the true Doctrine at all times and in all places vvhether they lived in former ages or whether they be at this day yet living 25 But it is necessarie that this consent be grounded on the Catholick vvritings of the Prophets and Apostles which are the onely foundation of the Church 26 It is called Apostolick in respect of the Doctrine of the Apostles because it began in the New Testament to be propagated by the Apostles which taught none other things then those which the Prophets and Moses did say should come Act 26.22 and because it is yet at this day gathered together by the Doctrine of the Apostles sounding in the Scriptures 27 From vvhence it may be easily gathered what are the true Characters and signes of the True Church to vvit The pure preaching of the Word and the Lawfull administration of the Sacraments 28 For seeing that the Church is nothing else but a Company of such as professe the true Doctrine of Christ publickly and use the Sacraments lawfully and there is no surer note of a thing then its Form Therefore vve conclude that these and no other are the true proper and genuine Characters tokens and cognizances of the Church 29 If there be assigned any other as the Catholick name Antiquitie Duration Amplitude Succession of Bishops Temporall felicitie c. I say These are common to other Societies and Companies as well as to the Church neither are they of any force to prove a true Church unlesse they exactly agree and are joyned with the other notes before mentioned by us 30 Wherefore vve thought good to note the vvords of Stapleton in relect princ fid Controv. 1. Quaest. 4. Art 5. pag. 113. Even as saith he little children do distinguish a man from a beast by the external lineaments of body and outward figure of a man because they are led onely by their sense And those vvhich are of riper yeares and have the use of reason but yet are rude and unlearned do it by operation of life and functions which are onely proper to a man as to speak like a man to vvalk like a man c. But they which are vvise and prudent vvhose judgement pierceth deeper do it by prudence and understanding and other endovvments which are proper unto man after a farre more excellent manner 31 So the Church of Christ is by those that are vvise and Spirituall such as are the Teachers and Pastours of the Church known by the sound Doctrine and the right use of the Sacraments But as for those vvhich are unlearned vveak and little in Faith vvho are not able to judge of the Doctrine it self considered in its causes principles and means as also those which are without Faith vvho know little or nothing of the Church they judge onely by the outvvard face and appearance and by the multitude of the people which beleeve and their Pastours 32 This Similitude or Comparison of Stapletons vve thought vvorthy to be noted For from hence it may be concluded that our notes of the true Church are proper genuine and well beseeming spirituall men but theirs are doubtfull and uncertain 33 The outvvard shevv and face of the Church shadovved out by lineaments we vvillingly grant unto them But as for the Soul thereof that must they leave unto us 34 Hither belongeth that which Bellarmine himself openly confesseth That by those notes and marks by him assigned it is not proved evidently to be true That the Church of Rome is the true Church of God but yet it is made evidently credible Libr. 4. de Eccl. cap. 3. Col. 210. 35 Furthermore seeing that the Gospel is not preached nor the Sacraments administred with like sinceritie in all particular Churches but the leaven of humane traditions and inventions is mixed with the pure masse of Gods Word Therefore in this respect and in this sense the Church is said to be more pure or more impure comparing one vvith another 36 So Christ vvould have the Scribes and Pharisees to be heard Sitting in Moses Chair Matth. 23.2 that is delivering the Doctrine which Moses delivered according to the interpretation of Biel. 4. Sent. Dist 1. Quaest 4. Art 3. But vvithall he gives an Item to beware of the leaven of the Pharisees that is their false Doctrine Matth. 16.6 37 God can even by a corrupt Ministerie beget spirituall children unto himself Ezech. 16.20 38 The eares of the hearers are many times more pure then the lips of the teachers 39 So the Popish Church is not a true and pure Church But yet in former ages under Popery did God gather and even at this day still doth gather unto himself a Church 40 Our Churches are gone out of the Romish Babylon according to Gods command Jerem. 15.19 They have taken forth the precious from the vile They have accepted and do still professe and maintain the writings of the Prophets and Apostles the Doctrine vvhich is conformable and agreeable unto them separating them from the leaven of humane traditions 41 Can any one then deny that out Church is Apostolick Such as the Doctrine is such is the Church The Doctrine is Apostolick And therefore our Church is also Apostolick 42 Let them therefore either convince us out of the vvritings of the Prophets and Apostles to have departed from the Doctrine of the Prophets and Apostles or let them not deny unto us the name of Catholick and Apostolick Church 43 And here vve vvould have it accurately to be observed vvhat the Acts of the Diet at Auspurg Anno 1530. do witnesse Hovv that the chiefest of our adversaries there confessed that the confession of our Faith could not be refuted out of Scripture 44 Hither vvill vve adde out of S. Augustine Epist 166. that In the Scriptures we have learned Christ in the Scriptures vve have learned the Church And vvhy then do vve not in them retain both Christ the Church 45 And again vve have another saying out of S. Augustine De unitate Eccl. Cap. 2. which makes against them Between us saith he and the Donatists the Romanists the question is Where the Church is What then shall vve do Shall vve seek it in our ovvn vvords or in the vvords of our Lord vvhich is the Head of the Church In my judgement vve ought rather to seek it in his words vvho is Truth it self and best knovvs his ovvn body 46 And further we urge upon them that Exclusive particle of S. Chrysostome Hom. 49. oper imperf in Matt. They which would knovv vvhich is the true Church of Christ can knovv by no other means but Onely by the Scriptures 47 The vvord of God vvhich this day is not extant but in the writings of the Prophets and Apostles is the seed the foundation and as it vvere the soul of the Church If the Church departeth from the tract thereof it departeth into errour and that so much the more grievous by hovv much the more remote and distant from the sinceritie of the
of them blessed for ever Amen CHAP. XVII Wherein are contained Theologicall Aphorismes concerning the Sacrament of Baptisme 1 BAptisme is the Porch or first Gate of Grace the Entrie into the Church the Key of the Kingdome of heaven and â—he Investiture of Christianisme or â—â—e putting on the robe or liverie of â—hristianitie 2 And therefore being the first Saâ—rament of the New Testament it is â—or that cause called the Sacrament of â—â—itiation 3 Baptisme generally taken signifiâ—th any washing dipping or dying whether it be done by immersion affusion or aspersion 4 It is taken Metaphorically in Scriâ—ture for the Crosse and calamities Matth. 20.23 for the visible and large effusion of the gifts of the Holy Ghost Acts 1.5 for the miraculous passing of the Israelites through the sea 1. Cor. 10.2 5 It is taken Synecdochically for the doctrine and indeed the whole ministerie of John the Proto-Baptist that is which first baptized Matth. 3.11 6 Specially and by way of Excellencie yea and by the common use of the Church it is taken for that solemn mysterie of Initiation to wit the first Sacrament of the New Testament 7 Which in respect of one of the Essentiall parts thereof is called Water John 3.5 In respect of its Essence Tâ—â— washing of water by the Word Ephâ—â— 5.26 In respect of the Effect thereof The washing of regeneration and renewing of the Holy Ghost Tit. 3.5 In respect of the Type thereof which went before Circumcision made without hands Coloss 2.11 8 The Prime Authour of Baptisme and therefore the Proper and Principall Cause is God 9 For God by his prophets in the Old Testament did preach by Types and Prophesies concerning this saving Lâ—ver â—r washing of Baptisme 10 The Types are Noahs ark in the â—loud 1. Pet. 3.20 Circumcision Coloss 2.11 The passing of the Israelites through the red sea 1. Cor. 10.2 Waters mixed with the bloud of the bird that was killed which cleansed the leprosie Levit. 14.6 7. The water of Expiation or Separation whereinto vvere drewed the ashes of the red heifer Numb 19.17 c. Divers washings ablutions and aspersions used by the Jews Heb. 9.10 The water of Jordan by which Naaman was cured of his leprosie 2. Kings 5.14 11 The Prophesies consist partly in proper words and partly in words Alâ—egoricall The Lord sitteth upon the floud Psal 29.10 There is a river the streams whereof shall make glad the citie of God Psal 46.5 The Gentiles shall bring thy sonnes in their arms Isai 49.22 I will sprinkle clean water upon you and you shall be clean from all your filthinesse Ezech. 36.25 It shall come to passe that every thing that liveth which moveth whithersoever the rivers shall come shall live Ezech. 47.9 In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sinne and for uncleannesse Zechar. 13.1 A fountain shall come forth of the house of the Lord and shall water the valley of Shittim Joel 3.18 12 The same God it is which senâ— John to baptize or to baptize with water John 1.33 From whence it is said That his Baptisme is from heaven Matth. 21.25 and the Pharisees refusing to be baptized of him are said to have rejected the counsel of God Luke 7.30 13 This Divine Institution of Baptisme Christ after his death and resurrection did as it were renew by a solemn promulgation and command to continue the same throughout the whole world 14 Therefore the Baptisme of John was the same Sacrament with the Baptisme of Christ that is which Christ administred by his Apostles and doth at this day administer by the Ministers of the Church It had also the same efficacie neither was it necessarie that after the Baptisme of John the Baptisme of Christ should be received 15 The same Causes and the same â—â—fects do argue that the Sacrament of â—aptisme both Johns and Christs was â—he same 16 Yet notwithstanding vve do not â—eny but that with the Baptisme of the â—postles there was joyned also the visiâ—â—e effusion of the miraculous gifts of â—â—e Holy Ghost which was wanting â—o Johns Baptisme 17 Now God administers this Saâ—rament not Immediately but by the Ministers of the Church unto whom his doth Ordinarily belong as unto â—he Stewards of the mysteries of God â— Cor. 4.1 18 Again Forasmuch as they are â—â—e Ministers of anothers good their â—ites do not take away the essence and â—enefit of Baptisme 19 And therefore even Hereticks â—â—emselves if they do observe the Subâ—â—antialls of Baptisme they do admiâ—ister true Baptisme 20 Which also we determine in that â—â—use when the Minister of the Church â—rivately and secretly doth favour and â—â—erish an heresie contrarie to the truth â—f Baptisme and the doctrine of the â—hurch 21 But those which are baptize by Hereticks without the invocation oâ— the Holy Trinitie and afterwards comâ— unto us we pronounce that such arâ— to be Baptized but we do not say Rebaptized For it is not to be beleeveâ— that they were ever baptized whosoever were not baptized In the name of the Father and of the Sonne and of the Holy Ghost 22 The externall Element of Baptisme is water water naturall and elementarie 23 Whosoever therefore do eitheâ— substitute and use in stead of water anâ— other liquour or any other externall Element or else are of opinion that they may be substituted used in the steaâ— thereof They depart from Gods institution 24 But yet Baptisme is not simpliâ—â— water but the washing of water by thâ— Word Ephes 5.16 25 Therefore neither Water without the Word nor the Word without the Water hath the nature force and vertue of Baptisme 26 That Word is the word both of Command and of Promise 27 For the Apostles are commanded to go and teach all nations Baptizing them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28.19 And there is a promise added That he that beleeveth and is Baptized shall be saved Mark 16.16 28 Therefore according to this word all the Holy Trinitie The Father the Sonne and the Holy Ghost are present at Baptisme as at the Baptisme of Christ who is the Head of the Church Ephes 1.22 29 The Father for his Sonne our Mediatours sake doth receive him that is Baptized into grace The Sonne by his own bloud doth cleanse him from all his sinnes The Holy Ghost doth regenerate and renew him unto eternall life 30 And if all the most sacred and Holy Trinitie be present then also Christ God and Man is certainly present and by his bloud washeth him that is Baptized from all the filthinesse of his sinnes 31 From whence it is that the Antients say and Luther repeats it That Baptisme is red with the bloud of Christ August tract 11. in Joan. Beda in Psalm 80. 32 We must not therefore look upon the water of Baptisme according to the naturall properties and use that it hath in common life But we are to
understand after what manner the Holy Ghost worketh yet we must not therefore deny the working of the Holy Ghost 70 If a question be moved concerning Infants departing without Baptisme we must proceed distinctly 71 Those which are without the Church are left to the judgement of God 72 But those which being born of Christian parents by reason of some case of urgent necessitie could not be baptized or those which die in their mothers wombe those I say by the prayers of their parents and the Church may be commended unto God but are not excluded from the fellowship of the kingdome of heaven 73 It remains now that vve speak something concerning certain Circumstances vvhich are wont to be observed at the administration of Baptisme 74 Impious and superstitious ceremonies are to be rejected 75 But what rites and ceremonies are of their own nature indifferent and of a middle rank and not repugnant to the Analogie of faith but rather commended by the authoritie of the Apostles and the Primitive Church and further do make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as those are not Simply and to the scandal of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by nature under spirituall captivitie in the kingdome of the Devil That by the vertue and efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consisteth not onely in the application of Christs benefits but also in a continuall vvarring and fighting against Satan 77 But the Church hath liberty to propose and expound the doctrine concerning originall sinne the povver and kingdome of Satan and the efficacie of Baptisme in other vvords more agreeable unto Scripture Chemâ—it part 3. loc Theolog. pag. 178. 78 It is a most ancient custome aâ— the Baptisme of infants to have Sureties vvhich we call Godfathers and Godmothers Whose office it is First to pray for them that God would receive them into grace by Baptisme Secondly by their ansvvering to repeat that vvhich Christ as the mouth of the infants hath witnessed for them Thirdly to instruct them in the principles of religion if their parents be dead 79 Imposition of names is rightly used in Baptisme not onely because it was formerly used in Circumcision but especially because it puts us in mind that in Baptisme our names are written in the book of life Luke 10.20 Revel 20.15 and that our names are enrolled in the Catalogue of Christian souldiers from thenceforth alwayes to fight under the banner of Christ 80 Concerning other ceremonies and circumstances more shall be said in another place One thing onely we adde That it vvere to be wished that at a full congregation in the Church at Morning prayer children vvere baptized that so the administration of this most sacred mysterie might be performed vvith more attention and devotion 81 Neither yet do we say that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he liveth nor do we prescribe Laws for cases of necessitie 82 From all that hitherto hath been said we gather That Baptisme is the first Sacrament of the New Testament in which a living man it dipped into water or sprinkled with water In the name of the Father and of the Sonne and of the Holy Ghost that being regenerated and renewed he may be made an heir of everlasting life 83 God who by Baptisme hath received us into the covenant of grace keep and preserve us in the same even unto the end Amen CHAP. XVIII ¶ Wherein are contained Theologicall Aphorismes concerning the Lords Supper 1_THe latter Sacrament of the New Testament is The Lords Supper so called from the Authour and time of the institution thereof 1. Cor. 11.20 21 c. 2 It is also called The Lords Table to distinguish it from profane eating and drinking 1. Cor. 10.20 21 c. And again The communion of the body and bloud of Christ 1. Cor. 10.16 because therein consisteth the essence of this Sacrament And again The Testament of Christ Luke 22.20 1. Cor. 11.25 because therein do appear all the requisites of a Testament And again The breaking of bread Acts 2.42 and 20.7 because by it the bread in the Eucharist was prepared of old to be distributed 3 It was called by the ancients the Eucharist or Giving of thanks 1. Cor. 11.24 Because solemn thanks were to be given to Christ at the celebration of this Sacrament Again It was called a Synaxis or coming together 1. Cor. 11.20 Because this Holy Supper was vvont to be celebrated in a full congregation in the Church and vvas a signe and pledge of their mutuall conjunction in Christ Again It was called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a feast in Love and Charitie by reason of Holy feasting instituted and made of gifts conferred in common Again It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liturgie Because it is no small part of publick and common service 4 The name of Missa which is taken for the Masse had its beginning from the form of dismissing the people used by the ancients when they said unto the Catechumeni to the possessed of evil Spirits and to the Excommunicate Ite Missa est Beat. Rhenan super 4. libr. Tertull. adv Marc. 5 The Types of this Sacrament in the Old Testament are sundrie and divers but the best are these The Paschall Lambe Exod. 12.27 c. 1. Cor. 5.7 and Manna Exod. 16.15 John 6.49 The corn of heaven Psalm 78.24 Angels food vers 25. 6 The Authour of this Sacrament who did both institute and commend it unto his Church is Christ Matth. 26.26 Luke 22.19 1. Cor. 11.23 7 Who seeing that he is true God and One with the Father and the Holy Ghost Omnipotent True All-wise our Mediatour and Saviour Therefore if we desire truly to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them John 8.31 8 And the Sonne it is who still to this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to be eaten and drunk by us 9 Beleeve ye all therefore that even now the Supper at vvhich Christ sat down is here celebrated For there is no difference betwixt this and that They have both one Authour Do not think it is the Priest or Minister but Christ himself that stretcheth forth his hand unto thee Chrysost Hom. 51. in Cap. 24. Matth. 10 Yet he doth not administer this Supper now immediately by himself as he did at the first Institution But it hath pleased him to use the Ministers of the Church to this purpose because they are The Stewards of the Mysteries of God 1. Cor. 4.1 11 The Eucharist consists of
trie and examine themselves and vvhat also of children and others vvhich cannot try and examine themselves 70 This true examination consists in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ 1 Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ 1. Cor. 10.16 Unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not vvith what faith a man comes to receive it but as concerning the fruit and benefit of it surely it matters very much Aug. 3. contra Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if vve be asked the question our ansvver is according to the counsel of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God grant that our bodies which are fed vvith the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv baer c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1_BY the Word and the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the vvhole race of mankind and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word and the Sacraments amongst whom there are alvvayes some true godly which persevere in the true faith even unto the end with vvhom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwayes fight under Christs banner against the Flesh the World and the Devil is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce tvvo as it were distinct Churches or divers companies 8 But it considereth the Church or the company of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing vvith vvhich is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandal of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In vvhich respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily invvard regeneration and the inward dwelling of the Holy Ghost 13 But yet vve are not to seek for the Invisible Church vvithout the Visible seeing that it is included vvithin it For the elect are not to be sought for vvithout the company of those vvhich are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dvvell together in the same garden the Nettle and the Myrtle in the same wood the lovv Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Rids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lilies and the Thorns spring up together in the Lords floore the Corn and the Chaff are mingled together in Christs cellar the Wine and the Oyd have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This company of the elect this Church is by the Holy Ghost in Scripture adorned vvith most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truly regenerate and elects sake vvhich are in and of the Church 19 For there is a manifest and evident difference betvveen the truly regenerate and the hypocrites vvhich are onely joyned unto the Church in an outvvard profession 20 The Truly regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgement of Men Those as True and sound parts of the Body These as Scabs and Ill humours Those to speak properly are of the Church These are onely in the Church August in Brev. Collat. Collat. 3. in Joan. Tract 6. De Bapt. lib. 3. cap. 18 c. 21 The Church in the Creed is called One Holy Catholick and Apostolick 22 It is called One for the Unitie of the Spirit vvhich the Apostle expounds Ephes 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord one Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holinesse consists in this life in the imputation of Christs Sanctitie and the Study of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholick in respect of the Catholick Faith which is to be estimated by the common consent of all the Godly and their agreement in
be noted where it is said The people especially have povver of electing such as are worthy and refusing such as are unvvortâ—â— to be Priests and vve see apparently that it descends by authority from above That the Priest be elected in the sight and presence of the people and be approved and thought vvorthy by publick judgement and testimonie 36 Wherefore seeing that the povver and right of calling Ministers belongs unto the whole Church neither let the Presbyterie alone nor the Magistracie alone nor the rest of the multitude alone usurp challenge to themselves this povver 37 For vvhat concerns all that must all have a care of 38 But let all things be done decently and in order 1. Cor. 14 40. 39 The publick and solemn testification of this Mediate Vocation is the rite of Ordination by which in the sight ofâ—God and in the presence of the vvhole Church the person lawfully called is separated from the rest of the multitude to this charge and office and is commended unto God by prayers and hath a publick testimony of his foregoing Vocation 40 We deny that Ordination is a Sacrament if the word be properly and strictly taken 41 For it wants the outward Element expressely instituted by Christ himself in the Nevv Testament It wants also the promise of application and obsignation of grace proper to the Gospell 42 Before Ordination there goes diligent Examination of the party to be ordained by vvhich enquiry is made concerning his confession learning aptnesse to teach and order of life 43 The Rule of this Examination is set down unto us 1. Tim. 3.2 c. Tit. 1.6 7 8 c. 44 In which places such vertues are required of him that hath committed unto him the office of teaching in the Church as are either Common to him with other true godly or else are Proper and peculiar unto him 45 The Common are these That he must be blamelesse the husband of oâ—â— wife vigilant sober of good behaviour given to hospitalitie not given to wine no striker nor greedy of filthy lucre but patient not a brawler not covetous c. 1. Tim. 3.2 3 4 c. Tit. 1.6 7 8 c. 46 Now the reason why the Apostle maketh mention of these common vertues is Because integrity of life is required of Ministers not onely for the same causes for which they are required of other private Christians but also in a peculiar name That their Ministerie be not calumniated reproched and ill spoken of and so the fructification of the vvord be hindred 37 The Apostle requires that a Bishop be the husband of one wife to stop the mouthes of Hereticks which speak against their marrying shewing thereby that marriage is no impure thing but so honourable that it is no hindrance to a man from ascending up unto the Bishops chair Chrysost in cap. 1. Tit. 48 Therefore the Ecclesiasticall Order or the Clergie are not by Gods law forbidden marriage 49 For the temperance or continencie which the Apostle requires in a Bishop Tit. 1.7 cannot be proved to be understood of the vow of Continencie or living unmarried untill it be first shewed that there is no temperance or continencie in the married life of the Godly Ecclesiastious 26. 22. Galat. 5.23 50 Neither doth the Apostle hereby hinder those from the ministery who after they have buried one wife have lawfully married another 51 But he forbids those to be chosen unto the ministery who in any sort sinne so against the seventh commandment that they are not the husbands of one wife 52 As for example If they live in adulterie If at the same time they have more wives then one If putting away and divorcing from them a lawfull wife except it be in case of adultery they marry another or choose unto themselves one that is divorced from another 53 Neither yet doth he prescribe marriage unto all Ministers of the Church as a thing absolutely necessary but he leaves it as a thing arbitrary either to marry or not to marry and makes married Ministers subject unto the laws of Matrimony established by God 54 The Proper and peculiar vertues which the Apostle requires of the Ministers of the Church are these That they must be apt to teach 1. Tim. 3.2 That they may be furnished and instructed vvith the gift to teach and be able by sound doctrine both to exhort and to convince the gain-sayers Tit. 1.9 55 So much concerning the lavvfull vocation or calling unto the Ministery Now follows the faithfull discharge of the same 56 By the faithfull discharge of the Ministery we understand all duties of Ecclesiasticall ministration according to the Apostle 1. Cor. 4.1 Let a man so account of us as of the Ministers of Christ and the Stewards of the Mysteries of God and in the 2. verse Moreover it is required in Stewards that a man be found faithfull 57 Which faithfulnesse consists in this That the things of the Church wherewith the Minister is entrusted by God be ordered and administred according to the prescript will of God 58 The things of the Church either concern Doctrine or the Sacraments or Discipline 59 The Office then of a Minister is contained in these three things the lavvfull administration of Doctrine the Sacraments and Discipline 60 The administration or discharge of the Ministers office as concerning Doctrine consisteth in the Confirmation of the Truth and the Refutation of Errours 61 The Rule both of Doctrine and Reproof is the onely Word of God 2. Tim. 3.16 62 Unto Doctrine pertaineth the interpretation of the Holy Scripture and the applying of the same unto the use and benefit of the Church 63 In the Administration of the Sacraments vve are to consider both the Object and the Manner 64 By the name of Object vve understand that provident care of the Minister by vvhich he is held to have regard and foresight unto whom the Sacraments are to be administred and who are to be kept back from them 65 And this is the chiefest cause vvhy private Confession and Absolution are still held in some Churches â—lthough there are not vvanting many other reasons 66 By the name of the Manner it understood that all things are to be administred according to the prescript rule of Christ and as the Apostle saith decently and in order 1. Cor. 14.10 67 The Ecclesiasticall Discipline is exercised in correcting faults and passing Ecclesiasticall Judgement and Sentence 68 Faults are to be corrected according to the order and degrees prescribed by Christ Mat. 18.15 69 Let Private and Publick admonition and vvarning go before and if those vvill not serve the turn let the severe Administration of Ecclesiasticall Judgement and Sentence succeed in the place thereof which consisteth in Excommunication 70 Excommunication the latter part of the Keyes is either that vvhich is called the Lesser or else that vvhich is called the Greater 71 The Lesser is that by which the Sinner is interdicted the participation of the Lords Supper