A collection of articles injunctions, canons, orders, ordinances, and constitutions ecclesiastical with other publick records of the Church of England; chiefly in the times of K. Edward. VIth. Q. Elizabeth. and K. James. Published to vindicate the Church of England and to promote uniformity and peace in the same. And humbly presented to the Convocation.

The Seales of ARMES of the Biſhops of England, etc.

A COLLECTION OF ARTICLES Injunctions, Canons, Orders, Ordinances, and Conſtitutions Eccleſiaſtical, with other Publick Records OF THE CHƲRCH of ENGLAND; Chiefly in the Times of K. EDWARD. VIth. Q. ELIZABETH. and K. JAMES.

Publiſhed to Vindicate the Church of ENGLAND and to promote Uniformity and peace in the ſame.

And humbly preſented to the CONVOCATION

LONDON, Printed by R. Norton for Timothy Garthwait at the Little North-doore of St. Pauls Church 1661.

THE TABLE. Anno Domini Pag. KIng EDWARD'S Injunctions. 1547. 1. Order of Communion Service 1547. 15. Arch Bp. CRANMERS Articles of viſitation. 1548. 25. Bp RIDLYES Articles of viſitation. 1550. 33. ARTICLES of Religion agreed upon in the Convocation. 1552. 39. The Latin Edition of thoſe Articles. 1552. 51.

Q. ELIZABETH'S Injunctions 1559. 63. The Queens Articles of viſitation 1559. 235. An ACT for Ʋniformity of Common Prayer. 1559. 75. Celebratio Coenae Dom. in Funebribus. in the 2. yeer of the Queen. 1560. 249. Book of ORDINATION. 1559. 96. Commendatio Benefactorum. 1560. ARTICLES of Religion agreed upon in the Convocation &c. and compared with King EDWARD the VI. Articles. 1562. 86. The Latine Edition of thoſe Articles. 1562. *.1. ADVERTISEMENTS for Due order about Miniſters Apparel, the Communion &c. 1564. 86. Liber quorundam CANONUM 1571. *15. ARTICƲLI Provinciae Cantuarienſis 1584. 243. Capitula, ſive CONSTITUTIONES Eccleſiaſticae. 1597. 37. The OATHES of Supremacy, Allegiance, Canonical Obedience, Reſidence. 88. The Oath againſt Simony. 90. Of Abrogate HOLYDAYES in K. HENRY the 8ths. time. 1536. 225. Proclamation againſt the deſpiſers of the COMMON PRAYER &c. 1573. 227. Proclamation againſt the Sectaries of the Family of Love. 1580. 229. Proclamation againſt Schiſmatical and ſeditious Books and Libels. 1588. 231. Prayers at the Healing. 223.

In K. JAMES his time. CANONS and Conſtitutions in Latine. 1603. 303. PRoclamation declaring the proceedings in Eceleſiaſtical Courts to be according to the Laws of the Land. 91

A PREFACE to the Reader.

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

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

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

Anth. Sparrow.

Books ſold by T. Garthwait. THe Works of that Profound Divine Dr. Tho. Jackſon preſident of Corp. Chr. Coll. Oxon. in Folio. 3. Volumes. The Scholaſtical Hiſtory of the Canon of the Scripture by Dr. Cofin Ld. Bp. Dureſme. in 4o. An Introduction to the Oriental Languages by Dr. Walton Ld. Bp. of Cheſter. in 12o. The Engliſh Caſe, exactly ſet down by Hezekiahs Reformation in a Serm. at Paris before His Majeſty by Dr. Steward Dean of Weſtminſter in 12o. A Rationale upon the Book of Com. Prayer by Dr. Sparrow in 12o. A Defence of the Liturgy in anſwer to the Exceptions of divers Miniſters in 12o. The Form of Conſecration of a Church by Bp. Andrews. Golden Remains of Mr. John Hales of Eton Colledge with His Letters touching rhe Synod of Dort in 4o. Dr. Pierce of the Poſitive being of ſin, with a Poſtſcript touching Mr. Baxter in 4o. A Sermon of Lent preacht before his Majeſty by Dr. Gunning &c. in 4o. Bp. Andrews his Sermons in fol.

INJUNCTIONS given by the moſt excellent Prince, EDWARD the Sixt,

By the grace of God King of England, France, and Ireland:

Defender of the Faith, and in earth under Chriſt of the Church of England and Ireland, the ſupreme head: To all and ſingular his loving ſubjects, as well of the Clergy as of the Laitie.

Imprinted at LONDON by Richard Grafton, 1547.

Injunctions given by the moſt excellent Prince, Edward the ſixt, by the grace of God, King of England, France, and Ireland: defender of the Faith and in earth under Chriſt, of the Church of England and of Ireland, the ſupreme head: To all and ſingular his loving ſubjects, as well of the Clergy as of the Laity.

THE Kings moſt Royal Majeſtie, by the advice of his moſt dear uncle, the Duke of Somerſet, Lord Protector of all his Realms, Dominions and Subiects, and Governour of his moſt royal perſon, and the reſidue of his moſt honourable counſel, intending the advancement of the true honour of almighty God, the ſuppreſsion of Idolatry and Superſtition, throughout all his Realms and Dominions, and to plant true Religion, to the extirpation of all hypocriſy, enormities and abuſes, as to his duty appertaineth: doth miniſter unto his loving ſubjects, theſe godly Injunctions, hereafter following: Whereof part were given unto them heretofore, by the authority of his moſt dear beloved father, King Henry the viii. of moſt famous memory, and part are now miniſtred and given by his Majeſty. All which Injunctions, his highneſſe willeth and commandeth his ſaid loving ſubjects, by his ſupreme authority obediently to receive, and truely to obſerve and keep every man in their offices, degrees and ſtates, as they will avoyd his diſpleaſure, and the pains in the ſame Injunctions hereafter expreſſed.

1. The firſt is, that all Deans, Archdeacons, Parſons, Vicars, and other Eccleſiaſtical perſons, ſhall faithfully keep and obſerve, and as far as in them may lye, ſhall cauſe to be obſerved and kept of other, all and ſingular laws and ſtatutes made as well for the aboliſhing and extirpation of the Biſhop of Rome, his pretenſed and uſurped power and juriſdiction, as for the eſtabliſhment and confirmation of the Kings authority, juriſdiction, and ſupremacy of the Church of England and Ireland. And furthermore, all Eccleſiaſticall perſons, having cure of ſouls, ſhall to the uttermoſt of their wit, knowledge, and learning, purely, ſincerely and without any colour or diſſimulation, declare, manifeſt, and open iiii. times every year at the leaſt, in their Sermons ond other collations, that the Biſhop of Romes uſurped power and juriſdiction; having no eſtabliſhment nor ground by the laws of God, was of moſt juſt cauſes, taken away and aboliſhed, and that therefore, no manner of obedience or ſubjection, whithin his Realms and Dominions, is due unto him. And that the Kings power, within his Realms and Dominions, is the higheſt power under God, to whom all men, within the ſame Realms and Dominions, by Gods laws, owe moſt loyalty and obedience, afore and above all other powers and Potentates in earth.

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

Item, that they, the perſons above reherſed, ſhall make or cauſe to be made in their Churches, and every other Cure they have, one Sermon, every quarter of the year at the leaſt, wherein they ſhall purely and ſincerely declare the word of God: and in the ſame, exhort their hearers to the works of faith, mercy; and charity, ſpecially preſcribed and commanded in ſcripture, and that workes deviſed by mens phantaſies, beſides Scripture: as wandering to Pilgrimages, offering of mony, candels, or tapers, or relicks, or Images, or kiſsing and licking of the ſame, praying upon beades, or ſuch like ſuperſtition, have not only no promiſe of reward in ſcripture for doing of them: but contrariwiſe, great threats and maledictions of God, for that they be things tending to Idolatry and ſuperſtition, which, of all other offences, God almighty doth moſt deteſt and abhor, for that the ſame diminiſh moſt his honour and glory.

Item, that ſuch Images, as they know in any of their cures, to be, or to have been abuſed with Pilgrimage or offering of any thing made thereunto, or ſhall be hereafter cenſed unto, they (and none other private perſons) ſhall for the avoiding of that moſt deteſtable offence of Idolatry,, forthwith take down, or cauſe to be taken down and deſtroy the ſame, and ſhall ſuffer from henceforth, no Torches, nor candles, Tapers or Images of wax, to be ſet afore any Image, or picture, but onely two lights upon the high altar, before the Sacrament, which for the ſignification, that Chriſt is the very true light of the world, they thall ſuffer to remain ſtill: admoniſhing their Pariſhioners, that Images ſerve for no other purpoſe, but to be a remembrance, whereby men may be admoniſhed, of the holy lives and converſation of them, that the ſaid Images do repreſent: which Images, if they do abuſe for any other entent, they commit Idolatry in the ſame, to the great danger of their ſouls.

Item, that every holy day throughout the year, when they have no Sermon, they ſhall immediately after the Goſpel, openly and plainly, recite to their Pariſhioners in the pulpit: the Pater noſter, the Credo, and x. Commandments in Engliſh, to the intent the people may learn the ſame by heart: exhorting all parents and houſholders, to teach their children and ſervants the ſame as they are bound by the law of God, and in conſcience to do.

Item, that they ſhall charge Fathers and Mothers, Maſters and governours to beſtow their children and ſervants, even from their childhood, either to learning or to ſome honeſt exerciſe, occupation or huſbandry: Exhorting and counſeling, and by all the wayes and means they may, aſwel in their ſermons and collations as otherwaies, perſwading their ſaid Fathers and Mothers, Maſters, and other governours, diligently to provide and foreſee, that the youth be in no manner of wiſe, brought up in idleneſſe, leaſt at any time afterward, for lack of ſome craft, occupation, or other honeſt mean to live by, they be driven to fall to begging, ſtealing, or ſome other unchriftineſſe: Foraſmuch as we may daily ſee, through ſloth and idleneſſe, divers valiant men fall, ſome to begging, and ſome to theft and murder, which after brought to calamity and miſery, do blame their parents, friends and governours, which ſuffered them to be brought up ſo idlely in their youth, where, if they had been well brought up in learning ſome good occupation or craft, they would (being rulers of their own houſhold) have profited aſwell themſelves, as divers other perſons, to the great commodity and ornament of the Common wealth.

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

Alſo, that they ſhall provide within three moneths, next after this viſitation, one book of the whole Bible, of the largeſt volumn in Engliſh. And within one twelve moneths next after the ſaid viſitation, the paraphraſis of Eraſmus alſo in Engliſh upon the goſpels, and the ſame ſet up in ſome convenient place, within the ſaid Church, that they have Cure of, whereas their Pariſhioners may moſt commodiouſly, reſort unto the ſame, and read the ſame. The charges of which books ſhall be ratably born, between the Parſon or approprietary, and pariſhiones aforeſaid, that is to ſay, the one half by the Parſon or proprietary, & the other half by the pariſhioners. And they ſhall diſcourage no man (authoriſed & licenſed thereto) from the reading of any part of the Bible, either in Latine or in Engliſh: but ſhall rather comfort & exhort every perſon to read the ſame, as the very lively word of God, and the ſpecial food of mans ſoul, that all Chriſtian perſons are bound to embrace, believe, and follow, if they look to be ſaved: whereby they may the better know their duties to God, to their ſovereign Lord the King, and their neighbour: ever gently and charitably exhorting them, and in his Majeſties name, ſtraightly charging and commanding them, that in the reading thereof, no man to reaſon or contend, but quietly to hear the Reader.

Alſo, the ſaid Eccleſiaſtical perſons ſhall in no wiſe, at any unlawful time, nor for any other cauſe, then for their honeſt neceſſity, haunt or reſort to any Taverns, or Alehouſes. And after their dinner or ſupper, they ſhall not give themſelves to drinking or riot, ſpending their time idlely, by day or by night at dice, cards, or tables, playing, or any other unlawful game: but at all times, (as they ſhall have leaſure) they ſhall hear and read ſomewhat of holy Scripture, or ſhall occupie themſelves with ſome other honeſt exerciſe, and that they alwayes do the things which appertain to honeſty, with endeavour to profit the common weale, having alwayes in minde, that they ought to excel all other, in purity of life, and ſhould be an example to the people, to live well and Chriſtianly.

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

Alſo, that they ſhall admit no man to preach within any their Cures, but ſuch as ſhall appear unto them, to be ſufficiently licenſed thereunto, by the Kings Majeſte, the Lord Protectors grace, the Archbiſhop of Canterbury, the Archbiſhop of York in his Province, or the Biſhop of the Dioceſſe: and ſuch as ſhall be ſo licenſed, they ſhall gladly receive to declare the word of God, without any reſiſtence or contradiction.

Alſo, if they have heretofore declared to their pariſhioners any thing to the extolling, or ſetting forth of pilgrimages, relicks or Images, or lighting of Candels, kiſsing, kneeling, decking of the ſame Images, or any ſuch ſuperſtition, they ſhall now openly before the ſame, recant and reprove the ſame: ſhewing them (as the truth is) that they did the ſame upon no ground of ſcripture, but were led and ſeduced by a common errour and abuſe, crept into the Church, through the ſufference and avarice of ſuch as felt profit by the ſame.

Alſo, if they do, or ſhall know any man within their pariſh, or elſewhere,, that is a letter of the word of God, to be read in Engliſh, or ſincerely preached, or of the execution of theſe the Kings Majeſties Injunctions, or a fautor of the Biſhop of Romes pretenſed power, now by the laws of this Realm juſtly reiected, extirpated, and taken away utterly, they ſhall detect and preſent the ſame to the King or his Council, or to the Iuſtice of peace next adjoyning.

Alſo, that the Parſon, Vicar, or Curate, and pariſhioners of every pariſh, within this Realm ſhall in their Churches and Chapels, keep one Book or Regiſter, wherein they ſhall write the day and year of every wedding, Chriſtning, and Burial, made within their Pariſh for their time, and ſo every man ſucceeding them likewiſe: And therein ſhall write every perſons name, that ſhall be ſo Wedded, Chriſtned or Buried. And for the ſafe keeping of the ſame book, the pariſh ſhall be bound to provide of their common charges, one ſure cofer, with two locks and keyes, whereof the one to remain with the Parſon, Vicar, or Curate, & the other with the Wardens of every Pariſh church or chapel, wherein the ſaid book ſhall be laid up: which book they ſhall every Sunday take forth, and in the preſence of the ſaid Wardens, or one of them, write and record in the ſame all the Weddings, Chriſtnings, and Burials, made the whole week before, and that done, to lay up the book in the ſaid cofer, as afore. And for every time that the ſame ſhall be omitted, the party that ſhall be in the fault thereof, ſhall forfeit to the ſaid Church. iii. s. iiii. d. to be employed to the poor mens box, of that pariſh.

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

And to the intent that learned men may hereafter ſpring the more, for the execution of the premiſſes, ever Parſon, Vicar, Clerk, or beneficed man within this Deanery, having yearly to diſpend in benefices and other promotions of the Church an C.l. ſhall give competent exhibition to one Scholar: and for ſo many .C.l. more as he may diſpend, to ſo many Scholars more ſhall he give like exhibition, in the Vniverſity of Oxford, or Cambridge, or ſome Grammar ſchole, which after they have profited in good learning, may be partners of their patrons cure and charge, as well in preaching, as otherwiſe in the execution of their offices, or may (when need ſhall be) otherwiſe profit the Common weale, with their counſail and wiſdom.

Alſo, that the proprietaries, Parſons, Vicars, and Clerks, having Churches, Chapels, or Manſions within this Deanery, ſhall beſtow yearly hereafter, upon the ſame Manſions or Chancels of their Churches, being in decay the fift part of that their benefices, till they be fully repaired: and the ſame ſo repaired ſhall alwayes keep and maintain in good eſtate.

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

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

Alſo, that no perſon ſhall from hence forth alter or change the order and manner of any faſting day that is commanded, or of Common prayer or divine ſervice, otherwiſe then is ſpecified in theſe Injunctions, until ſuch time as the ſame ſhall be otherwiſe ordered, and tranſpoſed by the Kings authority.

Alſo, that every Parſon, Vicar, Curate, Chauntery prieſt, and Stipendary, being under the degree of a Bacheler of Divinity, ſhall provide and have of his own, within three moneths after this viſitation,, the New Teſtament, both in Latine and in Engliſh, with the Paraphraſe upon the ſame of Eraſmus, and diligently ſtudy the ſame conferring the one with the other. And the Biſhops and other ordinaries by themſelves, or their officers, in their Synods and viſitations, ſhall examine the ſaid Eccleſiaſtical perſons, how they have profited in the ſtudie of holy Scripture.

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

Alſo, becauſe thoſe perſons which be ſick and in peril of death, be oftentimes put in deſpair, by the craft and ſubtilty of the Devil, who is then moſt buſy, and ſpecially with them, that lack the knowledge, ſure perſwaſion, and ſtedfaſt belief, that they may be made partakers of the great and infinite mercy, which almighty God, of his moſt bountiful goodneſſe, and meer liberality, without our deſerving, hath offered freely to all perſons that put their ful truſt and confidence in him: therefore that this damnable vice of deſpair, may be clearly taken away and firme belief, and ſtedfaſt hope, ſurely conceived of all their pariſhioners, being in any danger, they ſhall learn and have alwayes in a readineſſe, ſuch comfortable places and ſentences of Scripture, as do ſet forth the mercy, benefits, and goodneſs of almighty God, towards all penitent, and believing perſons, that they may at all times, (when neceſsity ſhall require) promptly comfort their flock, with the lively word of God, which is the onely ſtay of mans conſcience.

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

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

ALSO, foraſmuch as variance and contention, is a thing which moſt diſpleaſeth God, and is moſt contrary to the bleſſed Communion of the body and blood of our Saviour Chriſt: Curates ſhall in no wiſe admit to the receiving thereof any of their Cure and flock, who hath maliciouſly and openly contended with his neighbour, unleſſe the ſame do firſt charitably and openly reconcile himſelf again, remitting all rancour and malice, whatſoever controverſie hath been between them: and nevertheleſſe, their iuſt titles and rights, they may charitably proſecute before ſuch as have authority to heare the ſame.

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

ALSO, that they ſhall inſtruct and teach in their Cures, that no man ought obſtinately, and maliciouſly, to break and violate the laudable ceremonies of the Church, by the King Commanded to be obſerved, and as yet not abrogated. And on the other ſide, that whoſoever doth ſuperſtitiouſly abuſe them, doth the ſame to the great peril and danger of his ſouls health: as in caſting holy water upon his bed, upon Images, and other dead things, or bearing about him holy bread, or ſaint Iohns Goſpel, or making croſſes of wood upon Palm-Sunday, in time of reading of the Paſsion, or keeping private holy dayes, as Bakers, Brewers, Smithes, Shoomakers, and ſuch other do, or ringing of holy bells, or bleſsing with the holy candle, to the intent, thereby to be diſcharged of the burden of ſin, or to drive away devils, or to put away dreames and phantaſies, or in putting truſt and confidence of health and ſalvation in the ſame ceremonies, when they be onely ordained, inſtituted and made, to put us in remembrance of the benefits, which we have received by Chriſt. And if he uſe them for any other purpoſe, he grievouſly offendeth God.

ALSO, that they ſhall take away, utterly extinct and deſtroy, all ſhrines, covering of ſhrines, all tables, candleſticks, trindilles or rolles of wax, pictures, paintings, and all other monuments of feigned miracles, pilgrimages, Idolatry and ſuperſtition: ſo that there remain no memory of the ſame in walls, glaſſes, windows, or elſewhere within their Churches or houſes. And they ſhall exhort all their Pariſhioners, to do the like within their ſeveral houſes. And that the Church Wardens, at the common charge of the Pariſhioners in every Church, ſhall provide a comely and honeſt pulpit, to be ſet in a convenient place within the ſame, for the preaching of Gods word.

ALSO, they ſhall provide and have within three moneths after this viſitation, a ſtrong Cheſt, with a hole in the upper part thereof, to be provided, at the coſt and charge of the pariſh, having three keyes, whereof one ſhall remain in the cuſtody of the Parſon, Vicar, or Curate, and the other two, in the cuſtody of the Church wardens, or any other two honeſt men, to be appointed, by the pariſh from year to year: which Cheſt you ſhall ſet and faſten near unto the high altar, to the intent the pariſhioners, ſhould put into it their Oblation and almes, for their poor neighbours. And the Parſon, Vicar, or Curate, ſhall diligently, from time to time, and ſpecially, when men make their teſtaments, call upon, exhort and move their neighbours, to confer and give, as they may well ſpare, to the ſaid Cheſt, declaring unto them, whereas heretofore they have been diligent, to beſtow much ſubſtance otherwiſe then God commanded, upon Pardons, Pilgrimages, Trentalles, decking of Images, offering of Candels, giving to Friers, and upon other like blinde devotions; they ought at this time, to be much more ready to help the poor and needy, knowing that to relieve the poor is a true worſhiping of God, required earneſtly, upon pain of everlaſting damnation: and that alſo, whatſoever is given for their comfort, is given to Chriſt himſelf, and ſo is accepted of him, that he will mercifully reward the ſame with everlaſting life, the which almes and devotion of the People, the keepers of the keyes, ſhall at times convenient, take out of the Cheſt, and diſtribute the ſame, in the preſence of the whole Pariſh, or ſix of them, to be truely and faithfully delivered, to their moſt needy neighbours: and if they be provided for, then to the reparation of high wayes next adjoyning. And alſo the money which riſeth of Fraternities, guilds, and other ſtocks of the Church (except by the Kings majeſties authority it be otherwiſe appointed) ſhall be put into the ſaid cheſt, and converted to t •… ſaid uſe, and alſo the rents of lands, the profit of cattle, and mony given or bequeathed, to the ſtuding of Torches, Lights, Tapers, & Lampes, ſhalt be converted to the ſaid uſe, ſaving that it ſhall be lawful for them to beſtow part of the ſaid profits, upon the reparation of the Church, if great need require, and whereas the pariſh is very poor, and not able otherwiſe to repaire the ſame.

And foraſmuch as prieſts be publick miniſters of the Church, and upon the holydayes ought to apply themſelves to the common adminiſtration of the whole Pariſh, they ſhall not be bound to go to women lying in childbed, except in time of dangerous ſickneſs, and not to fetch any corſe, before it be brought to the Churchyard: and if the woman be ſick, or the corſe brought to the Church, the prieſt ſhall do his duty accordingly, in viſiting the woman, and burying the dead perſon.

ALSO, to avoid the deteſtable ſin of ſymony, becauſe buying and ſelling of benefices, is execrable before God: therefore all ſuch perſons as buy any benefices, or coine to them by fraud or deceit, ſhall be deprived of ſuch benefices, and be made unable at any time after to receive any other ſpiritual promotion. And ſuch as do ſell them, or by any colour do beſtow them, for their own gain and profit, ſhall loſe the right and title of patronage, and preſentment for that time, and the gift thereof for that vacation, ſhall appertain to the Kings Maieſty.

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

ALSO, whereas many indiſcrete perſons do at this day, uncharitably contemn and abuſe Prieſts and Miniſters of the Church, becauſe ſome of them, (having ſmal learning) have of long time favoured phanſies rather then Gods truth: yet foraſmuch, as their office and function is appointed of God: The Kings Majeſty willeth and chargeth all his loving ſubjects, that from henceforth, they ſhall uſe them charitably and reverently, for their office and adminiſtrations ſake, and eſpecially, ſuch as labour in the ſeting forth of Gods holy word.

ALSO, that all manner of perſons, which underſtand not the Latine tongue, ſhall pray upon none other Primer, but upon that, which was lately ſet forth in Engliſh, by authority of King Henry the VIII. of moſt famous memory. And that no teachers of youth, ſhall teach any other, then the ſaid Primer. And all thoſe which have knowledge of the Latine tongue, ſhall pray upon none other Latine Primer, but upon that, which is likewiſe ſet forth by the ſaid authority, And that all graces to be ſaid at dinner and ſupper, ſhall be alwayes ſaid in the Engliſh tongue. And that none other grammar ſhall be taught in any ſchoole or other place, within the Kings Realms and Dominions, but onely that which is ſet forth by the ſaid authority.

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

ITEM, when any Sermon or Homily ſhall be had, the Prime and houres ſhall be omitted.

❧ The form of bidding the Common Prayers.

YOU ſhall pray for the whole congregation of Chriſts Church, and ſpecially for this Church of England and Ireland, wherein firſt I commend to your devout prayers, the Kings moſt excellent Majeſty, ſupreme head immediately under God, of the ſpirituality and temporality of the ſame Church: and for Queen Katharine dowager, and alſo for my lady Mary and my lady Elizabeth, the Kings ſiſters.

Secondly you ſhall pray for my Lord Protectors grace, with all the reſt of the Kings Majeſtes Councel: for all the Lords of this Realm, and for the Clergy and the commons of the ſame: beſeeching almighty God to give every of them in his degree, grace to uſe themſelves in ſuch wiſe, as may be to Gods glory, the Kings honour, and the weal of this Realm.

Thirdly, ye ſhall pray for all them that be departed out of this world in the faith of Chriſt, thath they with us and we with them at the day of Iudgement, may reſt both body and ſoul, with Abraham, Iſaac, and Iacob, in the kingdom of heaven.

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

THE ORDER OF THE COMMUNION.

Imprinted at LONDON by Richard Grafton, 1547.

The Proclamation. EDward by the grace of God King of England, France and Ireland, defender of the faith, and of the Church of England and Ireland in earth the ſupreme head: To all and ſingular our loving ſubjects, Greeting:

For ſo much as in our high Court of Parliament, lately holden at Weſtminſter, it was by us with the conſent of the Lords ſpiritual and temporal, and Commons there aſſembled moſt godly and agreeably to Chriſts holy inſtitution enacted, that the moſt bleſſed Sacrament of the body and blood of our Saviour Chriſt ſhould from thenceforth be commonly delivered and miniſtred unto all perſons within our Realm of England and Ireland, and other our dominions under both kinds, that is to ſay, of bread and wine, (except neceſsity other wayes require) leaſt any man phanſying and deviſing a ſundry way by himſelf, in the uſe of this moſt bleſſed Sacrament of unity, there might thereby ariſe any unſeemly and ungodly diverſity: Our pleaſure is by the advice of our moſt deare Vncle the Duke of Somerſet, governour of our perſon, and Protector of all our Realms, Dominions and Subjects, and other of our privie Councel, that the ſaid bleſſed Sacrament be miniſtred unto our people onely after ſuch form and manner as hereafter, by our authority, with the advice before mentioned is ſet forth and declared: willing every man with due reverence and Chriſtian behaviour, to come to this holy Sacrament and moſt bleſſed Communion, leſt by the unworthy receiving of ſo high myſteries, they become guilty of the body and blood of the Lord, and ſo eat and drink their own damnation: but rather diligently trying themſelves, that they may ſo come to this holy table of Chriſt, & ſo be partakers of this holy Communion, that they may dwell in Chriſt, and have Chriſt dwelling in them: And allſo with ſuch obedience and conformity to receive this our ordinance, and moſt godly direction, that we may be encouraged from time to time, further to travel for the reformation, and ſetting forth of ſuch godly orders, as may be moſt to Gods glory, the edifying of our ſubjects, and for the advancement of true Religion.

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

God ſave the KING.

The Order of the Communion.

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

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

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

The time of the Communion, ſhall be immediatly after that the Prieſt himſelf hath received the Sacrament, without the varying of any other rite or ceremony in the Maſſe (until other order ſhal be provided) but as heretofore uſually the Prieſt hath done with the Sacrament of the body, to prepare, bleſſe and conſecrate ſo much as will ſerve the people: ſo it ſhall yet continue ſtill after the ſame manner and form, ſave that he ſhall bleſſe and conſecrate the biggeſt Chalice or ſome faire and convenient cup or cups full of wine with ſome water put unto it. And that day, not drink it up all himſelf, but taking one onely ſup or draught, leave the reſt upon the altar covered, and turn to them that are diſpoſed to be partakers of the Communion, and ſhall thus exhort them as followeth.

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

Then the prieſt ſhall ſay to them which be ready to take the Sacrament.

If any man here be an open blaſphemer, adulterer, in malice, or envie, or any other notable crime, and be not truely ſorry therefore, and earneſtly minded to leave the ſame vi • es, or that doth not truſt himſelf to be reconciled to Almighty God, and in charity with all the world, let him yet a while bewaile his ſins and not come to this holy table, leaſt after the taking of this moſt bleſſed bread, the devil enter into him, as he did into Iudas, to fulfil in him all iniquity, and to bring him to deſtruction, both of body and ſoul.

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

You that do truely & earneſtly repent you of your ſins, and offences, committed to almighty God, and be in love and charity with your neighbours, and intend to lead a new life and heartily to follow the Commandments of God, and to walk from hence forth in his holy wayes, draw neer, and take this holy Sacrament to your comfort, make your humble confeſsion to almighty God, and to his holy Church, here gathered together in his name, meekly kneeling upon your knees.

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

Almighty God, Father of our Lord Ieſus Chriſt, maker of all things, judge of all men, we knowledge and bewaile our manifold ſins and wickedneſſe, which we from time to time, moſt grievouſly have committed by thought, word, and deed, againſt thy divine majeſty, provoking moſt juſtly thy wrath and indignation againſt us: we do earneſtly repent, and be heartily ſorry, for theſe our miſdoings: The remembrance of them is grievous unto us, the burthen of them is intolerable, have mercy upon us, have mercy upon us moſt mercyful Father, for thy ſon our Lord Ieſus Chriſts ſake: Forgive us all that is paſt, and grant that we may ever hereafter, ſerve and pleaſe thee in newneſs of life to the honour and glory of thy name, through Ieſus Chriſt our Lord.

Then ſhall the prieſt ſtand up, and turning him to the people, ſay thus.

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

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

Here what comfortable words our Saviour Chriſt ſaith to all that truely turn to him.

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

Heare alſo what S. Paul ſaith.

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

Heare alſo what St. John ſaith.

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

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

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

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

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

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

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

If there be a Deacon or other Prieſt, then ſhall he follow with the Chalice, and as the Prieſt Miniſtreth the bread, ſo ſhall he for more expedition Miniſter the wine, in form before written.

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

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

To the which the people ſhall anſwer

Amen.

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

Note, that if it doth ſo chance, that the wine hallowed and conſecrate doth not ſuffice or be enough for them that do take the Communion, the Prieſt after the firſt Cup or Chalice be emptied, may go again to the altar, and reverently and devoutly, prepare, and conſecrate an other, and ſo the third, or more likewiſe, beginning at theſe words, Simili modo, poſtquam coenatum eſt, and ending at theſe words, qui pro vobis & pro multis effundetur in remiſsionem peccatorum, and without any levation or lifting up.

Articles to be enquired of, in viſitations to be had within the Dioceſſe of Canterbury: in the ſecond year of the Reign of our Dread Sovereign Lord Edward the 6. by the grace of God, King of England, France, and Ireland defender of the Faith, and in earth of the Church of England and alſo of Ireland the ſupreme head.

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

Item, Whether they have preached & declared likewiſe, 4. times of the year at the leaſt, that the Kings Majeſties power, authority, and preheminence, within his Realms and dominions, is the higheſt power under God.

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

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

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

Item, Whether they have not removed, taken away, and utterly extincted and deſtroyed in their Churches, Chappels and houſes, all images, all ſhrines, coverings of ſhrines, all tables, candelſticks, trindels or rolles of wax, pictures, paintings, and all other monuments of feigned miracles, pilgrimages, idolatry and ſuperſtition, ſo that there remain no memory of the ſame in walls, glaſwindowes or elſewhere.

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

Item, Whether they have declared to their Pariſhoners, the Articles concerning the abrogation of certain ſuperfluous holy dayes, and done their indeavour to perſwade the ſaid pariſhioners; to keep and obſerve the ſame Articles inviolably, and whether any of thoſe abrogate dayes hath been kept as holy dayes, and by whoſe occaſion they were ſo kept.

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

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

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

Item, Whether they have not every holy day, when they have no Sermon, immediately after the Goſpel, openly, plainly, and diſtinctly recited to their pariſhioners in the Pulpit, the Pater Noſter, the Creed, and the Ten Commandements in Engliſh.

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

Item, Whether they have charged fathers and mothers, maſters and governours of youth, to bring them up in ſome vertuous ſtudy or occupation.

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

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

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

Item, Whether Parſons, Vicars, Curates, and other Prieſts, be common haunters & reſorters to Taverns, or Alehouſes, giving themſelves to drinking, rioting, or playing at unlawful games, and do not occupie themſelves in the reading or hearing of ſome part of holy Scripture, or in ſome other godly exerciſe. Item, Whether they have admitted any man to preach in their cures, not being lawfully licenſed thereunto, or have refuſed or denied ſuch to preach, as have been licenſed accordingly.

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

Item, Whether they have one book or regiſter ſafely kept, wherein they write the day of every Wedding, Chriſtening, and Burying.

Item, Whether they have exhorted the people to obedience, to the Kings Majeſty and his Miniſters, and to Charity and love, one to another:

Item, Whether they have admoniſhed their Pariſhioners, that they ought not to preſume to receive the Sacrament, of the body and blood of Chriſt before they can perfectly rehearſe the Pater noſter, the Articles of the faith and the ten Commandments in Engliſh.

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

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

Item, Whether Parſons, Vicars, Clerks, and other beneficed men, having yearly to diſpend an hundred pound, do not finde competently one Scholar in the univerſity, of Cambridg or Oxford, or Some Grammar ſchoole, and for as many hundred pounds, as every of them may diſpend, ſo many Scholars like wiſe to be found by them, and what be their names, that they ſo finde.

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

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

Item, Whether they have read the Kings Majeſties Injunctions, every quarter of the year, the firſt holy day of the ſame quarter.

Item, Whether the Parſons Vicars, Curates and other Prieſts, being under the degree of a Bachelar of Divinity, have of their own the new Teſtament, both in Latine and in Engliſh, and the paraphraſe of Eraſmus upon the ſame.

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

Item, Whether every Sunday and holy day at Matiues, they have read or cauſe to be read, plainly and diſtinctly in the ſaid place,, one Chapter of the new Teſtament in Engliſh, immediatly after the Leſſons, and at Evenſong after Magnificat, one Chapter of the old teſtament.

Item, Whether they have not at Matius, omitted three leſſons, when ix, ſhould have been read in the Church, and at Evenſong the Reſponds with all the Memories

Item, Whether they have declared to their pariſhioners, that Saint Marks day, and the evens of the abrogate holy dayes ſhould not be faſted.

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

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

Item, Whether they bid not the beades according to the order appointed by the Kings Majeſty.

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

Item, Whether they have taught and declared to their pariſhioners, that they may with a ſafe and quiet conſcience in the time of Harveſt, labour upon the holy and feſtival dayes, and if ſuperſticiouſly they abſtain from working upon thoſe dayes, that then they do greivouſly offend and diſpleaſe God.

Item, Whether they have admitted any perſons to the Communion, being openly known to be out of charity with their neighbours.

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

Item, whether they have provided, and have a ſtrong Cheſt for the poor mens Box, and ſet and faſtned the ſame, neer to the high altar.

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

Item, Whether they have denied to Viſit the ſick, or bury the dead, being brought to the Church.

Item, Whether they have bought their benefices, or come to them by fraud or deceit.

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

Item, Whether they do not omit prime and houres, when they have any Sermon or Homily.

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

Item, Whether they have given open monition to their Pariſhoners, that they ſhould not wear beads, nor pray upon them.

Item, Whether they have moved their Pariſhoners, lying upon their deathbeds, or at any other time, to beſtow any part of their ſubſtance, upon Trentals, Maſſes Satisfactory or any ſuch blinde devotions.

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

Item, Whether they have given open monition to their pariſhioners, to detect and preſent to their Ordinary all adulterers and fornicators, and ſuch men as have two wives living, and ſuch women as haue two husbands living within their pariſhes.

Item, Whether they haue not moniſhed their Pariſhoners openly, that they ſhould not ſell, giue nor otherwiſe alienate any of their Churche goods.

Item, Whether they or any of them do keep more benefices, and other Eccleſiaſtical promotions then they ought to do, not having ſufficient licence and diſpenſations thereunto, and how many they be, and their names.

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

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

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

Item, Whether they upon Eaſier-Even laſt paſt, hallowed the Font, Fire, or Paſchal, or had any Paſchal ſet up, or burning in their Churches.

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

Item, Whether you know any perſon within your pariſh, or elſe where, that is a letter of the word of God to be read in Engliſh, or ſincerely preached, or of the execution of the Kings Majeſties Injunctions, or other his Majeſties proceedings in matters of religion.

Item, Whether every pariſh have provided a Cheſt with two locks and keyes for the book of Wedding, Chriſtining and Burying.

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

Item, Whether any bells have been knowled or rung at the time of the premiſſes.

Item, Whether any perſon hath abuſed the Ceremonies, as in caſting holy water upon his bed, or bearing about him holy bread, St. Iohns Goſpel, ringing of holy bells, or keeping of private holy dayes, as Taylors, Bakers, Brewers, Smithes, Shoomakers, and ſuch other.

Item, Whether the money coming and riſing of any cattle, or other movable ſtocks of the Church, and mony given or bequethed, to the finding of Torches lights, tapers, or lamps, (not paid out of any lands) have not been employed to the poor mens Cheſt.

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

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

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

Item, Whether there be any other Grammar, taught in any other ſchool within this Dioceſſe then that which is ſet forth by the Kings Majeſty.

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

Item, Whether the ſervice in the Church, be done at due and convenient houres.

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

Item, Whether any have wilfully maintained and defended, any Hereſies, Errors or falſe opinions, contrary to the faith of Chriſt, and holy Scripture.

Item, Whether any be common drunkards, ſwearers, or blaſphemers of the name of God.

Item, Whether any have committed adultery, fornication, or inceſt, or be common bands, and receivers of ſuch evil perſons, or vehemently ſuſpected of any of the premiſes.

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

Item, Whether you know any that uſe Charmes, Sorcery, Enchantments, Witchcraft, Southſaying, or any like craft invented by the Devil.

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

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

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

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

Item, Whether you know any to have made privie contratts of matrimony, not calling two or more thereunto.

Item, Whether they have married ſolemnly, the banes not firſt lawfully asked.

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

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

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

ARTICLES to be enquired of IN THE VISITATION OF THE DIOCES of LONDON, By the reverend Father in God, NICOLAS BISHOP of LONDON,

In the fourth year of our Soveraign Lord King Edward the 6. by the Grace of God King of England France and Ireland defender of the faith, and in earth, of the Church of England and alſo of Ireland, the ſupreme head, next and immediatly under our Saviour CHRIST.

Imprinted at LONDON by Reynold Wolfe. M.DL.

St. PAUL.

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

2. Tim. 4.

Articles of Viſitation by Biſhop Ridley Anno 1550.

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

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

Whether your Miniſters be common brawlers, ſowers of diſcord rather then charity among their pariſhioners, haukers, hunters, or ſpending their time idlely, or coming to their benefice by Simony.

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

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

Whether your Parſons, and Vicars abſent from their benefice, do leave their Cure to an able Miniſter. And if he may diſpend yearly xx.l. or above in this Deanry, or elſe where, whether he doth diſtribute every year among his poor pariſhioners there at the leaſt, the fourty part of the fruits of the ſame. And likewiſe ſpending yearly C.l. Whether he doth finde one ſcholar, at either of the univerſities, or ſome grammar School: and ſo for every other hundred pound, one Scholar.

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

Whether your Miniſter having licence thereunto, doth uſe to preach, or not licenced, doth diligently procure other to preach, that are licenced: or whether he refuſeth thoſe, offering themſelves that are licenced, or abſenteth himſelf, or cauſeth other to be away from the Sermon, or elſe admitteth any to preach that are not licenced.

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

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

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

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

Whether the Curate doth admit any to the Communion before he be confirmed, or any that ken not the Pater Noſter, the articles of the faith and ten Commandments in Engliſh,

Whether Curates do Miniſter the Communion for mony, or uſe to have trentals of Communions.

Whether any of the Anabaptiſts ſect, or other uſe notoriouſly any unlawful or private conventicles, wherein they do uſe Doctrine, or adminiſtration of Sacraments, ſeparating themſelves from the reſt of the pariſh.

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

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

Whether baptiſme be miniſtred (out of neceſsity) in any other time then on the Sunday or holy day, or in an other tongue then engliſh.

Whether any ſpeaketh againſt baptiſme of Infants.

Whether any be married within degrees prohibited by Gods law, or ſeparate without cauſe lawful, or is married without banes thrice firſt asked 3. ſeveral holy dayes or Sundayes openly in the Church at ſervice time.

Whether any curate doth marry them of other pariſhes, without that curates licence and certificate from him of the banes thrice ſolemnly asked.

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

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

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

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

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

Whether any uſeth to keep abrogate holy dayes or private holy dayes, as bakers, ſhoomakers, brewers, ſmiths, and ſuch other.

Whether any uſeth to hallow water, bread, ſalt, bells, or candles upon Candlemas day, aſhes on Aſhweneſday, Palms on Palmſunday, the Font on the Eaſter even, fire on paſchal, or whether there was any ſepulchre on Good-Fryday,

Whether the water in the Font be changed every moneth once, and then any other praiers ſaid, then is in the book of Common prayer appointed.

Whether there be any images in your Church, Tabernacles, Shrines, or covering of Shrines, candles or trindels of wax, or feigned Miracles in your Churches or private houſes.

Whether your Church be kept in due and lawful reparation, and whether there be a comly pulpit ſet up in the ſame: and likewiſe a coffer for almes for the poor, called the poor mans box or cheſt.

Whether any legacies given to the poor, amending high wayes, or marrying poor maides, be undiſtributed, and by whom.

God ſave the King.

ARTICLES agreed upon by the BISHOPS and other Learned and Godly men, In the Laſt CONVOCATION at LONDON, In the year of our Lord 1552. to root out the diſcord of Opinions, and eſtabliſh the Agreement of true Religion.

Publiſhed by the Kings Majeſties Authority 1553.

Imprinted at LONDON by John Day.

ARTICLES agreed upon in the CONVOCATION and publiſhed by the KINGS MAJESTY

Of Faith in the holy Trinity.

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

That the word or Son of God was made very man.

THe Son, which is the word of the Father took mans nature in the womb of the bleſſed Virgin Mary of her ſubſtance: ſo that two whole and perfect natures, that is to ſay, the Godhead and manhood, were joyned together into one perſon, never to be divided, whereof is one Chriſt, very God and very man, who truely ſuffered, was crucified, dead and buried, to reconcile his Father to us. and to be a ſacrifice for all ſin of man both original and actual.

Of the going down of Chriſt into hell.

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

The Reſurrection of Chriſt.

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

The Doctrine of holy Scripture is ſufficient to ſalvation.

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

The old Teſtament is not to be refuſed.

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

The three Creeds.

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

Of Original or Birth ſin.

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

Of Free-will.

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

Of Grace.

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

Of the Juſtification of Man.

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

Works before Juſtification.

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

Works of Supererogation.

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

No man is without ſin but Chriſt alone.

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

Of ſin againſt the holy Ghoſt.

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

Blaſphemy againſt the holy Ghoſt.

BLaſphemy againſt the holy ghoſt, is, when a man of malice and ſtubborneſs of minde doth rail upon the truth of Gods word manifeſtly perceived, and being enemy thereunto perſecuteth that ſame, and becauſe ſuch be guilty of Gods curſe, they intangle themſelves with a moſt grievous and hainous crime: whereupon this kinde of ſin is called and affirmed of the Lord unpardonable.

Of Predeſtination and Election.

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

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

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

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

THey alſo are to be had accurſed and abhorred that preſume to ſay that every man ſhall be ſaved by the law or ſect which he profeſſeth, ſo that he be diligent to frame his life according to that law, and the light of nature. For holy Scripture doth ſet out unto us onely the name of Ieſu Chriſt whereby men muſt be ſaved.

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

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

Of the Church.

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

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

Of the authority of the Church.

IT is not lawful for the Church to ordain any thing that is contrary to Gods word written, neither may it ſo expound one place of Scripture, that it be repugnant to another. Wherefore although the Church be a witneſſe and a keeper of holy Writ, yet as it ought not to decree any thing againſt the ſame, ſo beſide the ſame ought it not to enforce any thing to be believed for neceſſity of ſalvation.

Of the Authority of general Councils.

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

Of Purgatory.

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

No man may miniſter in the Congregation except he be called

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

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

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

Of the Sacraments.

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

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

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

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

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

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

Of Baptiſme.

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

Of the Lords Supper.

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

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

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

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

Of the perfect oblation of Chriſt made upon the Croſs.

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

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

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

Excommunicate perſons are to be avoided.

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

Traditions of the Church.

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

Of Homilies.

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

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

THe Book which of very late time was given to the Church of England by the Kings authority and the Parliament, containing the manner & form of praying and miniſtring the Sacraments in the Church of England, likewiſe alſo the book of ordering Miniſters of the Church, ſet forth by the foreſaid authority are Godly, and in no point repugnant to the wholſome Doctrine of the Goſpel, but agreeable thereunto, furthering and beautifying the ſame not a little and therefore of all faithful members of the Church of England and chiefly of the Miniſters of the word, they ought to be received & allowed with all readineſſe of minde and thanksgiving and to be commended to the people of God.

Of Civil Magiſtrates.

THe King of England is Supream head in earth next under Chriſt of the Church of England and Ireland.

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

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

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

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

Chriſtian mens goods are not common.

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

Chriſtian men may take an oath.

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

The Reſurrection of the dead is not yet brought to paſſe.

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

The Souls of them that depart this life do neither dye with the bodies nor ſleep idly.

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

Hereticks called Millenarii.

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

All men ſhall not be ſaved at the length.

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

The End of the Articles.

Imprinted by John Day, 1553.

ARTICULI de quibus in SYNODO LONDINENSI Anno Dom. M.D.LII. ad tollendam opinionum diſſenſionem & conſenſum verae religionis firmandum, INTER EPISCOPOS Et alios Eruditos Viros convenerat, REGIA authoritate in lucem editi.

Excuſum LONDINI, apud Reginaldum Wolfium, Regiae Majeſtatis in Latinis Typographum. Anno Dom. M.D.LIII.

De fide in Sacroſanctam Trinitatem.

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

Verbum Dei, verum hominem eſſe factum.

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

De diſcenſu Chriſti ad Inferos.

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

Reſurrectio Chriſti.

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

Divinae Scripturae doctrina ſufficit ad ſalutem.

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

Vetus Teſtamentum non eſt rejiciendum

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

Symbola tria.

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

Peccatum Originale.

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

De libero arbitrio.

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

De gratia.

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

De Hominis juſtificatione.

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

Opera ante juſtificationem.

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

Opera Supererogationis.

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

Nemo praeter Chriſtum eſt ſine peccato.

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

De peccato in ſpiritum ſanctum.

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

Blaſphemia in Spiritum Sanctum.

BLaſphemia in Spiritum Sanctum, eſt cum quis verborum Dei manifeſte perceptam veritatem, ex malitia & obfirmatione animi, convitiis inſectatur, & hoſtiliter inſequitur. Atque hujuſmodi, quia maledicto ſunt obnoxii, graviſſimo ſeſe adſtringunt ſceleri. Unde peccati hoc genus Irremiſſibile à Domino appellatur, & affirmatur:

De Praedeſtinatione & Electione.

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

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

Tantum in nomine Chriſti ſperanda eſt aeterna ſalus.

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

Omnes obligantur ad Moralia legis praecepta ſervanda.

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

De Eccleſiae.

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

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

De Eccleſiae authoritate.

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

De authoritate Conciliorum Generalium.

GEneralia Concilia ſine juſſu & voluntate Principum congregari non poſſunt: & ubi convenerint, quia ex hominibus conſtant qui non omnes ſpiritu & verbis Dei reguntur, & errare poſſunt & interdum errarunt, etiam in his quae ad normam pietatis pertinent: ideo quae ab illis conſtituuntur, ut ad ſalutem neceſſaria, neque robur habent neque authoritatem, niſi oſtendi poſſunt è ſacris literis eſſe deſumpta.

De Purgatorio.

Scholaſticorum doctrina de Purgatorio, de Indulgentiis, de veneratione & adoratione tum Imaginum tum Reliquiarum, nec non de invocatione ſanctorum, res eſt futilis, inaniter conficta, & nullis Scripturarum teſtimoniis innititur, imo verbo Dei pernicioſe contradicit.

Nemo in Eccleſia miniſtret niſi vocatus.

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

Agendum eſt in Eccleſia lingua quae ſit populo nota.

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

De Sacramentis.

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

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

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

Miniſtrorum malitia, non tollit efficaciam inſtitutionum divinarum

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

De Baptiſmo.

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

De Coena Domini.

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

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

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

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

De unica Chriſti oblatione in cruce perfecta.

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

Coelibatus ex verbo Dei praecipitur nemini.

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

Excommunicati vitandi ſunt.

QUi per publicam Eccleſiae denunciationem rite ab unitate Eccleſiae praeciſus eſt & excommunicatus, is ab univerſa fidelium multitudine, donec per poenitentiam publice reconciliatus fuerit arbitrio ludicis competentis, habendus eſt tanquam Ethnicus & Publicanus.

Traditiones Eccleſiaſticae.

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

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

Homiliae.

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

De libro Precationum & caeremoniarum Eccleſiae Anglicanae.

LIber quinuperrime authoritate Regis & Parliamenti Eccleſiae Anglicanae traditus eſt, continens modum & formam orandi, & ſacramenta adminiſtrandi in Eccleſia Anglicana: Similiter & libellus eadem authoritate editus De ordinatione Miniſtrorum Eccleſiae, quoad doctrinae veritatem, pii ſunt, & ſalutari doctrinae Evangelii in nullo repugnant ſed congruunt, & eandem non parum promovent & illuſtrant, atque ideo ab omnibus Eccleſiae Anglicanae fidelibus membris, & maxime a miniſtris verbi cum omni promptitudine animorum & gratiarum actione recipiendi, approbandi, & populo Dei commendandi ſunt.

De Civilibus Magiſtratibus.

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

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

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

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

Chriſtianorum bona non ſunt Communia.

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

Licet Chriſtianis jurare.

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

Reſurrectio mortuorum nondum eſt facta.

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

Defunctorum animae ne que cum corporibus intereunt, neque otioſe dormiunt

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

Millenarii.

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

Non omnes tandem ſervandi ſunt.

HIi quoque damnatione digni ſunt, qui conantur hodie pernicioſam opinionem inſtaurare quod omnes, quantumvis impii, ſervandi ſunt tandem, cum definito tempore à juſtitia divina poenas de admiſſis flagitiis luerunt.

Excuſum Londini, apud Reginaldum Wolfium, Regiae Majeſtatis in Latinis Typographum. Anno Dom. M.D.LIII.

INJUNCTIONS Given by the QUEENS MAJESTY concerning both the Clergy and Laity of this Realm. Publiſhed Anno Dom. 1559.

BEING The firſt year of the Raign of our Soveraign Lady Queen ELIZABETH.

London Printed 1559.

INJUNCTIONS Given by the QUEENS MAJESTY, Aſwell To the Clergy, as to the Laity of this Realm.

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

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

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

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

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

5. Item, That every Holiday through the year, when they have no Sermon,The Pater Noſter. they ſhall immediately after the Goſpel, openly and plainly recite to their Pariſhioners in the Pulpit the Pater Noſter, the Creed, and the Ten Commandements in Engliſh,Creed and Ten Commandements. to the intent the people may learn the ſame by heart, exhorting all Parents, and Houſholders, to teach their Children and Servants the ſame, as they are bound by the Law of God and conſcience to do.

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

7. Alſo,Haunting of Ale houſes by Eccleſiaſtical perſons. the ſaid Eccleſiaſtical perſons ſhall in no wiſe at any unlawful time, nor for any other cauſe then for their honeſt neceſſities haunt or reſort to any Taverns or Ale-houſes. And after their meats they ſhall not give themſelues to drinking or ryot, ſpending their time idly by day and by night, at Dice, Cards, or Tables-playing, or any other unlawful game, but at all times as they ſhall have leaſure, they ſhall hear or read ſomewhat of the holy Scripture, or ſhall buſie themſelues with ſome other honeſt ſtudy or exerciſe, and that they alwayes do the things which appertain to honeſty, and endeavour to profit the Commonwealth, having alwayes in minde that they ought to excell all other in purity of life, and ſhould be examples to the people to live well and chriſtianly.

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

Letters of the word9. Alſo, if they do or ſhall know any man within their Pariſh, or elſe-where, that is a letter of the word of God to be read in Engliſh, or ſincerely preached,Fautours of the uſurped power. or of the execution of theſe the Queens Majeſties Injunctions, or a fautor of any uſurped and forreign power, now by the laws of this Realm juſtly rejected and taken away, they ſhall detect and preſent the ſame to the Queens Majeſty, or to her Councel, or to the Ordinary, or to the juſtice of peace next adjoyning.

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

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

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

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

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

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

16. Alſo, that every Parſon, Vicar, Curate, and ſtipendary Prieſt, being under the degree of a Maſter of Art, ſhall provide and have of his own within 3. moneths after this viſitation,The New Teſtament & Paraphraſes the New Teſtament both in Latine and in Engliſh, with Paraphraſes upon the ſame: conferring the one with the other. And the Biſhops and other Ordinaries by themſelves or their officers, in their Synods and viſitations, ſhall examine the ſaid Eccleſiaſtical Perſons, how they have porfited in the ſtudy of holy Scripture.

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

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

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

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

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

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

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

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

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

26. Alſo, To avoid the deteſtable ſin of Simonie,Simonie becauſe buying and ſelling of benefices is execrable before God, therefore all ſuch perſons as buy any benefices, or come to them by fraud or deceit ſhall be deprived of ſuch benefices, and be made unable at any time after to receive any other ſpiritual promotion, and ſuch as do ſell them, or by any colour do beſtow them for their own gain and profit, ſhall loſe their right and Title of patronage, and preſentment for that time, and the gift thereof for that vacation, ſhall appertain to the Queens Majeſty.

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

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

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

Of apparel of Miniſters30. Item, Her Majeſty being deſirous to have the Prelacy and Clergy of this Realm to be had aſwell in outward reverence, as otherwiſe regarded for the worthineſſe of their Miniſteries, and thinking it neceſſary to have them known to the people in all places and aſſemblies, both in the Church and without, and thereby to receive the honour and eſtimation due to the ſpeciall Meſſengers and Miniſters of Almighty God; willeth and commandeth, that all Arch-Biſhops and Biſhops, and all other that be called or admitted to Preaching or miniſtery of the Sacraments, or that be admitted into vocation Eccleſiaſtical, or into any ſociety of learning in either of the Vniverſities, or elſewhere, ſhall uſe and wear ſuch ſeemly habits, garments, and ſuch ſquare caps, as were moſt commonly and orderly received in the latter year of the Reign of King Edward the ſixt, not thereby meaning to attribute any holineſſe or ſpecial worthineſſe to the ſaid garments, but as Saint Paul writeth, Omnia decenter & ſecundum ordinem fiant. 1 Cor. 14 cap.

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

32. Item, That no perſons ſhall uſe Charms, Sorceries,Charmers. enchantments, witchcraft, ſooth ſaying, or any ſuch like divilliſh device, nor ſhall reſort at any time to the ſame counſel or help.

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

34. Item, That no Inholders, or Alehouſe-keepers,Inholders & Alehouſes. ſhall uſe to ſel no meat nor drink in the time of Common prayer, preaching reading of the Homilies or Scriptures.

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

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

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

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

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

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

Duty of Schoole-maſters. Sentences of ſcripture for Scholars.41. Item, That all Teachers of children ſhall ſtir and move them to love and due Reverence of Gods true Religion, now truely ſet forth by publick authority.

42. Item, That they ſhall accuſtome their Scholars Reverently to learn ſuch ſentences of Scriptures, as ſhall be moſt expedient to induce them to all Godlineſſe.

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

The Catehiſme.44. Item, Every Parſon, Vicar, and Curate, ſhall upon every Holiday, and every ſecond Sunday in the year, hear and inſtruct all the youth of the Pariſh for half an hour at the leaſt before Evening prayer, in the ten Commandements, the Articles of the belief, and in the Lords Prayer, and diligently examine them, and teach the Catechiſme ſet forth in the Book of publick prayer.

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

Overſeers for ſervice on the holy-dayes.46. Item, That in every Pariſh 3. or 4. diſcreet men which tender Gods glory, and his true Religion, ſhall be appointed by the Ordinaries, diligently to ſee that all the Pariſhioners duly reſort to their Church upon all Sundayes and holydayes, and there to continue the whole time of the godly ſervice, and all ſuch as ſhall be found ſlack and negligent in reſorting to the Church, having no great nor urgent Cauſe of abſence, they ſhall ſtraightly call upon them, and after due admonition if they amend not, they ſhall denounce them to the Ordinary.

• nventories of Church goods.47. Item, That the Churchwardens of every Pariſh, ſhall deliver unto our Viſiors the Inventories of Veſtments, Copes, and other Ornaments, Plate, Books, and ſpecially of Grayles, Couchers, Legends, Proceſsionals, Manuals, Hymnals Portneſſes, and ſuch like appertaining to their Church.

48. Item, That weekly upon Wedneſdayes and Fridayes,Service on Wedneſdays and Fridays. not being Holydayes, the Curate at the accuſtomed houres of ſervice, ſhall reſort to Church, and cauſe warning to be given to the people by knolling of a Bell, and ſay the Letany and prayers.

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

50. Item, becauſe in all alterations, and ſpecially in Rites and Ceremonies, there happen diſcords amonſt the people,Againſt ſlanderous and infamous words. and thereupon ſlanderous words and railings, whereby charity the knot of all Chriſtian ſociety is looſed: the Queens Majeſty being moſt deſirous of all other earthly things, that her people ſhould live in charity both towards God and man, and therein abound in good works, willeth and ſtreightly commandeth all manner of her Subjects, to forbear all vain and contentious diſputations in matters of Religion, and not to uſe in deſpight or rebuke of any perſon, theſe convitious words, Papiſt or papiſtical Heretick, Schiſmatick or Sacramentary, or any ſuch like words of reproach. But if any manner of perſon ſhall deſerve the accuſation of any ſuch, that firſt he be charitably admoniſhed thereof, and if that ſhall not amend him, then to denounce the offender to the Ordinary, or to ſome higher power, having authority to correct the ſame.

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

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

52. Item, Reverence of Prayers. Although Almighty God is al times to be honoured withal manner of reverence that may be deviſed: yet of all other times, in time of Common prayer, the ſame is moſt to be regarded. Therefore it is to be neceſſarily received, that in time of the Letanie, and all other Collects, and common Supplications to Almighty God, all manner of people ſhall devoutly and humbly kneel upon their knees, and give ear thereunto, and that whenſoever the name of Ieſus ſhall be in any Leſſon, Sermon,Honour to the name of Ieſus. or other wiſe in the Church pronounced, that due reverence be made of all perſons young and old, with lowneſſe of courteſie, and uncovering of heads of the menkinde, as thereunto doth neceſſarily belong, and heretofore hath been accuſtomed.

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

An Admonition to ſimple men, deceived by malitious.

THE Queens Majeſty being informed, that in certain places of the Realm, ſundry of her native Subjects, being called to Eccleſiaſtical Miniſtery of the Church, be by ſiniſter perſwaſion and perverſe conſtruction, induced to finde ſome ſcruple in the form of an Oath, which by an Act of the laſt Parliament is preſcribed to be required of divers perſons, for the recognition of their Allegeance to her Majeſty, which certainly never was ever meant, nor by any equity of words or good ſenſe can be thereof gathered: would that all her loving Subjects ſhould underſtand, that nothing was, is, or ſhall be meant or intended by the ſame Oath to have any other duty, allegeance, or bond required by the ſame Oath, then was acknowledged to be due to the moſt noble Kings of famous memory, K. Henry the 8. her Majeſties Father, or K. Edward the ſixt, her Majeſties Brother.

And further her Majeſty forbiddeth all manner her Subjects, to give ear or credit to ſuch perverſe and malicious perſons, which moſt ſiniſterly and maliciously labour to notifie to her loving Subjects, how by words of the ſaid Oath it may be collected, that the Kings or Queens of this Realm, poſſeſſors of the Crown, may challenge authority and power of Miniſtery of divine ſervice in the Church, wherein her ſaid Subjects be much abuſed by ſuch evil diſpoſed perſons. For certainly her Majeſty •… n either doth, nor ever will challenge any authority, then that was challenged and lately uſed by the ſaid noble Kings of famous memory, K. Henry the 8. and K. Edward the ſixt, which is, and was of ancient time due to the Imperial Crown of this Realm, that is, under God to have the Soveraignty and rule over all manner of perſons born within theſe her Realms, Dominions and Countries, of what eſtate, either Eccleſiaſtical or Temporal ſoever they be, ſo as no other forraign power ſhall or ought to have any ſuperiority over them. And if any perſon that hath conceived any other ſence of the form of the ſaid Oath, ſhall accept the ſame Oath with this interpretation, ſenſe or meaning, her Majeſty is well pleaſed to accept every ſuch in that behalf, as her good and obedient Subjects, and ſhall acquit them of all manner of penalties contained in the ſaid Act, againſt ſuch as ſhall peremptorily or obſtinately take the ſame Oath.

For Tables in the Church.

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

Item, The Sacramental bread Where alſo it was in the time of K. Edward the ſixt uſed to have the Sacramental bread of common fine bread, it is ordered for the more reverence to be given to this holy Myſteries, being the Sacraments of the body and Blood of our Saviour Ieſus Chriſt, that the ſame Sacramental bread be made and formed plain, without any figure thereupon, of the ſame fineneſſe and faſhion round, though ſomewhat bigger in compaſſe and thickneſſe, as the uſuall bread and water, heretofore named ſinging Cakes, which ſerved for the uſe of the private Maſſe.

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

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

And this done, ſhew the holy dayes and faſting dayes.

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

ARTICLES AGREED UPON By the ARCH-BISHOPS and BISHOPS of both Provinces, and the whole CLERGIE; In the Convocation holden at LONDON, in the year, 1562.

For the avoiding of diverſities of opinions, and for the eſtabliſhing of Conſent touching true RELIGION.

Reprinted by His MAJESTIES Commandment: with His Royal Declaration prefixed thereunto.

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

HIS MAJESTIES DECLARATION.

BEing by Gods Ordinance, according to Our juſt Title, Defender of the Faith, and ſupream Governour of the Church within theſe Our Dominions, We hold it moſt agreeable to this Our Kingly Office, and Our own Religious zeal, to conſerve and maintain the Church committed to Our charge in the unity of true Religion, and in the bond of peace: and not to ſuffer unneceſſary Diſputations, altercations, or queſtions to be raiſed, which may nouriſh faction both in the Church and Commonwealth. We have therefore upon mature deliberation and with the advice of ſo many of Our Biſhops as might conveniently be called together, thought fit to make this Declaration following; That the Articles of the Church of England (which have been allowed and authorized heretofore, and which our Clergy generally have ſubſcribed unto) do contain the true Doctrine of the Church of England, agreeable to Gods word: which We do therefore ratifie and confirm, requiring all our loving Subjects to continue in the uniform profeſsion thereof, and prohibiting the leaſt difference from the ſaid Articles, which to that end We command to be new printed, and this Our Declaration to be publiſhed therewith.

That we are ſupream Governour of the Church of England: and that if any difference ariſe about the external policy, concerning Injunctions, Canons, or other Conſtitutions whatſoever there to belonging, the Clergy in their Convocation is to order and ſettle them, having firſt obtained leave under Our broad Seal ſo to do: and We approving their ſaid Ordinances and Conſtitutions, providing that none be made contrary to the Laws and Cuſtomes of the Land.

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

That for the preſent, though ſome Differences have been ill raiſed, yet we take comfort in this, that all Clergy-men within our Realm, have alwayes moſt willingly ſubſcribed to the Articles eſtabliſhed, which is an Argument to Us, that they all agree in the true uſual literal meaning of the ſaid Articles, and that even in thoſe curious points in which the preſent differences lie, men of all ſorts take the Articles of the Church of England to be for them, which is an argument again, that none of them intend any deſertion of the Articles eſtabliſhed.

That therefore in theſe both curious and unhappy differences, which have for ſo many hundred years, in different times and places, excerciſed the Church of Chriſt: We will that all further curious ſearch be laid aſide, and theſe diſputes ſhut up in Gods promiſes, as they be generally ſet forth to Us, in the holy Scriptures; and the general meaning of the Articles of the Church of England according to them. And that no man hereafter ſhall either print or preach to draw the Article aſide any way, but ſhall ſubmit to it in the plain and full meaning thereof: And ſhall not put his own ſenſe or Comment to be the meaning of the Article, but ſhall take it in the literal and Grammatical ſenſe.

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

ARTICLES OF RELIGION.

Of faith in the holy Trinity.

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

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

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

3. Of the going down of Chriſt into Hell.

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

4. Of the reſurrection of Chriſt.

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

5. Of the Holy Ghoſt.

Non habentur in R. Edward 6. Artic. THe Holy Ghoſt, proceeding from the Father and the Son, is of one ſubſtance, Majeſty and Glory, with the Father and the Son, very and eternal God.

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

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

Of the names and numbers of the Canonical Books. Non habetur in R. Edw. 6. Artic. GEneſis. Exodus. Leviticus. Numeri. Deuteronomium. Joſue. Judges. Ruth. The 1. Book of Samuel. The 2. Book of Samuel. The 1. Book of Kings. The 2. Book of Kings. The 1. Book of Chron. The 2. Book of Chron. The 1. Book of Eſdras. The 2. Book of Eſdras. The Book of Heſter. The Book of Job. The Pſalms. The Proverbs. Eccleſiaſtes, or Preacher. Cantica, or ſongs of Salom. 4. Prophets the greater. 12. Prophets the leſſe.

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

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

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

7. Of the Old Teſtament.

THe old Teſtament is not contrary to the New,Teſtamentum vetus, quaſi novo contrarium ſit, non eſt repudiandum ſed retinendum. for both in the Old and New Teſtament, everlaſting life is offered to mankinde by Chriſt, who is the onely Mediator between God and man, being both God and man. Wherefore they are not to be heard, which feign that the old Fathers did look onely for tranſitory promiſes. Although the Law given from God by Moſes, as touching Ceremonies and Rites, do not binde Chriſtian men,Vid. haec Art. 18. notata e •… R. Edwardi •… nor the civil precepts thereof ought of neceſsity to be received in any Common wealth: yet notwithſtanding, no Chriſtian man whatſoever, is free from the Obedience of the Commandments, which are called Moral.

8. Of the three Creeds.

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

9. Of Original or Birth-ſin.

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

De Gratia.

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

10. Of Free-will.

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

11. Of the Juſtification of man.

WE are accounted righteous before God,Haec non habentur in Reg. Edward 6. Artic. onely for the merit of our Lord and Saviour Ieſus Chriſt by faith, and not for our own works, or deſervings. Wherefore that we are juſtified by faith onely, is a moſt wholeſome doctrine, and very full of comfort,Juſtificatio ex ſolâ Fide Jeſu Chriſti, eo ſenſu quo in Homiliâ de juſtificatione explicatur eſt certiſsima & ſaluberrima Chriſtianorum doctrina, fie in Reg. Edward 6. Artic. 11. as more largly is expreſſed in the Homily of Iuſtification.

12. Of good works.

ALbeit that good workes, which are the fruits of faith,Hic Artic. non habetur in Reg. Edward 6. Articulis. and follow after Iuſtification, cannot put away our ſins, and endure the ſeverity of Gods judgement, yet are they pleaſing and acceptable to God in Chriſt, and do ſpring out neceſſarily of a true and lively faith, in ſo much that by them a lively faith may be as evidently known, as a tree diſcerned by the fruit.

13. Of works before Juſtification.

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

14. Of works of Supererogation.

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

15. Of Chriſt alone without ſin.

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

Blaſphemia in Spiritum Sanctum.

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

16. Of ſin after Baptiſme.

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

17. Of Predeſtination and Election.

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

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

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

Omnes obligantur ad moralia legis praecepta ſervanda.

LEx à Deo data per Moſen, licet quoad ceremonias & ritus Chriſtianos non aſtringat, neque civilia eis praecepta in aliqua Repub. neceſſario recipi debeant, nihilominus ab obedientia mandatorum quae moralia vocantur, nullus quantumvis Chriſtianus eſt ſolutus: quare illi non ſunt audiendi qui ſacras literas tantum infirmis datas eſſe perhibent, & ſpiritum perpetuo jactant à quo ſibi quae praedicant, ſuggeri aſſerunt: quanquam cum S. Scripturis apertiſſime pugnent. Art. Edvard. 6. 19.

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

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

19. Of the Church.

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

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

20. Of the authority of the Church.

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

21. Of the authority of general Councels.

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

22. Of Purgatory.

THe Romiſh doctrine concerning Purgatory, Pardons, worſhipping and adoration, aſwell of Images, as of Reliques, and alſo invocration of Saints is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

23. Of miniſtring in the Congregation.

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

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

IT is a thing plainly repugnant to the word of God.Haec clauſula non habetur in Edvard. 6. Artic. [and the cuſtome of the Primitive Church,] to have publick prayer in the Church, or to miniſter the Sacraments in a tongue not underſtanded of the people.

25. Of the Sacraments.

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

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

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

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

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

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

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

27. Of Baptiſme.

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

28. Of the Lords Supper.

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

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

The body of Chriſt is given, taken, and eaten,Haec notata non habentur in Reg. Edvard. 9. Artic. in the Supper onely after an heavenly and ſpiritual manner, And the meane whereby the body of Chriſt is received and eaten in the Supper, is Faith.

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

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

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

30. Of both kindes.

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

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

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

32. Of the marriage of Prieſts

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

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

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

34. Of the traditions of the Church.

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

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

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

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

Of the names of the Homilies. 1 OF the right uſe of the Church. 2 Againſt peril of Idolatry. 3 Of repairing and keeping clean of Churches. 4 Of good works, firſt of Faſting. 5 Againſt gluttony and drunkenneſſe. 6 Againſt exceſſe of apparel. 7 Of Prayer, 8 Of the place and time of prayer. 9 That common Prayers and Sacraments ought to be miniſtred in a known tongue. 10 Of the reverent eſtimation of Gods Word. 11 Of almes doing. 12 Of the nativity of Chriſt. 13 Of the Paſsion of Chriſt. 14 Of the Reſurrection of Chriſt. 15 Of the worthy receiving of the Sacrament of the Body and Blood of Chriſt. 16 Of the gifts of the holy Ghoſt. 17 For the Rogation dayes. 18 Of the ſtate of Matrimony. 19 Of Repentance. 20 Againſt Idleneſs. 21 Againſt Rebellion.

De libro precationum & ceremoniarum Eccleſiae Anglicanae.

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

36. Of Conſecration of Biſhops and Miniſters.

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

37. Of the civil Magiſtrates.

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

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

Magiſtratus eivilis eſt à Deo ordinatus atque probatus, quamobrem illi non ſolum propter iram, ſed etiam propter conſcientiam obediendum eſt. Artic. R. Edv. 6.The Biſhop of Rome hath no juriſdiction in this Realm of England.

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

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

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

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

39. Of a Chriſtian mans oath.

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

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

REſurrectio mortuorum non adhuc facta eſt, quaſi tantum ad animum pertineat, qui per Chriſti gratiam à morte peccatorum excitetur, ſed extremo die quoad omnes qui obieruut, expectanda eſt: tunc enim vita defunctis (ut ſcripturae manifeſtiſſime teſtantur) propria corpora, carnes & oſſa reſtitnentur, ut hemo integer, prout vel recte vel perdite vixerit, juxta ſua opera, ſive praemia ſive poenas reportet. Art. R. Ed. 6.

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

QUi animas defunctorum praedicant uſque ad diem judieii abſ que omni ſenſu dormire, aut illas aſſerunt una cum corporibut mori, et extrema die cum illis excitandas, ab orthodoxa fide, quae nobis in ſacris literis traditur, prorſus diſſentiunt.

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

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

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

HIi quoque damnatione digni ſunt, qui conantur hodie pernicioſam opinionem inſtaurare, quod omnes, quantum vis impii, ſervandi ſunt tandem, cum definito tempore à juſtitia divina poenas de admiſſis flagitiis luerunt.

The Ratification.

THis Book of Articles before rehearſed, is again approved, and allowed to be holden and executed within the Realm, by the aſſent and conſent of our Soveraign Lady Elizabeth by the grace of God of England, France and Ireland Queen, Defender of the Faith, &c. Which Articles were deliberately read, and confirmed again by the ſubſcription of the hand of the Arch-Biſhop and Biſhops of the upper Houſe, and by the ſubſcription of the whole Cleargie in the neither houſe in their Convocation, in the year of our Lord 1571.

THE TABLE. 1 OF faith in the Trinity. 2 Of Chriſt the Son of God. 3 Of his going down into hell. 4 Of his Reſurrection. 5 Of the holy Ghoſt. 6 Of the ſufficiency of the Scripture. 7 Of the old Teſtament. 8 Of the three Creeds. 9 Of the original ſin. 10 Of free-will. 11 Of Iuſtification. 12 Of good works. 13 Of works before juſtification. 14 Of works of ſupererogation. 15 Of Chriſt alone without ſin. 16 Of ſin after Baptiſme. 17 Of Predeſtination and Election. 18 Of obtaining ſalvation by Chriſt. 19 Of the Church. 20 Of the authority of the Church. 21 Of the authority of the General councels. 22 Of purgatory: 23 Of miniſtring in the Congregation. 24 Of ſpeaking in the Congregation. 25 Of the Sacraments. 26. Of the worthineſſe of Miniſters. 27 Of Baptiſme. 28 Of the Lords Supper. 29 Of the wicked which eat not the body of Chriſt. 30 Of both kindes. 31 Of Chriſts one oblation. 32 Of the marriage of Prieſts. 33 Of excommunicate Perſons. 34 Of traditions of the Church. 35 Of Homilies. 36 Of conſecration of Miniſters. 37 Of civil Magiſtrates. 38 Of Chriſtian mens goods. 39 Of a Chriſtian mans oath. 40 Of the Ratification.

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

WHere at the death of our late Soveraign Lord King Edward the 6th. there remained one uniform Order of Common Service and Prayer, and of the Adminiſtration of Sacraments, Rights and Ceremonies in the Church of England, which was ſet forth in one Book, entituled, The Book of Common Prayer & Adminiſtration of Sacraments, and other Rites and Ceremonies in the Church of England, authorized by Act of Parliament, holden in the 5th. and 6th. years of our ſaid late Sovereign Lord King Edward the 6th. entituled An Act for the Uniformity of Common Prayer,Stat. 5. &. 6. Ed. 6. 1. and Adminiſtration of the Sacraments; the which was repealed and taken away by Act of Parliament, in the firſt year of the reign of our late Soveraign Lady Queen Mary, to the great decay of the due honour of God,Stat. 1. M. 2. and diſcomfort to the profeſſors of the truth of Chriſts Religion:A Repeal of the Statute 1 M. 2. & the book of Common Prayer ſhall be of effect.

Be it therefore enacted by the Authority of this preſent Parliament, That the ſaid Statute of repeal, and every thing therein contained, only concerning the ſaid Book, and the Service, Adminiſtration of the Sacraments, Rites and Ceremonies, contained or appointed in or by the ſaid Book, ſhall be void and of none effect, from and after the feaſt of the Nativity of St. John Baptiſt next coming, And that the ſaid Book, with the Order of Service, and of the adminiſtration of Sacraments, Rites and Ceremonies, with the Alteration and Additions therein added and appointed by this Eſtatute, ſhall ſtand and be from and after the ſaid feaſt of the Nativity of St John Baptiſt, in full force and effect, according to the Tenour and effect of this Eſtatute; any thing in the foreſaid Eſtatute of repeal to the contrary notwithſtanding.

And be it further enacted by the Queens Highneſſe, with the aſſent of the Lords and Commons in this preſent Parliament aſſembled, and by the Authority of the ſame, That all and ſingular Miniſters in any Cathedral or Pariſh or Church, or other place within this Realm of England, The Book of Common Prayer ſhall be uſed, 8. Eliz. Wales, & the Marches of the ſame, or other the Queens Dominions, ſhall from and after the feaſt of the Nativity of St. John Baptiſt next coming, be bounden to ſay and uſe the Mattens, Evenſong, Celebration of the Lords Supper, and Adminiſtration of each of the Sacraments, and all the Common and open Prayer, in ſuch order and form as is mentioned in the ſaid Book ſo authorized by Parliament, in the ſaid 5. and 6. years of the reign of King Edward the 6th. with one alteration or addition of certain Leſſons,The alteration of the book ſet forth 5, & 6. Ed. 6.1. to be uſed on every Sunday in the year, and the form of the Letanie altered and corrected, and two ſentences onely added in the delivery of the Sacrament to the Communicants, and none other, or otherwiſe.

The forfeiture of thoſe which uſe any other Service than the Book of Common Prayer.And that if any manner of Parſon, Vicar, or other whatſoever Miniſter, that ought or ſhould ſing or ſay Common Prayer mentioned in the ſaid Book, or Miniſter the Sacraments from and after the feaſt of the Nativity of St. John Baptiſt next coming refuſe to uſe the ſaid Common Prayer or to Miniſter the Sacraments in ſuch Cathedral or Pariſh Church, or other places, as he ſhould uſe to miniſter the ſame, in ſuch order or form as they be mentioned and ſet forth in the ſaid Book, or ſhall wilfully or obſtinately, ſtanding in the ſame, uſe any other Rite, Ceremony, Order, Form or manner of Celebrating the Lords Supper, openly or privily, or Mattens, Evenſong, Adminiſtration of the Sacraments, or other open Prayers, then is mentioned and ſet forth in the ſaid Book, (open Prayer in and throughout this Act, is meant that Prayer which is for others to come unto, or hear, either in Common Churches, or private Chappels, or Oratories, Commonly called the Service of the Church) or ſhall preach,The penalty for depraving the Book of Common Prayer. declare or ſpeak any thing in the derogation or depraving of the ſaid Book, or any thing there in contained, or of any part thereof, and ſhall be thereof lawfully convicted, according to the Laws of this Realm, by verdict of 12. men, or by his own Confeſsion, or by the Notorious evidence of the Fact, ſhall loſe and forfeit to the Queens Highneſſe, her Heirs and ſucceſſors, for his firſt offence, the profit of all his ſpiritual Benefices or Promotions, coming or ariſing in one whole year next after his conviction. And alſo that the perſon ſo convicted, ſhall for the ſame offence, ſuffer impriſonment for the ſpace of 6. months without Bail or mainpriſe.

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

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

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

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

And it is ordained and enacted by the Authority aforeſaid,The forfeiture of them which do any thing or ſpeak in the derogation of the book of Common Prayer. That if any perſon or perſons whatſoever, after the ſaid Feaſt of the Nativity of St. John Baptiſt next coming, ſhall in any Enterludes, Playes, Songs, Rymes, or by other open words, declare or ſpeak any thing in the derogation, depraving or deſpiſing of the ſame book, or of any thing therein contained, or any part thereof, or ſhall by open fact, deed, or by open threatnings, compel or cauſe, or otherwiſe procure or maintain any Parſon, Vicar or other Miniſter, in any Cathedral or Pariſh Church, or in Chappel, or in any other place, to ſing or ſay any Common or open prayer, or to miniſter any Sacrament, otherwiſe,Cauſing other Prayer to be ſaid or ſung, Coke pla. fol. 312. or in any other manner and form than is mentioned in the ſaid book, or that by any of the ſaid means ſhall unlawfully interrupt, or let any Parſon, Vicar, or other Miniſter in any Cathedral or Pariſh Church, Chappel, or any other place, to ſing or ſay common and open prayer, or to Miniſter the Sacraments, or any of them in ſuch manner and form,The forfeiture of an hundred Marks for the firſt offence Dyer fol. 203.231.323. The forfeiture of four hundred marks for the ſecond offence. as is mentioned in the ſaid book: That then every ſuch perſon being thereof lawfully convicted, in form above ſaid, ſhall forfeit to the Queen our Sovereign Lady, her Heires and Succeſſors, for the firſt offence an hundred marks.

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

And if any perſon, after he in form aforeſaid ſhall have been twice convict of any offence,The forfeiture of the third offence. concerning any of the laſt recited offences, ſhall offend the third time, and be thereof in form aboveſaid lawfully convict, That then every perſon ſo offending and convict, ſhall for his third offence forfeit to our Sovereign Lady the Queen, all his goods and Chattels, and ſhall ſuffer Impriſonment during his life.

And if any perſon or perſons, that for his firſt offence concerning the premiſſes ſhall be convict in form aforeſaid,The penalties if the party convicted do not pay his forfeiture within the time limited. do not pay the ſum to be paid by vertue of his conviction, in ſuch manner and form as the ſame ought to be paid, within ſix weeks next after his conviction, That then every perſon ſo convict, and ſo not paying the ſame, ſhall for the ſame firſt offence, in ſtead of the ſaid ſum, ſuffer Impriſonment by the ſpace of ſix monthes without Bayle or mainprize.

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

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

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

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

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

A Biſhop may joyn with the Iuſtices to enquire of offenders.Provided alwayes, and be it enacted by the Authority aforeſaid, that all and every Archbiſhop and Biſhop, ſhall or may at all time and times, at his liberty and pleaſure, joyn and aſſociate himſelf by vertue of this Act, to the ſaid Iuſtices of Oyer and Determiner, or to the ſaid Iuſtices of Aſſize, at every of the ſaid open and General Seſſions to be holden in any place within his Dioceſſe, for and to the enquiry, hearing and determining of the offences aforeſaid.

At whoſe charges the books of Common prayer ſhall be gotten.Provided alſo and be it enacted by the Authority aforeſaid, That the books concerning the ſaid Services, ſhall at the Coſts and charges of the Pariſhioners of every Pariſh and Cathedral Church, be attained and gotten before the ſaid Feaſt of the Nativity of St. Iohn Baptiſt next following; and that all ſuch Pariſhes and Cathedral Churches, or other places, where the ſaid books ſhall be attained and gotten before the ſaid Feaſt of the Nativity of Saint Iohn Baptiſt, ſhall within three weeks next after the ſaid books ſo attained and gotten, uſe the ſaid Service, and put the ſame in Vre, according to this Act.

And be it further enacted by authority aforeſaid, That no perſon or perſons ſhall be at any time hereafter Impeached,Within what time offenders ſhall be Impeached. or otherwiſe moleſted, of, or for any of the offences above-mentioned, hereafter to be committed or done contrary to this Act, unleſſe he or they ſo offending be thereof Indicted at the next General Seſsions to be holden before any ſuch Iuſtices of Oyer and Determiner, or Iuſtices of Aſſize, next after any offence committed or done contrary to the tenour of this Act,

Trial of PeersProvided alwayes, and be it ordained and enacted by the Authority aforeſaid, That all and ſingular Lords of the Parliament, for the third offence above mentioned, ſhall be tryed by their Peers.

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

The Ordinaries Iuriſdiction in their Caſes.Provided alwayes, and be it Ordained and Enacted by the Authority aforeſaid, that all and ſingular Arch-biſhops and Biſhops, and every of their Chancellours, Commiſſaries, Archdeacons, and other Ordinaries having any peculiar Eccleſiaſtical Iuriſdiction, ſhall have ful power and authority by vertue of this Act, as well to enquire in their Viſitation, and elſewhere within their Iuriſdiction at any other time and place, to take accuſations, and informations, of all and every the things above mentioned, done, committed, or perpetrated within the Limits of their Iuriſdictions and authority, and to puniſh the ſame by Admonition, Excommunication, Sequeſtration or Deprivation, and other Cenſures and Proceſſe, in like form as heretofore hath been uſed in like Caſes, by the Queens Eccleſiaſtical Laws.

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

Provided alwayes, and be it Enacted,Ornamens of the Church and Miniſters that ſuch ornaments of the Church, and of the Miniſters thereof, ſhall be retained and be in uſe, as was in this Church of England, by Authority of Parliament, in the ſecond year of the Reign of King Edward the ſixt, until other order ſhall be therein taken by the Authority of the Queenes Majeſty, with the advice of her Commiſſioners appointed and Authorized under tho Great Seal of England for cauſes Eccleſiaſtical, or of the Metropolitan of this Realm.

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

And be it further Enacted by the Authority aforſaid,All Lawes & Ordinances made for other ſervice, ſhall be void. That all Laws, ſtatutes, and ordinances wherein or whereby any other ſervice, adminiſtration of Sacraments, or Common Prayer, is limited, eſtabliſhed, or ſet forth to be uſed within this Realm, or any other the Queens Dominions or Countryes, ſhall from henceforth be utterly void and of none effect Coke pla. fol 352.

A Clauſe Anno 8. Eliz. cap. 1.

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

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

THat the Churches of the Queens Majeſties Dominions, may be ſerved with Paſtors of ſound Religion: Be it enacted by the Authority of this preſent Parliament, That every perſon under the degree of a Biſhop, which doth or ſhall pretend to be a Prieſt, or Miniſter of Gods holy Word and Sacraments, by reaſon of any other form of Inſtitution, Conſecration, or ordering, than the form ſet forth by Parliament in the time of the late King of moſt Worthy Memory, King Edward the ſixth,3. Edw. 6.12. 5. Edw. 6.1. Dyer f. 377. or now uſed in the Reigne of our moſt gracious Soveraigne Lady, before the Feaſt of the Nativity of Chriſt next following, ſhall in the preſence of the Biſhop or Guardian of the Spiritualities of ſome one Dioceſſe where he hath or ſhall have Eccleſiaſtical living, declare his aſſent,Every Eccleſiaſtical perſon ſhall ſubſcribe to the Articles touching the Confeſſion of the Faith, and declare his aſſent thereunto. and ſubſcribe to all the Articles of Religion, which only concern the Confeſſion of the true Chriſtian Faith, and the Doctrine of the Sacraments, compriſed in a book imprinted, entituled, Articles; Whereupon it was agreed by the Archbiſhops and Biſhops of both Provinces, and the whole Clergy in the Convocation holden at London in the year of our Lord God a thouſand five hundred ſixty and two, according to the computation of the Church of England, for the avoiding of the diverſities of opinions, and for the eſtabliſhing of conſent touching true Religion, put forth by the Queens Authority; and ſhall bring from ſuch Biſhop or Guardian of Spiritualties, in writing under his Seal Authentick, a teſtimonial of ſuch aſſent and ſubſcription, and openly on ſome Sunday in the time of ſome publick ſervice afternoon,Reading of the Articles & teſtimonial. in every Church where by reaſon of any Eccleſiaſtical living he ought to attend, read both the ſaid teſtimonial, and the ſaid Articles, upon pain that every ſuch perſon which ſhall not before the ſaid Feaſt do as is above appointed, ſhall be (ipſo facto) deprived, and all his Eccleſiaſtical promotions ſhall be void, as if he were then naturally dead.

And that if any perſon Eccleſiaſtical, or which ſhall have Eccleſiaſtical livings, ſhall adviſedly maintain or affirm any Doctrine directly contrary or repugnant to any of the ſaid Articles,The penaltie of maintaining of Doctrine againſt the Articles. and being convented before the Biſhop of the Dioceſſe, or the Ordinary, or before the Queens Highneſſe Commiſſioners in cauſes Eccleſiaſtical ſhall perſiſt therein, or not revoke his error, or after ſuch revocation eftſoones affirm ſuch untrue Doctrine: ſuch maintaining or affirming, and perſiſting, or ſuch eftſoone affirming ſhall be juſt cauſe to deprive ſuch perſon of his Eccleſiaſtical promotions: And it ſhall be lawful to the Biſhop of the Dioceſs, or the Ordinary, or the ſaid Commiſſioners, to deprive ſuch perſons ſo perſiſting, or lawfully convicted of ſuch eftſoones affirming, and upon ſuch ſentence of deprivation pronounced, he ſhall be indeed deprived.

Several things required in him which ſhall be admitted to a Benefice.And that no perſon ſhall hereafter be admitted to any Benefice with Cure, except he then be of the age of three and twenty years at the leaſt, and a Deacon, and ſhall firſt have ſubſcribed the ſaid Articles in preſence of the Ordinary, and publickly read the ſame in the Pariſh Church of that Benefice, with declaration of his unfeigned aſſent to the ſame. And that every perſon after the end of this Seſſion of Parliament to be admitted to a Benefice with Cure, except that within two moneths after his Induction he do publickly read the ſaid Articles in the ſame Church whereof he ſhall have Cure, in the time of Common Prayer there, with declaration of his unfeigned aſſent thereto, and be admitted to miniſter the Sacraments within one year after his Induction, if he be not ſo admitted before, ſhall be upon every ſuch default, ipſo facto, immediately deprived.

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

The age of a Miniſter or Preacher, and his teſtimoniall.And that none ſhall be made Miniſter, or admitted to Preach or Adminiſter the Sacraments, being under the age of four and twenty years, nor unleſſe he firſt bring to the Biſhop of that Dioceſs from men known to the Biſhop to be of ſound Religion, a teſtimonial, both of his honeſt life, and of his profeſsing the Doctrine expreſsed in the ſaid Articles; nor unleſs he be able to anſwer and render to the Ordinary an account of his faith in Latine, accord-to the ſaid Articles, or have ſpecial gift and ability to be a Preacher: nor ſhall be admitted to the Order of Deacon or Miniſtry, unleſs he ſhall firſt ſubſcribe to the ſaid Articles.

And that none hereafter,

Who may have a Benefice of the yearly value of xxxl. All Admiſſions, Inductions, Tolerations.

No Lapſe upon deprivation but after. notice. Dyer. fo. 377. 346. 369. Cok. li. 6. fol 29.

ſhall be admitted to any Benefice with Cure, of or above the value of thirty pounds yearly in the Queens books, unleſſe he ſhall then be a Batchellour of Divinity, or Preacher lawfully allowed by ſome Biſhop within this Realm, or by one of the Vniverſities of Cambridge or Oxford.

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

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

ADVERTISMENTS partly for due order IN THE PUBLICK ADMINISTRATION OF THE HOLY SACRAMENTS, AND Partly for the apparel of all perſons Eccleſiaſtical, by vertue of the Queens Majeſties letters commanding the ſame; the 25. day of January in the ſeventh year of the reign of our Soveraign Lady ELIZABETH, by the grace of God, of England, France and Ireland Queen, defender of the Faith &c.

LONDINI, Cum privilegio ad imprimendum ſolum. Anno Dom. 1564. Anno 7. Eliz. R.

The Preface.

THe Queens Majeſty of her godly Zeal calling to remembrance how neceſſary it is to the advancement of Gods glory and to the eſtabliſhment of Chriſts pure Religion, for all her loving ſubjects, eſpecially the ſtate Eccleſiaſtical, to be knit together in one perfect unity of doctrine, and to be conjoyned in one uniformity of Rites and manners in the miniſtration of Gods holy word, in open prayer and miniſtration of Sacraments, as alſo to be of one decent behaviour in their outward apparel, to be known partly by their diſtinct habits to be of that vocation (who ſhould be reverenced the rather in their offices as Miniſters of the holy things whereto they be called) hath by her letters directed unto the Arch-Biſhop of Canterbury and metropolitane, required, enjoyned and ſtraightly charged, that with aſsiſtence and conference had with other Biſhops, namely ſuch as be in commiſsion for cauſes Eccleſiaſtical, ſome orders might be taken, whereby all diverſities and varieties among them of the Clergy and the people (as breeding nothing but contention, offence and breach of common charity, and he againſt the laws, good uſage and ordinances of the Realm) might be reformed and repreſſed, and brought to one manner of uniformity throughout the whole Realm, that the people may thereby quietly honour and ſerve almighty God in truth, concord, unity, peace, and quietneſs, as by her Majeſties ſaid letters more at large doth appeare. Whereupon by diligent conference and communication in the ſame, and at laſt by aſſent and conſent of the perſons beforeſaid, theſe orders and rules enſuing, have been thought meet and convenient to be uſed and followed: not yet preſcribing theſe rules as laws equivalent with the eternal word of God, and as of neceſsity to binde the conſciences of her ſubjects in the nature of them conſidered in themſelves: Or as they ſhould adde any efficacy, or more holineſſe to the vertue of publick prayer and to the Sacraments, but as temporal orders meer Eccleſiaſtical, without any vain ſuperſtition, and as rules in ſome part of diſcipline concerning decency, diſtinction and order for the time.

Articles for Doctrine and preaching.

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

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

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

Item, That all licences for preaching, granted out by the Arch-Biſhop and Biſhops within the province of Canterbury, bearing date before the firſt day of March 1564 be void & of none effect: and nevertheleſſe all ſuch as ſhall be thought meet for the office, to be admitted again without difficulty or charge, paying no more but iiii. pence for the writing, parchment and wax.

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

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

Item, If the Parſon be able, he ſhall preach in his own perſon every three moneths, or elſe ſhall preach by an other, ſo that his abſence be approved by the Ordinary of the Dioces in reſpect of ſickneſs, ſervice, or ſtudy at the Vniverſities Nevertheleſſe yet for want of able Preachers and Parſons, to tolerate them without penalty, ſo that they preach in their own perſons, or by a Learned ſubſtitute, once in every three moneths of the year.

Articles for Adminiſtration of Prayer and Sacraments.

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

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

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

Item, In the miniſtration of the holy Communion in Cathedral and collegiat Churches, the principal Miniſter ſhall uſe a cope, with goſpeller and epiſtoler agreeably, and at all other prayers to be ſaid at that Communion table, to uſe no copes but Surpleſſes.

Item, That the Dean and Prebendaries wear a ſurples with a ſilk hood in the quire: and when they preach in the Cathedral or Collegiat Church, to wear their hood.

Item, that every miniſter ſaying any publick prayers or miniſtring the Sacraments or other Rites of the Church, ſhall wear a comly ſurples with ſleeves, to be provided at the charges of the Pariſh: and that the Pariſh provide a decent table ſtanding on a frame, for the Communion table.

Item, They ſhall decently cover with Carpet, ſilk or other decent covering, and with a fair linen cloth at the time of the miniſtration, the Communion table, and to ſet the ten Commandements upon the Eaſt w • ll over the ſaid table.

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

Item, That the font be not removed, nor that the Curate do baptize in pariſh Churches in any Baſons, nor in any other form then is already preſcribed, without charging the parent to be preſent or abſent at the Chriſtning of his childe, although the Parent may be preſent or abſent, but not to anſwer as Godfather for his childe.

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

Item, that there be none other holydayes obſerved beſides the Sundayes, but only ſuch as be ſet out for holydayes, as in the Statute Anno quinto & ſexto Edwardi ſexti, and in the new Kalender authoriſed by the Queens Majeſty.

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

Item, That on Sundayes there be no ſhops open, nor artificers commonly going about their affaires worldly. And that in all Faires and common Markets, falling upon the Sunday, there be no ſhewing of any wares before the Service be done.

Item, That in the Rogation dayes of proceſſion they ſing or ſay in Engliſh the two Pſalms beginning Benedic anima mea, &c. with the Letany and ſuffrages thereunto, with one Homily of thanksgiving to God, already deviſed and divided into foure parts, without addition of any ſuperſtitious ceremonies heretofore uſed.

Articles for certain orders in Eccleſiaſtical policy.

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

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

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

Item, That at the Archdeacons viſitation, the Archdeacon ſhall appoint the Curate to certain taxes of the New Teſtament, to be con'd without book. And at their next Synod to exact a rehearſal of them.

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

Item, That the Ordinaries do uſe good diligent examination, to foreſee all Simonical pacts or covenants with the Patrons or preſenters for the ſpoil of their glebe, tithes or manſion houſes.

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

Articles for outward apparel of perſons Eccleſiaſtical.

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

Item, That all Deans of Cathedral Churches, Maſters of Colledges, all Archdeacons and other dignities in Cathedral Churches: Doctors, Bachilers of Divinity and Law, having any Eccleſiaſtical living, ſhall wear in their common apparel abroad, a ſide gown with ſlieves ſtreight at the hand, without any cuts in the ſame. And that alſo without any falling cape: and to wear tippets of Sacrenet, as is lawful for them by that act of Parliament, Anno 24. Henrici octavi.

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

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

Item, That they in their journying do wear their cloaks with ſieeves put on, and like in faſhion to their gowns, without gards, welts or cuts.

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

Item, That all inferiour Eccleſiaſtical perſons ſhall wear long gowns of the faſhion aforeſaid, and caps as afore is preſcribed.

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

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

Proteſtations to be made, promiſed and ſubſcribed by them that ſhall hereafter be admitted to any office, room or Cure in any Church, or other place Eccleſiaſtical.

IN primis, I ſhall not preach or publickly interpret, but only read that which is appointed by publick authority, without ſpecial licence of the Biſhop under his ſeal.

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

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

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

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

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

I do alſo faithfully promiſe in my perſon, to uſe and exerciſe my office and place to the honour of God, to the quiet of the Queens ſubjects within my charge, in truth concord and unity. And alſo to obſerve, keep and maintain ſuch order and uniformity in all external policy, rites and ceremonies of the Church, as by the Laws, Good uſuages and orders are already well provided and eſtabliſhed.

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

Agreed upon and ſubſcribed by, Commiſſioners in cauſes Eccleſiaſtical. Matthaeus Cantuarienſis. Edmondus Londonienſis. Richardus Elienſis. Edmondus Roffenſis. Robertus Wintonienſis. Nicolaus Lincolnienſis. With others.

Imprinted at LONDON by Reginald Wolfe.

The OATHS of ALLEGIANCE, SUPREMACY, AND Canonical Obedience.

The Oath of ALLEGIANCE.

I A. B. Do truely and ſincerely acknowledge, profeſſe, teſtifie and declare in my conſcience before God and the World, that our Soveraign Lord King Charles is lawful and rightful King of this Realm, and of all other his Majeſties Dominions and Countries; and that the Pope, neither of himſelf, nor by any authority of the Church or Sea of Rome, or by any other means with any other, hath any power or authority to depoſe the King, or to diſpoſe any of his Majeſties Kingdoms or Dominions or to authorize any Foraign Prince to invade or annoy him or his Countries, or to diſcharge any of his Subjects of their Allegiance and obedience to his Majeſty, or to give licenſe or leave to any of them to bear Armes, raiſe Tumults, or to offer any violence or hurt to his Majeſties Royal Perſon, State or Government, or to any of his Majeſtyes Subjects within his Majeſties Dominions.

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

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

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

The Oath of SƲPREMACY.

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

The Oath of SIMONY.

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

Juramentum de CANONICA OBEDIENTIA.

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

Juramentum de continuâ Reſidentiâ in Vicariâ.

EGO A. B. Juro quod ero reſidens in Vicariâ meâ niſi alitèr diſpenſatum fuerit a Dioceſano meo.

By the KING A PROCLAMATION Declaring That the proceedings of his Majeſties Eccleſiaſtical Courts and Miniſters, are according to the Lawes of the Realm.

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

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

And his Royal Majeſty hath thought fit, with advice of his Councel, that a publick Declaration of theſe the opinions and reſolutions of his Reverend and Learned Judges, being agreeable to the Judgment and reſolutions of former times, ſhould be made known to all his Subjects, as well to vindicate the legal proceedings of His Eccleſiaſtical Courts and Miniſters, from the Unjuſt and ſcandalous imputation of Invading or entrenching on his Royal prerogative, as to ſettle the minds and ſtop the mouths of all unquiet Spirits, that for the future they preſume not to cenſure His Eccleſiaſtical Courts or Miniſters in theſe their Juſt and warranted proceedings: And hereof his Majeſty admoniſheth all his Subjects to take warning as they ſhall anſwer the contrary at their perils.

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

Imprinted at London by Robert Barker, Printer to the Kings moſt Excellent Majeſty and by the Aſſignes of John Bill. 1637.

THE FORM and MANNER OF MAKING & CONSECRATING BISHOPS, PRIESTS, AND DEACONS: According to the APPOINTMENT OF THE Church of England.

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

THE PREFACE.

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

The form and manner of ordering DEACONS.

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

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

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

The Biſhop.

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

The Archdeacon ſhall anſwer.

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

And the Biſhop ſhall ſay unto the people.

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

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

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

The Letany and Suffrages.

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

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

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

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

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

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

Spare us good Lord

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

Good Lord deliver us.

From all blindneſſe of heart, from pride, vain-glory, and hypocriſy, from envy, hatred, and malice, and all uncharitableneſſe.

Good Lord deliver us.

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

Good Lord deliver us.

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

Good Lord deliver us.

From all ſedition and privie conſpiracy, from all falſe doctrine and hereſie, from heardneſſe of heart, and contempt of thy word and commandment.

Good Lord deliver us.

By the myſtery of thy holy Incarnation, by thy holy Nativity and Circumciſion, by thy Baptiſme, Faſting and Temptation.

Good Lord deliver us.

By thine Agony and bloody Sweat, by thy Croſſe and Paſſion, by thy precious death and burial, by thy glorious reſurrection and aſcenſon, and by the coming of the holy Ghoſt.

God Lord deliver us.

In all time of our tribulation, in all time of our wealth, in the hour o •… death, and in the day of judgement.

Good Lord deliver us.

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