Confession of the Faith of Certain Christians in England — Henry Jacob

Confession of the Faith of Certain Christians in England · Henry Jacob

Anno Domini 1616.

A CONFESSION AND PROTESTATION OF THE FAITH OF CERTAINE CHRISTIANS in England, holding it neceſſary to obſerve, & keepe all Chriſtes true ſubſtantiall Ordinances for his Church viſible and Politicall (that is, indued with power of outward ſpirituall Government) under the Goſpel; though the ſame doe differ from the common order of the Land.

Publiſhed for the clearing of the ſaid Chriſtians from the ſlaunder of Schiſme, and Noveltie, and alſo of Separation, & undutifullnes to the Magiſtrate, which their raſh Adverſaries doe falſely caſt upon them.

Alſo an humble Petition to the K. Majeſtie for Toleration therein.

Coloſſ. 2.6.

As yee have received Chriſt Jeſus the Lord, ſo walke in him.

Pſalm. 116.9.10.

I will walke before the Lord in the land of the living. I believed, therefore have I ſpoken: for I was ſore troubled.

Vide, & Fide. Fide, ſed Vide.

A CONFESSION AND PROteſtation of the faith of certain Chriſtiās in England, holding it neceſſary to obſerve & keepe all Chriſtes true ſubſtantial Ordinances, for his Church viſible and politicall (that is indued with power of outward ſpirituall Government) under the Goſpell; though the ſame doe differ from the common orders of the Land.

Publiſhed for the clearing of the ſayd Christians from the ſlaunder of Schiſme and Noveltie, and alſo of Separation, and vndutifulnes to the Magistrate, which their raſh Adverſaries doe falſly caſt upon them.

WEe, who do beleeve & profeſs it to be neceſſary both for the glory of Chriſt, & for the aſſurance of our owne ſoules, to obſerve and keep Chriſts ſubſtantial Ordinances for his viſible politicall Church (which are wanting publiquely among us, & yet are both his clear commandements, and alſo ſpecial meanes of ſalvation, and of Gods worſhip for us under the Goſpell) doe judge it moſt fit and reaſonable to publiſh and teſtifie to all men in all plainenes, wherein particularly we doe conſent, and doe fully agree with the publique Churches in Englād. And wherein we diſagree and differ frō the doctrine publiquely received. And alſo finally to ſhew the inforcing reaſons that hauehave driven & compelled us to take this way which wee doe.

1. Touching the firſt of theſe, we proteſt before God and men that we unfaynedly and hartily agree to all the civil authoritie, Magiſtracie, and Government as it is received and ſtandeth by law eſtabliſhed in the Land, holding it a moſt high offence againſt Almighty God, if any of us ſhould not with all readines & cōſcience at all times ſubmit in all things (eyther actively, or paſſively) thereunto.

Moreover wee doe likewiſe proteſt, that we refuſe not on occaſion to communicate with the publique ordinary Congregations aſſembled for the exerciſe of religion in England: viz. where neyther our aſſent, nor ſilent preſence is given to any meere humane tradition. And we agree willingly to all the articles of faith and religion publiquely received and mainteyned among us: onelyonly excepting thoſe points which hereafter folow mentioned, and are diſtinctly ſet down in the particular Articles of this our preſent Confeſſion and Proteſtation.

2. Then touching the ſecond thing above mentioned, that is, our difference and diſagrement from the doctrine received publiquely in this land, thus we declare and teſtify in the preſence of God and men, that meerely being conſtrayned by the cleare and unreſiſtable evidence of Chriſts goſpell, (which ſayth*Act. 5.29. wee ought rather to obey God then men) and not moved by any other conceite, or vaine fancie, we differ and diſagree from the ſayd publique doctrine, in Eight and Twentie ſeverall Articles,28. Articles. all of them being of very great importance, yea moſt of them both ſubſtantial matters in Religion, and alſo ſpeciall meanes of ſalvation under the Goſpell.

The Articles, wherein onelyonly wee diſſent from the publique Eccleſiaſticall order, and doctrine in England.

1. Of Chriſts offices; namely his Propheticall and Kingly offices.

2. Of the alſufficiencie of the Scripture.

3. Of Chriſts true viſible Church generally.

4. Of Chriſtes true viſible politicall church in more ſpeciall manner.

5. Of Synods and Councells.

6. Of a Catholike or Univerſall Church politike, that is indued with power of outward ſpirituall government.

7. Of a Provinciall Church independent.

8. How true viſible politike churches are in England.

9. Of L. Archbiſhops, and L. Biſhops Dioceſan and Provinciall.

10. Of the making of Miniſters.

11. Of our Communicating with the Pariſh Miniſters & Pariſhes in England.

12. Touching Pluralitie Paſtors, and Non reſidents.

13. Touching Diſcipline and Cenſures.

14. Touching the number of Paſtors in each Church: and of the Paſtors ordinary power and authority in managing the Churches ſpirituall affaires and government.

15. Touching the prophane and ſcandalous Mixtures of people in the Congregation.

16. Of humane Traditions.

17. Of traditions Apoſtolike.

18. Of Prophecy.

19. Of reading of Homilies in the Church.

20. Of Chriſts deſcending into Hell.

21. Of Prayer.

22. Of Holy dayes ſo called.

23. Of Mariage and Burying, & churching, as it is called.

24. Of Miniſters made alſo Magiſtrates by the State.

25. Of the gifts and Offerings of the faithfull.

26. Of Tithes and the Paſtors fitteſt and due, and neceſſarie maintenance.

27. Of the civill Magiſtrates duety & charge ſupreamly to overſee and order his Churches ſpirituall matters, yet but civilly.

28 Touching the neceſſity that lyeth upon us (notwithſtāding) to obey Chriſt rather then man, (when they differ) in our uſing the true, and refuſing the contrary eccleſiaſticall ordinances above ſpecified.

Of Christs Offices; namely his Propheticall and Kingly Offices.

1. Wee beleeve Chriſts Prophetical, and Kingly Offices even in outward ſpirituall (or religious) matters to be abſolute and perfect. Where note that wee underſtand outward ſpirituall matters (or religious) to be outward matters uſed in the exerciſe of Religion, not for any naturall reaſon, nor for any civill uſe, but meere voluntarily; that is, ſuch things therein, as are of the authors meere voluntary appointing. And though ſome perſons oppoſing againſt us, do account theſe any thing rather, thē Spirituall matters; yet ſurely we hold them to be ſpirituall and religious ſeeing they are voluntarie inſtitutions vſed onelyonly in and for the exerciſe of religion, and are appropriated thereunto. Alſo theſe outward matters (we believe) are ſpirituall and religious unlawfully and falſely, which are of mens inſtitution: they are lawfully, juſtly, and truely ſuch, which are of the inſtitution, and appointing of Ieſus Chriſt. Againe where theſe men doe ſay, They neither intend, nor teach theſe things to be ſpirituall or religious. We anſwer, that maketh not the matter. They are ſuch in the very nature of the thinges, notwithſtanding. For mens wordes or intents make not the nature of theſe things, neither can they alter the ſame. Men indeed make theſe things in the exerciſe of religion falſe, and unlawfull, in as much as they come meerely frō men. But ſpirituall and religious they are of themſelves, viz. being ſimply voluntarie ordinances appropriated to the affaires of Religion, as they are. In the appointing therefore of theſe outward ſpirituall matters (and religious) we believe (as is ſayd) thoſe offices of Chriſt to be moſt abſolute, and perfect. Indeed ſo perfect in every ſuch particular now, ſo alſufficient, and ſo neceſſary to be ſubmitted unto of all Chriſtians, as the ſayd offices of Chriſt were under the Law. We believe that Chriſt in theſe things (no leſſe then in matters inward concerning religion) is the foundation to the whole building even of his viſible and politicall Church now under the Goſpell, as well and as throughly as he was under the Law, appointed by God over all things (yea all theſe things) as the head to his ſayd Church which is the fulneſſe of him that filleth all in all things. And ſo wee believe Chriſt our Mediator (in the kinde, and nature of his offices) to be not changed (much leſſe diminiſhed) but altogether the ſame unto us now, as he was heretofore to his people the Iewes; as it is written.‡Heb. 13.8. Act. 3.23. Luc. 19.14.27. Mat. 21.43. Ieſus Chriſt the ſonne yeſterday, today, and forever. Yea we are perſwaded, if we ſhould believe otherwiſe, we ſhould rob Chriſt of his honour and give his glorie to others; which is a part of the higheſt ſacriledge that can be. And therefore where in this Article we are cōtradicted by ſome, who ſay plainely that Chriſt in the Goſpell though he bee the Prophet, King and Prieſt to his Church, yet he is not the onelyonly, or abſolute Teacher, Inſtitutor, King, and|The Approvers of Gabriel Powell de Adiaph. &c. Lawgiver, of his outward Church, nor of the viſible adminiſtration thereof, and namely not in the forerehearſed outward thinges: And likewiſe that Chriſtians now have libertie and free choyce for the ſaide outward thinges in the exerciſe of Religion, till mans Authority do determine them; and that then ſuch outward things are neceſſary to be obſerved, but not otherwiſe. This we cannot conſent unto: but we renounce it, as highly derogating from the true, and due offices, and honour of Chriſt, as is above ſhewed.

Of the Allſufficiency of the Scripture.

2. Wee believe the holy Scriptures Allſufficiencie even in the ſayd outward matters ſpirituall, now likewiſe, as well as it was believed and profeſſed by all the faithfull under the Law. And for that reaſon we hold this ſenſe (which indeed was and is the onelyonly true ſenſe) of the 2. commandement, viz. that (touching the generall matter thereof, or generally) it containeth onelyonly in the exerciſe of Religion free and voluntary Ordinances (that is) having no cauſe for their ſayd uſe neither in civility, nor in naturall Reaſon; but the meere will of the Author of them. Yea we believe, that ſuch ordinances both outward, and inward, private and publique doe wholly make the 2. commandement, both in the affirmitive and Negative part. They againſt us abroade in the land hold not this ſenſe of the 2. cōmandement, but deny it. As likewiſe (with like diſhonour to Chriſt, which wee noted before, and with no leſſe diſgrace to his word)|Doct. Whig. in pref. againſt T. C. ſaith, it is a rotten principle. they deny the Allſufficiency of holy Scripture in the ſaid outward pointes (as we believe) of faith & Chriſtian Religion, and moſt materiall and weightie under the Goſpell. They call them circumſtances & Accidents to Gods worſhip. But moſt unjuſtly. The Scripture indeed ſerveth not to ſpecifie circumſtances, or Accidents. Wee willingly agree to this. Neither did it ſo at any time. As namely not under the Law. But we deny this conſtantly (being therein well aſſured) our matters in controverſie are not circumſtances, nor Accidents in Gods worſhip: And therefore alſo not indifferent. A circumſtance is,A circumſtance. which of it ſelfe and by the very nature of it hath ſometime, and to ſome perſons a helpfull, a profitable, and needfull uſe of Gods worſhip, yet is not any part of Gods worſhip, nor perpetually fit, nor meerely voluntarie, nor uſed onelyonly therin. An accident is,An Accident. which being no way a part of Gods worſhip is ſometime in it ſometime not. A matter ſubſtantiall in the worſhip of God (and that which is a part of it) is of 3. ſortes. Either a thing not Civill, but properly pertaining to Gods worſhip, and yet a meere voluntarie ordinance therein. Or a thing having abſolute neceſſitie in nature and naturall reaſon to be a part of Gods worſhip. Or otherwiſe which by the Scripture is plainly commanded or forbidden in Gods worſhip. Our matters in controverſie are all ſubſtantiall, of one of theſe 3. later ſorters, & namely of the firſt. And therefore what ſoever of them is lawfull muſt be commended to us in the Scripture. Elſe they are all unlawfull, ſinnefull, and wicked. The ſeverall pointes we ſhall here preſently note in particular (at leaſt) namely theſe which follow.

Of Chriſtes true viſible Church generally.

3. Wee believe that (for more cleare underſtanding) Chriſts true Church is to be noted, and conſidered 4. wayes. First Chriſt hath a true Church*Epheſ. 3.15. Heb. 12.23. Inviſible, which is the Univerſal number of his elect. Secondly, He hath a Church Militant conſidered meerely as it is†Gal. 1.13. Philip. 3.6. profeſſing, and ſuffering; that is, as the ſeverall members doe profeſſe the true faith, and doe endure the oppoſition of enemies for the ſame. Thirdly, the church is taken for a Chriſtian family ſo well nurtured and ordered in Religion, that they are‡1 Cor. 16.19. Bez. Annotat. ibid. like unto a litle Church. So a Church is figuratively, and metaphorically taken. But none of all theſe is to our purpoſe. Fourthly, The Church is taken as the ſame|Math. 18.17. 1 Cor. 5.12.13. Act 1.26. is politicall, or indued with power of outward ſpirituall policie, and adminiſtration of Gods holy ordinances, the meanes of ſalvation for mens ſoules. Now this Church under the Goſpell (and with this conſideration) is that which onelyonly we doe here treat of, ſeeke, and deſire. And wee believe that the ſpeciall forme of this, that is, Chriſts viſible politicall Church under the Goſpell, and the particular kinde of Government thereof muſt be of divine Inſtitution, they are matters ordinarily neceſſary to Saluation, & they are matters of faith, matters of the 2. commandement, no leſſe then they were under the Law. Wee believe that theſe things are no circumſtances, nor Accidents, nor Indifferent, nor at all changeable by the diſcretion of men. But we believe that theſe are matters of Subſtance in Religion: and that by theſe things one viſible politicall Church differeth eſſentially or ſubſtantially from another; to wit, in the nature, and kinde of the outward ſpirituall Adminiſtration thereof. As namely the Iewes viſible politicall Church under the Lawe, did ſubſtantially differ from the Chriſtian viſible politicall Churches under the Goſpell. And rather the proper Dioceſan, and Provinciall and Catholike Churches ſince Chriſt doe ſo differ from the churches which are but ordinary Congregations independent. Moreover Laying on of handes (Heb. 6.2.) ſet for the forme of making Miniſters under the Goſpell, is counted one of the ſix foūdations & principles of faith there rehearſed. Which then requireth that alſo the whole outward ſpiritual adminiſtration, and government of Chriſtes Church now muſt be ſuch; yea and the forme it ſelfe of the viſible politicall Church muſt then be a foundation of Religion, a principle of chriſtian faith, ordinarily neceſſary, & forever unchangeable by men. Wee doe not here think that all who of ſimplicitie doe erre in this foundation and principle of faith are of neceſſitie damned. We are not of ſo rigid, and ſevere an opinion. But we therefore hold it as a foundation and principle of faith, becauſe it is ordinarily neceſſarie to ſalvation, and forever unchangeable by men. Thus ſtandeth our faith in theſe pointes: ſo that they which hold contrarily, to wit, that theſe things are but circumſtances in Religion, & accidents, ordayneable, and changeable by men, even from one forme to another, doe (as we believe) erre greatly from the trueth.

Of Chriſts true viſible politicall Church in more ſpeciall manner.

4. Wee believe that the nature & eſſence of Chriſts true viſible (that is, politicall) Church under the Goſpell is a free congregation of Chriſtians for the ſervice of God, or a true ſpirituall bodie politike cōteyning no more ordinary Cō gregations but one, and that independent. Wherein chiefly 2. pointes are to be noted. Firſt, that a true viſible politicall Church under the Goſpell is but one ordinary Congregation: And this is to be ſeene plainely in theſe ſcriptures. Math. 18.17. & 1 Cor. 5.4.12.13. & 1 Cor. 11.18.20. & 1 Cor. 14.23. Againe Act. 1.15. Act. 2.1.44. Act. 6.2.3.5.6. & Act. 15.22.25. Alſo Act. 14.27. & Act. 15.30. Moreover Act. 20.28. & Act. 14.23. Gal. 1.2.21. & 2 Cor. 8.1. & Rom. 16.1. &c. The ſecond point here to be noted is, That by Gods ordinance, this one ordinary congregation of Chriſtians is a ſpirituall bodie politike; and ſo it is a free congregation independent. That is, It hath from God the right and power of ſpirituall Adminiſtration, and Government in it ſelfe, and over it ſelfe by the common and free conſent of the people independently, and immediately under Chriſt, alwayes in the beſt order they can. Which theſe places doe prove. Mat. 18.17.19. & 1 Cor. 5.12.13. & 10.15. & 7.23. & 2 Cor. 2.8. & 2 Theſ. 3.6.14. Act. 6.3.5.6. & Act. 14.23. Act. 1.23.26. Act. 15.22.25. & 1 Theſ. 5.21. & 1 Ioh. 4.1. Rom. 16.17. Coll. 4.17.2. & 3 Io. 10. Gal. 1.9. Gal. 5.1. Gal. 4.26.

Of Synods, and Councells.

5. Howbeit we acknowledge with all, that there may be, and that on occaſion there ought to be on earth a conſociatiō of Congregations or Churches, namely by way of Synods: but not a ſubordination, or ſurely not a ſubjection of the congregations under any higher ſpirituall authoritie abſolute, ſave onelyonly Chriſts, and the holy Scriptures. They who deny this, mainteyning a Dioceſan and Provinciall (and neither wee nor they themſelves know what univerſall) viſible politicall Church both proper and repreſentative, doe herein vary farr from the rule of the Goſpell.

Of a Catholike, or Vniverſall Church politike, that is, indued with power of outward ſpirituall Government.

6. It is demanded, doe wee deny an Univerſall viſible Church under the Goſpell? Wee anſwer, yea. Under the Goſpell Chriſt never inſtituted, nor had any one Univerſall viſible Church (that is Politicall) either proper, or repreſentative; which ordinarily was to exerciſe ſpirituall outward government, over all perſons through the world profeſſing Chriſtianity. No ſuch Church (ſay wee) is found in all the new Teſtament. Therefore we now cannot acknowledge any ſuch.

Of a Provinciall Church independent.

7. It is marveyled, why we likewiſe deny, that under the Goſpell there is any true viſible politicall Church, Provinciall or Dioceſan; ſeing ſo we ſhall deny a true viſible politicall Church to be now in England, becauſe the Engliſh Church (as commonly it is holden) is properly a Dioceſan and Provinciall, or a Nationall viſible politicall Church. We anſwere, For our parts we acknowledge there are many true viſible, yea politicall Churches in England in ſome degree, & in ſome reſpect: yet indeed we deny alſo a Nationall, a Provinciall, & Dioceſan Church under the Goſpell, to be a true viſible politicall Church (whether wee meane the whole body, or the repreſentative part of ſuch Churches) though the publike practiſe among us, doth hould them for true politicall Churches. The reaſon why wee deny theſe alſo, is, Becauſe neither any ſuch is found any where ſet downe in Gods word of the new Teſtament, even like as there is no Univerſall Church viſible politicall there ſet downe. But onelyonly a free Congregation, or ordinary Aſſembly is found in the new Teſtament, as a litle before is ſhewed.

How true viſible politike Churches are in England.

8. And touching the true viſible politicall Churches which we acknowledge are in England, wee profeſſe and declare in this manner. Namely that each company of true viſible Chriſtians aſſociated togither in one place (viz. a Pariſh) and profeſſing to ſerve God according to his will, in faith and order ſo farr as they knowe (ſuch as there are many in England) the ſame is a true viſible politicall Church in ſome reſpect; that is, Though not in reſpect of the order of the ſtate (unleſs indirectly and by accident to it) after which they walke, and under which they ſtand in ſpirituall bondage: yet in Chriſt directly they are free, And ſo directly and eſſentially they are a true politicall Church, as they are a company of true viſible Chriſtians united by their owne conſent to ſerve God, as a litle before is noted. And thus they have free power of ſpirituall outward governmēt among themſelves, though they profeſſedly practiſe it not. But (eſteeming them by Gods word in their direct practiſe & ſtate according to the publike proceedings, they are not a true politicall Church, nor free (directly) as they ſtand under and joyned to the L. Biſhops ſpirituall dominion over them. Which bondage and want of ſpirituall freedome in themſelves our godly people generally ſee not: nor this, That (in right from Chriſt) they have this freedome to be exempted from the unlawfull domination of the L. Biſhops aforeſayd. Neither think they ſo upon this matter as they ought, and as the perill of their ſoules requireth. Howbeit, yet all this (as‡Prov. 25 18. & 17.15. we judge) doth not ſimply diſanull that peoples being true viſible Chriſtians with us (ſo long as herein they erre but of ignorance) nor the aſſemblies from being true viſible politicall Churches in ſome reſpect and degree, as before is ſhewed. And therefore we cōmunicate alſo with them on occaſion, as before likewiſe is ſignified; viz. while in ſuch communicating wee countenance out no evill thing in them, which in many places, and many times we need not doe. Whereof we ſhall preſently ſee further in Art. 11. following.

Of L. Archbiſhops, and L. Biſhops Dioceſan, and Provinciall.

9. Wee believe, that the ſpirituall office, calling, and power, and adminiſtration of L. Archbiſhops, and L. Biſhops, Dioceſan and Provinciall, with their inferior Hierarchy, is contrary to the Eccleſiaſticall order, & ordinance of Chriſt eſtabliſhed in the new Teſtament, and not to be communicated with. The proofes whereof doe ſtand on the groūds of the 4. Article before, and on thoſe in the 10. Article next following after.

Of the making of Miniſters.

10. Wee believe, that the eſſence of Miniſters calling under the Goſpell, is the†1 Theſ. 5.21. Rom. 16.17. 1 Ioh. 4.1. Act. 14.23. Act. 6.3.5. Act. 1.23.26. 2 Cor. 1.24. 1 Pet. 5.3. 1 Cor. 7.23. 1. Cor. 3.22. Math. 18.17.19. & 28.20. Congregations conſent. We ſpeake of the ordinary Miniſterie, eſpecially of Paſtors. And it is proved thus. Whatſoever is eſſentiall in making of a Miniſter, at ſome time, and in ſome place, the ſame is eſſentiall ever. But the Congregations conſent is eſſentiall at ſometime, and in ſome place. This is without queſtion; viz. in ſome places it was, when Chriſtians came firſt out of the Antichriſtian tyranny & bondage of Rome; Alſo as it may happen it is now, and may be hereafter in like caſes. And alſo in the firſt converſion of the Indies, and other infidell Countries. Which even our Adverſaries (as they muſt needes) doe confeſſe. Therefore the Congregations conſent is eſſentiall ever, and every where in the making of a Miniſter. Many there are by whome this concluſion is denyed; They hold the authority and conſent of a former Miniſter, to be eſſentiall to the making of a Miniſter: And ſo they derive & hold the Miniſtery of the Church of Chriſt with us, to come (as touching the eſſence thereof) ſucceedingly from Antichriſt the Pope of Rome. Indeed there are but onelyonly theſe 2. wayes (neither can be) to make Miniſters to us eſſentially: And therefore in truth we conclude a Miniſters calling is eſſentially alwayes from the Congregations conſent. For any lawfull authority herein from the Pope, we acknowledge*2 Cor. 6.15.16 none. And with all upon this ground, Wee (for our partes) cannot but believe it to be ſimply unlawfull, and ſinfull to fetch, receive, yea or to uſe a Miniſtery formerly received from the Prelates: ſeing that hereby (and eſpecially by the expreſſe opinion that the Miniſtery of England deſcendeth from the Pope) beſide the mainteyning of Romes pride, the foreſhewed order of God, and the†As before in the beginning of this Artic. Churches true right ſpirituall is moſt plainely violated and defaced, yea and (as we doubt) our perſons moſt deeply indangered of our lives by the‡Eliz. 27.2. Lawes verdicte in the rigor thereof. Becauſe the Soveraigne abſolutenes and independency of our Land and Countrey in ſpirituall things is greatly impaired, abaſed, and diminiſhed thereby, to ſay no more of it. Finally upon this ground we alſo believe, that a Miniſter (ſo reputed) without any particular flocke, is indeed|T.C. …epl. .1.…1. no Miniſter.

Of our communicating with the Pariſh Miniſters & Pariſhes in England.

11. Firſt, we believe that to think we doe, or can receive a Miniſtery eſſentially from a former‡Hebr. 7.7. Miniſter or Prelate (in theſe dayes) is an errour, and the thing received is a nullitie in that reſpect.

Secondly, this receipt in a Pariſh miniſter with us maketh not a nullitie of the Miniſterie in him in every reſpect beſides; that is, it maketh not voyd all truenes of Miniſtery in him, as a believing Congregation (howſoever) conſenteth to have him, and uſeth him, for their Miniſter. This conſent of the godly there (howſoever it be mingled otherwiſe with errour) is not wholly voyd.

Thirdly, concerning us, when on ſome weightie occaſion we joyne onelyonly to that which is true in the ſayd Miniſtery, and teſtify in the beſt manner we can that ſo we doe, alſo ordinarily leaving the pariſh congregation and Miniſterie for that their errour, and other ſuch like; and with all profeſſing, publiſhing, and practiſing freely and conſtantly the ſimple truth therein with our ſelves, this quitteth us (as we firmely believe) and ſufficiently maketh us cleare from all evill, and appearance of evill in this matter.

Laſtly, It being no evill nor any appearance of evill juſtly in us, to joyne to the Pariſh Congregation and Miniſterie in ſuch reſpect, and ſo farr forth onelyonly, as is aforeſayd; we ought (as we believe) ſometime on waightie occaſion ſo to joyne, and†Luk. 17.37. Heb. 10.25. 1 Cor. 10.32. we ſinne if we doe not.

Touching Plurality Paſtors, and Nonreſidents.

12. We believe Plurality-Paſtors, and Nonreſidents to be directly contrary to the order of God in the Goſpell; And therefore that now they are ſimply unlawfull; and likewiſe deputed, and ſubſtituted Paſtors by private authority, ſuch as our Curates are. And meere Lecturers are little better.

Touching Diſcipline and Cenſures.

13. Wee believe the true adminiſtring of the holy Cenſures to be by the Congregations conſent alſo. And therefore not to be lawfully done by an abſolute Dioceſan or Provinciall authority; that is, if it be without any neceſſary concurrence of conſent of that Congregation, which it chiefly concerneth.

Touching the number of Paſtors in each Church; & of the Paſtors ordinary power & authoritie in managing the Churches ſpirituall affaires & Government.

14. Wee believe each Church ought to have one Paſtor at leaſt: and that they may have moe then one, if the number of the Church, and their meanes be fitt for it, and ſuch plenty of choice may be had. Howbeit we judge that it is beſt, and moſt agreable to the laſt Apoſtolike practiſe, that even where many are, yet that one have (during life) a precedencie and prioritie in order and place (not in power) before the reſt. Revel. 2.1. &c. Touching their power and authority in Church government, we believe (whether they be in each Church ſingle, or moe then one) they have all that they have, and nothing more, then what the Congregation doth commit unto them, and which they may (when need requireth) againe take away from them; Yea to their utter depoſing, and alſo rejection out of the Church it ſelfe, if ſuch neceſſitie be. Howbeit otherwiſe while they are approved and ſtand in their place, we judge each proper Paſtor may and ought to be truſted by the Congregation with the managing of all points of their Eccleſiaſticall affaires and government ſo farr, that he with his aſſiſtants (when he hath any) doe execute and adminiſter the ſame: yet ſo, that in matters of waight the whole Congregation doe firſt underſtand thereof before any thing be finiſhed, and the finall act be done in the preſence of the whole Congregation, and alſo that they (the ſayd Congregation) doe not manifeſtly diſſent there from.

Touching the profane and ſcandalous mixtures of people in the Congregation.

15. Wee believe concerning mixtures of the open prophane with ſome manifeſt godly Chriſtians, in a viſible Church, though at once it doth not deſtroy eſſentially, nor make void the holines of that whole Aſſembly, yet truely it putteth that whole Aſſembly into a moſt dangerous and deſperate eſtate by ſuch their confuſion, and by ſuch extreame perill of further infection, eſpecially if they doe long tolerate the ſame among them. Inſomuch that what ſoule ſoever in ſuch a Church ſtate deſireth to be in ſafety, ought with all diligence to leave that ſpirituall ſocietie wherein he ſtandeth thus, and joyne to a better: Seing under the Goſpell there are more free ſocieties of Chriſtians, mo viſible Churches politike, then one in a Country, and ſome more ſincere then ſome: And all true Chriſtians are cōmanded of God to keepe their owne ſoules ſound and cleare from contagion, which is unpoſſible to be done ordinarily for any long time, where the viſible Churches conſtitution is ſo commingled of bad and good, of open prophane and godly togither: for who can carry fire in his boſome, and his clothes not be burnt? And who can touch pitch, and not be defiled therewith? And who can eſcape, but (in a while) a litle Leaven, will leaven the whole lump; much more will it ſo come to paſſe, where there is a great quantitie of Leavē for a litle Dowe, as now with us it is, wherefore in ſuch an inevitable preſent danger of our ſoules, doubtleſſe we ought to leave the worſe ſocietie, and to enjoy one that is & may be ſincere. For by no meanes may we dare to be of|Eph. 2.12. no viſible Miniſteriall Church; if but 2. or 3. where we live, can be gotten to conſent and joyne togeither in the name of Chriſt, and in the freedome of Gods word.

Of Traditions humane.

16. Wee believe all Eccleſiaſticall unwritten Traditions and Ordinances of men (being no circumſtances nor accidents) are (now under the Goſpell, even like as they were under the Law) untruthes, and falſe poſitions, and errors in the worſhip of God. And that ſimply we ought not to be preſent in the practiſing of them, unleſſe we might conveniently reprove the ſame. Wee much miſlike therefore thoſe who hould (at leaſt) ſome ſuch to be now in theſe times both tolerable and profitable in Gods worſhip. Nay; we believe all Ordinances freely and voluntarily inſtituted in the exerciſe of religion to be indeed (and ſo to be rightly named) Gods worſhip either true or falſe, being (as they are) the proper matter, contents, and parts of the ſecond cōmandement in the decalogue; which alſo before is ſignified in the ſecōd Article. This doctrine they who admit not, doe erre not a little even in the very nature and definition it ſelfe of the ſayd worſhip of God, and in the kindes and parts thereof; we meane of Gods inſtituted worſhip. Some particulars of theſe unwritten Traditions are, a Catholike Church politike, a Provinciall politike church independent: the proper Offices of their government, and the Forme and parts thereof. Beſide, theſe alſo are: The Cope, and Surplice, the Croſſe in Baptiſme, Kneeling in the Communion; and the like. All which being in Gods worſhip, and pertinent to it in ſpeciall wiſe, and meerely of mens voluntary inſtitution, we therefore renounce and doe utterly condemne as mens inventions ſpirituall, and will worſhip.

Of Traditions Apoſtolike.

17. We believe that every ordinance or inſtitution Apoſtolike (and that muſt unto us out of holy Seripture be proved to be ſo) is divine; that is to ſay, of divine Authority, inſtituted of God, ſimply unchangeable by men, and ſuch, that of right it ought to be uſed perpetually, & univerſally among Chriſtians, unleſſe God himſelfe (by his owne worke) doe let it, and make it voide. They therefore doe erre much who hould, that it is rightfully in the Churches power to alter and take away ſome thing (which hath been of ſpirituall and eccleſiaſticall uſe) appointed by the very Apoſtles, and that mentioned in the holy Scripture: And they alſo erre no leſſe, who ſay that ſomething truely Apoſtolike may be proved ſo to be by Traditions onelyonly, without Scripture.

Of Propheſie, as the Apostle calleth it.

18. Wee believe that the ſober, diſcreet, orderly, and well governed exerciſe of expounding and applying the Scriptures in the Congregation, by the Apoſtle called Propheſying, & allowed expreſſly by him to any underſtanding member of the Church (but‡1 Cor. 14.34. & v. 1.39. and verſ. 31. women) is lawfull now, convenient, profitable, yea ſometime very neceſſary alſo in diverſe reſpectes; The Churches order and allowance therein for each particular perſon ſo imployed, being firſt had. For it being lawfull privately by|1 Theſ. 5.11. 1 Pet. 4.10. private motion: it muſt needs be more lawfull in pub-like, when it is ſeene needfull by the Church, and is performed under the Churches order, direction, and judgement.

Of the reading of Homilies in the Church.

19. Wee believe that with us the reading of Homilies in divine ſervice is not lawfull, but very unmeete for the congregation of the faithfull: namely where it is held for competent without the imployment of a preaching Paſtor; where as a Paſtors diligent, diſcreet, and judicious preaching, and applying of Gods word, is the power of God unto ſalvatiō ordinarily. Neither doth every of the allowed Homilies in every pointe conteyne godly doctrine.

Of Chriſts deſcending into Hell.

20. After the uſuall and cōmon ſenſe of this Engliſh word Hell, we believe that in the Creed this point is not rightly tranſlated, where it is ſayd, Chriſt (being dead) deſcended into Hell. For the Scripture ſayth onelyonly (and ſo likewiſe doe the originall words in the Creed ſignify▪) that he was then under the power of death. And was in the place, where all other the godly deceaſed were; And that is all.

Of Prayer.

21. Wee believe concerning prayer: that though every†2 Chrō. 29. 30. Pſalm. 102. & 92. Mat. 26.30. forme of prayer preſcribed by men be not abſolutely nor ſimply a ſinne, neither (as we judge) an Idol, nor an invention of man, nor a tranſgreſſion of the 2. commandement; yet wee conſtantly avouch and profeſſe a preſcribed Leiturgy, or a booke of common prayer by cōmandement inforced upon a whole Church rightly conſtituted, to be uſed ſtill in the very ſame words whenſoever they aſſemble (in compariſon of other praying) is not ſo profitable but rather hurtfull in many uſers of it, as making holy zeale, true piety, ſincere godlynes, and other giftes of Gods Spirit in many of them to languiſh, namely where it is made neceſſary, and in perpetuall uſe, and when it is ſo long, as that the reading of it over, taketh up the whole time fit for one uſuall meeting to divine ſervice. And therefore we cannot think it any way cōvenient for our ſelves, nor meete to be impoſed; or to be ſo received in any well conſtituted Churches: much leſſe, to be impoſed on a whole nation, leaſt of all, upon all Churches of the world. The new Teſtament teacheth no ſuch matter, neither troubleth it ſelfe with indeavouring an uniformity in this point, but leaveth all Churches herein to their godly liberty, wiſedome, underſtanding, and diligent conſideration of themſelves. Beſides ſuch preſcribed Leiturges were never uſed (in any māner) among Chriſtians, till late after Chriſt. The ſooneſt was after 300. yeares. And to be ſhort, by experience wee ſee too oft, moſt evidently they breed both an idle Paſtor, & an ignorant, & ſecure people. Therefore to follow herein the Chriſtian liberty, and diſcretion of the Churches, in the Apoſtles times, we hold it to be farr the beſt.

Of Holy dayes, ſo called.

22. Wee believe that under the Goſpell there is not any holy day, (beſides the Lords day) nor any faſting day, or dayes conſtant, ordinary, and on certaine ſeaſons, or times of the yeare continually to be obſerved. All ſuch obſerving of dayes we believe is againſt Gods word, not onelyonly as being religious ordinances†Math. 15.9.13 inſtituted by men (neverthought on by Chriſt nor his Apoſtles in all their time, who yet had the Holy Ghoſt leading them into‡Joh 4.25. & 14 26. & 6.13. all truth meete for Chriſtian people, and had more reaſon to inſtitute them then wee) but alſo as being directly forbidden in the 4. Commandement where God ſaying to man,|Exod. 20.9. Six dayes thou ſhalt labour, and doe all that thou hast to doe, he ſayth there alſo, but rest the Seaventh, for ſo did God himſelfe after the 6. dayes creation; whoſe example herein do thou follow. Now this Divine appointmēt of a Seventh day onelyonly to be kept holy, wee plainely ſee to be (for the equity, & proportion, which is the ſubſtance therof) avery Commandment of God unto us ſtill: and therefore of all men to be perpetually obſerved. Howbeit if God or the Apoſtles had ordeyned (beſide a 7. day) any other holy dayes particularly in the Goſpell, as God and his Prophets elſe where in the Law did ordeyne ſome beſides the Sabbath, then (notwithſtanding this Commandement) we would never refuſe ſuch holy dayes now, over and beſides the Lords day. But that in the Goſpell was not done; the Goſpell no where ſheweth any ſuch matter. Therefore we believe it not, we cannot now but refuſe it. And yet againe, Dayes of thankſgiving, or faſting, which by men are appointed upon ſome ſpeciall occaſion, and are to be uſed accordingly; that is, for the ſayd ſpeciall, and particular occaſions ſake, and onelyonly for a ſeaſon convenient and fitting thereunto (but in no wiſe conſtantly, and continuingly, as is afore noted) ſuch dayes, I ſay, we approve and allow, as having warrant from the Spirit of God both in the Law and in the Goſpell. But other then theſe, we neyther believe, nor allow any.

Of Mariage, & Burying, & Churching, as it is called.

23. Concerning making of mariage, and burying the dead, we believe that they are no actions of a Church Miniſter (becauſe they are no actions ſpirituall) but civill. Neither are Miniſters called to any ſuch buſines: Neither is there ſo much as one example of any ſuch practiſe in the whole book of God either under the Law, or under the Goſpell, without which warrant we believe it to be unlawfull whatſoever any Miniſter doth attempt at any time, or in any place, eſpecially as a part of his miniſteriall office, and function. Wherefore we profeſſe and proteſt, that we earneſtly deſire that the Solemnization of holy Mariage might be performed by ſome Civill Magiſtrate aſſigned by higheſt authoritie thereunto. And when Miniſters doe in the Congregations ſolemnize Mariage, we teſtify that we believe that they doe nothing therein, neither can, but bleſſe this ordinance of God; as likewiſe they doe ſome time the initiation of a Magiſtrate; they doe not eſſentially conſtitute either of them. And for Churching of women, likewiſe we know no ground for it in Scripture, nor good reaſon at all, ſpecially to make it a neceſſary part of the Miniſters office in the publike divine ſervice.

Of Miniſters made alſo Magistrates by the State.

24. Wee believe that the joyning of Paſtorall miniſtery, and Magiſtracy together in one perſon under the Goſpell is ſimply unlawfull, and contrary to the Text of the new Teſtament, which ſayeth, It ſhall not be ſo among you, Ma. 20.25. Luke 22.26. And. Let him that teacheth waite on teaching, & abide therein, Rō. 12.17.

Of the gifts, and offerings of the faithfull.

25. Wee believe that there is a holy Cō munion of the whole Church in communicating of their ſubſtance together by gifts, and offerings.

Theſe gifts and offerings are givenNumb. 28.2.18.8. Malach. 3.8.9. to God; they are Gods properly and ſpecially belonging to God; he taketh them for his: alſo they are given to that particular Church of God; for which the givers doe intend them.

They are not meere almes, but (firſt) evident ſignes of true love to God: then, they are neceſſary meanes and duties required by God for the ſupportation, maintenance, and upholding of the ſayd Church, and of the ſincere worſhip of God therein.

Theſe gifts and offering are meerely free and voluntary, yea every time the giver commeth to God with them.

Theſe gifts and offerings are‡Prov. 3.9. 2 Sam. 24.24. 1 Chrō. 16.29. reall ſacrifices to God, and partes of his holy ^‡ worſhip and ſervice. Alſo, after they are given and received they are holy and conſecrated things, not goods for|Levit. 27.26.29. Exod. 13.13. Deut. 15.19. common ſecular uſe.

Theſe gifts are ſome ordinary, & ſome extraordinary.

The time of offering theſe ordinary giftes is every Lords day. The moſt fitt, and comely ſeaſon and place for it is in the holy Aſſembly, then when the Churches uſe is to performe it.

Nevertheleſſe they who are on juſt occaſion any ſuch day abſent, ought allwayes to lay aſide for God and for his ſervice their portion, or rather Gods parte, and portion: and in due time to bring, or ſend it. Which is no leſſe ſanctifyed to the foreſayd holy uſe, and acceptable to God, then if the givers then had been preſent.

Theſe gifts though they be free and voluntary in the givers touching the particular quantitie; yet that they doe thus give & offer every Lords day ſomewhat (either more, or leſſe) is†1 Cor. 16.2. 1 Cor. 9.14. a very commandment of God, and a fruit of neceſſary obedience in man.

The quantitie is thus farre pointed at in the Scripture, viz. According as the Lord hath proſpered every one. And ſome are in high grace with God, who give to God out of their penurie.

The perſons, who are to give theſe holy giftes, are all and every member of the Church, except onelyonly thoſe that receive maintenance therefrom at the hand of the Church. So that all the Churches members are givers, or receivers.

They that receive are the Poore, and the Miniſters of the Church.

Extraordinary offerings and giftes (which ſome out of ſpeciall Zeale to Gods glory doe offer beſides the ordinary) are for the place, time, kinde, and quantitie ſuch as each giver ſeeth God may be the more honoured thereby.

The ordinary offerings in the aſſembly are to be received by the Deacons, committed into the hands of the|Act. 11.30. Numb. 18.8.14. Elders, and with their direction to be diſpoſed of by the Deacons.

The Cōmandment of the Apoſtle to the Church of Corinth. 1 Cor. 16.1.2. Cōcerning the gathering for the Saincts, as he ordeyned in the Churches of Galatia alſo, viz. Every firſt day of the weeke let every one put aſide by himſelf, and lay up as God hath proſpered him. This ſhewing what the Apoſtle then required of thē for an occaſionall reliefe of other brethren farr off from them, doth ſhew more that he requireth them thus to doe for their owne conſtant, ordinary, and neceſſary ſupportation, & maintenance.

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

26. Wee believe that Tithes for the Paſtors maintenance under the Goſpell are not the juſt and due meanes thereof. Howbeit yet we doe not think theſe Tithes abſolutely unlawfull, if they remaine voluntary: but when they are made neceſſary, we think them not ſo lawfull. The ſame doe we judge alſo of whatſoever other ſet maintenance for miniſters of the Goſpell eſtabliſhed by temporall Lawes. We graunt, for the Miniſters ſecurity ſuch eſtabliſhed maintenāce is beſt: but for preſerving due freedome in the Congregation, ſincerity in Religion, and ſanctity in the whole flock, the Congregations voluntary & conſcionable contribution for their Paſtors ſuſtenance, and maintenance is doubtleſs the ſafeſt, and moſt approved, nay it ſeemeth, the onelyonly way: wherewith the Apoſtles cauſed their times to be content: neither did they take care for other order herein: which certainely they would, and ſhould have done, if other order had been better. OnelyOnly they are carefull (and that very religiouſly) commanding all Churches of conſcience and duety to God to give (not ſparingly, but liberally, and not as almes, but as duety) for the upholding, advancing, and countenancing of the holy worſhip, and ſervice of God, which is either much ſtrengthened, or weakened, much honoured, or abaſed amongſt men, according as the Paſtors maintenance is. To this end tendeth that which is written:†1 Cor. 9.7.9.11.14. Who goeth a warfare at any time on his owne coſt? Thou ſhalt not muzzel the mouth of the Oxe that treadeth out the Corne; If wee have ſowne unto you ſpirituall things, is it a great thing, is wee reap your carnal things? God hath ordeyned that they which preach the Goſpell ſhould live of the Goſpel: or elſe a people (herein negligent)*Mal. 3.8.9. robbeth & ſpoileth their God, will a man ſpoile his God? Wherefore†Prov. 3.9. honour the Lord with your ſubſtance, and with the firſt fruites of all your increaſe; and|Gal. 6.6. let him that is taught in the word, make him, that taught him, partaker of all his goods. Alſo every one as hee ſoweth,†v. 7. ſo hee ſhall reape; And‡Deut. 16.16. none may appeare before the Lord emptie. By all which it is manifeſt, that Almighty God commandeth the people to mainteyn with their goods their miniſters. And (in the Goſpell) their maintenance to be free;yet honeſt, liberall, and plentifull: that*2 Chrō. 31.4. they may be incouraged in the way of the Lord.

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

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

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

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

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

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

Further all ſimply are cōmanded*Mat. 28.20. to doe whatſoever Chriſt commanded the Apoſtles, and to†1 Theſ. 5.21. try all things, and to hold faſt that which is good. And to‡1 Joh. 4.1. try the ſpirites whether they be of God. And,|Rom. 16.17. brethren marke them diligently which cauſe deſſentions and offences beſides the doctrine which yee have learned, and avoid them. Theſe duties we may very well doe according to that true order above noted if we enjoy ſuch a viſible Church (a free Congregation) as is before deſcribed: But wanting ſuch a Church, it is not poſſible for us to doe them which any good order, as is ſhewed. Therefore we all are ſimply commanded to enjoy and uſe an independent Church exerciſing ſpirituall government (a free Congregation) according as is before deſcribed; that we may obey God and keepe his Commandement given us in theſe places of Scripture. Which we ought to doe.

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

Againe all are commanded†2 Theſ. 3.15. to ſtand faſt, and to keep the Apoſtles Traditions and Ordinances. But this forme of a viſible Church is one maine, and ſubſtantiall Apoſtolike Ordinance. Therefore we are all cōmanded to obſerve & keepe it, namely ſo as before is declared.

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

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

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

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

3. Now therefore (to come to the 3. and laſt point of this our Proteſtation) wee demaund and doe earneſtly crave of every in different chriſtian to anſwere us: what falſe things have wee here affirmed? What on our part is evill? What is wicked in all this? If nothing, as wear firmely perſwaded in our ſoules that there is nothing; Then we pray, and earneſtly intreate (in the bowells of mercy in Ieſus Chriſt) every one to pardon our Conſciences, in that thus doing wee ſtand to give actuall obedience to our Heavenly Lord and Saviour in his owne Commandements), and Ordinances: which alſo wee doe, that we may thereby (as by the onelyonly true complete meanes) get†1 Ioh. 3.18.19. aſſurance of ſalvation to our ſoules, which otherwiſe we for our parts cannot finde. And otherwiſe (whiſe wee omitt thus to doe, and keepe not Chriſts ſayd Cōmandements) any with reproch may ſay unto us, ſhew us your faith by your workes; through workes is faith made perfect: But faith without workes is dead. And Chriſt ſayth, If yee love mee, then keep my Commandements. And, Not he, that ſaith, Lord, Lord, But he that doeth the will of the Father is juſtified. Whence verily wee ſee it plaine, and we know well, that not the talkers, nor diſputers of Chriſts will, but the doers ſhal be ſaved, (yea though men afflicte them for it,) and they that will have Chriſt to raigne over them; not‡L 19. they, that will not.

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

Secondly hence it is, that we do joyne (each perſon onelyonly himſelfe) humbly, and obediently to the evident way of the Goſpell, the moſt certayne true Church▪ eſtate ſet downe in the New Teſtament by Chriſt, and his Apoſtles, namely, to a free Congregation. Which truthes before (ſpecially in the 4th. Article) wee have ſufficiently ſhewed; binding our ſelves to proceede ſimply, and onelyonly by this ſure rule, and therein to perſevere untill death: or elſe (when wee ſwerve) we acknowledge our ſelves juſtly worthy of the fearfull Cenſure of Excommunication from that holy ſociety of Chriſtians, wherein to by Gods mercy we are now entered, where withall wee acknowledge our ſelves alſo worthily excluded from the ſpirituall Communion of Gods people wholly, and every where, till wee returne by Repentance.

Wee ſay the feare of God conſtrayneth us hereunto: ſeing we cannot otherwiſe finde in our hearts cleerely the ſafety of our ſoules; a matter above all things in this world, which wee, and all people ought to have greateſt regard of.

All glory be to God on high, and in earth peace, & goodwill towards man. The grace of our Lord Ieſus Chriſt be with us all. Amen.

Ier. 32.39.

One way and one heart.

Cypr. de Vnit. Eccleſ.

Credere ſe in Chriſtum quomodo dicet, qui non facit, quod Chriſtus facere praecepit.

How can one ſay, he believeth in Chriſt, who doth not that which Chriſt commandeth.

Caluin. Instit. 4.3.2.

Eccleſiae diſſipationem, velruinam potiùs, & exitium molitur, quiſquis ordinem hunc, de quo diſputamus, & HOC GENVS regiminis vel abotêre ſtudet, vel quaſi minus neceſſarium éleuat.

Hee laboureth the ruine, and deſtruction of the Church whoſoever he be, that endeavoreth to aboliſh this order, and THIS KIND of Government whereof wee treate, or maketh light of it as leſſe neceſſary.

AN HVMBLE PETITION TO THE KINGS MOST EXCELLENT MAIESTIE, BY THE Chriſtians notified in the fore-rehearſed Confeſſion and Proteſtation, (his Majeſties ever faithfull Subjects) that of his good & mercifull diſpoſition it would pleaſe him to give them Toleration and peace under him in their ſerving of God acording to their ſayd Confeſſion and Proteſtation.

GIve thy judgments to the King, ô God, & thy righteouſnes to the Kings Sonne. Pſalm. 72.1.

MOſt gracious Soveraigne, your loyall and dutifull Subjects notified in the forerehearſed Confeſſion and Proteſtation of their faith, being well aſſured and firmely beleiving that this intent of theirs is honeſt, righteous, godly, charitable, and of neceſſarie importance to their ſoules health, yet being alſo in moſt greivous dangers, & heavy perplexities, ready every howre to be drawne into moſt miſerable diſtreſſes and calamities, for this their conſcience and obedience to Gods word, have their recourſe to your Sacred Majeſtie their onelyonly hope in earth, and to you (as they ought to doe) they make their ſute in moſt humble manner on their bended knees. Beſeeching you (as in effect they|Anno. 1609. An Humble Supplication. formerly did, ſo now againe) to give unto them this favour, that peaceably and quietly they may worſhip God and ſerve him in your Highnes dominions where they dwell, after the tenour of their Confeſſion and Proteſtatiō here before expreſſed. Their enemies are rigorous and ſharpe in laying affliction on them (onelyonly for this their conſcience toward God) both in their goods and libertie, if your Majeſtie will give way to them; wherein they pretend your Majeſties ſervice, and that they doe but your will. So that it is your good Grace onelyonly that under God can help us, and give us ſecuritie from ſuch (we truſt) undeſerved evills. Many things induce us to preſume thus into your Majeſties preſence, and to be in all humble ſubmiſſiō ſuters to your Majeſtie for this ſingular grace from you. Yea, many reaſons, and ſtrong inforcements (as it were) doe move us hereunto, which we beſeech your Majeſtie graciouſly to heare. Firſt, ſeeing this is the eſſentiall order in the Goſpell of the viſible churches of Chriſt, which we follow: if he have ſet any order of ſpirituall government at all in the Goſpell, which we verily believe he hath. And then wee beſeech your Majeſtie graciouſly to conſider, how can it be poſſible but that (for Chriſts glory and honour, and out of neceſſary obedience and duetie to him) we ought to walke in it, and humbly ſue to your Highnes for peace thereīn, as here at this preſent in all ſubmiſſion and lowlineſſe we doe. Secondly, Becauſe this we perceive that the perill of our ſoules lyeth hereon. How can we there fore chooſe but with all diligence and dutifull affection ſeeke at your Majeſties gracious hands this bountie towards us, which ſurpaſſes all other benefites which in this world you can yeeld us. Thirdly. Foraſmuch as the contrary way unto us, the way of the L. Biſhops and their followers, is ſuch as giveth great, and moſt apparant advantage to the papacie & Church of Rome, and which leadeth many in this land directly thither backe againe; partly for that there is in the New Teſtament much more ſhew and colour for a univerſall Church viſible indued with governmēt, then for a Nationall or Provinciall Church independent, as this in England now is: partly alſo becauſe they openly profeſſe that all the miniſteries in England are by ſucceſſion†Fr. Maſon of the Conſecration of Bb. Anno 1614. derived and received eſſentially from the Pope, which indeed in their eſtate they cannot will, nor chooſe but ſo acknowledge. Therefore conſidering this, what hearte can ſuſtaine the due griefe, ſorrowe & ſhame of this ſlander, of this diſhonour to God, of triumph and laughing to Antichriſt, of reproch to our land, wherein wee for our partes can bringe no other remedie, but our prayers to God for the generall good, and moſt humble requeſts to your Highnes for merciemercy herein toward our ſelves. Fourthly, for as much as if we ſhould deny this our faith, and violate our conſcience, and turne backe with them to the way of deriving the miniſterie ſucceedingly from Rome, we are terrified with the very cogitation hereof: not onelyonly in that this would argue in us breach of faith toward God, and damnable levitie in our conſcience, but alſo we behold a fearfull ſentence in the|Eliz. 27.2. law of our land againſt all which ſo ſay and affirme. Avoyding therefore this perplexitie and danger, we have no way to ſerve God truely in, but this which here we profeſſe. And therefore cannot but ſeeke your gracious favour in permitting us with quietnes to enjoye the ſame. Fiftly, the integrity of our heartes, and loyaltie of our mindes towardes your Highnes Soveraigne power under Chriſt, doth animate us to looke toward your Clemencie in this our need; whom God hath ordayned to be a nourſing father, and defender to all the religious profeſſors of the Goſpell among your ſubjects. And therefore we crave of your Highnes herein to be good unto us. In what particular? That you would afford us, and aſſigne to us ſome Civill Magiſtrate or Magiſtrates qualifyed with wiſdome, learning, and vertue to be (under your Highnes) our everſeers for our more peaceable, orderly, and dutifull cariage of our ſelves, both in our worſhipping God, ad in all other our affaires, at your pleaſure; To whom with all readineſſe and ſubjection we are willing to be accomptable and anſwerable alwayes. We have none under Ieſus Chriſt in our wants and diſtreſſes to have recourſe unto, but to your protection and goodnes at all times. Yea whether we obteyne mercy at your Majeſties hands, or no: Nevertheleſſe ſtill to you doe we apply; your grace we doe and will attend. And ſo together wee offer with all willingnes to receive the oath of your Supremacie, and that of Alleagiance likewiſe. Sixtly, Your Majeſtie heretofore diſcovered on occaſion your tender pitty and commiſeration towards the conſciences of your ſubjects, and thoſe being ſuch as more reſiſt your royall dignitie, then wee (through Gods grace) ever have, ſhall, or can doe by the tenour of our open profeſſion; which alſo your Majeſties wiſdome it ſelfe†Tortus Lyes. 4. doth well diſcerne. Yet towards thoſe your ſubjectes (the Catholikes) in your Kingly affection & Clemencie you have ſignified that‡Apol. p. 4. you intend no perſecution againſt them for conſcience cauſe, and that|p. 60. you never laid any thing to the charge of any for cauſe of conſcience. This giveth us to have great hope and confidence, and to comfort our ſelves upon the ſame your royall word. And therefore alſo we adventure, to be ſuters to your Highnes in this our need, as now we are, for the due and ſweete effecte hereof towards us. Some perhaps will object, that we will not be content with our conſcience to our ſelves, but alſo we uſe meeting in private for the exetciſe of our religion: Weanſwer, our religion hath no manner of evill in it any manner of wayes, as by our fore rehearſed Confeſſion is made manifeſt before, thanks be to God. And for meeting in private, it is not that we deſire or delight in, the Lord knoweth. The publike places with peace and protection under your Highnes, would be in this world the greateſt bleſſing and benefite, which our heart deſireth, or which could come unto us. But we dare not expect, neither doe we ask ſo great favour at your Majeſties handes; onelyonly that in private peaceably we might ſerve God with cleare and quiet conſciences according to the effect of our fore remembred Cō feſſion, we in all lowlineſſe craue but your Toleration. For meetings of a Congregation to the joint and common exerciſe of Gods worſhip are neceſſary partes of religion, and duties in conſcience, as being Chriſtes very ordinance and commandement. Your Majeſties wiſdome underſtandeth perfectly that without ſuch meetings, cōmon prayers, and other actes of religion in a Congregation, God neither is nor can be ſerved, as he ought to be. Wherefore this duty we cannot in any ſafety of conſcience relinquiſh, or neglect, neither can our meeting thus (onelyonly in a competent Cō gregation) any way in the leaſt meaſure be prejudiciall or ſuſpicious to your Highnes peace or dignitie. But by Gods grace you (yeelding us this favour) ſhall every way ſucceede to the advancing of Gods true glory, and your Majeſties flouriſhing government here, and hereafter to your more ſure attaying of immortall honour, and ſoules health. &c. Theſe cauſes therefore (ô Gracious and Magnificent King) conſtraine us, and binde us to implore this your favour and ſuccor at this time, in this behalfe. And ſo being not ignorant of your gentle and gracious clemencie many times ſhewed to ſundry perſons on ſundry occaſions of no ſuch importance as this is to our poore ſoules, and (as we judge) to the cleerer demonſtration of your eternall happineſſe to come; we lay downe our cauſe at your Highnes feete, and thus commend our moſt humble ſuite to your gracious and mercifull conſideration. Beſeeching the Almightie to bleſſe and to honour your excellent Majeſtie, & your royall poſteritie, with all the ornamēts of Grace in this life, & of everlaſting ſalvatiō hereafter through Ieſus Chriſt Amen. ⸪

End of the text · Henry Jacob, Confession of the Faith of Certain Christians in England (1616)

Confession of the Faith of Certain Christians in England, Tract