Confession of the Faith of Certain Christians in England

The Articles, wherein only we dissent from the public Ecclesiastical order, and doctrine in England.

• 1. Of Christ's offices; namely his Prophetical and Kingly offices.
• 2. Of the alsufficiencie of the Scripture.
• 3. Of Christ's true visible Church generally.
• 4. Of Christ's true visible political church in more special manner.
• 5. Of Synods and Councils.
• 6. Of a Catholic or Universal Church politic, that is endued with power of outward spiritual government.
• 7. Of a Provincial Church independent.
• 8. How true visible politic churches are in England.
• 9. Of L. Archbishops, and L. Bishops Diocesan and Provincial.
• 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 spiritual affairs and government.
• 15. Touching the profane and scandalous Mixtures of people in the Congregation.
• 16. Of human Traditions.
• 17. Of traditions Apostolic.
• 18. Of Prophecy.
• 19. Of reading of Homilies in the Church.
• 20. Of Christ's descending into Hell.
• 21. Of Prayer.
• 22. Of Holy days so called.
• 23. Of Marriage and Burying, & churching, as it is called.
• 24. Of Ministers made also Magistrates by the State.
• 25. Of the gifts and Offerings of the faithful.
• 26. Of Tithes and the Pastors fittest and due, and necessary maintenance.
• 27. Of the civil Magistrates duty & charge supremely to oversee and order his Churches spiritual matters, yet but civilly.
• 28 Touching the necessity that lieth upon us (notwithstanding) to obey Christ rather then man, (when they differ) in our using the true, and refusing the contrary ecclesiastical ordinances above specified.

Of Christ's Offices; namely his Prophetical and Kingly Offices.

1. We believe Christ's Prophetical, and Kingly Offices even in outward spiritual (or religious) matters to be absolute and perfect. Where note that we understand outward spiritual matters (or religious) to be outward matters used in the exercise of Religion, not for any natural reason, nor for any civil use, but mere voluntarily; that is, such things therein, as are of the authors mere voluntary appointing. And though some persons opposing against us, do account these anything rather, thē Spiritual matters; yet surely we hold them to be spiritual and religious seeing they are voluntary institutions used only in and for the exercise of religion, and are appropriated thereunto. Also these outward matters (we believe) are spiritual and religious unlawfully and falsely, which are of men's institution: they are lawfully, justly, and truly such, which are of the institution, and appointing of Jesus Christ. Again where these men do say, They neither intend, nor teach these things to be spiritual or religious. We answer, that maketh not the matter. They are such in the very nature of the things, notwithstanding. For men's words 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 unlawful, in as much as they come merely frō men. But spiritual and religious they are of themselves, viz. being simply voluntary ordinances appropriated to the affairs of Religion, as they are. In the appointing therefore of these outward spiritual matters (and religious) we believe (as is said) those offices of Christ to be most absolute, and perfect. Indeed so perfect in every such particular now, so all-sufficient, and so necessary to be submitted unto of all Christians, as the said offices of Christ were under the Law. We believe that Christ in these things (no less then in matters inward concerning religion) is the foundation to the whole building even of his visible and political Church now under the Gospel, as well and as thoroughly as he was under the Law, appointed by God over all things (yea all these things) as the head to his said Church which is the fullness of him that filleth all in all things. And so we believe Christ our Mediator (in the kind, and nature of his offices) to be not changed (much less diminished) but altogether the same unto us now, as he was heretofore to his people the Jews; as it is written. Jesus Christ the son yesterday, today, and forever. Yea we are persuaded, if we should believe otherwise, we should rob Christ of his honor and give his glory to others; which is a part of the highest sacrilege that can be. And therefore where in this Article we are cōtradicted by some, who say plainly that Christ in the Gospel though he be the Prophet, King and Priest to his Church, yet he is not the only, or absolute Teacher, Institutor, King, and Lawgiver, of his outward Church, nor of the visible administration thereof, and namely not in the forerehearsed outward things: And likewise that Christians now have liberty and free choice for the said outward things in the exercise of Religion, till man's 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 honor of Christ, as is above shown.

Of the All-sufficiency of the Scripture.

2. We believe the holy Scriptures Allsufficiencie even in the said outward matters spiritual, now likewise, as well as it was believed and professed by all the faithful under the Law. And for that reason we hold this sense (which indeed was and is the only true sense) of the 2. commandment, viz. that (touching the general matter thereof, or generally) it containeth only in the exercise of Religion free and voluntary Ordinances (that is) having no cause for their said use neither in civility, nor in natural Reason; but the mere will of the Author of them. Yea we believe, that such ordinances both outward, and inward, private and public do wholly make the 2. commandment, both in the affirmitive and Negative part. They against us abroad in the land hold not this sense of the 2. commandment, but deny it. As likewise (with like dishonor to Christ, which we noted before, and with no less disgrace to his word) they deny the All-sufficiency of holy Scripture in the said outward pointes (as we believe) of faith & Christian Religion, and most material and weighty under the Gospel. They call them circumstances & Accidents to God's worship. But most unjustly. The Scripture indeed serveth not to specify circumstances, or Accidents. We 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 controversy are not circumstances, nor Accidents in God's worship: And therefore also not indifferent. A circumstance is, which of it self and by the very nature of it hath sometime, and to some persons a helpful, a profitable, and needful use of God's worship, yet is not any part of God's worship, nor perpetually fit, nor merely voluntary, nor used only therein. An accident is, which being no way a part of God's worship is sometime in it sometime not. A matter substantial in the worship of God (and that which is a part of it) is of 3. sortes. Either a thing not Civil, but properly pertaining to God's worship, and yet a mere voluntary ordinance therein. Or a thing having absolute necessity in nature and natural reason to be a part of God's worship. Or otherwise which by the Scripture is plainly commanded or forbidden in God's worship. Our matters in controversy are all substantial, of one of these 3. later sorters, & namely of the first. And therefore whatsoever of them is lawful must be commended to us in the Scripture. Else they are all unlawful, sinful, and wicked. The several pointes we shall here presently note in particular (at least) namely these which follow.

Of Christ's true visible Church generally.

3. We believe that (for more clear understanding) Christ's true Church is to be noted, and considered 4. ways. First Christ hath a true Church Invisible, which is the Universal number of his elect. Secondly, He hath a Church Militant considered merely as it is professing, and suffering; that is, as the several members do profess the true faith, and do 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 like unto a little 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 is political, or endued with power of outward spiritual policy, and administration of God's holy ordinances, the means of salvation for men's souls. Now this Church under the Gospel (and with this consideration) is that which only we do here treat of, seek, and desire. And we believe that the special form of this, that is, Christ's visible political Church under the Gospel, and the particular kind of Government thereof must be of divine Institution, they are matters ordinarily necessary to Salvation, & they are matters of faith, matters of the 2. commandment, no less then they were under the Law. We 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 political Church differeth essentially or substantially from another; to wit, in the nature, and kind of the outward spiritual Administration thereof. As namely the Jews visible political Church under the Law, did substantially differ from the Christian visible political Churches under the Gospel. And rather the proper Diocesan, and Provincial and Catholic Churches since Christ do so differ from the churches which are but ordinary Congregations independent. Moreover Laying on of hands (Heb. 6.2.) set for the form of making Ministers under the Gospel, 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 Christ's Church now must be such; yea and the form it self of the visible political Church must then be a foundation of Religion, a principle of Christian faith, ordinarily necessary, & forever unchangeable by men. We do not here think that all who of simplicity do err in this foundation and principle of faith are of necessity 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 necessary 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 form to another, do (as we believe) err greatly from the truth.

Of Christ's true visible political Church in more special manner.

4. We believe that the nature & essence of Christ's true visible (that is, political) Church under the Gospel is a free congregation of Christians for the service of God, or a true spiritual body politic cōteyning no more ordinary Cōgregations but one, and that independent. Wherein chiefly 2. pointes are to be noted. [ 1] First, that a true visible political Church under the Gospel is but one ordinary Congregation: And this is to be seen plainly in these scriptures. Math. 18.17. & 1 Cor. 5.4.12.13. & 1 Cor. 11.18.20. & 1 Cor. 14.23. Again Act. 1.15. Act. 2.1.44. Act. 6.2.3.5.6. & Act. 15.22.25. Also Act. 14.27. & Act. 15.30. Moreover Act. 20.28. & Act. 14.23. Gal. 1.2.21. & 2 Cor. 8.1. & Rom. 16.1. &c. [ 2] The second point here to be noted is, That by God's ordinance, this one ordinary congregation of Christians is a spiritual body politic; and so it is a free congregation independent. That is, It hath from God the right and power of spiritual Administration, and Government in it self, and over it self by the common and free consent of the people independently, and immediately under Christ, always in the best order they can. Which these places do 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 John. 4.1. Rom. 16.17. Coll. 4.17.2. & 3 Io. 10. Gal. 1.9. Gal. 5.1. Gal. 4.26.

Of Synods, and Councils.

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 spiritual authority absolute, save only Christ's, and the holy Scriptures. They who deny this, maintaining a Diocesan and Provincial (and neither we nor they themselves know what universal) visible political Church both proper and representative, do herein vary far from the rule of the Gospel.

Of a Catholic, or Universal Church politic, that is, endued with power of outward spiritual Government.

6. It is demanded, do we deny an Universal visible Church under the Gospel? We answer, yea. Under the Gospel Christ never instituted, nor had any one Universal visible Church (that is Political) either proper, or representative; which ordinarily was to exercise spiritual outward government, over all persons through the world professing Christianity. No such Church (say we) is found in all the New Testament. Therefore we now cannot acknowledge any such.

Of a Provincial Church independent.

7. It is marveyled, why we likewise deny, that under the Gospel there is any true visible political Church, Provincial or Diocesan; seeing so we shall deny a true visible political Church to be now in England, because the English Church (as commonly it is holden) is properly a Diocesan and Provincial, or a National visible political Church. We answer, For our parts we acknowledge there are many true visible, yea political Churches in England in some degree, & in some respect: yet indeed we deny also a National, a Provincial, & Diocesan Church under the Gospel, to be a true visible political Church (whether we mean the whole body, or the representative part of such Churches) though the public practice among us, doth hold them for true political Churches. The reason why we deny these also, is, Because neither any such is found anywhere set down in God's word of the New Testament, even like as there is no Universal Church visible political there set down. But only a free Congregation, or ordinary Assembly is found in the New Testament, as a little before is shown.

How true visible politic Churches are in England.

8. And touching the true visible political Churches which we acknowledge are in England, we profess and declare in this manner. Namely that each company of true visible Christians associated together in one place (viz. a Parish) and professing to serve God according to his will, in faith and order so far as they know (such as there are many in England) the same is a true visible political 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 walk, and under which they stand in spiritual bondage: yet in Christ directly they are free, And so directly and essentially they are a true political Church, as they are a company of true visible Christians united by their own consent to serve God, as a little before is noted. And thus they have free power of spiritual outward government among themselves, though they professedly practice it not. But (esteeming them by God's word in their direct practice & state according to the public proceedings, they are not a true political Church, nor free (directly) as they stand under and joined to the L. Bishops spiritual dominion over them. Which bondage and want of spiritual freedom in themselves our godly people generally see not: nor this, That (in right from Christ) they have this freedom to be exempted from the unlawful domination of the L. Bishops aforesaid. Neither think they so upon this matter as they ought, and as the peril of their souls requireth. Howbeit, yet all this (as we judge) doth not simply disannul that people's being true visible Christians with us (so long as herein they err but of ignorance) nor the assemblies from being true visible political Churches in some respect and degree, as before is shown. And therefore we communicate also with them on occasion, as before likewise is signified; viz. while in such communicating we countenance out no evil thing in them, which in many places, and many times we need not do. Whereof we shall presently see further in Art. 11. following.

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

9. We believe, that the spiritual office, calling, and power, and administration of L. Archbishops, and L. Bishops, Diocesan and Provincial, with their inferior Hierarchy, is contrary to the Ecclesiastical order, & ordinance of Christ established in the New Testament, and not to be communicated with. The proofs whereof do stand on the grounds of the 4. Article before, and on those in the 10. Article next following after.

Of the making of Ministers.

10. We believe, that the essence of Ministers calling under the Gospel, is the Congregations consent. We speak of the ordinary Ministry, especially of Pastors. And it is proved thus. Whatsoever is essential in making of a Minister, at some time, and in some place, the same is essential ever. But the Congregations consent is essential 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 infidel Countries. Which even our Adversaries (as they must needs) do confess. Therefore the Congregations consent is essential ever, and everywhere in the making of a Minister. Many there are by whom this conclusion is denied; They hold the authority and consent of a former Minister, to be essential to the making of a Minister: And so they derive & hold the Ministry 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 only these 2. ways (neither can be) to make Ministers to us essentially: And therefore in truth we conclude a Ministers calling is essentially always from the Congregations consent. For any lawful authority herein from the Pope, we acknowledge none. And with all upon this ground, We (for our partes) cannot but believe it to be simply unlawful, and sinful to fetch, receive, yea or to use a Ministry formerly received from the Prelates: seeing that hereby (and especially by the express opinion that the Ministry of England descendeth from the Pope) beside the maintaining of Rome's pride, the foreshowed order of God, and the Churches true right spiritual is most plainly violated and defaced, yea and (as we doubt) our persons most deeply endangered of our lives by the Laws verdicte in the rigor thereof. Because the Sovereign absoluteness and independency of our Land and Country in spiritual 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 flock, is indeed no Minister.

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

11. First, we believe that to think we do, or can receive a Ministry essentially from a former Minister or Prelate (in these days) is an error, and the thing received is a nullity in that respect.

Secondly, this receipt in a Parish minister with us maketh not a nullity of the Ministry in him in every respect besides; that is, it maketh not void all truenes of Ministry 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 error) is not wholly void.

Thirdly, concerning us, when on some weighty occasion we join only to that which is true in the said Ministry, and testify in the best manner we can that so we do, also ordinarily leaving the parish congregation and Ministry for that their error, and other such like; and with all professing, publishing, and practicing freely and constantly the simple truth therein with ourselves, this quitteth us (as we firmly believe) and sufficiently maketh us clear from all evil, and appearance of evil in this matter.

Lastly, It being no evil nor any appearance of evil justly in us, to join to the Parish Congregation and Ministry in such respect, and so far forth only, as is aforesaid; we ought (as we believe) sometime on weighty occasion so to join, and we sin if we do not.

Touching Plurality Pastors, and Nonresidents.

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

Touching Discipline and Censures.

13. We believe the true administering of the holy Censures to be by the Congregations consent also. And therefore not to be lawfully done by an absolute Diocesan or Provincial 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 & authority in managing the Churches spiritual affairs & Government.

14. We 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 means be fit for it, and such plenty of choice may be had. Howbeit we judge that it is best, and most agreeable to the last Apostolic practice, that even where many are, yet that one have (during life) a precedency and priority 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) again take away from them; Yea to their utter deposing, and also rejection out of the Church it self, if such necessity 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 Ecclesiastical affairs and government so far, that he with his assistants (when he hath any) do execute and administer the same: yet so, that in matters of weight the whole Congregation do first understand thereof before anything be finished, and the final act be done in the presence of the whole Congregation, and also that they (the said Congregation) do not manifestly dissent there from.

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

15. We believe concerning mixtures of the open profane with some manifest godly Christians, in a visible Church, though at once it doth not destroy essentially, nor make void the holiness of that whole Assembly, yet truly it putteth that whole Assembly into a most dangerous and desperate estate by such their confusion, and by such extreme peril of further infection, especially if they do long tolerate the same among them. Insomuch that what soul soever in such a Church state desireth to be in safety, ought with all diligence to leave that spiritual society wherein he standeth thus, and join to a better: Seeing under the Gospel there are more free societies of Christians, mo visible Churches politic, then one in a Country, and some more sincere then some: And all true Christians are commanded of God to keep their own souls sound and clear 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 profane and godly together: for who can carry fire in his bosom, 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 little Leaven, will leaven the whole lump; much more will it so come to pass, where there is a great quantity of Leavē for a little Dowe, as now with us it is, wherefore in such an inevitable present danger of our souls, doubtless we ought to leave the worse society, and to enjoy one that is & may be sincere. For by no means may we dare to be of no visible Ministerial Church; if but 2. or 3. where we live, can be gotten to consent and join togeither in the name of Christ, and in the freedom of God's word.

Of Traditions human.

16. We believe all Ecclesiastical unwritten Traditions and Ordinances of men (being no circumstances nor accidents) are (now under the Gospel, even like as they were under the Law) untruths, and false positions, and errors in the worship of God. And that simply we ought not to be present in the practicing of them, unless we might conveniently reprove the same. We much mislike therefore those who hold (at least) some such to be now in these times both tolerable and profitable in God's worship. Nay; we believe all Ordinances freely and voluntarily instituted in the exercise of religion to be indeed (and so to be rightly named) God's worship either true or false, being (as they are) the proper matter, contents, and parts of the second commandment in the decalogue; which also before is signified in the second Article. This doctrine they who admit not, do err not a little even in the very nature and definition it self of the said worship of God, and in the kinds and parts thereof; we mean of God's instituted worship. Some particulars of these unwritten Traditions are, a Catholic Church politic, a Provincial politic church independent: the proper Offices of their government, and the Form and parts thereof. Beside, these also are: The Cope, and Surplice, the Cross in Baptism, Kneeling in the Communion; and the like. All which being in God's worship, and pertinent to it in special wise, and merely of men's voluntary institution, we therefore renounce and do utterly condemn as men's inventions spiritual, and will worship.

Of Traditions Apostolic.

17. We believe that every ordinance or institution Apostolic (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, unless God himself (by his own work) do let it, and make it void. They therefore do err much who hold, that it is rightfully in the Churches power to alter and take away something (which hath been of spiritual and ecclesiastical use) appointed by the very Apostles, and that mentioned in the holy Scripture: And they also err no less, who say that something truly Apostolic may be proved so to be by Traditions only, without Scripture.

Of Prophesy, as the Apostle calleth it.

18. We 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 women) is lawful now, convenient, profitable, yea sometime very necessary also in diverse respects; The Churches order and allowance therein for each particular person so employed, being first had. For it being lawful privately by private motion: it must needs be more lawful in pub-like, when it is seen needful by the Church, and is performed under the Churches order, direction, and judgment.

Of the reading of Homilies in the Church.

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

Of Christ's descending into Hell.

20. After the usual and common sense of this English word Hell, we believe that in the Creed this point is not rightly translated, where it is said, Christ (being dead) descended into Hell. For the Scripture saith only (and so likewise do the original 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. We believe concerning prayer: that though every form of prayer prescribed by men be not absolutely nor simply a sin, neither (as we judge) an Idol, nor an invention of man, nor a transgression of the 2. commandment; yet we constantly avouch and profess a prescribed Liturgy, or a book of common prayer by commandment enforced 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 hurtful in many users of it, as making holy zeal, true piety, sincere godliness, and other gifts of God's Spirit in many of them to languish, namely where it is made necessary, and in perpetual use, and when it is so long, as that the reading of it over, taketh up the whole time fit for one usual meeting to divine service. And therefore we cannot think it any way cōvenient for ourselves, nor meet to be imposed; or to be so received in any well constituted Churches: much less, 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 self with endeavoring an uniformity in this point, but leaveth all Churches herein to their godly liberty, wisdom, understanding, and diligent consideration of themselves. Besides such prescribed Leiturges were never used (in any manner) among Christians, till late after Christ. The soonest was after 300. years. And to be short, by experience we 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 far the best.

Of Holy days, so called.

22. We believe that under the Gospel there is not any holy day, (besides the Lord's day) nor any fasting day, or days constant, ordinary, and on certain seasons, or times of the year continually to be observed. All such observing of days we believe is against God's word, not only as being religious ordinances instituted by men (neverthought on by Christ nor his Apostles in all their time, who yet had the Holy Ghost leading them into all truth meet for Christian people, and had more reason to institute them then we) but also as being directly forbidden in the 4. Commandment where God saying to man, Six days thou shalt labor, and do all that thou hast to do, he saith there also, but rest the Seaventh, for so did God himself after the 6. days creation; whose example herein do thou follow. Now this Divine appointment of a Seventh day only to be kept holy, we plainly see to be (for the equity, & proportion, which is the substance thereof) avery Commandment of God unto us still: and therefore of all men to be perpetually observed. Howbeit if God or the Apostles had ordained (beside a 7. day) any other holy days particularly in the Gospel, as God and his Prophets else where in the Law did ordain some besides the Sabbath, then (notwithstanding this Commandment) we would never refuse such holy days now, over and besides the Lord's day. But that in the Gospel was not done; the Gospel nowhere showeth any such matter. Therefore we believe it not, we cannot now but refuse it. And yet again, Days of thanksgiving, or fasting, which by men are appointed upon some special occasion, and are to be used accordingly; that is, for the said special, and particular occasions sake, and only for a season convenient and fitting thereunto (but in no wise constantly, and continuingly, as is afore noted) such days, I say, we approve and allow, as having warrant from the Spirit of God both in the Law and in the Gospel. But other then these, we neither believe, nor allow any.

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

23. Concerning making of marriage, and burying the dead, we believe that they are no actions of a Church Minister (because they are no actions spiritual) but civil. Neither are Ministers called to any such business: Neither is there so much as one example of any such practice in the whole book of God either under the Law, or under the Gospel, without which warrant we believe it to be unlawful whatsoever any Minister doth attempt at any time, or in any place, especially as a part of his ministerial office, and function. Wherefore we profess and protest, that we earnestly desire that the Solemnization of holy Marriage might be performed by some Civil Magistrate assigned by highest authority thereunto. And when Ministers do in the Congregations solemnize Marriage, we testify that we believe that they do nothing therein, neither can, but bless this ordinance of God; as likewise they do some time the initiation of a Magistrate; they do 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 public divine service.

Of Ministers made also Magistrates by the State.

24. We believe that the joining of Pastoral ministry, and Magistracy together in one person under the Gospel is simply unlawful, and contrary to the Text of the New Testament, which saith, It shall not be so among you, Ma. 20.25. Luke 22.26. And. Let him that teacheth wait on teaching, & abide therein, Rō. 12.17.

Of the gifts, and offerings of the faithful.

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

These gifts and offerings are given to God; they are God's 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 do intend them.

They are not mere alms, but (first) evident signs of true love to God: then, they are necessary means and duties required by God for the supportation, maintenance, and upholding of the said Church, and of the sincere worship of God therein.

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

These gifts and offerings are real 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 common secular use.

These gifts are some ordinary, & some extraordinary.

The time of offering these ordinary gifts is every Lord's day. The most fit, and comely season and place for it is in the holy Assembly, then when the Churches use is to perform it.

Nevertheless they who are on just occasion any such day absent, ought always to lay aside for God and for his service their portion, or rather God's parte, and portion: and in due time to bring, or send it. Which is no less sanctified to the foresaid 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 quantity; yet that they do thus give & offer every Lord's day somewhat (either more, or less) is a very commandment of God, and a fruit of necessary obedience in man.

The quantity is thus far pointed at in the Scripture, viz. According as the Lord hath prospered everyone. And some are in high grace with God, who give to God out of their penury.

The persons, who are to give these holy gifts, are all and every member of the Church, except only 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 Poor, and the Ministers of the Church.

Extraordinary offerings and gifts (which some out of special Zeal to God's glory do offer besides the ordinary) are for the place, time, kind, and quantity such as each giver seeth God may be the more honored thereby.

The ordinary offerings in the assembly are to be received by the Deacons, committed into the hands of the 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 Saints, as he ordained in the Churches of Galatia also, viz. Every first day of the week let everyone put aside by himself, and lay up as God hath prospered him. This showing what the Apostle then required of thē for an occasional relief of other brethren far off from them, doth show more that he requireth them thus to do for their own constant, ordinary, and necessary supportation, & maintenance.

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

26. We believe that Tithes for the Pastors maintenance under the Gospel are not the just and due means thereof. Howbeit yet we do not think these Tithes absolutely unlawful, if they remain voluntary: but when they are made necessary, we think them not so lawful. The same do we judge also of whatsoever other set maintenance for ministers of the Gospel established by temporal Laws. We grant, for the Ministers security such established maintenance is best: but for preserving due freedom 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 only way: wherewith the Apostles caused their times to be content: neither did they take care for other order herein: which certainly they would, and should have done, if other order had been better. Only they are careful (and that very religiously) commanding all Churches of conscience and duty to God to give (not sparingly, but liberally, and not as alms, but as duty) for the upholding, advancing, and countenancing of the holy worship, and service of God, which is either much strengthened, or weakened, much honored, or abased amongst men, according as the Pastors maintenance is. To this end tendeth that which is written: Who goeth a warfare at any time on his own cost? Thou shalt not muzzel the mouth of the Ox that treadeth out the Corn; If we have sown unto you spiritual things, is it a great thing, is we reap your carnal things? God hath ordained that they which preach the Gospel should live of the Gospel: or else a people (herein negligent) robbeth & spoileth their God, will a man spoil his God? Wherefore honor the Lord with your substance, and with the first fruits of all your increase; and let him that is taught in the word, make him, that taught him, partaker of all his goods. Also everyone as he soweth, so he shall reap; And none may appear before the Lord empty. By all which it is manifest, that Almighty God commandeth the people to maintain with their goods their ministers. And (in the Gospel) their maintenance to be free;yet honest, liberal, and plentiful: that they may be encouraged in the way of the Lord.

Of the civil Magistrates duty, and charge to oversee and order his Churches in spiritual matters.

27. We believe that we, and all true visible Churches ought to be overseen, and kept in good order, and peace, & ought to be governed (under Christ) both supreamely, and also subordinately by the Civil Magistrate: yea in causes of religion when need is. By which rightful power of his, he ought to cherish & prefer the godly, and religious; and to punish (as truth, and right shall require) the intractable, and unreasonable. Howbeit yet always but Civilly. And therefore we from our heart most humbly do desire that our gracious sovereign King would (himself so far as he seeth good, and further by some fubstituted civil Magistrate under him) in clemency take this special oversight, and government of us, to whose ordering and protection we most humbly commit ourselves, acknowledging that because we want the use of this divine ordinance, That therefore most great, and infinite evils both to us, and even to the whole kingdom doth ensue, and also because of the spiritual Lord's their government over us. And notwithstanding the spiritual Lord's do think it injury and wrong to themselves not small, if the King should substitute civil Magistrates to this business, yet (as it is said) that is God's own ordinance; and to do otherwise, namely to commit either spiritual or civil government (viz.Diocesan, or provincial) to Ministers of the word, is evil; and (as we believe) a direct transgression of the text of the Gospel above rehearsed, in Artic. 4.10.24.

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

28. We believe that by the word of God all Christians are bound (each one for his own part) to keep & observe actually, and perpetually the Affirmative ecclesiastical Commandments, and ordinances in the Gospel, as well as the Negative: That is, so far as one person sufficeth to perform the same, singly & by himself he ought so to do; & where some number are required (& are ready) for the observing of any such Commandment, there each Christian (which can be present with other) standeth bound to give his consent, & to make one with them therein. Always after the bestorder they can, and namely that main order which is in the Gospel: notwithstanding whatsoever man's forbidding, or whatsoever affliction in the world should follow upon it.

But that, touching the use of Christ's visible political Church under the Gospel, viz. A free independēt c̄ogregatiō (prescribed in Mat. 18.17. ) is such an Affirmative Cōmandmēt & Ordinance; and it agreeth to that order afore named, as we see in the Scriptures alleged for the 2. point in the 4. Article.

Therefore every Christian is bound by God's word to keep 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 hear such a Church. Therefore all are commanded and stand bound by God's word (so as before is declared) perpetually to have such a Church, and to be members of it first.

Further all simply are commanded to do whatsoever Christ commanded the Apostles, and to try all things, and to hold fast that which is good. And to try the spirits whether they be of God. And, brethren mark them diligently which cause dessentions and offenses besides the doctrine which ye have learned, and avoid them. These duties we may very well do 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 do them which any good order, as is shown. Therefore we all are simply commanded to enjoy and use an independent Church exercising spiritual government (a free Congregation) according as is before described; that we may obey God and keep his Commandment given us in these places of Scripture. Which we ought to do.

Likewise all are commanded to stand fast in the liberty wherewith Christ hath made us free, and not to be entangled in the yoke of bondage. Out of such a visible Church (a free Congregation) we cannot possibly observe and keep this general Commandment 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.

Again all are commanded to stand fast, and to keep the Apostles Traditions and Ordinances. But this form of a visible Church is one main, and substantial Apostolic Ordinance. Therefore we are all commanded to observe & keep it, namely so as before is declared.

Again all are commanded to obey their Pastors, to follow their faith, to make much of such, to seek first the Kingdom of God; to make our calling, and election sure, (viz.) by walking in the true outward way; To observe the 2. Commandment in all the parts of it; a main part whereof under the Gospel is this form of a visible Church, and government.

Lastly this ordinance of Christ we ought to hold and keep most firmly, whosoever gainsay it, because in this estate of a Church, the promises of God are given and received; and nowhere else directly and ordinarily. And there is no promise to any indirect and accidental constitution of a Church. Wherefore this direct and ordinary means of hope, and faith of grace and salvation we ought to prefer before our life. Remembering also that willingly to refuse and omit the same, is no less then damnation to any man.

Thus then in all these so weighty points we are clearly cōmanded to obey God rather thē man. And God commanding us to fear, & to love, and to serve him, he commandeth us the necessary means, & way of doing so, even that Church, in and by which ordinarily we must do so, that we may be accepted. Which (under the Gospel) is such a free Congregatiō, as is before made clear. Where we see that this only is now Christ's true visible Church, and no other form of a visible Church is. Wherefore we are all bound with all care to hearken to the express precept o the Holy Ghost concerning even this point, saying, This is the way walk ye in it. Which also the Harmony of Confessions teacheth, viz. That this we ought to do 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 usual and common opinion among us in this Land.

3. Now therefore (to come to the 3. and last point of this our Protestation) we demand and do earnestly crave of every in different Christian to answer us: what false things have we here affirmed? What on our part is evil? What is wicked in all this? If nothing, as wear firmly persuaded in our souls that there is nothing; Then we pray, and earnestly entreat (in the bowels of mercy in Jesus Christ) everyone to pardon our Consciences, in that thus doing we stand to give actual obedience to our Heavenly Lord and Savior in his own Commandments), and Ordinances: which also we do, that we may thereby (as by the only true complete means) get assurance of salvation to our souls, which otherwise we for our parts cannot find. And otherwise (whise we omit thus to do, and keep not Christ's said Commandments) any with reproach may say unto us, show us your faith by your works; through works is faith made perfect: But faith without works is dead. And Christ saith, If ye love me, then keep my Commandments. And, Not he, that saith, Lord, Lord, But he that doeth the will of the Father is justified. Whence verily we see it plain, and we know well, that not the talkers, nor disputers of Christ's will, but the doers shall be saved, (yea though men afflicte them for it,) and they that will have Christ to reign over them; not they, that will not.

Wherefore we humbly pray every upright-hearted 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 we do. Which also cannot be but first by eschewing the evil, and then by doing the good. That is; first by renouncing to be ordinary and constant members of any Diocesan, or Provincial Church visible political. (Because the form of these is wholly without God's word in the Gospel, yea contrary to it.) And then also of the Parishes (as natural parts) depending on them, and on their Lord Bishops; seeing these likewise do both want God's word, and add to it, & stand in bondage in those the above noted substantial pointes, and means most important to salvation, which before have been declared. Wherefore thus far forth only we leave our said 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, seeing in them we find (in many places) very many true visible Christians, with whom we cannot (as we believe) deny public communion absolutely, and therefore on occasion we offer to communicate with our said public congregations (or parishes) as before we have professed; taking God to witness that this we do (not through any pride, or singularity, but) merely out of necessity of our duty to obey Christ in his word, (as we believe that herein we do) and to submit unto his word, and ordained means, & to keep his commandments, and to avoid abiding in sin; which otherwise possibly we cannot see how we can avoid. Yea again, and again we testify that being forced merely by conscience, thus we do, not knowing otherwise in our souls, how to answer it at the last day. Where we know no Magistrate, nor Prince shall be able to answer for us, if after the Light manifested we be found standing in a wrong way contrary to Christ's sacred Ordinance, as we believe this Diocesan political Church is.

Secondly hence it is, that we do join (each person only himself) humbly, and obediently to the evident way of the Gospel, the most certain true Church▪ estate set down in the New Testament by Christ, and his Apostles, namely, to a free Congregation. Which truths before (specially in the 4th. Article) we have sufficiently shown; binding ourselves to proceed simply, and only by this sure rule, and therein to persevere until death: or else (when we swerve) we acknowledge ourselves justly worthy of the fearful Censure of Excommunication from that holy society of Christians, wherein to by God's mercy we are now entered, where withal we acknowledge ourselves also worthily excluded from the spiritual Communion of God's people wholly, and everywhere, till we return by Repentance.

We say the fear of God constrayneth us hereunto: seeing we cannot otherwise find in our hearts clearly the safety of our souls; a matter above all things in this world, which we, and all people ought to have greatest regard of.

AN HVMBLE PETITION TO THE KINGS MOST EXCELLENT MAIESTIE, BY THE Christians notified in the fore-rehearsed Confession and Protestation, (his Majesty's ever faithful Subjects) that of his good & merciful disposition it would please him to give them Toleration and peace under him in their serving of God according to their said Confession and Protestation.

GIve thy judgments to the King, ô God, & thy righteousness to the Kings Son. Psalm. 72.1.

M Ost gracious Sovereign, your loyal and dutiful Subjects notified in the forerehearsed Confession and Protestation of their faith, being well assured and firmly believing that this intent of theirs is honest, righteous, godly, charitable, and of necessary importance to their souls health, yet being also in most grievous dangers, & heavy perplexities, ready every hour to be drawn into most miserable distresses and calamities, for this their conscience and obedience to God's word, have their recourse to your Sacred Majesty their only hope in earth, and to you (as they ought to do) they make their suit in most humble manner on their bended knees. Beseeching you (as in effect they formerly did, so now again) to give unto them this favor, that peaceably and quietly they may worship God and serve him in your Highnes dominions where they dwell, after the tenor of their Confession and Protestatiō here before expressed. Their enemies are rigorous and sharp in laying affliction on them (only for this their conscience toward God) both in their goods and liberty, if your Majesty will give way to them; wherein they pretend your Majesty's service, and that they do but your will. So that it is your good Grace only that under God can help us, and give us security from such (we trust) undeserved evils. Many things induce us to presume thus into your Majesty's presence, and to be in all humble submissiō suitors to your Majesty for this singular grace from you. Yea, many reasons, and strong inforcements (as it were) do move us hereunto, which we beseech your Majesty graciously to hear. First, seeing this is the essential order in the Gospel of the visible churches of Christ, which we follow: if he have set any order of spiritual government at all in the Gospel, which we verily believe he hath. And then we beseech your Majesty graciously to consider, how can it be possible but that (for Christ's glory and honor, and out of necessary obedience and duty to him) we ought to walk in it, and humbly sue to your Highnes for peace thereīn, as here at this present in all submission and lowliness we do. Secondly, Because this we perceive that the peril of our souls lieth hereon. How can we there fore choose but with all diligence and dutiful affection seek at your Majesty's gracious hands this bounty towards us, which surpasses all other benefits which in this world you can yield 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 apparent advantage to the papacy & Church of Rome, and which leadeth many in this land directly thither back again; partly for that there is in the New Testament much more show and color for a universal Church visible endued with government, then for a National or Provincial Church independent, as this in England now is: partly also because they openly profess that all the ministries in England are by succession derived and received essentially from the Pope, which indeed in their estate they cannot will, nor choose but so acknowledge. Therefore considering this, what heart can sustain the due grief, sorrow & shame of this slander, of this dishonor to God, of triumph and laughing to Antichrist, of reproach to our land, wherein we for our partes can bring no other remedy, but our prayers to God for the general good, and most humble requests to your Highnes for mercy herein toward ourselves. Fourthly, for as much as if we should deny this our faith, and violate our conscience, and turn back with them to the way of deriving the ministry succeedingly from Rome, we are terrified with the very cogitation hereof: not only in that this would argue in us breach of faith toward God, and damnable levity in our conscience, but also we behold a fearful sentence in the law of our land against all which so say and affirm. Avoyding therefore this perplexity and danger, we have no way to serve God truly in, but this which here we profess. And therefore cannot but seek your gracious favor in permitting us with quietness to enjoye the same. Fifthly, the integrity of our hearts, and loyalty of our minds towards your Highnes Sovereign power under Christ, doth animate us to look toward your Clemency in this our need; whom God hath ordained to be a noursing father, and defender to all the religious professors of the Gospel 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 assign to us some Civil Magistrate or Magistrates qualified with wisdom, learning, and virtue to be (under your Highnes) our everseers for our more peaceable, orderly, and dutiful carriage of ourselves, both in our worshipping God, ad in all other our affairs, at your pleasure; To whom with all readiness and subjection we are willing to be accountable and answerable always. We have none under Jesus Christ in our wants and distresses to have recourse unto, but to your protection and goodness at all times. Yea whether we obtain mercy at your Majesty's hands, or no: Nevertheless still to you do we apply; your grace we do and will attend. And so together we offer with all willingness to receive the oath of your Supremacy, and that of Alleagiance likewise. Sixthly, Your Majesty heretofore discovered on occasion your tender pity and commiseration towards the consciences of your subjects, and those being such as more resist your royal dignity, then we (through God's grace) ever have, shall, or can do by the tenor of our open profession; which also your Majesty's wisdom it self doth well discern. Yet towards those your subjectes (the Catholics) in your Kingly affection & Clemency you have signified that you intend no persecution against them for conscience cause, and that you never laid anything to the charge of any for cause of conscience. This giveth us to have great hope and confidence, and to comfort ourselves upon the same your royal word. And therefore also we adventure, to be suitors to your Highnes in this our need, as now we are, for the due and sweet effect hereof towards us. Some perhaps will object, that we will not be content with our conscience to ourselves, but also we use meeting in private for the exetcise of our religion: Weanswer, our religion hath no manner of evil in it any manner of ways, 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 public places with peace and protection under your Highnes, would be in this world the greatest blessing and benefit, which our heart desireth, or which could come unto us. But we dare not expect, neither do we ask so great favor at your Majesty's hands; only that in private peaceably we might serve God with clear and quiet consciences according to the effect of our fore remembered Cōfession, we in all lowliness crave but your Toleration. For meetings of a Congregation to the joint and common exercise of God's worship are necessary partes of religion, and duties in conscience, as being Christ's very ordinance and commandment. Your Majesty's wisdom understandeth perfectly that without such meetings, common prayers, and other acts 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 (only in a competent Cōgregation) any way in the least measure be prejudicial or suspicious to your Highnes peace or dignity. But by God's grace you (yielding us this favor) shall every way succeed to the advancing of God's true glory, and your Majesty's flourishing government here, and hereafter to your more sure attaying of immortal honor, and souls health. &c. These causes therefore (ô Gracious and Magnificent King) contstrain us, and bind us to implore this your favor and succor at this time, in this behalf. And so being not ignorant of your gentle and gracious clemency many times shown to sundry persons on sundry occasions of no such importance as this is to our poor souls, and (as we judge) to the clearer demonstration of your eternal happiness to come; we lay down our cause at your Highnes feet, and thus commend our most humble suite to your gracious and merciful consideration. Beseeching the Almighty to bless and to honor your excellent Majesty, & your royal posterity, with all the ornaments of Grace in this life, & of everlasting salvatiō hereafter through Jesus Christ Amen. ∵