ipso Episcopo in jurisdicti­one sua, vel ab Archidiacono (Presbytero existente) in juris­dictione sua munitus, idque ex praescripto ipsius Judicis tunc praesentis, excommunicationis sententian pro contuma­cia denunciabit.

Volumus etiam, ut sicut constitutum est, ejusmodi ex­communicationem per ministrum Ecclesiae denunciari; ita ipse Judex de absolutione ipsius Rei post satisfactionem suam peractam, eundem Ministrum certiorem faciet, qui ean­dem absolutionem populo publice denunciabit: ac interim [Page 253] quod bene licebit, dicto ministro reum a sacris arcere & repellere, tanquam in Eccelsiam minime recipiendum, donec ejusmodi certificatorium ab ipso Judice exhibuerit.

De Recusantibus, & aliis excommunicatis publice denunciandis.

CUrent Ordinarii locorum, ut tam excommunicati ex eo quod divinis precibus intra hoc regnum Angliae publi­ca authoritate stabilitis interesse pertinaciter recusaverint, quam ij etiam qui propteraliam quam cunque causam legiti­mam excommunicationis sententia innodati fuerint, nisi in­tra t [...]es continuos menses post latam excommunicationis sen­tentiam se emendaverint, & absolutionis beneficium obtinu­erint, singulis sex mensibus sequentibus, in Ecclesia cùm parochiali, tum etiam Cathedrali Diocœsis in qua habitant, pro excommunicatis publice denuncientur. Teneantur eti­am Ordinarii praedicti de praemissis omnibus & singulis quo­libet anno intra Festa Sancti Michaelis & Natalis Domini, Archiepiscopum hujus Provinciae in scriptis certiorem facere.

De moderanda solennis pœnitentiae commutatione.

NEqua fiat posthac solennis pœnitentiae commutatio, ni­si, rarioribus gravioribusque de causis, atque adeo cum ipsi Episcopo constiterit, eam esse ad reum reconciliandum & reformandum saniorem & tutiorem rationem.

Deinde, quod mulcta illa pecuniaria, vel in relevamen pau­perum ejusdem pa [...]œciae, vel in alios pios usus erogetur, idque Ecc esiae solenniter & fideliter a [...]probetur & innotescat.

Quôd si verô crimen fuerit notorium ac publicum, Reus ipse vel in propria sua persona publice in Ecclesia pœniten­tiam suam minime ficta [...]n profitendo, laesae Ecclesiae satisfa­ciet, vel Ecclesiae minister in praesentia ipsius Rei, palam è suggestu ejus submissionem, & pœnitentiae suae coram Or­dinario suo peractionem, atque etiam in verae suae resipiscen­tiae [Page 254] Testimonium, quantam pecuniarum summam in usus supradictos erogandam reddi dirit, denunciabit.

Quicunque vero absque Episcopi Diocœsani notitia pœni­tentiam commutave [...]it, aut pecuniam ratione commutatio­nis hujusmodi solutam in alios usus quam supra est expres­sum converterit, vel aliter praesentem hanc constitutionem viloaverit: Is ab executione Officii sui per eundem Diocœsa­num per tres integros menses suspendetur.

De Feodis quae Officiariis Ecclesiasticis & eorum ministris debentur.

CAutum insuper volumus, quod neque alia, neque majo­ra-Feoda ab Episcopo, Ordinario, Archidiacono, vel e­orum ministris deinceps ulla de causa percipiantur, quam ea, quae ineunte hoc regnum regia nunc Majestate percipi sole­bant: Quodque Tabula quaedam singulorum hujusmodi Fe­odorum summas continens, in quolibet Consistorio ante Fe­stum Sancti Johannis Baptistae proxime venturum figatur, cujus exemplar manu ipsius Ordinarii subsignatum intra tem­pus Praedictum ad Archiepiscopum transmittetur.

Jam vero quia dubium esse potest, quaenam certa Feoda pro singulis negotiis expediendis, in singulis respective foris Ecclesiasticis quadraginta abhuc annis percipieban­tur, nisi quae usus frequentior succedentibus ab eo tem­pore annis monstraverit, atque aprobaverit: Ideo decer­nendum putamus ut citra ultimum diem mensis Maij proxime sequentem Episcopus quilibet, vel sede aliqua E­piscopali vacante, custos spiritualitatis ibidem curet, ta­bulam manu Jus dicentis ejusque registrarii subscriptam publice figi, vel in loco quolibet ubi jus ab illo dicetur, vel alias publice in ejusdem jurisdictionis Archivo, ita ut quivis ejusdem tabulae inspiciendae facultatem habeat: quae quidem tabula in se continebit separatas summas sin­gulorum Feodorum, quae tam a Judice, quam a singulis a­liis [Page 255] Officiariis ac Ministris ejusdem Curiae frequentius ac usi­tatius ab initio regni dictae Serenissimae Reginae usque ad de­cimum [...]ctavum Majestatis suae annum percipi consueverunt: Curabit praeterea quilibet Episcopus, vel sede vacante Custos Spiritualitatis, ut quilibet Judex hujusmodi citra ul­timum diem praefati mensis Maji Episcopo suo, vel Custodi Spiritualitatis fidele & auctenticum exemplar tabulae Feodo­rum praemissorum in Archivis Episcopi custodiendum tradat: Qui vero contra fecerit, is ab executione Officii sui per Or­dinarium suum immediate superiorem eo usque suspendetur, donec praemissa modo & forma superius specificatis perfe­cerit.

Quorum omnium exemplarium, singuli Episcopi Provin­ciae Cantuariensisvel Custodes Spiritualitatis, fidele & aucten­ticum Instrumentum in pergameno conscriptum, ad Archi­episcopum citra ultimum diem mensis Octobris proxime fu­turum transmittent

Pœna vero cujusque Officiarii, ac Ministri majora Feoda quam quae in hujusmodi tabulis respective exprimentur per­cipientis, suspensio erit per sex menses ab executione officii sui per Ordinarium suum infligenda, vel Ordinario negligen­te aut id facere omittente, per Archiepiscopum, qui alium delinquentis loco interim deputabit.

Proviso semper, quod si alicubi dubium fuerit quae Feoda usque ad praedictum decimum octavum regiae Majestatis an­num usitatissime percepta fuerint: Tum ea feodo pro ligiti­mis habebuntur quae per Archiepiscopum Cantuariensem sub manus suae subscriptione approbabuntur: nisi statuta hujus regni Angliae jam antea edita, alia in quocunque casu Feo­da expresse praestituerint.

Proviso insuper, quod neque Archiepiscopo neque Epis­copo, vel directe, vel indirecte aliquam pecuniarum sum­mam pro admittendis ad sacros ordines hominibus accipere licebit, idque sub pœna Juris.

De excessibus Apparitorum reformandis.

PRaeterea quoniam excessibus & gravaminibus quae per Apparitores inferri dicuntur, remedium cupimus adhi­bere opportunum, videtur ut Apparitorum multitudo, quan­tum fieri poterit, restringatur; non igitur licebit Episcopis vel Archidiaconis, eorumve Vicariis seu officialibus, aliis­que inferioribus Ordinariis deputare & habere plures Appa­ritores, jurisdictionibus suis respective inservientes, quam ante viginti annos praeteritos, vel ipsi vel praedecessores sui habere consueverunt, qui omnes per se suum fideliter exe­quantur officium, nec per nuncios aut substitutos quocun­que quaesito colore, sua vice mandatorum executiones de­mandent, aut permittant, nisi ex causa ab Ordinario illius loci prius cognita & approbata. Tum ut promotorum Offi­cii, vel denunciatorum personas omnino non sustineant, Fe­oda ampliora vel majora, quam quae his constitutionibus superius statuuntur, non exigant.

Quod si plures quam superius est expressum deputati, vel illorum aliqui premissa violaverint, deputantes si Episco­pi existant, moniti per superiorem supernumerarios dimit­tant. Inferiores vero Episcopis Ordinarii, ab execu­tione Officii suspendantur, donec hujusmodi deputatos amo­verint, deputati autem ipsi ab Apparitorum Officio move­antur perpetuo: Et si amoti non desistant, tanquam con­tumaces Canonicis censuris cœrceantur.

Praeterea in causis Officii & correctionis ne quae fiant Citationes generales (quae vulgo Quorum nomina dicuntur) nisi partes citandae veris nominibus expressis per registrari­um in ipsa schedula citatione annexa, & sigillo munita scri­bantur, eadem que schedula jus dicentis manu subscribatur, sub pœna cœrtionis ecclesiasticae per Diocœsanum delinquen­ti infligenda.

De Registris in Ecclesiis salvae Custodiae committendis.

ET quia Registra in Ecclesiis (quorum permagnus usus est) fideliter volumus custodiri: Primum statuendum putamus, ut in singulis visitationibus admoneantur ministri, & œconomi ecclesiarum de injunctionibus regiis ea in re dili­gentius observandis.

Deinde ut libri ad hunc usum destinati, quo tutius reserva­ri & ad posteritatis memoriam propagari possint, ex perga­meno sumptibus parochianorum in posterum conficiantur: Iisque non modo ex veteribus libris cartaceis transumpta no­mina eorum, qui regnante serenissima Domina nostra Elizabe­tha, aut baptismatis aqua abluti, aut matrimonio copu­lati, aut ecclesiasticae sepulturae Beneficio affecti sint, suo ordine sumptibus parochianorum inscribantur: sed eorum etiam, qui in posterum baptizati, vel matrimonio conjuncti, aut sepulti fuerint.

Ac ne quid vel dolo commissum, vel omissum negligen­ter redarguatur, quae per singulas hebdomadas in hisce li­bris inscripta nomina fuerint, ea singulis diebus Dominicis post preces matutinas aut vespertinas finitas, aperte ac di­stincte per ministrum legantur, die ac mense quibus singu­la gesta sunt sigillatim adjectis.

Postquam autem paginam aliquam integram multorum no­minum inscriptio compleverit, tum ministri, tum Gardiano­rum ipsius parochaei subscriptionib' volumus eam communiri.

Idemque in transumptis ex veteribus libris cartaceis, pa­ginis singulis fieri, sed diligenti, ac fideli prius habita colla­tione: neque vero in unius cujusquam custodia librum illum, sed in cista publica, eaque trifariam obserata reservandum putamus, ita ut neque sine ministro Gardiani, nec sive utris­que Gardianis minister quicquam possit innovare.

Postremum est ut exemplar quotannis cujusque anni auctae nominum inscriptionis ad Episcopi Diocœsani registrum per Gardianos infra mensem post Festum Paschatis trans­mittatur, [Page 258] & sine feodo ullo recipiatur, atque in Archivis Episcopi fideliter custodiatur.

Quocunque vero in premissis eorumve aliquo deliquerit, is ut delicti qualitas Jusque postulaverit puniatur,

OUÆ omnia Capitula sive Constitutiones, omniaque & singula in eisdem contenta, Regia Majestas per suas Literas Patentes gerentes dat. Apud Westmonasterium decimo octavo die Januarii, anno regni sui quadragesimo, ratificavit, confirmavit ac stabilivit, ipsaque ab omnibus regni sui subditis utriusque Provinciae, Cantuariensis & Eboracen­sis, quatenus eorum aliquem concernunt, diligenter exequen­da, ac observanda authoritate sua regia proposuit, promul­gavit, & per easdem literas Patentes sic per eos observari praecepit, injunxit & mandavit prout in eisdem literis Paten­tibus Sigillo magno Angliae sigillatis plenius liquet & appa­ret.

EXEMPLARIA LICENTIÆ, SEU Facultatis Matrimonii, Absque trina Bannorum promulgatione celebrandi in singulis Episcopatibus obser­vanda.

Licentia ubi uterque vel alter contrahentium sub­parentum vel gubernatorum potestate existit.

R. Permissione divina L. Episcopus: Dilectis nobis in Christo D. C. Parochiae de B, filio naturali & legi­timo I. C. Parochiae de F. generoso, & N. O. puellae, filiae naturali & legitimae B. O. Parochiae de M. nostrarum L. Diocae seos & Jurisdictio [...]is, salutem: cum vos (uti asseritu [...]) ad solemnization [...]m matrimonii veri & legitimi de expr sso con­sensu & assensu parentum & gubernatorum vestro [...]m, ac utruisque vestrum procedere decreveritis: Il ludque in faci Ec­clesiae cum ea qua fieri poterit matura celeritate solemnizari [Page 260] fac [...]re & obtinere magnopere desideretis: Nos volentes ut hone­sta haec vestrad sideria debitum celerius consequantur effectum: Ut igitur matrimonium hujusmodi in Ecclesia de F. (expri­mendo Ecclesiam alterius contrahentium, vel parentum aut gubernatorum suorum) per Rectorem, Vicarium seu Curatum ejusdem Ecclesiae Bannis matrimonialibus unica voce tempore solemnizationis ejusdem matrimonii (uti moris est) publice editis libere & licite solemnizari facere, & obtinere, possitis & va­leatis, post cautionem fidejussoriam sufficientem ex parte vestra interpositam, juxta Constitutiones authoritate Regia nuper edi­tas: Dummodo vobis ratione consanguinitatis, affinitatis, praecontractus. vel alterius causae cujuscunque de Jure prohibitae nullum legitimum in ea parte obstiterit impedimentum, nec ulla lis, controversia, seu querela mota fit vel pendeat coram aliquo Judice Ecclesiastico vel civili de matrimonio aliquo contracto vel allegato cum alterutro vestrum, & Ministro ecclesiae prae­dictae prius constiterit, vos ad hujusmodi matrimonii celebra­tionem accedere de & cum expresso consensu parentum vel gu­bernatorum vestrorum, ac modo matrimonii hujusmodi celebra­tio publice in ecclesia de F. praedictae fiat inter hor as octavam & duodecimam antemeridianas, absque tamen prejudicio Mini­stri ecclesiae de M. ubi dicta N. O. Parochiana existit Licen­tiam & Facultatem tam vobis contrahentibus, quam Rectori, Vicario aut Curato Ecclesiae praedictae designatae matrimonium hujusmodi inter vos solemnizandi sub modo & forma superius specificatis, juxta ritus Libri Publicarum Precum authoritate Parliamenti in ea parte editi & stabiliti, nec non omnibus aliis Christi fidelibus eidem solemnizationem interessendi, ex certis causis legitimis & rationalibus per nos approbatis, quatenus in nobis est, & Jura regni patiuntur in hac parte, benigne con­cedimus & impertimur per praesentes.

Proviso semper, quod si alteruter vestrum clarioris aut il­lustrioris conditionis sit quam nobis suggestum est, & quam ex cognomine & addittamento in his literis insertis colligi facile potest, aut si aliqua fraus in posterum appareat vel falsitatis no­bis [Page 261] his suggestae, vel suppressae veritatis tempore hujus Licentiae obtentae: Tunc haec Licentia nostra irrita sit ad omnem Juris effectum ac si omnino concessa non fuisset: Et eo casu inhibemus qui­busvis ministris (modo praemissorum aliquod eis innotuerit) nead solemnizationem dicti ma­trimonij procedant, nisi nobis, aut Vicario nostro inspiritualibus Generali prius consultis: In cujus rei testimonium, &c.

The Minister shall not solemnize of this Marriage without consent of their Parents or Governours, who are hereby Licensed to Marry.

SI utraque pars contrahens in viduate existens ad secundas nuptias convolare facultatem petat, tum omnes clausulae parentum consensum requirentes omitti possunt, sed Parochiae utriusque contrahentis in Licentia exprimendae sunt, ac Parochia ubi Matrimonium cele­brabitur, desiguanda.

Londini, Anno Domini. 1597.

An Admonition to all such as shall intend hereafter to enter the state of Matrimony, Godly and agreeable to Laws.

First, That they contract not with such persons as be hereafter expressed, nor with any of the like degree, against the Law of God, and the Laws of the Realm.

Secondly, That they make no secret Contracts, without consent and Counsel of their Parents, or Elders, under whose Authority they be, contrary to Gods Laws, and mans Ordinances.

Thirdly, That they Contract not anew with any other, upon Divorce and Separation, made be the Judge for a time; the Laws yet standing to the Contrary.

Marriage is honourable among all men; and the bed undefiled: But Whoremongers and Adulterers God will judge, Heb. 13.4.

To avoid fornication, let every man have his wife, and let every woman have her husband. He that can­not contain, let him marry: for better it is to marry, then to burn, 1 Cor. 7.2, 9.

Unto the Married I command, not I, but the Lord, let not the wife depart from her husband: But if she depart, let her remain unmarried, or be reconciled unto her husband: and let not the husband put away his wife, 1 Cor. 7.10, 11.

1st. It is to be noted, that those persons which be in the direct line assendent, and cannot marry together, although they be never so far asunder in degree.

2d. It is also to be noted, that Consanguinity and Affinity (letting and dissolving Matrimony) is Contracted as well in them and by them; which be of kindred by the one side, as in and by them, which be kindred by both sides.

3d. Item, That by the Laws; Consanguinity and Affinity (letting and dissolving Matrimony) is contracted as well unlawful company of man and woman, as by lawful marriage.

4th. Item, In Contracting betwixt persons doubtful; which be not exprest in this Table. It is most sure first to consult men learned in the Law; to understand what is lawful, what honest and expedient, before the finishing of their Contracts.

5th. That no Parson, Vicar, or Curate, shall solemnize Matrimony out of his or their Cure, or Parish Church or Chapel, and shall not solemnize the same in private houses; nor lawless exempt Churches, under the pains of the law forbidding the same. And that the Curate have their Certi­ficates where the parties dwell in divers Parishes.

6th. Item, The Bands of Matrimony ought to be openly denounced in the Church, by the Mini­ster three several Sundays, or Festival dayes, to the intent, that who will and can alledge any Impe­diment, may be heard, and that stay may be made till further tryal, if any exception be made there against it upon sufficient caution.

7th. Item Who shall maliciously object a frivolous impediment, against the lawfull Matrimony; to disturb the same, is subject to the pains of the Law.

8th. Item, Who shall presume to Contract in the degrees prohibited (though he do it ignorantly) besides that the fruit of such copulation may be judged unlawful: Is also punishable at the Ordinaries discretion.

9th. Item. If any Minister shall conjoyn any such; or shall be present at such Contracts making; he ought to be suspended from his Ministry for three years, and otherwise to be punished according to the Laws.

10th. Item, It is further ordained that no Parson, Vicar, or Curate, do Preach, Treat, or expound, of his own voluntaty invention, any matter of Controversy in the Scriptures, if he be under the degree of a Master of Arts; except he be licensed by his Ordinary thereunto, but only for instruction of the people, read the Homilies already set forth, and such other form of Doctrine as shall be hereafter by Authority published, and shall not innovate, or alter any thing in the Church; or use any old Right, or Ceremony which is not set forth by Publick Authority.

LEVITICUS 18.6.

None shall come near to any of the kindred of his flesh to uncover their shame, I am the Lord

A Man may not Marry hisA Woman may not Marry with her
ConSecundus gradus in linea recta Ascend1Grandmother.   Secundus gradus in linea recta Ascend.
Aff2Grandfath. Wife.   
Aff.Avia.  1Grandfather.ConAvus.
 Avi relicta.3Wives Grandmoth.2Grandmoth. Husb.Aff.Aviae relictus.
 Prosocrus, vel So­crus magna.  3Husb. GrandfatheAff.Prosoc, vel soc. mag
       
       Sec: gra. inaequalis in linea transvers. Asc.
 Secund. gr in aequalis in linea transver­sali Ascend.     
Con4Fathers Sister.4Fathers Brother.ConPatruus.
Con5Mothers Sister5Mothers Brother.Aff.Avunculus.
 Amita.6Fath. Broth. Wif [...].6Fath. Sisters Husb.Aff. 
Aff.Matertera.  7Moth. Sisters Husb. Amitae relictus.
AffPatrui relicta.7Moth. Broth. Wife.8Husb. Fath. Broth.Aff.Materterae relictus,
Aff.Avunculi relicta.8Wives Fath. Sister9Husb. moth. broth.Aff.Patruus Mariti.
Aff.Amita uxoris.9Wives Moth. Sister.  Aff.Avunculus Mariti.
 Ma [...]ertera uxoris.     Primus gradus in li­nea recta Ascend.
 Primus grad. in lin. recta ascendente.     
Con10Mother.10Father.Con.Pater.
Aff.Mater.11Stepmother.11Stepfather.Aff.Vitricus.
AffNoverc [...].12Wives mother.1 [...]Husbands Father.Aff.Socer.
 Socrus.      
 Primus rectus in lin. recta descendente.     Prim. gradus in linea recta Ascendente.
Con13Daughter.   
Aff.Filia.14Wives daughter.13Son.ConFilius.
ConPrivigna.15Sons wife.14Husbands son.Aff.Privignus.
 Nurus  15Daughters Husb.Aff.Gener.
 Primus grad. aequa­lis in linea trans­versali.     Primus grad. aequalis in linea tranvers.
      
 16Sister.16Brother.ConFrater.
ConSoror.17Wives Sister.17Husbands Brother.Aff.Levir.
Aff.Soror uxoris.18Brothers Wife.18Sisters Husband.Aff.Sororis relictus.
Aff.Fratres relicta.      
 Secundus gradus in linea recta descend,     Secundus gradus in linea recta descen.
ConNeptis ex filio.19Sons Daughter.19Sons son.ConNepos ex filio.
ConNeptis ex filia.20Daughters daught.20Daughters son.ConNepos ex filia.
Aff.Pronurus i. relicta nepotes ex filio.21Sons sons wife.21Sons daught. HusbAff.Progener, i relictus neptis ex filio.
Aff.Pronurus, i. relicta nepotis. ex filia.22Daughters Wife.22Daughters daught. husband.Aff.Progener, i relictus neptis ex filia.
Aff.Privigni filia.23Wives sons daught.23Husbands sons son.Aff.Privigni filius.
Aff.Privignae filia.24Wives daugh. daug24Husb. daught. son.ff.Privignae filius.
 Secund. gr. in aequalis linea transversali descendente.     Secun. grad. in aequalis linea transvers. Des.
      
   25Brothers son. Nepos ex fratre.
    26Sisters son.ConNepos ex sorore:
ConNeptis ex fratre.25Brothers daughter27Broth. daug. Husb.ConNeptis ex frat. relict.
ConNeptis ex sorore.26Sisters daughter.28Sisters daugh. husbAffNeptis ex sor. relict.
Aff.Nepotis ex frat. rel.27Brothers sons wife  Aff.Leviri filius, i nepos maritri ex fratre.
Aff.Nepotis ex sor. rel.28Sisters sons wife.29Husbands bro. son.Aff.
 Neptis uxor. ex fra.29Wives brot. daught.30Husban. sisters son Gloris filius, i nepos maritri ex sorore.
 Neptis uxor ex sor.30Wives Sist. daught.   [...]ff
Set forth by the most Reverend Father in God Mathew Parker, Arch-Bishop of Canterbury, Primate of England and Metrapolitan, 1563.
CONSTITUTIONES SIVE …

CONSTITUTIONES SIVE Canones Ecclesiastici, Per Episcopum LONDINENSEM, Praesidem Synodi pro CANTUARIENSI Provincia, ac reliquos Episcopos, & Clerum ejusdem Provinciae ex Regia Authoritate tra­ctati, & conclusi.

In ipsorum Synodo inchoata Londini, Anno salutis millesimo, sexcentesimo tertio, regnique Serenis­simi Principis, Clementissimi Domi ni nostri JACOBI Dei gratia Angliae, Franciae, & Hiberniae Regis pri­mo, & Scotiae tricesimo septimo.

Ab eadem Regia Majestate deinceps approbati, rati, habiti, ac con­firmati, ejusdemque Authoritate sub magno Sigillo Angliae pro­mulgati, per utramque Provinciam tam Conturiensem quàm Eboracensem diligenter observandi.

[figure]

LONDINI, Excudebat Johannes Norton, Serenissimae Regiae Majestatis in La­tinis, Graecis, & Hebraicis Typographus. Anno 1604.

CONSTITUTIONUM Capita & Contenta.

De Ecclesia Anglicana.

  • 1 SƲprema in Ecclesiam Anglicanam authoritas Regi Majestati asserenda.
  • 2 Regii in Ecclesiam Anglicanam primatus impugnatores cœrciti.
  • 3 Ecclesia Anglicana, Orthodoxa.
  • 4 Divini cultus ratio in Ecclesia Anglicana stabilita, pia & Orthodoxa.
  • 5 Doctrinae Articuli in Ecclesia Anglicana stabiliti, pii & Orthodoxi.
  • 6 Caeremoniarum in Ecclesia Anglicana obtinentium usus, pius & licitus.
  • 7 Ecclesiae Anglicanae administratio, Verbo Divino consona.
  • 8 Cleri ordinandi ratio in Ecclesia Anglicana, Verbo Divino consona.
  • 9 Authores schismatis ac dissidii ab Ecelesiae Anglicanae communione cœrciti.
  • 10 Schismaticorum in Ecclesia Anglicana fautores cœrciti.
  • 11 Conventiculorum in Ecclesia Anglicana propugnatores cœrciti.
  • 12 Ordinationum in conventiculis conditarum propugnatores cœrciti.

De Liturgia publica, & Sacramentorum ad­ministratione.

  • 13 LIturgia publica, & reliqua pietatis exercitia diebus sacris celebranda.
  • 14 Liturgiae publicae praescriptus Canon diebus sacris observandus.
  • 15 Litania diebus Mercurii & Veneris recitanda.
  • 16 Liturgiae publicae praescriptus Canon in Academiis observandus.
  • 17 Inter Liturgiae publicae celebrationem Saperpellicea, & Epomides in Acade­miis adhibendae.
  • 18 Inter Liturgiae publicae celebrationem reverentia solennis adhibenda.
  • 19 Inter Liturgiae publicae celebrationem otiosi ab Ecclesiae ambitu repellendi.
  • 20 Panis & vinum in sacrae Cœnae usum paranda.
  • 21 Cœnae trina perceptio quotannis indicta.
  • 22 Cœnae administrationem solennis indictio praeire jussa.
  • 23 Cœnae usus frequentior Academicis indictus, & Cœna utentibus genuum flexio injuncta.
  • 24 Cœnae in festis solennibus administratio in Ecclesiis Cathedralibus indicta, & Cœnam administrantibus Caparum usus injunctus.
  • [Page 266]25 Vestis linteae & Epomidum usus, Cœna non administrata, in Ecclesiis Ca­thedralibus injunctus.
  • 26 Notorii peccati consuetudine infames à sacra Cœna repellendi.
  • 27 Schismatici à Cœnae communione arcendi.
  • 28 Extranei à Cœnae communione repellendi.
  • 29 Parentes in liberorum suorum Baptismate, & pueri Cœnae Dominicae inca­paces, Susceptores esse prohibiti.
  • 30 Crucis in Baptismo caeremonia explicata.

De Ministiis, eorumque ordinatione & functione.

  • 31 JEjunia Quatuor Temporum Ministrorum ordinationi decreta.
  • 32 Ʋtrumque ordinem eodem die non conferendum.
  • 33 Neminem sine certo titulo [...]rdinandum.
  • 34 Certae conditiones in ordinandis requisitae.
  • 35 Neminem, nisi praevio solenni examine, ordinandum.
  • 36 Neminem, nisi praevia trium Articulorum subscriptione, ordinandum.
  • 37 Ordinatis, diœcesin mutantibus, subscriptio coram Episcopo Diœcesano iteranda.
  • 38 Ordinati, post subscriptionem praevaricantes, à Ministerio removendi.
  • 39 Ordinati, sine congruo testimonio ac examine, in Beneficia non instituendi.
  • 40 Instituendi in Beneficia Simoniae suspicionem solenni jurejurando jussi aver­tere.
  • 41 Beneficiorum pluralitas parciùs dispensanda, ac de dispensatorum residentia cavendum,
  • 42 Cathedralium Ecclesiarum Decani ad congruam residentiam tenentur.
  • 43 Decani & Prebendarii in Ecclesiis Cathedralibus residentes ad sedulam con­cionandi diligentiam tenentur.
  • 44 Praebendarii Beneficiati ad congruam in Beneficiis suis residentiam tenentur.
  • 45 Beneficiati concionatores, in Beneficiis suis residentes, ad jugem concionandi industriam tenentur.
  • 46 Beneficiati non concionatores vicariam concionatoris op [...]ram jubentur singu­lis mensibus adhibere.
  • 47 Beneficiati, à beneficiis suis legitimè absentes, Curatum concionatorem jubentur adhibere.
  • 48 Ministri, nisi ex Episcopi vel Ordinarii approbatione, pro Curatis non ad­mittendi.
  • 49 Ministris ad concionandum, non admissis glossae & paraphrases in publica scripturarum lectione interdictae.
  • 50 Concionatores adventitii absque legitima missione ad concionandum non ad­mittendi.
  • [Page 267]51 Advenae Concionatores, nisi authentico testimonio commendati, ad concionan­dum in Ecclesiis Cathedralibus non admittendi.
  • 52 Concionatorum advenarum nomina in librum referenda.
  • 53 Concionatorum mutuis oppositionibus pulpita non patebunt.
  • 54 Concionatores schismatici licentiis suis mulctati.
  • 55 Precationis formula, à concionatoribus in concionum suarum ingressu imi­tanda.
  • 56 Ministris merè concionatoribus precum publicarum lectio, & Sacramento­rum administratio bina annuatim injuncta.
  • 57 A Ministris non concionatoribus Sacramenta efficaciter administrari.
  • 58 Ministris sacra peragentibus linteae vestis, & Epomidum usus injunctus.
  • 59 Catechizandi diligentia Ministris injuncta.
  • 60 Confirmationis solennitas in triennali Episcoporum visitatione celebranda.
  • 61 Catechumeni Episcopo visitanti per Ministrum ad Confirmationem sistendi.
  • 62 Ministri sine & bannis rite indictis, vel legitimè dispensatis matrimonium celebrare prohibiti.
  • 63 Ministri in locis exemptis sine bannorum justa indictione, vel dispensatione legitima matrimonium celebrare prohibiti.
  • 64 Feriae à Ministris solenniter indicendae.
  • 65 Recusantes & Excommunicati à Ministris solenniter denunciandi.
  • 66 Recusantium conversio à Ministris sedulò elaboranda.
  • 67 Ægrotantes à Ministris sedulò visitandi.
  • 68 Ministri Baptismum, aut Sepulturam denegare vetiti.
  • 69 Ministri Baptismum in articulo necessitatis differre vetiti.
  • 70 Ministri Baptizatorum, Nubentium, & Sepultorum Registrum conservare jussi.
  • 71 Ministri concionum & Cœnae Dominicae publicam Religionem in privatas aedes invehere, prohibiti.
  • 72 Ministri publica jejunia, prophetias appellatas, & exorcismos privato ausu celebrare prohibiti.
  • 73 Ministri conventicula privata conciliare prohibiti.
  • 74 Ministris in vestitu gravitas praecepta.
  • 75 Vitae sobrietas Ministris praecepta.
  • 76 Ministris à vocatione sua resilire interdictum.

De Ludimagistris.

  • 77 PƲblicè vel privatim injussu Ordinarii docere prohibitum.
  • 78 Curati ad docendum habiles ab Ordinario aliis preferendi.
  • 79 Ludimagistrorum officia.

De Ecclesiis & rebus Ecclesiasticis

  • 80 LIbri sacri in Ecclesiis parandi.
  • 81 Baptisteria in Ecclesiis paranda.
  • 82 Mensae in sacrae Cœnae usum in Ecclesiis parandae.
  • 83 Pulpita idonea in Ecclesiis paranda.
  • 84 Cistae ad eleemosynarum custodiam in Ecclesiis comparandae.
  • 85 Ecclesiae sartae tectae conservandae.
  • 86 Ecclesiae de tertio in tertium annum perlustranda, & earum defectus Regiis Commissariis intimandi.
  • 87 Terrarum, & peculiorum ad Ecclesias spectantium inventaria conficienda, & in Episcoporum Archivis asservanda.
  • 88 Ecclesiarum religio prophanis usibus non polluenda,

De Ecclesiarum Oeconomis & Inquisitoribus.

  • 89 OEc nomorum electio, & rerum Ecclesiasticarum procuratio.
  • 90 Inquisitorum sive Assistentium electio, eorumque cum Oeconomis officii communitas.

De Clericis Parochialibus.

  • 91 CLericos Parochiales eligendi jus Ministro cedit.

Curiae Ecclesiasticae ad Archiepiscopi juris­dictionem spectantes.

  • 92 TEstamentorum probatio, justa Bonorum Notabilium summa constante, praerogativarum Curiae duntaxat competit.
  • 93 Testamentorum probatio, justa Bonorum Notabilium summa non compa­rante, Ordinariis vindicatur.
  • 94 In Curias de Arcubus & Audientiae extra proprium territorium nemo ci­tandus.
  • 95 Duplices Querelae, nisi justi gravaminis facta fide, in Curiis Archiepiscopi non concedendae.
  • 96 Inhibitiones in causis instantiae absque Advocati subscriptione non conce­d ndae
  • 97 Inhibitiones in causis correctionis, nisi gravamine Judici priùs cognito, non concedendae.
  • 98 Inhibitiones schismaticis, nisi s [...]bscribentibus, non concedendae.
  • [Page 269]99 Intra gradus prohibitos matrimonium contractum, ipso jure nullum.
  • 100 Minores altero & vicesimo anno absque parentum consensu matrimonium contrahere prohibiti.
  • 101 Facultates pro Bannis omittendis per quos, & quibus sint indulgendae.
  • 102 In facultatibus pro Bannorum omissione concedendis cautio fidejussoria in­terponenda, & sub quibus conditionibus.
  • 103 Eaedem conditiones ob majorem cautelam jurejurando firmatae.
  • 104 Parentum consensus viduis contrahentibus remissus.
  • 105 Pro conjugio dirimendo nuda partium confessio non audienda.
  • 106 Sententiae divortii & separationis non nisi pro tribunali feren dae.
  • 107 Separatis, eorum altero superstite, nova copula interdicta.
  • 108 Sanctio in Judices contra praemissa delinquentes.

Curiae Ecclesiasticae ad Episcoporum, & Archidiacono­rum jurisdictionem spectantes.

  • 109 PEccata & scandala notorià in Curiis Ecclesiasticis denuntianda.
  • 110 Schismatici in Curiis detegendi.
  • 111 Precum Divinarum perturbatores in Curiis detegendi.
  • 112 Puberes in festo Paschatis non Communicantes in Curiis detegendi.
  • 113 Peccata notoria Ministris jus est denuntiare, privatim confessa retegere nefas.
  • 114 Recusantes per Ministros in Curiis detegendi.
  • 115 Ne Ministris aut Oeconomis fraudi sit criminosorum detectio.
  • 116 Oeconomi ad binas tantùm detegendi vices annuatim tenentur.
  • 117 Oeconomi, binis detegendi vicibus debitè perfuncti, non sunt de reliquo in Curiam vocandi.
  • 118 Anni superioris Oeconomi detectiones suas tenentur exhibere, priusquam successuri munus suum adeant.
  • 119 Detectionum schedulae fide bona, non perfunctoriè & pro forma confi­ciendae.
  • 120 Nequa citatio, nisi expressis citandorum nominibus, é curiis imitatur.
  • 121 Nequis in pluribus curiis super eodem crimine cogatur respondere.
  • 122 Sententiae pro Ministris à beneficio vel officio removendis non nisi per Epis­copum pronunciandae.
  • 123 Actus judiciales non nisi publica, & authentica manu expediendi.
  • 124 Curiarum sigilla, unica,
  • 125 Curiarum sedes, opportuna.
  • 126 Curiae inferiores testamenta originalia ad Episcoporum Archiva jubentur transmittere.

De Judicibus Ecclesiasticis.

  • 127 JƲdicum Ecclesiasticorum qualitas.
  • 128 Deputandorum qualitas.

De Procuratoribus.

  • 129 PRocuratores, nisi de partis mandato authentico, causas attingere pro­hibiti.
  • 130 Procuratores sine consilio advocati causas retinere prohibiti.
  • 131 Procuratores, inconsulto advocato, in causa concludere prohibiti.
  • 132 Procuratorum in causis testimentariis jurament um prohibitum.
  • 133 Procuratorum vox importunior in Curis, cohibita.

De Registrariis.

  • 134 REgistrariorum excessus cœrciti.
  • 135 Feodorum quae juris Ecclesiastici administris debentur, census de­bet esse statarius.
  • 136 Statarius feodorum census in tabulas relatus publicè in Consistoriis & Archivis proponendus.
  • 137 Feoda, pro Ordinum literis, aliisque licentiis Episcopo exhibendis, tan­tùm dimidia (praeterquam in prima Episcopi visitatione) persolvenda.

De Apparatoribus.

  • 138 APparatorum excessus cœrciti.

Synodorum Authoritas.

  • 139 SYnodus nationalis, Ecclesiae representativa.
  • 140 Synodi acta tàm absentes, quàm presentes obligant.
  • 141 Synodi aut horitati derogantes, cœrciti.

Constitutiones sive Canones Ecclesiastici per Episcopum Londinensem, Praesidem Synodi pro Can­turiensi Provincia, ac reliquos Episcopos & Clerum ejus­dem Provinciae ex regia authoritate tractati, & con­clusi in ipsorum Synodo, inchoata Londini Anno Salutis millesimo, sexcentesimo tertio, regnique Serenissimi Prin­cipis, Clementissimi Domini nostri, Jacobi Dei gratia Angliae, Franciae & Hiberniae Regis primo, & Scotiae tricesimo septimo.

De Ecclesia Anglicana.

1. Suprema in Ecclesiam Anglicanam authoritas Regiae Majestati asserenda.

PRout officii nostri ratione erga Serenissimam Majesta­tem regiam obligamur, in primis statuimus & ordinamus, ut Archiepiscopus Cantuariensis pro tempore existens, omnes Episcopi hujus Provinciae, Decani item, Archi­diaconi, Rectores, Vicarii, caeterique ex Clero quicun­que, tùm ipsi fideliter custodiant ac observent, tùm (quan­tum in ipsis est) ab aliis curent observari, & custodiri omnia & singula statuta, ac leges sancitas & constitutas pro antiqua jurisdictione in statum Ecclesiasticum hujus regni Coronae resti­tuenda, omnique extranea potestate, quae eidem repugnet, exterminan­da. Porrò etiam ut omnes Ecclesiasticae personae ad curam animarum constitutae, omnesque alii concionatores & Theologici in quibuscunque Ecclesiis praelectores (quantum ingenio, cognitione, ac doctrina vale­bunt) purè & sincerè absque omni fuco aut dolo, singulis annis quater ad minimum publicè in concionibus, aliisque homilis, ac prelecti­onibus suis doceant, divulgent, enuncient, ac declarent, usurpatam om­nem & peregrinam potestatem (utpote nullo jure divino nixam & fundatam) justissimis de causis sublatam esse & abolitam; & propterea [Page 272] nullam obedientiam aut subjectionem infra Majestatis suae regna & domi­nia hujusmodi extraneae potestati cuicunque ullatenus deberi: sed autho­ritatem Regiam infra regna sua Angliae, Scotiae, & Hiberniae, ac reliqua ipsius dominia & territoria proximè & secundùm Deum primam esse & supremam, cui omnes earundem regionum tàm incolae, quam indigenae fidem omnem, & obedientiam supra aliam quamcunque in terris potesta­tem lege divina tenentur exhibere.

2. Regii in Ecclesiam Anglicanam primatus impugnatores cœrciti.

QUicunque in posterum affirmabit, Majestatem Regiam non habere eandem authoritatem in causis Ecclesiasticis, quam pii Principes a­pud Judaeos, & Christiani Imperatores in Primitiva Ecclesia obtinuerunt, vel Regalem ipsius in iisdem causis primatum, hujus Regni Coronae jam­diu vindicatum, ac legibus ejusdem regni in ea stabilitum, ullatenus laedere aut extenuare praesumpserit: excommunicetur ipso facto, non nisi per Archi­episcopum restituendus, idque postquam resipuerit, ac impios hosce erro­res publicè revocârit.

3. Ecclesia Anglicana, Orthodoxa.

QUicunque in posterum affirmabit, Ecclesiam Anglicanam, sub Regia Majestate legibus stabilitam, non esse Orthodoxam, & Apostolicam Ecclesiam, Apostolorum videlicet doctrinam tradentem, & astruentem: ex­communicetur ipso facto, non nisi per Archiepiscopum restituendus, id­que postquam resipuerit, ac impium hunc errorem publicè revocârit.

4. Divina cultus ratio in Ecclesia Anglicana stabilita, pia & orthodoxa.

QUicunque in posterum affirmabit, Liturgiae formam in Ecclesiae An­glicana legibus stabilitam, & in libro Praecum publicarum, ac admi­nistrationis Sacramentorum comprehensam, corruptum, superstitiosum, aut illicitum esse Dei cultum, vel quicquam in se continere, quod Scripturarum canoni sit contrarium: excommunicetur ipso facto, non nisi per Epis­copum Diœcesanum, vel Archiepiscopum restituendus, idque postquam resipuerit, ac impium hunc errorum publicè revocârit.

5 Doctrinae Articuli in Ecclesia Anglicana stabiliti, pii & Orthodoxi.

QUicunque in posterum affirmabit, ullum ex triginta novem Articulis, in quos consensum est ab Archiepiscopis & Episcopis utriusque Pro­vinciae, ac reliquo omni Clero in Synodo Londini habita Anno Domini 1562. (ad tollendam utique opinionum varietatem, & consensum in causa fidei firmandum, & stabiliendum) ulla ex parte superstitiosos aut erroneos existere, vel omnino ejusmodi, ut in eorum veritatem salva conscientia subscribi nequeat: excommunicetur ipso facto, non nisi per Archiepisco­pum restituendus, idque postquam resipuerit, ac impios hos errores pub­licè revo cârit.

6. Caeremoniarum in Ecclesia Anglicana obtinentium usus, Pius & licitus.

QUicunque in posterum affirmabit, Ecclesiae Anglicanae ritus ac caere­monias legibus constitutas, impias, Antichristianas, aut superstitiosas esse, vel denique ejus generis, ut homines pii ac religiosi, quantumvis le­gitima authoritate jussi, non possunt integra conscientia eas approbare, aut observare, vel etiam (prout occasio tulerit) eisdem subscribere excom­municetur ipso facto, nullatenus absolvendus, priúsquam resipuerit, ac im­pios hos errores publice revocârit.

7. Ecclesiae Anglicanae administratio, verbo divino consona.

QUicunque in posterum affirmabit, Ecclesiae Anglicanae sub Regia Maje­state regimen & disciplinam per Archiepiscopos, Episcopos, Decanos, Archdiaconos, & reliquos ad ejusdem gubernaculum constitutos, Antichri­stianum esse, ac verbo divino contrarium: excommunicetur ipso facto, nullatenus absolvendus, priusquam resipuerit, ac impium hunc errorem publicè revocâ [...]it.

8. Cleri ordinandi ratio in Ecclesia Anglicana, verbo divi­no consona.

QUicunque in posterum affirmabit, aut docebit, formam & ritum E­piscopos, Presbyteros, & Diaconos ordinandi, & inaugurandi quic­quam in se continere, quod pugnet cum Verbo divino, illosque omnes, [Page 274] quotquot ad eum modum Episcopi, Presbyteri, & Diaconi ordinantur, non esse ritè ordinatos, neque vel à seipsis vel ab aliis pro Episcopis, Presbyteris, aut Diaconis habendos, priusquam ad sacra illa officia aliam ordinationem fuerint adepti: excommunicetur ipso facto, nullatenus absolvendus, pri­usquam resipuerit, ac impios hos errores publicê revocârit.

9. Authores schismatis ac dissidii ab Ecclesiae Anglicanae communione cœrciti.

QUicunque in posterum à Sanctorum Communione, qualiter in Ecclesia Anglicana existet ex Apostolorum regulis approbata, seipsos segrega­bunt, & novo fraternitatis cujusdam fœdere consociati, Christianos omnes, quotquot doctrinae, disciplinae, ritibus ac caeremoniis Ecclesiae Anglicanae se conformes exhibent, prophanos ducent, & indignos quibuscum in Chri­stiana professione communicent: excommunicenter ipso facto, non nisi per Archiepis opum restituendi, idque postquam resipuerint, ac impios hos errores publicê revocârit.

10. Schismaticorum in Ecclesia Anglicana fautores, cœrciti.

QUicunque in posterum affirm abunt, tùm ministros illos, qui formae & modo divini cultus in Ecclesia Anglicana constitutis, ac in Libro publicae Liturgiae praescriptis recusant subscribere, tùm eorum etiam secta­tores alterius Ecclesiae, quae non sit lege stabilita, nomen & titulum posse sibi meritò assumere; itemque audebunt vulgò asseverare, pretensam hanc ipsorum Ecclesiam jamdiu ingemuisse sub onere certorum gravaminum, sibi & membris suis supradictis impositorum per Ecclesiam Anglicanam, ac decreta & sanctiones in eâdem legibus stabilitas: excommunicenter ipso facto, nullatenus absolvendi, priusquam resipuerint, ac impios hos erro­res publicê revocârint.

11. Conventiculorum in Ecclesia Anglicana propugnato­res cœrciti.

QUicunque in posterum affirmabit, aut tuebitur, ullos conventus, cœ­tus, aut congregationes subditorum indigenarum infra hoc regnum existere (praeter eos, qui ex hujus regni legibus tenentur, & approbantur) qui verarum, & legitimarum Ecclesiarum nomen possint sibi jure vendi­care: [Page 275] excommunicetur, non nisi per Archiepiscopum restituendus, idque postquàm resipuerit, & impium hunc errorem publicê revocârit.

12. Ordinationem in Conventiculis conditarum propug­natores cœrciti.

QUicunque in posterum asseverabunt, licitum esse cuivis Ministrorum aut Laicorum ordini, vel eorum alterutris simul congregatis, Cano­nes, Decreta. aut Constitutiones de rebus Ecclesiasticis citra Regis authori­tatem condere; & eisdem regendos & gubernandos se subjiciunt: excom­municenter ipso facto, nullatenùs absolvendi, priusquam resipuerint, & impios hos Anabaptisticos errores publicê revocârint.

De Cultu Divino, & Sacramentorum administratione.

13. Liturgia publica, & reliqua pietatis exercitia die­bus Sacris celebranda.

OMnes cujuscunque conditionis aut status personae infra Eccle­siam Anglicanam deinceps celebrabunt diem Dominicum (vulgo diem so is nuncupatum) caeterosque dies Festivos, jux­ta regulam divinae voluntatis, & Ecclesiae Anglicanae insti­tuta hac in parte praescripta; nimirum in audiendo Verbo Dei tàm lecto, quám praedicatio, in privatis publicisque pre­cibus faciendis, in peccatis Deo confitendis, & eisdem emendandis, in cha­ritate cum proximis (sicubi laesa fuerit) reconcilianda, in sacra Communione corporis & sanguinis Dominici frequentanda, in pauperibus juvandis, & aegrotis visitandis, piam omnem ac sobriam conversationem interim adhibentes.

14. Liturgiae publicae praescriptus Canon diebus sacris observandus.

LIturgia publica distinctê, & debita cum reverentia legetur, vel cane­tur in illis diebus, & eorum vigiliis, qui in Libro precum publica­rum Sacri ac Festivi designantur, horisque eorundem congruis, & usitatis, at­que in eo potissimum Ecclesiae cujus (que) loco, qui Episcopo Diœcesano, vel lo­ci ordinario (ratione vel amplitudinis vel angustiae) commodissimus, ac ad [Page 276] populi aedificationem maximè opportunus videbitur. Singuli etiam Mini­stri studiosê observabunt instituta, ritus, & ceraemonias omnes, quae in di­cto libro praescribuntur, tam in sacris Scripturis legendis, ac precibus reci­tandis, quàm in administrandis Sacramentis, absque ulla sive materiae sive formae additione, aut dimunitione, respectu vel concionis, vel alterius causae cujuscunque.

15. Litania diebus Mercurii & Veneris recitanda.

LItania à Rectoribus, Vicariis, Ministris sive Curatis in Cathedralibus, Collegiatis, & Parochialibus Ecclesiis ac Capellis omnibus, eorumque loco aliquo conveniente pro arbitratu Episcopi, Diœcesani, vel loci Ordi­narii recitabitur vel canetur illis temporibus, & sub ea forma, quae in libro publicae Liturgiae praestituuntur; ac (ut restrictius loquamur) singulis di­ebus Mercurii & Veneris (etiamsi non fuerint Festivi) Minister ad horas Divinis precibus consuetas in Ecclesia aut Capella praestó erit, ac populo personitum campanae convocato, Litaniam in dicto Libro praescriptam recita­bit; cui singuli patres-familias, qui praesertim infra dimidium milliare ab Ecclesia habitant, vel ipsi debebunt interesse, vel unum saltem de familia sua mittere idoneum qui Ministro inter precandum assistar.

16 Liturgi publicae praescriptus Canon in Academiis ob­servandus.

IN omnibus utriusque Academie Collegiis & Aulis per integram Liturgiam & sacrae Cœnae administrationem debitè, & absque omni aut omissione, aut innovatione observari volumus ordinem, formam, ac caeremonias om­nes prout indicto publicae Liturgiae Libro praescriptae inveniuntur.

17. Inter Liturgiae publicae celebrationem Superpelliciae, & Epomides in Academiis adhibendae.

IN omnibus utriusque Academiae Collegiis & Aulis Praefecti ac Socii, cae­terique Scholares & Studiosi in Ecclesiis & Capillis suis per singulos dies Dominicos, & Festivos, eorumque vigilias tempore divinorum superpelliceis (juxta Ecclesiae A [...]glicanae mores ac instituta) utentur: quotquot verò gradum aliquem susceperint, caputia suo cujusque gradui competentia su­perpelliceis suis superinduent.

18. Inter Liturgiae publicae celebrationem reverentia solen­nis adhibenda.

CUm divina peraguntur, vel eorum pars quaelibet, aequum est, ut con­digna omnis reverentia adhibeatur: sic enim monet Apostoli praece­ptum illud, Omnia decenter, & secundum ordinem fiant. Cui decentiae, at­que ordini regulas hasce nostras sequentes consentaneas esse judicamus. Nullus in Ecclesia vel Capella inter rem divinam caput suum operiet, nisi ex causa infirmitatis, quo casu pileolo, aut rica utendum censemus. Omnes cujuscunque status aut conditionis personae humiliter in genua se inclina­bunt, dum Generalis Confessio, Litania & reliquae precationes recitantur: cùm autem fidei Symbolum recensetur, stabunt erecto corpore, juxta regu­las in libro publicae Liturgiae in eam partem praefinitas. Similiter etiam no­men Domini Jesu, quoties inter divinum cultum inciderit, congrua ac hu­mili reverentia ab universis tum praesentibus excipietur, prout, hactenüs fieri consuevit: ut per externas hasce caeremonias & gestus testatam faciant internam ipsorum humilitatem, Christianam constantiam, & debitam ag­nitionem, quòd Dominus Jesus Christus, verus & aeternus Dei filius, uni­cus est mundi Salvator, in quo solo omnes misericordiae, gratiae ac promis­siones homini à Deo indultae, tàm in praesentem vitam, quam futuram, in­tegrê & in totum comprehenduntur. Nullus porrò cujuscunque tandem sexus, aetatis, aut conditionis fuerit, in Ecclesia tempore Divini cultus in a­liud quicquam intendet, quàm ut quietê ascultans audiet, observet ac in­telligat, quod à Ministro legitur, praedicatur, aut administratur, eique Con­fessionem, Orationem Dominicam, & Symbolum recitanti clara voce sub­serviat, aliaque in publicis precibus responsa subjiciat, quae in libro Com­munis Liturgiae praecipiuntur. Nullus denique preces vel concionem am­bulando, aut garriendo, seu alio quovis modo interpellabit, vel ex Ecclesia ante easdem peractas, absque justa, aut probabili causa egredietur.

19. Inter Liturgiae publicae celebrationem otiosi ab Ecclesiae ambitu repellendi.

OEconomi Ecclesiarum, & Inquisitores sive Assistentes personas otiosas non patienter in caemeterio, vel Ecclesiae porticu tempore Divini cultus aut concionis desidere, sed eos vel Ecclesiam ingredi compellent, vel abscedere

20. Panis & vinum in sacrae Cœnae usum paranda.

PArochiarum omnium Oeconomi (consulto hac in parte Ministro) cu­rabunt idoneam, pro numero communicantium, panis siliginei, vini­que boni ac salubris quantitatem, in tempus sacrae Cœnae praestitutum, sum­ptibus parochianorum comparari, vinumque illud ad mensam Domini af­ferri in œnophoro nitido, & mundo, eoque ex stanno, si non ex metallo praestantiore.

21. Cœnae trina perceptio quotannis indicta.

IN omnibus hujus regni Ecclesiis parochialibus, ac Capellis in quibus Sa­cramenta sunt administranda. Cœnam Dominicam à Rectore, Vicario, vel Ministro toties, iisque temporibus celebrari volumus, ut parochiani sin­guli quotannis ter ad minimum (nominatim verò in festo Paschatis) sicut in Libro publicae Liturgiae jubentur, possint Sacramentum illud percipere. Proviso semper, ut Minister quilibet sacram illam Cœnam administraturus. ipse semper primus communicet. Insuper siquid panis aut vini-inter Cœ­nae administrationem afferri contigerit, illud ad Sacramenti usum vetamus adhiberi, priusquam, eodem in mensa Domini apposito, institutionis verba fuerint recitata. Porrò etiam ordinamus, ut administrans panem & vinum singulis communicantibus separatim & per vices distribuat.

22. Cœnae administrationem solennis indictio praeire jussa.

CUm Laicorum quisque ad sacrae Cœnae communionem ter quotannis obligetur, multique nihilo seciùs vix semel communicent: Ministris omnibus praeceptum volumus, ut quotiescunque Sacramentum illud cele­brare voluerint, parochianis suis solenniter in Ecclesia inter preces matuti­nas, idque praecedente die Dominico (quo melius veniant praeparati) id denunciare non omittant: quas utique monitiones parochiani vicissim sus­cipere, ac eisdem parere sub periculo & pœna legis tenebuntur.

23. Cœnae usus frequentior Academicis indictus, & Cœ­na utentibus genuum flexio injuncta.

IN omnibus utriusque Academiae Collegiis & Aulis Praefecti & Socii qui praesertim pupillos habent, sedulò prospicient, ut ipsorum pupilli [Page 279] omnes, & reliqui, qui inter eos agunt, universe rectè & piè educentur, ac in articulis religionis penitus instituantur, publicamque Liturgiam & con­ciones diligenter frequentent; quinetiam sacram Cœnam jugiter percipi­ant; quam primo quoque vel secundo cujuslibet mensis die Dominico in eisdem Collegiis & Aulis administrandam decernimus: volumusque ut sin­guli eorundem Praefecti, Socii, Scholares, reliquique studiosi, ac officiarii, & illorum quilibet famili ac ministri unoquoque anno quater ad minimum ejusdem sint participes, idque in genua reverenter (ut par est) inclinati, juxta ritum in Libro publicae Liturgiae ea in parte praestitutum.

24 Cœnae in festis solennibus administratio in Ecclesiis Cathedralibus indicta, & Cœnam administrantibus Caparum usus injunctus.

PEr Cathedrales omnes & Collegiatas Ecclesias sacram Cœnam in festis solennibus administrari volumus, nonnunquam per Episcopum (si­quidem praesens extiterit) nonnunquam verò per Decanum, quandoque etiam per Canonicum vel Praebendarium (Ministrum ibidem maximê emi­nentem) eundemque decente Capa amictum, ac adjutum ab Evangelii & Epistolae Lectoribus (juxta Admonitiones in septimo Elizabethae promul­gatas) idque iis horis, & cum illa prorsus limitatione, quae in Libro pub­licae Liturgiae praefiniuntur. Proviso semper, ut nulla ejusmodi limitatio admittatur, cujuscunque tandem interpretationis praetextu, quo minus singuli Decani, Guardiani, Magistri, sive Praefecti Cathedralis cujusque & Collegiatae Ecclesiae, & cuncti etiam earundem Praebendarii, Canonici, Vi­carii, minores Canonici, Cantores, reliquique de Ecclesiae gremio univer­si, si non frequentius, saltem quater omni anno Sacramentum percipiant.

25. Superpelliceorum & Epomidum usus, Cœna non administrata, in Ecclesiis Cathedralibus indictus.

IN Cathedralibus & Collegiatis Ecclesiis, cessante Cœna Dominica, sa­tis erit tempore Divinorum Superpelliceis duntaxat uti: nisi quôd Ecclesiarum Collegiatarum Decani, Magistri, & Praefecti, itemque Cano­nici, ac Praebendarii (dummodo graduati) cum Superpelliceis Caputia gra­dibus suis respectivê congrua inter rem Divinam gerere tenebuntur.

26. Notorii peccati consuetudine infames à sacra Cœna repellendi.

NUllus Ministrorum ex grege aut Cura sua quenquam ad sacrae Cœ­nae communionem ullo pacto admittet, qui manifestê notus erit in infami peccato impœnitenter vivere, nec qui cum proximis suis malitiosè & aperte contenderit, nisi reconciliatio intercesserit; neque etiam Ecclesi­arum Oeconomos aut Assistentes ullos, qui cum juramentum susceperint pro omnibus iisce delictis notoriis, de quibus particulatim jussi erunt infra suas respectivè parochias inquirere, bis quolibet anno ad Ordinarium suum deferendis, non verenter tamen, spretâ juramenti sui religione (cujus alio­qui fidelis executio potissima ratio existit, per quam publica peccata, & scan­dala rescindi possint, & cœrceri) etiam volentes & scientes in perjurii cri­men perditè, ac nefariè incurerre, dum vel negligunt, vel recusant ex prae­dictis criminibus, & delictis notoriis aliqua detegere, quae sciunt infra pa­rochias suas esse perpetrata, vel congregationem saltem insigniter gravare, ac offendere; licet iidem vel á vicinis, vel à Ministro, vel etiam ab ipso Ordinario admoniti subinde fuerint, ut conscientias suas, dicta crimina praesentando, exonerarent, neque se vellent in horrendum illud perjurii scelus ausu tam nefario praecipitare.

27. Schismatici â Cœnae communione arcendi.

MInistri, cùm Cœnam Domini administrant, neminem scienter ejus­dem facient participem, qui in genua non fuerit inclinatus, sub pœ­na suspensionis. Simili etiam pœna prohibemus, ne alicui eandem distri­buant qui publicae Liturgiae (juxta Ecclesiae Anglicanae instituta) recusat interesse; vel qui Librum Publicarum Precum ac Sacramenta administrandi, ritusve & caeremonias quaslibet in eodem praescriptas, aut quicquam sive in Articulis, qui in Synodo, Anno 1562. conclusi sunt, sive in Libro de Ordi­natione Presbyterorum, & Episcoporum comprehensum frequenter & no­toriè calumniatur; vel qui Majestatis suae supremam in causis Ecclesiasticis authoritatem ullo dicto audet convellere, aut laedere: nisi singuli taliter delinquentes coram Ministro, praesentibus unà Oeconomis, delicti sui pœni­tentiam professi, viva voce priùs sposponderint (si nesciat scribere) se deinceps in eo genere nequaquam peccaturos, vel, si nôrint scribere sub chirographo suo idem promiserint: quod eorum chirographum Minister accipiens ad Episcopum Diœcesanum, vel loci Ordi [...]arium quamprimum transmittet. Proviso semper, quod Ministrorum quilibet, qui à sacra Cœna aliquem arcebit (prout in praesente, vel in superiore Canone con­stitutum [Page 281] habetur) ad partis quaerelam, vel Ordinarii requisitionem, talis fa­cti sui rationem, dicto Ordinario reddet, atque ejusdem in ea parte bene­placito & mandato acquiescet.

28. Extranei á Cœnae communione repellendi.

OEconomi & Inquisitores, sive Assistentes (non minùs quàm Ministri) attentè observabunt, nùm omnes & singuli ex Parochia sua toties ad sacrae Cœnae communionem annuatim accedant, quoties hujus Regni legi­bus, ac nostris etiam Constitutionibus jubentur: ac ulterius numqui extra­nei frequentiùs & usitatiùs à Parochiis alienis ad Ecclesiam suam conveni­ant; eosque (siqui erunt) Ministro suo indicabunt, ne fortè ad Mensam Domini inter caeteros recipiantur; quod ii omni modo prohibebunt, di­ctosque extraneos ad proprias Parochiae suœ Ecclesias ac Ministros demit­tent, ut illic cum vicinis suis unà communicent.

29. Parentes in liberorum suorum Baptismate, & pueri Cœnae Dominicae incapaces, Susceptores esse prohibiti.

PArentes liberorum suorum Baptismati interesse non impellentur; ne­que eisdem etiam permittetur, pro propriis infantibus ad sacram fon­tem Susceptorum loco respondere. Praeterea nulli Susceptori, aut Susce­ptrici licitum erit, aliis verbis in respondendo uti, quàm quae in Libro publi­cae Liturgiae hanc in partim sunt praescripta; nec quisquam ad officium Susceptoris vel Susceptricis pro parvulis Baptizandis, vel Confirmandis ad­mittetur, qui Cœnae Dominicae particeps nondum extiterit.

30. Crucis in Baptismo ceremonia explicata.

DOlemus, praeclarissimum Majestatis suae studium & laborem, in Col­loquio ad Aulam Hamptoniensem circa signum Crucis in Baptismo (inter alia plurima) susceptum, non meliores effectus apud multos conse­cutum, quin adhuc in eo haereatur, ejusque in Baptismo usus tantopere impugnetur. Itaque quò meliùs constare possit legitima hujus caeremoniae ratio, simulque ut omnis scrupulus deinceps amoveatur, qui hominum verè religiosorum conscientias perturbare quoquo modo possit, nos in hac causa inclytissimi Regis nostri vestigiis insistentes, ut qui Scripturae authoritate, & Primitivae Ecclesiae exemplo in eádem ducitur, regulas ac observationes hasce nostris sinceris omnibus Ecclesiae Anglicanae membris commenda­mus

Primò, observandum est, quòd etiam si Judaei, ac Ethnici Apostolos reli­quosque [Page 282] Christianos irriderent, quòd eum praedicarent, in cumque crede­rent, qui Crucis morte esset affectus; tantum tamen aberat, ut vel Apostoli, vel reliqui Christiani Crucis opprobrio seipsos passi sint à professione sua deterreri, ut in eâdem exultandi potiùs, & gloriandi animos inde sume­rent.

Imò Spiritus sanctus per Apostolorum ora ipsum Crucis nomen (Judaeis utique invisum) usque adeô honoravit, ut non modo Christum ipsum Cru­cifixum sub eodem comprehenderet, sed & mortis ac Passionis Christi vi­res, effectus, ac merita, unà cum solatiis, fructibus, ac promissis univer­sis quae nos ex eisdem aut percipimus, aut in futurum expectamus.

Secundò, honor ac dignitas Crucis nomini acquisita, etiam & signo Cru­cis, vel ipsa Apostolorum aetate (neque enim contrarium ostendi potest) existimationem peperit honorificam; adeò ut Christiani haud multo post in cunctis actionibus suis eodem uti cœperint, eo ipso palàm, & aperte te­statum facientes (etiam ad stuporem Judaeorum) se minimè sibi pudori ducere, quod illum agnoscerent pro Domino & Salvatore suo, qui Crucis mortem pro ipsis pertulisset. Atque hoc Crucis signum non modò ipsi, idque cum ostentatione quadam solebant adhibere, quoties Judaeis passim occurre­rent, sed & liberos suos, cùm Baptismatis aqua abluerentur, eodem signari fa­ciebant, ut eos per Crucis Symbolum illius servitio dedicarent, cujus in Bap­tismo collata in ipsos beneficia Crucis nomine essent repraesentata, At (que) adeò hujus signi in Baptismo usus in Primaeva Ecclesia receptus est unanimi con­sensu, maximo (que) omnium tàm Graecorum, quàm Latinorum applausu. Quo quidem saeculo siquis huic signo se opposuisset, declaratus proculdubio fuis­set pro hoste ac inimico nominis Crucis, & proinde meritorum Christi, quo­rum illi tessera & signum adeò displiceret. Deni (que) hujus signi usum continuum & generalem extitisse, ex multis Patrum testimoniis perspicuê declaratur.

Tertiò fatendum est, Crucis signum decursu temporis in Ecclesia Ro­mana graves abuses pertulisse, praesertim postquam eam Papismi labes ac corruptela semel pervaserat. Caeterùm rei abusus legitimum ejusdem usum nequaquam tollit. Imò tantum aberat, ut Ecclesia Anglicana ab Italiae, G [...]lliae, Hispariae, Germaniae, aliisve similibus Ecclesiae voluerit per omnia recedere, quicquid eas sciret tenere, aut observare, ut (quod Ecclesiae Anglicanae Apologia profitetur) caeremonias illas cum reverentia suscipe­ret, quas citra Ecclesiae incommodum, ac hominum sobriorum offensionem retineri posse senserat, & in iis tantùm articulis à praedictis Ecclesiis dissen­tiret, in quibus eaedem ipsae tùm apristina sua integritate priùs desciverant, tüm etiam ab Ecclesiis Apostolicis, à quibus primum sunt proseminatae. Quo quidem respectu, inter alias magnae vetustatis caeremonias, etiam & Crucis in Baptismo signum in Ecclesia Anglicana est retentum, idque ex judicio & praxi venerabilium illorum Patrum, magnorum (que) in primis The­ologorum, qui regnante Edovardo sexto in eâdem claruerunt; quorum [Page 283] alii deinceps ob verae fidei professionem Martyrium constanter pertulerunt, alii Reginae Mariae temporibus exulantes, ac sub initium Regni Serenistimae Reginae nuper defunctae in Angliam reversi, pro hoc signo semper stete­runt, ejusque usum exemplo, ac praxi sua perpetuo commendârunt. At (que) hoc Ecclesiae nostrae judicium & praxis comprobata sunt tùm per censuram, quae de Libro publicae Liturgiae tempore Edovardi sexti ferebatur, tùm eti­am per Confessionum Harmoniam recentioribus annis publicatam: quoniam nimirum hujus signi in Baptismò usus in Ecclesia Anglicana congruis omni­bus ac idonius cautelis & exceptionibus contra Papisticam superstitionem at (que) errorem munitus semper fuit, prout in ejusmodi casibus fieri convenit.

Primô enim Ecclesia Anglicana jam inde à Papismo abolito semper sen­sit ac docuit, & hodie etiam sentit ac docet, signum Crucis in Baptismo adhi­bitum de ipsius Sacramenti substantia haudquaquam existere. Nam ut primùm Minister infantem immergens in aquam, vel ejusdem faciei aquam inspergens haec verba recitaverit, Baptizo te in nomine Patris & Filii & Spiritus Sancti: infans continuò plenum & perfectum Baptismi Sacramentum consequitur, adeò ut signum Crucis post adhibitum ad Baptismi virtutem aut perfectio­nem nihil adjiciat, nec idem omissum de ejus efficacia, aut substantia quic­quam detrahat,

Secundò palàm est in Libro publicae Liturgiae, infantem, postquam Bap­tismum susceperit (Crucis utique signo nondum superveniente) in Christi gregem ac Ecclesiam, tanquam perfectum ejus membrum receptum esse, ipsius adeô Baptismi virtute, non autem potestate aliqua, quae signo Crucis affin­gitur. Ita ut propter ipsam Crucis memoriam, quae apud omnes verè in Chri­stum credentes plurimi semper fuit, & reliquas etiam ob causas supradictas, Ecclesia Anglicana ejus signum in Baptizando usque retinendum censuerit, secuta nimirum ea in re Primitivas & Apostolicas Ecclesias, at (que) hunc Cha­racterem pro licita externa caeremonia reputans & symbolo honorifico, per quod infans illius obsequio, qui Crucis mortem subiit, in perpetuum votus esset & mancipatus; id quod ex verbis in Libro publicae Liturgiae expres­sis facillimè potest perspici.

Postremô, quum usus signi hujus in Baptismo in Ecclesia Anglicana pur­gatus sit ab omni Papistica superstitione ac errore, & in primariam institu­tionem vindicatus; nos (freti Orthodoxis iis doctrinae regulis, de rebus me­diis & adiaphoris, quas Divino Canoni, ac Patrum antiquorum concordi sententiae judicamus esse consentaneas) privati cujusque tum Ministri tum alterius personae cujuscunque statuimus esse, verum ejusdem usum, publica Authoritate praescriptum reverenter amplecti ac recipere, praesertim cum intelligant res alioqui medias ac indifferentes naturam suam aliquo modo mu­tare, postquam sub legitimi Magistratus edictum, vel interdictum vene­rint, neque pro cujusque libitu praeter legem omittendas esse, cum praecipi­untur, nec cum prohibentur observandas.

De Ministris, eorumque ordinatione ac functione.

31. Jejunia Quatuor Temporum Ministrorum ordinationi decreta.

CUm Prisca Sanctorum Patrum authoritas, Apostolorum exem­plo freta in solenni Ministrorum ordinatione preces ac jejunia celebranda praeceperit; iisdemque adeò precum & jejuniorum officiis stata quaedam tempora ex professo decreverit, in qui­bus duntaxat sacri ordines essent conferendi: nos sanctum & pium illorum institutum colentes, volumus & statuimus, ut nulli in poste­rum Presbyteri aut Diaconi ordinentur, nisi in diebus Dominicis immedi­atê sequentibus Jejunia Quatuor Temporum, vulgò Septimanas Cinerum, ad preces & jejunia (idque hunc ipsum in usum) antiquitùs institutas, atque in Ecclesia Anglicana hodie continuatas. Quod utique fieri volu­mus in Ecclesia Cathedrali, vel Parochiali, ubi Episcopus commoratur ac tempore divinorum, assistente non solùm Archidiacono, sed & Decano, & duobus ad minus Praebendariis, aut (illis legitimê detentis) quatuor illis gravioribus personis, quae Magistri Artium ad minimum extiterint, & pro publicis concionatoribus legitimè approbatae.

32. Ʋtrumque Ordinem eodem die non conferendum.

CUm (ex Patrum antiquorum sententia, & Primativae Ecclesiae praxi) Diaconi officium ad Ministerii dignitatem gradus quidam sit consti­tutus; statuimus & ordinamus, ut nullus deinceps Episcopus aliquam cu­jusvis conditionis personam (quibuscunque tandum animi dotibus com­mendatam) uno & eodem die Diaconum & Presbyterum constituat; quin ut ritus ea in parte praescriptus in Libro de Episcopis, Presbyteris & Dia­conis ordinandis, & inaugurandis, strictè observetur; non quò Diaconos omnes Presbyterii aditu per annum integrum prohibeamus (cùm tamen E­piscopus justam ejus admittendi causam alioqui invenerit) verùm ut cùm Quatuor tempora Diaconorum & Presbyterorum ordinationi in fingulos an­nos sint decreta, aliquid saltem spatii detur, ad periculum de singulis fa­ciendum, quales in officio Diaconi se exhibuerint, priusquam in Ordinem Presbyterorum suscipiantur.

33. Neminem sine certo titulo ordinandum.

MUltis jam olim Patrum decretis cautum est, nequem liceret Diaco­num, vel Presbyterum ordinari, nisi quem constaret, certum aliquem & designatum muneris sui exercendi locum per id tempus obtinere; quo­rum nos authoritatem secuti, statuimus & ordinamus, nequis deinceps in sacros Ordines admittatur, nisi qui eodem tempore praesentationem sui ip­sius ad promotionem aliquam Ecclesiasticam infra Diœcesin illius Episco­pi, à quo manuum impositionem petit, tunc vacantem exhibuerit: vel ve­rum & indubitatum certificatorium attulerit, sive de Ecclesia aliqua infra Diœcesin seu jurisdictionem dicti Episcopi, cujus Cura fungi possit, sive de loco Diaconi vel Presbyteri in Cathedrali aut Collegiata aliqua Ecclesia, infra eandem Diœcesin vacante, in quo functionem suam exerceat; vel nisi fidem fecerit, se esse actu Socium, aut jura Socii obtinere, vel designatum esse Conductitium sive Capellanum in aliquo Collegio Cantabrigiensi aut Oxoniensi, vel etiam ad Magistri gradum ante quinquennium provectum, suis ibidem sumptibus degere: vel nisi ab Episcopo ipsum ordinante in Be­neficium sive ad exercendam aliquam Curam, tunc etiam vacantem, brevi pòst sit admittendus. Siquis verò Episcopus in sacros Ordines quenquam asciverit, qui praedictorum aliquo titulo non sit praeditus, tunc omnia illi necessaria eatenùs subministrabit, donec eidem de aliqua Ecclesia prospexe­rit. Quod si facere recusaverit, per Archiepiscopum (uno praetereà Epis­copo assidente) ab ordinatione Diaconorum & Presbyterorum per integrum annum suspendetur.

34. Certae conditiones in Ordinandis requisitae.

NUllus Episcopus in sacros Ordines quenquam de caetero cooptabit, qui non ex sua ipsius Diœcesi fuerit, nisi vel ex altera nostratium Acade­miarum prodierit; vel nisi literas (quas vocant) Dimissorias attulerit ab Episcopo, de cujus jurisdictione existit; &, si Diaconus fieri expetit, vice­simum tertium, sin Presbyter, vicesimum quartum aetatis suae annum jam compleverit, ac etiam in altera dictarum Academiarum gradum aliquem Scholasticum suceperit; vel saltem nisi rationem fidei suae, juxta Articu­los religionis in Synodo Episcoporum & Cleri, Ann. 1562. approbatos, Latino sermone reddere possit, & eandem Scripturae testimoniis corrobo­rare; ac ulteriùs de vita sua laudabili, & morum integritate literas Testi­moniales exhibuerit, sub sigillo alicujus Collegii Cantabrigiensis, aut Oxo­niensis, ubi antea moram fecerit, vel cerrè trium aut quatuor gravium Ministrorum, unà cum subscriptione & testimonio aliorum probabilium & [Page 286] fide dignorum hominum, quibus ejusdem vita & mores per proximum triennium fuerint explorati.

35. Neminem, nisi praevio solenni examine, Ordinandum.

EPiscopus, priúsquam cuilibet Ordinando manus imponat, diligenti eum examine excutiet ac explorabit, praesentibus eisdem Ministris, quos velit in impositione manuum sibi assistere. Quòd si Episcopus legi­timê impaeditus praedicto examini vacare nequeat, illud tamen à praefatis Ministris solicitê fieri procurabit. Proviso semper, ut qui Episcopo in dicta examinatione, & manuum impositione adesse debeant, de ipsius Cathedrali Ecclesia existant (siquidem eorum facultas dabitur) alioqui tres ad minus idonei Concionatores ex eadem diœcesi adsciscantur. Quôd siquis Episcopus vel Suffraganeus in sacros Ordines quempiam sine praedi­ctis qualitatibus, aut justo (ut supra) examine cooptârit; per Provinciae suae Archiepiscopum ea de re certiorem factum (assidente uno alio Epis­copo) ab omni Ordines conferendi potestate in integrum biennium seclu­detur.

36. Neminem, nisi praevia trium Articulorum subscriptione, Ordinandum.

NEmo ad sacros Ordines, vel Ecclesiasticum aliquod Beneficium per Institutionem aut Collationem, vel ad Concionatoris, Praelectoris, aut Catechistae munus exercendum sive in alterutra Academia, sive in Ca­thedrali vel Collegiata aliqua Ecclesia, sive in urbe aut oppido mercato­rio, sive in parochiali Ecclesia vel Capella, vel alio denique hujus regni loco deinceps admittetur, nisi priùs vel ab Archiepiscopo, vel Episcopo ejus Diœceseos, in qua est victurus, vel ab altera Academiarum licentiam & facultatem earundem subscriptionibus, & sigillis munitam impetraverit, tribusque sequentibus Articulis (modo & forma à nobis praefinitis) sub­scripserit.

1. Quôd Majestas Regia secundùm Deum unicus est & supremus guber­nator hujus Regni omniumque aliorum ipsius dominiorum, ac territoriorum, tàm in omnibus Spiritualibus sive Ecclesiasticis rebus aut causis, quàm in Saecularibus: & quod nullus extraneus princeps, vel persona, nec ullus praelatus, status, aut dominatus habet aut habere debet ullam jurisdictionem, potestatem, superioritatem, praeeminentiam, vel authoritatem Ecclesiasti­cam sive Spiritualem infra Majestatis suae dicta regna, dominia, & ter­ritoria.

2. Quòd Liber publicae Liturgiae, & Episcopos, Presbyteros & Diaconos ordinandi, & consecrandi nihil in se contineat, quod verbo Dei sit contrarium, quòdque eodem taliter uti liceat: & quod ipse in publicis Precibus, & Sacramentis administrandis illam prorsus formam, quae in dicto libro praescribitur, & non aliam sit observaturus.

3. Quòd libro de religionis Articulis, in quos consensum est ab Archiepisco­pis, & Episcopis utriusque Provinciae, ac reliquo omni Clero in Synodo Lon­dinensi, An. 1562. omninò comprobat: & quod omnes ac singulos Arti­culos in eodem contentos (qui triginta novem, citra ratificationem, nume­rantur) verbo Dei consentaneos esse agnoscit.

Hisce tribus Articulis qui volet subscribere, ad vitandam omnem ambigui­tatem, hac verborum formula (nomine & cognomine suo expressis) in sub­scribendo utetur: Ego N. N. tribus his prefixis Articulis, omnibúsque in eis­dem contentis lubens & ex animo subscribo. Quòd siquis Episcopus aliquem ordinaverit, admiserit, vel facultate, aut licentia (ut superiùs dictum est) ulla donaverit, nisi priùs sub modo & forma praestitutis subscripserit; is à col­latione Ordinum, & licentiarum ad concionandum per anni spatium submove­bitur. Academias verò, siquid hac in parte deliquerint, juris ultioni, & Re­giae censurae relinquimus.

37. Ordinatis, Diœcesin mutantibus, subscriptio coram Episcopo Diœcesano iteranda.

SIquis Concionandi, Legendi, Praelegendi, vel Catechizandi legitima ali­oqui potestate praeditus (ut suprà) in ullam Diœcesin ibidem commo­raturus devenerit, is ad hujusmodi munera exercenda, vel ad Sacramenta ce­lebranda, aut quamlibet Ecclesiasticam functionem illic obeundam nullatenùs admittetur (à quocun (que) tandem dictam potestatem acceperit) nisi prius coram Episcopo ejusdem Diœceseos, in qua munerum praefatorum aliquo fungi de­beat, in supradictos Articulos per manus suae subscriptionem consenserit.

38. Ordinati, post subscriptionem praevaricantes, à Mi­nisterio removendi.

SIquis Minister, postquàm praefatis Articulis subscripserit, Liturgiae for­mula vel ritibus & caeremoniis quibuscunque in Libro Precum publi­carum in dictis, uti deinceps omiserit, suspensionis pœna cœrceatur, ac nisi post mensem se emendârit ac submiserit, excommunicetur; quod si per alium adhuc mensem in contumacia permanserit, à Ministerio sacro amo­veatur.

39. Ordinati, sine congruo testimonio ac examine, in Bene­ficia non instituendi.

Nullus Episcopus Ministrum quemvis ab alio Episcopo Ordinatum in Beneficium aliquod de caetero instituet, nisi quae Literas ordinatio­nis suae eidem ostenderit, & de morum honestate, vitâque probabili con­gruum testimonium (Episcopo id postulante) exhibuerit: ac nisi debitè ex­aminatus, Ministerio suo dignus inventus fuerit.

40. Instituendi in Beneficia Simoniae suspiscionem solenni jurejurando jussi avertere.

AD detestabile Simoniae peccatum cœrcendum (quoniam Spirituali­um, & Ecclesiasticarum Functionum, Officiorum, Promotionum, Dignitatum, & Beneficiorum nundinatio in Dei conspectu odiosa est, & execranda) statuimus, & ordinamus, ut Archiepiscopus, omnesque & sin­guli Episcopi, atque alii, quibuscunque jus competit admittendi, institu­endi, conferendi, consecrandi vel electionem confirmandi cujusvis Archi­episcopi, Episcopi, vel alterius personae ad Ecclesiasticam aliquam Functi­onem, Dignitatem, Promotionem, Titulum, Officium, Jurisdictionem, Locum, aut Beneficium cum Cura, vel sine Cura, vel ad Ecclesiasticam ul­lum munus quodcunque, ante omnem ejusmodi institutionem; collationem, consecrationem vel confirmationem electionis respectivê faciendam, unum­quemque deinceps admittendum, instituendum, conferendum, inauguran­dum, aut confirmandum in vel ad Archiepiscopatum, Episcopatum, vel ali­am Spiritualem sive Ecclesiasticam Functionem, Dignitatem, Promotio­nem, Titulum, Officium, Iurisdictionem, Locum aut Beneficium cum Cu­ra vel sine Cura, vel ad Ecclesiasticum ullum munus quodcunque praesenti juramento oneret (quod utique per omnes, quorum intererit, in propriis personis, & non per Procuratorem erit praestandum) sub modo & forma sequentibus: Ego N. N. juro me nullam Simoniacam solutionem, stipulatio­nem, vel promissum directè aut indirectè per me, vel per alium quemlibet (me conscio, aut consentiente) cuivis personae vel personis quibuscunque fecisse, pro vel de procuratione, vel acquisitione Ecclesiasticae hujus Dignitatis, Loci, Promo­tionis, Officii, vel Beneficii (exprimendo respectivê & nominatim locum il­lum, in quem admittendus, instituendus, conferendus, installendus, aut con­firmandus erit) neque deinceps ullam ejusmodi solutionem, stipulationem, vel promissum absque mea notitia aut consensu factum quovis tempore praestiturum ita me Deus adjuvet per Christum Jesum.

41. Beneficiorum pluralitas parciùs dispensanda, & de personali dispensatorum residentia cautio ineunda.

NEmini in posterum facultas sive dispensatio concedetur, de pluribus Beneficiis Curatis simul retinendis, nisi tali duntaxat, qui pro eru­ditione sua dignior, & ad officium suum pleniùs praestandum habilis & ido­neus censebitur: nimirum qui ad gradum Magisterii ad minus in altera nostratium Academiarum promotus fuerit, publicusque ac idoneus cociona­tor, idemque legitimè approbatus extiterit. Proviso semper, ut sufficien­ti cautione obstrictus teneatur, de personali sua residentia in singulis Benefi­ciis per bonam anni cujusquam partem facienda; ac ut ejusmodi Beneficia non amplius triginta milliarium spatio ab invicem distent; & denique ut in eo Be­ficio, in quo non residebit, concionatorem ritè approbatum retineat, qui po­pulum utiliter docere, ac informare possit.

42. Cathedralium Ecclesiarum Decani ad congruam re­sidentiam tenentur.

QUilibet Decanus, Praefectus, Guardianus, vel Rector primarius cujus­quam Ecclesiae Cathedralis, vel Collegiatae nonaginta dies ad minus in singulis annis conjunctim vel divisim in dicta Cathedrali, vel Collegiata Ec­clesia residebit: verbi Divini praedicationi incumbens, & hospitalitatem interim exercens; nisi aliàs gravibus, & urgentibus causis, iisque per Episco­pum Diœcesanum approbandis detentus fuerit, vel legitima aliqua ratione ali­ter dispensatus. Quamdiu autem illic moram fecerit, ipse cum reliquis pariter Canonicis, vel Praebendariis residentibus invigilabunt, ut Ecclesiae suae Statu­ta, & laudabiles Consuetudines (modò verbo Dei, ut Praerogativae Regiae non repugnent) necnon universa hujus regni statuta ad Ecclesiasticum ordi­nem spectantia, quae in suo robore adhuc perdurant, omnesque aliae Costitu­tiones Regia authoritate hactenùs editae & stabilitae, & siquae per Episcopum Diœcesanum (juxta statuta & consuetudines ejusdem Ecclesiae, ac leges Eccle­siasticas hujus regni) in visitatione sua legitimè praescribentur, inviolatè custo­diantur: ac ut minores Canonici, Vicarii Chorales, aliique Ecclesiae suae Mini­stri ad sacrarum Literarum studium compellantur, & eorum unusquisque No­vum Testamentum non solùm sermone vernaculo, sed & Latino penes se ha­beat.

43. Decani & Praebendarii, in Ecclesiis Cathedralibus resi­dentes, ad sedulam concionandi diligentiam tenentur.

CUjusque Ecclesiae Cathedralis Decanus, Praefectus, Guardianus, vel Rector principalis, ac Praebendarii item, & Canonici non modò in ejusmodi Ecclesiis suis (idque in propriis personis) toties concionabuntur, quoties lege, statuto, ordinatione, & consuetudine ad id tenentur; sed in aliis etiam Ecclesiis ejusdem Diœceseos; in qua resident, ac in iis praecipuè locis, unde vel ipsi, vel ipsorum Ecclesiae vectigal aliquod, sive fructus annuos per­cipiunt. Quod si ipsi vel aegritudine, vel justa aliqua causa impediti abfuerint, tùm c [...]ncionatores sufficienti authoritate approbatos sua vice substituent, qua­les Episcopus Diœcesanus ad concionandum in Ecclesia Cathedrali idoneus ju­dicabit. Secùs siquis vices suas, prout dictum est, supplere quoquo modo o­miserit, per Episcopum, vel eos, ad quos ejus Ecclesiae jurisdictio pertinebit, pro delicti merito, punietur.

44. Praebendarii Beneficiati ad congruam in Beneficiis suis residentiam tenentur.

NUllus Ecclesiae Cathedralis aut Collegiatae Praebendarius, vel Cano­nicus, qui unum vel plura Beneficia Curata obtinet (nec in sua Ec­clesia Cathedrali aut Collegiata Residentiarius existit) à Beneficiis suis Cu­ratis (praetextu Praebendae suae) ultra tempus unius mensis aliquo anno abe­rit, nisi ex urgente causa, & pro certo tempore per Episcopum Diœcesanum approbandis. Qui autem ex dictis Canonicis & Praebendariis, per Ecclesiae suae Cathedralis, aut Collegiatae Ordinationes, ad necessariam in eisdem resi­dentiam tenentur, ii inter se anni tempora ita partientur, pro residentia in di­ctis Ecclesiis sacienda, ut semper eorum aliqui personaliter illic resideant; om­nesque, quotquot in praesenti sunt, aut de caetero futuri sunt Residentiarii in ulla Cathedrali, aut Collegiata Ecclesia, post exactum Residentiae suae ter­minum, per Statuta localia, aut Consuetudinem Ecclesiae suae definitum, ad Beneficia sua vel unum ex iis, aut saltem ad aliam aliquam Curam, in qua ip­sorum praesentia lege requiriter; quamprimùm convolabunt, ut debitis illic of­ficiis perfungantur, juxta leges in ea parte constitutas, quas Episcopus Diœce­sanus curabit executioni mandari.

45. Beneficiati concionatores, in Beneficiis suis residentes, jugiter tenentur concionari.

SInguli Beneficiati in Beneficiis suis residentes, (dummodo sint legitima authoritate ad concionandum admissi) per singulos dies Dominicos (justo impedimento cessante) in Ecclesiis aut Capellis suis, vel vicinarum aliqua Mi­nistro concionatore destituta (ubi maximè facultas datur) concionem ad po­pulum habebunt unam, in qua sobriè, & syncerè verbum veritatis divident in Dei gloriam, & salutarem populi aedificationem.

46. Beneficiati non concionatores vicariam concionatoris operam jubentur singulis mensibus adhibere.

OMnis Beneficiatus ad concionandum non admissus, concionem singulis mensibus unum ad minus in Ecclesia sibi credita, per concionatorem legitimè approbatum, haberi procurabit; si tamen Beneficii valor Ordinarii judicio id ferre posse videbitur; omni autem die Dominico, cùm in ipsius Ec­clesia dificiet concio, dictus Beneficiatus aliquam ex Homiliis, publica autho­ritate praescriptis aut praescribendis, per se vel certe per Curatum suum reci­tabit.

47. Beneficiati, à Beneficiis suis lègitimè absentes, Cura­tum concionatorem jubentur adhibere.

QUilibet Beneficiatus, cui (propter necessitatem officii aliàs incumben­tis) dispensatio de non residendo in Beneficio suo per hujus regni le­ges est indulta, per Curatum qui concionator sit idoneus; & sufficienti autho­ritate approbatus, Curae suae prospiciet modo Beneficii valor non repugnet. Caeterum qui duobus simul Beneficiis perfruitur, is in illo Beneficio, in quo ip­se non residet, concionatorem legitimum retinebit, nisi ipsum constitere [...] in utroque jugiter concionari.

48. Ministri, nisi ex Episcopi vel Ordinarii approbatione, pro Curatis non admittendi.

NUlli Curato aut Ministro permittetur, ullibi curae animarum inservire, nisi priùs per Episcopum Diœcesanum, vel loci Ordinarium E­piscopali jurisdictione praeditum examinatus, ac admissus fuerit, ejusq, rei [Page 292] testimonium manu Episcopi & sigillo consignatum obtinuerit (habito sem­per respectu tùm ad Curae ipsius magnitudinem, tùm ad personae admitten­dae habilitatem.) Quinetiam dicti Curati & Ministri, siquando ex una Diœcesi in alteram transierint, nequaquam ad Curam ullam exercendam admittentur, nisi Episcopi ejus Diœceseos unde advenerint, vel loci Or­dinarii (ut supra) literis testimonialibus, de ipsorum honesta conversatione, sufficientia, & conformitate ad Ecclesiasticas regni Anglicani leges, muniti ac­cesserint. Nec verô eorum cuilibet licitum erit pluribus, quàm uni Ecclesiae aut Capellae uno eodemque die ministrare, nisi forsan Capella illa Ecclesiae Parochialis membrum existat, aut eidem unita, vel nisi Ecclesia aut Capella cui taliter inserviet, judicio Episcopi vel Ordinarii (ut supra) Curato alendo non sufficerit.

49. Ministris ad concionandum non admissis glossae & para­phrases in publica Scripturarum lectione interdictae.

NUllus cujuscunque conditionis Minister, non prius per Episcopum Diœ­cesanum examinatus & approbatus, aut pro sufficiente & idoneo concionatore (ut praedictum est licentiatus) in sua ipsius Cura vel alibi locum aliquem Scripturae, aut doctrinae sacrae exponere praesumit: sed solùm aptè & distinctè sine glossis aut additamentis legere studebit Homilias, publica authori­tate hactenùs editas, aut de caetero edendas, in verae fidei confirmationem, & populi instructionem, atque aedificationem.

50. Concionatores adventitii, absque legitima missione, ad concionandum non admittendi.

MInister, Oeconomi, aliique Ecclesiae Officiarii neminem patientur in suis Ecclesiis, aut Capellis concionari, nisi qui licentiis suis ad prae­dicandum exhibitis, justa authoritate (ut supra) in eam partem muniti comperientur.

51. Advenae concionatores, nisi authentico testimonio commendati, ad concionandum in Ecclesiis Cathedra­libus non admittendi.

DEcani, Praefecti & Residentiarii Cathedralis, & Collegiatae Ecclesiae cujuscunque nemini extraneo in suis Ecclesiis concionandi potesta­tem facient, nisi qui ejusdem Provinciae Archiepiscopi, aut Episcopi Diœ­cesani, [Page 293] vel alterutrius Academiae approbatione suffultus venerit. Quod si­quem contigerit in concione sua dogma aliquod in populum disseminare vel novum, vel minùs consonum verbo Divino, ullive ex religionis Articulis in Synodo, Anno 1562. approbatis, aut etiam Libro Precum publicarum; Decani, aut Residentiarii quàm poterunt mature per literas suas, eorum ma­nu subscriptas, qui dictam concionem audierint, Episcopo Diœcesano id inti­mabunt, quò is, quod ipsi videbitur, de eo statuat.

52. Concionatorum advenarum nomina in librum refe­renda.

UT Episcopo (causa id postulante) constare possit, tùm quae conciones in singulis Ecclesiis suae Diœceseos habeantur, tùm qui sine legitima au­thoritate concionari praesumant: Oeconomi Ecclesiarum, eorumque assisten­tes Librum quendam comparabunt, in quo unusquisque concionator, qui ad ipsorum Ecclesiam aliunde accesserit, nomen suum inscribit, adjecto etiam die, in quo concionem ibidem habuerit, ac Episcopi nomine, à quo concionandi potestatem acceperit.

53. Concionatorum mutuis oppositionibus pulpita non pa­tebunt.

SIquis Concionator Doctrinam ullam, ab alio concionatore in eâdem vel vicina aliqua Ecclesia traditam, particulariter aut nominatim ex professo impugnare, & pro concione refellere attentabit, priusquàm Episcopum Diœ­cesanum de eâ certiorem fecerit, & ejusdem mandatum acceperit, quam eo in casu rationem sequi debeat (cùm alioqui ex publicis ejusmodi oppositionibus multum scandali & perturbationis populo oririt possit) Oeconomi vel pars laesa absque omni mora dicto Episcopo illud significabunt, neque praefatum Con­cionatorem patientur illum locum, quo semel abusus sit, deinceps occu­pare, nisi sanctê receperit se ab omni ejusmodi contentionis materia in Eccle­sia temporaturum, donec Episcopus de ea re ulterius statuerit: qui item quam­primùm commode poterit in ea taliter procedet, ut parti laesae in eâdem Eccle­sia, in qua oblatum est scandalum, publicê satisfiat. Proviso semper, ut si altera pars Appellationem interposuerit, eidem concionandi officium pendente lite sit interdictum.

54. Concionatores schismatici licentiis suis mulctati.

SIquis per Archiepiscopum, aut Episcopum ullum, vel alterutram Aca­demiam in praeteritum ad concionandum admissus, quovis deinceps tempore recusaverit legibus, institutis, & ritibus Ecclesiasticis infra Regnum Anglicanum stabilitis seipsum conformem reddere, eundem per Episco­pum Diœcesanum, vel loci Ordinarium quamprimùm admoneri volumus, ut eorundem usui & debitae observationi se submittat. Quod si, tali admo­nitione praemissa, infra mensem se minimè reformârit, ejusdem Facultatem sive licentiam ad concionandum eo ipso irritam esse & pro nulla haben­dam decernimus.

55. Precationis formula, à Concionatoribus in concionum suarum ingressu imitanda.

OMnes Concionatores & Ministri in aditu cujusque suae Concionis, Le­cturae & Homiliae populum hortabuntur, ut secum in precibus con­currat in hunc aut similem modum, idque (quantum licet) summaria brevi­tate: Precamini pro Christi sancta Ecclesia Catholica, id est, pro universo cœtu Christiani populi per orbem terrarum diffusi ac disseminati, speciali­ter verô pro Ecclesiis Angliae, Scotiae, & Hiberniae; & in his praecipuè pro Excellentissima Regia Majestate, Clementissimo Domino nostro Iacobo Dei gratia Angliae, Scotiae, Franciae, & Hiberniae Rege, Fidei Defensore, & su­per omnes personas in omnibus causis tàm Ecclesiasticis quam Civilibus in­fra Regna & dominia sua supremo Gubernatore. Precamini etiam pro Serenissima Regina Annâ, Nobilissimo Principe Henrico, reliquaque Regia sobole Illustrissima. Precamini etiam pro Ministris Divini Verbi, & Sa­cramentorum, tam Archiepiscopis & Episcopis, quàm caeteris Pastoribus & Curatis. Precamini etiam pro Honoratissimis Regiae Majestatis Consilia­riis, ac Proceribus, & Magistratibus hujus regni universis: ut hi omnes & singuli in sua quisque vocatione, ad Dei gloriam, populique aedificationem & rectam administrationem officiis suis diligenter, & fideliter perfungantur, memores reddendae olim rationis, cùm ad Christi tribunal sistentur judican­di-Precamini etiam pro populo & plebe hujus regni universa, ut in vera fide, & sancto timore Dei, in humili erga Regem obedientia & fraterna erga se invicem charitate vitam suam instituant. Postremô gratias & laudes Deo reddamus pro illis omnibus, qui in fide Christi ex hac vita excesserunt, humiliter Deo supplicantes, ut per illius gratiam vitam nostram ad pium eorum exemplar dirigamus, ut ita tandem hac mortali vita defuncti, resur­gamus [Page 295] cum illis in die Jesu Christi ad cœlestem gloriam, & vitam aeternam; semper cum Oratione Dominica concludentes.

56. Ministris merè concionatoribus Precum publicarum le­ctio, & Sacramentorum administratio bina annuatim injuncta.

OMnis Minister in Beneficio Curato constitutus, licet praedicationi po­tissimum vacet, & Curatum sub se retineat, qui reliqua Ecclesiae offi­cia, ipsius vice exequatur; similiter etiam quilibet Concionator stipendia­rius qui Praelegendi, Catechizandi, aut Concionandi munus in aliqua Ec­clesia vel Capella exercet, Liturgiam publicê recitabit duobus ad minus cu­jusque anni diebus Dominicis, ad horas tùm mututini, tùm vespertini tem­poris consuetas & usitatas, atque ea in Ecclesia, in qua Beneficiatus est, vel Praelectoris, Catechistae, aut Concionatoris munere fungitur; toties item Sacramenta Baptismi (siqui erunt Baptizandi) & Cœnae Dominicae quo­tannis administrabit, modo & forma omnibusque iis ritibus & caeremoniis observatis, quae in Libro publicae Liturgiae in ea parte praescribuntur. Qui secùs fecerit, si beneficio dotatus est (ut supra) pœnam suspensionis incur­ret; stipendiarius verô (sive is Lectoris, sive Catechistae, sive demùm Con­cionatoris nomine censetur) per Episcopum Diœcesanum à munere submo­veatur, donec se conformem praebuerit, ad omnia praefata officia (sub mo­do & forma supradictis) rite perficienda.

57. A ministris non concionatoribus Sacramenta efficaci­ter administrari.

CUm multi à falsis Doctoribus in errorem, inducti, liberos suos nisi per Ministrum Concionatorem nolint Baptizari, eodemque respectu ad sacram Cœnam, nisi per talem administratam, recusent accedere: ac si illo­rum Sacramentorum virtus & efficacitas à Ministri in concionando facul­tate penderet; cùm tamen integra tùm Baptismi, tùm sacrae Cœnae doctri­na, quae ad Sacramentorum eorundem administrationem desideratur, in Li­bro publicae Liturgiae tam plenè, & integrè sit expressa, ut eidem nihil addi possit, quod solidum sit & necessarium: omnibus tali errore deceptis man­damus & praecipimus, ut protervam hanc ipsorum pertinaciam de caetero deponant, ac Ecclesiae institutis hac in parte obsequantur; cùm quoad eo­rundem Sacramentorum efficaciam nihil intersit, utrum à Ministro non Concionatore, an secùs administrentur. Quod siqui deinceps hac in re deli­querint, Parochiaeque suae Ecclesias eo intuitu declinantes, in alienis vel sa­cram Cœnam susceperint, vel liberos suos Baptizari fecerint ne (que) mandato [Page 296] hoc nostro admoniti ab errore suo & illicita hac ratione destiterint: ad loci Ordinarium per Ministrum, Œconomos & Inquisitores, vel Assistentes Pa­rochiae suae deferantur, talibus censuris Ecclesiasticis per eum castigandi, qua­les adeò obstinatae pervicaciae merito debentur: id est, si contumaces per­manserint, primo suspensionis: si ultra mensem deinceps perseverarint, ex­communicationis poena coerceantur. Pari ratione siquis Rector, Vicarius, vel Curatus, post praesentium Canonum promulg [...]tionem, quamlibet perso­nam, quae non sit de sua Ecclesia vel Parochia, ad Sacrae Coenae Communio­nem recipere, vel ex talium liberis aliquem Baptizare praesumpserit (eosdem hac ratione in errore suo confirmans) is suspensionis pœna eo ipso ob­strictum se intelligat, à qua nequaquam absolvetur, priusquam sanctè promi­serit, se hac in parte de caetero nullatenùs offensurum.

58. Ministris sacra peragentibus Superpelliceorum & E­pomidum usus injunctus.

MInistrorum quilibet, dum vel publicas Preces recitat, vel Sacramenta administrat, aliosve Ecclesiae ritus peragit, decente & congruo Su­perpellicio eoque manicato induetur, quod communibus Parochianorum impensis comparabitur. Siqua autem controversia super ejusdem materia, vel competente decentia oriatur, Ordinarii discretio eandem terminabit. Quotquot verò ex Ministris gradum aliquem in Academia susceperint, ii inter sacra peragenda Superpelliceis suis adjicient & Caputia, singulorum gradibus convenientia, quorum tamen usu Ministris minimê graduatis sub pœna suspensionis interdicimus. Nihilominus & huic Ministrorum classi (loco Caputiorum) Liripipia permittimus ex nigro (modò ne serico) suis Superpellices injicienda.

59. Catechizandi diligentia Ministris injuncta.

QUilibet Rector, Vicarius, & Curatus, singulis diebus Dominicis & fe­stivis ante preces vespertinas, (ad semihorae spatium vel amplius) ju­ventutem, & plebem rudiorem suae Parochiae examinabit, & instituet in Decalogo, Symbolo Apostolico, & Oratione Dominica, eosque Diligenter audiet, instruet, & erudiet in Catechismo, qui extat in Libro Precum pub­licarum: omnesque patres, & matres-familias jubebunt liberos, ac famulos suos, qui dictum Catechismum, nondum tenent, tempore constituto Eccle­siam adire, ut Ministro diligenter & humiliter ascultent & obtemperent, donec eundem perdicerint. Quod siquis Minister in hoc officio negli­gens fuerit & remissus, re ad Episcopum vel loci Ordinarium delatâ, & de­bitè intimata, primum acriter corripiatur; si hîc se submittens, deinceps [Page 297] tamen in eâdem re volens deliquerit, suspensionis sententiam incurrat: si tertiò offenderit (quandoquidem exigua spes restat illias hac in parte re­formandi) excommunicationis censura, donec se correxerit, obstrictus us­que teneatur. Simili modo siqui parentes, Patres aut Matres-familiarum vel eorum liberi, apprentici, famulive officio suo hac in re defuerint, illi quidem non compellendo suos, ut veniant, hi vero, ne discant, recusando, per Or­dinarium suum (modo adulti sint) suspensione plectantur; & si per mensem sic perstiterint, excommunicentur.

60 Confirmationis solennitas in triennali Episcoporum visi­tatione celebranda.

CUm solennis, antiqua & laudabilis in Ecclesia Dei consuetudo fuerit, ab ipsius usque Apostolorum temporibus observata, ut Episcopi qui­que parvulis Baptizatis, & in Catechismo Christianae religionis instructis manus imponentes, super illis orarent ac benedicerint (quod vulgô Con­firmationem nominatur) cúmque in triennali Episcoporum visitatione mos sanctissimi istius operis peragendi in Ecclesia per multas aetatis obtinuerit; volumus & ordinamus, ut quilibet Episcopus vel ejus Suffraganeus in con­sueta visitatione sua morem & ritum illum in propria persona diligenter observet; quod si tertio demum anno aliqua infirmitate impeditus visita­tionem suam personaliter obire nequeat, at saltem illud Confirmationis munus illud proximo anno (prout commodè poterit) nequaquam omittet.

61. Catechumeni Episcopo visitanti per Ministrum ad Confirmationem sistendi.

UNusquisque Minister curam habens animarum (quo meliùs instituta & ritus ad Confirmationem spectantes, qui in Libro publicae Liturgiae praescripti habentur, debitè possint conservari) diligenter providebit, ne ul­li ad manuum impositionem Episcopo sistantur, nisi qui fidei suae rationem norint reddere, juxta Catechismum in Libro praedicto contentum. Cumque Episcopus huic officio celebrando tempus aliquod certum praefixerit, Minister sedulam dabit operam, ut quàm queat plurimos ad hoc instruat, ac inducat, coram Episcopo Confirmandos comparare.

62. Ministri sine Bannis rite indictis, vel legitimè dis­pensatis Matrimonium celebrare prohibiti.

NUllus Minister, sub pœna suspensionis per triennium ipso facto incurren­dae, matrimonium inter ullas personas celebrabit, absque Facultate seu licentia ab aliquo eorum, qui in hisce constitutionibus nostris inferiùs designan­tur, indulta & concessa; nisi Banna matrimonialia per tres dies Dominicos se­paratim fuerint denunciata, idque publicè in Ecclesiis Parochialibus aut Capel­lis, ubi partes praedictae commorantur, ac tempore Divinorum, prout in Li­bro publicae Liturgiae habetur. Neque ullus Minister sub pœna simili inter quaslibet personas (quantumvis ejusmodi Facultatem seu indulgentiam ha­bentes) quocunque praetextu matrimonium solennizabit vel tempore aliquo incongruo, sed duntaxat intra horas octavam & duodecimam antemeridianas; vel in loco privato, sed in Ecclesiis tantummodò vel Capellis, ubi partium al­tera commoratur, idque similiter tempore Precum publicarum; vel omninò (etiamsi trina Bannorum indictio praecesserit, nec ulla proinde dispensatio re­quiratur) priusquam parentes aut gubernatores contrahentium (si vicesimum primum aetatis suae annum non compleverint) consensum suum vel persona­liter, vel per testimonium luculentum dicto Ministro significârint.

63. Ministri in locis exemptis sine Bannorum justa indi­ctione, vel dispensatione legitima Matrimonium ce­lebrare prohibiti.

QUilibet Minister, qui contrà atque in constitutionibus hisce nostris cau­tum est, inter personas quascunque matrimonium celebrabit, sub prae­textu cujuslibet immunittias, quae certis Ecclesiis ac Capellis arrogatur; per loci Ordinarium, in quo sic offensum erit, triennali suspensione punietur Siquis autem Minister ex loco, ubi sic deliquerit, ante latam contra ipsum suspensionis sententiam, se transtulerit; tunc per Episcopum Diœcesanum, vel Ordinarium loci, in quo residebit (ab altero Ordinario, cujus juris­dictioni se subduxit, ea de re sub ipsius manu & sigillo certiorem factum) eâdem omninò censurâ ferietur.

64. Feriae à Ministris solenniter indicendae.

REctores, Vicarii; & Curati omnes in sua cujusque Ecclesia singulis diebus Dominicis (ad tempus in Libro publicae Liturgiae praestitu­tum) [Page 299] populo denunciabunt, siqui dies Festivi, & Vig liae in sequentem septi­manam sint institutae. Quod siquis deinceps hac in re volens offenderit, & per Ordinarium suum semel admonitus, officium illud secundò omiseret, debita juris animadversione puniatur, donec huic constitutioni adimplendae se submi­serit.

65. Recusantes & Excommunicati à Ministris solennitur denuncianda.

ORdinarii locorum, infra suas respectivè jurisdictiones, sollicitè provi­debunt, ut tàm Excommunicati ex eo, quôd divinis precibus, infra hoc regnum Angliae publica authoritate stabilitis, interesse pertinaciter recusa­verint, quàm ii etiam, praecipuè qui melioris notae & conditionis extiterint, legitimaeque excommunicationis sententia propter insignem contumaciam, vel graviora aliqua crimina obstricti fuerint (nisi infra tres continuos menses post latam Excommunicationis sententiam se emendaverint, & absolutionis gratiam fuerint consequuti) singulis ex mensibus sequentibus publicè in Ec­clesia tùm Prrochiali tùm etiam Cathedrali Diœceseos, in qua habitant, die aliquo Dominico, ac tempore Divinorum pro Excommunicatis per Ministrum denuncientur; quò reliqui & ab eorum communione declinent; & pro­cliviores reddantur ad Breve de Excommunicato Capiendo procurandum, quo illos ad officium & debitam obedientiam reducant. Quinetiam Registrarii cujuslibet Curiae Ecclesiasticae, de praemissis omnibus & singulis, quolibet anno infra festa S. Michaelis, & Natalis Domini Archiepiscopum hujus Provinciae in scriptis facient certiorem.

66. Recusantium conversio à Ministris sedulò elaboranda.

QUilibet Minister, cui concionandi Facultas est, siquem Papisticum Recusantem, vel Recusantes infra suam Parochiam habuerit (dum­modò per Episcopum idoneus judicetur) sedulam illis subinde operam da­bit, ut (si fieri possit) errantes in viam veritatis reducat. Quod si is vel non concionator, vel non talis existat, tum concionatoris idonei operam subsi­diariam (siquidem poterit) in eum finem procurabit. Quod si non datur, Episcopo Diœcesano illud significabit, cujus erit, non modo vicino alicui concionatori aut concionatoribus id laboris imponere, sed & ipsum (quan­tum per arduas occupationes licuerit) summo studio contendere, ut docendo, persuadendo, modisque blandis & benignis omnibus tùm [Page 300] dictos Recusantes, tum omnes infra suam Diœcesin sic affectos à suis erro­ribus deducat.

67. Ægrotantes à Ministris sedulò visitandi.

IN omni Parochia cùm aliquis ex morbo decumbens, in periculo mortis videtur constitutus, Minister ea de re certior factus eundem visitabit, (nisi exploratum sit, vel probabiliter suspectum, morbum esse contagio­sum) ut animam ejus in hoc adverso ipsius statu salutari doctrina, & con­solatione erigat, idque sub forma in Libro publicae Liturgiae concepta, si non sit concionator, alias prout ipsi maximê videbitur expedire. Morte verò jam ingruente, aliqua campana pulsabitur, neque Minister supremo officio suo hac in parte deerit. Cùm autem expiraverit (si utique expi­rare eum contingat) campana per breve tantummodò spatium utrinque pulsabitur, quod idem tam ante, quàm post sepulturam observandum de­cernimus.

68. Ministri Baptismum, aut Sepulturam denegare vetiti.

NUllus Minister aut renuet, aut detractabit, infantem ullum, qui die quo­vis Dominico aut Festivo ad ipsum in Ecclesiam Baptizandus adducetur, juxta ritum in Libro Precum publicarum editum Baptizare, vel defunctum ali­quem, qui in Ecclesiam vel cœmeterium inhumandi causa deferetur, (data priùs ejus rei notitia competente) sub modo & forma in dicto Libro praefinitis sepelire. Quôd si hunc vel illum Baptizare, aut Sepulturae tradere recusaverit (nisi forte defunctus denuntiatus fuerit, majoris Excommunicationis vinculo propter grave aliquod & insigne crimen obstrictus, neque de ejus pœniten­tia testari quisquam potuerit) à Ministerio suo per Episcopum Diœcesanum trimestri spatio secludetur.

69. Ministri Baptismum in Articulo necessitatis differre vetiti.

SIquis Minister de infirmitate, aut mortis periculo, infanti cuilibet infra suam Parochiam nondum Baptizato imminente, debitè & citra frau­dem commonefactus, & ad locum, ubi dictus infans existet, ejus Bapti­zandi causa rogatus accedere, vel planè recusaverit, vel per contumaciam, aut latam negligentiam tempus ita produxerit, ut cum tempestivè posset dictum locum adiisse, & infantem praefatum Baptizâsse, is tamen ejusdem culpa expers Baptismi moriatur; dictus Minister trimestri suspensioni sub­jacebit, [Page 301] neque absolutionis gratiam consequetur, antequàm coram loci Ordi­nario culpam praeteritam agnoscens, pro caetero polliceatur, se in hoc genere scienter nequaquam peccaturum. Proviso semper [...], ut in illis Parochiis, in quibus Curatus, aut Substitutus extiterit, praesens Constitutio non ad ipsum Rectorem aut Vicarium, sed ad dictum Curatum vel Substitutum illic praesentem extendatur.

70. Ministri Baptizatorum, Nubentium, & Sepultorum registrum conservare jussi.

IN omni hujus regni Ecclesia Parochiali & Capella Liber ex pergameno Parochianorum sumptibus comparabitur, in quo conscribi volumus di­em & annum cujusque Baptismatis, Matrimonii, & Sepulturae, quae infra eandem Parochiam contigerint, ex quo lex in eam partem primùm lata est, (quatenùs veterum registrorum copia haberi potest) praecipuè verò ab ini­tio Regni Serenissimae Reginae nuper defunctae. Ad quem Librum tutiùs asservandum Oeconomi (communibus Parochianorum impensis) cistam crassam & firmam curabunt confici, cum tribus seris & clavibus, quarum una penes Ministrum, reliquae duae penes Oeconomos separatim custodien­tur: ita ut nec Ministro liceat sine Oeconomis, neque Oeconomis, nisi Ministro adhibito, Librum praedictum de cista promere. Singulis verò in posterum Diebus Dominicis, statim post finitas matutinas vel vesper­tinas preces, Minister & Oeconomi Librum illum membranaceum de cista praedicta sument, ac Minister in praesentia Oeconomorum in eodem inscri­bet omnium personarum nomina, quotquot praecedente hebdomade in­fra eandem Parochiam Baptizatae (adjectis item parentum nominibus, & cognominibus) vel Matrimonio conjunctae, vel Sepultae fuerint; singu­lorum etiam die & anno specificatis, Quo facto dictum Librum in ci­stam, ut priùs, recondent: ac Minister & Oeconomi singulis ejusdem Libri pagis, (postquam inscriptionibus ejusmodi impletae fuerint) no­mina sua subscribent. Porrò Oeconomi semel omni anno, idque infra terminum unius menfis post Beatae Virginis Annunciationem, ad Episco­pum Diœcesanum vel ejus Cancellarium transmittent verum registrum sive scripturarum eorum omnium nomina continentum, qui infra suam Pa­rochiam anno proximê elapso, & ad dictum Annuntiationis diem termi­nante, vel Baptizati, vel Nupti, vel Scripturae traditi fuerint; die ac mense, quibus singula gesta sunt, sigillatim adscriptis, cum ipsius etiam Ministri, ac Oeconomorum subscriptionibus, ut illud in ejusdem Episcopi Archivis possit fideliter custodiri; quod registrum sive certificatorium absque feodo recipietur. Quod si Minister aut Oeconomi in praemisso­rum executione remissiores fuerint, tùm Episcopo vel ejus Cancellario li­cebit [Page 302] eosdem convenire, & contra eos tanquam nostrarum Constitutionum contempores procedere.

71. Ministri Concionum & Cœnae Dominicae publicam religionem in privatas aedes invehere prohibiti.

NUllus Minister in cujusquam privatis aedibus vel concionabitur, vel Sacramenta administrabit, nisi tempore necessitatis, cum quis vel per imbecillitatem Ecclesiam adire non valens, vel morbo gravi & periculoso conflictatus, sacrosancti fieri particeps Srcramenti expetiverit; sub pœna suspensionis pro delicto primo, & excommunicationis pro secundo. Pro­viso, illas aedes hìc pro privatis censeri, in quibus nulla existit capella con­secrata, ac legibus hujus regni Ecclesiasticis approbata. Proviso etiam sub pœnis supradictis, nequis Capellanus vel concionem habeat, vel sacram Communionem alibi administret, quàm in Capellis aedium praedictarum, idque rarò admodum faciat in diebus Dominicis & Festivis, ut Domini & Magistri illarum aedium (cum suis familiis) in Ecclesiis suis Parochialibus aliàs convenire possint, ibidemque unâ vice ad minùs singulis annis com­municare.

72. Ministri publica jejunia, prophetias appellatas, & exorcismos privato ausu celebrare prohibiti.

NUllus Minister aut Ministri nisi mandatum & licentiam Episcopi Diœ­cesani priùs impetraverint, ipsius manu & sigillo communitam, so­lennia ulla jejunia sive publicè, sive in privatis aedibus indicent, aut celebra­bunt, vel etiam eisdem scienter intererunt (exceptis iis, quae aut jam legibus instituta sunt, aut publica authoritate in posterum instituentur) sub pœna sus­pensionis pro delicto primo, excommunicationis pro secundo, & depositionis pro tertio. Nec quisquam Minister praesumet, absque licentia (ut dictum est) impetratâ, condicere, aut celebrare ullos conventus pro concionibus, quae vulgò Exercitia, aut Prophetiae nonnullis nuncupantur, in oppidis mercatoriis, aut alio quovis loco sub pœnis supradictis; nec sine simili licentia tentabit sub quolibet praetextu sive possessionis, sive obsessionis, per jejunium & preca­tiones, daemonia seu spiritus malos ejicere, atque expellere, sub pœna impo­sturae imputandae, & depositionis à Ministerio sacro.

73. Ministri Conventicula privata conciliare prohibiti.

QUoniam conventicula & clandestina Presbyterorum & Ministrorum conciliabula Ecclesiae, in qua vixerint, incolumitati perniciosa meritô semper sunt existimata: statuimus & ordinamus, ut nulli deinceps Presby­teri, sive Verbi Divini Ministri, vel alii quicunque in privatis ullis aedibus, vel alio quovis loco seorsim conveniant, consilium capturi de quavis re, aut ratione per ipsos vel ipsorum suasu ac consilio per alios ineunda, quae ad Doctrinae in Ecclesia Anglicana stabilitae, vel Libri publicae Liturgiae prae­judicium, aut derogationem ullatenùs spectare possit, sub pœna excommu­nicationis ipso facto subeundae.

74. Ministris in vestitu gravitas praecepta.

VErae, antiquae, ac florentes Christi Ecclesiae, cùm semper imprimis stu­derent, ut ipsorum Praelati & Clerici tàm in externo honore, quàm interna reverentia propter Ministerii sui dignitatem haberentur, consultum putârunt ut iidem, congrui & decentis alicujus habitus certa & praescripta forma utentes, in omnibus locis, & conventibus tàm intra, quàm extra Ecclesiam à populo discerni possent, ac internosci, ut ea ratione honorem, & existimationem specialibus omnipotentis Dei Nuntiis & Ministris debi­tam consequerentur. Nos ergo venerandum illorum judicium, veterém­que Ecclesiae Anglicanae consuetudinem sequuti (omninò nobis pollicentes fore, ut à factiosis quibusdam affectata in vestitu novitas progressu tempo­ris evanescat) statuimus & ordinamus, ut omnes Archiepiscopi & Epis­copi consuetum ordinum suorum habitum non intermittant. Similiterque ut omnes Decani, Collegiorum Praefecti, Archidiaconi, & Praebendarii Cathedralis & Collegiatae cujusque Ecclesiae (modo in sacris ordinibus con­stituti) Doctores in Theologia, Jure Civili, & Medicina, Baccalaurei in Theologia, Magistri Artium, & Baccalaurei in Jure Civili (siquidem Ec­clesiasticum aliquod Beneficium obtinent, togis cum collaribus erectis ma­nicisque ad manum contractioribus, vel laxioribus (prout in Academiis usitatum est) una cum Caputiis, vel Liripipiis ex serico, & pileis quadratis de more utantur: & ut alii omnes Ministri ad idem munus admissi, vel ad­mittendi, praedicto vestitus genere (exceptis tantum Liripipiis) consuetim induantur. Pari ratione ulteriùs decernimus, ut Ecclesiastici omnes superi­ùs nominati in itinere usitatiùs gerant pallia cum manicis indutis, (quae vulgo Presbyterorum pallia appellantur) sine fimbriis, limbis, fibulis ob­longis, aut scissuris. Nullus item, in quocunque ordine Ecclesiastico po­situs, pileolo ullo lineo acu-picto utetur, sed simplice tantùm ex nigro [Page 304] serico, tramoserico, aut holoserico. In qua vestitus forma, patirculatim a nobis hîc descripta, non id agimus, ut ullam vestibus ipsis sanctimoniam, aut prae­cipuam dignitatem tribuamus, sed ut gravitas, decorum, atque ordo (uti dixi­mus) per omnia conserventur. Caeterùm in privatis ipsorum domiciliis, ac Musaeis decentis cujuslibet & scholastici vestitus usum, (modo ne scissuris aut puncturis variegati) dictis personis Ecclesiasticis permittimus; proviso, uti ne in publicum nisiCassocks. premissis vestibus induti prodeant, nec tibia­lia gerent colorata. Tenuioribus verò sive Beneficiatis sive Cu­ratis, qui talarium togarum sumptibus non sufficiunt, liberum erit togis uti curtioribus, ad formam praedictam comparatis.

75. Vitae sobrietas Ministris praecepta.

MInistri œnopolia, aut cauponas (nisi propter congruas ipsorum neces­sitates) non frequentabunt, nec in iis cibum capient, aut ditent. Nec verô sordidae alicui aut illiberali operae assuescent, nec potationibus, & crapulae se dedent, tempusve interdiu, vel noctu otiosè transigent in alea, chartis pictis, tesseris, aliisve ludis illicitis exercitati; sed horis omnibus op­portunis vel Scripturis legendis, aut audiendis incumbent, vel alii cuipiam stu­dio aut exercitio laudabili vacabunt; ea semper facientes, quae ad pro­bitatem & virtutem spectent, sedulóque operam dantes, ut Ecclesiam Dei promoveant, memores nimirum, debere se reliquis omnibus vitae innocentia praelucere, populoque universo ad vitam rectè, & piê instituendam, exemplo esse; sub pœna sanctionum Ecclesiasticarum, quas pro delicti qualitate severiùs illis infligendas praecipimus.

76. Ministris à vocatione sua resilire interdictum.

NUllus in Diaconi aut Presbyteri ordinem semel admissus quovis deinceps tempore ab eodem volens recedet, nec in vitae suae instituto pro Laioc se geret, sub pœna excommunicationis: eorumque omnium nomina, siqui vocati­onem suam taliter abjicient, per Oeconomos Parochiarum, in quibus habitant, ad Episcopum Diœcesanum, vel loci Ordinarium Episcopali jurisdictione prae­ditum deferentur.

De Paedagogis sive Ludimagistris.

77. Publicè vel privatim injussu Ordinarii docere prohi­bitum.

NEmo sive in Schola aliqua publica, sive in privatis aedibus pueros docebit aut erudiet, nisi qui ab Episcopo Diœcesano vel loci Ordinario Licentiam ejusdem manu & sigillo roboratam obti­nuerit; quique tùm propter eruditionem, & dexteram in do­cendo facultatem, tùm etiam propter morum gravitatem, & integritatem, ac verum syncerae religionis intellectum aptus & idoneus reperi­etur: & denique qui primo & tertio Articulis (suprà memoratis) integris, ac secundi duobus prioribus membris subscripserit.

78. Curati ad docendum habiles ab Ordinario aliis praefe­rendi.

IN omni Ecclesia Parochiali, vel Capella in qua Curatus extiterit, qui in Ma­gisterii aut Baccalaureatus gradu constitutus, vel aliàs habilis ad docendum sit, & ad augenda victus sui subsidia, puerósque in principiis rectae fidei insti­tuendos, operam munúsque illud docendi lubens velit suscipere; statuimus & ordinamus, ut nulla Facultas sive licentia ad pueros illius Parochiae, in qua talis Curatus existet, erudiendos cuivis nisi dicto Curato per loci Ordinarium con­cedatur. Proviso semper, quòd praesens Constitutio ad Parochiam aliquam vel Capellam, in oppidis ruralibus sitam, in qua schola publica fundata fuerit, minimè pertinebit: quo casu consentaneum ducimus, Licentiam ad Gramma­ticam ibidem docendam nemini concedi, praeter quam publicae illius scholae Ma­gistro.

79. Ludimagistrorum officia.

LUdimagistri omnes pueros suos Catechismum vel ampliorem, vel bre­viorem publica authoritate hactenùs editum Latinè, aut Anglicè pro captu puerorum edocebunt: ac quoties infra perochiam in qua docent, concionem aliquam Sacro quolibet & Festivo die haberi contigerit, disci­pulos suos adducent ad Ecclesiam, in qua dicta concio fiet, curabuntque [Page 306] ut ibidem quietè & modestè se contineat, eosque inde reversos tempore a­liquo congruo sigillatim ad examen revocabunt, quid ex dicta concione didi­cerint. Aliis autem diebus, talibus sententiis ex sacra Scriptura haustis eos­dem instruent ac instituent, quales ad eorum mentes pietate imbuendas max­imè utiles, & idoneae videbuntur. Dicti etiam Ludimagistri Grammaticam authoritate Henrici Octavi editam, & deinceps Edwardi Sexti, & Reginae E­lizabethae felicissimae memoriae temporibus continuatam & non aliam praele­gent aut docebunt. Quod si quis Paedagogus post factam (ut supra) sub­scriptionem, & Licentiam sive facultatem obtentam, in quolibet praemissorum deliquerit, & contra aliquid, cui pridem subscripserat, dicere, scribere, aut docere compertus fuerit, si interposita Ordinarii admotione se non correxe­rit, à docendi munere de caetero submoveatur.

De Ecclesiis, & rebus Ecclesiasticis.

80. Libri sacri in Ecclesiis parandi.

ECclesiarum & Capellarum omnium Oeconomi & In­quisitores Librum publicarum Precum, nuper in paucis explanatum ex authoritate Regia (juxta leges & Ma­jestatis suae hac in parte Praerogativum) sumptibus Pa­rochianorum comparabunt, idque quantum commodê poterunt) maturè & celeriter, ita ut terminum duo­rum mensium ad summum post Constitutiones hasce pro­mulgatas nequaquam excedant. Et siquae Ecclesiae vel Bibliis amplissimi voluminis, vel Homiliarum libris publica authoritate ap­probatis adhuc carebunt, praefati Oeconomi similiter efficient, ut dicti libri Parochianorum impensis infra tempus idoneum cœmantur.

81. Baptisteria in Ecclesiis paranda.

PRout cautum est prisca quadam Constitutione, hodie in quibusdam par­tibus neglectiùs habita: statuimus & ordinamus, ut in omni Ecclesia & Capella, ubi Baptismus administrari consuevit Baptisterium ex lapide in loco antiquitùs usitato statuatur: in quo duntaxat Ministris licebit infan­tes publicè Baptizare:

82. Mensae in sacrae Cœnae usum in Ecclesiis parandae.

CUm nobis minimê dubium existat, quin omnibus hujus regni Ecclesiis prospectum sit de mensis congruis & decentibus ad Cœnae Dominicae celebrationem; statuimus & ordinamus, ut eaedem Mensae convenienter & decorè conserventur, & subinde reficiantur, ac tempore divini cultus operi­antur tapite ex serico, sive ex alia materia, que per loci Ordinarium) sicubi de ea quaestio oriatur) congrua & decora judicabitur; ipso autem admini­strationis tempore panno lineo mundo (prout tali mensae convenit) vesti­antur, suoque certo loco consistant, nisi cum Sacramentum erit admini­strandum, quo quidem tempore in Ecclesia, vel ejusdem Cancello ita con­stituentur, ut tùm Minister inter precandum & administrandum commo­diùs possit à Communicantibus exaudiri, tùm Communicantes etiam con­venientiùs & majore numero à Ministro Sacramentum percipere. Insuper statutum & decretum sit, ut Decalogus pingatur in Orientali cujusque Ec­clesiae & Capellae parte, unde à populo commodissimè cerni & legi possit, ac aliae lectae scripturarum sententiae in earundem parietibus passim in locis opportunis describantur. Similiter etiam ut sedes congrua Ministro con­struatur, in qua Divinas preces recitet: atque haec omnia Parochianorum sumptibus perficientur.

83. Pulpita idonea in Ecclesiis paranda.

ECclesiarum Oeconomi, & Inquisitores in suis respectivè Ecclesiis pul­pitum Conveniens & decorum communibus Parochianorum impensis fieri providebunt, quod in Ecclesiae loco idoneo pro arbitratu Ordinarii (siquid ambigi de eo contigerit) constituetur, in Divini verbi praedicatio­nem decenter ibidem asservandum.

84. Cistae ad eleemosynarum custodiam in Ecclesiiis com­parandae.

ECclesiarum Oeconomi, ac Inquisitores infra tres menses post harum Constitutionum promulgationem, sumptibus Parochianorum compa­rabunt, nisi forsan jam comparatam habeant, cistam validam & firmam cum fissura in suprema parte ejusdem, & tribus clavibus, quarum una à Re­ctore, Vicario, vel Curato, reliquae duae ab Oeconomis pro tempore ex­istentibus separatim custodientur. quae cista disponetur i [...] locum maximè opportunum, ad Parochianorum eleemosynas pro pauperibus ejusdem Ec­clesiae excipiendas. Quinetiam Rectores, Vicarii & Curati non cessabunt [Page 308] Parochianos suos invitare, hortari, & jugiter incitare, tum verò praecipuè cùm testamenta sua conficiunt, ut huic cistae pro ipsorum facultatibus largi­antur; eisdem insinuando, quod cùm hactenus multas opes (praeter Dei man­datum) in superstitiosos usus studiosè impenderint, multo propensiores esse debeant (hoc praesertim tempore) ad egenos, & pauperes sublevandos; cùm non ignorent, misericordiam in pauperes sacrificium Deo gratum & acceptum esse, & quicquid in eorum subsidium & levamen datur, Christo dari, Christum­que ejusmodi dona in eam partem accipere, ut illa sit benignè remuneratus, Quas eleemosynas & pias populi largitiones per singulos annos, vel tres men­ses, aut saepius (pro causarum vel temporum conditione) custodes clavium, praesente m [...]xima Parochianorum parte, vel sex illorum praecipuis, de cista proferent, ut inter vicinos suos maximè indigentes verè & fideliter possint di­stribui.

85. Ecclesiae sartae tectae conservandae.

ECclesiarum Oeconomi, & Inquisitores diligenter prospicient, ut Eccle­siae suae probè & congruè reparentur, & sic perpetuò custodiantur; ut fenestrae bene vitratae ac pavimenta plana & aequabilia existant, adeoque om­nia honestè & decorè in eisdem serventur, absque pulvere, aut ullo citus aut sordium genere, quod ingratum, aut indecorum esse possit, prout domo Dei imprimis convenit, & in Homilia quadam hujus argumenti praecipitur. Pari diligentia providebunt, ut cœmeteria debitè reparata, munita, & septa cu­stodiantur sive muris, sive vacerris, sive palis (pro loci consuetudine) eo­rum impensis, ad quos jure pertinebit, Imprimis verô curabunt, ut in omni­bus populi ad rem Divinam conventibus pax & quies religiosè conserventur, omnesque quotquot excommunicationis vinculo publicè & notoriè sunt inno­dati, ab Ecclesiae liminibus arceantur.

86. Ecclesiae de tertio in tertium annum perlustrandae, & earum defectus Regiis Commissariis intimandi.

OMnis Decanus, Decanus & Capitulum, Archiadiconus, aut alius quili­bet, cui visitationes Ecclesiasticas obediundi jus & potestas ex composi­tione, lege aut praescriptione competit unoquoque triennio Ecclesias omnes suae jurisdictioni subjectas semel perlustrabit, vel saltem perlustrari faciet; & singulis annis infra eundem terminum Regiis Commissariis pro causis Ecclesiasticis s [...]binde denunciabit, quos defectus reparatione indigentes in dictis Ecclesiis, aut earum aliquâ compererint, appositis eorum nominibus & cognominibus, qui in singulis sint culpabiles. Qua informatione accepta, praedictos Commissarios rog [...]mus, ut ejusmodi personas coram se citatas, talis cujusque Ordinarii, qui informationes praefatas fecerit, justis & legi timis decretis parere compellant.

87. Terrarum & peculiorum ad Ecclesias spectantium in­ventaria conficienda, & in Episcoporum archivis as­servanda.

ARchiepiscopus, & Episcopi omnes in sua quisque Diœcesi (quantum in ip­sis erit) efficient, ut justum Jnventarium, sive Terrarium omnium Gle­barum (quas vocant) fundorum, pratorum, hortorum, pomariorum, aedium, peculiorum, utensilium, tenementorum; & portionum, decimarum, extra suas Parochias positarum, quae ad Rectoriam, Vicariam, vel Ruralem quamlibet Prae­bendam noscuntur spectare, per singulas Parochias ex inspectione proborum hominum per Episcopum designandorum (quorum Minister unus erit) in scrip­tis redigatur, ac in suis Archivis ad perpetuam rei memoriam asservetur.

88. Ecclesiarum religio prophanis usibus non polluenda.

ECclesiarum Oeconomi, & Inquisitores, vel Assistentes nequaquam pati­entur ludos scenicos, convivia, epulas, cœnas solennes, invitationes pub­licas, symposia, Curias saeculares, Visus Franci Plegii, Juratus Laicos, Lustra­tiones militum, vel prophanum ullum usum sive ritum in Ecclesiis, capellis aut cœmeteriis suis fieri, aut celebrari; neque etiam campanas supersti­tiosê pulsari in illis Festivitatibus, aut earum Vigiliis, quae in Libro publicae Li­turgiae sunt antiquatae, vel alio quovis tempore, nisi ex causa idonea tàm per ip­sos, quàm per Ministrum approbata.

De Ecclesiarum Oeconomis, & Inquisitoribus, sive Assistentibus.

89. Oeconomorum electio, & rerum Ecclesiasticarum pro­curatio.

OMnes Ecclesiarum Oeconomi, sive Inquisitores Parochianorum & Ministri sui unito consensu (siquidem id fieri possit) eligen­tur. Qui si in tali electione dissenserint, tum Ministro licebit unum eligere, Parochianis alterum; nec quisquam pro Oeco­nomo habendus erit, nisi que mejusmodi consensus siveconjun­ctus, sive divisus elegerit: ne (que) iidem etiam in officio suo ul­tra annum, nisi de integro ad modum praedictum electi permanebu [...]. Omnes­que Oeconomi ad dicti anni terminum vel saltem infra ejusdem termini men­sem [Page 310] unum pecuniae tùm acceptae tùm expensae, sive in reparationis, sive in alios quoscunque Ecclesiae usus veram & particularem rationem Ministro & Parochi­anis reddent: quinetiam officio suo abeuntes Parochianis cedent quicquid pe­cuniae, aut alterius rei cujuscunque ad Ecclesiam sive Parochiam jure pertinentis in ipsorum manibus residuum supererit, ut per eos in succedentium Oeconomo­rum custodiam per billam indentatam transferatur.

90. Inquisitorum sive Assistentium electio, eorumque cum Oeconomis officii communitas.

ECclesiarum omnium Oeconomi, sive Inquisitores, adhibitis in singulis Parochiis duobus, tribus, aut etiam pluribus discretis hominibus, qui per Ministrum, & Oeconomos (siquidem inter eos convenire poterit, aliàs per loci Ordinarium) pro Assistentibus elegentur, sedulò invigilabunt, ut Parochiani omnes Ecclesias suas diebus Dominicis & Festivis debitè fre­quentent, atque in iisdem per integrum tempus rei sacrae perdurent: quo item tempore neminem in Ecclesia ejusdemve porticu aut cœmeterio deam­bulare, vel otiari, aut garrire patientur: Siquos autem compererint remis­siùs aut negligentiùs Ecclesiam adire (nulla magna aut ardua absentiae suae causa constante) eosdem seriò admonebunt, & (nisi debitê admoniti se emendaverint) ad loci ordinarium deferent. Horum autem Oeconomo­rum, & Inquisitorum vel Assistentium annuam electionem in Paschali heb­domade celebrandam decernimus.

De Ostiariis sive Clericis Parochialibus

91. Clericos Parochiales elegendi jus Ministro cedet.

NUllus in Parochialis Clerici (quem vocant) locum vacantem infra Civitatem Londinensem vel alibi infra Provinciam Cantuariensem eligetur, nisi per Rectorem aut Vicarium, vel defectu Rectoris aut Vicarii, per ejusdem Ecclesiae Mini­strum pro tempore existentem: quam electionem dictus Rector, Vicarius, aut Minister subsequente die Dominico tempore Divinorum Parochianis suis denunciabit. Omnis au­tem ejusmodi Clericus Parochialis annos ad minus viginti natus erit, & de vita probabili, ac idonea legendi, scribendi, & cantandi (quoad ejus fieri potest) scientia dicto elegenti cognitus. Iidemque Clerici taliter electi sti­pendia sua antiquitùs consueta, absque dolo aut dimunitione, vel ab Oeco­nomis [Page 311] (ad tempora hactenùs usitata) vel ex propria collectione percipient, juxta Parochiae cujusque ritum, ac consuetudinem maximè inveteratam.

De Curiis Ecclesiasticis ad Archiepiscopi jurisdictionem spectantibus.

92 Testamentorum probatio, justâ Bonorum Notabilium summâ constante, Praerogativarum Curiae duntaxat competit.

CUM multi hactenus per Apparitores Curiarum tùm inferiorum, tùm Praerogativae Archiepiscopalis graviter distracti & variè vocati & compulsi fuerint, super probatione testamentorum, & Administrationis bonorum in causa in testati petitione, variisque inde laboribus, molestiis & expensis superfluè gra­vati fuerint, & fatigati: statuimus & ordinamus, ut omnis Cancellarius, Commissarius, Officialis, aut alius quicunque jurisdictionem Ec­clesiasticam exercens, singulos ad Curiam suam super testamenti Probatione vel Administrationis bonorum negotio citatos, aut etiam ultro advenientes pri­mo & ante omnia juramento oneret num sciant, vel speciali aliqua causa per­moti firmiter credant, defunctum (de cujus testamento, vel bonis agitur,) bona aliqua, aut debita idonea in alia quavis Diœcesi vel Diœcesibus, aut in pe­culiari alia jurisdictione infra eandem Provinciam sitâ, quàm in qua obiit, us­que ad-valorem quinque librarum, tempore vitae & mortis suae habuisse. Et si talis citatus, vel sponte accedens super juramento suo affirmaverit, se scire, vel (ut praefertur) firmiter credere, quòd ejusmodi defunctus bona, vel idonea debita in aliâ aliquâ Diœcesi, vel Diœcesibus, vel in peculiari alia jurisdi­ctione infra eandem Provinciam, ad valorem praedictum habuerit, eademque peculiariter expresserit, ac declaraverit; tùm statim eum dimittet, nec vel testamentum talis defuncti probare, vel Administrationem bonorum sic ab intestato decedentis concedere, neque alias expensas, quam pro citatione debitas, vel etiam pro aliis processibus contra eundem super ipsius ulteriore forsitan contumacia adhibitis, ab eo exigere praesumet, sed hoc negotium ad Praerogativam Archiepiscopalem ejusdem Provinciae spectare, apertè, desertéque profitebitur; quinetiam partem ipsam monebit & hortabitur, ut apud Judicem dictae Praerogativae testamentum illud probet, vel Admi­nistrationem talum bonorum petat, & coram ipso ejusmodi Probationem [Page 312] sive Administrationem, sigillo Curiae Praerogativarum unitam, infra quadraginta dies continuos exhibeat. Quod siquis Cancellarius, Commis­sarius, Officialis vel alius Ecclesiasticam jurisdictionem exercens, vel eo­rum Registrarius aliquis contra fecerit; ab executione Officii sui ipso facto suspensum se noverit, nullatenùs absolvendum, donec omnes, pecuniarum summas, contra tenorem praemissorum per dictam partem expensus, eidem restituerit; talisque sive testamenti Probatio, sive Administrationis conces­sio quaecunque ipso jure pro nulla habeatur. Registrarius etiam cujusque Judicis inferioris Apparitorem Curiae Praerogativae (semel duntaxat sin­gulis mensibus ad se venientem) sine omne difficultate certiorem reddet; quos Executores vel Administrationem petentes Judex suus infra mensem proximè tùm praecedentem (ob incompetentiam suae in hac parte jurisdi­ctionis) ad Curiam Praerogativae dimiserit; idque sub pœna menstruae sus­pensionis ab exercitio Officii, pro singulis ejusmodi delictis. Proviso sem­per, quòd praesens Constitutio, vel aliquid in eâdem contentum, composi­tioni ulli, quae inter Archiepscopum, & Episcopum quemvis, vel alium Ordi­narium intercesserit, neutiquam praejudicabit: nec etiam Judici cuivis infe­riori, qui ullam testamenti Probationem, vel bonorum Administrationem ali­cui tàm ex dicta inferiore Curia, quam ex Curia Praerogativae sponte & consul­tò eandem petenti concesserit. Proviso itidem, quòd siquem in itinere mori contingat, bona illa, quae tunc temporis penes se habuerit, testamentum ipsius vel bonorum Administrationem Curiae Praerogativarum nequaquam subjici­ent.

93. Testamentorum probatio, justâ Bonorum Notabilium summâ non comparente, Ordinariis vendicatur.

STatuimus insuper & ordinamus, nequis Judex Praerogativae Archiepis­copalis ad praemissorum aliquod quemlibet ex Officio citet, aut citari faciat, nisi eidem prius constiterit, defunctum tempore vitae & mortis suae bona vel catalla in aliqua alia Diœcesi vel Diœcesibus, vel etiam peculiari jurisdictione, infra eandem provinciam sita, quàm in qua faso cessit, ad summam quinque librarum ad minus habuisse. Nam qui minorem aliquam summam hoc casu habet, eundem Bona Notabilia non habere per praesentes decernimus, & declaramus. Provisò, quôd haec clausula, in hâc, & in praeceden­te Constitutione expressa ad illas Diœceses nullatenùs extendatur, in quibus ex compositione vel consuetudine Bona Notabilia majore summa definiuntur. Quod siquis Judex Praerogativae, aut ejus Deputatus, vel eorundem Registra­rius, aut Apparitor aliquem secùs, quàm ut praemissum est, citaverit, aut citari vel moneri ad Curiam suam fecerit, eundem expensas parti sic vel citatae moni­tae [Page 313] refundere volumus, & acta ejusdem ipso jure vacua & pro nullis habenda pronunciamus. Quas expensas si vel Judex, vel Registrarius vel Apparitor taliter rependere detrectaverit, ab excutione officii sui, donec illud praestite­rit, suspendetur.

94. In Curias de Arcubus, & Audientiae extra proprium territorium (nisi consentiente Episcopo Diœcesano) nemo citandus.

NEque Decanus de Arcubus, neque Officialis Consistorii Archiepisco­palis, neque Judex Audientiae posthac nomine vel suo, vel Archie­piscopi Cantuariensis sive ex officio sive ad instantiam partis originaliter citabit, monebit, aut quoque modo compellet, vel citari, moneri, aut compelli faciet aliquem, qui particularem dicti Archiepiscopi Diœcesin, vel peculiares ejusdem jurisdictiones noni n habitat, ad comparendum co­ram ipsis vel ipsorum aliquo, super causa vel re quacunque ad cognitionem Ecclesiasticam pertinente, absque Diœcesani sui licentia priùs impetrata (extra casus speciales in Statuto, Anno 23. Henr. 8. cap. 9. desertê exem­ptos, & reservatos.) Quod si quis dictorum Judicum contra fecerit, is pro singulis ejusmodi delictis ab officii sui exercitio per tres menses suspende­tur.

95. Duplices Querelae, nisi justi gravaminis factâ fide, in Curiis Archiepiscopi non concedendae.

TAmetsi pristinae Constitutiones Ecclesiae Anglicanae duorum mensium tempus Episcopis indulserint, infra quod de sufficientia & qualitate cujusque Ministri, qui ipsi presentatus esset, in Beneficium aliquod insti­tuendus, inquirere & pleniùs informari posset: nos tamen, quibusdam in­commodis occurrere volentes, spatium illud bimestre ad terminum viginti & octo dierum per praesentes contrahimus, & abbreviamus. Cujus con­tractionis intuitu, statuimus & ordinamus, ut nulla Duplex Querela ex Curia ulla Archiepiscopi ad instantiam Ministri cujuscunque concedatur, nisi priùs jurejurando fidem fecerit, quòd praefatus terminus viginti & octo dierum ad minùs effluxerit, ex quo dictam sui ipsius praesentationem Episcopo exhibuerit, & Episcopus se taliter praesentatum instituere recu­saverit, vel nisi cautionem fidejussoriam sufficientem interposuerit, se as­sertionem illam veram esse legitimè probaturum: sub pœnâ suspensionis semestris ab Officii sui exercitio singulis talem actionem sive Duplicem Querelam concedentibus, per Archiepiscopum toties quoties denuncianda: [Page 314] ac etiam nullitatis ad omnem juris effectum cujusque Duplicis Querelae sic indebitae procuratae. Proviso semper, quod infra Praedictum tempus vi­ginti & octo dierum Episcopus alium nullatenùs instituet, in praejudicium partis ita praesentatae, idque sub pœna nullitatis.

96. Inhibitiones in causis instantiae absque Advocati subscriptione non concedendae.

UT Episcoporum jurisdictiones illaesae (quantum fieri potest) conser­ventur, ac ut hujus regni subditis meliùs consulatur, ne frivolis aut injustis litibus de caetero fatigentur, ordinatum & provisum est, quod nul­la deinceps Inhibitio, ex quacunque Curia Archiepiscopi Cantuariensis ad instantiam partis emanabit, sine subscriptione Advocati ibidem exercentis, id quod gratis & absque feodo aut salario ab eodem fiet; nisi fortè is qui cau­sam consequutus fuerit, pro ipsius in eâdem consilio, aliquod ei ultrò ero­gaverit. Pari ratione decretum fit, ne ad instantiam alicujus partis ulla emanet inhibitio ab Episcopo, aut ejus Cancellario contra Archidiacorum, vel quemvis alium Ecclesiastica jurisdictione utentem, absque Advocati (ut praefertur) subscriptione. Quòd si forsitan in Curia alicujus Episcopi nullus extiterit Advocatus, tunc subscriptio Procuratoris ibidem exercentis suf­ficiet.

97. Inhibitiones in causis correctionis, nisi gravamine Judici priùs cognito, non concedendae.

STatutum insuper & decretum sit, ut nullo deinceps Inhibitio conceda­tur, per occasionem alicujus decreti Interlocutorii, aut in quacunque causa correctionis, nisi sub forma praecedente: & ulterius quòd ante ema­nationem istiusmodi Inhibitionis ipsa Appellatio, aut verum ejusdem ex­emplar (Juramento super ejusdem veritate praestito) Judici aut ejus legiti­mo Deputato exhibeatur, unde & de qualitate delicti, & causâ gravami­nis Judici praedicto ante Inhibitionem emissam summatim possit constare. Porrò quilibet Appellans aut ejus legitimus Procurator ante Inhibitionem in causa correctionis obtentam, Judici aut suo Deputato ostendet verem transcriptum sive copiam Actorum, unde se gravatum queritur, & à qui­bus Appellat; aut juramentum suscipiet, se diligentiam loco & tempore opportunis praestitisse pro eisdem comparandis, nec potuisse tamen à Regi­strario in partibus aut ejus Deputatis, oblato salario, eadem adipisci. Si­quis verò Judex, aut Registrarius Inhibitionem quamlibet (sic ut praefertur) [Page 315] contra formam praedictam sigillari procuraverit, aut premiserit, ab execu­tione Officii sui per tres menses suspendatur: sin verò Procurator aliquis, aut quivis alius de ipsius mandato contra tenorem praemissorum in aliquo deliquerit (Inhibitiones sive conficiendo, sive emittendo, praemissis non observatis) ab exercitio muneris sui praedicti per annum integrum, sine spe­veniae aut restitutionis, amoveatur.

98. Inhibitiones schismaticis, nisi subscribentibus, non concedendae.

QUoniam Legis auxillium frustrà implorat, qui in legem committit; eau­tum sit, & provisum, ut sicubi Judex Ecclesiasticus adversus refractarios, factiosos, ac caeremoniarum contemptores, ob non servatos Ecclesiae Anglicanae ritus, vel ob Precum publicarum contemptum, judicialiter processerit; nullus Judex ad quem eorum Appellationes admittat, nisi pars Appellans (Appellati­onis protocollo dicto Judici per ipsum exhibito) in propria persona receperit, se omnes Ecclesiae Anglicanae ritus ac caeremonias, & formam publicae Li­turgiae praescriptam bona fide observaturum, ac etiam nisi tribus articulis supe­riùs à nobis specificatis subscripserit.

99. Intra gradus prohibitos matrimonium contractum, ipso jure nullum.

NEmo matrimonium contrahat intra gradus Divino jure prohibitos, ac expressos in tabula quadam ex authoritate publica, Anno-Domini 1563. edita; omniaque matrimonia taliter contracta, incesta & illegitima judicabun­tur, & proinde (ut ab initio vacua, sive nulla) dissolventur, partesque ita con­junctae per juris processum separabuntur. Tabulam autem praedictam in singulis Ecclesiiis Parochianorum sumptibus) publice proponi, atque affigi volumus,

100. Minores 21. annis absque parentum consensu ma­trimonium contrahere prohibiti.

NUllis liberis squi vicesimum primum aetatis suae annum nondum comple­verint) absque consensu parentum, aut (defunctis parentibus) tutorum sive gubernatorum suorum, conjugia sive sponsalia licebit contrahere.

101. Facultates pro Bannis matrimonialibus omittendis per quos, & quibus sint concedendae.

NUlla in posterum Facultas sive indulgentia, pro matrimonio absque tri­na Bannorum denunciatione (juxta Librum publicae Liturgiae) in­ter quoslibet celebrando, per quamvis personam jurisdictionem Ecclesia­sticam exercentem, vel privilegia ulla Ecclesiae suae nomine sibi vendican­tem, nisi tantùm per eos, qui Episcopalem authoritatem obtinent, vel per Commissarium ad Facultates, vel sede plena per Archiepiscopi, & Episco­porum Vicarios Generales, aut sede vacante per Custodes spiritualitatis, vel Ordinarios Episcopalem jurisdictionem de jure exercentes; & non per alios concedetur; idque duntaxat illustris, ac clarae conditionis hominibus, suae respectivè jurisdictioni subditis, interpositâ etiam idoneâ & sufficienti cau­tione.

102. In facultatibus pro Bannorum omissione concedendis cautio interponenda, & sub quibus conditionibus.

DIcta cautio conditiones hasce complectetur. Primò quod tempore ejusdem dispensationis concedendae nullum existit impedimentum ra­tione praecontractus, consanguinitatis, affinitatis, vel alterius causae cujus­cunque de jure prohibitae, quod dicto matrimonio occurrere, aut obstare possit. Secundò quòd nulla controversia, lis, seu querela mota sit vel pendeat in aliqua Curia coram ullo Judice Ecclesiastico super aliquo contractu vel ma­trimonio alterutrius dictarum partium cum alia quavis persona. Tertio quòd parentum (modò sint in vivis) vel aliàs tutorum sive gubernatorum suorum expressum consensum hac in parte obtinuerunt. Postremò quòd dictum ma­trimonium in Ecclesia Parochiali, vel Capella, ubi contrabentium alter com­moratur, & non aliàs, idque publicè in facie Ecclesiae inter horas octavam & duodecimam curabunt solennizari.

103. Eaedem conditiones ob majorem cautelam jurejuran­do suffultae.

UT omnis de inceps fraus & dolus in obtinendis ejusmodi facultatibus evitetur; statuimus insuper & ordinamus, quòd ante obtentam fa­cultatem pro matrimonio absque Bannis celebrando, Judici constabit de expresso consensu parentum, vel parentis (eorum altero defuncto) aut tutorum vel tutoris, per juramentum duorum fide dignorum testium, quo­rum [Page 317] unus vel Judici ipsi, vel alii cuipiam bonae existimationis tum praesente ac eidem etiam Judici cognito, pro tali innotescet. Et ulterius ut alter contra­hentium juramentum subeat, se credere, nullum legitimum impedimentum ratione praecontractus, consanguinitatis, affinitatis, vel alterius causae cujuscun­que de jure prohibitae obstare, nullamque litem aut controversiam in foro a­liquo Ecclesiastico, motam esse, quo minùs dictum matrimonium, juxta te­norem ejusdem facultatis, ad effectum procedat.

104. Parentum consensus viduis contrahentibus remissus.

QUòd si uterque contrabentium in viduitate constitutus pro Bannis o­mittendis dispensationem petierit, tunc clausulam praedictam, per quam parentum consensus requiritur, licebit praetermitti; ita tamen ut Parochiae, in quibus utraque pars commoratur, in dispensatione exprimantur, atque illa Parochia nominatim designetur, in qua ejusmodi matrimonium sit postea ce­lebrandum. Siquis verò commissarius ad Facultates, Vic. Generalis, aut dictorum Ordinariorum aliquis in praemissis, aut quolibet prae­missorum deliquerit, is pro singulis ejusmodi delictis ab executio­ne Officii sui per spatium semestre submoveatur, & licentia five indulgentia hujusmodi viribus vacua, & pro nulla ad omnem juris effectum habebitur, ac si omninò non fuisset concessa; partesque ejusdem virtute in Matrimonio conjun­ctae pœnis illis subjacebunt, quae in nuptias clandestinas sunt constitutae.

105. Pro conjugio dirimendo nuda partium confessio non audienda.

QUoniam Matrimoniales causae inter graviores semper habitae fuerint, & propterea majorem cautelam desiderent; siquando in judiciis veni­ant disceptandae; praesertim cum Matrimonium in Ecclesia debitè solenni­zatum, quovis nomine seperari, vel nullum pronunciari postulatur: strictè mandamus & praecipimus, ut in omnibus divortiorum & nullitatis matri­monii processibus circumspectè & deliberatè procedatur, ac quantum fieri poterit, rei veritas testium depositionibus aliisque probationibus legitimi [...] eruatur, nec soli extrajudiciali, aut judiciali & juratae partium confessioni fides habeatur.

106. Sententiae divortii & separationis non nisi pro tribunali ferendae.

NUllae in posterum Sententiae vel separationis à thoro & mensa, vel nul­litatis Matrimonii praetensi ferantur, nisi publicè, ac pro tribunali, & descient a ac consensu vel Archiepiscopi infra Provinciam suam, vel Episcopi infra propriam Diœcesin, Decani de Arcubus, Judicis Audientiae Cantuariensis; aut Vicariorum Generalium, aliorumve Officialium Principalium, vel sede vacante custodum spiritualitatis, aut aliorum Ordinariorum, quibus de jure competit, in suis respectivè jurisdictionibus, ac Curiis, atque inter suae juris­dictionis subditos tantum.

107. Separatis, eorum altero superstite, nova copula interdicta.

IN Sententiis, quando ad separationem thori & mensae tantùm interpo [...]un­tur, monitio, & prohibitio in ipso contextu Sententiae latae fiet, ut à parti­bus ab invicem dissociatis castè vivatur, nec ad alias nuptias, alterutrâ vivente, convoletur. Denique quò postremum illud firmiùs observetur, Sententia se­parationis non antê pronunciabitur, quam qui eam postulabunt, idoneam cau­tionem interposuerint, se contradictam motionem & prohibitionem nihil com­missuros.

108. Sanctio in Judices contra praemissa delinquentes.

QUòd si quis Judex Sententiam separationis, seu Divortii tulerit, & praemissa omnia non praestiterit, per annum integrum ab executione Officii sui per Archiepiscopum, vel Episcopum Diœcesanum suspendetur. Et sententia separationis, contra formam praedictam lata, pro nulla ad omnem juris effectum habebitur, ac si omninô lata non fuisset.

De Curiis Ecclesiasticis ad Episcopos, & Archidiaconos spectantibus.

109. Peccata & scandala notoria in Curiis Ecclesiasticis denuncianda.

SIqui per manifestum adulterium, stuprum, incestum, ebrietatem, jurandi consuetudinem, lenocinium, fœnerationem, vel aliam quamcunque vitae turpitudinem aut nequitiam fratres suos of­fenderint; Ecclesiarum Oeconomi, & Inquisitores, sive Assisten­tes in proximis praesentationibus suis ad Ordinarios omnium & singulorum ejusmodi delinquentium nomina fideliter deferent, ut legum seve­ritate pro meritis possint castigari. Tales autem notorii delinquentes ad sa­cram Cœnam, donec mores in meliùs commutârint, nequaquam admittentur.

110. Schismatici in Curiis detegendi.

SI Oeconomi Ecclesiarum, & Inquisitores sive Assistentes de aliquo infra suam Parochiam vel alibi resciverint, qui vel Verbo Dei legendo, aut syncerè praedicando, vel Constitutionum praesentium executioni obstare conabitur, vel etiam usurpatae ulli & extraneae potestati, hujus regni legi­bus jamdiu meritò repudiatae, atque abolitae, favebit atque adhaerebit; vel dogma aliquod Papisticum ac erroneum astruet, aut tuebitur; dicti Oeco­nomi, & Inquisitores sive Assistentes Episcopo Diœcesano, vel loci Ordi­nario eundem detegent, & indicabunt, ut pœnis & censuris per Ecclesia­sticas sanctiones irrogatis cœrceatur.

111. Precum Divinarum perturbatores in Curiis dete­gendi.

IN omnibus Episcoporum & Archidiaconorum visitationibus, Oeconomi, & Inquisitores sive Assistentes eorum omnium nomina verè & persona­liter praesentabunt, qui inciviliter aut immodestè in Ecclesia se gesserint, vel intempestivâ campanarum pulsatione, obambulatione, garritu, aut alio quo­vis strepitu Concionatorem, vel Ministrum interpellaverint.

112. Puberes in festo Paschatis non Communicantes in Curiis detegendi.

ECclesiarum Parochialium, & Capellarum Ministri, Oeconomi, Inquisito­res sive Assistentes quolibet anno infra quadraginta dies post festum Pas­chatis Episcopo, vel Cancellario suo exhibebunt nomina & cognomina om­nium utriusque sexus de sua Parochia, qui majores sedecim annis ad sacro­sanctam Communionem Paschate tùm praecedente non accesserint.

113. Peccata notoria Ministris jus est denunciare, pri­vatim confessa retegere, nefas.

QUoniam saepenumerò contingit, Ecclesiae Oeconomos, & Inquisitores sive Assistentes aliosque è Laicis, quibus id officii, munerisque incum­bit, ut per admonitiones, reprehensiones, & delationes ad ordinarios pec­catum & impietatem cœrceant, partim prae timore potentiorum, partim prae incuria, in hoc officio praestando remissiores esse quàm par est, si horum temporum licentiam consideremus: statuimus & ordinamus, ut licitum deinceps sit singulis Lectoribus ac Vicariis, aut (ipsis legitimè absentibus) eorum Curatis, & substitutis, cum Ecclesiae Oeconomis & Assistentibus, reliquisque supra nominatis, in criminibus ad tempora inferiùs praestituta detegendis, operas suas conjungere; siquidem dicti Oeconomi & Assistentes crimina & culpas enormes in suis Parochiis notorias deferre voluerint. Quòd si ii facere detrectaverint, tum licebit singulis Rectoribus & Vicariis, aut (illis ut supra absentibus) eorum Curatis ac substitutis, omnia ejusmo­di crimina, de quibus dicti Officiarii habent inquirere, aut alia, quaecunque ipsis (utpote quibus praecipua cura peccati infra suas Parochias cœrcendi incumbit) corrigenda videbuntur, temporibus constitutis, vel aliàs, ubi commodum judicaverint, ad Ordinarios suos deferre & praesentare. Pro­viso semper, quod siquis peccata sua occultiora alicui Ministro privatim confiteatur (conscientiam suam exonerando, quo ab illo spiritualem con­solationem, & levamen percipiat) eum hac nostra Constitutione nullatenùs teneri volumus; quin potius strictè illi praecipimus, ne ejusmodi aliquod crimen aut delictum fidei ac taciturnitati suae taliter commissum cuivis per­sonae aliquando retegat, nisi sit ex eo genere criminum, quorum occultatio ex legibus hujus regni sit capitalis: qui contra fecerit, eo ipso irregularis esto.

114. Recusantes per Ministros in Curiis detegendi.

REctores, Vicarii, vel Curati omnes quolibet anno sollicitè inquirent quot Papistici Recusantes viri, mulieres, vel pueri ultra tredecim an nos nati, quot etiam Papisticae religione tectiùs addicti (qui licet in Eccle­sia se praesentes fistant, Sacramenti tamen participes fieri recusant) infra suas respectivè Parochias commorentur, sive ut hospites, sive ut inquilini; eorumque omnium nomina vera (siquidem ea poterunt exquirere) vel ali­às, quae pro tempore usurpant (debitâ semper inter absolutè & ex parte Recusantes destinctione servatâ) in scriptum referent, eademque quatenùs nôrunt, creduntque sic distincta, & sua manu descripta ante festum Nativi­tatis Ordinariis suis fidelitèr exhibebunt, idque sub pœna suspensionis per eosdem Ordinarios infligenda; atque sic deinceps singulis annis sequenti­bus, sub simili poena ante festum S. Johannis Baptistae. Insuper tenebun­tur omnes Ordinarii, Cancellarii, Commissarii, Archidiaconi, Officiales, cae­terique Ecclesiastica jurisdictione fungentes, quibus supra-dictae detectio­nes exhibitae fuerint, easdem infra mensem unum, postquam illas receperint, Episcopo suo respective tradere, sub pœna suspensionis semestris ab omni muneris sui executione, per Episcopum (quoties hac in parte defecerint) irrogandâ: qui & ipse easdem infra sex septimanas Archiepiscopo curabit offerri, per eundem infra alias sex septimanas, postquàm ipse receperit, Re­giae Majestati praesentandas.

115. Ne Ministris aut Oeconomis fraudi sit criminosorum detectio.

QUùm ad correctionem criminum & hominum criminosorum Ecclesia­rum Oeconomi, Inquisitores, sive Assistentes, aliique id genus Offici­arii Ecclesiastici jurejurando obstringantur, (quemadmodum & Ministri nostra monitione tenentur) tàm ipsa crimina & culpas à dictis criminosis perpetratas, quà etiam publicam famam de iisdem sparsam & disseminatam deferre, & praesentare; unde saepe odium illis, & invidia, quandoque etiam molestia per dictos sontes eorumve amicos conflatur: monemus & horta­mur omnes Judices tàm Ecclesiasticos, quàm seculares, quatenus tremendum summi Judicis tribunal respiciunt, & reverentur, ne admittant in suis Curiis ullam querelam, actionem, litis intemptationem aut prosequutionem contra ullos Ecclesiarum Oeconomos, aut Inquisitores, sive Assistentes, aliosve Of­ficiarios Ecclesiasticos, qui ejusmodi detectiones exhibuerint, nec contra Ministrum aliquem, quamcunque demum personam vel culpam tetulerit; [Page 322] quum omnes ejusmodi delationes ad impietatis audaciam cohibendam spe­ctent, quúmque tàm ex regulis charitatis, quàm recti regiminis praesu­mendum sit, eos quicquid hac in re fecerint, non odii aut malevolentiae causa, sed fidei suae liberandae conscientia fecisse.

116. Oeconomi ad binas tantúm detegendi vices annu­atim tenentur.

NUllius Parochiae Oeconomi, vel Inquisitores, sive Assistentes, accusa­tiones, aut detectiones suas cogentur Judici cuipiam Ecclesiastico prae­sentare saepius, quàm singulis annis semel, in iis utique locis, ubi non con­sueverunt pluries exhiberi, aut bis in Diœcesi vel loco quocunque (nisiin Episcopi vifitatione.) Pro quibus Parochiae cujusque praesentationibus Re­gistrarius cujuslibet Curiae, in qua exhibenda sunt, supra quatuor denarios in uno anno non recipiet, sub pœna menstruae suspensionis à muneris sui ex­ercitio pro singulis ejusmodi delictis. Proviso semper liberum fore cuique Ministro, Oeconomis, & Assistentibus, quoties & quando videbitur (pro causarum conditione) delinquentes deferre & accusare, similiterque cuivis piè affecto, vel etiam Judici cuilibet Ecclesiastico, super notitiâ sibi facta de enormi aliquo crimine infra suam jurisdictionem perpetrato, Ministrum, Oe­conomos, aut Assistentes licebit admonere, quatenùs gloriam Dei respici­unt; & correctionem peccati, ut tale crimen publicè detegant, (dum tamen justam ejus detegendi causam invenerint) ut ista ratione maturè puniri ac corrigi possit. Proviso etiam, ut pro spontaneis hisce praesentationibus nul­lum feodum aut salarium sub pœna praedicta recipiatur.

117. Oeconomi, binis detegendi vicibus debitè perfuncti, non sunt de reliquo in Curiam vocandi.

NUllus Ecclesiae Oeconomus, aut Inquisitor, sive Assistens ad compa­rendum coram Ecclesiastico Judice quocunque extra tempus vel tem­pora praestituta citabitur, quòd delictum aliquod in sua Parochia commis­sum, & Ecclesiasticis censuris obnoxium aliis temporibus deferre recusave­rit; neque eorum quilibet post detectiones suas statis temporibus exhibi­tas, earum occasione deinceps in jus-trahetur, nisi ex certis & manifestis indiciis constiterit, eum volentem & scientem omisisse detectionem noto­rii alicujus criminis aut criminum, quae vel commissa fuisse noverit, vel ignorare saltem non potuerit, publicâ famâ eadem laborare: vel nisi fortè justa causa emerserit, eosdem pro detectionum priorum explanatione in [Page 323] Curiam compellendi: quo casu (voluntariae scilicet omissionis) Ordinarii contra eosdem taliter procedent, quemadmodum in causis spontanei per­jurii in Curiis Ecclesiasticis commissi, hactenùs lege cautum & provisum est.

118. Anni superioris Oeconomi detectiones suas tenentur exhibere, priusquam recens electi munus suum adeant.

OEconomi, & Inquisitores, vel Assistentes non priùs Officio suo soluti deinceps intelligentur, quàm ipsorum successores juramentum suum susceperint, id quod primâ post festum Paschatis septimanâ, vel aliquâ sta­tim sequente (pro arbitrio Ordinarii) fieri volumus. Quod tempus dicto juramento assignatum, alterum semper erit ex duobus illis anni cujusque temporibus, in quibus omnium Parochiarum Ministri, Oeconomi, & Assi­stentes suis respective Ordinariis exhibebunt illorum criminum detectiones, quae citra proximas praesentationes in suis Parochiis admissa esse compererint. Quod officium praedicti Oeconomi perficient, antequam recens electi Oeco­nomi & Assistentes juramentum suum praestent, neque illis ullatenùs permit­tetur, dictas praeteritorum criminum detectiones in novitios hosce rejicere [...], qui munus suum vix dum ingressi, eorundem ignari esse praesumuntur; sub pœna sanctionum, in eos constitutarum, qui conscientias & juramenta sua ad hunc modum audebunt eludere.

119. Detectionum schedulae fide bona, non perfunctoriè & pro forma conficiendae.

QUo meliùs illis incommodis occurratur, quae ex detectionum schedulis sive billis (quas vocant properê, & festinanter confectis (in ipsis videlicet diebus Visitationum, & Synodorum) hactenùs constat evenisse: statutum est & decretum, ut quilibet Cancellarius, Archidiaconus, Com­missarius, Officialis, aliique jus dicentes Ecclesiasticum, ad tempus Oeco­nomorum juramento praestando consuetum, itemque Archiepiscopus & Epis­copi omnes, quoties visitationes suas indicunt, Parochiarum omnium Oeco­nomis, & Inquisitoribus, sive Assistentibus, aut eorum aliquibus tradant aut tradi curent Libros Articulorum de quibus eosdem velint detectiones suas anno insequente ad stata tempora exhibendas instituere: in quo item Libro apponetur forma juramenti, quo statim ante singulas ejusmodi prae­sentationes sint onerandi: ut spatio sufficienti dato ad examinandam, & perpendendam tùm juramenti sui qualitatem, tum etiam Articulorum, [Page 324] quibus ipsorum detectiones niti debeant, deliberatè & cum fide easdem domi suae formare possint, ad conscientias suas, juris jurandi religione jam obstrictas, (uti probos & pios decet) liberandus.

120. Nequa Citatio, nisi expressis citandorum nominibus, è Curiis emittatur.

NUllus Episcopus, Cancellarius, Archidiaconus, Officialis aut alius qui­libet Judex Ecclesiasticus Citationes ullas generales (quae vulgo Quo­rum nomina dicuntur) ex Curia sua emanare patietur: nisi partium citan­darum nomina per Registrarium, vel ejus deputatum disertè sub eisdem ex­primantur; eaedemque citationes (cum nominibus sic inscriptis) Judicis vel ejus Surrogati subscriptione & sigillo munitae exeant.

121. Nequis in pluribus Curiis super eodem crimine cogatur respondere.

IN partibus iis, ubi Episcopus & Archidiaconus sive ex praescriptione sive ex compositione ad diversa unius & ejusdem anni tempora visitationes suas obire consueverunt: ne Majestatis suae subditi in pluribus Curiis Ec­clesiasticis super uno & eodem crimine (non fine gravi ipsorum molestia) po­stulentur, statuimus & ordinamus ut quilibet Archidiaconus, vel ejus Offi­cialis infra unum mensem, post peractam eo anno visitationem, & praesen­tationes acceptas, Episcopum vel ejus Cancellarium sub sua manu & sigillo in­struat ac informet, de nominibus & delictis eorum omnium, qui in visi­tatione sua fuerint detecti & praesentati, quo is super ulla causa, aut crimine ad Archidiaconum priùs delata aliquem convenire deinceps abstineant. Pari ratione decernimus, ut Cancellarius, infra idem tempus post finitam E­piscopi visitationem, & detectiones receptas, eorum sontium nomina & delicta, quos in proxima ipsius visitatione praesentari contigerit, sua sub­scriptione & sigillo verificata, ad Archidiaconum, vel ejus officialem (in praedictum finem) transmittat. Quod si dicti Officiarii vel se invicem (sicut praefertur) instituere ac informare omiserint, vel post factam ejus­modi informationem, personas aut culpas in aliena visitatione detectas & praesentatas, attigerint, tunc eorum quilibet sic delinquens ab omni jurisdi­ctionis suae exercitio per Episcopum Diœcesanum eatenùs suspendetur, do­nec expensas omnes per hanc molestiam susceptas personae gravatae resti­tuerit.

122. Sententiae pro Ministris à Beneficio vel Officio remo­vendis, non nisi per Episcopum pronunciandae.

QUotiescunque in Curia aliqua Ecclesiastica, ad quemlibet hujus Pro­vinciae Episcopum spectante, contra Ministrum accusatio instituetur, Cancellarius, Commissarius, Officialis, vel quivis alius Ecclesiasticam juris­dictionem obtinens (cujus intererit) causam omnem per processus, aliasque vias & modos adversus eum expediet, ejusque in non comparendo contum [...] ­ciam primo suspensionis, eandem vero continuatam excommunicationis pœ­na ulciscetur. Sin autem debitè comparens legitimo juris processui se sub­miserit, tunc, ubi causae maturitas Sententiam postulârit, si fortè delicti me­ritum vel deprivationem, vel depositionem à sacris ordinibus ex decreto ju­ris exigat; nullam ejusmodi sententiam per quamlibet personam pronun­ciari volumus praeterquam per Episcopum, adhibitis ipsius Cancellario, & Decano (si commodè id fieri potest) & aliquod Praebendariis, si prope Ec­clesiam Cathedralem dicta Curia teneatur, vel Archidiacono (modô ejus facultas detur) aliisque duobus ad minus gravibus Ministris, ac eisdem Con­cionatoribus, per Episcopum advocandis, quando Curiam aliis in locis ha­beri contigerit.

123. Actus judiciales non nisi publica, & authenticae manu expediendi.

NUllus Cancellarius, Commissarius, Archidiaconus, Officialis, aut alius quilibet Ecclesiasticam jurisdictionem exercens, actum aliquod judi­ciale expediet, sive Cententiosae, sive voluntariae Jurisdictionis, nisi adhi­bito Ordinario ejusdem Curiae Registrario, vel ejus legitimo deputato; aut si is vel ii nolint aut nequeant interesse, tùm aliis personis authenticis, quae eadem acta conscribant aut expediant, sub pœna suspensionis ipso facto sub­cundae.

124. Curiarum sigilla, unica.

NUllus Cancellarius, Commissarius, Archidiaconus, Officialis, aut alius quilibet jurisdictione utens Ecclesiastica, plura quàm unum duntaxat sigillum citra Episcopi consensum habebit, pro omnibus, quaecunque in ipsius Officium inciderint, sigillandis: Quod quidem sigillum custodietur semper aut penes ipsum, aut penes illius substitutum legitimum, ejus vice jus dicentem, nec non infra ipsius jurisdictionem, vel saltem in urbe aut [Page 326] oppido ejusdem Comitatus principali commorantem. Hoc sigillum titulum ejus Jurisdictionis continebit, quam quisque praedictorum Judicum, aut de­putatorum exercet.

125. Curiarum sedes opportuna.

OMnes Cancellarii, Commissarii, Archidiaconi, Officiales, caeterique Ju­dices Ecclesiastici Curias suas (de mandato vel consensu Episcopi Di­œcesani) in talibus locis instituent, qui ad eos, quos in eisdem comparere oportet, excipiendos idonei, & ad laborem itineris minuendum maximè commodi videbuntur. Similiter etiam Curias suas intra horas competentes inchoabunt, ac dissolvent, ita ut quisque (quantum fieri potest) maturè & tempestivè domum suam possit repetere.

126. Curiae inferiores testamenta originalia ad Episcopo­rum Archiva jubentur transmittere.

CUm Decani, Archidiaconi, Praebendarii, Rectores, Vicarii, aliique Ec­clesiastica jurisdictione fungentes, omnium infra suas respectivè ju­risdictiones defunctorum testamenta probandi immunitatem sibi vendicent, neque tamen cognitos ullos aut certos habeant Registrarios, vel locum publi­cum Registrorum suorum tutae custodiae deputatum: unde saepius evenerit, testamenta, jura, & legata quamplurima per dictorum Judicum mortem, aut mutationem perire ac intercidere, in maximum subditorum praejudicium ac dispendium: statuimus & ordinamus, ut singuli peculiarem ejusmodi juris­dictionem possidentes ac exercentes semel quotannis referant in publicum Ar­chivum Episcopi Diœcesani vel Decani & Capituli, infra cujus ditionem pe­culiares illae jurisdictiones extiterint, omnia testamenta originalia per ipsos infra peculiares suas jurisdictiones respectivè eo anno probata: vel verum sal­tem eorundem exemplar per dictum Judicem peculiarem, ejusque Notarium examinatum subscriptum, & consignatum. Quòd siquis Judicum praedicto­rum in eo deliquerit, is per Episcopum Diœcesanum, vel Decanum & Capi­tulum, ad quos illa Jurisdictio respectivè pertinebit, omni peculiaris jurisdi­ctionis exercitio eousque privabitur, quoad hac nostram Constitutionem debi­tè adimpleverit.

De Judicibus Ecclesiasticis.

127. Judicum Ecclesiasticorum qualitas.

NUllus in posterum ad Officium Cancellarii, Commissarii aut Officialis, admittetur, ad jurisdictionem quamlibe Ecclesiasticam exercendam, nisi qui vicesimum sextum ad minus aetatis suae annum compleverit, & qui in Jure Civili & Canonico eruditus existat, sitque ad minimum Magister Artium, aut in Jure Baccalaureus, ac in praxi & causis forensibus laudabiliter exercitatus, necnon rectè affectus, & religioni studiosè deditus, de cujus vita & moribus nullus sinister sermo audiatur: ac insuper nisi priusquam talis cujusque Officii functionem, aut exercitium adeat, in supremam Regis authoritatem in causis Ecclesiasti­cis coram Episcopo, vel publicè in Curia juraverit; ac religionis Articulos in Synodo, Anno 1562, communiter conclusos subscriptione sua compro­baverit; & etiam juratus receperit se integrè & ex aequo (pro captu suo) jus redditurum, absque omni intuitu vel gratiae, vel mercedis; quorum uti­que juramentorum, ac subscriptionis per Registrarium tùm praesentem actum conscribetur. Haud secùs omnes Cancellarii, Commissarii, Officiales, Re­gistrarii, aliique quotquot jurisdictionis, sive ministerii Ecclesiastici locum aliquem in praesenti possident, aut exercent, citra festum Navitatis proximè venturum, coram Archiepiscopo, aut Episcopo, vel etiam in aperta Curia sub quo, & in qua mnueribus siis fuunguntur, eadem juramenta subire, & (prout superiùs dictum est) subscribere tenebuntur. Quòd si facere recusa ve­rint, àmunerum suorum executione eousque suspendentur, quoad juramenta praemissa, & subscriptionem, ut suprà, praestiterint.

128. Qualitas Deputandorum.

NUllus Cancellarius, Commissarius, Archidiaconus, Officialis,, aut alius quicunque Ecclesiastica jurisdictione praeditus, aliquem ad Curiam sui absentis loco tenendum quovis tempore deputabit, nisi qui gravis Mini­ster fuerit, idemque graduatus, vel pro Concionatore publico legitimè re­ceptus, ac prope ejusmodi Consistoria Beneficiatus; vel qui in Legibus Baccalaureus, aut in Artibus Magister ad minimum extiterit, ac in jure Ci­vili & Canonico scientiam habuerit competentem, & de verae religionis stu­dio, sobrioque ac honesto vitae cultu fuerit commendatus; sub pœna suspen­sionis [Page 328] ab executione officiorum pro singulis delictis spatio trium mensium toties quoties. Deputatus verò qui praedictarum qualitatum expers, audebit tamen Judicis vices in Curiis tenendis (ut suprà) usurpare, simili prorsus cen­surae (modo & formâ praemissis) subjacebit.

De Procuratoribus.

129. Procuratores, nisi de partis mandato authentico, causas attingere prohibiti.

NUllus deinceps in aliqua causa Procurabit, nisi ab ipso litigante apud acta Curiae fuerit constitutus, vel in ipso litis ingressu illius vero & sufficienti procuratorio fulciatur. Sufficiens vocamus, quod authentico aliquo sigillo munitur, approba­tione item, aut saltem ratihabitione constituentis eôdem acce­dente. Ejusmodi verò procuratoria omnia quamprimùm confici volumus, & â Procuratoribus exhiberi, ac in publicis ejusdem Curiae scriniis per Registrarium salva custodiri. Qui ex Registrariis vel Procurato­ribus sucùs in istorum aliquo fecerit, bimestri supensione ab exercitio Officii sui, absque omne spe relaxationis, aut restitutionis, ferietur.

130. Procuratores, sine Advocati alicujus consilio, causas retinere prohibiti.

AD minuendas & consopiendas lites, ac litigantium querelas tollendas, quae Procuratorum incuriâ ac negligentiâ, vel etiam inscitiâ multoties causâ cadunt; necnon ad incrementum bonarum literarum, jurisque Civi­lis & Canonici propagationem: juxta laudabiles consuetudines in Curiis Archiepiscopi Cantuariensis hactenus observatas, statuimus & ordinamus, ut nullus Procurator ibidem exercens absque Advocati alicujus consilio quam­libet causam suscipiat, ac per duos dies juridicos retineat, sub pœna suspen­sionis annuae ab Officii sui executione; nec Judici potestas erit, absque ex­presso Archiepiscopi mandato & authoritate, hujus pœnae gratiam ullatenus faciendi.

131. Procuratores, inconsulto Advocato, in causa conclu­dere prohibiti.

NOn admittet aliquis Judex in Curiis Archiepiscopi praedictis libellum, aut aliam quamlibet materiam, sine consilio & subscriptione alicujus Advocati ad exercendum ibidem admissi: neque verò Procuratoribus lice­bit, in causa concludere, nisi de notitia Advocati in eâdem causa adhibiti, & salariati. Siquis vero Procurator contrà fecerit, aut fieri procuraverit; vel etiam Advocatum quocunque praetextu suo fraudaverit stipendio aut sa­lario, vel in Advocato consulendo, quid in causa fieri expediat, negligentior fuerit; eidem suspensionem semestrem à muneris sui executione, sine spe ve­niae interim consequendae, decernimus.

132. Procuratorium in causis testamentariis juramentum prohibitum.

CUm in testamentorum probationibus, administrationumque bonorum ab intestato decedentium petitionibus, juramentum per Procuratores Cu­riaram in animam constituentis praestitum multis patere incommodis sit per­spectum; cautum deinceps esse volumus, ut quilibet Executor, vel bonorum defuncti administrationem petens, Judicem in hac parte Ordinarium, vel e­jus Surrogatum personaliter adeat, & juramentum ufitatum per se & non per Procuratorem aliquem praestet. Si tamen vel valetudinis, vel aetatis in­commodo, vel alia causa legitima impeditus in propria persona Judicem a­dire nequeat; permittimus, ut (fide super impedimenti veritate per excusa­torem fide dignum priùs factà) Judex gravi alicui viro Ecclesiastico partis ha­bitationi vicino Commissionem concedat, per quem juramentum usitatum dictò Executori vel Administrationem petenti, vice sua ministrandi eidem vi­ro Ecclesiastico potestatem tradat, eumque roget, ut quid in praemissis fece­rit, per nuncium fidelem se posteà certiorem reddat. Proviso semper, quòd nullus Judex, vel Registrarius, pro ejusmodi Commissione scribenda, con­cipienda, aut sigillanda, ultra summam sex solidorum & octo denariorum quo­quo modo accipiet, cujus dimidium Judici, & dimidium ejusdem Curiae Re­gistrario cedet.

133. Procuratorum vox importunior in Curiis, cohibita.

QUoniam experientia compertum est, Procuratorum vociferationes, & clamores in Curiis Archiepiscopi non modò Judicibus & Advocatis molestiam & offensionem parere; sed & astantibus causam contemptus & calumniae adversus Curiam ipsam praebere; quo melius dignitati Judicis consulatur, causaeque faciliùs & commodiùs tractentur, & expediantur: mandamus, & praecipimus, ut Procuratores in Curiis praedictis praecipuè in id intendant, ut juxta consilium Advocatorum acta per Registrarium bo­na fide conscribantur, ut ab omni strepitu, & verborum contentione ab­stineant, & modestè se gerant, ac loquentibus Judicibus aut Advocatis, vel eorum aliquo, protinùs conticescant, sub pœna silentii imponendi per duos terminos inde sequentes. Etsi eorum aliquis pluries deliquerit, neque de­bitâ interpositâ admonitione se emendaverit, à praedicti muneris exercitio in perpetuum arceatur.

De Registrariis.

134. Registrariorum excessus cœrciti.

SIquis Registrarius vel ipsius assignatus, aut Deputatus qualiscun­que certificatoria receperit sine consensu Judicis, quem pro tri­bunali sedere contigerit; vel sponte omiserit praeconizari face­re quemlibet citatum aut assignatum ad comparendum die ali­quo juredico; aut testes in diem à Judice praestitutum exami­nandos indebitê distulerit; aut judiciali & legitimae monitioni Judicis non paruerit; aut si neglexerit citationes & decreta ante proximum diem ju­ridicum exequenda, & per nuncios speciales emittenda transcribere; aut non curaverit testamenta omnia infra tempus idoneum in Registrum con­scribi; vel siquid falsum & ex se commentum, ac non per Judicem pro­nunciatum, tanquàm Judicis decretum in acta retulerit; aut in transmissi­one processuum ad Judicem ad quem aliquid falsi inseruerit, aut quicquam sive dolo malo, sive latâ negligentia omiserit; aut munera in favorem alterutrius partis in causis instantiae, vel promotis ex officio acceperit; aut alterutri partium litigantium à consiliis directè, vel in directè fuerit; aut in executione Officii sui aliud malitiosê aut subdolè fecerit, unde Judex [Page 331] Ecclesiasticus, aut ejus jurisdictio possit infamari: volumus & ordinamus eundem Registrarium aut ejus Assignatum & Deputatum in praemissis, aut eorum aliquo delinquentem à suo munere ac Officio per unum, duo, tres, aut plures menses (pro delicti ratione) per Episcopum Diœcesanum sus­pendi; publicumque aliquem Notorium per Episcopum deputari, qui (du­rante ejusmodi pœnâ) omnia dicti Registrarii Officium contingentia exe­quatur.

135. Feodorum, quae juris Ecclesiastici administris de­bentur, census debet esse statarius.

NUllus Episcopus, Suffraganeus, Cancellarius, Commissarius, Archi­diaconus, Officialis, aut alius Ecclesiasticam jurisdictionem quamcun­que exercens, nec ullus cujuslibet Curiae Ecclesiasticae Registrarius, vel ad­minister quicunque dictis Officiariis vel Curiis subserviens, pro qualibet causâ in illorum Curiis promotâ alia aut majora feoda sive salaria deinceps recipiet, quàm ea quae, anno 1597. Reverendissimo patri D. Joanni nuper Cantuarienfi Archiepiscopo certificata, & ab eodem rata sunt, & approba­ta. Quòd siquis Judex aut Registrarius, vel eorum Minister aliquis contrà fecerit, pro singulis ejusmodi delictis per sex menses Officii sui exercitio privabitur. Proviso semper, quòd si dubium aliquod de talium feodorum, aut eorum cujuslibet certa summa oriri contigerit, tùm ea feoda pro legiti­mis judicabuntur, quae per Archiepiscopum Cantuariensem pro tempore existentem sub manus suae subscriptione erunt approbata, nisi Statuta hujus regni hactenus edita in patirculari aliquo casu alia expressè praestituerint. Pro­viso etiam, quòd nihil salarii aut pecuniae recipietur, vel per Arhciepisco­pum, vel per Episcopum, aut Suffraganeum ullum directè aut indirecte pro quolibet in sacros Ordines suscipiendo: nec quod aliqua persona vel per­sonae eisdem Archiepiscopo, Episcopo, vel Suffragano subservientes, pro mem­brana, scriptione, cera, sigillatione, vel alia quavis causa hoc negotium con­tingente, supra decem solidos percipient, sub paenis hac in parte lege con­stitutis.

136. Statarius Feodorum census in tabulas relatus pub­licè in Consistoriis & Archivis proponendus

STatuimus porrò & ordinamus, ut cujusque Judicis Ecclesiastici Registra­rius tabulas binas, in quibus certae singulorum feodorum summae separa­tim exprimentur, publicè figi curet & proponi; unam in Confistorio, vel loco consueto, ubi dicta Curia teneri solet; alteram in suo Archivo; utram­que in loco ita congruo, ut quilibet (cujus intererit) ejusdem inspiciendae, & legendae, vel etiam transcribendae liberam habeat facultatem; quod ante Fe­stum Nativitatis proximè futurum perfici volumus. Quod siquis Registrarius dictas tabulas juxta tenorem praemissorum publicê figendas non curaverit, ab executione Officii sui eousque suspendetur, quoad praemissa (modo & forma specificatis) perfecerit; easque tabulas semel fixas siquando vel auferet; v [...]l (in fraudem hujus Constitutionis) ex loco, in quo primùm positae erant, removeri, vel quovis pacto occultari patietur: tunc pro singulis ejusmodi delictis ab exercitio muneris sui per semestre spatium suspendetur.

137. Feoda pro ordinum literis, aliisque licentiis Episco­copo exhibendis, tantùm dimidia (praeterquam in prima Episcopi visitatione) persolvenda.

CUm non minima sit Visitationis causa & effectus, ut Episcopus, Archi­diaconus, aut alius Visitans de statu, sufficientia, & facultatibus Cleri, & aliorum visitandorum perfectiorem aliquem notitiam consequantur; aequum duximus, ut quilibet Rector, Vicarius, Curatus, Ludimagister, & alius qui­cunque licentiatus literas Ordinum, Institutionis, & Inductionis, itemque Dispensationes, Licentias, & Facultates suas quascunque in Visitatione prima illius Episcopi, vel in proxima post ejus admissionem exhibeat, per dictum Visitantem approbandas, (aut si justa fuerit causa) rejiciendas; & si approba­tae fuerint, per Registrarium (uti moris est) consignandas; quodque feoda in Visitationibus (intuitu praemissorum) consueta solvi, semel duntaxat tem­pore alicujus Episcopi integra persolvantur; in reliquis verò ejusdem Visita­tionibus, quamdiu in ea sede permanserit, dictorum feodorum dimidium tan­tùm exigatur.

Apparitores.

138. Apparitorum excessus cœrciti.

QUoniam excessibus & gravaminibus, quae per Apparitores inferri di­cuntur, remedium cupimus adhibere opportunum; censemus Ap­paritorum multitudinem (quantum fieri poterit) restringendam. Statuimus ergo & ordinamus, nullatenùs licitum fore Episcopis vel Archidiaconis eorumve Vicariis seu Officialibus, aliisque inferioribus Or­dinariis, deputare & habere plures Apparitores, jurisdictionibus suis respe­ctivè infervientes, quàm ante triginta annos praet [...]ritos vel ipsi, vel ipsorum praedecessores habere consueverunt; qui omnes per se suum fideliter exe­quantur Officium, nec per nuntios aut substitutos (quocunque quaesito co­lore) suâ vice mandatorum executiones demandent, aut permittant, nisi ex causa à loci O dinario priùs cognita & approbata: neque vero promoto­rum Officii, vel denunciatorum personas omninô sustinebunt, feodave am­pliora vel majora, quàm quae his Constitutionibus superiùs statuuntur, ullate­nùs exiget. Quòd si vel plures, quàm superiùs est expressum, deputati ex­titerint, vel illorum aliqui praemissa violaverint; deputantes; si Episcopi sint, per Superiorem moniti supernumerarios dimittant; si Ordinarii Episcopis in­feriores, ab executione Officii suspendantur, donec hujusmodi deputatos a­moverint; Deputati autem ipsi ab Apparitorum Officio amoveantur perpetuô, & si amoti non desistant, (tanquam contumaces) Canonicis censuris cœr­ceantur: Proviso semper, quòd si Archiepiscopus Cantuariensis experientia compertum habuerit, Apparitorum numerum in aliqua Diœcesi redundare, tum omnem ejusmodi redundantiam dicto Archiepiscopo relinquimus, pro ipsius beneplacito minuendam.

Authoritas Synodorum

139. Synodus nationalis, Ecclesia repraesentativa.

QUisquis de caetero affirmabit, sacrosanctam hujus Nationis Synodum in Christi nomine, ac de Regis mandato congregatam, non esse re­praesentativè veram Ecclesiam Anglicanam, excommunicetur; ne­quaquàm absolvendus, priusquam resipuerit, & impium hunc errorem pub­licè revocârit.

140. Synodi acta tàm absentes, quàm praesentes obligant.

QUisquis de caetero affirmabit, nullos sive Clericos sive Laicos, qui in eàdem sacra Synodo personaliter non convenerint, ejusdem Decretis, Ecclesiasticas causas concernentibus (quantumvis ex suprema Regiae Maje­statis authoritate conditis, & per eandem ratihabitis) ullatenùs obligari, ut quibus ipsi votum & consensum suum non praebuerint, excommunice­tur; nequaquam absolvendus, priusquam resipuerit, ac impium hunc er­rorem publicè revocârit.

141. Synodi authoritati derogantes, cœrciti

QUsquis de caetero affi [...]mabit, dictam sacram Synodum, congregatam ut suprà, fuisse cœtum ex talibus conflatum, qui in pios & religiosos Evangelii professores conspirabant, ac proinde tùm ipsos, tùm ipsorum act [...] in Canonibus sive Constitutionibus circa causas Ecclesiasticas ex Regis authoritate (ut praedictum est) condendis, ac sanciendis rejici, ac con­temni debere, quantumvis eaedem per dictam potestatem Regiam, ac supre­mam ej sdem authoritatem ratihabitae, confirmatae, ac injunctae sint, ex­communicetur; haudquaquam absolvendus, priùsquam resipuerit, ac im­pium hunc errorem publicè revocârit.

FINIS.
CONSTITUTIONS AND CA …

CONSTITUTIONS AND CANONS ECCLESIASTICAL, Treated upon by the ARCHBISHOPS OF CANTERBƲRY & YORK, Presidents of the Convocations for the respective Provinces of Canterbury and York, and the rest of the Bishops and Clergy of those Provinces.

And agreed upon with the Kings Majesties License in their several Synods begun at London and York, 1640.

In the year of the Reign of our Soveraign Lord Charles, by the grace of God, King of England, Scotland, France and Ireland, the Sixteenth.

And now published for the due observation of them, by His Majesties Authority under the Great Seal of England.

London, Printed by Robert Barker, Printer to the Kings most Excellent Majesty, and by the Assigns of John Bill. 1640.

CHARLES, By the Grace of God, King of Eng­land, Scotland, France and Ireland, Defen­der of the Faith, &c. To all to whom these Presents shall come, Greeting.

WHereas our Bishops, Deans of our Cathe­dral Churches, Archdeacons, Chapters and Colledges, and the other Clergy of every Di­ocess within the several Provinces of Canterbury and York, being respectively summoned and cal­led by vertue of our several Writs to the most Re­verend Father in God, Our right trusty and right [Page 338] well-beloved Councellor, William, by Divine Providence Lord Archbishop of Canterbury, Pri­mate of all England, and Metropolitan, and to the most Reverend Father in God, Our right trusty and well-beloved Councellor, Richard, by Divine Providence, Lord Archbishop of York, Primate and Metropolitan of England, respectively directed, bearing date the twentieth day of February, in the fifteenth year of Our Reign, to appear before the said Lord Archbishop of Canterbury, in Our Cathe­dral Church of St. Paul in London, and before the said Lord Archb [...]shop of York, in the Metropoli­tan Church of St. Peter in York; the fourteenth day of April then next ensuing, or elsewhere, as they respectively should think it most convenient, to treat, consent and conclude upon certain diffi­cult and urgent affairs contained in the said Writs; Did thereupon at the time appointed, and within the Cathedral Church of S. Paul, and the Metropolitan Church of S. Peter aforesaid, as­semble themselves respectively together, and ap­pear in several Convocations for that purpose, ac­cording to the said several Writs, before the said Lord Archbishop of Canterbury, and the said Lord Archbishop of York respectively. And forasmuch as We are given to understand, that many of Our Subjects being misled against the Rites and Cere­monies now used in the Church of England, have lately taken offence at the same, upon an unjust supposal, that they are not only contrary to Our Laws, but also introductive unto Popish Super­stitions, whereas it well appeareth unto Vs, upon mature consideration, that the said Rites and Ce­remonis which are now so much quarrelled at, were not onely, approved of, and used by those [Page 339] learned and godly Divines, to whom, at the time of Reformation under King Edward the sixth, the compiling of the Book of of Common-Prayer was committed (divers of which suffered Martyrdom in Queen Maries days) but also again taken up by this whole Church under Queen Elizabeth, and so duly and ordinarily practised for a great part of her Reign, (within the memory of divers yet li­ving) as that it could not then be imagined that there would need any Rule or Law for the observa­tion of the same, or that they could be thought to savour of Popery.

And albeit since those times, for want of an ex­press Rule therein, and by subtile practises, the said Rites and Ceremonies began to fall into dis­use, and in place thereof, other forraign and un­fitting usages by little and little to creep in; Yet forasmuch as in our own Royal Chappels, and in many other Churches, most of them have been ever constantly used and observed, We cannot now but be very sensible of this matter, and have cause to conceive that the Authors and Fomentors of these jealousies, though they colour the same with a pretence of Zeal, and would seem to strike only at some supposed iniquity in the said Cere­monies; Yet, as we have cause to fear, aim at Our own Royal Person, and would fain have Our good Subjects imagine that we Our Self are perverted, and doe worship God in a Super­stitious way, and that we intend to bring in some alteration of the Religion here established. Now how far we are from that, and how utterly We detest every thought thereof, We have by many publick Declaracions, and otherwise upon sundry occasions, given such assurance to the World, as [Page 340] that from thence We also assure Our Self, that no man of wisdom and discretion could ever be so beguiled as to give any serious entertainment to such brain-sick jealousies; and for the weaker sort, who are prone to be misled by crafty seducers, We rest no less confident, that even of them, as many as are of loyal, or indeed but of charitable hearts, will from henceforth utterly banish all such cause­less fears and surmises, upon these our sacred pro­fessions, so often made by Vs, a Christian Defen­der of the Faith, their King and Soveraign. And therefore if yet any person, under whatsoever mask of Zeal, or counterfeit Holiness, shall henceforth by speech or writing, or any other way notwithstand­ing these Our right, hearty, faithful, and solemn Protestations made before Him, whose Deputy We are, against all and every intention of any Popish Innovation) be so ungracious and presumptuous as to vent any poisoned conceits, tending to such a purpose, and to cast these develish aspersions and jealousies upon Our Royal and Godly proceedings, We require all Our loyal Subjects, that they forth­with make the same known to some Magistrate, Ecclesiastical or Civil: And We straightly charge all Ordinaries, and every other person in any Au­thority under Vs, as they will answer the contra­ry at their utmost peril, that they use no palliati­on, connivance or delay therein; but that taking particular information of all the passages, they do forthwith certifie the same unto Our Court of Commission for causes Ecclesiastical, to be there examined, and proceeded in with all fidelity and tenderness of Our Royal Majesty, as is due to Vs their Soveraign Lord and Governour: But for­asmuch as we well percieve that the misleaders of [Page 341] Our well-minded people do make the more advan­tage for the nourishing of this distemper among them from hence, that the foresaid Rites and Ce­remonies or some of them, are now insisted upon but only in some Diocesses, and are not generally revived in all places, nor constantly and uniform­ly practised thorowout all the Churches of Our Realm, and thereupon have been liable to be quar­relled and opposed by them who use them not; We therefore out of Our Princely inclination to Vniformity and Peace, in matters especially that concern the holy worship of God, proposing to Our Self herein the pious examples of King Edward the sixth, and of Queen Elizabeth, who sent forth Injunctions, and Orders about the Divine Ser­vice, and other Ecclesiastical matters, and of Our dear Father of blessed memory, King James, who published a Book of Constitutions and Canons Ecclesiastical; and (according to the Act of Par­liament in this behalf) having fully advised here­in with Our Metropolitan, and with Our Com­missioners authorised under Our great Seal for causes Ecclesiastical, have thought good to give them free leave to treat in Convocation; and agree upon certain other Canons necessary for the ad­vancement of Gods glory, the edifying of his holy Church, and the due reverence of his blessed My­steries and Sacraments: that as We ever have been, and by Gods assistance (by whom alone We Reign) shall ever so continue careful and ready to cut off Superstition with one hand, so We may no less expel Irreverence and Profaneness with the other, whereby it may please Almighty God so to bless Vs, and this Church committed to Our Government, that it may at once return unto the [Page 342] true former splendour of Vniformity, Devotion, and holy Order, the lustre whereof for some years by-past hath been overmuch obscured, through the devices of some ill-affected to that sacred Order, wherein it had long stood from the very beginning of the Reformation, and through inadvertency of some in Authority in the Church under Vs: We therefore by vertue of Our Prerogative Royal, and supreme Authority in causes Ecclesiastical, by Our several and respective Letters Patents under Our Great Seal of England, dated the fifteenth day of April now last past, and the twelfth day of May then next following, for the Province of Canter­bury: And by Our like Letters Patents dated the seven and twentieth day of the same month of A­pril, and the twentieth day of the month of May aforesaid, for the Province of York, did give and grant full, free, and lawful liberty, license, power and authority unto the said Lord Archbishop of Canterbury, President of the said Convocation for the Province of Canterbury, and unto the said Lord Archbishop of York, President of the said Con­vocation for the Province of York, and to the rest of the Bishops of the said Provinces, and unto all Deans of Cathedral Churches, Archdeacons, Chapters and Colledges, and the whole Clergy of every several Diocess within the said several Pro­vinces, and either of them, that they should and might from time to time, during the Present Par­liament, and further during Our will and plea­sure, confer, treat, debate, consider, consult, and agree of and upon Canons, Orders, Ordinances and Constitutions, as they should think necessary, fit and convenient for the honor and service of Almighty God, the good and quiet of the Church, [Page 343] and the better Government thereof, to be from time to time observed, performed, fulfilled and kept, as well by the said Archbishop of Canterbury, and the said Archbishop of York, the Bishops, and their Successors, and the rest of the whole Clergy of the said several Provinces of Canterbury and York, in their several Callings, Offices, Functions, Mi­nisteries, Degrees and Administrations; As by all and every Dean of the Arches, and other Iudges of the said several Archbishops, of Courts Guardians of Spiritualties, Chancellours, Deans and Chap­ters, Archdeacons, Commissaries, Officials, Re­gisters, and all and every other Ecclesiastical Offi­cers, and their inferiour Ministers whatsoever, of the same respective Provinces of Canterbury and York, in their, and every of their distinct Courts, and in the order and manner of their, and every of their proceedings, and by all other persons within this Realm, as far as lawfully being members of the Church it may concern them, as in our said Let­ters Patents amongst other clauses more at large doth appear.

Now forasmuch as the said Lord Archbishop of Canterbury, President of the said Convocation for the Province of Canterbury, and the said Archbi­shop of York, President of the said Convocation for the Province of York, and others the said Bi­shops, Deans, Archdeacons, Chapters and Col­ledges, with the rest of the Clergy, having met to­gether respectively, at the time and places before mentioned respectively, and then and there, by ver­tue of Our said Authority granted unto them, treated of, concluded and agreed upon certain Ca­nons, Orders, Ordinances and Constitutions, to the end and purpose by Vs limited and prescribed [Page 344] unto them, and have thereupon offered and pre­sented the same unto Vs, most humbly desiring Vs to give Our Royal assent unto the same, according to the form of a certain Statute or Act of Parliament made in that behalf, in the five and twentieth year of the Reign of King Henry the Eighth, and by Our said Prerogative Royal and Supreme Authority in causes Ecclesiastical, to ratifie by Our Letters Patents under Our great Seal of England, and to confirm the same, the Title and Tenour of them being word for word as ensueth.

Constitutions and Canons Ecclesiasti­cal, treated upon by the Archbishops of Canterbury and York, Presidents of the Con­vocations for the respective Provinces of Canterbury and York, and the rest of the Bi­shops and Clergy of those Provinces: And agreed upon with the Kings Majesties Li­cense in their several Synods begun at Lon­don and York, 1640.
In the year of the Raign of our Soveraign Lord CHARLES, by the Grace of God, King of England, Scotland, France, and Ireland, the Sixteenth.

I. Concerning the Regal Power.

WHereas sundry Laws, Ordinances, and Constitutions have been formerly made for the acknowledgment and profession of the most lawful and independent Au­thority of our dread Soveraign Lord, the Kings most Excellent Majesty, over the State Ecclesiastical and Civil: We (as our duty in the first place binds us, and so far as to us appertaineth) enjoyn them all to be carefully observed by all persons whom they concern, upon the penalties of the said Laws and Constitutions expressed.

And for the fuller and clearer instruction and infor­mation of all Christian people within this Realm in their duties in this particular;

We do further ordain and decree, That every Parson, Vicar, Curate, or Preacher, upon some one Sunday in every quarter of the year at Morning-prayer, shall in the place where he serves, treatably and audably read these Explanations of the Regal Power here inserted.

THE most High and Sacred Order of Kings, is of Divine Right, being the Ordinance of God Him­self, founded in the prime Laws of Nature, and clearly established by express Texts both of the Old and New Testaments. A supreme Power is given to this most ex­cellent Order by God Himself in the Scriptures, which is, That Kings should Rule and Command in their several Dominions all persons of what rank or estate soever, whe­ther Ecclesiastical or Civil, and that they should restrain and punish with the Temporal Sword all stubborn and wicked doers.

The care of Gods Church is so committed to Kings in the Scripture, that they are commended when the Church keeps the right way, and taxed when it runs a­miss, and therefore her Government belongs in chief un­to Kings: For otherwise one man would be commended for anothers care, and taxed but for anothers negligence, which is not Gods way.

The Power to call and dissolve Councils both National and Provincial, is the true right of all Christian Kings within their own Realms and Territories: And when in the first times of Christs Church, Prelates used this Power, 'twas therefore only because in those days they had no Christian Kings: And it was then so only used as in times of persecution, that is, with supposition (in case it were required) of submitting their very lives unto the very [Page 347] Laws and Commands even of those Pagan Princes, thar they might not so much as seem to disturb their Civil Government, which Christ came to confirm, but by no means to undermine.

For any person or persons to set up, maintain, or avow in any their said Realms or Territorities respectively, under any pretence whatsoever, any independent Coactive Pow­er, either Papal or Popular, (whether directly or indi­rectly) is to undermine their great Royal Office, and cun­ningly to overthrow that most sacred Ordinance, which God Himself hath established: And so is treasonable a­gainst God, as well as against the King.

For Subjects to bear Arms against their Kings, Of­fensive or Defensive, upon any pretence whatsoever, is at least to resist the Powers, which are ordained of God: And though they do not invade, but only resist; St. Paul tells them plainly, They shall receive to themselves dam­nation.

And although Tribute, and Custom, and Aid, and Subsidy, and all manner of necessary support and supply, be respectively due to Kings from their Subjects by the Law of God, Nature, and Nations, for the publick defence, care and protection of them; yet nevertheless, Subjects have not only possession of; but a true and just right, title and propriety to, and in all their Goods and Estates: and ought to have: And these two are so far from crossing one another, that they mutually go to­gether, for the honourable and comfortable support of both. For as it is the duty of the Subjects to supply their King: so is it part of the Kingly Office to support his Subjects in the property and freedom of their E­states.

And if any Parson, Vicar, Curate, or Preacher, shall voluntarily or carelesly neglect his duty in publishing the said Explications and Conclusions, according to the Or­der [Page 348] above described, he shall be suspended by his Or­dinary, till such time as upon his penitence he shall give sufficient assurance, or evidence of his amendment; and in case he be of any exempt jurisdiction, he shall be cen­surable to his Majesties Commissioners for Causes Ec­clesiastical.

And we do also hereby require all Archbishops, Bi­shops and all other inferiour Priests and Ministers, that they Preach, Teach, and Exhort their People to obey, honor, and serve their King; and that they presume not to speak of His Majesties Power in any other way than in this Canon is expressed.

And if any Parson, Vicar, Curate, Preacher, or any o­ther Ecclesiastical Person whatsoever, any Dean, Canon, or Prebendary of any Collegiate or Cathedral Church, any Member or Student of Colledge or Hall, or any Rea­der of Divinity or Humanity in either of the Univer­sities, or elsewhere, shall in any Sermon, Lecture, Com­mon-place, Determination or Disputation, either by word or writing, publickly maintain or abet any positi­on or conclusion, in opposition, or impeachment of the aforesaid explications, or any part or Article of them, he shall forthwith by the Power of His Majesties Com­missioners for Causes Ecclesiastical, be excommunicated till he repent, and suspended two years from all the pro­fits of his Benefice, or other Ecclesiastical, Academical, or Scholastical Preferments: And if he so offend a se­cond time, he shall be deprived from all his Spiritual Pro­motions, of what nature or degree soever they be.

Provided always, that if the offence aforesaid be gi­ven in either of the Universities, by Men not having any Benefice or Ecclesiastical Preferment, that then the De­linquent shall be censured by the ordinary authority in such cases of that University respectivly, where the said fault shall be committed.

II. For the better keeping of the day of His Majesties most happy Inauguration.

THe Synod taking into consideration the most inesti­mable benefits which this Church enjoyeth, under the peaceable and blessed Government of our dread Sove­reign Lord King CHARLES; and finding that as well the godly Christian Emperors in the former times, as our own most Religious Princes since the Reformation, have caused the days of their Inaugurations to be publickly ce­lebrated by all their Subjects with Prayers and Thanksgi­ving to Almighty God; and that there is a particular form of Prayer appointed by Authority for that day and pur­pose: and yet withal considering how negligent some people are in observance of this day, in many places of this Kingdom; Doth therefore decree and ordain, That all manner of Persons within the Church of England, shall from henceforth celebrate and keep the morning of the said day in coming diligently and reverently unto thei Pa­rish Church or Chap. at the time of Prayer, and there con­tinuing all the while, that the Prayers, Preaching, or other service of the day endureth: in testimony of their hum­ble gratitude to God for so great a blessing, and dutiful affections to so benign and merciful a Soveraign. And for the better execution of this our Ordinance, the holy Sy­nod doth straightly require and charge, and by authority hereof enableth all Archbishops, Bishops, Deans, Deans and Chapters, Archdeacons, and other Ecclesiastical per­sons, having exempt or peculiar jurisdiction; as also all Chancellors, Commissaries, and Officials in the Church of England, that they enquire into the keeping of the same in their Visitations, and punish such as they shall find to be delinquent, according as by Law they are to cen­sure, and punish those who wilfully absent themselves [Page 350] from Church on Holy-days. And that the said day may be the better observed, we do enjoyn, that all Church­wardens shall provide, at the Parish-charge, two of those Books at least, appointed for that day; and if there be any want of the said Book in any Parish, they shall pre­sent the same at all Visitations respectively.

III. For the suppressing of the growth of Popery.

ALL and every Ecclesiastical persons, of what rank or condition soever, Archbishops, and Bishops, Deans, Archdeacons, all having exempt or peculiar jurisdiction, with their several Chancellors, Commissaries, and Offi­cials, all persons intrusted with cure of souls, shall use re­spectively all possible care and diligence by conferring pri­vately with the parties, and by censures of the Church in inferiour and higher Courts, as also by complaints unto the Secular Power, to reduce all such to the Church of England, who are misled into Popish Superstition.

And first, These private Conferences shall be performed in each several Diocess, either by the Bishop in person, if his occasion will permit it, or by some one or more learned Ministers at his special appointment, and the said Bishop shall also defign the time and place of the said several Conferences, and all such persons as shall be present there­at: which if Recusants refuse to observe, they shall be taken for obstinate, and so certified to the Bishop. And if the said time and place be not observed by the Minister or Ministers so appointed, they shall be suspended by their Ordinary for the space of six months, without a very rea­sonable cause alledged to the contrary. Provided that they be not sent above ten miles from their dwelling.

If the said Conferences prevail not, the Church must and shall come to her Censures,; and to make way for them, the said Ecclesiastical persons shall carefully inform [Page 351] themselves in the places belonging to their several char­ges, of all Recusants above the age of twelve years, both of such as come not at all to Church, as also of those who coming sometimes thither, do yet refuse to receive the holy Eucharist with us, as likewise of all those, who shall either say or hear Mass: and they shall in a more especial manner enquire out all those, who are either dangerously active to seduce any Persons from the Communion of the Church of England, or seditiously busie to disswade his Majesties Subjects from taking the Oath of Allegiance, together with all them who abused by their Sophistry, refuse to take the said Oath.

And we straightly command all Parsons, Vicars and Curates, that they carefully and severally present at all Visitations, the names and sirnames of the Delinquents of these several kinds in their own Parishes, under pain of suspension for six months.

And likewise we straightly enjoyn all Church-wardens, and the like sworn Officers whatsoever, that by vertue of their Oaths they shall present at the said Visitations the names of such Persons, whom they know or hear of, or justly suspect to be delinquent in all or any of these particulars, and that under the pains of the highest censures of the Church: that so these Delinquents may be legal­ly cited: and being found obstinate, they shall be Excom­municated, and such Excommunication shall be pro­nounced both in the Cathedral Church of the Diocess, and in the several Parishes where such Recusants live, and every third month they shall be again publickly re­peated in the places aforesaid, that all may take notice of those Sentences.

And because there are places which either have, or pre­tend to have exemptions, in which such Delinquents do usually affect to make their aboad: Therefore we en­joyn, that all Bishops shall within their several Dioceses [Page 352] send unto such places one or more of their Chaplains, or some of their Officers whom they may relie on, to make strict enquiry after Offenders in those kinds, who diligent­ly returning their information accordingly, the said Bi­shop shall certifie such informations to his Metropolitan, that the aforesaid proceedings may forthwith issue from some higher Courts in these cases, whereof by reason of the said exemptions, the inferiour Courts can take no cognisance.

But if neither conferring nor censures will prevail with such persons, the Church hath no way left but complaints to the secular power; and for them we streightly enjoyn, that all Deans and Archdeacons, and all having inferiour or exempt Jurisdiction, shall every year within six Months after any Visitation by them holden, make Certificate un­to their several Bishops, or Archbishop, (if it be within his Diocess) under their Seal of Office, of all such per­sons who have been presented unto them as aforesaid, un­der pain of suspension from their said Jurisdictions by the space of one whole year.

And we in like manner enjoyn all Archbishops and Bi­shops, that once every year at the least, they certifie un­der their Episcopal Seal in Parchment, unto the Justices of Assize of every County in the Circuits and within their Dioceses respectively, the names and sirnames not only of those who have been presented unto them from the said Deans, Archdeacons, &c. but of those also who upon the Oaths of Church-wardens and other Sworn-men at their Visitations, or upon the information of Ministers imployed in the said Conferences, have been presented unto them, that so the said intended proceedings may have the more speedy and the more general success.

In particular, it shall be carefully inquired into at all Visitations under the Oaths of the Church wardens and other Sworn men, what Recusants or Popish persons have [Page 353] been either Married or Buried, or have had their Chil­dren baptized otherwise than according to the Rules and Forms established in the Church of England; and the names of such Delinquents (if they can learn them, or otherwise such names as for the time they carry) shall be as aforesaid given up to the Bishop, who shall present them to the Justices of Assize, to be punished according to the Statutes.

And for the education of Recusants Children, since, by Canon already established, no Man can teach School, (no not in any private house) except he be allowed by the Or­dinary of the place, and withal have subscribed to the Ar­ticles of Religion established in the Church of England: We therefore streightly enjoyn, That forthwith at all Vi­sitations there be diligent enquiry made by the Church­wardens or other sworn Ecclesiastical Officers of each Pa­rish, under their Oaths, who are employed as School-ma­sters to the Children of Recusants; and that their several names be presented to the Bishop of the Diocess, who ci­ting the said School-masters, shall make diligent search whether they have subscribed or no; and if they or any of them be found to refuse subscription, they shall be forbid­den to teach hereafter, and censured for their former presumption; and withal the names of him or them that en­tertain such a School-master, shall be certified to the Bishop of the Diocess, who shall at the next Assize present them to the Judges to be proceeded against according to the Statutes. And if they subscribe, enquiry shall be made what care they take for the instruction of the said Chil­dren in the Catechism established in the Book of Com­mon-prayer. And all Ordinaries shall censure those whom they find negligent in the said instruction; and if it shall appear, that the Parents of the said children do forbid such School-masters to bring them up in the Doctrine of the Church of England, they shall notwithstanding do their [Page 354] duty; and if thereupon the said Parents shall take away their Children, the said School-masters shall forthwith give up their names unto the Bishop of the Diocess, who shall take care to return them to the Justices of Assize in manner and form aforesaid. And because some may cun­ningly elude this Decree, by sending their Children to be bred beyond the Seas, Therefore we ordain, That the Church-wardens and other sworn Ecclesiastical Officers, shall likewise make careful enquiry, and give in upon their Oaths at all Visitations, the names of such Recusants Children who are so sent beyond the Seas to be bred there, or whom they probably suspect to be so sent: which names as aforesaid shall be given up to the Bishop, and from him returned to the Judges as aforesaid, that their Parents, who so send them, may be punished accord­ing to Law. Provided alwayes that this Canon shall not take away or derogate from any Power or Authority al­ready given or established by any other Canon now in force.

And all the said Complaints or Certificates shall be presented up to the Judges in their several Circuits by the Bishop's Register, or some other of his Deputies mi­mediately after the publishing of His Majesties Commissi­on, or at the end of the Charge, which shall be then given by the Judge. And this upon pain of Suspensi­on for three months.

This Sacred Synod doth earnestly intreat the said Re­verend Justices of Assize, to be careful in the execution of the said Laws committed to their trust, as they will answer to God for the daily increase of this gross kind of superstition. And further, we do also exhort all Judges, whether Ecclesiastical or Temporal upon the like ac­count, that they would not admit in any of their Courts any vexatious Complaint, Suit or Suits, or presentments against any Minister, Church-wardens, Questmen, Side­men, [Page 355] or other Church-Officers for the making of any such Presentments.

And lastly, We enjoyn that every Bishop shall once in every year send into his Majesties High Court of Chance­ry, a Significavit of the names and sirnames of all such Recusants who have stood excommunicated beyond the time limited by the Law, and shall desire that the Writ De excommunicato capiendo might be at once sent out a­gainst them all Ex officio. And for the better execution of this Decree, this present Synod doth most humbly be­seech His most Sacred Majesty, that the Officers of the said High Court of Chancery, whom it shall concern, may be commanded to send out the aforesaid Writ from time to time as is desired, for that it would much exhaust the particular estates of the Ordinaries, to sue out several Writs at their own charge. And that the like command also may be laid upon the Sheriffs and their Deputies, for the due and faithful execution of the said Writs, as often as they shall be brought unto them.

And to the end that this Canon may take the better and speedier effect, and not to be deluded or delayed; We further Decree and Ordain, That no Popish Recusant, who shall persist in the said sentence of Excommunication be­yond the time prescribed by Law, shall be absolved by vertue of any Appeal in any Ecclesiastical Court, un­less the said party shall first in his or her own Person, and not by a Proctor, take the usual Oath De parendo Juri, & stando mandatis Ecclesiae.

IV. Against Socinianism:

WHereas much mischief is already done in the Church of God by the spreading of the damnable and Cursed Heresie of Socinianism, as being a complication of many ancient Heresies condemned by the four first ge­neral Councils, and contrariant to the Articles of Religion now established in the Church of England. And whereas [Page 356] it is too apparent that the said wicked and blasphemous errors are unhappily dilated by the frequent divulgation and dispersion of dangerous Books, written in favor and furtherance of the same, whereby many, especially of the younger or unsetled sort of People, may be poysoned and infected: It is therefore decreed by this present Synod, that no Stationer, Printer, or Importer of the said Books, or any other person whatsoever, shall print, buy, sell or dis­perse any Book hroaching or maintaining of the said a­bominable Doctrine or Positions, upon pain of Excom­munication ipso facto to be thereupon incurred: And we require all Ordinaries upon pain of the Censures of the Church, that beside the Excommunication aforesaid, they do certifie their names and offenses under their E­piscopal Seal to the Metropolitan, by him to be delivered to his Majesties Attorney-General for the time being, to be proceeded withal according to the late Decree in the Honorable Court of Star-Chamber, against the spreaders of prohibited Books. And that no Preacher shall presume to vent any such Doctrine in any Sermon under pain of Excommunication for the first offence, and Deprivation for the second. And that no Student in either of the Universities of this Land, nor any person in holy Orders, (excepting Graduates in Divinity, or such as have Episcopal or Archidiaconal Jurisdiction, or Do­ctors of Law in holy Orders) shall be suffered to have or read any such Socinian Book or Discourse, under pain (if the offendor live in the University) that he shall be punished according to the strictest Statutes provided there against the publishing, reading or maintaining of false Do­ctrine: or if he live in the City or Country abroad, of a Suspension for the first offence, and Excommunication for the Second, and Deprivation for the third, unless he will absolutely and in terminis abjure the same. And if any Lay-man shall be seduced into this Opinion, and be [Page 357] convicted of it, he shall be Excommunicated, and not absolved but upon due repentance and abjuration, and that before the Metropolitan, or his own Bishop at the least. And we likewise enjoyn, that such Books, if they be found in any prohibited hand, shall be immediately burn­ed: and that there be a diligent search made by the ap­pointment of the Ordinary after all such Books, in what hands soever, except they be now in the hands of any Graduate in Divinity, and such as have Episcopal or Archidiaconal Jurisdiction, or any Doctor of Laws in ho­ly Orders as aforesaid; and that all who now have them, except before excepted, be strictly commanded to bring in the said Books in the Universities to the Vicechan­cellors, and out of the Universities to the Bishops, who shall return them to such whom they dare trust with the reading of the said Books, and shall cause the rest to be burned. And we farther enjoyn, that diligent enquiry be made after all such that shall maintain and defend the a­foresaid Socinianism; and when any such shall be detected, that they be complained of to the several Bishops respect­ively, who are required by this Synod to repress them from any such propagation of the aforesaid wicked and detestable Opinions.

V. Against Sectaries.

WHereas there is a provision now made by a Canon for the suppressing of Popery, and the growth thereof by subjecting all Popish Recusants to the greatest severity of Ecclesiastical Censures in that behalf: This present Synod well knowing that there are other Sects which endeavor the subversion both of the Doctrine and Discipline of the Church of England no less than Papists do, although by another way; for the preventing thereof, doth hereby decree and Ordain, that all those proceed­ings and penalties which are mentioned in the aforesaid [Page 358] Canon against Popish Recusants as far as they shall be ap­pliable, shall stand in full force and vigour against all Ana­baptists, Brownists; Separatists, Familists, or other Sect or Sects, person or persons whatsoever, who do or shall ei­ther obstinately refuse, or ordinarily, not having a lawful impediment (that is, for the space of a month) neglect to repair to their Parish Churches or Chappels where they inhabit for the hearing of Divine Service established, and receiving of the holy Communion, according to Law.

And we do also further decree and ordain, That the Clause contained in the Canon now made by this Sy­nod against the Books of Socinianism, shall also extend to the Makers, Importers, Printers and Publishers, or Dis­persers of any Book, Writing, or scandalous Pamphlet devised against the Discipline and Government of the Church of England, and unto the maintainers and Abet­tors of any Opinion or Doctrine against the same.

And further, because there are sprung up among us a sort factious of people, Despisers and Depravers of the Book of Common-Prayer, who do not according to the Law resort to their Parish-Church or Chappel to joyn in Publick Prayers, Service and Worship of God with the Congregation, contenting themselves with the hearing of Sermons only, thinking thereby to avoid the penalties due to such as wholly absent themselves from the Church. We therefore for the restraint of all such wilful contem­ners or neglecters of the Service of God, do ordain, That the Church or Chappel-Wardens, and Questmen, or Side­men of every Parish, shall be careful to enquire out all such disaffected persons, and shall present the names of all such Delinquents at all Visitations of Bishops, and other Ordinaries; And that the same proceedings and penalties mentioned in the Canon aforesaid respectively, shall be used against them as against other Recusants, unless with­in one whole month after they are first denounced, they [Page 359] shall make acknowledgment and reformation of that their fault. Provided always, that this Canon shall not de­rogate from any other Canon, Law or Statute in that be­half provided against those Sectaries.

VI. An Oath enjoyn'd for the preventing of all Innovations in Doctrine and Government.

THis present Synod (being desirous to declare their sincerity and constancy in the profession of the Do­ctrine and Discipline already established in the Church of England, and to secure all men against any suspition of revolt to Popery, or any other superstition) decrees, That all Archbishops and Bishops, and all other Priests and Deacons in places exempt or not exempt, shall before the second day of November next ensuing, take this Oath fol­lowing against all Innovation of Doctrine or Discipline, and this Oath shall be tendred them, and every of them, and all others named after in this Canon, by the Bishop in person, or his Chancellour, or some grave Divines na­med and appointed by the Bishop under the Seal; and the said Oath shall be taken in the presence of a publick Notary, who is hereby required to make an Act of it, leaving the Universities to the Provision which follows.

The Oath is,

I A. B. do swear, That I do approve the Doctrine and Dis­cipline or Government established in the Church of Eng­land, a containing all things necessary to salvation: And that I will not endeavor by my self or any other, directly or indirectly, to bring in any Popish Doctrine, contrary to that which is so established: nor will I ever give my con­sent to alter the Government of this Church, by Archbishops, Bishops, Deans, and Archdeacons, &c. as it stands now esta­blished, and as by right it ought to stand, nor yet ever to [Page 360] subject it to the usurpations and superstitions of the See of Rome. And all these things I do plainly and sincerely ac­knowledge and swear, according to the plain and common sence and understanding of the same words, without any equi­vocation, or mental evasion, or secret reservation whatso­ever. And this I do heartily, willingly, and truly, upon the faith of a Christian. So help me God in Jesus Christ.

And if any man Beneficed or Dignified in the Church of England, or any other Ecclesiastical person, shall refuse to take this Oath, the Bishop shall give him a months time to inform himself; and at the months end, if he refuse to take it, he shall be suspended ab Officio, and have a second month granted: and if then he refuse to take it, he shall be suspended ab officio & beneficio, and have a third month granted him for his better information; but if at the end of that month he refuse to take the Oath above-named, he shall by the Bishop be deprived of all his Ecclesiasti­cal Promotions whatsoever, and execution of his functi­on which he holds in the Church of England.

We likewise Constitute and Ordain, That all Ma­sters of Arts, (the sons of Noble-men only excepted) all Batchelors and Doctors in Divinity, Law or Physick, all that are licensed to practice Physick, all Registers, Actua­ries and Proctors, all School-masters, all such as being Natives or naturalized, do come to be incorporated into the Universities here, having taken a Degree in any foreign University, shall be bound to take the said Oath. And we command all Governors of Colledges and Halls in either of the Universities, that they administer the said Oath to all persons resident in their several Houses that have taken the Degrees before-mentioned in this Canon, within six months after the publication hereof.

And we likewise Constitute, That all Bishops shall be bound to give the said Oath unto all those to whom they [Page 361] give holy Orders at the time of their Ordination, or to whomsoever they give Collation, Institution or License, to Preach, or serve any Cure.

VII. A Declaration concerning some Rites and Ceremonies.

BEcause it is generally to be wished, that unity of Faith were accompanied with uniformity of pra­ctice, in the outward worship and service of God; chiefly for the avoiding of groundless suspitions of those who are weak, and the malitious aspersions of the professed E­nemies of our Religion; the one fearing the Innnova­tions, the other flattering themselves with the vain hope of our backslidings unto their Popish superstition, by rea­son of the situation of the Communion-Table, and the approaches thereunto, the Synod declareth as followeth:

That the standing of the Communion-Table side-way under the East-window of every Chancel or Chappel, is in its own nature indifferent, neither commanded nor con­demned by the Word of God, either expresly, or by im­mediate deduction, and therefore that no Religion is to be placed therein, or scruple to be made thereon. And al­beit at the time of Reforming this Church from that gross superstition of Popery, it was carefully provided that all means should be used to root out of the minds of the peo­ple, both the inclination thereunto, and memory thereof; especially of the Idolatry committed in the Mass, for which cause all Popish Altars were demolished: yet not­withstanding it was then ordered by the Injunctions and Advertisements of Queen Elizabeth of blessed memory, that the holy Tables should stand in the place where the Altars stood, and accordingly have been continued in the Royal Chappels of three famous and pious Princes, and in most Cathedral, and some Parochial Churches, which doth sufficiently acquit the manner of placing the said [Page 362] Tables from any allegality, or just suspition of Popish su-superstition or innovation. And therefore we judge it fit and convenient, that all Churches and Chappels do conform themselves in this particular to the example of the Cathedral or Mother Churthes, saving always the ge­neral liberty left to the Bishop by Law, during the time of Administration of the holy Communion. And we declare that this scituation of the holy Table, doth not imply that it is, or ought to be esteemed a true and proper Altar, whereon Christ is again really sacrificed: but it is, and may be called and Altar by us, in that sence in which the Primitive Church called it an Altar, and in no other.

And because experience hath shewed us, how irreve­rent the behaviour of many people is in many places, some leaning, others casting their hats, and some sitting upon, some standing, and others sitting under the Communinion-Table in time of Divine Service: for the avoiding of these and the like abuses, it is thought meet and convenient by this present Synod, that the said Communion-Tables in all Chancells or Chappels be decently severed with Rails, to preserve them from such or worse profanations.

And because the Administration of holy things is to be performed with all possible decency and reverence, there­fore we judge it fit and convenient, according to the word of the Service-Book established by Act of Parliament, Draw near, &c. that all Communicants with all hum­ble reverence shall draw near and approach to the holy Table, there to receive the Divine Mysteries, which have heretofore in some places been unfitly carried up and down by the Minister, unless it shall be otherwise appoin­ted in respect of the incapacity of the place, or other in­convenience, by the Bishop himself in his jurisdiction, and other Ordinaries respectively in theirs.

And lastly, Whereas the Church is the house of God, dedicated to his holy Worship, and therefore ought to [Page 363] mind us, both of the greatness and goodness of his Di­vine Majesty, certain it is that the acknowledgment thereof, not only inwardly in our hearts, but also out­wardly with our bodies, must needs be pious in it self, profitable unto us, and edifying unto others. We there­fore think it very meet and behoveful, and heartily com­mend it to all good and well-affected people, members of this Church, that they be ready to tender unto the Lord the said acknowledgment, by doing reverence and obey­sance, both at their coming in, and going out of the said Churches, Chancels or Chappels, according to the most ancient custom of the primitive Chuch in the purest times, and of this Church also for many years of the Reign of Queen Elizabeth. The reviving therefore of this an­cient and laudable Custom, we heartily commend to the serious consideration of all good people, not with any intention to exhibit any Religious Worship to the Com­munion-Table, the East, or Church, or any thing therein contained in so doing, or to perform the said ge­sture in the celebration of the holy Eucharist, upon any opinion of a corporal presence of the bodyo Jesus Christ on the holy Table, or in mystical Elements, but only for the advancement of Gods Majesty, and to give him a­lone that honor and glory that is due unto him, and no o­therwise; and in the practise or omission of this Rite, we desire that the Rule of Charity prescribed by the A­postle, may be observed, which is, That they which use this Rite, despise not them who use it not; and that they who use it not, condemn not those that use it.

VIII. of Preaching for Conformity.

WHereas the Preaching of Order and Decency, ac­cording to St. Pauls Rule, doth conduce to edifi­cation; it is required, that all Preache [...]s, (as well Bene­ficed men as others) shall positively and plainly Preach and Instruct the People in their publick Sermons twice in the year at least, that the Rites and Ceremonies now established in the Church of England, are lawful and commendable; and that they the said people and others ought to conform themselves in their practice to all the said Rites and Ceremonies; and that the people and o­the s ought willingly to submit themselves unto the Au­thority and Government of the Church, as it it is now established under the Kings Majesty. And if any Preacher shall refuse or neglect to do according to this Canon, let him be suspended by his Ordinary during the time of his refusal, or wilful forbearance to do thereafter.

IX. One Book of Articles of Enquiry to be used at all Parochial Visitations.

FOr the better setling of an Uniformity in the outward Government and Administration of the Church, and for the more preventing of just grievances which may be laid upon Church-wardens and other Sworn-men, by any impertinent, inconvenient, or illegal Enquiries in the Articles for Ecclesiastical Visitations: This Synod hath now caused a Summary or Collection of Visitory Arti­cles (out of the Rubricks of the Service-Book, and the Canons and warrantable rules of the Church) to be made, and for future Direction to be deposited in the Records of the Archbishop of Canterbury: and we do decree and ordain, That from henceforth no Bishop or other person [Page 365] whatsoever having right to hold, use, or exercise any Parochial Visitation, (shall under the pain of a months suspension upon a Bishop, and two months upon any o­ther Ordinary that is delinquent, and this to be incurred ipso facto) cause to be printed or published, or otherwise to be given in charge to the Church-wardens, or to any o­ther persons which shall be sworn to make Presentments, any other Articles or forms of enquiry upon Oath, then such only as shall be approved and in terminis allowed un­to him (upon due request made) by his Metropolitan un­der his Seal of Office.

Provided always, that after the end of three years next following the date of these presents, the Metropolitan shall not either at the instance of those which have right to hold Parochial Visitations, or upon any other occasion, make any addition or dimnuition from that allowance to any Bishop of Visitory Articles, which he did last before (in any Diocess within this Province) approve of; But calling for the same, shall hold and give that only for a perpetual Rule, and then every Parish shall be bound on­ly to take the said Book from the Archdeacons and other having a peculiar or exempt Jurisdiction, but once from that time, in three years, in case they do make it appear they have the said Book remaining in their publick Chest for the use of the Parish: And from every Bishop they shall receive the said Articles at the Episcopal Visitation only, and in manner and form as formerly they have been accustomed to do, and at no greater price then what hath been usually paid in the said Diocess respectively.

X. Concerning the Conversation of the Clergy.

THe sober, grave, and exemplary Conversation of all those that are imployed in Administration of holy things, being of great avail for the furtherance of Piety; [Page 366] It hath been the religious care of the Church of England, strictly to enjoyn to all and every one of her Clergy, a pi­ous, regular, and inoffensive demeanour, and to prohibit all loose and scandalous carriage by severe censures to be inflicted upon such Delinquents, as appears by the 74 and 75 Canons, Anno 1603. provided to this purpose.

For the more effectual success of which pious and ne­cessary care, this present Synod straightly charges all Clergy-men in this Church, that setting before their eyes the Glory of God, the holiness of their calling, and the edification of the people committed to them, they care­fully avoid all excess and disorder, and that by their Chri­stian and religious conversation they shine forth as lights unto others in all Godliness and honesty.

And we also require all those to whom the Goverment of the Clergy of this Church is committed, that they set themselves to countenance and encourage godliness, gra­vity, sobriety, and all unblameable conversation in the Ministers of this Church, and that according to the power with which they are intrusted, they diligently labor by the due execution of the above-named Canons, and all other Ecclesiastical provisions made for this end, to re­form all offensive and scandalous persons, if any be in the Ministery, as they tender the welfare and prospering of Piety and Religion, and as they will answer [...] to God for those scandals, which through their remisness and neg­lect shall arise and grow in this Church of Christ.

XI. Chancellours Patents.

FOr the better remedying and redress of such abuses as are complained of in the Ecclesiastical Courts, the Synod doth decree and ordain, That hereafter no Bishop shall grant any Patent to any Chancellor, Commissary, or Official, for any longer term than the life of the Grantee [Page 367] only, nor otherwise than with express reservation to himself and his Successours, of the power to execute the said place, either alone, or with the Chancellour, if the Bishop shall please to do the same, saving al­ways to the said Chancellours, &c. the Fees accustom­ably taken for executing the said jurisdiction. And that in all such Patents, the Bishop shall keep in his own hands the power of Institution unto Benefices, as also of giving Licenses to preach or keep school. And further, that no Dean and Chapter confirm any Patent of any Chancellour, Commissaries, or Officials place, wherein the said conditions are not expressed sub pœna suspensionis, to the Dean (or his locum tenens if he pass the Act in his absence) and to every Canon or Prebendary, voting to the confirmation of the said Act to be inflicted by the Archbishop of the Province. And further, the holy Synod doth decree and ordain, That no reward shall be taken for any Chancellours, Commissaries or Officials place under the heaviest Cen­sures of the Church.

XII. Chancellours alone not to censure any of the Clergy in sundry Cases.

THat no Chancellour, Commissary, or Official, unless he be in holy Orders, shall proceed to Suspension, or any higher censure against any of the Clergy in any criminal cause, other than neglect of appearance, upon legal citing, but that all such causes shall be heard by the Bishop in person, or with the assistance of his Chancellour, or Commissary; or if the Bishops occasions will not permit, then by his Chancellour or Commissary, and two grave dignified or beneficed Ministers of the Diocess to be assigned by the Bishop, under his Episcopal Seal, who shall hear and censure the said cause in the Consistory.

XIII. Excommunication and Absolution not to be pronounced but by a Priest.

THat no Excommunications or Absolutions shall be good or valid in Law, except they be pro­nounced either by the Bishop in person, or by some other in holy Orders, having Ecclesiastical Jurisdic­tion, or by some grave Minister beneficed in the Dio­cess, being a Master of Arts, at least, and appointed by the Bishop, and the Priests name pronouncing such sentence of Excommunication or Absolution to be ex­pressed in the Instrument issuing under Seal out of the Court. And that no such Minister shall pronounce any sentence of Absolution but in open Consistory, or at the least in a Church or Chappel, the penitent humbly craving and taking Absolution upon his knees, and having first taken the Oath, De parendo juri & stando mandatis Ecclesiae. And that no Parson, Vicar or Cu­rate, sub pœna suspensionis, shall declare any of his or their Parishioners to be Excommunicate, or shall ad­mit any of them so Excommunicate into the Church, and there declare them to be absolved, except they first receive such Excommunications and Absolutions under the Seal of the Ecclesiastical Judge, from whom it cometh.

XIV. Concerning Commutations, and the disposing of them.

THat no Chancellour, Commissary or Official, shall have power to commute any penance in whole, or in part; but either together with the Bishop in person, or with his privity in writing, or if by him­self, there he shall give up a full and just account of all such Commutations once every year at Michaelmas to the Bishop, who shall, with his Chancellour, see that all such moneys be disposed of to charitable and publick uses, according to Law, And if any Chancel­lour [Page 369] or other having Jurisdiction as aforesaid, shall not make such a just account to the Bishop, and be found guilty of it, he shall be suspended from all ex­ercise of his Jurisdiction, for the space of one whole year.

Always provided, that if the crime be publickly complained of, and do appear notorious, that then the Office shall signifie to the place, from whence the complaint came, that the Delinquent hath satisfied the Church for his offence. And the Minister shall sig­nifie it as he shall be directed; saving alwayes to all Chancellours, and other Ecclesiastical Officers, their due and accustomable Fees, if he or they be not so suspended as aforesaid.

XV. Touching concurrent Jurisdiction.

THat in such places wherein there is concurrent Jurisdiction, no Executor be cited into any Court or office, for the space of ten days after the death of the Testator. And that as well every Apparit­or herein, as every Register or Clarek that giveth or carrieth out any Citation or Process to such intent, before that the said ten days be expired, shall for the first offence herein be suspended from the execution of his Office for the space of three months; and for the second offence in this kind, be and stand excommuni­cated, ipso facto, not to be restored but by the Metro­politan of the Province, or his lawful Surrogate; And that yet nevertheless, it be lawful for any Executor to prove such Wills when they thinck good, within the said ten days, before any Ecclesiastical Judge respe­ctively, to whose Jurisdiction the same may or doth appertain.

XVI. Concerning Licenses to Marry.

WHereas divers Licenses to Marry are granted by Ordinaries, in whose Jurisdiction neither of the parties desiring such License is resident, to the prejudice of the Archiepiscopal Prorogative, to whom only the power of granting such Licenses to parties of any Jurisdiction, per totam provinciam, by Law be­longeth; and for other great inconveniences there­upon ensuing: It is therefore decreed, That no Li­cense of Marriage shall be granted by any Ordinary to any Parties, unless one of the said parties have been commorant in the Jurisdiction of the said Ordi­nary, for the space of one whole month immediately before the said License be desired. And if any Ordi­nary shall offend herein, and be sufficiently evinced thereof, in any of the Lord Archbishops Courts, he shall be liable to such censure as the Lord Archbishop shall think fit to inflict. And we further decree, That one of the Conditions in the Bond of Security given by the parties taking such License, shall be, that the said parties, or one of them, have, or hath been a month commorant in the said Jurisdiction, immedi­ately before the said License granted.

And the Synod decrees, That whatsoever is order­ed in these six last Canons, concerning the Jurisdiction of Bishops, their Chancellours and Commissaries, shall (so far as by Law is appliable) be in force con­cerning all Deans, Deans and Chapters, Collegiate Churches, Archdeacons, and all in holy Orders, hav­ing exempt or peculiar Jurisdiction, and their several Officers respectively.

XVII. Against vexatious Citations.

ANd that this Synod may prevent all grievances, which may fall upon the people by Citations in­to Ecclesiastical Courts upon pretence only of the breach of Law, without either presentment, or any other just ground: This present Synod decrees, That for all times to come no such Citation, grounded only as aforesaid, shall issue out of any Ecclesiastical Court, except the said Citation be sent forth under the hand and seal of the Chancellour, Commissary, Archdeacon, or other competent Judge of the said Court, within thirty dayes after the fault committed; and return thereof to be made the next, or second Court day after the Citation served at the farthest: and that the party so cited, unless he be convinced by two witnesses, shall upon the denial of the fact upon Oath be forthwith freely dismissed without any payment of Fees: provided that this Decree extend not to any grievous crime, as Schism, Incontinency, mis-behaviour in the Church in time of Divine Ser­vice, obstinate Inconformity, or the like.

WE, of Our Princely inclination and Roy­al care for the maintenance of the pre­sent Estate and Government of the Church of England, by the Laws of this Our Realm now setled and estab­lished, having diligently, with great contentment and comfort read and considered of all these their said Canons, Orders, Ordinances and Constitutions agreed upon, as is before expressed: And finding the same such as We are persuaded will be very profitable, not only to Our Clergy, but to the whole Church of this Our Kingdom, and to all the true members of it, (if they be well observed;) Have therefore for Vs, Our Heirs and lawful Suc­cessours, of Our especial grace, certain knowledge, and meer motion, given, and by these presents do give Our Royal Assent, according to the form of the said Statute or Act of Parliament aforesaid, to all and every of the said Canons, Orders, Ordinances and Constitutions, and to all and every thing in them contained, as they are before written. And further­more, We do not only by Our said Prerogative Roy­al, and supreme Authority in Causes Ecclesiastical, ratifie, confirm and establish by these Our Letters Patents, the said Canons, Orders Ordinances and Constitutions, and all and every thing in them con­tained as is aforesaid, but do likewise propound, publish, and straightly enjoine and command by Our said Authority, and by these Our Letters Patents, the same to be diligently observed, executed and equal­ly kept by all Our loving Subjects of this Our King­dom, both within the Provinces of Canterbury and York, in all points wherein they do or may concern every or any of them according to this Our will and [Page 373] pleasure hereby signified and expressed. And that likewise for the better observation of them, every Minister, by what name or title soever he be called, shall in the Parish-Church or Chappel where he hath charge, read all the said Canons, Orders, Ordi­nances and Constitutions, at all such times, and in such manner as is prescribed in the said Canons, or any of them: The Book of the said Canons to be provided at the charge of the Parish, betwixt this and the Feast of St. Michael the Archangel next ensu­ing, straightly charging and commanding all Arch­bishops, Bishops, and all other that exercise any Ec­clesiastical Iurisdiction within this Realm, every man in his place to see and procure (so much as in them lieth) all and every of the same Canons, Orders, Ordinances, and Constitutions to be in all points duly observed, not sparing to execute the penalties in them severally mentioned, upon any that shall wit­tingly or wilfully break or neglect to observe the same; as they tender the honour of God, the peace of the Church, the tranquillity of the Kingdom, and their duties and service to Vs their King and Sovereign. In witness whereof, We have caused these Our Letters to be made Patents. Witness Our Self at Westminster, the thirtieth day of June, in the sixteenth year of Our Reign.

THE TABLE.

  • 1 COncerning the Regal Power.
  • 2 For the better keeping of the day of his Majesties most happy Inauguration.
  • 3 For suppressing of the growth of Popery.
  • 4 Against Socinianism.
  • 5 Against Sectaries.
  • 6 An Oath injoined for the preventing of all Innovati­ons in Doctrine and Government,
  • 7 A Declaration concerning some Rites and Ceremonies.
  • 8 Of Preaching for Conformity.
  • 9 One Book of Articles Of inquiry to be used at all Pa­rochial Visitations.
  • 10 Concerning the Conversation of the Clergy.
  • 11 Chancellours Patents.
  • 12 Chancellours alone not to censure any of the Clergy in sundry cases.
  • 13 Excommunication and Absolution not to be pronounc­ed but by a Priest.
  • 14 Concerning Commutations, and the disposing of them.
  • 15 Touching concurrent Jurisdictions.
  • 16 Concerning Licenses to Marry.
  • 17 Against vexatious Citations.
FINIS.
The Form of CONSECRA …

The Form of CONSECRATION OF A CHURCH, OR CHAPPEL, And of the place of Christian Burial.

EXEMPLIFIED By the Right Reverend Father in God, LANCELOT ANDREWS, Late Lord Bishop of Winchester.

Bishop Andrews Notes upon the Liturgy.

It is not to be forgotten though it be forgotten, that who ever gave any Lands or Endowments to the Service of God, gave it in a Formal Writing, as now adayes betwixt Man and Man, Sealed and Witnessed, and the tender of the Gift was Super Altare by the Donor on his Knees.

LONDON, Printed for Robert Pawlet at the Bible in Chancery Lane near Fleetstreet. M.DC.LXXV.

BISHOP ANDREVVS Form of Consecration of a CHURCH or CHAPPEL, &c.
Consecratio CAPELLÆ JESƲ, ET COEMETERII, Per LANCELOTƲM Episcopum Winton.

J Ʋxta Southamptoniensem villam Ecclesia Beatae Mariae collapsa cer­nitur, solis Cancellis ad sacros usus superstitibus: paucae ali­quot aedes ibi in propinqua parte numerantur; caetera Parochia­norum multitudo hinc inde spar­sim inhabitant in villis, tum loci longinquo intervallo, tum estuarie longe periculoso divisi ab Ecclesia. Ex ea accedendi diffi­cultate non profanae modò plebeculae animos facile invasit misera negligentia atque dispretio divini cultus, sed & viri probi sedulique pietatis cultores remoram in trajectu saepe experti sunt, haud ipso quidem capitum discrimine eluctabilem; consortem hujus infortunii cum se factum sentiret (dum ibi loci familiam poneret) Vir strenuus Richardus Smith Armiger, heroicos plane animos gestans, [Page 174] atque inspiratos de cœlo, commune hoc religionis dispendium privatis quingentarum aliquot librarum expensis (aut plus eo) redemit, & Capellam egregiam, quam Deo divinis­que officiis dicari supplex vovet, in altera parte fluminis magnifice extruit.

Spectato probatoque Capellae hujus Jesu omni adparatu, adest tandem Reverendissimus in Christo Pater, Hono­randissimus Lancelotus, Episcopus Wintoniensis, Septem­bris 17. Anno 1620. Hora octava matutina aut cireiter; erat autem dies Dominicus: Episcopus Capellam statim ingressus induit se pontificalibus, quem secuti itidem (qui ipsi à sacris domesticis aderant,) Matthaeus & Christo­pherus Wren, SS. Theol. Bacc. Sacerdotalibus indu­untur; Egressus dein cum illis Episcopus, convenarum magnastipante caterva, Fundatorem afsari orditur in haec fere verba.

Captain Smith, you have been an often earnest Suitor to me, that I would come hither to you: now that we are come hither to you, what have you to say to us?

Tum illo praefata humillimè Reverentia schedulam por­rigit, quam suo nomine recitari cupit per Willielm. Cole, qui Episcopo à Registris erat: eam ille (ad nutum Epis­copi) clara voce sic perlegit.

IN the Name of Richard Smith of Peer-tree in the County of Southampton Esquire, Right Reverend Father in God, I present unto you the state of the Village of Weston, and the Hamlets, Itchin, Wolston, Ridgeway, and the part of Bittern Mannor (being all of the Parish of St. Maries, neer Southampton, in the Diocess of Winton) as well in his own, as in [Page 175] the name of the Inhabitants of the said Village. Hamlets, &c. wherein are many Housholds, and much people of all sorts, who not only dwell far from the Church, but are also divided from the same by the great River of Itchin, where the passage is very broad, and often dangerous; and very many times on the dayes appointed for Common-prayer, and that Service of God, so tempestuous, as the River cannot be passed; and so the people go not over at all, or if any do, yet they both go and re­turn back in great danger, and sometimes not the same day. Besides, in the fairest weather, at their return from Church, they press so thick into the Boat for haste home, that often it proves dangerous, and ever fearful, especially to women with child, old, impotent, sickly people, and to young children; many times also they are forced to Baptize their children in private Houses, the water not being passable; and when they lie sick, they are without comfort to their souls, and dye without any Ghost­ly advice or counsel; their own Minister not being able to visit them, by reason of the roughness of the water, and other Ministers being some miles off re­mote from them.

And thus much formerly having been presented to your Predecessor, he favourably gave leave to the said Richard Smith to erect a Chappel on the East­side of the said River, at the only proper Cost and Charges of him the said Richard Smith: which Chappel being now finished with intent and pur­pose that it may be dedicated to the worship of God; and that his Holy and Blessed Name might there be honoured and called upon, by the said R. Smith his Family, and the Inhabitants aforesaid, who cannot without great danger pass over unto their Parish [Page 176] Church, I, in the name of the said Richard Smith, and in the names of them all, do promise hereafter to refuse and renounce to put this Chappel, or any part of it, to any prophane or common use whatso­ever; and desire it may be dedicated and consecrated wholly and only to religious uses, for the Glory of God, and the Salvation of our Souls.

In which respect he humbly beseecheth God to ac­cept of this his sincere intent and purpose, and he and they are together humble Suiters unto your Lordship, as Gods Minister, the Bishop and Ordina­ry of this Diocess, in Gods stead, to accept of this his Free-will offering; and to decree this Chappel to be severed from all common and prophane uses, and so to sever it: as also by the Word of God and Prayer, and other Spiritual and Religious Duties, to dedicate and consecrate it to the sacred Name of God, and to his Service and Worship only; promi­sing that we will ever hold it as an holy Place, even as Gods House, and use it accordingly; and that we will, from time to time, and ever hereafter, as need shall be, see it conveniently repaired, and decently furnisht, in such sort as a Chappel ought to be; And that we will procure us some sufficient Clerk, being in the Holy Order of Priesthood by your Lordship, as Ordinary of that place, and by your Suc­cessors to be allowed and licens'd, and unto him to yield competent Maintenance, to the end that he may take upon him the Cure of the said Chappel; and duly say divine Service in the same, at times appoint­ed; and perform all other such offices and duties, as by the Canons of that Church, and the Laws of the Realm, every Curate is bound to perform.

Post haec Episcopus.

CAptain Smith, is this the Desire of you and your Neighbours?

Quo affirmato, Ille:

In the Name of God let us begin.

Orditur igitur à Psalmo 24.

THe earth is the Lords, and all that is there­in, &c.

Alterni vero respondent uterque Sacellanus, & sic de­inceps ad finem Psalmi: dicta autem [...], paulatim se promovet Episcopus ad portam Capellae, atque recitut è Psalmo 122.

I Was glad when they said unto me, we will go into the House of the Lord. Our feet shall stand in thy Gates, O Jerusalem.

Substitit itaque prae foribus universa multitudo in­trante Episcopo & Fundatore, cum Sacellanis, qui genua statim flectunt, ubi spectari commodè audirique possint à plebe: atque Episcopus infit.

Let us dedicate and offer up unto God this Place, with the same prayer that King David did dedicate and offer up his, 1 Chron. 29.10.

BLessed be thou O Lord our God, and the God of our Fathers for ever and ever, &c. usque ad finem vers. 18 paucis mutatis. Deinde.

MOst glorious God, the Heaven is thy Throne, and the Earth is thy Footstool; what house then can be built for thee, or what place is there that thou canst rest in? Howbeit we are taught by thy Holy Word, that thy will is not to dwell in the dark Cloud, but that thy delight hath been ever with the Sons of Men; so that in any place whatsoever, where two or three are gathered together in thy Name, thou art in the midst of them; But especially in such places as are set apart and sanctified to thy Name, and to the memory of it, there thou hast said, thou wilt vouch­safe thy gracious Presence after a more special man­ner, and come to us and bless us.

Wherefore in all Ages of the world, thy Servants have separated certain places from all prophane and common uses, and hallowed unto thy Divine Worship and Service, either by inspiration of thy blessed Spirit, or by express Commandment from thine own mouth.

By inspiration of thy holy Spirit. So didst thou put into the heart of thy holy Patriarch Jacob to erect a Stone in Bethel to be an house to thee, which act of his thou didst call for, and highly allow of.

By express Commandment from thine own mouth. So did Moses make thee the Tabernacle of the Con­gregation in the Desart, which thou didst honour by covering it with a Cloud, and filling it with thy Glory.

And after, when it came into the heart of thy Servant David to think it was in no wise fitting that himself should dwell in an house of Cedar, and the Ark of God remain but in a Tabernacle, thou didst testifie with thine own mouth, that in that David was so minded to build a House to thy Name, it was well done of him, to be so minded, though he built it not.

The material Furniture for which house though his Father plentifully prepared, yet Solomon his Son built it and brought it to perfection. To which House thou wert pleased visibly to send fire from Heaven to consume the Sacrifice, and to fill it with the Glory of thy presence before all the people.

And after, when for the sins of thy people that Temple was destroyed, thou didst, by thy Prophets, Aggai and Zachary (by shewing how inconvenient it was that they should dwell in cieled houses, and let thy house lye waste) stir up the spirit of Zorobabel, to build thee the second Temple anew: which second House likewise, by the fulness of the Glory of thy presence, thou didst shew thy self to like and allow of.

Neither only wert thou well pleased with such as did build thee these Temples, but even with such of the people afterwards, as being moved with zeal ad­ded unto their Temple, their Mother Church, lesser places of prayer, by the names of Synagogues, in every Town throughout the Land; for the Tribes to ascend up to worship thee, to learn thy holy will and to do it. Which very Act of the Centurion, to build thy people a Synagogue, thou didst well approve and commend in the Gospel.

And by the bodily presence of thy Son our Saviour at the feast of the Dedication, testified by St. John, didst really well allow of, and do honour to such de­vout Religious services, as we are now about to per­form.

Which also by thy holy Word hast taught us, that thine Apostles themselves, and the Christians in their time, as they had houses to eat and drink in; so had they also where the whole Congregation of the Faith­ful came together in one place, which they expreslly [Page 180] called Gods Church, and would not have it despised, nor abused, nor eaten nor drunken in, but had in great Reverence, being the very place of their holy Assem­blies.

By whose godly examples the Christians in all Ages successively have erected and consecrated sundry godly houses, for the Celebration of Divine Service and Worship (Monuments of their Piety and De­votion) as our eyes see this day.

We then as Fellow-Citizens with the Saints and of the Houshold of God, being built upon the Founda­tion of the Apostles and Prophets, Jesus Christ him­self being the head corner-stone, walking in the steps of their most holy Faith, and ensuing the examples of these thy Patriarchs, Prophets, and Apostles, have together with them done the same work (I say) in building and dedicating this house, as an habitation for thee, and a place for us to assemble and meet to­gether for the observation of thy Divine worship, in­vocation of thy Name, reading, preaching and hear­ing thy most holy Word, administring thy most holy Sacraments; and above all in thy most holy place, the very gate of Heaven upon earth, as Jacob named it, to do the work of Heaven; to set forth thy most worthy praise, to laud and magnifie thy most glorious Majesty for all thy goodness to all men; especially to us of the Houshold of Faith. Accept therefore we beseech thee, most gracious Father, of this our bounden duty and service; accept this for thine house; and because thine Holiness becomes thine house for ever, sanctifie this house with thy gracious presence, which is erected to the honour of thy most glorious Name.

Now therefore, arise O Lord, and come into this place of thy rest, thou and the ark of thy strength; [Page 181] Let thine eye be open towards this house day and night; Let thine ears be ready towards the Prayers of thy children, which they shall make unto thee in this place, and let thine heart delight to dwell here perpetually: And whensoever thy servants shall make to thee their petitions in this House, either to bestow thy good graces, and blessings upon them, or to remove thy punishments and judgments from them; hear them from Heaven thy dwelling place, the Throne of the glory of thy Kingdom, and when thou hearest have mercy; and grant O Lord, we beseech thee, that here and elsewhere thy Priests may be cloathed with Righteousness, and thy Saints rejoyce in thy Salva­tion.

And whereas both in the Old and New Testament thou hast consecrated the measuring out and building of a material Church, to such an excellent Mystery, that in it is signified and presented the fruition of the joy of thy Heavenly Kingdom, we beseech thee that, in this material Temple made with hands, we may so serve and please thee in all holy Exercises of Godli­ness and Christian Religion, that in the end we may come to that thy Temple on high, even to the holy places made without hands, whose Builder and Maker is God; so as when we shall cease to pray to thee on Earth, we may, with all those that have in the like manner erected such places to thy Name, and with all thy Saints, eternally praise thee in the highest Hea­vens, for all thy goodness vouchsafed us for a time here on earth, and laid up for us there in thy King­dom for ever and ever; and that for thy dear Sons sake, our Blessed Saviour Jesus Christ, to whom, &c.

BLessed Father, who hast promised in thy holy Law, that in every place where the remembrance of thy Name shall be put, thou wilt come unto us and bless us; according to that thy promise come unto us and bless us, who put now upon this place the memorial of thy Name, by dedicating it wholly and only to thy Service and Worship.

Blessed Saviour, who in the Gospel, with thy bodi­ly presence, didst honour and adorn the Feast of the dedication of the Temple; at this dedication of this Temple unto thee be present also, and accept, Good Lord, and prosper the work of our hands.

Blessed Spirit, without whom nothing is holy, no person or place is sanctified aright, send down upon this place thy sanctifying power and grace, hallow it, and make it to thee an holy habitation for ever.

Blessed and glorious Trinity, by whose Power, Wisdom and Love all things are purged, lightned, and made perfect; enable us with thy Power, enlighten us with thy Truth, perfect us with thy Grace, that both here and elsewhere acknowledging the glory of thy eternal Trinity, and in the Power of thy Divine Majesty worshipping the Unity, we may obtain to the fruition of the glorious Godhead, Trinity in Unity, and Unity in Trinity to be adored forever.

God the Father, God the Son, and God the Holy Ghost, accept, sanctifie, and bless this place to the end whereunto, according to his own Ordinance, we have ordained it, to be a Sanctuary to the most High, and a Church for the living God: The Lord with his favour ever mercifully behold it, and so send upon it his spiritual Benediction and Grace, that it may be the House of God to him, and the Gate of Heaven to us. Amen.

Haec precatus Episcopus Baptisterium adit, àtque impositâ manu ait.

REgard, O Lord, the Supplications of thy Servants, and grant that those Children that shall be bap­tized in this Laver of the New birth, may be sanctified and washed with the Holy Ghost; delivered from thy wrath, received into the Ark of Christs Church, re­ceive herein the fulness of Grace, and ever remain in the number of thy faithful and elect Children.

Suggestum dein.

GRant that thy Holy Word, which from this place shall be preached, may be the savour of life un­to life, and, as good seed, take root and fructifie in the hearts of all that shall hear it.

[...] quoque.

GRant that by thy Holy Word, which from this place shall be read, the hearers may both per­ceive and know what things they ought to do, and also may have Grace and Power to fulfil the same.

Sacram etiam Mensam.

GRant that all they that shall at any time partake at this Table the highest blessing of all, thy Holy Communion, may be fulfilled with thy Grace and Heavenly Benediction, and may, to their great and endless Comfort, obtain Remission of their sins, and all other Benefits of thy Passion.

Locum Nuptiarum.

GRant that such persons as shall be here joyned together in the holy estate of Matrimony, by the Covenant, of God may live together in holy Love unto their lives end.

Ʋniversum denique pavimentum.

GRant to such bodies as shall be here interred, that they with us, and we with them, may have our perfect consummation and bliss both in body and soul in thine everlasting Kingdom.

Tum flexis genibus ante sacram Mensam pergit porro.

GRant that this place which is here dedicated to thee by our Office and Ministry, may also be hallowed by the sanctifying power of thy holy Spirit, and so for ever continue through thy Mercy, O blessed Lord God, who dost live and govern all things, world without end.

Grant as this Chappel is separated from all other common and profane uses, and dedicated to those that be sacred only, so may all those be that enter into it.

Grant that all wandering thoughts, all carnal and worldly imaginations, may be far from them, and all godly and spiritual cogitations may come in their place, and may be daily renew'd and grow in them.

Grant that those thy servants that shall come into this thy holy Temple, may themselves be made the Temples of the Holy Ghost, eschewing all things con­trary [Page 185] to their profession, and following all such things as are agreeable to the same.

When they pray, that their prayers may ascend up into Heaven into thy presence, as the Incense; and the lifting up of their hands be as the morning sacrifice; purifie their hearts, and grant them their hearts desire, sanctifie their spirits, and fulfil all their minds, that what they faithfully ask, they may effectually obtain the same.

When they offer, that their Oblation and Alms may come up as a Memorial before thee, and they find and feel that with such Sacrifices thou art well-pleased.

When they sing, that their souls may be satisfied as with marrow and fatness, when their mouth praiseth thee with joyful lips.

When they hear, that they hear not as the word of man, but, as indeed it is, the Word of God, and not be idle Hearers, but Doers of the same.

Populus interea tacitè ingressus in imis substitit, dum haec in Cancellis agerentur; quibus finitis, sedes quisque suas jussi capessunt, atque ad solennem Liturgiam Sacellani se parant.

Alter Sacellanorum coram sacra mensa venerans sic incipit.

IF we say, we have no sin, we deceive our selves, and the truth, &c.

Confessionem, Absolutionem, Dominic. [...] re­citant, &c. Psalmos canunt pro tempore accommodos, Ps. 84.122, & 132. alternis respondente populo quibus facultas erat & libri. Lectio prima definitur ex 28 Gen. à ver. [Page 386] primo ad finem. Hymn. Te Deum, &c. Lectio secunda ex secundo capite S. Joh. à versu 13. ad finem. Hymn. Psal. 100.

I Believe in God, &c.

Et post usitatas Collectas hanc specialem addidit Epis­copus.

O Lord God, mighty and glorious, and of incom­prehensible Majesty, thou fillest Heaven and Earth with the Glory of thy presence, and canst not be contained within any the largest compass, much less within the narrow walls of this Room; yet for­asmuch as thou hast been pleased to command in thy holy Law, that we should put the Remembrance of thy Name upon places, and in every such place thou wilt come to us and bless us; we are here now as­sembled to put thy Name upon this place, and the Memorial of it, to make it thy house, to devote and dedicate it for ever unto thee, utterly separating it from all worldly uses, and wholly and only conse­crate it to the invocation of thy glorious Name, wherein supplications and intercessions may be made for all men; thy sacred Word may be read, preached, and heard, the Holy Sacraments, (the Laver of Regeneration, and the Commemoration of the pre­cious death of thy dear Son) may be administred; thy Praise celebrated and sounded forth, thy people blessed, by putting thy Name upon them; we (poor and miserable creatures as we are) be altogether un­fit, and utterly unworthy to appoint any earthly thing to so great a God; And I, the least of all thy ser­vants, no ways meet to appear before thee in so honour­able [Page 387] a service; yet being thou hast oft heretofore been pleased to accept such poor offerings from sinful men, most humbly we beseech thee, forgiving our manifold sins, and making us worthy by counting us so, to vouch­safe to be present here among us in this religious acti­on, and what we sincerely offer graciously to accept at our hands, to receive the prayers of us and all others, who either now or hereafter entring into this place, by us hallowed, shall call upon thee; And give us all grace when we shall come into the house of God, we may look to our feet, knowing that the place we stand on is holy ground, bringing hither clean thoughts, and undefiled bodies, that we may wash both our hearts and hands in innocency, and so compass thine Altar.

Jam alter Sacellanus denuo exiens, & venerans ante sacram Mensam, incipit Litaniam; in fine cujus recitavit hoc ipse Episcopus.

O Lord God, who dwellest not in Temples made with hands (as saith the Prophet) yet hast ever vouchsafed to accept the devout endeavours of thy poor servants, allotting special places for thy Di­vine Worship, promising, even there, to here and grant their requests; I humbly beseech thee to accept of this days duty and service of dedicating this Chap­pel to thy great and glorious Name. Fulfill, O Lord, I pray thee thy gracious promises, that what­soever prayer in this sacred place shall be made ac­cording to thy will, may be accepted by thy gracious favour, and returned with their desir'd success to thy glory and our Comfort. Amen.

Post benedictionem populi cantatur Psalm. 132. con­scenditque suggestum M. Robinson, Theol. Bac. Fundato­ris [Page 388] summo rogatu; Episcopus hoc ei tandem concessit; (geminas sorores ille atque Fundator in uxores duxerant, sed utraque defuncta, jam tertiis gaudebat thalamis Con­cionator.)

Thema ejus desumptum è 28. Cap. Gen. vers. 16, 17. inter caetera doctè egit de omnipraesentia Divina, ubivis Locorum, tum speciatim (pro beneplacito suo) in Ecclesia, deque reverentia & veneratione ibi debita.

Pergitur in Liturgia, qua Mulier quaedam paupercula purificanda ad limen Cancellorum accedens, genua flectit, gratiasque post partum (solenni Ecclesiae ritu) agit: Bap­tizandus autem vel Matrimonio jungendus, nullus ade­rat.

Itur dein ad Cœnae Dominicae administrationem, Sacel­lanorum altero ad Australem, altero ad Septentrionalem partem sacrae mensae genu flectente & dicente;

OUr Father, &c.

Ante Epistolae lectionem hanc specialem Collectam (una cum Collecta solita pro Rege) recitat Sacellanorum alter.

MOst blessed Saviour, who by thy bodily pre­sence at the Feast of Dedication, didst honour and approve such devout and religious services, as we have now in hand, be thou present also at this time with us, and consecrate us into an Holy Temple unto thy self, that thou dwelling in our hearts by Faith, we may be cleansed from all carnal affections, and devoutly given to serve thee in all good works. Amen.

Epistolam secundus Sacellanus aute Sacram Mensam stans, legit ex 1 Cor. cap. 3, à vers. 16. ad finem: S S. Evangelium prior Sacellanus ibidem stans recitat ex 10. [Page 389] cap. 8. Johannis à vers. 22. ad finem: Dein Symbolum Nicenum, omnibus etiam stantibus.

Post illa Episcopus sede sua egressus, coram sacra mensa sese provolvit atque ait.

Let us pray the prayer of King Solomon, which he prayed in the day of the Dedication of his Temple; the first Temple that ever was, 2 Chron. 6. ab in­itio vers. 18. ad versum 40. quo finito ait.

THus prayed King Solomon, and the Lord ap­peared unto him, and answered and said unto him, I have heard thy prayer, and have chosen this place for my self, to be an house of Sacrifice, 2 Chr. 7.12.

Thus did God answer; We have prayed with Solomon, answer us, O Lord, and our prayer, as thou didst him and his. Behold the face of thine Anointed, even Christ our Saviour, and for his sake grant our requests.

Dein in Cathedram ibidem se collocat, (assidentibus Thoma Ridley Cancellario Episcopi à dextris, à sinistris vero Doctore Barlo Archidiacono Winton.) Actumque Consecrationis (pileo tectus) promulgat in hanc for­mam,

IN Nomine Domini Amen. Cum strenuus Ʋir Ri­chardus Smith de Peer-tree in Comitatu Southampt. Armiger, pia & Religiosa Devotione ductus, Capellam hanc in quodam solo vasto vocato Ridgway-heath, juxta aedes suas communiter nuncupatas Peer-tree, infra Pa­rochiam Ecclesiae paroch. Beatae Mariae juxta villam Southampt. Dioceseos & jurisdictionis nostrae, con­tinentem intra muros ejusdem, in longitudine ab Oriente ad Occidentem 50 pedes & dimid. aut circiter; in lati­tudine [Page 390] vero, ab Aquilone ad Austrum, 20 pedes & dimid. aut circiter, propriis suis sumptibus aedificaverit, erexerit. & construxerit; eandemque Cappellam Cancellis ligneis distinxerit; sacra Mensa decenter instructa, Baptisterio, Pulpito, sedibus convenientibus, tam infra super solum quam supra in modum Galeriae, Campana etiam aliisque necessariis ad divinum cultum sufficienter & decenter ornaverit; nobisque supplicaverit, tam suo nomine quam aliorum inhabitantium in villa de Weston, ac Hamlet­tis deItchin, Ridgway, ac quorundam etiam inhabitan­tium in Manerio nostro de Bitterne, de Parochia prae­dicta, quatenus nos authoritate nostra ordinaria & Epis­copali pro nobis & successoribus nostris dictam Cappellam ab usibus pristinis communibus & profanis quibuscunque separare, & in usus sacros & divinos consecrare, & de­dicare dignaremur.

Nos Lancelotus permissione divina, Winton, Episco­pus, pio & religioso tam ipsius quam aliorum in villa & Hamlettis praedictis habitantium desiderio, in hac parte favorabiliter annuentes, ad Consecrationem Cappellae hujus de novo propriis sumptibus dicti strenui viri Ricardi Smith sic ut praefertur erectae & ornatae, authoritate nostra ordinraia & Episcopali procedentes, eandem Capellam ab omni communi & profano usu in perpetuum separamus, & soli divino cultui ac divinorum celebrationi in per­petuum addicimus, dicamus, dedicamus: Ac insuper eadem authoritate nostra ordinaria & Episcopali, pro nobis & Successoribus nostris licentiam pariter & facultatem in Domino concedimus, ad rem divinam ibidem faciendam, nempe Preces publicas, & sacram Ecclesiae Liturgiam re­tis citandam, ad Verbum Dei sincere proponendum & prae-Mulidicandum, Sacramenta sacrae Eucharistiae & Baptisma am rein eadem ministranda, Matrimonia solemnizanda, caetera (que) eres post puerperium ad gratiarum actionem public cipiendas & adjuvandas, Mortuos sepeliendos, quaecunque [Page 391] peragenda, quae in aliis Capellis licite fieri possunt & so­lent. Ac tam Presbytero in Capella praedicta deservituro preces divinas dicendi, caeteraque praemissa faciendi, quam Domino Ric. Smith, & Familiae ejus, reliquisque in dictis locis habitantibus, preces divinas audiendi, caeteraque praemissa percipiendi, plenam in Domino po­testatem concedimus. Eandemque Capellam ad levamen (Anglice,a Chappel of Ease) sub dicta Ecclesia pa­rochiali B. Mariae juxta villam Southampt. tanquam Matrice Ecclesia sua, quantum in nobis est, & de jure di­vino Canonibus Ecclesiae & Statutis hujus Regni An­gliae possumus, in honorem Dei & sacros inhabitantium usus, nunc & in futurum consecramus, per nomen Ca­pellae JESƲ in Parochia Sanctae Mariae juxta villam Southampt. & sic consecratam fuisse, & esse, & in futu­ris perpetuis temporibus remanere debere, palam & publice pronunciamus, decernimus, & declaramus; & per no­men Capellae JESƲ nominamus, & appellamus; & sic perpetuis futuris temporibus nominandam & appellandam fore decernimus: Privilegiis insuper omnibus & singulis in capite usitatis, & Capellis ab antiquo fundatis compe­tentibus, Capellam hanc JESƲ praedictam, ad omnem juris effectum munitam & stabilitam esse volumus; & quantum in nobis est, & de jure divino possumus, sic munimus & stabilimus per praesentes; Absque praeju­dicio tamen ullo, & salvo semper jure & interesse Ecclesiae parochialis sanctae Mariae juxta villam Southampt. tan­quam Matricis Ecclesiae; & Rectoris Guardianorum, alio­rumque Ministrorum ejusdem pro tempore existentium (in cujus Parochia dicta Capella JESƲ notorie sita & situata est) in omnibus & singulis decimis, oblationibus, obventionibus, vadiis, feudis, proficuis, privilegiis, juri­bus & emolumentis quibuscunque ordinariis & extra­ordinariis eisdem respective debitis vel consuetis, ac in­fra praecinctum seu limites Capellae JESƲ praedictae [Page 392] orientibus & provenientibus, & ad dictam Ecclesiam Matricem sancte Mariae, Rectori, Guardianis vel aliis Ministris ejusdem de jure vel consuetudine quoquo mo­do spectantibus, vel pertinentibus; in tam amplis modo & forma, prout eisdem debebantur, aut solvi solebant, ante hanc nostram consecrationem hujus Capellae praedictae.

Proviso, quod praedictus strenuus vir Rich. Smith, ac ejus Haeredes & Assignati, aliique in dicta Villa & Ham­lettis, &c. habitantes, non solum dictam Capellam quoties opus fuerit, impensis suis propriis reficere & reparare, sed etiam ad reparationis praedictae Matricis Ecclesiae sanctae Mariae juxta villam Southampton, & Cœmeterii ejus­dem Ecclesiae, ac ad omnia alia onera, ad quae caeteri Pa­rochiani dictae Matricis Ecclesiae teneantur.

Proviso etiam, quod tam dictus strenuus vir Rich. Smith, haeredes & assignati ejus, quam reliqui omnes in dictis villis & Hamlettis, &c. habitantes, in signum subjectionis Capellae hujus sub Ecclesia Matrice Beatae Mariae juxta Southampt. ac senioritatis ejusdem Ecclesiae supra dictam Capellam, singulis annis de tempore ad tem­pus ad Festum Paschatis, vel ad Festum Pentecostes, ad dictam Ecclesiam Matricem venire, & in dicta Matrice Ecclesia tantum, non in dicta Capella, (si tuto ad Ecclesi­am Parochialem venire possint) Preces audire, & Sacra­mentum Eucharistiae ibidem percipere; vel si tempestate aut alio impedimento detineantur, quo minus tunc venire possint, tum die Dominico, quo tuto venire possunt, sub­sequente, venire & Eucharistiam accipere omnino tene­antur, absque speciali Licentia nostra, seu Vicarii nostri generalis in hac parte obtenta.

Proviso etiam, quod in dicta Capella Sacramentum Baptismatis non ministretur, nec Matrimonia solem­nizentur, neque Verbum Dei praedicetur, neque Sacra­menta vel Sacramentalia aliquibus profanis conferantur praeterquam solis inhabitantibus seu degentibus in Villa, [Page 393] Hamlettis, &c. praedict. nec etiam reliquis dictae Ma­tricis Ecclesiae Parochianis in Occidentali parte ripae in­habitantibus, inscio vel invito Rectore Ecclesiae Matricis sanctae Mariae juxta villam Southampt. praedict. seu absque assensu, & consensu & licentia ejusdem prius habitae & obtenta.

Et ulterius dicto strenuo Richardo Smith, Haeredibus & Assignatis suis, liberam & plenam potestatem in Domino concedimus per praesentes, idoneum Presbyterum de tempore in tempus nominandi ad deserviendum, & divina officia in dicta Capella exequenda, à Nobis & Successoribus nostris de tempore in tempus approbandum, & licentiandum: At quod dictus strenuus vir R. Smith, Haeredes & Assignati sui, & reliqui in dictis villa & Hamlettis, &c. inhabitantes de tempore in tempus in fu­turum propriis suis sumptibus dictum Presbyterum sive Cura­tum in eadem Capella deservientem, & authoritate nostra, vel successorum nostrorum ut praefertur approbatum & licentiatum, alent & sustinebunt, ac annuale stipendium viginti marcarum ad minimum eidem Presbytero vel Curato praestabunt, & solvent ad quatuor Festa; Nativi­tatis Christi; Annunciationis; Nativitatis sancti Johan­nis Baptista; & sancti Michaelis, per aequales portiones, fine ulla tamen diminutione, vel defalcatione juris Ec­clesiastici, decimarum, oblationum, vel obventionum quarumcunque ad dictam Ecclesiam Parochialem sanctae Mariae, seu ad Rectorem ejus pro tempore existentem, quo modo de jure vel consuetudine spectantium seu per­tinentium.

Et ulterius quod pro sepulturis in Capella praedicta, & in Choro sen navi ejusdem, omnibusque aliis in dicta Capella vel extra gerendis, vadia, quoad defunctos tam in dome dicti strenui viri Rich. Smith, Haeredum & Assignatorum suorum, quam in dicta villa, Hamlettis &c. Rectori dictae Ecclesiae Matricis pro tempore existenti, & [Page 394] successoribus suis, & guardianis respective, & clerico, caeter­isque Ministris dictae Ecclesiae Parochialis debitae solvantur, in tam amplis modo & forma, prout pro sepulturis in Choro seu intra Cancellos, seu etiam in navi dictae Ecclesiae Matri­cis, solvi consuetum fuit, & prout solvi solet & deberet si personae praedictae intra Cancellos seu navim dictae Ma­tricis Ecclesiae sepultae fuissent.

Quod si autem aliquando defuerit in dicta Capella Pres­byter, Curatus legitime per nos aut successores nostros li­centiatus & approbatus, tunc praedictus strenuus vir Rich. Smith, Haeredes & Assignati sui ac reliqui in dicta villa, & Hamlettis, &c. inhabitantes, ad Matricem Ecclesiam convenire, aut ibidem precibus interesse teneantur, prout ante solebant donec dicta Capella de legitimo Curato, ad ibidem divina celebranda idonee provideatur & idem admittatur. Quod si autem aliquo tempore in posterum, quod Deus avertat, per continuos sex menses per culpam aut negligentiam Parochianorum defuerit idoneus Curatus in dicta Capella, qui ibidem divina celebrt, aut si Cura­tus sit qui per sex menses continuos non celebret, tunc nobis & successoribus nostris potestatem reservamus pro ea vice tantum, idoneum Curatum ad dictam Capellam nominan­di, ad supplendam negligentiam dictorum Rich. Smith, Haeredum & Assignatorum suorum. Quod si autem dicta Capella decenter non fuerit reparata vel instructa Libris aliisque ad cultum divinum necessariis per tempus prae­dictum (nisi ex legitima in ea parte causa per Episcopum approbanda hoc contigerit) tunc in perpetuum post dictos sex Menses continuos sic elapsos, teneantur omnes infra praecinctum, seu limites dictae Capellae inhabitantes ad Matricem Ecclesiam convenire, pro divinis audiendis, prout ante hanc nostram consecrationem tenebantur; ali­qua in hac consessione seu consecratione nostra in contrari­um non obstante, ac perinde ac si haec concessio seu conse­cratio facta nunquam fuisset.

Postremò reservamus nobis & successoribus nostris, Epis­copis Winton. potestatem visitandi dictam Capellam, prout alias Capellas infra nostram Diocesin situatas, communiter nuncupatas peculiares ut nobis eisque constet, an decen­ter in reparationibus aliisque conservetur, & an omnia ibidem decenter & secundum ordinem fiant. quae omnia & singula sic reservamus; quoad caetera vero prae­missa quatenus in nobis est, & de jure possumus, pro no­bis & successoribus nostris decernimus & stabilimus per praesentes.

Actu demum recitato veneratur denuo, atque insit.

BLessed be thy name, O Lord God, for that it pleased thee to have thy Habitation among the Sons of Men: and to dwell in the midst of the Assembly of thy Saints upon earth; Bless we beseech thee this days action unto thy people, prosper thou the work of our hands unto us, yea prosper thou our handy Work.

Finitis precationibus istis Dominus Episcopus sedem separatim capessit (ubi prius) populusque universus non communicaturus dimittitur, & Porta clauditur; Prior Sacellanus pergit legendo sententias illas hortatorias ad Eleemosynas; interea dum alter Sacellanus singulos Com­municaturos adit, atque in patinam argenteam oblationes colligit: Collecta est summa 4. l. 12 s. 2. d. quam Domi­nus Episcopus convertandam in Calicem huic Capellae do­nandum decernit.

Caeteris rebus ordine gestis, demum Episcopus sacram Mensam redit (Sacellanis utrisque ad aliquantulum re­cedentibus) lotisque manibus, pane fracto, vino in Cali­cem effuso, & aqua admista, stans ait.

ALmighty God our Heavenly Father, &c.

Eucharistiam ipse primo loco accipit, sub utraque specie: proximo loco tradit Fundatori (quem jam coram sacra Mensa in genua supplicem collocarant) dein utrique Sacel­lano. Ad caeteros vero pergentem Episcopum atque panem iis tradentem, prior Sacellanus subsequitur & Ca­licem ordine porrigit. Cum vinum, quod prius effuderat, non sufficeret, Episcopus de novo in Calicem ex poculo, quod in sacra Mensa stabat effundit, admistaque aqua, re­citat clare verba illa consecratoria.

Finita tandem exhibitione Dominus Episcopus ad Sacrae Mensae Septentrionem in genibus, recitante quoque populo, ait.

OUr Father, &c.

O Lord our Heavenly Father, &c.

GLory be to God on high, &c.

Concludit denique cum hac precatione.

BLessed be thy name O Lord, that it hath pleased thee to put into the heart of this thy servant to erect an house to thy worship and service, by whose Pains, Care and Cost, this work was begun and fini­shed. Bless (O Lord) his substance, and accept the work of his hands: Remember him, O our God, con­cerning this, wipe not out this kindness of his that he hath shewed for the house of his God, and the offices [Page 397] thereof, and make them truly thankful to thee, that shall injoy the benefit thereof, and the ease of it; and what is by him well intended, make them rightly to use it which will be the best fruit, and to God most acceptable.

Post haec vota populum stans dimitit cum Benedictione hac

THe peace of God which passeth all understan­ding, keep your hearts and Minds in the Know­ledge and love of God, and of his Son Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost be amongst you, and re­main with you always. Amen.

Consecratio COEMETERII.

STatim à prandio (quod in aedibus suis vicinis Fun­dator Capellae satis lante appararat Domino Episcopo, atque convenarum magnae frequentiae) ad rem divinam reversis, alter Sacellanorum praeit.

OUr Father, &c.

Post Responsas, Psalmus 90. recitatur alternis.

Post Psalmum Episcopus cum universa multitudine egreditur Capella, atque ad Orientalem Cœmeterii partem stans, denuo sciscitatur.

Captain Smith, for what have you called us hither again?

Ille schedulam, ut prius humillime porrigit, quam prae­fatus à Registris recitat in haec verba.

IN the name of Richard Smith of Peer-tree in the County of Southampton Esquire, R. Reverend Father in God, I present unto you the state of the Village of Weston, &c. ut prius, usque ad, the River cannot be passed, whereby it often cometh to pass that they have been constrained to bury their dead in the open fields, the water not being passable; or if they durst venture over, yet the dead body was followed with so little Company, as was no way seemly.

And thus much formerly having been presented to your Predecessor, the R.R.F. in God, James late Bishop of Winton; and Petition to him made to give and to grant leave unto the said Richard Smith to en­close a piece of ground for a Burial-place on the east side of the said River, he favorably gave licence and granted power unto the said Richard Smith so to do, as may appear by an instrument under his Episcopal Seal, bearing date the 23 of February in the year of our Lord God, according to the Computation of the Church of England, 1617.

Which place of Burial being now enclosed with a decent Rail of Timber, at the only proper cost and charges of him the said Richard Smith, with in­tent and purpose that it might be dedicated and consecrated only and wholly for Christian burial, for him the said Richard Smith, and his Family, and the said inhabitants, and none other.

In which respect I beseech God to accept of this sincere intent and purpose, and both he and they are together humble Suiters to your Lordship, as Gods Minister, the Bishop and Ordinary of this Diocess, in Gods stead to accept this his free-will offering, and to decree this ground severed from all former common and profane uses, and to sever it, as by the Word of God and prayer, and other special Religious duties to dedicate and consecrate it to be a Cœmeterie or place of christian burial, as aforesaid; wherein their bodies may be laid up until the day of general Resurrection; promising that they will ever so hold it for holy ground, and use it accordingly; applying it to no other use, but that only; and that they will from time to time, and ever hereafter, as need shall be, see it conveniently repaired and fenced in such sort as a Cœmetery or Burying-place ought to be.

Hoc ipsum vero (ab Episcopo paucis interrogatis) viva voce confirmant Fundator, & qui è vicinia.

Lectio prima desumitur è 23. Gen. Secunda Lectio destinabatur è prima Epist. ad Cor. cap. 15. à vers. 15. ad finem propter angustias temporis omissa.

Tum Dominus Episcopus in genua ibi submissus pre­catur.

O Lord God, thou hast been pleased to teach us in thy holy Word, as to put a difference between the soul of a Beast, and the spirit of a Man; for the soul of a Beast goes down to the earth from whence it came, and the spirit of a Man returneth unto God that gave it; so to make diverse accompts of the Bo­dies of Mankind and the Bodies of other living crea­tures; in so much as the Body of Adam was resolved on, and afterwards the workmanship of thine own hands, and endued with a soul from thine own breath: But much more since the second Adam, thy blessed Son, by taking upon him our nature, exalted this flesh of ours to be flesh of his flesh, whose flesh thou sufferedst not to see Corruption; so that the Body returns to the earth, and the soul to him that gave it. It shall from thence return again, it is but a rest, and a rest in hope (as saith the Psalmist) for it is a righteous thing with God, that the Body which was partaker with the soul both in doing and suffering, should be raised again from the Earth to be partaker also with the soul of the reward, or punishment which God in Mercy or Justice shall reward, not to one of them alone but joyntly to them both.

There being then so great difference it is not thy [Page 311] will, O Lord, that our Bodies should be cast out as the Bodies of Beasts to become dung for the earth, or our bones lie scattered abroad to the sight of the Sun; But when thy servants are gathered to their Fathers, their Bodies should be decently and seemly laid up in the bosom of the Earth from whence they were taken.

Neither is it thy pleasure, O Lord, that they should be buried as an Ass in the open fields, but in a place chosen and set apart for that purpose.

For even so from the Beginning we find the holy Patriarch Abraham (the Father of the faithful) would not bury his dead in the common fields; nay nor amongst the Bodies of Hethites who were heathen men, but purchased a burial-place for himself in the plain of Mamre, which being as it were the Church-Yard of the Patriarchs, therein they laid the dead bodies of Sara his Wife, of himself, his Son Isaac and Rebecca his Wife; after them Jacob and Leah were buried there.

After this manner did the Patriarchs, in old time, who trusted in God, sever themselves places for burial: whose children we are so long as we do their works, and walk in the steps of their most holy Faith.

Ensuing then the steps of the Faith of our Father Abraham, we, for the same purpose, have made choice of the very same place wherein we now are, that it may be as the Cave of Mamre, even Gods store-house for the bodies of such our Brethren and Sisters to be laid up in, as he shall ordain there to be interred; there to rest in the sleep of peace till the last Trump shall awake them, for they shall awake and rise up that sleep in the dust; for the dew shall be as the dew of herbs, and the earth shall yield forth her dead.

We beseech thee good Lord to accept this work of ours in shewing mercy to the dead; and mercifully [Page 402] grant that they whose bodies shall be here bestowed, and we all, may never forget the day of puting off the Tabernacle of this flesh, but that living we may think upon death, and dying we may apprehend life; and rising from the death of sin to the life of Righte­ousness, which is the first rising of Grace, we may have our parts in the second which is the rising to glory by thy Mercy, O most gracious Lord God, who doest live, and govern all things, world without end.

Priorem dein formulam per omnia secutus, in Cathe­dram ibi se collocat, atque Actum consecrationis promul­gat.

IN Dei Nomine. Amen. Nos Lancelotus permissi­one divina Winton. Episcopus hunc locum jacentem in vasto solo vulgo nuncupatum Ridgway-heath, infra Parochiam Ecclesiae parochialis sanctae Mariae, &c. & jam propriis sumptibus strenui viri Ric. Smith de Peer-tree Armigeri in circuitu Capellae noviter ab eo quoque propriis sumptibus suis constitutae, palis inclusum & arboribus con­situm; continentem in longitudine 148 pedes aut circiter, in latitudine 124 pedes, aut circiter, in toto vero circuitu 435 pedes aut circiter; a pristinis, aliisque quibuscunque communibus usibus & profanis in usus sacros separandum fore decernimus, & sic separamus; ac eundem inhabitan­tibus vel degentibus in familia Ric. Smith, in villa de Weston, Hamlettis de Itchin, Wolston, Ridgway, & in parte Manerii de Bitterne, quae est de Parochia sanctae Mariae juxta Southampt. in cœmeterium sive locum Sepulturae pro corporibus inibi decedentium Christiano ritu humandis, quantum in nobis est, ac de jure & canoni­bus Ecclesiasticis, ac de statutis hujus Regni Angliae possu­mus authoritate nostra ordinaria & Episcopali assignamus: ac per nomen Cœmeterii Capellae JESƲ designatus de­dicamus, & in usum praedictum consecramus; ac sic assigna­tum, [Page] dedicatum, & consecratum fuisse & esse & in futu­rum, perpetuis temporibus remanere debere palam ac pub­lice declaramus; Ac Cœmeterium Capellae JESƲ de­inceps in perpetuum nuncupandum desernimus: Privile­giis insuper omnibus & singulis Cœmeteriis & locis se­pulturae ab antiquo consecratis competent. Cœmeterium praedictum sive locum sepulturae ad omnem juris effectum munitum esse volumus, & quantum in nobis est & de jure possumus, sic munimus & stabilimus per praesentes.

Proviso tamen, quod praedict. Richardus, Heredes & Assignati sui, ac reliqui in dicta villa, Hamlettis, &c. inhabitantes, propriis suis sumptibus dictum Cœmeterium de tempore in tempus, in decenti statu conservabunt, & clau­suras ejus quoties opus fuerit sufficienter & convenienter reparabunt. Salvis etiam & omnino reservatis Rectori Ecclesiae Parochialis sancta Mariae predictae, ac Guardia­nis aliisque Ministris dictae Ecclesiae pro tempore existen­tibus in perpetuum, omnibus & singulis oblationibus, mor­tuariis, Feudis & vadiis, pro omnibus & singulis sepultu­ris Mortuorum in hoc Cœmeterio, aut ratione eorundem de jure, sive consuetudine debitis, & in tam amplis modo & forma, ac si personae praedictae sepultae fuissent in Cœmete­rio Matricis Ecclesiae praedictae. Quas quidem oblationes & mortuaria, feuda & vadia omnia & singula sic de jure ac consuetudine debita Rectori, Guardianis & Ministris dictae Matricis Ecclesiae pro tempore existentibus in per­petuum solvendi, quantum in nobis est, & jura patiuntur, reservamus per praesentes: salva item nobis & successori­bus nostris, tanquam loci Ordinariis, potestate visitandi dictum Cœmeterium de tempore in tempus, & inquirendi an sufficienter reparatum fuerit in clausuris; & an omnia ibi decenter et secundum ordinem fiant; et, si minus fiant, per censuras Ecclesiasticas corrigendi.

His finitis precatur denuo.

LOrd God of Abraham, Isaac and Jacob, who be­cause thou art the God, not of the dead, but of the Living, shewest hereby that they are living and not dead, and that with thee do live the spirits of all them that dye in the Lord, and in whom the Souls of them that are Elect after they be delivered from the burden of this flesh, be in joy and felicity; thou hast said thou wilt turn men into small dust, and after that wilt say, Return again you Children of men: Thou art the God of Truth, and hast said it; thou art the God of power and might, and wilt do it, by that power whereby thou art able to subdue all things unto thy self, and bring to pass whatsoever pleaseth thee in Heaven and Earth, with whom nothing is im­possible.

Lord Jesu Christ, who art the Resurection and the Life, in whom if we believe, though we be dead yet shall we live; who by thy death hast overcome death, and by thy rising again hast opened to us the Gate of everlasting life, who shalt send thine Angels and gather the bodies of thine Elect from all the Ends of the Earth, and especially those who, by a mystical union, are flesh of thy flesh, and in whose hearts thou hast dwelt by Faith; we humbly beseech thee for them, whose bodies shall in this place be gathered to their Fathers, that they may rest in this hope of Resurection to eternal life; through thee, O blessed Lord God, who shalt change their vile bodies, that they may be like thy Glorious body according to the mighty working whereby thou art able to bring all things, even death and all, into subjection to thy self.

Holy and blessed Spirit, the Lord and giver of life, [Page] whose Temples the bodies of thy Servants are, by thy sanctiying Grace dwelling in them; we verily trust that their bodis that have been thy Temples, and those hearts in which Christ hath dwelt by Faith, shall not ever dwell in corruption, but that as by thy sending forth thy Breath at first we received our Being, Motion, and Life in the beginning of the Creation, so at the last by the same Spirit sending forth the same breath in the end of the Consummation, Life Being and Mo­ving shall be restored us again; so that after our dissolution, as thou didst shew thy holy Prophet, the dry Bones shall come together again, Bone to his Bone, and Sinews and Flesh shall come upon them, and thou shalt cause thy Breath to enter into them, and we shall live; and this Corruption shall put on Incorruption, and this Mortal shall put on Immortality.

God the Father, God the Son, and God the Holy Ghost, accept, sanctifie and bless this place to that end whereunto according to thine own Ordinance we have ordained it, even to bestow the Bodies of thy Servants in, till, the number of thine Elect being accom­plished, they with us, and we with them, and with all other departed in the Faith of thy Holy Name, shall have our consummation and Bliss both in body and Soul in thy eternal and everlasting glory.

Blessed Saviour, that didst for this end die and rise again that thou mightest be Lord both of the Living and the Dead, whether we live or die thou art our Lord, and we are thine; living or dying we commend our selves unto thee, have mercy upon us, and keep us thine for evermore

Reintrantes igitur Capellam cantant priorem partem Psal. 16. Conscendit Suggestum Magister Mathaeus Wren; Thema ei posterior pars vers. 17. cap. 2. S. Joan. Zelus [Page] domus tuae, &c. Agit de affectibus in Christo, Zelo inter caeteros; nec illo falso, sed pro Deo; nec caeco, sed secundum scientiam pro Domo, pro Cultu Dei; de praesentia Dei, praecipue in Templis; magno non Morum solummodo no­strorum, sed Spei quoque & Fidei incremento fulcimento­que: Deum Locorum distinctione gaudere confirmat, tum exemplo mirifico Jacobi tantopere distinguentis Bethel; tum maximo omnium miraculo, quo Christus Mercatores e Templo ejecit Enarratis Christi per hoc factum devoti­onibus concludit in debitam à nobis Templorum reverenti­am, atque istius Fundatoris Encomium meritissimum.

Cantatur pars reliqua; & Vespertinae precationes (in­cipiendo jam à Symbolo Apostolico) secundum commu­nem Ecclesiae formulam, siniuntur.

FINIS.

THE TABLE OF THE Principal Matters.

A.

  • ALmes incouraged to be given Page 9, 74
  • Articles to be Inquired of in Visitations, in 2 E. 6. by Arch­bishop Cranmer Page 25 to 33
  • Articles to be Inquired of in the Visitation of London, by Bishop Rid­ley, 4 E. 6. Page 33 to 39
  • Articles of Faith agreed in the Convocation 1552, and 1562. Page 39, 88
  • Ale-houses not to be haunted by Ecclesiastical Persons Page 69, 177
  • Almes how to be distributed Page 75
  • Ale-house-keepers, &c. not to sell Drink or Victuals in Service time Page 78
  • An Admonition to simple Men, deceived by malicious Page 83
  • Archbishops or Bishops, the forme of their Consecration Page 159
  • Articles to be Inquired of, in the Visitation, the First year of Queen Elizabeth Page 175
  • Articles for Doctrine and Preaching Page 123
  • Articles for Administration of Prayer and Sacraments Page 124
  • Articles for Orders in Ecclesiastical Policy Page 125
  • Articles for outward Apparel of persons Ecclesiastical Page 126, 127
  • Articles of Enquiry, one Book thereof to be used at all Parochial Vi­sitations Page 364
  • Administration of Sacraments Page 121

B.

  • BIble with the Paraphrase of Erasmus upon the Gospels, to be pro­vided in all Churches, and by the Parson Page 3, 6, 68
  • Blasphemy against the Holy Ghost Page 44
  • Of Baptisme Page 49, 101
  • Book of the Ceremonies and Prayers of the Church of England Page 51
  • Books to be Licensed, and by whom, before they be Printed Page 81
  • Bishops and Ministers their Consecration Page 135

C.

  • CHildren not to be brought up idly Page 2, 3, 171
  • Contentious persons forbidden the Sacrament Page 8, 74
  • Ceremonies to be observed, but superstitious ones abrogated Page 8, 74
  • Chantery Priests to teach youth to Read and Write Page 10
  • Common Prayer, the form of bidding thereof Page 10
  • Communion, order thereof, and Celebration of the same Page 13, 17, 18, to 25
  • Creeds three Page 42, 93
  • Christ alone without Sin Page 44, 96
  • Commandments Moral of the Laws to be kept Page 46
  • Of the Church, and Authority thereof Page 46, 98
  • Councels General their Authority Page 47, 99
  • The Chest of the Poor Page 74
  • Charmes forbidden Page 78, 180
  • Catechisms to be taught Page 79
  • Cup in the Sacrament not to be denyed to the Laity Page 102
  • Constitutions and Canons Ecclesiastical, made Anno 1640 16 Car. 1. Page 335
  • Confirmation thereof Page 337
  • Conformity of Preaching for it Page 364
  • Concerning the Conversation of the Clergy Page 365
  • Chancellors Patents Page 366
  • Chancellors alone not to censure any of the Clergy in sundry cases Page 367
  • Concerning Commutations Page 368
  • Against vexatious Citations Page 371

D.

  • DEscent of Christ into Hell Page 41, 91
  • Disputations about Religion tending to contention forbiddden Page 80, 81
  • Deacons, the Form and manner of ordering them Page 135
  • Disorders Reformed in the Ministers of the Church Page 118

E.

  • ECclesiastical persons not to spend their time idly Page 4
  • Epistle and Gospel to be read in English Page 6
  • Excommunicate persons to be avoyded Page 50, 103
  • Excommunication and Absolution, not to be pronounced but by a Priest Page 368

F.

  • FAsting days to be observed Page 6
  • Of Faith in the Holy Trinity Page 41, 91
  • Of free-will Page 43, 94
  • The Form of bidding the Prayers to be used generally Page 85
  • False Miracles, &c. to be inquired Page 177

G.

  • OF Grace Page 43
  • Goods of Christian Men not common Page 51, 106
  • Grammar of H. 8. to be taught and none other Page 79

H.

  • HOlydays to be kept, yet they may in Harvest be laboured in Page 7, 73
  • Homilies to be read for lack of Preachers Page 9, 50, 76
  • Hereticks called Millenarii Page 52
  • Heresie not to be maintained Page 78, 179
  • Of the Holy Ghost Page 92
  • Of Homilies and their Names Page 104, 105
  • At the Kings Healing of the Evil, the Prayers Page 165

I.

  • INjunctions of Edward the Sixth Page 1
  • Images to be taken down and destroyed Page 2, 67
  • Injunctions of E. 6. to be read once a year Page 5, 6, 71
  • Of Justification of Man Page 43, 95
  • Injunctions touching both Clergy and Laity, by Q. Eliz. 1559 the first year of her Reign Page 65
  • Inventories of Church Goods to be made and delivered to the Visi­tors Page 80
  • Honour to be given to the Name of Jesus Page 82
  • The day of His Majesties Inauguration to be observed Page 349
  • Touching Jurisdiction concurrent Page 369

L.

  • LAnguage understood, or a known tongue to be read in the Con­gregation Page 47. 99
  • Litany when, where and how to be read Page 72, 181, 182
  • [Page]Concerning Licences to Marry Page 370

M.

  • MInisters absent from their Cures, to leave Learned ones to do their Duty Page 3, 177
  • Ministers Licensed and none others may Preach Page 4, 69, 177
  • They must give the fortieth part of their profit to the Poor, and other Exhibitions to Scholars Page 5, 70, 71
  • And lay out the Fifth part of their Revenues in repair of their Churches Page 5, 71
  • And must read the Injunctions once a year Page 5, 71
  • And study Scripture Sentences, to help despairing Persons Page 6, 72
  • And Preach at least twice a year Page 7
  • They are not to be abused Page 10, 76
  • No Man may Minister except he be called Page 47, 99
  • The Ministers Wickedness doth not hinder the operation of Gods Or­dinances Page 48, 100
  • Of Magistrates Civil Page 51, 106
  • Millen [...]rii called Hereticks Page 52
  • Ministers Marriages how to be Celebrated Page 76, 77, 103
  • Their Apparel Page 77, 78
  • To read the Prayers, &c. distinctly Page 82

N.

  • NEw Testament both in Latine and English, to be had by every Par­son, &c. Page 72
  • By the Name of Christ only Salvation can be obtained Page 98

O.

  • OAth injoyned to prevent innovations in Doctrine and Government Page 359
  • Old Testament not to be refused Page 42, 93
  • Of Original Sin Page 42, 43, 94
  • Oblation of Christ upon the Cross Page 49, 103
  • Oath may be taken by Christian Men Page 51, 52, 107
  • Overseers for the Service of the Holy days Page 79
  • Oath of Allegiance Page 129, 130
  • Oath of Supremacy Page 131
  • Oath of Simony ibid.
  • Oath of Canonical Obedience Page 132
  • Oath of Residence ibid.

P.

  • PAter Noster, Creed, and the Ten Commandements to be read in English after the Gospel Page 2, 68, 177
  • [Page]Processions in the Church taken away Page 7, 72
  • Pulpits to be provided at the Charge of the Parish Page 7, 74
  • Primer of Hen. 8. only to be used Page 10
  • Proclamation concerning the Communion Page 15, 16
  • Predestination and Election Page 45, 97
  • Of Purgatory Page 47, 99
  • Perambulation of Parishes continued, and how to be performed Page 73
  • Parishioners to keep to their own Parish Church Page 78
  • Protestations to be made by such as take Ecclesiastical Preferment Page 127
  • Proclamation, that the proceedings of the Ecclesiastical Courts are ac­cording to the Laws of the Realm Page 132
  • Priests, the form of ordering them Page 149
  • Popery the growth thereof to be suppressed Page 350

R.

  • ROme Bishop thereof, his Power Abolished Page 1, 2
  • Register Books for Weddings, Christenings, and Burials, to be kept in all Parishes Page 4, 5, 70, 178
  • Resurrection of Christ Page 42, 92
  • Resurrection of the Dead not yet brought to pass Page 52
  • Reverence to be used in time of Prayers Page 82
  • The Ratification Page 108
  • Of Residency Page 177
  • Reformation of Disorders in the Ministers of the Church Page 118
  • Concerning the Regal Power Page 345
  • Rites and Ceremonies, a Declaration concerning them Page 361
  • Ratification Page 373

S.

  • SErmons to be once a quarter Page 2, 67
  • Sacraments to be duly administred Page 3, 121
  • Symony forbidden and punished Page 9, 75, 178
  • The Son of God was made very Man Page 41, 91
  • Scripture sufficient to Salvation Page 42, 92
  • Sin against the Holy Ghost Page 44
  • Salvation obtained only by the Name of Christ Page 46
  • Of the Sacraments Page 48, 100
  • Of the Lords Supper Page 49, 101
  • Single Life commanded to no Man Page 50
  • Souls neither dye with the Body nor sleep idly Page 52
  • All Men shall not be saved Page 52
  • Superstitious things of all sorts abolished Page 74
  • [Page]Schoolmasters their Allowance and Duty Page 79
  • Singing Service continued in divers Churches Page 80
  • Sacramental Bread the Form of it Page 84
  • Scripture, the Names and Numbers of the Canonical Books thereof Page 92
  • Sin after Baptisme Page 96
  • Against Socinianisme Page 355
  • Against Sectaries Page 357

T.

  • TYths must be paid Page 6, 71
  • Traditions of the Church Page 50, 103
  • Tables to be in Churches, instead of Altars Page 84

U.

  • USurped and Forreign Authority forbidden Page 67
  • Upholders thereof to be presented Page 69
  • Uniformity of Prayer and Administration of the Sacraments Page 110
  • A confirmation thereof Page 118

W.

  • WOrkes before Justification Page 43, 95
  • Workes of Supererrogation Page 44, 95
  • Workes of Faith Page 67, 68
  • Workes of Mans device Page 68
  • Witchcraft, &c. forbidden Page 78, 180
  • Wednesdays and Fridays, the Church to read the Litany and Prayers Page 80
  • Of Good Workes Page 95

TABULA.

A.

  • ARticuli in Synodo Londinensi anno, 1552. Pag. 53
  • De Arbitrio libero Pag. 56, 212
  • Articuli per Archiepiscopos, Episcopos, &c. 1584, 27 Eliz. Pag. 191
  • Articuli per Archiepiscopos, Episcopos, &c. utriusque Provinciae 1562 Pag. 207
  • Articulorum confirmatio Pag. 222
  • Archidiaconi Pag. 229
  • Æditui Ecclesiarum & alii selecti Pag. 234
  • Apparitorum excessus reformandi Pag. 256, 333
  • Ægrotantes a Ministris sedulò visitandi Pag. 300
  • Actus judiciales non nisi publica, & authentica manu expediendi Pag. 325

B.

  • B Blasphemia in spiritum sanctum Pag. 61, 218
  • De Baptismo Pag. 58, 96
  • Ʋt homines idonei ad sacros ordines & Beneficia ecclesiastica admittantur Pag. 193, 245
  • De Beneficiorum Pluralitate cohibenda Pag. 196, 247
  • In Commendationibus Benefactorum Pag. 203, 204
  • In Beneficia instituendi symoniae suspitionem jurejurando jussi avertere Pag. 288
  • Beneficiorum Pluralitas parcius dispensanda Pag. 289
  • Beneficiati absentes legitimè Curatum Concionatorem jubentur adhibere Pag. 291
  • Baptisteria in Ecclesiis paranda Pag. 306

C.

  • COnciliorum Generalium authoritas Pag. 61, 218
  • De Caena Domini Pag. 59, 216
  • Caelibatus ex verbo Dei non praecipitur Pag. 62
  • Christianorum bona non sunt communia Pag. 63, 222
  • Celebratio Cœnae Domini in funebribus Pag. 199
  • Cancellarii, Commissarii, &c. Pag. 230
  • Concionatores Pag. 238
  • Capitula sive Constitutiones Ecclesiasticae Anno 1597 Pag. 247
  • Constitutiones sive Canones Ecclesiastici Anno 1603 1 Jac. Pag. 263
  • Cœnae sacrae iu usum, panis & vinum paranda Pag. 278
  • Cœnae trina perceptio quotannis indicta Pag. 278
  • Cœnae administrationem indictio praeire jussa Pag. 278
  • Cœnae usus frequentior Academicis injunctus & genuum flexio Pag. 278
  • Cœnae in festis solennibus indicta in Ecclesiis Cathedralibus Pag. 279
  • [Page]A Sacra cœna notorii peccati consuetudine infames repellendi Pag. 280
  • A Cœnae Communione schismatici arcendi simul & extranei Pag. 280, 281
  • Crucis Ceremonia in Baptismo explicata Pag. 281
  • Concionatores Beneficiati in beneficiis suis residentes jugiter tenentur concio­nari Pag. 291
  • Non Concionatores Vicariam Concionatoris operam jubentur singulis mensibus adhibere Pag. 291
  • Concionatores adventitii absque legitima missione non admittendi Pag. 292
  • Concionatores advenae in Ecclesiis cathedralibus non admittendi Pag. 292, 293
  • Concionatorum advenarum nomina in librum referenda Pag. 293
  • Concionatorum mutuis oppositionibus pulpita, non patebunt Pag. 293
  • Concionatores schismatici licentiis suis multati Pag. 294
  • Catechisandi diligentia ministris injuncta Pag. 296
  • Confirmationis solemnitas in triennali Episcoporum visitatione celebranda Pag. 297
  • Catechumeni Episcopo visitanti per ministrum ad confirmationem sistendi Pag. 297
  • Curati ad docendum habiles ab ordinario aliis praeferendi Pag. 305
  • Cistae ad Elemosynarum custodiam in Ecclesiis comparandae Pag. 307

D.

  • DE descensu Christi ad inferos Pag. 55, 209
  • Defunctorum animae neque cum corporibus intereunt neque otiose dor­miunt Pag. 604, 107
  • Decani Ecclesiarum Cathredalium Pag. 227, 248
  • De divortii sententiis non temere ferendis Pag. 251
  • Decani Ecclesiarum Cathedralium ad congruam residentiam tenentur Pag. 289
  • Ad sedulam concionandi diligentiam, tenentur Pag. 290
  • Divortii sententia & separationis non nisi pro tribunali ferenda Pag. 318
  • Defectionum schedulae fide bona non pro forma conficiend Pag. 323

E.

  • DE Ecclesia & ejus authoritate Pag. 59, 215
  • Excommunicati vitandi sunt Pag. 62, 219
  • Ecclesiae Anglicanae liber precationum & ceremoniarum Pag. 63, 103
  • De Excessibus reformandis circa excommunicationem Pag. 195, 252
  • Episcoporum, &c. consecratio Pag. 221
  • De Episcopis Pag. 225, 226
  • Excommunicationis sententiae forma Pag. 242
  • In Ecclesiam Anglicanam suprema authoritas Regiae Majestati asserenda Pag. 271
  • Regii in Ecclesiam Anglicanam Primatus impugnatores cœrciti Pag. 272
  • Ecclesia Anglicana orthodoxa Pag. 272
  • Divinus cultus in Ecclesia Anglicana & orthodoxa Pag. 272
  • [Page]Doctrinae Articuli in eadem Ecclesia orthodoxi Pag. 273
  • Ceremoniarum usus in eadem pius & licitus Pag. 273
  • Administratio in eadem verbo divino consona Pag. 273
  • Ratio ordinandi in eadem verbo divino consona Pag. 273
  • Authores schismatis ab Ecclesiae Ang. communione cœrciti Pag. 274, 275
  • Excommunicati & recusantes a ministris solenniter denunciandi Pag. 299
  • Ecclesiae sartae tectae conservandae Pag. 308
  • Ecclesiae de tertio in tertium annum perlustrandae & earum defectus Regiis commissariis intimandi Pag. 308
  • Ecclesiarum Religio prophani usibus non polluenda Pag. 309

F.

  • DE fide in S. S. Trinitatem Pag. 55, 209
  • De feodis Ecclesiasticis Pag. 197, 254
  • Feriae a ministris solenniter indicandae Pag. 298
  • Facultates pro Bannis matrimonialibus omittendis per quos & quibus sint concedendae Pag. 316
  • In eisdem concedendis cautio interponenda Pag. 316
  • Feodorum quae juris ecclesiasticis administris debentur, census debet esse statarius Pag. 331, 332

G.

  • DE Gratia Pag. 56, 57, 94

H.

  • HOmiliae Pag. 62, 220
  • Hospitalitatem exerceant beneficiati in beneficiis suis Pag. 247

I.

  • DE Justificatione hominis Pag. 57, 212
  • Jurare licet Christianis Pag. 63, 222
  • Impii non manducant Corpus Christi Pag. 218
  • Inventaria terrarum & peculiarum ad ecclesias spectantium conficienda & Episcoporum Archivis asservanda Pag. 309
  • Inquisitorum & assistentium electio, eorum cum Oeconomicis officii communitas Pag. 310
  • Inhibitiones in causis instantiae absque advocati subscriptione non concedendae Pag. 314
  • In causis correctionis nisi gravimine Judici prius cognito non concedendae Pag. 394
  • Non concedendae schismaticis nisi subscribentibus Pag. 415
  • Judicum Ecclesiasticorum qualitas Pag. 327
  • Deputandorum qualitas ibid.

L.

  • LIngua populo nota agendum est in Ecclesia Pag. 60, 216
  • Ludimagistri Pag. 239
  • [Page]Liturgia publica diebus sacris celebranda Pag. 275
  • Liturgiae publicae praescriptus Canon diebus sacris observandus ibid.
  • Litania diebus Mercurii & Veneris recitanda Pag. 276
  • Liturgia in Academiis observanda, & in celebratione ejusdem superpellicia & Epomides adhibendae Pag. 276
  • In liturgiae celebrationem reverentia adhibenda & otiosi repellendi Pag. 277
  • Ludimagistri sive Paedagogi eorum officia Pag. 305
  • Libri sacri in Ecclesiis parandi Pag. 306

M.

  • NEmo ministret in Ecclesia nisi vocatus Pag. 60, 216
  • Ministrorum malitia non tollit efficaciam institutionum divinarum Pag. 61, 217
  • De Magistratibus civilibus Pag. 63, 221
  • Millenarii Pag. 64, 107
  • De moderandis indulgentiis in celebratione Matrimonii Pag. 194, 195, 294
  • Matrimonii facultas seu licentia Pag. 259, 260
  • Ministrorum ordinationi Jejunia quatuor temporum decreta Pag. 284
  • Ministri nisi ex Ordinarii approbatione pro Curatis non admittendi Pag. 291
  • Ministris ad concionandum non admissis, glossae & paraphrases in publica scripturarum lectione interdictae Pag. 292
  • Ministris mere concionatoribus precum publicarum lectio & sacramentorum ad­ministratio bina annuatim injuncta Pag. 295
  • Ministris sacra peragentibus superpelliceorum & Epomidum usus injunctus Pag. 296
  • Ministri sine Bannis indictis vel dispensatione Matrimonium celebrare prohibiti Pag. 298
  • Ministri Baptismum aut sepulturam denegare vetiti Pag. 300
  • Vetiti deferre Baptismum in articulo necessitatis Pag. 300
  • Jussi conservare Registrum Baptizatorum, Nubentium & Sepultorum Pag. 301
  • Prohibiti celebrare publica jejunia, prophetias appellatas & Exercismos privato ausu Pag. 302
  • Prohibiti conventicula privata conciliare Pag. 303
  • Ministris in vestitu gravitas praecepta Pag. 303
  • Et Vitae sobrietas Pag. 304
  • Interdictum eis a Vocatione sua resilire Pag. 304
  • Mensae in sacrae Caenae usum in Ecclesiis parandae Pag. 307
  • Matrimonium prohibitum intra gradus prohibitos ipso jure nullum Pag. 315
  • Minores 21 annis absque parentum consensu matrimonium contrahere pro­hibiti Pag. 315
  • Matrimonium novum separatis interdictum Pag. 311

N.

  • IN nomine Christi tantum speranda est aeterna salus Pag. 59, 215
  • Nomina & numerus librorum sacrae scripturae Pag. 116, 111

O.

  • ORiginale peccatum Pag. 56, 212
  • Opera ante Justificationem Pag. 57, 213
  • Opera supererogationis Pag. 57, 213
  • Oblatio Christi unica in cruce perfecta Pag. 62, 219
  • De bonis operibus Pag. 213
  • Ʋtrumque ordinem eodem die non conferendum Pag. 284
  • Neminem sine certo titulo ordinandum Pag. 285
  • Conditiones in ordinandis requisitae ibid.
  • Ordinandum neminem nisi praevio solenni examine articulorum subscriptione Pag. 286, 287
  • Ordinatis Diœcesin mutantibus subscriptio iteranda Pag. 289
  • Ordinati post subscriptionem praevaricantes a ministerio removendi Pag. 287
  • Ordinati sine congruo testimonio & examine in beneficia non instituendi Pag. 288
  • Oeconomorum electio & rerum ecclesiasticarum procuratio Pag. 309
  • Oeconomi ad binas tandem delegendi vices annuatim tenentur Pag. 322
  • Oeconomi binis detegendi vicibus debite perfuncti non sunt in Curiam vocandi Pag. 322
  • Oeconomi superioris anni detectiones suas tenentur exhibere priusquam recens electio munus suum adeat Pag. 523

P.

  • NEmo praeter Christum sine peccato Pag. 57, 213
  • De peccato in Spiritum Sanctum Pag. 57
  • De Predestinatione & Electione Pag. 58, 214
  • Praecepta legis moralia sunt observanda Pag. 59, 97
  • De Purgatorio Pag. 60, 216
  • De paenitentiae solennis moderanda commutatione Pag. 194, 253
  • De peccato post baptismum Pag. 214
  • Pluralitas Pag. 239
  • Patroni & Proprietarii Pag. 240
  • Prebendarii beneficiati ad congruam residentiam tenentur. Pag. 290
  • Precationis formulae ante concionem utendae Pag. 294
  • Paedagogi sive ludimagistri Pag. 305
  • Pulpita idonea in Eccl siis paranda Pag. 307
  • Parentum consensus viduis contrahentibus remissus Pag. 217
  • Peccata & scandala notoria in Curiis Ecclesiasticis denuncianda Pag. 319
  • Puberes in festo Paschatis non communicantes in Curiis detegendi Pag. 320
  • Precum divinarum perturbatores in Curiis detegendi Pag. 319
  • Peccata notoria ministris jus est denunciare, privatim consessa retegere ne [...]s Pag. 320
  • Procuratores nisi de partis mandato causas attingere prohibiti Pag. 328
  • Sine advocati alicujus concilio causas retinere prohibiti Pag. 328
  • [Page]Inconsulto advocato in causa concludere prohibiti Pag. 329
  • Procuratorum juramentum in causis testamentariis prohibitum Pag. 329
  • Procuratorum vox importunior in curiis cohibita Pag. 330
  • Querelae duplices nisi justi gravaminis facta fide in Curiis Archiepiscopi non concedendae Pag. 313

R.

  • REsurrectio Christi Pag. 55, 209
  • Resurrectio mortuorum nondum est facta Pag. 64, 107
  • Residentia Pag. 239
  • Registri in Ecclesiis salvae custodiae comittendi Pag. 257
  • Recusantium conversio a ministris sedulo elaboranda Pag. 299
  • Recusantes per ministros in Curiis detegendi Pag. 321
  • Registrariorum excessus cœrciti Pag. 330

S.

  • SAcrae Scripturae doctrina sufficit ad salutem Pag. 55, 210
  • Symbola tria Pag. 56, 211
  • De Sacramentis Pag. 60, 116
  • Servandi tandem non sunt omnes Pag. 64, 107
  • De Spiritu sancto Pag. 210
  • De utraque specie Pag. 219
  • De Sacerdotum conjugio Pag. 219
  • Sacramenta efficaciter administrata à Ministris non concionatoribus Pag. 295
  • Schismatici in curiis detegendi Pag. 319
  • Sententiae pro Ministris à beneficio removendis, non nisi per Episcopum pro­nunciandae Pag. 325
  • Sigilla Curiarum unica Pag. 325
  • Sedes Curiarum opportuna Pag. 326
  • Synodus nationalis Ecclesia repraesentativa Pag. 333
  • Synodi acta tam absentes quam praesentes obligant Pag. 334
  • Synodi authoritati derogantes cœrciti Pag. 334

T.

  • TEstamentum vetus non est rejiciendum Pag. 56, 211
  • Traditiones Ecclesiasticae Pag. 62, 219
  • Testamentorum probatio, justa bonorum notabilium summa constante praerogati­varum curiae duntaxat competit Pag. 311
  • Justa bonorum notabilium summa non comparente ordinariis vendicatur Pag. 312

V.

  • VErbum Dei verum hominem esse factum Pag. 55, 209
FINIS.

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