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tion, as they fhall judge the fame to ferve better to Godliness.

The Second Propofition neceffarily follows from the Firft. See the Twenty fixth Queftion of the Locus Decimus octavus of Turretin's System.

The THIRTY THIRD ARTICLE. Of Excommunicate Perfons, how they are to be avoided.

TH

HAT Perfon, which by open denunciation of the Church is rightly 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, until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereunto,

See the Second Part of the Rights of the Clergy, Chap.

The THIRTY FOURTH ARTICLE. Of the Traditions of the Church.

I

Tis not neceffary, 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 diverfity of countries, times, and mens manners, fo that nothing be ordained against God's word. Whosoever through bis private judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repug

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repugnant to the word of God, and be ordain'd and approved 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 magiftrate, and woundeth the confciences of the weak brethren.

Every particular or national Church bath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man's authority, fo that all things be done to edifying.

This Article contains Five Propofitions.

1. It is not neceffary, that Traditions and Cere
monies be in all places one, or utterly like.
2. Traditions and Ceremonies have at all times
been divers.

3. Traditions and Ceremonies may be changed
according to the diverfity of Countries, Times
and Mens Manners, fo that nothing be ordain-
ed against God's Word.

4. Whofoever thro' his private Judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common Authority, ought to be rebuked openly (that other may fear to do the like) as one that offendeth against the common Order of the Church, and hurteth the Authority of the Magiftrate, and woundeth the Confciences of the weak Brethren.

5. Every particular or National Church hath Authority to ordain, change and abolish Ceremonies or Rites of the Church, ordained Jonly by Man's Authority, fo that all things be done to edifying.

By

By Traditions the Church plainly means, not Doarins (in which Senfe 'tis frequently ufed, particularly in our Difputes with the Church of Rome) but Practices or Ufages in the Service of God, even the fame which the expreffes immediatly by the word Ceremonies (which is only explanatory) and which the afterwards calls Rites, fuppofing them the fame with Ceremonies;

The Three First Propofitions. The Church infers the First from the Second and Third. Now the Second is a Truth, which none can doubt of, that is acquainted with Ecclefiaftical Hiftory. 'Tis impoffible for me at prefent to prove it by a compleat Induction of Particulars: nor do I remember, that any Party denies it. However, the Inftances given by St. Auftin in his 118th Epistle to Januarius, and in his Retractations, lib.2.cap. 20. by Socrates in his Hiftory, lib. 5. cap. 22. and by Sozomen in his Hiftory, lib.7. cap. 19. are undeniable Evidence, with refpect to the Times in which they wrote. As for the Third Propofition, fince the Church has Power to decree Rites and Ceremonies (fee the Twentieth Article, Prop. 1.) the Church muft of course have Power to change them. For what fhould hinder the Church from altering what is founded upon her own Power? And common Senfe informs us, that the Church must in making Alterations be guided by a regard to the Diversity of Countries, Times, and Mens Manners, and that nothing may be ordained contrary to God's Word. Now from these Two, the Second and Third Propofitions, the First neceffarily follows. For tho' the Diverfity of Traditions and Ceremonies in all Ages is a very good Prefumtion that they may be lawfully diverfe;

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yet

Yet the Power of changing them is a Demonftration, that there is no Neceffity of their being in all Places one and utterly like.

The Fourth Propofition is manifeftly built upon the Suppofition of a Chriftian State, and that the Magiftrate has actually interpofed in the Appoint, ment or Confirmation of Traditions and Ceremo nies. This being obferved, the Truth of the Propofition is felf evident, provided the Magiftrate may in fuch Cafes exercife his Authority, touching which Point fee the Difcourfe of the Independency of the Church on the State, Chap.

The Fifth Propofition neceffarily follows from, or rather is contained in, the Third.

The THIRTY FIFTH ARTICLE. Of Homilies.

HE fecond book of Homilies, the feveral titles whereof we have joyned under this article, doth contain a godly and wholfom doctrin, and necessary for these times, as doth the former book of Homilies, which were fet forth in the time of Edward the VI. and therefore we judge them to be read in Churches by the minifters, diligently and diftinetly, that they may be understood of the people.

Of the Names of the Homilies.

I. F the right Ufe of the Church.
2. Against Peril of Idolatry,

3. Of Repairing and Keeping clean of Churches.
4. Of Good Works: First, Of Fafting,
5. Against Gluttony and Drunkenness.
6. Against Excess of Apparel.

7. Of

of

7. Of Prayer...

8. Of the Place and Time of Prayer.

9. That Common Prayers and Sacraments ought to be miniftred in a known Tongue,

10. Of the Reverent Eftimation of God's Word.no II. Of Alms-doing.

12. Of the Nativity of Chrift.

13. Of the Paffion of Chrift.

14. Of the Refurrection of Christ.

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15. Of the Worthy Receiving of the Sacrament of the Body and Blood of Chrift.

16. Of the Gifts of the Holy Ghoft.

17. For the Rogation Days.

18. Of the State of Matrimony.
19. Of Repentance.
20. Against Idleness,
21. Against Rebellion.

Thefe Expreffions, we judge them to be read in Churches, &c. muft needs mean, that the Homilies are fuch as may lawfully and profitably be read therein. But this, as the Rubric in the Communion Office exprefly declares, is upon Suppofition, that there be no Sermon. For our Church does not allow of using a Sermon and Homily at the fame time.

Now that the Two Books of Homilies do contain godly and wholfom Doctrin, and neceffary for thefe Times (viz. the times of which the Compilers undoubtedly fpake, even their own Times) and that they may confequently be read in Churches, &c. will appear upon the perufal of them'; for they establish and confirm their own Doctrin by Reason, Scripture and Antiquity.

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