The Whole Body of Religion, Chapter 25
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,…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 onelyonly 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. 1….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 onelyonly 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. 12.2.1holy 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 onelyonly 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 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 onelyonly 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.aAct. 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 onelyonly 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 onelyonly 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,aEph. 4.…. namely, Paſtors, and Teachers; of which theſe did onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 of the Church, to the Eccleſiaſticall function; and next that he be in a lawfull manner choſen and ordained by the Church it ſelf; according to the ſaying of the Apoſtle,aHeb. 5 4. No man taketh this honour unto himſelf, but he that is called of God, as was Aaron, &c.
DOCT. XIV. Who are called to the miniſtry by Chriſt.
BUt we believe them to be called by Chriſt to the miniſtry, whom he hath enabled and made fit to undertake it; and thoſe fit, to whom, beſides the deſire of propagating the Kingdome of God, and glorifying God by a holy life, he hath given the knowledge of ſound doctrine, and abilitie to propound it to the people for their ſalvation, as the Apoſtle teacheth, both otherwhere andb1 Tim. 3.2. Tit. 2.6. in the Epiſtles to Timothy and Titus. For whom God chooſeth and calleth to any function, he endues them with gifts neceſſary to the performance of the ſame; ſince he calleth us rather in deed, then by words. And therefore they who hold not the ſound doctrine of the Goſpel, nor teach the ſame to the people, but rather that which is contrary unto it; whether they runne of their own accord, or are ſent by men, entruſted with the ordinary authority of ſending; yet we acknowledge them not for miniſters called by Chriſt, and conſequently do not account them fitting to be heard: as St. Iohn ſaith,a2 Iohn 10. If there come any unto you: and bring not this doctrine, receive him not into your houſe, neither bid him God ſpeed, and God alſo by the Prophet Ieremie deſcribeth thoſe Prophets which were ſent by him, and thoſe which were not, in theſe words,bIer. 23.21. I have not ſent theſe Prophets, yet they ran; I have not ſpoken to them, yet they propheſied: where explaining the former clauſes by the latter, he teacheth that thoſe are not ſent by him, who ſpeake not out of the mouth of God; and on the contrarie, that they who bring the word of God, are ſent by him. And we are not to ſeek for the reaſon hereof: For ſeeingcEph. 4.12. miniſters are ſent of God for the edification of the Church, which is rather deſtroyed by the doctrines of men, but built up by the word of God; certainly they are not ſent by God, who bring not his word with them.
DOCT. XV. That Chriſt calleth men to the miniſtry two wayes.
FUrthermore, ſeeing all truly miniſters are called by Chriſt, we believe that he calleth men to the miniſtry after a double manner; namely eitheraGal. 1.1. immediately by himſelf alone, or mediately by men, that is, by the Church; and therefore they are both equally to be heard, and accounted the true miniſters of God.
DOCT. XVI. How Chriſt declares to the Church thoſe that are ſent by him, to be ſent by himſelf alone.
WHereas thoſe whom Chriſt himſelf calleth, he declareth to be ſent by himſelf by rendring them all fit for that charge, he doth it more eſpecially in them whom he calls and ſends immediately by himſelf and by his Spirit extraordinarilie. For he is wont to endue them largely with peculiar and excellent gifts, and chiefly with the holy Ghoſt in abundant meaſure, with ardent zeal of the glory of God, ſingular knowledge of the word of God which they bring, a profitable and perſpicuous manner of teaching, and conſequently with happy ſucceſſe of their labours: whereby they are inabled with more ſpeed and efficacie to reduce the Churches to the ancient, that is, the Apoſtolike frame; and their lawfull and divine calling is more eaſily and certainly made known to the Churches.aEph. 4.12. Becauſe all that Chriſt gives to the Churches as miniſters, he gives them to the edification thereof: from whence the concluſion is eaſily conſequent, that by whoſe meanes we obſerve the Churches to be edified, they are ſuch as are called by Chriſt, and their miniſtry is divine and lawfull.
DOCT. XVII. That the calling of thoſe miniſters whom Chriſt ſends extraordinarily and by himſelf is not alwayes confirmed by miracles; nor is it needfull it ſhould be ſo.
FOr we do not believe that miracles are alwayes neceſſary to the confirmation of the miniſtry of this kind of miniſters; ſince we do not read that the miſſion of all the Prophets was confirm'd by miracles, but onelyonly by the Spirit of God, and the zeal of his glory wherewith they were enflamed, and eſpecially by the truth of the divine word which they preached not without advantage to the Saints, that is, the elect in the Church: whereas on the other ſide ſome even falſe Prophets did performe ſignes and wonders;a2 Theſ. 2.9. which alſo the Apoſtle hath foretold ſhould be done by Antichriſt; &bMatt. 24.24. Chriſt before him. Which, notwithſtanding, becauſe they brought not the word of God; but lies, and exhorted the people to go after ſtrange Gods, the Lord forbad them to be heard; yea, aDeut 3.2, 10.he commanded they ſhould be ſtoned to death.
DOCT. XVIII. That the Churches which Chriſt reſtoreth by miniſters extraordinarily ſent, are true Churches, and conſequently there is a lawfull miniſtry in them, and they have lawfull authority of calling and ordaining miniſters.
COnſidering the truth of what we have already deliver'd concerning miniſters extraordinarily called by Chriſt, we believe likewiſe that the Churches which Chriſt by their meanes and miniſtry reſtores and happily reformes, in ſetting up the preaching of true doctrine with the lawfull adminiſtration of the Sacraments, and purging the worſhip of God from idolatries and ſuperſtitions, and recalling the true forms of diſcipline, as much as is poſſible to be done, and conſequently communion with the Apoſtles; that they are true Churches. And from thence it followes that they have authority of calling and ordaining miniſters in a lawfull manner, and by that meanes to continue the ſucceſſion of miniſters amongſt themſelves: So that there remaines no doubt, but that miniſters do there lawfully ſucceed, and are the true ordinary miniſters of the Church: namely, ſo long as, together with the perſonall ſucceſſion, as it is called, they likewiſe ſucceed and perſiſt in the preaching of ſound doctrine.
DOCT. XIX. That, as where true doctrine is, there is a true Church; ſo where it is not, there is neither a true Church nor a lawfull miniſtry.
FOr we are well aſſured that as where the true doctrine onelyonly, even without a continued ſucceſſion of Biſhops from the beginning, can be ſhown, there is a true Church, and likewiſe a true and lawfull miniſtry; ſo, on the contrary where onelyonly a perſonall ſucceſſion is boaſted of, but the purity of doctrine truely Chriſtian is defaced, there is no lawfull miniſtry: ſince as the Church, ſo the Eccleſiaſticall miniſtry, is not ty'd to perſons but tot he word of God.
DOCT. XX. That the authority of miniſters extends onelyonly to thoſe things, whereunto themſelves are called by Chriſt.
WE believe alſo that great authority is given by Chriſt to lawfull miniſters, namely, as to the performance of thoſe things whereunto they are called;aMatt. 28.19. to preach the Goſpel,b1 Cor. 12.10. to expound the holy writ according to the analogy of faith,cHeb. 6.1. to catechiſe,dGal. 6.6. to teach the people what is the will of God,e2 Tim. 4.1. to reprove and admoniſh both great and ſmall,fIohn 20.21. to remit and retain ſins (miniſterially)gMatt. 18.18. to bind (the impenitent) and to looſe (thoſe that repent;) alſo to adminiſter the Sacraments which Chriſt ordained, and according to the mannerhMatt. 28.19. 1 Cor. 11.23, &c. deliver'd by him, and exerciſe diſcipline; as it is commanded by Chriſt and likewiſek1 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, Thata1 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 onelyonly out of fear, but for conſcience ſake. For we knowaRom. 15.1, 2. that all power is from God, and whoſoever reſiſteth the power, reſiſteth the ordinance of God; alſo thata1 Pet. 2 17, 18. Kings are to be honoured, and that we ought to be ſubject to Princes and Lords with all fear, not onelyonly 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 Layperſons; ſeeing Chriſt hath not forbidden it to any ſort of men: yea, ſpeaking of ſingle life, he ſaithbMat. 19.11. All men cannot receive this ſaying, namely, that commends ſingleneſſe of life, intimating that which the Apoſtle hath in plaine termes expounded, namelyc1 Cor. 7.9. If a man cannot contain, he ought to marry.dHeb. 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,a1 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 contracteda1 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:bMatth. 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;c1 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,a1 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 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,a1 Cor. 14.26. to edification & without injury to any, whileſtbRom. 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,aMath. 10.10. The labourour is worthy of his reward, as theb1 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. Nevertheleſſea1 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 duplicate page duplicate page 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 thataDeut. 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. Fora2 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 commandsb1 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 Lordsday 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 Sabbathday 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. aCol 2.16.But this with care, that all ſuperſtitious obſervation of d…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 and all the old Church did, as is evident in their ancient Collects; to ſay nothing of the command of God, who will havebHeb. 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 thecTow. 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; ſinceaMatt. 15.11. nothing of that kind defiles a man, but all things are pure to the pure; and the ApoſtlebTit. 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 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 onelyonly 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; wch 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 onelyonly, & that Angels do not at all belong unto it. 2. That the true Church, which is the body of Chriſt, conſiſts not onelyonly 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 onelyonly 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 onelyonly 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.