Confession of the Christian Religion, Confession · Chapter 25
CHAP. XXV. Of the gouernment of the militant church, and of the eccleſiaſticall miniſterie.
I. The church is gouerned of Chriſt.
WE beleeue, Col. 1.17that as all thinges were made, hauehave their being, and are ruled by Chriſt: ſo hee alſo gouerneth the church, which is his kingdome & his bodie, by a more peculiar meanes then all other things, as being author, king, Eph. 1.23 Luc. 11.33 Heb. 3.6.and head of the ſame: as the Angell ſaieth of Chriſt, and he ſhall raigne in the houſe of Iacob for euer: and the Apoſtle, that he is as the ſonne ouer his owne houſe, and this houſe we are: that is, the church: and in another place, that he is the head of the church, Eph. 5.23& the ſame is the Sauiour of his bodie.
II. Chriſt ordereth his church partly by himſelfe, and partly by aſſiſtance of fellowe labourers.
But the gouernment, wherewith Chriſt guideth his church, we know to be two fold: one, wherein he of himſelfe, and by his holy ſpirit, without any help or ſeruice of man, Phil. 2.13 Eph. 1.23raigneth inwardly in the hearts of beleeuers, and worketh in them to will and to performe, and is euen all in all: and mooueth vntounto that which is good, defending vsus from euill againſt Sathan, the worlde, and all our enemies: The other, wherein he ſo guideth the church, as hee alſo vouchſafeth to vſe the help and miniſterie of others, aſwell Angells, as men eſpecially, to the preſeruation of the church; As of Angells the Apoſtle ſpeaketh, Heb. 1.14They are miniſtring ſpirits, ſent forth to miniſter, for their ſakes which ſhalbee heires of ſaluation: 1. Cor. 3.5.9and of men, he ſaieth, Wee are Gods miniſters, by whome yee hauehave beleeued. For like as in a man the head of it ſelfe, by vertue of the minde, which liueth & worketh chieflie therein, doeth ſo rule the whole bodie, that it alſo vſeth the helpe of euerie member to the profite of the whole bodie: ſo Chriſt, the head of the church, doth in like ſort beare himſelfe in the gouernment thereof, not for his owne cauſe, or that hee needeth our miniſterie, but doth it for our neceſſitie, yea for our manifeſt commoditie and honour.
III. A difference betweene the miniſterie of Angells, and of men.
By the way wee acknowledge a difference betweene the miniſterie of Angells and of men: ſith the Angells are not ſent either to teach in the church, or to adminiſter Sacraments, but to performe other dueties, & thoſe for the moſt part inuiſible: neither come they ordinarily alwaies, and to all, but at ſuch time, and to ſuch perſons as God ſendeth them: but the miniſterie of men is apparent and perpetuall, and pertaineth to euerie one.
IV. Jt was moſt aduiſedly done, that Angells ſhould not teach in the church, but men.
And wee know it was moſt wiſely and aduiſedly done of God, that Chriſt ſhould teach in his church, not by Angells, but by men: both, becauſe we can not more willingly ſuffer our ſelues to be informed familiarly of our equalles, then to be taught of ſpirits of a farre diffring nature, with an vnaquainted maieſty: and alſo, becauſe we might more eaſily be deceiued of Satan, falſly faining himſelfe to bee ſent of God, and transforming himſelfe to an Angel of light. And thoſe ſurely in our iudgement are two not the leaſt cauſes, why the ſonne of God, when he was to fulfill the office of a teacher in the church, would bee made a man, and our brother, and familier, and like vntounto vsus in all thinges ſinne onelyonly excepted: whereto that ſame tendeth: Heb. 4.15 Heb. 2.12 Heb. 1.1I vvill declare thy name to my brethren, in the midſt of the congregation will I praiſe thee: and that ſame, In theſe laſt daies he hath ſpoken vntounto vsus by his ſonne, namely, being nowe made man, and liuing familiarlie in the church.
V. There be two kinds of men eſpecially, whoſe miniſtery Chriſt vſeth to the gouernment and preſeruation of the church.
And although there be not one member in this whole great body of the church, but Chriſt vſeth the ſame to ſome profite of the other mē bers, 1. Cor. 12.7and ſo of the whole bodie, as Paule teacheth: yet wee acknowledge two principall kindes of men, whoſe help and ſeruice he is wont to vſe for the gouernment and preſeruation of the church: namely, firſt, teachers, and others to adminiſter the word, ſacraments, & other eccleſiaſticall dueties: then, godly princes and magiſtrats, whoſe miniſteries or offices we confound not, but acknowledge them to be diſtinct and verie diuerſe: among which differences this alſo is not the leaſt, that the miniſterie of teachers is alwaies verie neceſſarie to the church, but of politicke magiſtrates not ſo: ſith the former the church cannot bee without, but the other, it often hath wanted and may want them.
VI. About what matters eſpecially the eccleſiaſticall miniſterie is imployed.
But as the ſumme of chriſtian pietie, conſiſteth in three things: in faith in Chriſt: in continual repentance, that is, in the mortification of our fleſh, and of our ſinnes, and quickening of the ſpirite: and laſtlie, in charitie towards our neighbour: ſo alſo wee acknowledge three principall parts of the eccleſiaſticall miniſterie. Firſt to teach, and to preach the worde of the goſpell, and alſo to adminiſter the ſacraments, and offer vpp the publike ſacrifice of praiſe to God, through Ieſus Chriſt: Secondly to page missing declared by the Apoſtles: and laſtly, to do all ſuch things, which though they be not expreſſed in the ſcriptures, yet doe belong to order and to decencie, and do make for edification and not for deſtruction, according to the generall rule giuen by the Apoſtle, 1. Cor. 14.40that all things ought to be done in the church in order, decently, and to edification. Neither thinke wee that any authoritie is giuen vntounto miniſters beyonde the boundes of the word of God, or to any other ende, then for edification: & therefore we denie that one Biſhop or all Biſhops together, hauehave authoritie to appoint any thing againſt the ſcriptures: to adde or detract any thing, or chaunge any thing in them: to diſpenſe with the commaundements of God: to make new articles of faith: to inſtitute new ſacraments: to bring new rites into the church: to preſcribe any lawes, which may binde conſciences, or may be thought equall to gods law: to forbid any things, which God hath graunted, and left free: or laſtly, to commaund any thing, without the word of God, as neceſſary to ſaluatiō: ſith not the whole church can hauehave or truely be ſaid to hauehave this authoritie.
XXI. The Biſhops which are alſo princes, their politicall authoritie is not denied.
By the way we diſallow not, but that biſhops, which are alſo princes, beſids their eccleſiaſticall authoritie, they hauehave alſo their politicall rites and ſecular powers, euen as other princes hauehave: the law of commaunding in ſecular cauſes, the law of the ſword: ſome of them the law of chooſing and confirming kinges and emperors: and of directing and ordering other politicall matters: and to conſtraine people that are their ſubiects, to do them obedience: and therefore we confeſſe, that their politicall commandements, which may be kept without breach of Gods law, are to be obeyed by their ſubiects, not onelyonly for feare, but alſo for conſcience ſake. Rom. 13.5. For we know that all power is of God: Rom. 13.1.2and vvhoſoeuer reſiſteth the power, reſiſteth the ordinance of God: and that kings are to be honoured, 1. Pet. 2.17and that we ought to be ſubiect to our princes and rulers, in all feare not onelyonly to the good and curteouſſe, but alſo to the frovvard and vniuſt.
XXII. Marriage ought to be free aſwell to miniſters of the church as others.Of marriage.
And we beleeue, that this is verie neceſſary and behouefull to honeſtie, to the ſaluation of miniſters, and to the honor of the miniſterie it ſelfe, and conſequently to the true gouernement of the church: that it ſhould be permitted as freely vntounto them, as it is to al Lay men (as they cal them) to marrie: ſith Chriſt forbad it to no kinde of men, nay, ſpeaking of ſingle life he ſaid, that not al mē do receaue this, (namely to lead a ſingle life): meaning that, which the Apoſtle in round wordes expounded: 1. Cor. 7.9 Heb. 13.4namely, he which cannot containe, he muſt marrie a wife. For marriage is honourable among all men & the bedd vndefiled, as with the Apoſtle wee confeſſe.
XXIII. Jt is good and commendable, if any being indued with the gift of continencie, abſtaine from marriage.
Meane while we denie not, but they which are indued of God with the gift of a pure ſingle life: they may more fittly attend vponupon diuine cauſes, and more eaſily ſerue the church, then they which are married: by reaſon of manie greeuous cares and troubles which marriage bringeth with it, and whereby often times, euen againſt our wills wee are drawne awaye from following the diuine cauſes, to deale in domeſticall and troubleſome buſineſſes of this life: as the Apoſtle alſo ſaieth, the vnmaried careth for the things of the Lord, 1. Cor. 7.32howe he may pleaſe the Lord: but he that is married careth for the thinges of the worlde, howe he may pleaſe his wife. And therefore as theſe men hauehave their iuſt commendation, which do therefore take a wife, that they maye liue with a cleane and pure conſcience to God; So alſo do we thinke them worthie to be commended, who therefore chooſe to themſelues a chaſt ſingle life, that they may the better employ their labour on the church: and in the ſame do liue ſo long as they can.
XXIV. Mariages are to bee contracted in the Lord, and are reuerently to be eſteemed.
And we know and confeſſe, 1. Cor. 7.39that all mariages ought to bee contracted in the Lord, by the law of nature, and the law of God, yea and by honeſt cuſtomes of all places, and are reuerently to be eſteemed: Mat. 19.9and that no man may put away his lawfull wife, vnleſſe it be for fornication: but if any vnbeleeuing woman, through hate of religion, will not remaine with a beleeuing husband, he ought not by force to keep her: for one that is faithfull is not in ſubiection in ſuch thinges: 1. Cor. 7.15but God hath called them in peace.
XXV. Both he which hath put away an adultereſſe, & hee which is forſaken of an vnbeleeuer: may no leſſe contract newe mariage, then hee vvhoſe vvife is dead.
We alſo beleeue that aſwell he, which hath lawfully put away an adultereſſe, or is forſakē of an bnbeleeuer, maye marie againe, as he whoſe former wife is dead. For that ſaying of the Apoſtle is euer moſt true and profitable to all vnmaried perſons and widowes: Jt is good for them, if they remaine euen as I: but if they can not containe let them marie: 1. Cor. 7.8for it is better to marie, then to burne.
XXVI. That ſome ſhould bee appointed in the church, which ſhould iudge of matrimoniall controuerſies.
But we allow not, that any of theſe thinges bee done in the church, without the lawfull knowledge, iudgement and ſentence, of the church, and ſome chriſtian magiſtrate, if there be one: and therefore that ſome godlie, skillfull and wiſe men ought to bee appointed in the church, which may diſcerne and iudge of matrimoniall cauſes and theſe matters: that nothing be done raſhly or vnaduiſedly, leaſt euerie one ſhould thinke lawfull, whatſoeuer he liſted: but all thinges ſhould be done lawfully, to edification, and without iniurie to any: 1. Cor. 14.26 Rom. 2.24and leaſt the name of God ſhould through vsus bee euill ſpoken of among the infidells.
XXVII. They which are rulers in the church, ought to take care, that the children of the faithfull, may be chriſtianly inſtructed: and that they may be taught in learning, and honeſt artes.
With theſe is ioyned the care of children: wee therefore beleeue it is verie neceſſarie to the continuall preſeruation of the church, not onelyonly that each ſeuerall man hauehave a care to inſtruct his children in true godlineſſe, in chriſtian dueties, in learning and honeſt artes: but alſo, that the whole church hauehave a ſpeciall regard thereunto, that they may be made fitt and profitable both for the church and common wealth: whereto belong both publicke grammer ſchooles, exerciſes of honeſt artes, and eccleſiaſticall catechizings.
XXVIII. Miniſters with their families ought to bee maintained, Of ſtipends and church godds.with honeſt and liberall ſtipends.
Wee alſo beleeue that the church cannot well bee gouerned, vnleſſe ſuch neceſſarie maintenance be beſtowed on the miniſters, as whereby they and their family may liue in an honeſt eſtate: For no man, except he hauehave whereupon to liue; Mat. 10.10can do his duetie: & Chriſt ſaieth, the workeman is worthie of his wages: and the Apoſtle writeth largely thereof in more thē one place: 1. Cor. 9.7 &c.ſhewing by many reaſons, that miniſters which ſerue the churches ought to receiue of the ſame church what ſo is needfull for them: 1. Tim. 5.17 &cand that they hauehave good right to demaund the ſame: ſo farre from offence is it, that they ſhould take it, as ſome would cauill: yet notwithſtanding couetouſneſſe, aſwell in all other as chiefly in miniſters we do with the Apoſtle vtterly condemne: 1. Tim. 3.3.8as alſo wee allow not prodigalitie: and we teach that both theſe faultes are to be ſhunned and auoyded.
XXIX. The church goods ſhould not be waſted, but be beſtowed on the maintenance of miniſters, and other godly vſes.
And whereas manie goods hauehave in times paſt, and yet in ſome places are giuen to churches, by the liberality of princes & other godlie perſons: wee iudge that if any church hauehave ſuch goodes, great care is to be had, that the ſame be not waſted, nor conuerted into prophane vſes, and much leſſe into ſacriligious vſes, nor fained to bee ſo conuerted: but to bee onelyonly beſtowed vppon that purpoſe whereto they were giuen, euen to a godly intent. And wee well allowe of that auncient partition of church goods, where one part went to the biſhops, that is, to the teachers, Deu… …and miniſters of the word, and their families; another, to the clerkes, that is, to ſtudents and ſuch as were ordained to the miniſterie of the church: and to them that attended on the church: the third part, to poore people and trauelers: a fourth part to repairing of churches and ſchooles, to which parte alſo, belong not onelyonly the houſes of miniſters, teachers, ſtudentes, libraries and bookes, all kinds of inſtruments and thinges neceſſarie for churches and ſchooles: but alſo ſpittles and hoſpitals, and other ſuch like places, where ſuch liue, as are peculiarly to be releeued and cared for of the church.
XXX. VVhat manner of tēples or churches chriſtians ought to hauehave; what language to vſe therin: of churches and ceremonies.what habitt & apparell: what holie dayes to bee kept: to whome they muſt praye: and laſtly that the ceremonies which were not preſcribed by Chriſt and the Apoſtles ought to be free.
And ſith it is none of the leaſt cauſes, why faithfull people, ſo farre forth as may bee, are wont and ought to dwel together in the ſame cities, townes and villages, that they might not onelyonly priuately among themſelues, dayly nouriſh a cōmon faith by godlie conferences, & practiſe mutuall charitie by chriſtiā duties, but alſo that they might meete together in certaine places, & at certaine knowne times, publikely to praiſe, & pray vntounto God, to heare his worde, to receiue the ſacraments, to performe publicke workes of charitie towardes the poore: which thinges indeede cannot be done without language, without rites & ceremonies: therefore concerning thē alſo, what our opinion is, we will brieſty declare. Seing it is beyond all controuerſie, that all thinges in the church ought to be done to edification, & all ſhew of ſuperſtition ought to be auoided, we iudge, that true pietie, and the churches edification requireth, Temples or churches.firſt, concerning places, that, if they may vſe the olde and prophaned temples, the ſame muſt be cleane purged of all idolls, and all reliques and monuments of idolatrie and ſuperſtition. 1 Cor. 6.16For vvhat agreement hath the temple of God with idolls? Language.Moreouer no lāguage is to be vſed, but that which is known to the whole congregation. For what edification can come to the church by an vnknowne language? 1 Cor. 14 28the Apoſtle ſurely commaundeth thē to keep ſilence in the church which ſpeak languages, if there be no interpreter. Thirdlie all pride and vanitie of garmentes are to bee ſhunned, and all thoſe ornaments, Garmentswhich doe rather beſeeme the prophane theaters of the Gentiles, then the ſacred temples of chriſtiās: and which rather tend to delight the fleſh, thē to edifie the ſpirit: but all things muſt be done in the churches with moſt high reuerence and modeſtie, as in the verie ſight of God and his Angells. And albeit concerning the faſhion of garments, which miniſters ought publikly to weare, either in their miniſterie, or out of it, we doe not thinke it a matter to bee ſo ſtood vpō, that for it, the peace of the church ought to be troubled: yet where they come neereſt to the ſimplicitie of the Apoſtles, there wee iudge the church rather to bee approued. Holie-daiesFourthly, that vponupon euerie Lords day the cō gregation ſhould come together, and make an holie aſſemblie: ſith we ſee, that euer ſince the Apoſtles time that day hath beene religiouſlie conſecrated and dedicated to that holie buſineſſe. Next vntounto the Lords day we can not but allow of the hallowing of thoſe daies likewiſe, wherein we keep the memorie, and the auncient church did celebrate, the natiuitie of our Lord Ieſus Chriſt, of his circumciſion, his paſſion, his reſurrection, his aſcenſion into heauen, his ſending downe the holy ghoſt vponupon the Apoſtles. VponUpon other daies, euen as each church ſhall thinke to be conuenient: ſo alſo let them call an holie aſſemblie, to the word, to the ſacramēts, to prayers, or collects. Col. 2.16But euermore let all ſuperſtitious obſeruation of dayes be farre from them. Praiers.Fiftlie, that prayers may be made to God onelyonly, and to Ieſus Chriſt, without inuocation of Angells or any Saints that are dead: euen as the Prophets and Apoſtles did, and the whole auncient church, as it is manifeſt to bee ſeene in the old collectes, Heb. 13.56(to ſay nothing of Gods owne commaundement) who will hauehave this ſacrifice of praiſe and of the mouth to be offered vpp to him onelyonly. Ceremonies.Sixtly, concerning rites and ceremonies to be kept in the church, the ſame pietie and edification of the church doth require, that they ſhould not ſo bitterly and ſharply bee controuerted, as though the contention were vppon life and death: but ſhould be left to euerie congregation in free choiſe, as wee read in Socrates and other eccleſiaſticall writers, it was in the olde church: concerning which matters in generall wee allow and imbrace both the epiſtles of Auguſtine to lanuarius. Tom. 2. ep. 118 & 119For theſe tend to the churches edificatiō.
XXXI. Publike faſtes ought ſometime to be commaunded and the ſame are moſt profitable & commendable: Of faſtes.yet no man muſt be conſtrayned to them.
It appertaineth alſo to a profitable gouernment of the church: that as priuate faſtes are in mens free choiſe, ſo alſo to the publike faſtes al men are to be counſelled, but no man to be conſtrained. The commoditie of faſtes cannot ſufficiently be commended: yea it often happeneth that they are verie needfull, ſo that godlie magiſtrats, and miniſters of the church are compelled to commaund publike faſtes vntounto the whole church; for the appeaſing of ſome greeuous wrath of God: as it was wont to be done in the old teſtament, and in the primitiue church: not that by them we cā deſerue remiſſion of ſinnes, and mitigation of gods anger: but that by taming of the fleſh, the ſpirite may be ſtirred vp more feruently to call vppon God, & to appeaſe him by faithfull inuocation. By the waye it pertaineth to the churches edification, that no mans conſcience bee compelled and bounde vntounto ſuch faſtes: ſith they ought to proceed from a free, willing, and truely humbled ſpirite: as alſo the Apoſtle writeth of almes to bee beſtowed on the poore, that they ought to be done, not with heauineſſe or vppon conſtraint, but as euerie man can finde in his heart.
XXXII. At no time, Choiſe of meates.not in the times of publike faſtes the faithfull ought to bee forbidden any kinde of meates.
Hereof it alſo followeth, that at no time, either of faſtes or not faſts, any kinde of meats is to be forbidden to any: ſith none of theſe things cā defile a man, Mat. 15.11 Tit. 1.15. 1. Tim. 4.1.3but to the eleane al things are cleane. And the Apoſtle calleth their doctrine, who cōmaund abſtinence from meats, for religions ſake, the doctrine of deuills: that doctrine therefore how can it tend to the churches edification?
XXXIII. Sick people muſt be viſited, Of ſickmen and buriall.comforted, and ſtrengthned in faith: and they that are dying muſt bee acompanied with prayer, & commended to Chriſt: & the bodies of the dead reuerently buried.
Neither ought the church to take leſſe care of the ſicke, thē of the whole, nor of the dead, then of the liuing: ſeing all are members of Chriſt and their bodies temples of the holie ghoſt. We therfore acknowledge that it belongeth to the true gouernement of the church, that ſome godlie and wife men be apointed: which may viſite the ſick perſons, comforte them out of the word of God, and confirme them in faith: and if it happen that thoſe ſick perſons be called of God forth of this worlde, to encourage and animate thē to their departure: as knowing, that the ſoules of the faithfull, ſo ſoone as they goe forth of their bodies: do preſently paſſe into heauen to Chriſt: conuaied thither by Chriſts ſpirite, and accompanied with his Angells: and that they are bleſſed which dye in the Lord; Let them alſo pray with them, and accō panie thoſe, who are departing this life with their praiers, euen vntounto the laſt gaſpe, and ſo commend them to Chriſt. And we doubt not but their bodies are with reuerence to bee brought vntounto the graues: as our churches both in words and in their deedes doe teach: openly witneſſing, that they were temples of the holie ghoſt: nowe indeede deſtroyed, but ſhall againe in their time be reſtored, and raiſed againe to life, and that eternall. Meane while the graues and churchyardes (or buriall places) muſt be kept decently and religiouſly, as it is with vsus: & the children, parents, kinſemen, and alliance of the dead, are to be comforted: & all thoſe offices of humanitie which can be performed, we endeauour to performe vntounto them, and teach that they are to bee performed. And if ſo bee, any pſalme concerning the reſurrection of the dead, bee any where ſong in carrying of the courſe, or any ſermon made vntounto the people, after the dead body is laide in the earth, wherein alſo ſome honeſt mention may be made of others that are dead who religiouſly died in the Lord: this we doe not diſallow: ſo long as it is not done for the ſaluation of the dead, but for the comfort & profite of the liuing, and edification of the whole church. Wee beleeue alſo the ſoules of the faithfull, looſed from their bodies, do preſently paſſe into heauen to Chriſt: and therefore hauehave no need of our prayers: yet the edification of the church is to be promoted and ſet forward vponupon any occaſion whatſoeuer.
34 The church cannot rightly bee gouerned without lawfull, free, and chriſtian meetings and Synodes of miniſters.Of Sinodes
This alſo wee are aſſuredly perſwaded, as we learne both by the holie ſcriptures, and by continuall experience: that the church can not rightly bee gouerned, vnleſſe at knowne times there bee meetings of miniſters aſwell priuate, in each ſeuerall church; which were wont to bee called conſiſtories or conſultations; Synedria.as alſo publike and common in each prouince & kingdome, which for this cauſe were vſed to be called prouincial Synodes: yea and alſo ſo much as may be common to al people in chriſtendome which were called generall councells: wherein it may be determined vppon all matters pertaining to the health, preſeruation, and edification of the church: eueryevery ones free opinion may be heard: & each thing concluded by common conſent, and out of other the moſt approued councells: as we read the Apoſtles, and all the auncient churches did.
35 A confirmation of the former opinion, wherin of eccleſiaſticall diſcipline,Of diſcipline.
For the church is gouerned by diſcipline, and without diſcipline it cannot bee ruled aright. Diſcipline is a meanes and inſtitution, wherein wee as ſchollers of Chriſt do learne in his ſchoole, how to liue vntounto God, and to do all things according to the doctrine of the goſpell, aſwell publikely as priuately, to the edification of the church, and to our owne ſaluatiō. It cōtaineth therefore the whole courſe of pietie, the beginning, proceeding, & ende.
36 Diſcipline two fold.
Further, diſcipline in the church is two fold, one cōmon to all chriſtian people, which of many is called vulgar diſcipline: the other, proper vntounto miniſters, and to men appointed for church-offices, which therefore is vſed to be called cleargie diſcipline.
37 The parts of vulgar or common diſcipline.
That common and popular diſcipline conſiſteth chiefly in theſe matters: firſt, for the beginning, when any is receiued into the church, he muſt learne to know God, and Chriſt, and to call vponupon him, and to vnderſtand what is his will. This is done by catechizing, wherein euerie one is taught the ſumme of chriſtian religion: and being taught, hee muſt profeſſe his faith before the whole congregation, & promiſe obedience vntounto Chriſt and to his church according to the doctrine of the goſpel. Then, Rom. 10.10 Mat. 28.20.becauſe not to go forward in the way of god is to goe backward: therefore they which are godly, that they may truely proceed, and goe on in godlineſſe, muſt often frequent the holy aſſemblies at appointed times and places, and giuegive themſelues to heare the word of God, & make prayers with others, and practiſe charitable deedes towards the poore beſtowing their gifts and oblations liberally. But ſeing euen in our proceeding wee doe all fall, ſome more greeuouſly and with greater offence to the church, ſome leſſe greeuouſlie, therefore the third part conſiſteth in the cenſure of our liues and actions: namely that euerie one bee ſubiect to the cenſure, Mat. 18.15 1. Tim. 5.20all the time of his life, & yeeld vntounto brotherly correction. And if any hauehave fallen into a greeuous fault, knowne vntounto the congregation, and being reprehended, hath not truely repented, for which cauſe hee may deſerue to bee driuen forth of the church for a time, and to be bound, vntill he make amends, and till he make publike ſignification to the church of his true repentance: let ſuch a brother be excluded out of the church, and be bound: but when he hath repented, let him be looſed, receiued into fauour, and admitted into his former communion. This is the firſt diſcipline, the ende whereof is, that euerie one ſhould liue vntounto God, and at laſt alſo dye in the Lord Ieſus.
38 The parts of the cleargie diſcipline.
By the way, albeit all kindes of men, aſwell miniſters, as lay men (as they call them) be ſubiect to this chriſtian diſcipline: yet among the fathers came in a certaine peculiar diſcipline of the cleargie: whoſe parte it was to bee rulers ouer others, not onelyonly in worde, but alſo in example of life and diligent performance of their dueties. Of this theſe were the principall parts. The firſt, that they ſhould abſtaine from many thinges, which otherwiſe in ſome ſorte might be ſuffred in lay-men: ſuch as are many delights of the fleſh, glorious pompes, ſumptuous feaſts, coſtly furnitures, prophane attendants, and ſuch like matters. The ſecond, that they ſhould caſt aſide al buſineſſes of this life, which might hinder from doing their duetie, which conſiſteth chiefly in lawfull adminiſtration of the holie things, in preaching the word, and exerciſing the diſcipline of mā ners: ſuch buſineſſes are warre-fare, marchandiſe, law cauſes, looking to vittlers & tipling houſes, and ſuch baſe affaires. The third, that they ſhould promiſe a peculiar obedience to their owne biſhop & metropolitane of their biſhop in honeſt matters. The fourth, that they ſhould more diligently then the lay-men applie the reading and ſtudie of the holie ſcriptures, and thoſe artes and tongues, whereby the ſcriptures may the better bee vnderſtood, and likewiſe their prayers and holy contemplations. The fift, that they ſhould alſo apply themſelues with a more diligent care, not one ly to the proper duetie commaunded vntounto euerie one, but alſo to all thoſe thinges which may ſeeme to appertaine to edification of the whole church.
39 Vppon the neceſſitie of the diſcipline is concluded the neceſſitie of Synodes.
Theſe are the partes of the diſcipline, without which wee ſee not how any congregation can be rightly ordered or preſerued. And how ſhould this diſcipline hauehave any place there, where the miniſters doe neuer meet together to know what is amiſſe in the church, or what is wāting, to make a cenſure on mens deeds, to iudge vponupon doctrines if any new be ſpread, to conſult vppon all things which pertaine to the profite of the church? we iudge therefore that meetings of miniſters and eccleſiaſticall Synodes are very neceſſary to a true & wholeſome adminiſtration and conſeruation of churches. Seing neither any ciuill ſtate, common wealth, nor kingdome can ſtand without their ſenates, counſailes, parlaments as they call them, and meetings. Therefore wee would wōderfully well like, that the auncient cuſtome of the churches might bee reſtored, that which was allowed, by a newe decree of the emperour Iuſtinian, namely that in eueryevery prouince, at the leaſt twiſe in the yeare Sinods might be celebrated: and that ſometime alſo a generall councell might bee called, of the moſt learned, diſcreeteſt and wiſeſt miniſters of al prouinces, and embaſſadours of princes, which profeſſe the goſpell: which if euer it might be, in this our wofull & miſerable time, wherein ſo many and ſuch horrible hereſies, are eueryevery where recalled out of hell, it would as we thinke doe much good. And wee pray vntounto God the father with our whole heart, through Ieſus Chriſt our Lord, that he wil ſtirr vp the godlie and valiant Conſtantines, Valē tinians, Theodoſiies, who by their authoritie may call a councell, in which, themſelues being preſent and moderating the Synode, it might be deliberated friendly and brotherly out of the holy ſcriptures, of godly agreemēt, peace and ſaluation of all churches, to the glorie of God, and of the name of Chriſt and ſalnation of all the elect.
40 Errors.
Wee therefore diſallow all ſuch thinges, as are repugnant to this foreſaid doctrine confirmed by the ſcriptures: and chieflie theſe ſpeciall pointes. 1 That the church conſiſteth of men only, and the Angells not to pertaine vntounto the ſame. 2 That the true church, which is the bodie of Chriſt, conſiſteth not onelyonly of the elect, but alſo of reprobate hypocrites, & that they are true members of the church. 3 That the church doeth ſo conſiſt of the elect and of true Saintes: that in it ſhould bee contained no hypocrites, and that in the ſcriptures they ſhould neuer bee comprehended vnderunder the churches name. 4 That the church which was before Chriſtes comming was not a true church, but onelyonly a tipe or figure of it, which was to be gathered by Chriſt & the Apoſtles. 5 That the church hath two heades, one, inuiſible and remaining in heauē, namely Chriſt: and another viſible, ruling vponupon earth; the byſhop of Rome: with whome whoſoeuer doeth not agree in all matters pertaining to religion, and obeyeth not him in all thinges, he can not belong to the church nor be ſaued. 6 To affirme vponupon any particular church, that it can not erre. 7 So to binde the church to certaine places and perſons, as to ſay there onelyonly with thē is the church. 8 Not to acknowledge thoſe for Chriſtes churches, which, although they hold the grounds of faith: yet in ceremonies, or in ſome parte of doctrine doe not altogether iumpe with vsus. 9 To make a ſeparation from the churches, vponupon any error, or for the ill life of ſome men. 10 To ſtand in contention, that where true doctrine, true ſeruice, and right adminiſtration of ſacramēts is baniſhed, yet that therefore there remaineth the true & Apoſtolicall church, becauſe there may be ſhewed a continued ſucceſſion of biſhops euen from the Apoſtles time: and contrariewiſe, that thoſe are not true churches, which although they keep faſt the true doctrin right ſacraments, and pure diſcipline, yet can not ſhewe a continuance and ſucceſſion of biſhops, neuer broken. 11 That the authoritie of any biſhop, in that he is a biſhop, is extended beyond thoſe matters, whereunto he is called of Chriſt. 12 That the church hath authoritie to alter any thing in the ſcriptures, or to diſpenſe with the commaundements of God, or to make new commaundements that may binde conſciences. 13 That it ſhoulde not be lawfull for miniſters to marrie wiues, or at leaſt, to marrie the ſecond time. 14 That miniſters may not lawfully receiue ſtipends. 15 That it is lawfull in churches to vſe an vnknowne language, though there bee no interpretation. 16 That it is alſo lawfull to inuocate, beſides God, and leſus Chriſt, the holie men that are dead, and to direct prayers and ſacrifices of thanksgiuing vntounto thē. 17 That chriſtians may not in the faſting time of lent, and other certaine dayes, eate any kindes of meate. 18 That the church ſhould do well, in praying for dead mens ſoules, that they might bee deliuered out of the fire of purgatorie.