connexion together with the Head b 6. One onely God to worship whom and to glorifie him for ever we are all elected and called c 5. one faith of all believers one salvation and one celestiall inheritance in regard whereof Christ alwayes called his Church one and his flock one We do not therefore make the Church which was from the beginning of the world and before the coming of Christ to be another from that which now is and ever shall be even to the end of the world but we hold it to be one at all times and in all places and of all persons truely joyned unto Christ And therefore we say that the communion of all Saints is one and we are perswaded out of holy Scripture that whosoever do make a finall revolt or departure therefrom they do not belong unto this one body DOCT. VIII That there is but one Head of the Church to wit Iesus Christ FRom hence are we confirmed in the faith that seeing the Church of Christ which is his body is but one therefore the Head thereof is and alwayes was but one Now by the name of Head we understand him who from the beginning of the world was by God given unto the Church to this end that he should be at length made partaker of the same nature with it and redeem it and closely unite it unto himself and quicken it and illuminate it with the splendour of his wisdome and inflame it with the ardent heat of divine love and effectually move it unto all good desires and good works and perpetually guide governe and preserve it For besides dayly experience in nature we are caught it out of the holy Scripture that these are the proper operations of the Head in respect of the body But we acknowledge none that doth or can perform these for the Church besides Iesus Christ not denying in the mean time but there may be one head of all the hypocrites which are in the Church and consequently of a hypocriticall Church it self forasmuch as the Prophets did foretell thus much and the Apostles also have confirmed it But we believe and confesse with the holy Apostles that the a Eph. 1.22.4.15.5.23 Col 1.18 Head of the true Church is but one onely to wit Iesus Christ DOCT. IX That this Church is truely holy FRom whence also it followes that this Church is truely holy and that for these reasons 1. Because it hath a most holy and sanctifying Head 2. Because no sins are imputed to it 3. Because from the Head it drawes the Spirit of Sanctification 4. Because whatsoever sanctitie is in the Head all the same is imputed to every particular member DOCT. X. That the Church is also truely Catholike WE confesse also that it is truely Catholike that is Universall Because the Head thereof is Catholike and eternall at all times from the foundations of the world even unto the end thereof out of all sorts of men and nations and places gathering and knitting unto himself the members of the body and governing ' guiding and preserving them unto himself unto eternall happinesse DOCT. XI That this one onely Church is partly Triumphant in the heavens and partly Militant on the earth BUt yet we acknowledge that this Church although it be and for ever hath been but one onely yet it is so distinguished that one part thereof is Triumphant in heaven together with Christ who was raised from the dead and now sitteth at the right hand of the Father and the other part on earth fighting still with flesh and bloud with the world and with the devil From whence is received amongst all the godly that distinction of the Church into Triumphant and Militant CHAP. XXIIII Concerning the Church Militant ALthough from what we have confessed concerning the Church in generall there is none but may easily gather and perceive what our belief is concerning the Church Militant in particular Yet that it may the easier and better be understood we purpose to declare and explane our opinion apart concerning it partly by a brief repetition referring hither what hath been said concerning the whole and partly adding what is proper hereunto DOCTRINE I. A Description of the Church Militant WE believe then that the Militant Church is a companie of men a Eph. 1.4 chosen unto eternall life in Christ before the foundation of the world out of every nation and kindred who in time by the b Matt. 28.19 Mark 16.15 Rom. 10.14 preaching of the Gospel and the holy Spirit being called out of the world unto Christ and out of the kingdome of the Devil unto the kingdome of God gathered into one body under one c Eph. 1 22. Head which is Christ and so truely justified and sanctified wheresoever they be and how many or how few soever they be do heartily and with one consent professe the same faith in God and in Christ the same hope of a celestiall inheritance and that for the onely merits of Christ the observing and keeping the same commandments given by Christ and therefore brotherly love one towards another and charitie towards all who preach and hear the word of the Gospel administer and receive the holy Sacraments according to Christ's institution and use all care and diligence that all men may live soberly justly and godly in this present world as long as they are in the flesh ever a Eph. 6 12 c. fighting for the kingdome of Christ against sin dwelling in the flesh against the world whether alluring them unto sin or persecuting them for Christ's sake and against the devil waiting through patience for the coming of Christ and for eternall happinesse Amongst whom there are also many reprobates and ungodly b Matt. 13.5 c. and 21. 1 Ioh 2.19 hypocrites professing the same Christ But as they are themselves nothing lesse then of the Church so neither doth their hypocrisie and ungodlinesse take away the Church or extinguish blot out the name of the Church For we deny not but under the name of the Church hypocrites also which are in it are comprehended because the Lord himself saith that it is like unto a flour in which there is wheat and chaffe unto c Matt. 13.24 a field wherein is wheat tares into a net in which are fishes good and bad unto ten a Matt. 25.1 2. virgins whereof five of them were wise and five foolish But yet we deny them to be of the Church For the Lord again taught as much in that place where he said that he would b Matt. 16.18 build his Church in such a manner that the gates of hell should not prevail against it and St. Iohn confirmed it in his Epistle where he said thus c 1 Ioh. 2.19 They went out from us but they were not of us This we believe to be a true description of the Church Militant for it hath manifest testimonies out of the holy Scripture DOCT. II.
which Christ either did or doth by the virtue and power of the divine nature are true and not feigned for he reconciled us truely unto his Father he pardoneth and forgiveth sinnes truely he truely sanctifieth and regenerateth So also whatsoever we reade that he either did or suffered for us according to his humane nature all that we believe that he both did and suffered in deed and in truth and not in shew and as they speak appearance onely DOCT. XIV The explication of the fore-going opinion THerefore we believe that Christ as he was truely conceived of the seed of David as he was truely born and true Man as he did truely eate and drink and performe other outward actions of a man So also that he truely fulfilled the Law for us that he truely a 1 Pet. 4.1 suffered in the flesh that he b Matt. 27.50 truely c Rom. 5.3 died that he d 2 Cor. 5.15 truely rose again from the dead e Luk. 24.39.51 in the same flesh that he f Act. 1.9 ascended with his visible palpable true humane body being terminated by certain dimensions into the true and created heaven g Eph. 4.10 farre above all the visible heavens that he there remaineth working according to his own free will untill he shall come again from heaven in the same visible body to judge both the quick and the dead that in heaven he truly willeth our salvation that he hath a care of us a Eph. 1.22 4 16. that he sends down the influences of Spirituall and vitall sense and motion into us as unto his own members and that he governeth his whole Church CHAP. XV. The fruits of Christs obedience passion death and resurrection ANd we believe that Christ by his perfect obedience merited not onely for himself but for us also eternall life That he by his death and passion hath expiated and purged away all our sinnes in his own flesh That he hath redeemed us out of the hands of Satan from the tyrannie of death and from the slaverie of sinne that he hath reconciled us unto God in himself and made us beloved of him that we might be accounted righteous in him before God the Father that by his resurrection and ascension into heaven he hath obtained for us a twofold resurrection a Revel 20.5 the first and b 6. the second as Iohn speaketh that he hath taken possession of an heavenly inheritance for us that he sitteth at the right hand of the Father that is That c Matt. 28.18 All power is given unto him in heaven and in earth So that as he is Mediatour and Man he hath the second place from the Father being constituted the head of the whole Church both that in heaven and that on earth that from him and from his flesh there may be derived unto us by the holy Ghost unto us I say who as members are joyned unto him as unto our head there may be derived whatsoever pertaineth to our vivification and Spirituall life And therefore we acknowledge believe and confesse that in Christ alone all our Salvation redemption righteousnesse the grace of God and eternall life consisteth according to that of the Apostle d 1. Cor. 1.30 Of him are ye in Christ Iesus who of God is made unto us wisedome and righteousnesse and sanctification and redemption and in another place e Eph. 2.14 He is our peace and according to the Prophet f Ierem. 23.6 The Lord our righteousnesse and again according to the Apostle a Eph. 1.7 In him we have redemption through his bloud the forgivenesse of sinnes and again b Coloss 1.19 It pleased the Father that in him all fullnesse should dwell and according to St. Iohn the Apostle c 1. Iohn 5.11 This life that is life eternall is in his Son And hereby we understand that the promise concerning redemption which was made unto the first man received it's complement and perfection in the second the Man Christ Iesus so that he which will be made partaker of redemption must needs be made a member of Christ and be joyned unto him as unto his head For we have redemption and salvation not onely by sins as our Mediatour but also in him as in our head This is our faith and belief concerning Christ our Redeemer concerning his Person Natures Office and concerning the salvation of mankind in him complete and finished DOCT. XVI Heresies and errours condemned THerefore we condemne all Heretikes as well ancient as moderne old and new which ever taught or now teach the contrarie by name Arius Phornius Servetus all others of the same stampe which deny the true Deitie of Christ as also the Cerdonians Marcionites Valentinians Manichees Priscillianites Apollinarists and others which oppugned the humanitie of Christ Whereof some denyed that Christ was come in the flesh or that he had true flesh saying that he brought a body onely in appearance from heaven or that he had a body conceived of the elements and not of the seed of Abraham and that he was not born of a woman And others indeed granted that he had humane flesh but denyed him to have a reasonable soul putting the Deitie in the place of it We condemne likewise the Nestorians which denyed the true union of the humane nature with the Person of Son and held two Persons in Christ and two Sons the Son of God and the Son of Man We condemne likewise the Eutychians which contrarily as the Person of Christ is onely one so also hold that there was in him but one nature onely to wit the divine teaching that the humane nature which he assumed was either converted altogether into the divine or else that it was so mixed and confounded with the divine that they made no difference at all between the properties and actions of the divine and humane nature We condemne likewise those that came from them Macarius with his followers which held that there was but one onely will in Christ to wit the divine and so acknowledged no proper action of the humane Will in him We condemne also the Cerdonians in this that they said that Christ neither suffered truely nor died truely but seemingly onely in outward shew and appearance together with them we condemne also all those who heretofore have taught or at this time do teach the like saying That Christ either rose not again in the same flesh wherein he died but in another and that of a diverse nature Or if he did rise in the same yet that he ascended not truely into heaven and carried it in thither with him We do also following the judgement of Ierom Cyrill and the rest of the Fathers condemne the Origenists and such like as they were which held that Christ rose with a body like a Spirit most subtill and of it's own nature invisible and not coming under the judgement of humane sense And last of all those
called CHAP. VI. Concerning Gods Providence and his governing the world DOCTRINE I. That the world and all the things which are therein are governed by Gods Providence WE believe that God after that he had created all things so rested from his work that nevertheless he never ceased neither yet doth cease to guide a Wisd 14.3 govern and look after the world and all the things that are therein as well small as great but especially mankind in generall and every man in particular So that b Matt. 10 29 30 not any thing happens or is done in the world which is not guided and c governed by his Providence DOCT. II. That God governeth his Church after a more peculiar manner ALthough all and every thing is subject to Gods Providence yet we believe that he hath a more especiall Wisd 14.3 care of his Church and that he guideth governeth it after a more especiall manner as likewise the wills and actions of all and every one of his elect For as much as he after an especiall manner d Rom. 8.30 calleth justifieth and sanctifieth them but not all and further e Philp. 2.13 worketh in them both to will and to do of his good pleasure and further saith f 2 Cor. 2.16 I will dwell in them but g Acts 14.16 not in all and at length bringeth them unto everlasting life but suffers others in his just judgement to walke in their own wayes and run on headlong to destruction Whereupon we are commanded to h 1 Pet. 5.7 cast all our care upon God for he after a peculiar manner careth for us DOCT. III. That God ordinarily governeth the world by second causes ANd this we learn also out of holy Scripture That although God by himself without any coadjutor yea sometimes contrary to ordinarie meanes bringeth to passe many decrees of his divine Providence yet there are farre more which he ordinarely useth to bring to passe by the ministerie of second causes both in the government of whole world in generall and the Church in speciall For a Hos 2.21.22 I will hear saith the Lord I will hear the heavens and they shall hear the earth and the earth shall hear the corne and the wine and the oyle and they shall hear Iezreel DOCT. IV. That the meanes unto the end are not to be neglected and that God in his Providence willeth the one as well as the other FRom hence we gather That although we are certain God careth for us yet the meanes which God hath appointed for the salvation of the soul and body are not to be despised neither must we tempt God but follow the Apostle who although he was fully perswaded of the saving of all that were in the ship with him when the saylers began to think how to shift for themselves said to the Centurion and to the souldiers except these abide in the ship Act. 27.31 ye cannot be saved For God which hath appointed to every thing it 's own end he also hath appointed the beginning and the meanes by which to come unto that end DOCT. V. That in respect of God all things come to passe necessarily and in respect of us many things contingently WHereas God in his Providence doth conserve and also move the second causes which he is wont to use in the government of the world every one in it's own nature and some of these are destinated by their own nature to the producing of certain effects and again some are not We understand and confesse that although in respect of God a Matt. 10.29.30 Exod. 21.13 without whose foreknowledge and will nothing in the world comes to passe all things are necessarie yet in respect of us and the second causes they are not all necessarie but most of them are contingent For what can be more casuall contingent then this That b Deut. 19.5 when a man is hewingwood the head of his axe should fly out of his hand and kill the traveller that passeth by And yet the Lord saith that it is he which killed him And again our Lord Iesus Christ died for us voluntatily and yet it is said It was necessarie or c Luke 24.46 Thus it behoved Christ to suffer In like manner Herod and Pilate condemned Iesus with full and free consent of will And yet the Apostles say that d Act. 4.28 they did no more then what the hand and counsel of God had determined before to be done DOCT. VI. That God is not the authour of sin which is committed in the World ANd from hence also we understand and confesse That although many wickednesses are committed in the world whilst God moveth all things yet they cannot be imputed to him and his Providence For e Acts 17.28 God moveth indeed all things and giveth power unto every thing to work but he instilleth no sinfull qualitie unto any man whereby he worketh after an evil and sinfull manner As therefore the earth which affordeth sap to the bad trees as well as to the good is not to be blamed if a bad tree bring forth bad fruit So much lesse can God justly be said to be the authour and cause of our sins although he a Heb. 1. â— by the hand of his providence sustain support move and govern all things yea the very ungodly themselves b Acts 17.28 In him saith the Apostle we live and move and have our being To wit such as we are such are we moved by him unless he of his grace do alter and change us DOCT. VII That the secret counsels of God in the governing of the world are by us to be adored with reverence and not with curiositie to be inquired into BUt as concerning the secret and wonderfull counsels of God whereby we see innumerable things to be done whereof we can neither give nor know any reason Let us admire and adore them with what reverence we ought being assured of this That c Matth. 10 29 30 nothing in the world is done without the will of God And that the will of God is a Rom. 9.14 so just that it is the most certain rule of all justice And therefore we must alwayes keep in mind that saying of the Apostle uttered with great admiration b Rom. 11.33 O the depth of the riches both of the wisedome knowledge of God! How unsearchable are his judgements and his wayes past finding out And again c Rom. 9.14 Is there unrighteousness with God God forbid And yet d Rom. 11.36 Of him and through him and to him are all things To whom be glory for ever Amen DOCT. VIII Errours condemned THerefore we condemne all impostors and deceivers and all those Philosophers which either quite take away Gods Providence out of the world or else deny that he looketh after humane affaires and small matters And those also we condemne which abusing Gods Providence contemne and neglect the
before all worlds and man of the substance of his mother born in the world DOCT. III. That the Son onely is both God and Man together BUt so do we believe that the Son of God is both true God and Man together and therefore true Christ that we confesse him onely to be so none besides For we read not that the Father or the holy Ghost but a Iohn 1.14 the Word onely was made flesh And the Apostle saith that the b Gal. 4.4 Son was made of a woman and so he onely suffered although to the creation of the nature assumed by the Son not onely the Son but the Father also and the holy Ghost concurred DOCT. IV. That the Son was made Man without any change in himself by assuming onely the humane nature unto himself BUt we believe that the Son of God was made Man not by any conversion of himself into flesh not by any mutation in the flesh not by any confusion of the divine and humane nature but by the assuming onely of the humane nature into the unitie of his Person And as Athanasius speaketh a Athan. in Symb. Not by conversion of the Godhead into flesh but by taking of the Manhood into God So that he in no wise lost what he was but assumed what he was not according to what the Apostle saith b Hebr. 2.16 He took on him the seed of Abraham whereby he teacheth us That as the Son assuming was not changed into the thing assumed for God is altogether unchangeable but remained what he was being truely distinguished from the thing assumed So the seed assumed was in no wise converted into the thing assuming but was united onely with the divine nature into the unitie of the same Person according to what the Evangelist saith c Iohn 1.14 The Word was made flesh Therefore the flesh remained flesh and was not changed into the Word DOCT. V. That neither one nature assumed another nor one Person another but the Person of the Son of God the humane nature FRom whence we understand that the divine nature which is common to all the three Persons yea one and the same in them all assumed not unto it self the humane nature nor one Person another but nature onely For the Son of God took not upon him any son of Abraham but the seed of Abraham that is the humane nature propagated from Abraham and therefore we acknowledge not two Persons in Christ but that one onely by which all things were made and which was so perfect before the assuming of the seed of Abraham that by the assuming thereof it became not another from what it was neither yet a more perfect Person nor any way else imperfect DOCT. VI. That the humane nature was not by Christ assumed to constitute any new Person nor to make the Person that was before more perfect then before it was But that it was assumed onely into the societie and unitie of that eternall and most perfect Person FOr although in Christ we acknowledge two natures the divine and the humane Yet we do in no wise grant that the humane nature was therefore assumed that either of this and that as of the parts there should be constituted any new Person unto Christ or that the eternall Person which was before should be made more perfect then before by the accesse of a new nature but this onely That the humane nature being assumed into the unitie of that Person which was existent from all eternitie and also most perfect the Son of God remaining what he was might become what he was not and might have what to offer to his Father for us And therefore we do not absolutely and simply like it if any man do say That as of the soul and body there is constituted the person of every man so also of the divine and humane nature was constituted the Person of Christ But we like the phrase which is used in the Church That Christ clothed himself or was clothed with our flesh Whereupon saith St. Augustine a August That Christ descended from heaven like a naked man from the mount and that he ascended up again clothed with our flesh as with a garment For this phrase Although it do not perfectly expresse the Hypostaticall union yet it maketh a manifest difference between the Person of the Son of God assuming and our nature assumed For the same reason also we like the manner of speaking which is used by the Fathers That the humane nature is born by the Son of God and again That it doth subsist in the Person of the Son of God and such like discerning the Person of the Son of God assuming from the nature assumed teaching moreover that the Person of the Son of God was not made another from what it was nor more perfect then before it was by the accesse of the humane nature DOCT. VII The confirmation of the foregoing opinion together with the exposition of that place of Athanasius WE confesse indeed That As the reasonable soul and flesh is one man so God and man is one Christ that is That there is but one Person although there be two natures in him But not thus as if of the two natures as of the parts thereof to speake properly were constituted the Person of Christ as to the constituting of the person of man the body as well as the soul doth concurre necessarily as an essentiall part For as much as the Person of Christ was existent and most complete and perfect before the manifestation thereof in the flesh but the person of man suppose Adam was not before the conjunction of the soul and body and again for as much as neither the soul of man assumed the body nor the body the soul as the Son of God assumed unto himself the seed of Abraham into the unitie of the fame person and further for as much as the body and soul are two substances as it appeareth in the creation of Adam but the humane nature of Christ never subsisted by it self alone but onely in the Person of the Son of God From whence it appeareth how unjustly some abuse the godly saying of Athanasius to prove their own dreams and phansies For it is altogether necessarie that he which manifested himself that is the Person of the Son of God should be different from the flesh in which he manifested himself and that not onely before but also after the resurrection and his session at the right hand of the Father which as St. Augustine saith brought glorie indeed into the flesh but took not away the nature thereof DOCT. VIII How Christ can be one onely Person and that eternall and immutable and yet in it two natures and how he can be said to consist of them WE therefore acknowledge and confesse against Nestorius That in Christ there is one onely Person and that eternall most simple and most perfect and remaining the same for ever to wit
The differences between the Church Triumphant and the Church Militant ALthough the Church Triumphant and Militant are but one and the same Church yet it is easy to be understood what a great deal of difference there is between them For besides that this Militant Church doth consist onely of men whereas the Triumphant hath the blessed Angels also annexed and present here we have need of the preaching of the word the administration of the Sacraments and discipline concerning life and manners which things have no place in heaven Again from that are excluded all the ungodly and hypocrites but in this there are good bad mixt together And again those our brethren which are in heaven being now at liberty do triumph over their enemies and rejoyce with exceeding great joy being present with the Lord and beholding him face to face But we must still wrestle with flesh and bloud with the world with sin and with Satan the Prince of this world and we see here but darkly as in a glasse being absent from the Lord. And last of all it is so alwayes one the same that it is neither divided into parts nor subject to any change neither of which can be said truely of the Church Militant DOCT. III. That the Church Militant is in such sort one and the same and that Catholike that yet notwithstanding it is not with it alwayes after one and the same manner and besides it is distinguished into divers particular Churches WE therefore acknowldge that although the Militant Church alwayes was and is one and the same and that Catholike because it alwayes had from the foundation of the world and in all places one and the same Head which is Christ who knitteth and uniteth unto himself into one body all the elect gathered out of every nation Yet it neither was nor is with it alwayes after one and the same manner and besides it is distinguished into many particular Churches being as many and divers members thereof according to the varietie of times places and people For in the earthly Paradise before sin it was with it after one manner after sin and before the floud and in the time of the Patriarchs after another under the Law after another under Grace after another and in the time of Christ amongst the Iews onely after another and after Christ's glorification after another being by the Apostles gathered out of Iews and Gentiles and that not in one place but in many nor out of one people but many nor retaining at all times and in all places the same ceremonies In which respects we are wont to say that it was one before Christ and another after and that the Church of the Old Testament but this of the New and that again we reade was wont to be called the old people and this the New And as concerning particular Churches we read of one at Rome another at Corinth another at Ephesus and others in other places DOCT. IV. That the Catholike Church being but one consists of many particular Churches AGain although for many and divers respects already signified there alwayes have been and yet are many and divers and particular Churches Yet we acknowledge that as concerning the substance there alwayes hath been but one and the same consisting of them all and that Catholike and Apostolike and Holy One Because it alwayes was and is gathered into a Eph. 1.23 one body under b 4.4 Eph. 1.22 one Head Iesus Christ by c Eph. 4. â— one and the same Spirit And because there is d 5. one faith of all and one confession of the faith Catholike Because it is extended to all times and places and consists of all kinds of persons and people Apostolike Because it was e Eph. 2.20 founded upon the foundation which the Apostles laid that is Iesus Christ and built upon the doctrine of the Apostles which was also the doctrine of the Prophets from the foundation of the world and Holy Not as if it had no sin but because inasmuch as it is ingrafted into Christ and endued with the gifts of repentance and faith therefore no sins are imputed unto it but it hath obtained free pardon of them all and again because it is made partaker of Christ's Spirit sanctifying and regenerating and further because the righteousnesse and holinesse of Christ is imputed unto it in which regard it is said to be a Eph. 5.27 without spot or wrinkle that is in Christ her b 23. Head and husband DOCT. V. How it may be known concerning particular Churches whether they be true Churches or no. AS concerning particular Churches we believe that it may be known whether they be true Churches gathered together in the Lord by this if they have their building according to the will of the Lord Iesus that is on the c Mattâ— 28.19 preaching of the Gospel the administration of the Sacraments instituted and ordained by Christ and the d 20. keeping and observing of his commandments We therefore acknowledge those for the true Churches of Christ in which first of all the pure doctrine of the Gospel is preached heard and received and so received and that onely that there is neither place nor care given unto any other which is contrarie thereto For both these are the properties of the flock or sheep of Christ both to a Ioh. 10.4 hear the voyce of their own sheepherd and b 5. not to follow a stranger And again in which the Sacraments instituted by Christ are as farre as it is possible to be done rightly and duely administred and received that is according to Christs institution and where also such Sacraments as are but the inventions of men are not received And last of all in which the Discipline of Christ hath place that is where both publikely and privately by c Matt. 1 8 15 c. Tit. 1.9 admonitions corrections and where need shall require by excommunications also but yet out of charitie care is taken for the keeping and observing of Christs commandments that so all men may live a sober righteous and godly life to the glorie of God and the mutuall edification of one another For where wickednesse and all manner of uncleannesse in life goes openly unpunished and notorious offences contrarie to the doctrine of Christ scape without censure there we believe that some good and godly men may be found but that a godly and Christian congregation is there we believe not For this the Lord himself saith a Iohn 13.35 By this shall all men know that ye are my disciples if ye love one another But what love can be there where no care is had that according to the doctrine of Christ when brethren sin they may be corrected and repent be gained unto the Lord and saved DOCT. VI. From what succession of Bishops it may be demonstrated that some Church is Apostolike SO also we acknowledge that from the perpetuall succession
and all the old Church did as is evident in their ancient Collects to say nothing of the command of God who will have b Heb. 13.15 the Sacrifice of praise the fruit of the lips offered to himself alone Sixtly concerning rites and ceremonies to be observed in the Church the same true piety and edification of the Churches requires that debates and disputes concerning them be not too sharp and passionate as if life and salvation depended thereon but that they be left free to the sense of every particular Church as we read in Socrates and other Ecclesiastical writers it was wont to be in the ancient Church In reference to which matters in generall we approve the c Tow. 2. Ep. 118 and 119. two Epistles of St. Austin to Ianuarius For these things conduce to the edification of the Church DOCT. XXXI That publick Fasts are sometimes to be appointed being most profitable and commendable but no man ought to be compelled thereunto TO the same effect namely to the well governing of the Church it is requisite that as private Fasts are free so also that all be invited to join in publick but no man constrained The benefit of Fasts is beyond all commendation and it doe's not seldome happen that there is a necessity for them so that the pious Magistrates and Ministers of the Church are induc'd to injoin publick Fasts to the whole Church for diverting the heavy anger of God as we find it to have been usual both in the Old Testament and in the Primitive Church Not as if we merited remission of sinnes thereby and a mitigation of the divine wrath but for that the flesh being subdued the spirit is excited to call upon God more ardently and to appease him by our faith full supplications Neverthelesse it is of importance to the edification of the Church that no mans conscience be forc'd and compell'd to these kind of Fasts being they ought to proceed from a free voluntary and truly humbled Spirit according to what the Apostle writes of distributing almes to the poor that it is not to be done with relenting or out of necessity but as every one is disposed in his own breast DOCT. XXXII That at no time not even that of publick Fasts any sort of food is to be prohibited the Faithfull HEnce likewise it follows at no time either of Fasts or not any fort of food is to be forbidden to any person soever since a Matt. 15.11 nothing of that kind defiles a man but all things are pure to the pure and the Apostle b Tit. 1.15 1 Tim. 4.1 calls their doctrine of Devils which commands to abstain from meats upon the account of Religion how then can it conduce to the edification of the Church DOCT. XXXIII That the Sick ought to be visited comforted and confirmed in the Faith and that dying persons be accompanied with our prayers and commended to the Lord and that the bodies of the departed are to be buried with decencie NOr ought the Church to have lesse care of the Sick then of those that are in heath or of the deceased then the living seeing they are all members of Christ and their bodies temples of the Holy Ghost Wherefore we look upon it as pertaining to the right governing of the Church that there be godly and prudent men appointed for the visitation of the Sick to comfort them out of the word of God and confirm them in the Faith and if it be so that the Sick be called out of the world by the Lord to encourage them in their departure shewing them that the souls of the faithfull as soon as they forsake the body do instantly goe to Christ in heaven being carryed thither by the Spirit of Christ and accompanied with his Angels and that they are blessed which die in the Lord. Moreover they may joyn in Prayer and so goe along with the expiring persons even to the haven commend them to Christ And for their bodies we judge it meet that they be carryed to the Sepulchre with decencie as our Churches teach both in words and practise plainly testifying that they were the temples of the Holy Ghost now indeed cast down but to be raised again in due time and restored to eternal life In the mean while their Sepulchres and Dormitories are to be decently and reverently preserv'd as is used amongst us Furthermore the children or parents kindred and relations are to be comforted and we do both teach and indeavour to perform all Offices of humanity toward them after the utmost of our power And if a portion of the Psalmes concerning the resurrection of the dead be any where sung in the solemnity of the Funeral or some kind of Sermon or exhortation made to the people after the body is committed to the earth wherein an honourable mention may be made of other also who have piously slept in the Lord this we in no wise disallow seeing it is not intended for the benefit of the dead but for the comfort and good of the living and the edification of the whole Church For we believe that the souls of the faithfull being separated from their bodies do immediately depart unto Christ in Heaven and so have no need of our suffrages but that the edification of the Church is to be alwaies promoted upon every occasion DOCT. XXXIV That the Church cannot be rightly governed without lawfull free Christian Assemblies and Synods of Ministers MOreover we are of a full perswasion being taught both by Scripture and daily experience that the Church cannot be rightly governed unlesse at certain times there be Assembles of Ministers as well private in every particular Church which are termed Consistories and Convocations as publick in every Province and kingdome which for this reason use to be called Provincial Synods and Universal as far as may be of all Nations in the whole Christian world which were call'd Oecumenicall Councils in which it may be deliberated concerning all things that belong to the safety preservation and edification of the Churches every ones judgement freely heard and determinations made by general consent out of the word of God and other the most approved Councils as we read to have been done by the Apostles and the whole ancient Church DOCT. XXXV The same further comfirmed and also of Ecclesiasticall discipline FOr the Church is governed by discipline and cannot be rightly governed without it Discipline is the Method and institution whereby we as disciples of Christ learn in his School to live unto God and to do all things according to the doctrine of the Gospel both privately and publickly to the edification of the Church and our own salvation So that it comprehends the whole summe of Religion the beginning progresse and end thereof DOCT. XXXVI That Discipline is twofold MOreover this discipline in the Church is of two kinds one general and common to all Christians called by many the discipline of the people the
other is proper to Ministers and persons design'd to Ecclesiastical offices which is therefore wont to be call'd the discipline of the Clergie DOCT. XXXVII The particulars of general Discipline THe common and popular discipline consists chiefly in these particulars First as to the ground-work that when any one is received into the Church that he learn to know God Christ call upon him understand what his commands are This is performed by Catechising whereby the summe of Christ an Religionis taught being thus instructed he is to professe his faith before the whole Church and to promise obedience to Christ and his Church according to the doctrine of the Gospel Rom. 10.10 Mat. 28.20 Secondly because not to proceed in the way of God is to relapse therefore to the end the godly may make good progresse in piety they ought to meet together in holy Assemblies at appointed times and places and apply themselves to the hearing of the word of God to joyn in Prayer with others and exercise charity towards the poor by contributing their offerings liberally Thirdly in regard that in this progresse we oftentimes fall some more grievously and with greater scandall to the Church others lesse hainously therefore there is another particular consisting in the Censure of manners Matt. 18 15. c. 1 Tim. 5.20 to wit that every one do submit himself to their Censure even to the end of his life and admit of brotherly correction And if any one happen to fall into some notorious offence manifest to the Church and being reproved do not repent thereof for which reason he deserves to be suspended from the Sacrament for the time untill he give publick testimony to the Church of his true repentance such a brother is to be excommunicated from holy things and bound neverthelesse upon his repentance he is to be loosed received again into favour be admitted to communion This is the first kind of discipline the end whererof is that every one might live unto God and at last die in the Lord Jesus DOCT. XXXVIII The particulars of Clerical Discipline ALlthough all persons as well Ministers as Lay-men as they call them be subject to this kind of Christian discipline yet amongst the Fathers there was added to it a certain peculiar discipline of the Clergy who are concern'd not onely to guide for others with the word but with the example of their lives and diligent dischargeing of their duty The particulars thereof are chiefly these First that they abstain from many things which otherwise may in some manner be tolerated in the laity Such are divers delights of the flesh splendid equipage costly banquets rich houshold stuffe wicked servants and the like Secondly that they withdraw themselves from all those businesses of this life which hinder them from performing their charge which principally consists in the due officiating in holy duties preaching the Word and exercising the discipline of manners such businesses are Warfare Merchandise Law-imployments bartering keeping of publick Victualling-houses and all sordid professions courses Thirdly that they give themselves more diligently then the laity to the reading and study the holy Word and endeavour to attain such arts and languages as are advantageous to the understanding of Scripture and moreover bestow their time in prayer and holy contemplations Fourthly that they promise obedience in all honest matters to the Bishop and his Metropolitan Fifthly that they use more vigilancy and care not only to the discharge of every their particular places but in all those things that appear to import the edification of the Church DOCT. XXXIX That from the necessity of discipline is confirmed the necessity of Synods THese are the principal parts of discipline without which there is no appearance how any Church can be duly governed and upheld But how is it possible this discipline can be in such places where the Ministers never convene together to know what is wanting or what irregularities are committed in the Church to denounce against evill-manners to judge of doctrines if any new happen to spring up lastly to deliberate of all things which concerne the welfare of the Church Wherefore we affirm that Assemblies of Ministers and Ecclesiastical Synods are very necessary to the right and safe government of the Church seeing no Politie no Commonwealth nor Kingdome can consist without their Senates Councils Parlaments and other conventions And it would be very acceptable to us if the ancient custome of the Churches which was ratified by a new constitution of the Emperour Justinian were recalled into practice namely that Synods should be assembled in every Province at least twice a yeare and at fit times a Council gathered of the most learned modest and prudent Ministers and Embassadours of Princes in all the Provinces that professe the Gospel which if ever is certainly extreamly necessary in these calamitous times wherein so many and such abominable heresies are brought back again from hell Wherefore with all our Soule we pray unto God the Father through our Lord Jesus Christ that he would raise up pious and valiant Princes such as Constantine Valentinian and Theodosius who by their authority may assemble such a Synod wherein themselves being present and ordering the same there may be brotherly and friendly consultation touching the happy agreement peace and safety of all the Churches out of the sacred Word and by the Spirit of God to the glory of God and the name of Christ and the safety and welfare of all the Elect. DOCT. XL. Errours THerefore we disapprove all such things as are repugnant to the aforesaid doctrine confirmed by holy Scripture and chiefly these following particulars 1. That the Church consists of men onely that Angels do not at all belong unto it 2. That the true Church which is the body of Christ consists not onely of the elect but also of reprobates and hypocrites and that these are true members of the Church 3. That the Church does so consist of the elect and truly holy that no hypocrites are conteined therein and that they are never in the holy writ included in the appellation of the Church 4. That the Church which was before the comming of our Saviour was not the true Church of Christ but onely the type of that which was to be gathered by Christ and his Apostles 5. That the Church of Christ hath two heads one invisible and residing in heaven namely Christ and another visible and ruling upon earth the Bishop of Rome with whom whosoever agreeth not in all things pertaining to Religion nor obeys him in all things he has no place nor name in the Church and cannot be saved 6. To affirm of any particular Church that it cannot erre in matter of faith 7. To confine the Church so to certaine places and persons as to say There onely is the Church 8. Not acknowledge them for Churches of Christ which although they had the fundamentals of faith yet doe not wholy