of Asia because they dissented from him in some rites was deservedly reprooved by Irenaeus Bishop of Lyons For the Apostle would not have schismes caused in the Church or the Churches condemned because of building stubble or hay upon the foundation seeing the Church does not cease to be a Church and that holy and the beautifull spouse of Christ although she be black or have a few wrinkles and moles In brief Caâ—t 1.5 and 2.10 Eph. 5.27 although errours and defects are not to be conniv'd at yet wheresoever the foundation and principles of the Apostolicall Doctrine are firmely held and so no manifest idolatry admitted we conceive that peace and communion is to be imbraced with those assemblies as with the true Churches of Christ so great is the regard we ought to have of the unitie of the Churches DOCT. XI That we ought to endeavour the unity of the Catholick Church THerefore forasmuch as that one whole and Catholick Church now Militant on earth is composed of severall particular Churches as of it's parts if we ought to seek unitie in the Lord with every particular then we cannot but acknowledge it much more our duty to endeavour the unity of the whole Catholick Church DOCT. XII What is to be understood by the unitie of the Catholick Church BY the unitie of the Catholick Church we understand the conjunction of all the elect and regenerate in what parts of the world soever with Christ their head and amongst themselves in one body wrought by the holy Ghost which in the Creed we call the communion of Saints DOCT. XIII What is meant by the unity of the Catholick Church BY the unitie of the Catholick Church we understand that conjunction made by the Holy Ghost of all the elect and regenerate in what parts of the world soever with Christ the Head and amongst themselves into one body which in the Creed we call the communion of Saints For the Apostle also describing this unity teacheth that the Church is a body Eph. 1.12 1 Cor. 12 12. Col. â— 18 Eph. 4.12 Eph. 2.15 Rom. 8.11 consisting of divers members whose head is Christ building up all believers into one man by his Spirit quickning acting and preserving them Therefore the unity of the body and all the members with the head and amongst themselves is the unitie of the Church as St. Augustin hath also defin'd it against the Donatists T. 7. de unitat Ecclesiae c. 2. DOCT. XIII That the unitie of the Church doth summarily consist in the same faith in Christ and in love toward the brethren BUt insomuch as God useth both our faith in Christ which is implanted in our souls by the word of the Gospel and by the Sacraments and also our charity with the duties thereof towards our neighbour as the means to preserve and cherish this conjunction yea further since these are the manifest testimonies of the communion of the Saints and their conjunction with Christ therefore we confesse in summe that the unity of the Catholick Church consists in the unity of faith and in the bond of brotherly love that is that we do all embrace with true faith the same doctrine which the Prophets and Apostles have deliver'd us in their writings and professe it in the purity thereof that we retain the same Sacraments which Christ hath instituted intirely and no other that we do not neglect the discipline appointed and commanded by Christ in which mutuall affection is exercised and the salvation of an offending brother is aimed at and lastly that we love one another and practise all the duties of charity DOCT. XIV A confirmation of the former doctrine FOr we conceive that by what meanes divers people are gathered into one body by the same also they are preserved in union and become more and more establish'd therein Wherefore since the gathering of the Church is neither effected nor preserved properly by ceremonies but by the holy Ghost by the word by faith charity and the observance of Gods commandments it can not be doubted but that the unity thereof is retained and cherished by the same Which is also attested by the Apostle to the Ephesians Eph. 4.2 c. where treating of the Churches unitie he teacheth it to consist in these things without making mention at all of ceremonies DOCT. XV. That although unitie in ceremonies be not requisite in all places and times yet whereever it is embraced it ought not to be disturbed NEverthelesse we deny not but that unity also in the ceremonies and rites of every Church ought to be retain'd and endeavourd as farre as possibly may be with safety of conscience For there are two kinds of things wherein the unity of the Church may be namely in some which are deliver'd in the word of God and in others which are not so of which last sort are many Ecclesiasticall ribes and ceremonies In which respect as we believe unitie in the former to be every where and alwayes necessary we conceive that although it be not absolutely necessary as to these latter but profitable to have severall distinct rites according to the diversity of places and various conjuncture of times yet where any of these particular matters is certainely ordain'd and admitted there unity ought to be retain'd in these kind of rites and Ecclesiasticall orders not to be disturbed according to the rule of the Apostle 1 Cor. 14.40 That all things be done in the Church decently in order and to edification Concerning which matters we likewise very much approve and commend two Epistles of St. Austin to Ianuarius Epist 118 and 119. DOCT. XVI The conclusion concerning the unitie of the Church THerefore seeing Ecclesiasticall unity is of two sorts one essentiall and so of it self alwayes and every where necessary and consequently proper to the Catholick Church the other accidentall and mutable according to the divers occasions of times and places and thence proper to particular Churches we believe it is not lawfull for any person to separate from the former at any time or for any cause it being no lesse then to depart from Christ and God to renounce the holy Ghost and divide himself from the whole body of Christ which is altogether a perfect and execrable Apostasie But we are of opinion that to desert that which is accidentall in consideration of returning to and maintaining that which is essentiall is not onely lawfull but necessary for every man and the rather if those rites and ceremonies wherein the unity was be corrupted with severall superstitions but especially if even the Sacraments instituted by Christ be perverted or wholly abolisht so that a good conscience cannot partake of them And how much more if the heavenly truth be banisht from them and the doctrines of devils preached and desended in stead of them and further when you shall not be allowed so much as to be silent but compell'd either to renounce God's truth and subscribe to diabolicall lies or
other those whom the Lord raiseth up extraordinarily calling and sending them into the Church that when the ordinary neglect their duty and destroy the Church they may both reduce them to good order and reforme the Church to it 's pristine estate and preserve it such were the Prophets in the Old Testament raised out of other tribes besides that of Levi and in the new the Apostles Prophets and Evangelists which the Lord peculiarly chose to himself that when all was destroy'd in every place aswell amongst the Israelites as Gentiles he might gather teach and preserve Churches to himself in all places by their ministry In the number of these extraordinarily called we cannot but place many and heroicall and couragious men and true servants of God in our times who when all was destroy'd were excited by the Spirit of Christ to oppose themselves against the Catholike Apostacie and to restore anew the ancient doctrine worship discipline in the Church and that notwithstanding the vain resistance and rage of the ordinary Bishops Kings and most powerfull Princes and all the world DOCT. XI That onely five orders of ministers of the word were constituted by Christ BUt we do not acknowledge that more orders of ministers of the word were instituted by Christ in the Church then those which the Apostle hath express'd in the Epistle to the Ephesians Apostles Prophets Evangelists Pastours and Teachers Eph. 4.11 of which the first three he would not have confirm'd to any certain places to but to be now here now there either to gather Churches to themselves as the Apostles did or to water cherish and confirme those which were already planted by the Apostles as the Prophets and Evangelists did who for that reason ought not to have been perpetuall a Act. 20.28 Phil. 1.1 1 Tim. 3.2 Tit. 1.7 1 Pet. 2.25 1 Pet. 5.1 Act. 14.23 Tit. 1.15 Iam. 5 14. Heb 6.1 1 Pet. 5.1 But the two latter he would should be consecrated for the governing and preserving of some certain Churches namely Pastors and Teachers and that to the end of the world whom therefore we use to call the ordinary and perpetuall ministers For whereas as the Apostles often make mention of Bishops Elders and Catechists that does not evince them to have been distinct orders of ministers of the word because they that were Pastors were alwayes the same with those which were signifi'd by the name of Bishops and very often with that of elders besides the Apostle Peter styles himself an Elder The office of the Catechists was performed not onely by the Pastors and Teachers but likewise by the Apostles themselves and the Evangelists DOCT. X. That wee doe not blame the Fathers for adding other orders of ministers BUt to omit such whose ministery was to endure but for a time and who we said were called extraordinarily let us speake onely of those which are ordinary and perpetuall Although we read in the Apostle but of two of these orders given to the Church by Christ a Eph. 4. â—â— namely Pastors and Teachers of which these did onely teach and those administer the Sacraments also and were encharged with the discipline and government of the Church Yet we do not blame the Fathers for that according to the various occasions both of dispensing the word and governing the Church they did also multiply divers orders of ministers since it was free for them so to do as likewise for us and since it is manifest that it was done by them for Religious intents touching order and decency and at that time to the edification of the Church DOCT. XI The same opinion confirmed with an explication of some of the Ecclesiasticall orders in the primitive Church FOr we know that our God is the God of order not of confusion and that the Church is preserved by order but ruin'd without it for which reason he appointed many distinct orders of ministers not onely heretofore in Israel but also afterwards in the Church gathered of Iews and Gentiles and upon the same reason likewise left it free to the Churches to adde or not adde others so it were unto edification Therefore whereas at first all ministers of the word were called both Pastors Bishops and Presbyters and were of equall authority till afterwards one began to preside over his collegues although not as a Lord but onely as a Ruler in a University over the other collegues and the care of the whole Church became especially comitted to him and so by way of eminency he alone was called by the name of Bishop and Pastor the rest of the ministery being contented with the title of Presbyters or elders so that in every City there was one Bishop and many Presbyters this we disapprove not in our judgement Concerning which the relation and opinion of St. Hierome aswell in other places as in his Epistle to Euagmis and in his commentaries on the Epistle to Titus Tit. c. 10. is received by us where he saith all this hath proceeded rather from custome then from the direct appointment of our Lord that the occasions and nurseries of dissensions and schismes might be taken away And in this respect we conceive Dist 93. c. 23 that what hath been constituted also as to Archbishops yea and the four Patriarchs created before the Council of Nice may be excused and defended although afterwards in processe of time all ha's been changed into the greatest tyrannie and ambition Which is the cause that by how much the more the simplicitie of the Apostolick times in those orders of ministers is follow'd and approched unto by so much the more it hath our approbation and we do judge it convenient that care be taken in all places to conforme the government thereunto DOCT. XII That one person as head can by no meanes be set over the whole Church BUt that one person should be set over all the Churches in the whole world as head of them and have authoritie and full power over them all is a thing we can in no wise admit of but contrarily do no lesse then abominate it and much rather if that person arrogate so much to himself by divine right Lib. 4. Regist Ep. 21. and lib. 6. Ep. 30. And we embrace the saying of Gregorie the first to Mauritius the Emperour Whosoever calleth himself Universal Priest or desireth to be called so he usurps that name to himself contrary to the precepts of the Gospel and the decrees of the Canons and is the fore-runner of Antichrist DOCT. XIII That not every one but he onely that is sent by Christ is to be admitted into the ministry WE believe also that it is necessary to the true and safe governing of the Church that not every one either obtruding himself or sent by others ought to be admitted into the ministry but that he who undertakes the ministry must be first known whether or no he be called and sent by God or Christ the head
THE WHOLE BODY OF CHRISTIAN RELIGION BY HIERON ZANCHIUS Translated out of Latine By D. RALPH WINTERTON LONDON Printed by JOHN REDMAYNE 1659. AN EPISTLE TO THE READER READER IF thou beest meerly English it is thy great Interest to welcome and embrace such labours as this is for know what thou art here presented with are the Orient irradiations of Zanchie's divine soul through the clear glasse of an ingenuous Interpreter without whose industry this rich Argosy had never arrived at our English shoar And what are the most precious commodities in forreign parts to us without the benefit of Importation I know not what reason Horace had to stile Translatours Servum pecus as if it were a meer journey-work and nothing else Surely if all Metaphrases might be measured by this the imploiment and art of reflecting uninfranchis'd learning into our own Dialect cannot justly come under the Satyrist's expression except it will admit the sense of usefulnesse and Commodity For the Authour Zanchie himself he did not only as many do fill up the number of Modern Divines but was is still accounted the very head of the chief Classis Flos delibatus Cleri the very flower of the prime choice neither is he one iot disfigured in this representation he is the same man even here only in an English garb Nor had this dresse now been put upon him but for their sakes who not able to have accesse to the persons of great ones are content to behold them in Effigie I 'le adde no more knowing that long and dark Entries doe rather injure then officiate to fair Buildings the Gates are open enter and entertain thy self The First Chapter Concerning the Holy Scriptures which are the foundation of all Christian Religion The First Doctrine That concerning God and matters pertaining to religion we are to believe God onely simply and absolutely AS concerning God and divine matters pertaining to the Kingdome of Christ and our salvation we believe that none can teach us better and more certainly then God himself Ambros epist 32. who can neither deceive nor be deceived Ioh. 1.18 The onely begotten Sonne which is in the besome of the Father he hath declared him DOCT. II. That God speakes unto us in the writings of the Prophets and Apostles ALthough God Rom 1.20 21. By the things which are made hath so made known unto all men in the world his eternall power and Godhead that as many as have known him and yet not glorified him as God are without excuse Yet we know that he hath in a more peculiar manner Heb. 1.1 Heb. 2.3 2 Pet. 1.21 Matth. 10.20 that is by his Prophets and Apostles who spake and wrote as they were moved by the holy Ghost revealed himself and his will more clearly and fully unto his Church and therefore that the writings of the Prophets and Apostles are the very word of God DOCT. III. That the writings of the Prophets and Apostles onely are Canonicall Books WE do not doubt but those are the writings of the Prophets and Apostles which the Church of God is therefore wont to call by the name of Canonicall books because knowing assuredly that they were given by inspiration of God she hath alwayes acknowledged them for the Canon and rule 2 Tim. 3.16 whereby all controversies about religion are to be examined The other books although they be contained in the volume of the Bible yet shee therefore calleth Apocrypha because shee hath no certain knowledge that they are from the holy Ghost as the others are DOCT. IV. What Books are Canonicall and what Apocrypha WE together with the whole Church before and since the coming of Christ do without all manner of doubting acknowledge and embrace these books of the old Testament for the undoubted word of God viz. Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth 1. Samuel 2. Samuel 1. Kings 2. Kings 1. Chronicles 2. Chronicles Ezra Nehemiah Esther Job Psalmes Proverbs Ecclesiastes Solomons Song Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos. Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi But these books following we count not Canonicall 1. Esdras 2. Esdras Tobit Judeth The rest of Esther Wisdome Ecclesiasticus Baruch with the Epistle of Jeremiah The Song of the three Children The Storie of Susanna The idol Bel and the Dragon The Prayer of Manasseh 1. Maccabees 2. Maccabees IN the new Testament we except none For although in former times there hath been some question concerning some of them yet afterwards in processe of time they have been acknowledged for Apostolicall as well as the rest Of the first sort are these that follow The Gospell according to St. Matthew The Acts of the Apostles The Gospell according to St. Mark The Epistles of St. Paul The Gospell according to St. Luke The 1. Epistle of St. Peter The Gospell according to St. Iohn The 1. Epistle of St. Iohn Of the second sort are these The Epistle to the Hebrews The Epistle of St. Iames. The 2. Epistle of St. Peter The 2. and 3. Epist of St. Iohn The Epistle of St. Iude. The Revelation FOr although those of which there hath never been question made may seem in some sort to be of greater authority then those of which there hath been question made Yet notwithstanding we believe one as well as the other as being both the undoubted word of God As concerning the books commonly called Apocrypha contained in the volume of the Bible we give them the next place after the Canonicall Scripture DOCT. V. That Doctrines of faith can onely be proved by the Canonicall Scripture Hieron in Praefat in Lib Sal Cyprian in Symb. pag 377. Concii Load cap 39. ANd therefore we use onely Canonicall Scripture to prove doctrines of faith and we teach also according to the opinion of the Fathers that the Canonicall onely is to be used As concerning the other books we grant that they have no small authoritie to confirme the same after that they are proved DOCT. VI. That the Canonicall Scripture received not authoritie from the Church WHerefore without all controversie this we hold and think most fit to be held That although the Church being taught by the primitive fathers to wit the Prophets and Apostles who received the doctrine immediately from God and committed it to writing and being also persuaded by the holy Ghost by a perpetuall and continued tradition what books are Canonicall and what not hath declared it unto posteritie from time to time and hath also given and doth still give testimonie thereunto of divine and heavenly truth We hold I say that notwithstanding all this the Canonicall Scripture neither received at any time not now hath any authoritie from the Church but from God alone who is the proper authour and giver thereof and therefore we say farther that of it self in as much as it is the word of God it hath power over all and is worthy to
be believed and obeyed by all simply and absolutely DOCT. VII That the authoritie of the Church is of great use and hath much power to bring men to believe the holy Scripture ANd yet we deny not but the authoritie of the Church hath great power to move men to hear and to read the holy Scripture as being truely the word of God according to that of St. Augustine Tom. 6. contra Epi Fund c 5. I had not believed the Gospel had not the authoritie of the Church moved me thereunto And yet the same Augustine every where professeth that where as he did believe he received it not from the Church but from the holy Ghost whose gift is faith DOCT. VIII That the Church hath no authoritie over the holy Scripture BUt to dispute whether the authoritie of the Church be not greater then the holy Scripture and much more to averre the affirmative part as if the Church beside the gift of trying spirits and discerning Canonicall Scripture from that which is not and testifying concerning it and interpreting of it had also power to adde to take from and despense with it This we judge to be more then sacriledge For it is God's commandment Ye shall not adde unto the Word which I command you Deut. 4.2 Revel 2â— 18.19 Deut 5 32. neither shall you diminish ought from it and you shall not turn aside to the right hand or to the left and further it is his will and pleasure that all and every one in all things simply obey him speaking unto those out of his holy word DOCT. IX That the holy Scripture is so perfect that we can neither adde unto it nor take from it FOr the holy Scripture is so absolute and perfect containing in it abundantly whatsoever is needfull unto salvation that nothing can be added unto it and again it is penned with such divine wisdome that nothing can be taken from it DOCT. X. That we must rely and rest upon the holy Scripture THerefore do we rely and rest upon the doctrine of holy Scripture as also all that are godly ought to do holding fast that of the Apostle All Scripture is given by inspiration of God 2 Tim 3.16 and is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect 17. throughly furnished unto all good works DOCT. XI That nothing is to be determined concerning religion without the word of God and that all things are to be corrected by it WHerefore also this is our judgement that nothing is to be determined in the Church concerning religion which hath not either pregnant proof out of the Canonicall Scripture or else may be evinced from thence by plain and necessarie consequence and that if ought at any time hath crept into the Church either concerning doctrine or worship which is not agreeable unto holy Scripture it ought either by a lawfull course absolutely be taken away or else be corrected by the word of God And again that all controversies concerning religion ought lawfully to be judged and decided by the said holy Scripture DOCT. XII That the Traditions which are truely Catholike and Apostolike are to be retained in the Church YEt such Traditions as it is certain that they are descended from the Apostles August Tom. 7. contr Donat. lib. 4. cap. 24. Et Tom. 2 ad Ian. Ep. 118. D. 11. cap. 8. and have alwayes been observed by all the Churches as that concerning sanctifying the Lords day in stead of the Sabbath and such like although we have no commandment in Scripture for keeping and observing them yet we think it fit that they should be retained in the Churches DOCT. XIII That the Scripture is perspicuous in those things which are necessarie unto salvation and therefore that it ought to be read of all WE understand and know that the whole doctrine of salvation is not onely sufficiently but also perspicuously delivered in holy Scripture seeing that God himself speaking unto his people used no other language but the vulgar that it might be understood of all And therefore we count it wonderfull injustice and very tyranny to interdict or debarre any one from reading or translating such books as God would have all men for their salvation to read and turn over again and again day and night Psal 1.2 DOCT. XIV That the faithfull interpretations of the godly and learned are not to be contemned ALthough the holy Scripture be perspicuous in those things which are necessarie unto salvation Yet we do not dislike the interpretations expositions of learned and godly men as well ancient as moderne which are fetched out of the same holy Scripture and as farre forth as the Scripture is expounded by the Scripture and that agreeably to the first principles of faith the summe whereof is contained in the Apostles Creed and also in the Creeds of the truely Oecumenicall or generall Councils both ancient and holy assembled together against known heretikes DOCT. XV. That the word of God is the onely prop of faith and foundation of Religion FOr our faith neither can nor ought to rely upon any thing else but the word of God delivered in the holy Scripture Rom. 10.17 For Faith cometh by hearing and hearing by the word of God To which whatsoever is repugnant be it written by what man soever we reject and whatsoever is agreeable unto it we embrace and what soever is neither according as it shall seem expedient or not expedient to the Churches we admit or reject and we teach that it is to be admitted or rejected CHAP. II. Concerning God the divine Persons and Properties DOCTRINE I. That there is but one God distinguished into three Persons Being then taught of God in the holy Scripture which is his word 1 Thess 4.9 we believe that there is but one God that is one most simple indivisible eternall living and most perfect Essence subsisting in three Persons to wit the Father the Son and the Holy Ghost being distinguished each from other but yet without all manner of division The authour and cause of all things DOCT. II. That each Person by himself is true God but yet so that there are not three Gods FOr thus we believe as we are taught out of the holy Scripture That the Father by himself is true perfect God the Sonne is God the holy Ghost is also God and yet there are not three Gods but one God Rom. 11.36 And of him and through him and to him are all things DOCT. III. That one Person is distinguished from another by Personall Properties and that by Essentiall Properties they are distinguished from all creatures BUt because the holy Scripture so speaketh of God that it attributes unto him many Properties both Essentiall and Personall and teacheth that by the Essentiall he is distinguished from all things created and by the Personall each Person from other Therefore we also believe that As
which Christ was to come being gathered together and wonderfully increased and being after a miraculous manner delivered out of the bondage of Egypt that God might have a certain and visible Church separated from all gentiles and gathered together in one place in which the promise made unto the Fathers concerning Christ might be kept and God might be worshipped after such a manner as was best pleasing unto him even unto the coming of the true Redeemer promised Between these two I say the promise and the fulfilling thereof the Law which was delivered by Moses came between and contained in it three kinds of precepts Morall for the right ordering of a private life in the course of pietie Cermoniall according to the prescript rule whereof the Church was to be governed and Iudiciall concerning the government of the whole commonwealth in civil matters and concerning the ordering of private families in household government That by this meanes the people of God of whom Christ was to come might be kept from idolatrie and from following the profane customes and manners of the wicked gentiles That they might be kept within the compasse of their duty and service to God and obedience to Gods will and to conclude That they might be supported and upheld through saith and hope in the promise concerning true Redemption to be wrought by Christ which was to be fulfilled and that so they might be prepared every day more and more for the receiving and entertaining of Christ and all to this end That God might be glorified in his people DOCT. II. That whatsoever is necessarie unto salvation is contained in the Law of God BUt as for the two latter parts of the whole Law which belong nothing unto us to say nothing of them but onely of the former We believe that in this Law as it is delivered unto us in the books of Moses he Prophets and Apostels a 2 Tim. 3.16 all things necessarie unto our salvation are so perfectly and completely set down unto us and the will of God which he would have us to do here in this world is so farre forth revealed that b Deut. 4.2 b 12.32 nothing can be added thereto or diminished from it DOCT. III. That the Law of the Decalogue or ten Commandments is the exposition of the Law of Nature and the Map of Gods image FOr we believe That this Law is is the exposition of the Law of Nature which was perfectly wrote in the hearts of our first patents but in others imperfectly and but in part and therefore by this is condemned whatsoever is repugnant to that image of God after which man was at the first created and contrarily That is commanded whatsoever is agreeable unto it For it was Gods will by this Law to declare both what man was in his first estate and what he was made in his second and what he ought to be and further What he should be in the third in part and in the fourth perfectly by Christ That the Law of God is nothing else but the true lively expresse draught or Map of Gods image by which we are put in mind what we were what we are what we should be and what we shall be if we believe on Christ DOCT. IV. That the summe of the Law is reduced to these two heads the love of God and our neighbour WE believe and confesse according to the Doctrine of Christ That the summe or substance of the whole Law is contained in these two Commandments a Matt. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and b 39. Thou shalt love thy neighbour as thy self The first of which is the summe of the former table and the other is the summe of the latter DOCT. V. That if God alone is to be loved with all the heart He alone also is to be worshipped NOw if the summe of the first table which containeth in it the whole worship which is due unto God consisteth in the perfect love of God alone from hence beside the expresse Commandments of God in other places expounding this Commandment we gather thus much and believe That God alone is to be adored invocated and worshipped with religious worship and that we are to swear onely by his name because these things are contained in the Commandment concerning the loving of God with all the heart To omit this that the image of God whereof the Law it self is a draught or map taught Adam the very same DOCT. VI. That concupiscence it self and the corruption of nature is a sinne ANd if by the Law of God that is condemned for a sinne whatsoever is not agreeable unto the first image of God that is in righteousnesse holinesse and uprightnesse wherein man was created we gather from hence that not onely the actions done with consent of will contrary to the will of God but also the very inward motions of concupiscence and therefore concupiscence it self and every corruption of nature is a sinne and so condemned by the Law of God because it is repugnant to the rectitude or uprightnesse and righteousnesse in which man was created and in which he might have continned and stood if he would DOCT. VII That the Law although it cannot be perfectly kept and fulfilled was not yet given in vain or to no end BUt although the Law of God is so perfect that a Rom. 7.15 no mortall man hath been able or is able to keep it wholly alwayes and in such a manner as it ought to be kept Yet we believe that it was not given in vain or to no end or purpose for as much God doth nothing in vain but all in infinite wisedome for his own glorie and for our profit and salvation DOCT. VIII That there is a threefold use and profit arising from the Law of God FOr First of all by the perfect Revelation of Gods will by this Law men might in former times and may now come the better unto the knowledge of God and what is pleasing unto him what is good and what bad what to be done and what to be avoided better I say then by the mere reliques of the Law of Nature which was left in mans mind and so all pretense of ignorance being quite taken away the Iews were made more unexcusable then other nations for not keeping the Law of God because from thence men are given to understand that the judgements of God against us are most just Secondly by the curses which are added against the transgressours of the Law men are better bridled as it were and kept in that they run not into sin and again by the blessings promised unto the observers of the Law men are incited and spurred on as it were to run in the way of Gods Commandments and keep his Law though not wholly and perfectly yet at least in part as concerning outward works and so they were the better kept
The differences between the Church Triumphant and the Church Militant ALthough the Church Triumphant and Militant are but one and the same Church yet it is easy to be understood what a great deal of difference there is between them For besides that this Militant Church doth consist onely of men whereas the Triumphant hath the blessed Angels also annexed and present here we have need of the preaching of the word the administration of the Sacraments and discipline concerning life and manners which things have no place in heaven Again from that are excluded all the ungodly and hypocrites but in this there are good bad mixt together And again those our brethren which are in heaven being now at liberty do triumph over their enemies and rejoyce with exceeding great joy being present with the Lord and beholding him face to face But we must still wrestle with flesh and bloud with the world with sin and with Satan the Prince of this world and we see here but darkly as in a glasse being absent from the Lord. And last of all it is so alwayes one the same that it is neither divided into parts nor subject to any change neither of which can be said truely of the Church Militant DOCT. III. That the Church Militant is in such sort one and the same and that Catholike that yet notwithstanding it is not with it alwayes after one and the same manner and besides it is distinguished into divers particular Churches WE therefore acknowldge that although the Militant Church alwayes was and is one and the same and that Catholike because it alwayes had from the foundation of the world and in all places one and the same Head which is Christ who knitteth and uniteth unto himself into one body all the elect gathered out of every nation Yet it neither was nor is with it alwayes after one and the same manner and besides it is distinguished into many particular Churches being as many and divers members thereof according to the varietie of times places and people For in the earthly Paradise before sin it was with it after one manner after sin and before the floud and in the time of the Patriarchs after another under the Law after another under Grace after another and in the time of Christ amongst the Iews onely after another and after Christ's glorification after another being by the Apostles gathered out of Iews and Gentiles and that not in one place but in many nor out of one people but many nor retaining at all times and in all places the same ceremonies In which respects we are wont to say that it was one before Christ and another after and that the Church of the Old Testament but this of the New and that again we reade was wont to be called the old people and this the New And as concerning particular Churches we read of one at Rome another at Corinth another at Ephesus and others in other places DOCT. IV. That the Catholike Church being but one consists of many particular Churches AGain although for many and divers respects already signified there alwayes have been and yet are many and divers and particular Churches Yet we acknowledge that as concerning the substance there alwayes hath been but one and the same consisting of them all and that Catholike and Apostolike and Holy One Because it alwayes was and is gathered into a Eph. 1.23 one body under b 4.4 Eph. 1.22 one Head Iesus Christ by c Eph. 4. â— one and the same Spirit And because there is d 5. one faith of all and one confession of the faith Catholike Because it is extended to all times and places and consists of all kinds of persons and people Apostolike Because it was e Eph. 2.20 founded upon the foundation which the Apostles laid that is Iesus Christ and built upon the doctrine of the Apostles which was also the doctrine of the Prophets from the foundation of the world and Holy Not as if it had no sin but because inasmuch as it is ingrafted into Christ and endued with the gifts of repentance and faith therefore no sins are imputed unto it but it hath obtained free pardon of them all and again because it is made partaker of Christ's Spirit sanctifying and regenerating and further because the righteousnesse and holinesse of Christ is imputed unto it in which regard it is said to be a Eph. 5.27 without spot or wrinkle that is in Christ her b 23. Head and husband DOCT. V. How it may be known concerning particular Churches whether they be true Churches or no. AS concerning particular Churches we believe that it may be known whether they be true Churches gathered together in the Lord by this if they have their building according to the will of the Lord Iesus that is on the c Mattâ— 28.19 preaching of the Gospel the administration of the Sacraments instituted and ordained by Christ and the d 20. keeping and observing of his commandments We therefore acknowledge those for the true Churches of Christ in which first of all the pure doctrine of the Gospel is preached heard and received and so received and that onely that there is neither place nor care given unto any other which is contrarie thereto For both these are the properties of the flock or sheep of Christ both to a Ioh. 10.4 hear the voyce of their own sheepherd and b 5. not to follow a stranger And again in which the Sacraments instituted by Christ are as farre as it is possible to be done rightly and duely administred and received that is according to Christs institution and where also such Sacraments as are but the inventions of men are not received And last of all in which the Discipline of Christ hath place that is where both publikely and privately by c Matt. 1 8 15 c. Tit. 1.9 admonitions corrections and where need shall require by excommunications also but yet out of charitie care is taken for the keeping and observing of Christs commandments that so all men may live a sober righteous and godly life to the glorie of God and the mutuall edification of one another For where wickednesse and all manner of uncleannesse in life goes openly unpunished and notorious offences contrarie to the doctrine of Christ scape without censure there we believe that some good and godly men may be found but that a godly and Christian congregation is there we believe not For this the Lord himself saith a Iohn 13.35 By this shall all men know that ye are my disciples if ye love one another But what love can be there where no care is had that according to the doctrine of Christ when brethren sin they may be corrected and repent be gained unto the Lord and saved DOCT. VI. From what succession of Bishops it may be demonstrated that some Church is Apostolike SO also we acknowledge that from the perpetuall succession
performance of those things whereunto they are called a Matt. 28.19 to preach the Gospel b 1 Cor. 12.10 to expound the holy writ according to the analogy of faith c Heb. 6.1 to catechise d Gal. 6.6 to teach the people what is the will of God e 2 Tim. 4.1 to reprove and admonish both great and small f Iohn 20.21 to remit and retain sins ministerially g Matt. 18.18 to bind the impenitent and to loose those that repent also to administer the Sacraments which Christ ordained and according to the manner h Matt. 28.19 1 Cor. 11.23 c. deliver'd by him and exercise discipline as it is commanded by Christ and likewise k 1 Cor. 5.4 explained by the Apostle lastly to all those things which though not expressed in the holy word do notwithstanding appertain to order and decency and tend to edification not to destruction according to the generall rule deliver'd by the Apostle That a 1 Cor. 14.40 all things should be done in the Church in order decently and to edification For we do not believe that any authority is given to ministers to any other end then for the edification of the Church or that is of greater extent then the word of God And therefore we deny that any Bishop or even altogether have authority to constitute any thing against the Scriptures to adde to them or detract from them or make any alteration in them to dispense with the commands of God to make new articles of faith to institute new Sacraments to induce new kinds of worship into the Church to make laws which may binde the conscience or be of equall authority with the divine Law to domineer in the Church and over the consciences of the faithfull to forbid what God hath licensed and left free or lastly to command any thing as necessary to salvation not contained in the word of God seeing not even the whole Church can with truth be said to have this authority DOCT. XXI That we do not deny the civill authority of such Bishops as are also Princes NEverthelesse we do not gain-say but that Bishops who are also Princes beside their Ecclesiasticall authority have their politicall rights and secular powers aswell as other Princes have authority in ruling over temporalls the power of the sword some a right of electing and confirming Kings and Emperours and of constituting and administring other civil affaires to compell the people that are their subjects to performe their obedience to them And therefore we confesse that their politicall commands which can be observed without transgressing the divine law are to be obeyed by their subjects not onely out of fear but for conscience sake For we know a Rom. 15.1 2. that all power is from God and whosoever resisteth the power resisteth the ordinance of God also that a 1 Pet. 2 17 18. Kings are to be honoured and that we ought to be subject to Princes and Lords with all fear not onely to the good and gentle but also to the froward and perverse DOCT. XXII That matrimony ought to be as free for ministers of the Church for for as for others BUt we believe that this is necessary to the good deportment and salvation of ministers and to the honour of the ministry and so to the right governing of the Church to wit that marriage be as freely permitted to them as it is to all Lay-persons seeing Christ hath not forbidden it to any sort of men yea speaking of single life he saith b Mat. 19.11 All men cannot receive this saying namely that commends singlenesse of life intimating that which the Apostle hath in plaine termes expounded namely c 1 Cor. 7.9 If a man cannot contain he ought to marry d Heb. 13.4 For we confesse with the Apostle that marriage is honourable in all and the bed undefiled DOCT. XXIII That it is good and commendable for any one that is indued with the gift of continencie to abstain from Marriage NOtwithstanding we deny not but such as have received the gift of continencie from God have greater advantage to exercise the holy function and to serve the Church then such as are joyn'd in matrimony by reason of the many weighty cares and troubles which marriage is attended with whereby they are oftentimes even unwillingly drawn away from their divine contemplations to domestick affaires and the incombrances of the present life according to the saying of the Apostle a 1 Cor. 7.32 33. He that is unmarried careth for the things that belong to the Lord how he may please the Lord But he that is married careth for the things that are of the World how he may please his Wife and is divided Wherefore as they are not unworthy of praise who therefore take a Wife that they may live unto God with a clean and pure conscience so they are highly to be commended who the better to imploy their endeavours in the Church choose a chast single life and continue therein so long as is possible for them DOCT. XXIV That marriages are to be contracted in the Lord and religiously observed MOreover we know and confesse that all marriages are to be contracted a 1 Cor. 7.39 in the Lord according to the divine law and that of nature and that they are also holily to be observed according to the honest and good customes of places and that it is unlawfull for any man to put away his Wife b Matth. 19.9 saving for the cause of fornication but if an unbelieving woman refuse to cohabit with her believing Husband out of hatred to religion she is not to be retained by force c 1 Cor. 7.15 for the faithfull Husband is not under bondage in such cases but God hath called him to peace DOCT. XXV That it is no lesse lawfull for him that hath divorced an adultresse or is forsaken by an unbelieving Wife to contract new matrimonie then for him whose Wife is deceased WE believe also that it is not lesse lawfull for him who hath either lawfully repudiated an adulteresse or is deserted by an unbelieving Wife to enter into marriage anew then for a person whose former Wife is dead For that saying of the Apostle concerning all unmarried persons and Widowes is perpetually true and wholesome a 1 Cor. 7.8 9. It is good for them if they abide even as I. But if they cannot contain let them marry for it is better to marry then c. DOCT. XXVI That some ought to be appointed in the Church to judge of controversies touching Marriage BUt we do not approve that any of these things be done in the Church without the lawfull cognisance judgement opinion of the Church and the Christian Magistrate where there is any and therefore we conceive that there ought to be constituted some pious knowing and prudent persons for the cognisance and judgement of masters touching matrimony so that nothing
and all the old Church did as is evident in their ancient Collects to say nothing of the command of God who will have b Heb. 13.15 the Sacrifice of praise the fruit of the lips offered to himself alone Sixtly concerning rites and ceremonies to be observed in the Church the same true piety and edification of the Churches requires that debates and disputes concerning them be not too sharp and passionate as if life and salvation depended thereon but that they be left free to the sense of every particular Church as we read in Socrates and other Ecclesiastical writers it was wont to be in the ancient Church In reference to which matters in generall we approve the c Tow. 2. Ep. 118 and 119. two Epistles of St. Austin to Ianuarius For these things conduce to the edification of the Church DOCT. XXXI That publick Fasts are sometimes to be appointed being most profitable and commendable but no man ought to be compelled thereunto TO the same effect namely to the well governing of the Church it is requisite that as private Fasts are free so also that all be invited to join in publick but no man constrained The benefit of Fasts is beyond all commendation and it doe's not seldome happen that there is a necessity for them so that the pious Magistrates and Ministers of the Church are induc'd to injoin publick Fasts to the whole Church for diverting the heavy anger of God as we find it to have been usual both in the Old Testament and in the Primitive Church Not as if we merited remission of sinnes thereby and a mitigation of the divine wrath but for that the flesh being subdued the spirit is excited to call upon God more ardently and to appease him by our faith full supplications Neverthelesse it is of importance to the edification of the Church that no mans conscience be forc'd and compell'd to these kind of Fasts being they ought to proceed from a free voluntary and truly humbled Spirit according to what the Apostle writes of distributing almes to the poor that it is not to be done with relenting or out of necessity but as every one is disposed in his own breast DOCT. XXXII That at no time not even that of publick Fasts any sort of food is to be prohibited the Faithfull HEnce likewise it follows at no time either of Fasts or not any fort of food is to be forbidden to any person soever since a Matt. 15.11 nothing of that kind defiles a man but all things are pure to the pure and the Apostle b Tit. 1.15 1 Tim. 4.1 calls their doctrine of Devils which commands to abstain from meats upon the account of Religion how then can it conduce to the edification of the Church DOCT. XXXIII That the Sick ought to be visited comforted and confirmed in the Faith and that dying persons be accompanied with our prayers and commended to the Lord and that the bodies of the departed are to be buried with decencie NOr ought the Church to have lesse care of the Sick then of those that are in heath or of the deceased then the living seeing they are all members of Christ and their bodies temples of the Holy Ghost Wherefore we look upon it as pertaining to the right governing of the Church that there be godly and prudent men appointed for the visitation of the Sick to comfort them out of the word of God and confirm them in the Faith and if it be so that the Sick be called out of the world by the Lord to encourage them in their departure shewing them that the souls of the faithfull as soon as they forsake the body do instantly goe to Christ in heaven being carryed thither by the Spirit of Christ and accompanied with his Angels and that they are blessed which die in the Lord. Moreover they may joyn in Prayer and so goe along with the expiring persons even to the haven commend them to Christ And for their bodies we judge it meet that they be carryed to the Sepulchre with decencie as our Churches teach both in words and practise plainly testifying that they were the temples of the Holy Ghost now indeed cast down but to be raised again in due time and restored to eternal life In the mean while their Sepulchres and Dormitories are to be decently and reverently preserv'd as is used amongst us Furthermore the children or parents kindred and relations are to be comforted and we do both teach and indeavour to perform all Offices of humanity toward them after the utmost of our power And if a portion of the Psalmes concerning the resurrection of the dead be any where sung in the solemnity of the Funeral or some kind of Sermon or exhortation made to the people after the body is committed to the earth wherein an honourable mention may be made of other also who have piously slept in the Lord this we in no wise disallow seeing it is not intended for the benefit of the dead but for the comfort and good of the living and the edification of the whole Church For we believe that the souls of the faithfull being separated from their bodies do immediately depart unto Christ in Heaven and so have no need of our suffrages but that the edification of the Church is to be alwaies promoted upon every occasion DOCT. XXXIV That the Church cannot be rightly governed without lawfull free Christian Assemblies and Synods of Ministers MOreover we are of a full perswasion being taught both by Scripture and daily experience that the Church cannot be rightly governed unlesse at certain times there be Assembles of Ministers as well private in every particular Church which are termed Consistories and Convocations as publick in every Province and kingdome which for this reason use to be called Provincial Synods and Universal as far as may be of all Nations in the whole Christian world which were call'd Oecumenicall Councils in which it may be deliberated concerning all things that belong to the safety preservation and edification of the Churches every ones judgement freely heard and determinations made by general consent out of the word of God and other the most approved Councils as we read to have been done by the Apostles and the whole ancient Church DOCT. XXXV The same further comfirmed and also of Ecclesiasticall discipline FOr the Church is governed by discipline and cannot be rightly governed without it Discipline is the Method and institution whereby we as disciples of Christ learn in his School to live unto God and to do all things according to the doctrine of the Gospel both privately and publickly to the edification of the Church and our own salvation So that it comprehends the whole summe of Religion the beginning progresse and end thereof DOCT. XXXVI That Discipline is twofold MOreover this discipline in the Church is of two kinds one general and common to all Christians called by many the discipline of the people the
the satisfaction and performance due from them and that most certainly we are not commanded to ask any thing of God but what God is willing to grant and Christ hath cancell'd the obligation of our whole debt having made perfect payment and satisfaction thereof in our behalfe DOCT. III. That the afflictions wherewith the Saints are exercised after the pardon of their sins are not punishments or satisfactions for sins past but fatherly chastisements to restrain from future BUt for that God useth to afflict and scourge his children in sundry manners after forgivenesse of their sins we believe that he does it not to that end satisfaction either in whole or in part might be made thereby to his justice for sins committed since one full satisfaction of Christ imputed unto us is more then enough thereunto but that by them as by the strokes of a father which conduce much to the morification of sin dwelling in us we may be rendred more cautious hereafter and suffer not our selves so easily to fall into sin any more T. 7. de pecc mer. rem l z. c. 33. 34. wherefore with St. Austin we style them the combats of faith and exercises of the Saints but not the punishments of sin and accordingly teach them to be really so DOCT. IV. That properly sins are forgiven by God alone freely and through Christ the Mediatour Isai 43.25 WE believe also that sins are properly for given by God alone by by grace through Christ the Mediatour since it is he alone against whom properly sins are committed either mediately or immediately when we transgresse his Law and it lies in the power of the Creditors only to shew kindnesse to his debtors and remit their debts Whence also Christ as man a Luke 23.34 prayed the Father in behalf of those that crucified him that he would forgive them and pardon their sins and moreover for that the Iews said b Luke 5.21 Who can forgive sins but God alone he confirmed the same partly by being silent and partly by doing a miracle Wherefore inasmuch as Christ did forgive sins by his own authority we believe with the Fathers that it is evidently inferr'd that he is the true God seeing this cannot be done by any mere creature unlesse ministerially as they say and in the name and by the authority of God which we know to be given not to one only Mat. 18. Iohn 20.23 but to all the Apostles equally and consequently to all lawfull ministers of the Gospel DOCT. V. That Christ being both God and man doth indeed forgive sins but after a different manner as he is God and as he is man FRom whence flows this consequence which we confesse that Christ both God and man together with the Father and the holy Ghost doth forgive sins but this he doth after a different manner as God and as man For as God he doth it properly by his own authority truly and effectually but as man he doth and did it in the flesh as a cooperatour with the Deity by his humane will consenting with the divine and pronouncing the words Thy sins are forgiven thee And the same is attested by the exposition of Leo the first in an a Eph. 10. cap. 4. Epistle to Flavianus in these words Either form viz. of God and man acts in communion with the other what is proper to it namely the word working that which is proper to the word and the flesh doing that which belongs to the flesh To remit sins was an action proper to the divine nature but to say Thy sins are forgiven thee was humane DOCT. VI. That remission of sins is offered in Christ alone and obtained by the elect alone indued with faith BUt as in Christ only the Mediatour and Redeemer as head of the whole Church a Eph. 1.7 we have redemption through his bloud the forgivenesse of sins so that there is none without him so also we believe that the elect only being indued with true repentance and true faith and ingrafted into Christ by the holy Spirit as members into their head are made partakers of the same wherefore although forgivenesse of sins be pronounced to all men by the Gospel yet they are never forgiven to reprobates such as are impenitent and unbelievers but do alwayes remain upon them through their own fault and defect DOCT. VII That to the believing elect all their sinnes together are forgiven WE believe also that as Christ by once offering himself satisfy'd not for some but all our sins so also when we truly repent forgivenesse not of some only but of all out sins together is offered unto us by Christ and through Christ in the Gospel communicated by the holy Spirit and received by faith seeing God hath declared by a parable that he doth forgive the whole debt and not a part thereof DOCT. VIII That remission of sins is dispersed only in the Church received by faith alone and that onely in this life LAstly to conclude we believe that as in Christ onely remission of sins is to be found so also is the same dispersed in his Church alone and that as it was purchas'd for us a Mat. 18.23 c. by the merits and bloud of Christ alone so also it is received without our merits by a true faith only in Christ and that as in this life only the Gospel is preached and pardon of sins declared to those that repent and believe so also that we can only be made partakers of the same in this life seeing after it there is no place for faith and repentance and consequently the Church cannot longer by any ministry advantage those that are deceased towards the obtaining pardon for them according to that of St. Cyprian to Demetrius After departure from hence there remains no place for repentance no effect of satisfaction Here life is either lost or gained here provision is made for eternall salvation by the worshipping of God and believing in his mercy DOCT. IX The confirmation of the same doctrine from the order observed in the Creed WE expound the article of forgivenesse of sins in the Creed according to these three heads namely first that this article is placed next those of the Church the Communion of Saints to the end we might understand that remission of sins is not dispensed and hath no place out of the Church Secondly that it is placed after the confession of our faith in God the Father in the Son and in the holy Ghost and after that faith whereby we believe the Church of Christ to be holy and to consist of the society and Communion of Saints to the end we might declare that we do obtain remission of our sins continually not by reason of our own merits but through faith in God the Father the Son and the holy Ghost and because we are in the Church and have Communion with all Saints And lastly from this order of the articles of
great that first indeed What Christ is or doth according to his divine nature that is all-Christ the Son of Man said to be or to do and again What Christ is or doth or hath suffered according to his humane nature That is all-Christ God Son of God said in holy Scripture to be to have done and to have suffered As in that place where it said a Acts 20 2◠God that is Christ Man and God hath purchased the Church with his own bloud whereas the force of the purchase pertaineth unto the Deitie or Godhead and the pouring out of bloud onely unto the humanitie or Manhood Yet both these Actions are joyned together in one and both are attributed unto the whole Person of Christ although they were and are distinguished For although the natures be distinguished yet are they coupled together in the Person of Christ which is but one Yet further Christ as Mediatour never did or doth any thing according to his humanitie whereunto his divinitie did not and doth not cooperate or work together and again he did nothing according to his divinitie whereunto his humanitie did not consent and willingly agree And therefore well did the Fathers in calling the operations or actions of Christ as Mediatour operatious Theandricall that is of God and Man In the second place As the force of the union which is between the Father and the Son is so great that he doth nothing neither communicateth unto the world any good but by the Son In like manner so great is the force of the Hypostaticall union of the two natures in Christ that there flowes unto us no grace no salvation no life from the Deitie but by the humanitie apprehended of us by faith so that it is altogether necessarie that he be coupled unto the flesh of Christ whosoever will be made partaker of eternall life according to that of our Saviour a Iohn 6.13 Except eate the flesh of the Son of Man the have no life in you And in the last place by the force of the said union it is effected that we cannot worship and adore the Deitie in Christ without worshipping and adoring also the humanitie in him and again That both the humane and divine nature are to be worshipped and adored of us altogether with one and the same manner of worship and adoration according to that a Hebe 1.6 And when he bringeth in the first begotten into the world he saith And let all the angels of God worship him him that is the whole Person God and Mau together whereas yet the humane nature by it self and in it self merely considered neither can nor ought to be worshipped For God onely is to be worshipped But it is not any union but the Hypostaticall union of the divine and humane nature which effects this that we have said Wherefore although God dwelleth in his Saints yet are not they to be worshipped or pray'd unto as is the Man Christ Great therefore surely we confesse is the union whereof we speak but yet such is the union that it excludes all confusion and transfusion For if the union between the Father the Son and the holy Ghost in one essence then which union there neither is nor can be imagined a greater take not away the distinction of Persons neither can this union of natures and so of properties and actions in one Person take away the distinction or bring in a confusion thereof DOCT. XII That unto Christ as Man was given indeed the greatest power that could be but yet finite as also other gifts WE believe further that as Christ as he is God is simply omnipotent and simply wise and so also in his other Atrributes So as he is man there was given unto him power and knowledge fárre surpassing yea almost by infinite degrees the power and knowledge of all creatures both in heaven and on earth but yet finite and so likewise all other gifts and virtues as charitie prudence fortitude justice grace truth and the rest whereof the Prophet Isaiah speaketh a Isa 11.2 And the Spirit of the Lord shall rest upon him c. and Iohn the Evangelist who testifieth that he was b Iohn 1.14 full of grace and truth and Luke c Luk. 2.25 And Iesus increased in wisedome and stature and in favour with God and Man For which cause he is by the Apostle said to be d Eph. 1.20 set at Gods right hand in the heavenly places e 21. Farre above all principalities and powers and again Iohn saith f Iohn 3.34 God giveth not the Spirit unto him by measure and again the Apostle g Coloss 2.3 In him are hid all the treasures of wisedome and knowledge Whence it cometh to passe that as he is Man he knoweth all things and can do all things which belong unto his office but as for those things which no created substance can do but God alone those he doth by the power of the Deitie yet not without the consent and as it were the supplication of the humane nature insomuch that to all the actions of Christ as he is God concerning our salvation his soul in some manner is alwayes added by the love desire and will thereof As likewise in all which he did as Man the Deitie alwayes concurred even in his death and passion not that the Deitie suffered but that it willed the death passion of Christ and gave unto his death and passion infinite power and efficacie to expiate and purge away our sins To conclude in a word concerning the natures of Christ together with their union and properties we believe whatsoever was set down and concluded by the Nicene Councill and that of Constantinople and that of Ephesus and that of Calcedon agaist Arius Apollinaris Nestorius Eutyches as also what was defined and determined in the sixt Synod against the Monothelites DOCT XIII That the actions of Christ are of two kinds and that what we read that Christ did or suffered was all done and suffered by him according unto truth and not according to outward appearance onely NOw to passe from the Person of Christ and his natures and the union of the natures unto his actions and office peculiarly We believe first as there are two true natures in Chrst whereof each had and hath it 's own true and essentiall properties conjoyned indeed as the natures also are united but not confounded So likewise that there are two kinds of actions which we read that our Lord Iesus Christ partly hath already performed and partly doth not yet cease to performe and that some of these actions flow from the Deitie and others from the humanitie and that they were partly and partly are so conjoyned and yet so distinct that each form as Leo speaketh doth alwayes work with the communion of the other The Word still doing that which is proper to the Word and the flesh exequuting that which belongeth unto the flesh And again as the works
the divine nature DOCT. VII As the first union so likewise the second is made by the power of the holy Ghost NEither doubt we but that the Son of God our Lord Iesus Christ as in the first union by the power of his Spirit he assumed and took upon him our flesh and bloud for he was conceived man by the holy Ghost and that without sinne for which cause also he is called the a 1 Cor. 15 4â— Heavenly Man so also in the second he gives us his flesh and his bloud and communicates himself wholly unto us and by this communion so knits conjoynes and incorporates us unto himself by the efficacie of his Spirit that still the bond that knits Christ unto us and us unto him is the same Spirit which Spirit as it effected in the wombe of the Virgin that the Son of God became flesh of our flesh and bone of our bones So also by working in our hearts and incorporating us into Christ it effecteth likewise that we by the participation of the body and bloud of Christ become flesh of his flesh and bone of his bones especially when it stirreth up faith in us whereby we embrace and lay hold on Christ and acknowledge him to be true God and Man and so a perfect Redeemer and Saviour DOCT. VIII That our union with Christ is in such sort Spirituall that it is notwithstanding true and reall SO believe we this other union also no lesse almost then the former if I may so speak to be Spirituall that yet it is true and reall For by the Spirit of Christ we though here on earth are really and truly joyned with the body bloud and soul of Christ now raigning in heaven and with his divine nature abiding in us insomuch that this mysticall body which consisteth of a 1 Cor. 12.12 Christ as the head and the faithfull as the members thereof is sometimes simply called Christ So great is the conjunction of Christ with the faithfull and the faithfull with Christ that it is not amisse in some sort to say that as the first union was of two natures in one Person so also this of many Persons as it were into one nature according to these texts of Scripture b 2 Pet. 1.4 That you might be partakers of the divine nature and We are members of his body of his flesh and of his bones DOCT. IX The Confirmation of the opinion fore-going How close and near this union is FOr as in man the soul which is one and the same and all in every part as well in the head and every particular member as in the whole body together causeth all the members to be united and grow together into one body under one head So also by the power of Christ's Spirit which is one and the same in Christ and in all the faithfull it cometh to passe that all of us being both in body and minde knit together into one Spiritually become one and the same body with Christ our head one body I say mysticall and Spirituall because it is connected and compacted together by the most secret bond of the same Spirit CHAP. X. That this union forasmuch as it is made by the holy Ghost cannot be hindred by any distance of place FRom whence it followes that this true and reall union though Spirituall of our bodyes and souls with the body and soul of Christ cannot be hindred by any no not the greatest distance of place because it is made by the efficacie of that Spirit which reacheth from earth even up to heaven and higher then so and knitteth together the members of Christ here on earth with the head in heaven sitting at the right hand of the Father conjoyning them together in one so closely and nearely as the soul of man doth the armes legs hands and feet and the other members with the head into one body though the man should be so great and tall for stature that having his feet set in the Centre of the earth his head should reach to heaven even to the ninth spheere So great is the virtue and power of the soul How great then is the virtue and power of the holy Ghost who is true God and omnipotent DOCT. XI That the holy Ghost by whom this union is made is given by Christ at the preaching of the Gospell and the administration of the Sacraments WE believe further that this Spirit by which Christ knitteth himself unto us and us unto himself his flesh with ours and ours with his is communicated by Christ at his own pleasure and according to his grace when and where and after what manner it pleaseth him but ordinarily at the preaching of the Gospell and the administration of the Sacraments A visible testimonie whereof there was in the infancie of the Church when as we read those which received the Gospell and were baptised or on whom hands were laid beside the invisible grace of regeneration received also sundrie and sensible gifts of the Spirit DOCT. XII That this union is the principall end of the Gospell and Sacraments FRom whence we easily gather what is the principall end of the preaching of the Gospell and the administration of the Sacraments to wit this Our communion with Christ the Son of God who for us was made flesh who suffered died for us but now raigneth in heaven and communicateth salvation and life to his elect and chosen Our Communion with Christ I say here inchoate and begunne but hereafter to be perfected and finish'd in heaven that further by this our true and reall connexion conjunction with his flesh and bloud and his whole Person we may at length be made partakers of eternall life which was purchased by him and resideth or abideth in him DOCT. XIII That this union is not imaginarie nor made by participation of gifts onely but also by communication of substance BUt for this cause do we call this our present incorporation with Christ true reall and substantiall to meet with the errour of those which think that the union which we hold is but onely imaginarie and therefore false or if true that then it is onely by the participation of Spirituall gifts and the grace of Christ without the communication of the substance of his flesh bloud DOCT. XIV That this union is made by no other means but onely by the holy Ghost and by faith BUt again lest any should falsely imagine that we hold this union to be made with the flesh of Christ either as if it were here really present upon earth by any Physicall or naturall contact whether grosse or subtill as all siensible things are united with the sense some after a more grosse and others after a more subtill manner Or else with the same flesh as it is abiding in heaven by Species in the minde which the Philosophers call Intelligible as all things Intelligible are united with the Intellect which receiveth them by certain images and mentall
abide in them So neither can we from Christ our head foundation tree and vine unlesse we be truely ingrafted into him by the holy Spirit and be made flesh of his flesh and bone of his bones And they do us great injurie that therefore say we deny the true participation of Christ's flesh and bloud and hold onely the participation of his gifts and benefits because we do not admit that which ought not to be admitted that Christ true body doth really passe through our mouthes into our bodyes As if the communion which is made by the holy Spirit and by faith were not true and essentiall whereas nothing can more nearely joyne divers substances and natures together into one then the holy Spirit As we see it in the incarnation of the Son of God and the creation of man compounded of soul and body Certainly if the communion with the body and bloud of Christ which is made by the Spirit onely and by faith be not true and saving unlesse the body bloud passe through our mouthes into our bodyes Christ hath not provided well for his Church And further he would have the same to be made at the receiving of the Gospell as also in Baptisme As a 1 Iohn 1.3 Iohn witnesseth of the first and the b 1 Cor. 12.13 Apostle of the second This is our confession concerning communion with Christ in generall and concerning the dispensation of salvation and life which is in Christ Iesus DOCT. XIX Errours condemned WE therefore disallow and mislike the errour of those which teach that by the opus operatum or performance of the outward work without faith and true union with Christ remission of sins may be obtained and salvation communicated unto men But we condemne for blasphemie the doctrine of those which teach that remission of sinnes and salvation may be obtained by works not commanded by God but invented by men and those such as are full of superstition and idolatrie We condemne likewise those which making no account of the ministerie of the Word teach that salvation may be had as well without as by the hearing of the Word and the receiving of the Sacraments and likewise those which contend that the children of infidells as well as the faithfull in their mothers wombes are made partakers of Christ's benefits CHAP. XIII Concerning the Gospell and the abrogation of the Law by the Gospell FOrasmuch as the Gospell in the first place and then also the Sacraments to wit Baptisme and the Lords supper are the outward instruments and meanes by the lawfull use and administration whereof our Redeemer and Lord Iesus Christ is wont to offer and dispense unto the would the benefit of redemption and remission of sinnes and communicate himself unto us his chosen by the power of his Spirit and likewise incorporate us into himself and so make us really partakers of salvation and life which he hath in himself Therefore we have studied and endeavoured briefely and plainly to declare unto the Church of God what is our faith and belief concerning them DOCTRINE I. What the Gospell is AS concerning the Gospall then according to the signification received and used in the Church we believe that it is none other but the heavenly Doctrine concerning Christ preached by Christ himself and his Apostles and contained in the books of the New Testament declaring unto the world most wellcome and joyfull tidings to wit that mankind by the death of Iesus Christ the onely begotten Son of God is redeemed so that for as many as repent and believe in Iesus Christ free pardon and forgivenesse of sinnes salvation and eternall life is prepared For which cause it is worthily called by the Apostle the Gospel of our salvation Eph. 1.13 DOCT. II. That the Gospel was indeed promised by the Prophets but published by the Apostles FOr though this mysterie was revealed unto the Fathers even from the beginning of the world and the Prophet also spoke concerning it yet they preached promises Evangelicall that is of the Gospell which the Iews retained amongst themselves rather then the Gospel it self which was to be published to all nations For they prophesied and foretold that which was to come but did not declare any thing present or past As the Apostle teacheth in the Epistle to the a Rom. 1.2 Romanes and Peter in his first b 1 Pet. 1.10 Epistle DOCT. III. That the Fathers by faith in the promises concerning Christ the Redeemer to come were saved as well as we which now believe the Gospell YEt we doubt not but that the Fathers which believed the promised of the Gospel concerning the coming of Christ and his breaking the Serpents head were saved as well as we which now are saved by faith in the Gospel declaring unto us that Christ is come and that he hath redeemed the world As the Apostles abundantly teacheth both in other places and especially in the Epistle to the c Rom. 4.3 Romanes concerning Abraham and in the d Hebr. 11.1 Epistle to the Hebrews concerning all others That it is high blasphemie to say that the Fathers had onely promises of earthly things and that they received them but not heavenly as remission of sins and eternall life For what the Gospel is to us properly taken the same were the promises of the Gospel to them that is a Rom. 1.26 The power of God unto salvation to every one that believeth DOCT. IV. That the Doctrine of the Gospel for the substance thereof is most ancient yea eternall FRom whence we understand that the Doctrine of the Gospel as concerning the substance thereof is not new but most ancient being preached to the Fathers even from the foundation of the world That the Gospel not without good reason is called by Iohn the b Revel 14.6 Everlasting Gospel DOCT. V. What the parts of the Gospel be and how many THe Gospel may be reduced to three heads concerning our duty The first is c Act. 20.21 Repentance towards God The second faith toward our Lord Iesus Christ The third care a Matt. 28.20 to observe all things whatsoever Christ hath commanded us DOCT. VI. The explication of the opinion fore-going FOr the Gospel propounding and setting before us Christ with the full grace and mercie of God with full expiation and remission of sins with perfect salvation and eternall life requireth onely three things of us The first is that grieving heartily and truely for the sins committed in the whole course of our life past we desire of God even from our hearts and souls to change and renew our minds wills and affections to the obedience of his divine will earnestly studying for it and begging it of him by our prayers The second is that by faith laying hold on Christ with all the treasure of his merits we believe certainly without all manner of doubting that all our sins of the grace and mercie of God for Christ's sake onely are
great injurie to the Gospel of Christ Concerning the Gospel of Christ this is our faith DOCT. VIII Errours WE therefore hold that the Antinomi or the professed enemies of the Law are to be condemned and whosoever do dislike the Morall Law and banish it out of their Churches as if it were either contrarie to the Gospel or nothing pertaining unto Christians and further those which mislike and finde fault with Magistrates forgoing about to bring in Politicall Laws of Moses into their commonwealths CHAP. XIV Concerning the Sacraments of the New Testament BEcause God for the perfecting of our communion with Christ wherein the participation of salvation wholly consisteth hath been pleased to use not onely the word of the Gospel alone by it self but also enternall signes fit for that purpose and joyned together with the word which two are required to the constituting of a Sacrament Therefore in the next place after our confession concerning the Gospel we think good to adde a brief and perspicuous Sacraments and that agreeable unto the holy Scripture and the first principles of our Christian faith DOCTRINE I. What we understand by the name of Sacrament WE know that a Sacrament is properly an holy oath or promise on both parts that is made between God and his people not simply but also established by certain holy rites and ceremonies As it appeared manifestly in the Sacrament of circumcision between God and Abraham and in Baptisme which succeeded in the place of circumcision between Christ and us So a Sacrament is by the Fathers taken often for the whole Sacramentall action whether of Baptisme or of the Lords Supper in which there goes before a promise on both parts confirmed after an holy manner by externall rites signes and seals and also by the bloud of Christ But in after time by the name of Sacrament they understood by a figure called Synecdoche the rites onely or the visible signes added unto the word And this is another signification which prevailed and had place in the Church Now we according to the signification and use of the word in the Church call a Sacrament not the word onely nor the outward element onely but the element or the visible signes joyned with the word of the Gospel according to Christ's institution Whereunto agreeth that of St. Augustine a Augustine The word is added unto the element and so it becomes a Sacrament DOCT. II. Whereof the Sacraments are Sacraments NOw because every Sacrament is the Sacrament of some thing we say that this thing is that which the word of the Gospel doth signifie to wit the grace of God in Christ or rather Christ himself together with grace and salvation placed in him For Christ is the summe of the Gospel and that we may have communion with him as was the word so likewise were the Sacraments instituted and ordained to put us in mind of him and to raise up our thoughts unto him And so what is outwardly exhibited unto us we say it is a signe of that which is inwardly proposed and set before us to be received and that which is done without is a signe of that which the holy Ghost inwardly worketh in our hearts DOCT. III. What the parts are whereof a Sacrament consisteth FRom hence also we come to understand what the parts are whereof a Sacrament is properly said to consist to wit the word and the signe or outward visible element but yet with a relation unto the thing by them signified and represented and whereof they are a Sacrament For the thing whereof any thing is a Sacrament is not it self neither can it be a Sacrament or any part of a Sacrament Forasmuch as every Sacrament is a Sacrament of another thing which is different and diverse from it But yet we do not simply and absolutely separate the thing it self from the Sacrament neither do we deny but that the Fathers and many other learned and godly men do in the name of Sacrament comprehend the thing it self whereof any thing is a Sacrament As by the name of Baptisme is not onely the outward ablution or washing of water understood but also therein is contained the inward purging of the conscience from sin and likewise regeneration Therefore we embrace that saying of Ireneus concerning the Eucharist or the Sacrament of the Lords Supper that it doth consist both of an earthly and heavenly matter neither do we when we speak of the Sacraments abstain from such manner of speaking yet in this sense not that the thing signified is properly a part of the Sacrament for it is rather that unto the participation whereof the Sacraments do lead us But because the Sacrament hath a mysticall relation unto it so that by the tye of this relation the earthly matter is knit together with the heavenly And thus we reconcile the sayings of divers Fathers and many other learned men which may seem to jarre one with another whereas they were all of one and the same mind every where some calling the Sacraments simply by these and the like names Signes Figures Resemblances or Representations Types Antitypes Signets Seals Ceremonies and the Visible Word others saying that they consist of an earthly and heavenly matter which how it is to be understood we have declared already all of them oftentimes after the manner of holy writ calling them by the names of those things whereof they are Sacraments whereas yet notwithstanding they understood professed that there were three things to be considered in the Sacraments that is to say the Word the signes added unto the Word and the things whereof they are signes DOCT. IV. The reasons why the Lord would have signes also added to the Word of the Gospel and why they are called the Visible Word WE believe also and confesse ingenuously that the visible signes by Gods institution were added unto the word and that they were to be added for the better and surer confirmation of the word in our mindes it being the manner and custome almost in every nation to affix and set to their seals to their last wills and Testaments as also to divers other writings Which also is the reason why the outward signes which fall under our sense are called by St. Augustine the Visible Word to wit because they were instituted and ordained and likewise added unto the word to this end that they should do the same thing which the Word doeth that is to say that what the Word signifieth unto our eares the same also should they represent unto confirme unto us the Word and promises of God And that as by the Word faith is stirred up in our minds so also by them as outward signes and seals it might be confirmed sealed and every day more and more increased And last of all that as the Word so also the holy signes might become as instruments for the holy Ghost to use for the bringing us to have communion with Christ or for the making us to
marry which oath he cannot keep without manifest transgressing of the divine Law we determine that he is in no wise to keep that oath DOCT. VII Errours condemned WE therefore condemne all those whosoever invocate or adore call upon or worship either idols or dead men or any thing whatsoever without life As likewise all Anabaptists who simply and absolutely condemne all manner of oaths contending for this that it is not lawfull for a Christian man to swear in any kind And again those who call upon any other besides God to be witnesse to their souls and consciences And to conclude all those whosoever contend for this that vowes and oaths though of themselves impious and such as cannot be kept without wickednesse are yet notwithstanding to be kept CHAP. XXIII Concerning the Church of Christ in generall BEcause the Church of Christ which is his body is known to consist of such as by the bond of the holy Spirit are knit unto him as members unto their head And again the word and the Sacraments are the means by which men are knit unto Christ and these means no where to be had but in the Church And further whosoever are endued with the gifts and graces of Hope Charitie Repentance Studie and care to exercise good works do belong unto the Church Therefore we judge it worth the pains to declare what is our belief concerning the Church especially seeing that there be very great controversies about this article above all the rest And first we will speak of the Church of Christ in generall and so we make confession of our faith with all the Church Afterwards we will speak in speciall of the Church Militant and what pertaineth thereunto DOCTRINE I. An Article of faith concerning the Church out of the Apostles Creed WE believe the holy Catholike Church the communion of Saints DOCT. II. What we understand by the name of the Church and the description thereof BY the name of Christs Church we understand a certain number and companie known unto God both of Angells and Men which are not onely predestinated and elected to have perpetuall communion with Christ and mutually one with another as also to worship the true God perpetually according to his will and commandment and to love one another with sincere and perpetuall love and charitie but are also in time effectually called by the holy Spirit out of the number of others and neerely united unto Christ and so true Saints indeed begun from the foundation of the world and by a continuall succession even unto these times gathered together and continued by the bond of the holy Spirit and to be continued even unto the end of the world yea to all eternitie in part already triumphing with Christ in the heavens and in part as yet militant on earth for Christ with sundry enemies preaching and hearing the word of the Gospell administring and receiving the holy Sacraments and in publike and private looking to the observing keeping of Christs commandments DOCT. III. That the Church is a companie consisting of many THat the Church is a companie consisting of many and as it were a body compounded of divers members we are taught in holy Scripture where it is called a Eph. 1.23 the body of Christ which is distinguished by diuers members as also b Iohn 10.3 c. a flock of sheep and the Kingdome of God and c Heb. 11.10 a Citie which consisteth of divers Citizens and by other such like names DOCT IV. That the Church consists onely of the elect which are already incorporated into Christ ANd that these many whereof the Church consisteth are none other but the elect which are already ingrafted into Christ and endued with sanctitie from him we are likewise taught abundantly out of the said holy Scripture both in other places and especially in the Epistle to the Ephesians where the Apostle speaking of the Church and the members thereof saith that we are a Ephes 1.4 chosen in Christ b 7. to have redemption in him c 13. being sealed with that holy Spirit of promise d 22. that Christ was given to be the head over all things to the Church and e that the Church is his body Such a body therefore it is whose members are every one by one and the same Spirit both knit unto Christ their head and likewise one together with another from their head they receive life and from him they are endued with sanctitie so that the whole body of the Church is truely holy and therefore is called the holy Church DOCT. V. That the holy Angells are not excluded from the body of the Church ANd yet from this body of Christ which is the holy Church we do 23. not exclude the Angells and that for these reasons following a Heb. 12.22 1. Because the Apostle speaking expressely and plainly of the Church includeth therein even the Angells also 2. b Eph. 1.10 Coloss 2.10 Because they together with us under one and the same head which is Christ are gathered together into one body and Christ is manifestly by the Apostle called the head of the Angells 3. c Rev. 22.9 Because they call themselves our fellow servants and have with us the same Father and worship the same God and we are all to be together for ever in the same Citie d Heb. 12.22 the heavenly Ierusalem 4. And lastly Because they are holy And the Church is the communion of all Saints DOCT. VI. That reprobates and hypocrites although they be in the Church yet they are not of the Church WE therefore upon good grounds do believe and professe that reprobates and hypocrites although they have their dwelling in the Church and converse with the Saints yet they are not of the Church nor any members thereof forasmuch as they are not truely united unto Christ the Head nor endued with his Spirit and therefore not truely holy For the Apostle St. Iohn speaking of certain hypocrites saith thus a 1 Ioh. 2.19 They went out from us but they were not of us for if they had been of us they would no doubt have continued with us They are not therefore of the Church whosoever do at length revolt from Christ and not retain perpetuall communion with Christ and with all the Saints howsoever they may for a time seeme great worthy men in the Church either bearing rule and authoritie in a Christian Commonwealth or being set over the whole Church For they are the members of Satan and not of Christ whosoever have not the Spirit of Christ but of Antichrist DOCT. VII That the Church of Christ alwayes was and is but one onely ANd we confesse that the Church of Christ alwayes was and is one onely because the body whereunto Christ was given by his Father to be the Head thereof alwayes was and is but a â—ph 4.4 one one onely Spirit whereby all the members of the body have their
connexion together with the Head b 6. One onely God to worship whom and to glorifie him for ever we are all elected and called c 5. one faith of all believers one salvation and one celestiall inheritance in regard whereof Christ alwayes called his Church one and his flock one We do not therefore make the Church which was from the beginning of the world and before the coming of Christ to be another from that which now is and ever shall be even to the end of the world but we hold it to be one at all times and in all places and of all persons truely joyned unto Christ And therefore we say that the communion of all Saints is one and we are perswaded out of holy Scripture that whosoever do make a finall revolt or departure therefrom they do not belong unto this one body DOCT. VIII That there is but one Head of the Church to wit Iesus Christ FRom hence are we confirmed in the faith that seeing the Church of Christ which is his body is but one therefore the Head thereof is and alwayes was but one Now by the name of Head we understand him who from the beginning of the world was by God given unto the Church to this end that he should be at length made partaker of the same nature with it and redeem it and closely unite it unto himself and quicken it and illuminate it with the splendour of his wisdome and inflame it with the ardent heat of divine love and effectually move it unto all good desires and good works and perpetually guide governe and preserve it For besides dayly experience in nature we are caught it out of the holy Scripture that these are the proper operations of the Head in respect of the body But we acknowledge none that doth or can perform these for the Church besides Iesus Christ not denying in the mean time but there may be one head of all the hypocrites which are in the Church and consequently of a hypocriticall Church it self forasmuch as the Prophets did foretell thus much and the Apostles also have confirmed it But we believe and confesse with the holy Apostles that the a Eph. 1.22.4.15.5.23 Col 1.18 Head of the true Church is but one onely to wit Iesus Christ DOCT. IX That this Church is truely holy FRom whence also it followes that this Church is truely holy and that for these reasons 1. Because it hath a most holy and sanctifying Head 2. Because no sins are imputed to it 3. Because from the Head it drawes the Spirit of Sanctification 4. Because whatsoever sanctitie is in the Head all the same is imputed to every particular member DOCT. X. That the Church is also truely Catholike WE confesse also that it is truely Catholike that is Universall Because the Head thereof is Catholike and eternall at all times from the foundations of the world even unto the end thereof out of all sorts of men and nations and places gathering and knitting unto himself the members of the body and governing ' guiding and preserving them unto himself unto eternall happinesse DOCT. XI That this one onely Church is partly Triumphant in the heavens and partly Militant on the earth BUt yet we acknowledge that this Church although it be and for ever hath been but one onely yet it is so distinguished that one part thereof is Triumphant in heaven together with Christ who was raised from the dead and now sitteth at the right hand of the Father and the other part on earth fighting still with flesh and bloud with the world and with the devil From whence is received amongst all the godly that distinction of the Church into Triumphant and Militant CHAP. XXIIII Concerning the Church Militant ALthough from what we have confessed concerning the Church in generall there is none but may easily gather and perceive what our belief is concerning the Church Militant in particular Yet that it may the easier and better be understood we purpose to declare and explane our opinion apart concerning it partly by a brief repetition referring hither what hath been said concerning the whole and partly adding what is proper hereunto DOCTRINE I. A Description of the Church Militant WE believe then that the Militant Church is a companie of men a Eph. 1.4 chosen unto eternall life in Christ before the foundation of the world out of every nation and kindred who in time by the b Matt. 28.19 Mark 16.15 Rom. 10.14 preaching of the Gospel and the holy Spirit being called out of the world unto Christ and out of the kingdome of the Devil unto the kingdome of God gathered into one body under one c Eph. 1 22. Head which is Christ and so truely justified and sanctified wheresoever they be and how many or how few soever they be do heartily and with one consent professe the same faith in God and in Christ the same hope of a celestiall inheritance and that for the onely merits of Christ the observing and keeping the same commandments given by Christ and therefore brotherly love one towards another and charitie towards all who preach and hear the word of the Gospel administer and receive the holy Sacraments according to Christ's institution and use all care and diligence that all men may live soberly justly and godly in this present world as long as they are in the flesh ever a Eph. 6 12 c. fighting for the kingdome of Christ against sin dwelling in the flesh against the world whether alluring them unto sin or persecuting them for Christ's sake and against the devil waiting through patience for the coming of Christ and for eternall happinesse Amongst whom there are also many reprobates and ungodly b Matt. 13.5 c. and 21. 1 Ioh 2.19 hypocrites professing the same Christ But as they are themselves nothing lesse then of the Church so neither doth their hypocrisie and ungodlinesse take away the Church or extinguish blot out the name of the Church For we deny not but under the name of the Church hypocrites also which are in it are comprehended because the Lord himself saith that it is like unto a flour in which there is wheat and chaffe unto c Matt. 13.24 a field wherein is wheat tares into a net in which are fishes good and bad unto ten a Matt. 25.1 2. virgins whereof five of them were wise and five foolish But yet we deny them to be of the Church For the Lord again taught as much in that place where he said that he would b Matt. 16.18 build his Church in such a manner that the gates of hell should not prevail against it and St. Iohn confirmed it in his Epistle where he said thus c 1 Ioh. 2.19 They went out from us but they were not of us This we believe to be a true description of the Church Militant for it hath manifest testimonies out of the holy Scripture DOCT. II.
of Bishops in a Church yet not any succession be it what it will but such as hath also the continuation of the Apostles doctrine We acknowledge I say that it may be truely demonstrated from such a succession that such a Church is Apostolike As of old the Church of Rome and the succession of the Bishops thereof even unto the times of Irenaeus Tertullian Cyprian and some other insomuch that those Fathers did not without cause appeal thereunto and to other such like in their accustomed citations of the Heretikes of their time But as on the one side as concerning those Churches in which the Apostles doctrine together with Christian discipline and the right administration of the Sacraments is retained pure although they were not planted by the Apostles neither can show the perpetuall succession of their Bishops without interruption even from the Apostles time yet we do acknewledge them for Churches truely Apostolike and say with Tertullian and others of the Fathers that they are so to be acknowledged So on the other side what Churches were planted and watered by the Apostles themselves although they can demonstrate unto us the continuall succession of their Bishops without any the least interruption yet if they cannot demonstrate unto us as well the continuation of the Christian and Apostolike doctrine as the succession of their Bishops we may acknowledge and confesse that they have been indeed Christian and Apostolike Churches but that they are such now we cannot acknowledge For as it is not the cap or the hood that makes a Monke as it is in the proverb but pietie and sanctitie of life So neither is it the succession of Bishops but the doctrine of Christ and Christian Religion that makes a Church truely Christian DOCT. VII That not any consent whatsoever but onely that which is in the doctrine of Christ sufficeth to evidence that some are true and Christian Churches SO also we conceive that it cannot be evinced from any kind of agreement of Churches amongst themselves that they are the true Churches of God seeing there ha's been the greatest unity and concord even in the Synagogues of the Iews and the assemblies of the Turks as also heretofore in the conventicles of the Arrians and Donatists but we judge them onely to be demonstrated as such from their consent in the purity of Christian Doctrine and true piety For when the Apostle saith I beseech you 1 Cor. 1.10 brethren by the Name of our Lord Iesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joined together in the same mind and in the same judgements he meanes in that Lord Iesus Christ by whose Name he did request them to that unanimitie DOCT VIII That the being of Churches is not destroyed by every kind of dissension that may arise in them NEverthelesse we are not so unjustly rigid against those wherein there is not a perfect harmonie and the same judgement concerning all particulars as therefore to deny them to be Christian Churches Because as any kind of concord do's not constitute a Church so neither does every dissension whatsoever destroy it provided this fundamentall principle that there is such a person as Christ true God and true Man the true and perfect Saviour be firmely acknowledg'd and so the whole summe of Apostolicall Doctrine which is delivered in the Creed be received with universall assent DOCT. IX The same further asserted FOr as reprobates and hypocrites do not hinder Churches from being truely such by their being members of them so likewise those dissentions in the Churches which are raised either by wicked men or amonst the godly themselves through the weaknesse of the flesh or ignorance are not sufficient to abolish them which is attested by the Apostle when speaking concerning the ministers of true Churches he saith that upon the same foundation some do build gold silver pretious stones but others wood stubble hay And in the Epistle to the Philippians Chap. 3. vers 15.16 having first explained the summe of Christian Doctrine and exhorted them all to prosist in the same he subjoines But if any thing ye be otherwise minded God shall reveal even this unto you Neverthelesse whereto we have already attained let us walke by the same rule let us mind the same thing For otherwise if where ever discords happen to arise touching Religion there are not to be acknowledged any true Churches then were not the Corinthians in the time of St. Paul the Church of Christ since not onely many schismes distracted them while one professed I am of Paul another I am of Cephas and a third I am of Apollo but also strange contests and controversies about Religion had fill'd them with feuds and animosities So also will it follow in Galatia for in those Churches soon after they had been excellently planted and constituted by St. Paul there crept in many seducers by whom divers heresies were sowed among them In a word it must be concluded from thence that there never were any either in the East or West that could be truely said to have been Churches because they were never free from contentions not onely raised between the Catholicks Hereticks which had degenerated from Catholicks but even among the holy Fathers themselves as Histories abundantly witnesse insomuch that the Christians by reason of those dissensions and sects us'd to be derided and mocked by the unbelieving gentiles upon their Theaters as we have experience of the like usage at this day from the Turks and Iews upon the same cause But as in the primitive Church it did not follow from those disagreements of the Christians that they were not therefore the people of God so neither can it with equity be otherwise reputed of us but that we have reason to affirme the contrary to be thence deducible it being the property of the good wheat viz. of the Gospel by which the Churches are gathered to Christ that where that is sowne the enemie Satan should soon after scatter his tares in the same field Neither indeed were the champions of darknesse as Simon Menander Ebio Cerinthus Valentinian and other the like plagues heard of any where more or sooner then in the Church that upon the first preaching of the Gospel of Christ Besides that the Church at present in the world could not truely be termed the Church Militant had it not enemies both within and without wherewith perpetually to encounter DOCT. X. That the peace of the Church is not to be disturbed or schismes raised upon every difference in doctrine or ceremonies MOreover we do not approve that any man should make a separation from his own Church or disturb the peace of the Churches and infringe brotherly love much lesse that one Church should condemne another for every difference in doctrine or ceremonies where the foundation is retained as heretofore Victor Bishop of Rome when he went about to excommunicate the Churches
pay your life for your refusall DOCT. XVII That whoso hath departed from the Romane Church hath not thereby broken the unity of the Church and forsaken the body of Christ FOrasmuch therefore as we are accused of Apostacy from the Catholick Apostolick Church of Christ and censur'd to have broken the unity thereof in regard we refuse to communicate any longer with the assemblies of the Romane Church in their wicked superstitions and Idolatrous worship but choose rather to follow the old doctrine worship and discipline revived through divine mercy by the servants of Christ we protest before God and his Angels and the whole Church to the end of the world that they do a high injury not to us alone but even to the holy Ghost and all the primitive Church since we have neither done not do any thing in this particular whereunto we have not been commanded by the holy Ghost and taught by the Fathers and likewise inform'd of by the Popish Doctors themselves DOCT XVIII The same confirmed FOr our Lord giveth particular advertisement a 1 Cor. 5.11 2 Cor. 6.14 c. Tit. 3.10 Rom. 16.17 that weeschew communion with idolaters and obstinate apostates and hereticks in their idolatries and heresies b C. 24. q. 1. c. 24 and 26. and q. 3. c. 9. Nor have the Fathers taught otherwise as they are produced for witnesses hereof even in the Decree it self then that if not onely any man but any Church do reject the faith and retain not the principles of Apostolicall Religion preached by the Apostles nor persist in the doctrine of Christ it is to be deserted And it is certain C. 24. q. 1. c. 9. the Roman Church which flourished in the dayes of the ancient Fathers was then extolled so much by them and stiled the holy Church and the Mother of the Churches for no other cause then for that it held stedfastly the doctrine received from the Apostles when most part of the rest had departed from it But in these dayes what doctrine and worship they professe and how much they have in many particulars degenerated is sufficiently known Wherefore we again protest that we have separated from the present Roman Church onely upon inducement from the word of God and in obedience to the command of God therein and in that respect deemed it necessary to depart from the idolatries of this most corrupted Roman Church that we might no longer continue in apostacy from the Catholick and Apostolick Church but at length return into her bosome DOCT. XIX That we have not absolutely departed from the Roman Church but onely in some particulars FOr we have not forsaken the Roman Church generally and in all regards but onely in those things wherein she is fallen from the Apostolick Church and from her self the ancient and pure Church Nor have we departed from her with any other mind then of returning to her and renewing communion in her assemblies in case she would reforme and resume her former purity Which that it may at length come to passe we pray unto the Lord Iesus with our whole souls For what can be more desireable by every pious man then that where we were born again by Baptisme there also to live unto the last so it be in the Lord I Hierome Zanchie with my whole family do declare this to the whole Church of Christ to all eternitie DOCT. XX. That the whole Catholick Church is not suffer'd to fall into errour but that all particular Churches may erre BUt we believe and acknowledge that this Catholick Church which we have described above is so governed by the Spirit of Christ that he will never suffer all of it to erre at the same time because he alwayes preserves the light of truth in some pious persons and by their ministry keepes it pure to the end of the world and propagates it to succeeding ages Whereunto we do not doubt to apply that of St. Paul 1 Tim. 3.15 that the Church is the pillar and ground of the truth because there is no truth out of the Church but it is constantly preserved in it seeing there is alwayes some assembly found great or small in which the word of truth is preached But we conceive the matter is farre otherwise in the case of particular Churches which are alwayes mixt of good and bad For first in these assemblies either the pure word of God is preached or errours are taught with it But where there is no ministery of the word at all there we acknowledge no Church If therefore false tenets be preached together with the truth how can it be affirmed that such assemblie cannot erre when it erres manifestly But if the pure word of God be taught yet the hypocriticall reprobates who believe not doe alwaies erre seeing they reject the light of truth and walk in darknesse and of such there is almost ever the greatest number in all places Neverthelesse the godly although they are never suffered by Christ so to erre as to persevere in errour and perish Mat 24.14 since Christ saith the Elect cannot be seduced even by the miracles and wonders of Antichrist namely to the end unto destruction yet they may erre both severally and many together and that not only in point of manners but also in the doctrine of faith as is apparently evidenced by the holy and Ecclesiasticall histories and what hath hapned even to the godly and religious Bishops and to their Churches in the East and West DOCT. XXI The confirmation of the precedent assertion St. Peter indeed erred at Antioch and sundry persons in the Church of Corinth and very many in those of Galatia being seduced by false Apostles fell into hainous errours although they were not long after reclaimed from their errours by the Apostle Gal. 2.11 c. 1 Cor. 11 c. Gal. 1.6 c. Psal 119.176 David also teacheth that even the sheep of Christ may erre when he saith I have gone astray like a lost sheep And why is the ministry of the word in the Church necessary for all the faithfull if they are not lyable to errour Therefore since all even godly men have often erred severally and do frequently erre in some particular Church and that true and pure too and that hypocrites never have the gift of true faith by which to understand that which is right with what reason can it be said of any particular Church that it is impossible for it to erre And with much lesse can it be affirmed of those which are estranged from the truth and in which lies and the Spirit of iniquitie and grosse darknesse do prevaile Certainly they that are so qualifi'd cannot be the true Churches of Christ if the Church be the pillar and ground of truth Wherefore we conclude 1. Tim. 3.15 that every particular flock and all the severall sheep thereof are so farre incapable of erring as being lead by the holy Spirit they give eare onely to
the voice of Christ their sheepheard but as soon as they cease to attend to him and listen to the voice of strangers from thence forth they can do nothing else but erre Iohn 10.5 27. But forasmuch as even in the greatest dissipation of all Churches the divine goodnesse reserves some to himself whom he retains in the truth and by whose ministry he will again propagate it to the end of the world therefore we confesse That the whole Catholick Church is not permitted erre c. DOCT. XXII That there is no salvation out of the Catholick Church FRom hence also by consequence we understand and believe this Catholick Church so to be the onely holy one and to be saved that out of it there is no holinesse no salvation and since the truth so shines in her alone without which salvation belongs to no man that there is none out of her and lastly since none besides the body of Christ can be saved For no man hath ascended up to heaven Iohn 3.13 but he that came down from heaven even the son of man which is in heaven viz. the whole son of man with his whole body which is the Church so that St. Peter hath not unfitly compared the Church to the Ark of Noah 2 Pet. 2.5 in which alone mankind was saved and as many as were found out of it perished in the waters Gen. 7.23 But what we confesse to be most true of the whole Church we cannot grant the same of every particular Church namely to affirme that onely in this or that Church in the Roman or Constantinopolitan truth and salvation are to be had so as there is none without it and consequently that it cannot be departed from but truth and salvation and Christ must be forsaken too For some Church may be so qualifi'd that unlesse you renounce communion with it you cannot have part or communion with the Catholick and the head thereof DOCT. XXIII That the Catholick Church is not ty'd to certain persons or places FUrthermore we confesse that this Catholick Church in regard it is Catholick is therefore ty'd to no certain places or persons and nations so as if any person would be of this Church it should be necessary for him to betake himself either to Rome or Wittenberg or to depend on the authority of those Churches their Bishop and Ministers seeing Christ is in all places and every where the word may be heard the Sacrament of Baptisme administred the precepts of Christ observed and communion had with all the Saints But wheresoever these are exercised there is the Church in which consideration the Donatists were worthily condemned who circumscrib'd the Church of Christ in Africa alone and that not in all but a part of it namely where themselves dwelt and would not admit it to be any where else Nor with less reason are they to be condemn'd who will not allow any Churches of forreigners to be true Churches but onely those which consist of men of their own nation DOCT. XXIV That the Catholick Church is partly visible and partly invisible LAstly we believe that this Church is indeed partly visible and partly also invisible but in divers respects to wit visible in as much as it consists of men who visibly handle and hear the word of God administer and partake the Sacraments call upon God both privately and publickly exercise the offices of charity towards their neighbour and glorify God in their whole conversation which indeed cannot be performed without falling under the perception of the senses And if it were wholly invisible how could it be discerned from the Synagogues of the wicked Again we say it is invisible first because being it containes a great number of hypocrites acting all the same outward things with the elect we cannot know how are the elect of which alone the Church consists but it is known onely to God according to that The Lord alone knoweth them that are his To which also belongs that of the Apostle Rom. 2.28 29. He is not a Iew which is one outwardly but he is a Iew which is one inwardly Moreover because that to the externall appearance the Church is alwayes oppressed with calamities in the world the number of those that professe the faith of Christ is sometimes so diminish'd and all the Christian Churches driven into those streights that there may seem to be no longer any remaining namely when there appear no more publick assemblies in which the name of God is called upon as both the holy and Ecclesiasticall histories do manifestly and at large testifie to have often hapned notwithstanding it is certain God alwayes preserves a Church to himself upon the earth as the Lord saith Matth. 16.18 Matth. 28.20 And the gates of Hell shall not prevail against it also Behold I am with you even to the end of the world which is the same with what we confesse with the whole Church in the Creed saying I believe the holy Catholick Church to wit to have been from the beginning to exist now and to endure to the end of the world upon the earth For properly we alwayes believe those things which we do not alwayes see Heb. 11.1 This is our confession concerning the Church Militant 1. What it is 2. How it differs from the Triumphant 3. How it is often divers from it self 4. How one Catholick consists of many particular 5. By what marks the true may be distinguished from the false 6. What succession of Bishops and what kind of consent is sufficient to demonstrate a true Church 7. That the unity of the Church is not to be violated upon every difference although it be in doctrine it self 8. What is to be understood by the unitie of the Church and wherein it consists also how great account is to be made of it 9. How farre it may erre and how farre it may not and how out of the Church there is no salvation 10. And lastly how farre it is visible and how farre invisible It remaines that we speake of the government of it CHAP. XXV Of the Government of the Church Militant and of the Ecclesiasticall Ministry DOCTRINE I. That the Church is governed by Christ WE believe that as all things were made by Christ are preserved govern'd by him Colos 1.17 so likewise the Church which is his kingdome body is governed by him as the authour Eph. 1.13 king and head of the same after a more peculiar manner then all other things are which is confirmed by that saying of the Angel concerning Christ Luk. 1.31 And he shall raign over the house of Iacob for ever and that of the Apostle â—eb 3.6 He as a son is over his own house which house are we that is the Church and in another place Eph. 5.13 He is the head of the Church and giveth life unto the body DOCT. II. That Christ doth govern the Church partly by himself
partly by the ministry of others BUt we understand a double sort of government whereby Christ rules his Church one by which he by himself and by his Spirit without any cooperation of men raignes internally in the minds of believers and worketh in them both to will and to do Phil. 2.13 and consequently all in all Eph. 1.23 and leads them to what is good and defends them from evil against Satan the world and all their enemies Another by which he so governes the Church as not to disdain to make use of the ministry and care of others as Angels and men especially to the well fare of the Church according to the Apostles saying concerning Angels That they are ministring spirits Heb. 1.14 sent forth to minister for them that shall be heires of salvation and likewise concerning men 1 Cor. 3.5 We are the Ministers of God by whom ye believed For even as in man the head of it self by the power of the mind which principally resides and acts in it doth rule the whole body in such manner as yet to make use of every member for the benefit of the whole so also Christ performeth the office of head of the Church in the government thereof and that not for his own sake or that he hath need of our ministry but he doth it in regard of our necessitie together with the manifold advantages and honour it receives thereby DOCT. III. The difference between the ministry of Angels and men BUt we admit a difference between the ministry of Angels and that of men in that they are not sent either to teach in the Church or to administer the Sacraments but to perform other offices and those for the most part invisible and not alwayes or ordinarily nor to all but when and to whom it seems best to God but the ministry of men is both manifest and perpetuall and belongs to all DOCT. IV. That it is not without great reason that Angels are not appointed to teach in the Church but men MOreover we conceive that it is not without great reason and wisdome ordained by God that Christ should teach in the Church not by Angels but by men aswell because we are more ready to suffer our selves to be familiarly instructed by such as our selves then by spirits of a strange nature and unwonted majesty as for that we might otherwise be with more ease deceived by Satan pretending a mission from God and transforming himself into an Angel of light which two reasons are not the least in our judgement why the Son of God when he assumed the office of a Teacher in the Church would be made man our brother and familiar Heb. 4.15 and like unto us in all things sin onely excepted whereunto that may be referred also Heb. 2.12 I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee and that Heb. 1.1 In these last dayes he hath spoken unto us by his son to wit when he was made man and conversed familiarly in the Church DOCT. V. That there are two sorts of men chiefly whose ministry Christ useth to the government and protection of his Church ALthough in all this great body of the Church there is no member which Christ doth not imploy to some benefit of the other members and consequently of the whole body according as St. Paul teacheth 1 Cor. 1â— 7 yet in the mean while we confesse there are two principall sorts of men whose ministry and help he useth to the government and preservation of the Church as in the first place the Teachers and other ministers of the word and Sacraments and charges Ecclesiasticall and next pious Princes and Magistrates Neverthelesse we do not confound their functions one with another but acknowledge them to be not onely distinct but of a much divers nature amongst whose differences this is not the least that the ministry of Teachers is alwayes necessary for the Church but that of the civil Magistrate is not so since the Church never was destitute of the former but hath oftentimes wanted and may want the latter DOCT. VI. In what things the Ecclesiasticall ministry is principally imployed BUt as the summe of Christian Religion confists in three things namely in faith in Christ in continuall repentance that is in the mortification of our flesh and lusts and in the quickning of the spirit and lastly in love towards our neighbour so also we conceive there are three principall parts of the Ecclesiasticall ministry first to teach and preach the word of the Gospel and likewise to administer the Sacraments and offer the publick sacrifices of praise to God next to watch over the flock to observe the conversation of every one to be diligent in the correction of wickednesse and to take care that every one as a true Priest present himself a living sacrifice Rom. 12.2.1 holy and acceptable to God and lastly to undertake the care of the poor and sedulously to endeavour that nothing be wanting to any one DOCT. VII That according to the three parts of Ecclesiasticall ministry there are appointed three orders of Ecclesiasticall ministers SO likewise according to these three parts of Ecclesiasticall ministry above-mentioned we see in holy writ three especiall orders of Ecclesiasticall ministers appointed by the Lord the first whereof is chiefly imploy'd in those things which appertain to the exciting and cherishing of faith in Christ such are the Teachers and Pastors which administer the word and Sacraments in the congregations of the faithfull the second in those things which are peculiarly ordained for the exciting of repentance in the brethren such are the Elders and Overseers of manners who undertake the care of discipline and use all their endeavours that every one live Christianly and piously to the glory of God and edification of the Church of which the Apostle treateth in severall places but chiefly in the Epistle to Timothy 1 Tim. 5.17 19. according as that place is expounded by St. Ambrose and all the best interpreters but the third especially manageth those things which appear to belong to charity as the taking care of the poor and sick Rom. 16.1 1 Tim. 3.2 12. Phil. 1.1 such are the Deacons spoken of in the Acts and otherwhere frequently by St. Paul DOCT. VIII That some ministers are ordinary and perpetuall others extraordinary and called onely for a time MOreover of Ecclesiasticall ministers especially of those which are to preach the word and undertake the care of the whole Church we understand there are two principall kinds One of those which the Lord Iesus doth ordinarily adjoine fellow-labourers with himself in the gathering teaching and ruling of his Church and consequently as his will is should be perpetuall in that charge who are wont to be called ordinary ministers such were the High Priests and Levites in the Church under the Old Testament and in the new the Teachers and Pastors The
be done rashly and imprudently therein or every man make his own pleasure his law but that all things be done in a due manner a 1 Cor. 14.26 to edification without injury to any whilest b Rom. 2.24 the name of God be blasphemed through us among the unbelievers DOCT. XXVII That they who are set over the Churches ought to take care that the children of believers be brought up in Christian Religion and instructed either in good literature or an honest profession TO what we have already said is conjoyned the care of children Therefore we believe it necessary for the perpetuall preservation of the Church that not only every private person do indeavour the education of their children in true piety and Christian manners either to good learning or some honest profession but also that the Church do undertake the cure of this a Faire to the end they may be in time rendred profitable both to Church Commonwealth to which effect do conduce as well publick Schools of literature and the exercising honest professions as Ecclesiasticall Catechising and institutions DOCT. XXVIII That Ministers with their families are to be supported with competent and befitting stipends WE also believe that the Church cannot be rightly govern'd unlesse the Ministers be liberally suppli'd with all things necessary to a seemly sort of living both for themselves and their families seeing no man is able to discharge his duty unless he be provided wherewith to live and our Lord saith a Math. 10.10 The labourour is worthy of his reward as the b 1 Cor. 9.7 c. 2 Tim. 2.17 c. Apostle writeth largely of this matter in sundry places demonstrating to the full that Ministers who serve the Church ought to receive from the Church it self whatsoever they have need of for this present life and that they have right to demand the same so far it is from a sin in them to receive them as some do unreasonably pronounce it Neverthelesse a 1 Tim. 3.8 with the Apostle we highly condemne coveteousnesse in all persons and especially in Ministers as likewise on the contrary we disapprove prodigality teaching that neither of these vices is to be cherished or endured DOCT. XXIX That the goods of the Churches are not to be imbezell'd but distributed to the support of Ministers and other godly uses MOreover whereas many gifts have by the liberality of Princes and other good men been heretofore and are still in some places conferred on the Churches we judge it meet that where Churches are possest of such gifts diligent care be taken that they be not wasted nor converted to profane much lesse to sacrilegious uses nor when so converted be permitted and conniv'd at but that they be distributed only to the ends they were intended to namely to pious uses Yet we approve that a Deut. 14. ancient partition of Ecclesiasticall goods so as one part thereof goe to the godly Bishops that is the Teachers and Ministers of the word and their families another part to students deputed to the Ministry of the Church and to all that serve therein a third part to poor people and strangers and a fourth to the reparation of Churches and Schools to which part belong not only the houses of Ministers Teachers and Students with their Libraries and all instruments and necessary to Churches and Schools but also Hospitalls and houses of charity for stranger and other like places where those persons dwell of whom the Church ought to take a peculiar care DOCT. XXX Of the manner of Christian Temples what tongue habit and ornaments are to be used in them what Festivals ought to be observed to whom Prayers are to be made and that rites ceremonies ought to be arbitrary free saving those which have been appointed by Christ or his Apostles BUt for that this reason is not the least why believers doe and ought to live together in the same Cities Towns and Villages as far as possible they may namely to the end they might not only cherish their commou faith by holy communication daily amongst themselves in private and exercise mutuall charity in Christian offices but also that they might in certain places and times assemble together to praise and call upon God publickly to hear his word partake the Sacraments and perform the publick works of charity toward the poor which things cannot be done without speech and rites and ceremonies therefore we declare our opinion of them also in brief after this manner Seeing it is out of all doubt that all things ought to be done in the Church to edification all appearance of superstition removed from it we conceive that true piety and the edification of the Churches do require First as concerning Places that if old and profained Temples be allow'd of they should be purg'd from all Idols and from the reliques and footsteps of all idolatrie and superstition For a 2 Cor. 6.16 what agreement hath the Temple of God with Idols Secondly that no Language be used but such as is understood by the whole Church For what edification can arrive to the Church from an unknown tongue The Apostle also expressely commands b 1 Cor. 14.21 them to keep silence in the Church who speake in an unknowne tongue unlesse the interpretation be added thereto Thirdly that all loosnesse in apparell all vanity and every such ornament which is more beseeming the profane Theaters of the Gentiles then the sacred Temples of Christians and condure more to the delighting of the flesh then edifying of the Spirit be abolish'd But that all things be performed in the Churches with the highest reverence and modestie as in the sight of God and Angels And although we conceive not that the form of apparell which Ministers ought to wear either in or out of the Ministry is to be so much Contended about as thereby to disturb the peace of the Churches yet where the simplicity of the Apostolike times is nearest approached unto and immitated those Churches are judg'd most worthy to be commended Fourthly that every Lords-day the Church be assembled into one holy Congregation since we see that even from the times of the Apostles to these present that day hath bene consecrated and sanctified to a sacred rest Next to the Sabbath-day we cannot but approve the sanctifying of those daies wherein the remembrance of the Nativity of our Lord Jesus Christ of his Circumcision Passion Resurrection Ascension into Heaven and sending of the holy Ghost upon the Apostles was celebrated by the old Church Upon other daies as every Church shall judge it expedient they may congregate the people to an assemblie to hear the word and receive the Sacraments c. a Col 2.16 But this with care that all superstitious observation of dâ—â—es be avoided Fiftly that prayers be poured forth to God alone and to Jesus Christ without invocation either of Angels or Saints departed as the Prophets and Apostles
other is proper to Ministers and persons design'd to Ecclesiastical offices which is therefore wont to be call'd the discipline of the Clergie DOCT. XXXVII The particulars of general Discipline THe common and popular discipline consists chiefly in these particulars First as to the ground-work that when any one is received into the Church that he learn to know God Christ call upon him understand what his commands are This is performed by Catechising whereby the summe of Christ an Religionis taught being thus instructed he is to professe his faith before the whole Church and to promise obedience to Christ and his Church according to the doctrine of the Gospel Rom. 10.10 Mat. 28.20 Secondly because not to proceed in the way of God is to relapse therefore to the end the godly may make good progresse in piety they ought to meet together in holy Assemblies at appointed times and places and apply themselves to the hearing of the word of God to joyn in Prayer with others and exercise charity towards the poor by contributing their offerings liberally Thirdly in regard that in this progresse we oftentimes fall some more grievously and with greater scandall to the Church others lesse hainously therefore there is another particular consisting in the Censure of manners Matt. 18 15. c. 1 Tim. 5.20 to wit that every one do submit himself to their Censure even to the end of his life and admit of brotherly correction And if any one happen to fall into some notorious offence manifest to the Church and being reproved do not repent thereof for which reason he deserves to be suspended from the Sacrament for the time untill he give publick testimony to the Church of his true repentance such a brother is to be excommunicated from holy things and bound neverthelesse upon his repentance he is to be loosed received again into favour be admitted to communion This is the first kind of discipline the end whererof is that every one might live unto God and at last die in the Lord Jesus DOCT. XXXVIII The particulars of Clerical Discipline ALlthough all persons as well Ministers as Lay-men as they call them be subject to this kind of Christian discipline yet amongst the Fathers there was added to it a certain peculiar discipline of the Clergy who are concern'd not onely to guide for others with the word but with the example of their lives and diligent dischargeing of their duty The particulars thereof are chiefly these First that they abstain from many things which otherwise may in some manner be tolerated in the laity Such are divers delights of the flesh splendid equipage costly banquets rich houshold stuffe wicked servants and the like Secondly that they withdraw themselves from all those businesses of this life which hinder them from performing their charge which principally consists in the due officiating in holy duties preaching the Word and exercising the discipline of manners such businesses are Warfare Merchandise Law-imployments bartering keeping of publick Victualling-houses and all sordid professions courses Thirdly that they give themselves more diligently then the laity to the reading and study the holy Word and endeavour to attain such arts and languages as are advantageous to the understanding of Scripture and moreover bestow their time in prayer and holy contemplations Fourthly that they promise obedience in all honest matters to the Bishop and his Metropolitan Fifthly that they use more vigilancy and care not only to the discharge of every their particular places but in all those things that appear to import the edification of the Church DOCT. XXXIX That from the necessity of discipline is confirmed the necessity of Synods THese are the principal parts of discipline without which there is no appearance how any Church can be duly governed and upheld But how is it possible this discipline can be in such places where the Ministers never convene together to know what is wanting or what irregularities are committed in the Church to denounce against evill-manners to judge of doctrines if any new happen to spring up lastly to deliberate of all things which concerne the welfare of the Church Wherefore we affirm that Assemblies of Ministers and Ecclesiastical Synods are very necessary to the right and safe government of the Church seeing no Politie no Commonwealth nor Kingdome can consist without their Senates Councils Parlaments and other conventions And it would be very acceptable to us if the ancient custome of the Churches which was ratified by a new constitution of the Emperour Justinian were recalled into practice namely that Synods should be assembled in every Province at least twice a yeare and at fit times a Council gathered of the most learned modest and prudent Ministers and Embassadours of Princes in all the Provinces that professe the Gospel which if ever is certainly extreamly necessary in these calamitous times wherein so many and such abominable heresies are brought back again from hell Wherefore with all our Soule we pray unto God the Father through our Lord Jesus Christ that he would raise up pious and valiant Princes such as Constantine Valentinian and Theodosius who by their authority may assemble such a Synod wherein themselves being present and ordering the same there may be brotherly and friendly consultation touching the happy agreement peace and safety of all the Churches out of the sacred Word and by the Spirit of God to the glory of God and the name of Christ and the safety and welfare of all the Elect. DOCT. XL. Errours THerefore we disapprove all such things as are repugnant to the aforesaid doctrine confirmed by holy Scripture and chiefly these following particulars 1. That the Church consists of men onely that Angels do not at all belong unto it 2. That the true Church which is the body of Christ consists not onely of the elect but also of reprobates and hypocrites and that these are true members of the Church 3. That the Church does so consist of the elect and truly holy that no hypocrites are conteined therein and that they are never in the holy writ included in the appellation of the Church 4. That the Church which was before the comming of our Saviour was not the true Church of Christ but onely the type of that which was to be gathered by Christ and his Apostles 5. That the Church of Christ hath two heads one invisible and residing in heaven namely Christ and another visible and ruling upon earth the Bishop of Rome with whom whosoever agreeth not in all things pertaining to Religion nor obeys him in all things he has no place nor name in the Church and cannot be saved 6. To affirm of any particular Church that it cannot erre in matter of faith 7. To confine the Church so to certaine places and persons as to say There onely is the Church 8. Not acknowledge them for Churches of Christ which although they had the fundamentals of faith yet doe not wholy
accord in ceremonies or some point of doctrine with us 9. To make a separation from the Churches for every kinde of errour or by reason of the bad life of some persons 10. To maintain that where the true doctrine right manner of worship and pure administration of the Sacraments is excluded there is notwithstanding a true and Apostolical and pure Church because a continued succession of Bishops from the times of the Apostles can be demonstrated therein and contrarily to deny those to be true Churches which although they retain the pure doctrine the Sacraments intire and the right discipline yet cannot shew a personal and uninterrupted succession and continuation of Bishops 11. That the authority of any Bishop as such does extend beyond those things whereunto he is called by Christ 12. That the Church ha's authority to alter something in the holy Scripture or to dispense with the commands of God or frame new lawes binding the conscience 13. That it is not lawfull for Ministers of the Word to contract matrimony or at least to marry twice 14. That it is not lawfull for Ministers to receive a certain stipend 15. That it is lawfull to use an unknown tongue in the Church though no interpretation be added 16. That besides God and Jesus Christ the Mediatour it is lawfull for men to call upon Saints departed and to direct prayers and the sacrifice of thanksgiving to them 17. That it is not lawfull for Christians during the Fast of Lent and certain other daies to eate some kinds of food 18. That the Church does well in praying for the Soules of persons deceased that they may be delivered from fire of Purgatory CHAP. XXVI Having spoken of the first sort of men whose Ministry God useth in the government of the Church namely of Ecclesiastical Ministers their functions and other matters appendant there unto it remaineth that we deliver in brief what our belief is concerning the other viz the civil Magistrate For the Lord is wont to make use of his Ministry also especially if he be a Christian for the protection and preservation of his Church DOCTRINE I. That every Magistrate whither godly or wicked is from God and that therefore no Magistrate is simply to be resisted WE believe that every Magistrate as well wicked as godly is from the Lord God and that he is the Minister of God a 1 Pet. 2.14 sent for the punishment of evil doers and the praise of them that doe well and that in that respect he is to be b Rom. 13. â— 5 7. feared and honoured and obedience given to his commands as farre as may be with a good conscience and without transgressing the divine law and that not onely out of fear but also for conscience sake because God commands it so that as he is the Minister of God he is not to be resisted because c Rom. 13.2 5. Whosoever resisteth the power resisteth the Ordinance of God and God himself DOCT. II. That the Magistrate is not to be obeyed when he commands any thing contrary to the will of God NEverthelesse if the Magistrate injoyns us any thing contrary to his will by whom he is sent and whose Minister he professeth himself to be we do not doubt with the Apostles but that we ought to deny obedience unto him and say d Acts. 5.29 We ought to obey God rather then men since such a Magistrate is not the Minister of God in that particular Wherefore a Rom. 13.5 if it behooveth us to be subject to obey the Magistrate for conscience sake and not onely out of fear then we conclude that in whole we cannot obey for conscience sake therein we ought not to obey for fear In other matters we know that b Rom. 13.2 he that resisteth the power resisteth God and receiveth damnation to himself DOCT. III. That we ought to pray for all Magistrates that they may faithfully discharge their duties and what the duty of every Magistrate is MOreover because it is the duty of every free Magistrate both in making of laws pronouncing of judgements and likewise in punishing offences to use all care and diligence that their subjects live according to virtue and nature and the laws of God the summe whereof is that c Tit. 2.12 we live soberly and so chastly and decently righteous and so quietly with our neighbour and godly in this present world and that they cannot perform this duty of themselves unlesse they be indued by God with the knowledge thereof and a Phil. 2.13 stirred up both to will and to doe therefore what we our selves do by the precept of the Apostle the same we teach others to do also namely that they pray for the Magistrates whatever they be that they may become both willing and able to acquit themselves of their charge that thereby wee may lead a quiet and peaceable life in all honesty and godlinesse that is that we may live commodiously and in peace together that the honour of the publick be regarded and true piety and religion maintained and promoted DOCT. IV. That it is the chief duty of a Christian Prince to undertake the care of Christian Religion BUt if the Magistrate be a Christian and godly person we believe that it does especially belong to him to take a peculiar care of the Christian Religion besides their indeavours for the publick and civil benefit and maintaining the peace honour of the society over which he is placed seeing the Lord hath made him keeper of both Tables and commandeth him that as a Prince a Ios 18. he alwaies have the Law in his hands that he may as well b Deut. 13.5 punish idolaters blasphemers false prophets seducers c. As murderers and adulterers and this according to the examples of the godly Kings in Israel and the Christian Princes Constantine Valentinian Theodosius Iustinian and others abundantly confirming the same who according to the command of God did serve the Lord not only as private persons but as Kings as St. Austin hath most prudently observed concerning their duty out of the second Psalm and expounded the fame Epist 50. Ad Bonifacium Comiâ—em Tom. 2. DOCT. V. That the duty of a godly Prince is twofold and wherein the first part thereof consists MOreover seeing the duty of a pious Prince that is of such a Magistrate as hath a free power over any people and authority to institute or reform religion in his jurisdiction which he owes to Christ and the Church is twofold whereof one consists in things pertaining to religion and the other ha's regard to to the persons under his jurisdiction and subject unto him We believe as to the first that it is his duty in the first place to take diligent care that religion be established or being established be preserved pure in his principalities or kingdome or if corrupted that it be restored and reformed and this according to the pure Word of