pay your life for your refusall DOCT. XVII That whoso hath departed from the Romane Church hath not thereby broken the unity of the Church and forsaken the body of Christ FOrasmuch therefore as we are accused of Apostacy from the Catholick Apostolick Church of Christ and censur'd to have broken the unity thereof in regard we refuse to communicate any longer with the assemblies of the Romane Church in their wicked superstitions and Idolatrous worship but choose rather to follow the old doctrine worship and discipline revived through divine mercy by the servants of Christ we protest before God and his Angels and the whole Church to the end of the world that they do a high injury not to us alone but even to the holy Ghost and all the primitive Church since we have neither done not do any thing in this particular whereunto we have not been commanded by the holy Ghost and taught by the Fathers and likewise inform'd of by the Popish Doctors themselves DOCT XVIII The same confirmed FOr our Lord giveth particular advertisement a 1 Cor. 5.11 2 Cor. 6.14 c. Tit. 3.10 Rom. 16.17 that weeschew communion with idolaters and obstinate apostates and hereticks in their idolatries and heresies b C. 24. q. 1. c. 24 and 26. and q. 3. c. 9. Nor have the Fathers taught otherwise as they are produced for witnesses hereof even in the Decree it self then that if not onely any man but any Church do reject the faith and retain not the principles of Apostolicall Religion preached by the Apostles nor persist in the doctrine of Christ it is to be deserted And it is certain C. 24. q. 1. c. 9. the Roman Church which flourished in the dayes of the ancient Fathers was then extolled so much by them and stiled the holy Church and the Mother of the Churches for no other cause then for that it held stedfastly the doctrine received from the Apostles when most part of the rest had departed from it But in these dayes what doctrine and worship they professe and how much they have in many particulars degenerated is sufficiently known Wherefore we again protest that we have separated from the present Roman Church onely upon inducement from the word of God and in obedience to the command of God therein and in that respect deemed it necessary to depart from the idolatries of this most corrupted Roman Church that we might no longer continue in apostacy from the Catholick and Apostolick Church but at length return into her bosome DOCT. XIX That we have not absolutely departed from the Roman Church but onely in some particulars FOr we have not forsaken the Roman Church generally and in all regards but onely in those things wherein she is fallen from the Apostolick Church and from her self the ancient and pure Church Nor have we departed from her with any other mind then of returning to her and renewing communion in her assemblies in case she would reforme and resume her former purity Which that it may at length come to passe we pray unto the Lord Iesus with our whole souls For what can be more desireable by every pious man then that where we were born again by Baptisme there also to live unto the last so it be in the Lord I Hierome Zanchie with my whole family do declare this to the whole Church of Christ to all eternitie DOCT. XX. That the whole Catholick Church is not suffer'd to fall into errour but that all particular Churches may erre BUt we believe and acknowledge that this Catholick Church which we have described above is so governed by the Spirit of Christ that he will never suffer all of it to erre at the same time because he alwayes preserves the light of truth in some pious persons and by their ministry keepes it pure to the end of the world and propagates it to succeeding ages Whereunto we do not doubt to apply that of St. Paul 1 Tim. 3.15 that the Church is the pillar and ground of the truth because there is no truth out of the Church but it is constantly preserved in it seeing there is alwayes some assembly found great or small in which the word of truth is preached But we conceive the matter is farre otherwise in the case of particular Churches which are alwayes mixt of good and bad For first in these assemblies either the pure word of God is preached or errours are taught with it But where there is no ministery of the word at all there we acknowledge no Church If therefore false tenets be preached together with the truth how can it be affirmed that such assemblie cannot erre when it erres manifestly But if the pure word of God be taught yet the hypocriticall reprobates who believe not doe alwaies erre seeing they reject the light of truth and walk in darknesse and of such there is almost ever the greatest number in all places Neverthelesse the godly although they are never suffered by Christ so to erre as to persevere in errour and perish Mat 24.14 since Christ saith the Elect cannot be seduced even by the miracles and wonders of Antichrist namely to the end unto destruction yet they may erre both severally and many together and that not only in point of manners but also in the doctrine of faith as is apparently evidenced by the holy and Ecclesiasticall histories and what hath hapned even to the godly and religious Bishops and to their Churches in the East and West DOCT. XXI The confirmation of the precedent assertion St. Peter indeed erred at Antioch and sundry persons in the Church of Corinth and very many in those of Galatia being seduced by false Apostles fell into hainous errours although they were not long after reclaimed from their errours by the Apostle Gal. 2.11 c. 1 Cor. 11 c. Gal. 1.6 c. Psal 119.176 David also teacheth that even the sheep of Christ may erre when he saith I have gone astray like a lost sheep And why is the ministry of the word in the Church necessary for all the faithfull if they are not lyable to errour Therefore since all even godly men have often erred severally and do frequently erre in some particular Church and that true and pure too and that hypocrites never have the gift of true faith by which to understand that which is right with what reason can it be said of any particular Church that it is impossible for it to erre And with much lesse can it be affirmed of those which are estranged from the truth and in which lies and the Spirit of iniquitie and grosse darknesse do prevaile Certainly they that are so qualifi'd cannot be the true Churches of Christ if the Church be the pillar and ground of truth Wherefore we conclude 1. Tim. 3.15 that every particular flock and all the severall sheep thereof are so farre incapable of erring as being lead by the holy Spirit they give eare onely to
the voice of Christ their sheepheard but as soon as they cease to attend to him and listen to the voice of strangers from thence forth they can do nothing else but erre Iohn 10.5 27. But forasmuch as even in the greatest dissipation of all Churches the divine goodnesse reserves some to himself whom he retains in the truth and by whose ministry he will again propagate it to the end of the world therefore we confesse That the whole Catholick Church is not permitted erre c. DOCT. XXII That there is no salvation out of the Catholick Church FRom hence also by consequence we understand and believe this Catholick Church so to be the onely holy one and to be saved that out of it there is no holinesse no salvation and since the truth so shines in her alone without which salvation belongs to no man that there is none out of her and lastly since none besides the body of Christ can be saved For no man hath ascended up to heaven Iohn 3.13 but he that came down from heaven even the son of man which is in heaven viz. the whole son of man with his whole body which is the Church so that St. Peter hath not unfitly compared the Church to the Ark of Noah 2 Pet. 2.5 in which alone mankind was saved and as many as were found out of it perished in the waters Gen. 7.23 But what we confesse to be most true of the whole Church we cannot grant the same of every particular Church namely to affirme that onely in this or that Church in the Roman or Constantinopolitan truth and salvation are to be had so as there is none without it and consequently that it cannot be departed from but truth and salvation and Christ must be forsaken too For some Church may be so qualifi'd that unlesse you renounce communion with it you cannot have part or communion with the Catholick and the head thereof DOCT. XXIII That the Catholick Church is not ty'd to certain persons or places FUrthermore we confesse that this Catholick Church in regard it is Catholick is therefore ty'd to no certain places or persons and nations so as if any person would be of this Church it should be necessary for him to betake himself either to Rome or Wittenberg or to depend on the authority of those Churches their Bishop and Ministers seeing Christ is in all places and every where the word may be heard the Sacrament of Baptisme administred the precepts of Christ observed and communion had with all the Saints But wheresoever these are exercised there is the Church in which consideration the Donatists were worthily condemned who circumscrib'd the Church of Christ in Africa alone and that not in all but a part of it namely where themselves dwelt and would not admit it to be any where else Nor with less reason are they to be condemn'd who will not allow any Churches of forreigners to be true Churches but onely those which consist of men of their own nation DOCT. XXIV That the Catholick Church is partly visible and partly invisible LAstly we believe that this Church is indeed partly visible and partly also invisible but in divers respects to wit visible in as much as it consists of men who visibly handle and hear the word of God administer and partake the Sacraments call upon God both privately and publickly exercise the offices of charity towards their neighbour and glorify God in their whole conversation which indeed cannot be performed without falling under the perception of the senses And if it were wholly invisible how could it be discerned from the Synagogues of the wicked Again we say it is invisible first because being it containes a great number of hypocrites acting all the same outward things with the elect we cannot know how are the elect of which alone the Church consists but it is known onely to God according to that The Lord alone knoweth them that are his To which also belongs that of the Apostle Rom. 2.28 29. He is not a Iew which is one outwardly but he is a Iew which is one inwardly Moreover because that to the externall appearance the Church is alwayes oppressed with calamities in the world the number of those that professe the faith of Christ is sometimes so diminish'd and all the Christian Churches driven into those streights that there may seem to be no longer any remaining namely when there appear no more publick assemblies in which the name of God is called upon as both the holy and Ecclesiasticall histories do manifestly and at large testifie to have often hapned notwithstanding it is certain God alwayes preserves a Church to himself upon the earth as the Lord saith Matth. 16.18 Matth. 28.20 And the gates of Hell shall not prevail against it also Behold I am with you even to the end of the world which is the same with what we confesse with the whole Church in the Creed saying I believe the holy Catholick Church to wit to have been from the beginning to exist now and to endure to the end of the world upon the earth For properly we alwayes believe those things which we do not alwayes see Heb. 11.1 This is our confession concerning the Church Militant 1. What it is 2. How it differs from the Triumphant 3. How it is often divers from it self 4. How one Catholick consists of many particular 5. By what marks the true may be distinguished from the false 6. What succession of Bishops and what kind of consent is sufficient to demonstrate a true Church 7. That the unity of the Church is not to be violated upon every difference although it be in doctrine it self 8. What is to be understood by the unitie of the Church and wherein it consists also how great account is to be made of it 9. How farre it may erre and how farre it may not and how out of the Church there is no salvation 10. And lastly how farre it is visible and how farre invisible It remaines that we speake of the government of it CHAP. XXV Of the Government of the Church Militant and of the Ecclesiasticall Ministry DOCTRINE I. That the Church is governed by Christ WE believe that as all things were made by Christ are preserved govern'd by him Colos 1.17 so likewise the Church which is his kingdome body is governed by him as the authour Eph. 1.13 king and head of the same after a more peculiar manner then all other things are which is confirmed by that saying of the Angel concerning Christ Luk. 1.31 And he shall raign over the house of Iacob for ever and that of the Apostle â—eb 3.6 He as a son is over his own house which house are we that is the Church and in another place Eph. 5.13 He is the head of the Church and giveth life unto the body DOCT. II. That Christ doth govern the Church partly by himself
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
expresseth by the name of Heaven Earth and they were all exceeding good Prov. 16.4 And we believe likewise that he ordained them for the use of man and for his own glorie And therefore we acknowledge both the Sonne and the holy Ghost to be Creatour of the world as well as the Father For as much as the Father the Son and the holy Ghost is but one and the same God DOCT. II. That the Heaven is distinguished from the Earth and that the Heaven of the blessed doth differ from the other Heavens NEither do we mingle Heaven and Earth together 2 â—â—r 22.2 Matth. 6.10 nor make a confusion of the Heavens one with another but according to the holy Scripture we make a distinction as we see the elements and all kinds of creatures animate and inanimate to be distinguished And further we confesse that the Heaven in which the souls of the blessed live with Christ and the bodyes of all the godly shall which Christ also calleth his a Iohn 14.2 Fathers house and b Luk. 23.43 Paradise and which the Apostle calleth c Heb. 11.10 A citie which hath foundations whose builder and maker is God We confesse I say that this Heaven differeth from the other Heavens but much more from Earth and Hell Unto this Heaven also the Apostle alluded when he said 2 Cor. 12.2 That he was caught up to the third Heaven to wit above the Heaven of the aire and above all the visible and moveable orbs DOCT. III. That all the Angels were created good although they did not all stand fast in the truth WE believe also That the Angels were all created good and righteous being substances spirituall and immortall and indued with understanding and free-will although they did not all stand fast in goodness and righteousness Iohn â— 44 and the Truth as our Lord Iesus speaketh but did many of them from the very beginning sinne of their own free-will and so became the enemies of God and all goodness the enemies of all mankind and especially of the Church of God liars and speaking lies of their own murderers devils evil spirits and 2 Pet. 2.4 that therefore they were cast down to Hell and delivered into chaines of darkness to be reserved unto judgement DOCT. IV. The causes or reasons why many of the heavenly Spirits were permitted to sinne and became evil ANd this was not without cause permitted by the wisedome of God as we are taught in holy Scripture For besides that God would have his justice and judgement made known unto them as likewise his anger and wrath against sin by what creature soever committed he hath also appointed to use them as his instruments to a 1 King 21.22 tempt us and exercise our faith and patience in b Eph. 6.12 spirituall combats and all to further our salvation and to conclude He would have them to be the executors and administrators of his justice judgements against mans wickedness that as many as c 2 Thes 2.12 will not believe the truth whereby they may be saved should follow the d Tim. 4 1. doctrines of devils giving heed to seducing spirits and e 2 Thes 2 11. believing lies and so f 12. be damned DOCT. V. That the good Angels were by the grace of God preserved in goodness that so they might become God's ministring Spirits for our good AGain we believe That g D 10. innumerable of the celestiall spirits were by the grace of God in Christ preserved that they might not sin with the rest but persist in truth and obedience and that so they became Gods messengers and h Heb 1.14 ministring spirits for the good of his elect to defend and protect them against the devils and to promote the Kingdome of Christ And they do so love us and wait upon us that they do exceedingly i Luk. 15.10 rejoyce for our salvation But they will k Revel 22.9 not be worshipped of us by any means but put us in minde that God onely is to be worshipped and that they are but our fellow-servants with whom we shall also live a blessed and eternall life as the Angels of God in heaven Matth. 22.30 DOCT. VI. That man was created after the Image of God WE believe That after that all other things were created at last man also was a Gen. 1.26 27. created after the Image and likenesse of God his body being b 2 7. formed out of the earth but his soul which is a spirituall and immortall substance being made of nothing and c ibid. inspired by God into his body Not long after a wife also was by God given unto him d 2.22 made of his bone as concerning the body and created after the Image of God DOCT. VII Wherein especialy that Image of God consisted BUt we believe that the Image of God consisted in this especially That as God is the absolute Lord of all things So unto man were e Gâ—â— 1.28 Psal 8.6 7 8. all things made subject that he should have dominion over the fowles of the aire the fishes of the sea and the beasts of the land insomuch that he was the king of all the lower world And again more especially in this That as God is most holy and righteous So also man was f Eccl. 7.29 created upright at the first that is g Eph. 4 24. in righteousness and true holiness as the Apostle doth interpret it DOCT. VIII That Adam had free-will before his fall HEreupon we believe that man in his first estate had not onely this libertie that he could will nothing against his will which libertie hath alwayes remained in man and still remaineth but also that he was indued with such power from above that if he would he might have not sinned and so not have died but have persevered in righteousness and have escaped death Insomuch that his losse of both is to be justly attributed unto himself and not unto any other DOCT. IX Heresies and Errours condemned WE condemne therefore the Valentinians Alarcionites Manichees and as many as have taught or have left any thing in writing behinde them against this article of our Christian faith whether they feigned the world to be made by some other God then the Father of Christ or whether they held that all things that are good were made by one God that is good and all things that are evil by another that is evil For how can he be God which is not the chief and soveraigne good and the onely maker of all good things We condemne also all those which hold that the soul of man was made of the substance of God or which deny it to be immortall and alwayes working or which make the Image of God to consist onely in the dominion over his creatures or last of all which deny that the first man was created by God at the first with free-will truely so
great injurie to the Gospel of Christ Concerning the Gospel of Christ this is our faith DOCT. VIII Errours WE therefore hold that the Antinomi or the professed enemies of the Law are to be condemned and whosoever do dislike the Morall Law and banish it out of their Churches as if it were either contrarie to the Gospel or nothing pertaining unto Christians and further those which mislike and finde fault with Magistrates forgoing about to bring in Politicall Laws of Moses into their commonwealths CHAP. XIV Concerning the Sacraments of the New Testament BEcause God for the perfecting of our communion with Christ wherein the participation of salvation wholly consisteth hath been pleased to use not onely the word of the Gospel alone by it self but also enternall signes fit for that purpose and joyned together with the word which two are required to the constituting of a Sacrament Therefore in the next place after our confession concerning the Gospel we think good to adde a brief and perspicuous Sacraments and that agreeable unto the holy Scripture and the first principles of our Christian faith DOCTRINE I. What we understand by the name of Sacrament WE know that a Sacrament is properly an holy oath or promise on both parts that is made between God and his people not simply but also established by certain holy rites and ceremonies As it appeared manifestly in the Sacrament of circumcision between God and Abraham and in Baptisme which succeeded in the place of circumcision between Christ and us So a Sacrament is by the Fathers taken often for the whole Sacramentall action whether of Baptisme or of the Lords Supper in which there goes before a promise on both parts confirmed after an holy manner by externall rites signes and seals and also by the bloud of Christ But in after time by the name of Sacrament they understood by a figure called Synecdoche the rites onely or the visible signes added unto the word And this is another signification which prevailed and had place in the Church Now we according to the signification and use of the word in the Church call a Sacrament not the word onely nor the outward element onely but the element or the visible signes joyned with the word of the Gospel according to Christ's institution Whereunto agreeth that of St. Augustine a Augustine The word is added unto the element and so it becomes a Sacrament DOCT. II. Whereof the Sacraments are Sacraments NOw because every Sacrament is the Sacrament of some thing we say that this thing is that which the word of the Gospel doth signifie to wit the grace of God in Christ or rather Christ himself together with grace and salvation placed in him For Christ is the summe of the Gospel and that we may have communion with him as was the word so likewise were the Sacraments instituted and ordained to put us in mind of him and to raise up our thoughts unto him And so what is outwardly exhibited unto us we say it is a signe of that which is inwardly proposed and set before us to be received and that which is done without is a signe of that which the holy Ghost inwardly worketh in our hearts DOCT. III. What the parts are whereof a Sacrament consisteth FRom hence also we come to understand what the parts are whereof a Sacrament is properly said to consist to wit the word and the signe or outward visible element but yet with a relation unto the thing by them signified and represented and whereof they are a Sacrament For the thing whereof any thing is a Sacrament is not it self neither can it be a Sacrament or any part of a Sacrament Forasmuch as every Sacrament is a Sacrament of another thing which is different and diverse from it But yet we do not simply and absolutely separate the thing it self from the Sacrament neither do we deny but that the Fathers and many other learned and godly men do in the name of Sacrament comprehend the thing it self whereof any thing is a Sacrament As by the name of Baptisme is not onely the outward ablution or washing of water understood but also therein is contained the inward purging of the conscience from sin and likewise regeneration Therefore we embrace that saying of Ireneus concerning the Eucharist or the Sacrament of the Lords Supper that it doth consist both of an earthly and heavenly matter neither do we when we speak of the Sacraments abstain from such manner of speaking yet in this sense not that the thing signified is properly a part of the Sacrament for it is rather that unto the participation whereof the Sacraments do lead us But because the Sacrament hath a mysticall relation unto it so that by the tye of this relation the earthly matter is knit together with the heavenly And thus we reconcile the sayings of divers Fathers and many other learned men which may seem to jarre one with another whereas they were all of one and the same mind every where some calling the Sacraments simply by these and the like names Signes Figures Resemblances or Representations Types Antitypes Signets Seals Ceremonies and the Visible Word others saying that they consist of an earthly and heavenly matter which how it is to be understood we have declared already all of them oftentimes after the manner of holy writ calling them by the names of those things whereof they are Sacraments whereas yet notwithstanding they understood professed that there were three things to be considered in the Sacraments that is to say the Word the signes added unto the Word and the things whereof they are signes DOCT. IV. The reasons why the Lord would have signes also added to the Word of the Gospel and why they are called the Visible Word WE believe also and confesse ingenuously that the visible signes by Gods institution were added unto the word and that they were to be added for the better and surer confirmation of the word in our mindes it being the manner and custome almost in every nation to affix and set to their seals to their last wills and Testaments as also to divers other writings Which also is the reason why the outward signes which fall under our sense are called by St. Augustine the Visible Word to wit because they were instituted and ordained and likewise added unto the word to this end that they should do the same thing which the Word doeth that is to say that what the Word signifieth unto our eares the same also should they represent unto confirme unto us the Word and promises of God And that as by the Word faith is stirred up in our minds so also by them as outward signes and seals it might be confirmed sealed and every day more and more increased And last of all that as the Word so also the holy signes might become as instruments for the holy Ghost to use for the bringing us to have communion with Christ or for the making us to
grow together in it And we make no doubt or question at all but all this was instituted and appointed by God for our weaknesse and ignorance and for the imbecillitie of our faith that it might be supported not onely by the Word but also by the outward signes Forasmuch as faith it is by which properly it comes to passe that we embrace and lay hold on Christ and grow up together in him DOCT. V. That where the Words of institution are not recited there is no Sacrament And that without the use thereof the outward signes are no more then what they are of their own nature ANd as we believe that the signes are added unto the Word not for superstition but for the greater confirmation of our faith so also we confesse that the Word is necessarie in the administration of the Sacraments not for incantation but for to stirre up faith in our hearts And thereupon when the Words of Institution are not so recited or rehearsed as that they may be heard and understood for the stirring up of faith There we deny any true Sacrament to be and conclude that without the due lawfull use thereof the outward signes are no Sacraments but merely that which they are of their own nature and no more For by the Word onely are the outward elements or signes set a part for an holy use which setting apart is by many called the Consecrating or Sanctifying thereof And so they become Sacraments according to that of St Augustine August The Word is added unto the element and so it becomes a Sacrament But yet so must it be added that it may be understood and believed DOCT. VI. That the Sacraments are not bare and naked signes THerefore we believe that the Sacramentall signes are not onely bare notes or marks to distinguish us from all other people which are aliens and strangers from the true Church nor yet onely badges or cognizances of Christian societie by which we may make profession of our faith and give thanks unto God for the great benefit of our redemption But also that they are instruments by which whilst the actions and benefits of Christ are represented unto us and recalled unto our memorie the promises of God are sealed unto us and faith also stirred vp in our hearts the holy Ghost also ingrafting us into Christ and preserving us being once ingrafted and making us every day more and more to grow up into one with him that so being indued with greater faith towards God more ardent charitie towards our neighbour and the gift of true mortification of our selves we may leade a life as near as it is possible according to the most perfect pattern of Christ's life in all Spirituall joy and gladnesse till at length we received up to live with him in heaven a most holy happy and blessed life for ever and ever DOCT. VII What the Sacraments of the New Testament are WE confesse also with St. Augustine August De Doctrin Christ lib. 3. cap. 9. that the Sacraments by Christ delivered unto us are for number few for performance most easie for understanding most full of majesty First For number few because they are but two onely Baptisme and The Lords Supper Secondly For performance most easie because there is nothing in Baptisme or in the Lords Supper which may not easily be performed and received nothing troublesome nothing unpleasant nothing strange or abhorring from the manners of men Last of all For understanding most full of majestie because although the things which are seen with our eyes are vile yet the things signified and represented unto our minds to be understood thereby and to be considered are most full of majestie divine and heavenly pertaining unto everlasting salvation DOCT. VIII That for the worthy receiving of the Sacraments there is need of faith and understanding FRom whence also we come to understand that for the worthy receiving of the Sacraments the action of the mind also is required attention and faith whereby we may understand and apprehend what is thereby signified and exhibited unto us as also Christ himself teacheth where concerning his Supper he saith a Luke 22.19 This do in remembrance of mee And the b 1 Cor 1.42 Apostle duely waighing and considering with himself the Words of Christ expounds them at large Whereunto belongeth that also Lift up your hearts For there are set before us things majesticall heavenly and divine to be understood by the mind and to be received by faith DOCT. IX That the thing it self of the Sacrament is seriously and truely set before all although all do not truely partake thereof but the elect and faithfull onely BUt although all men come not to the receiving of the Sacraments with true faith and understanding Yet as the visible signes are exhibited unto all that do professe the name of Christ so also we believe that the things themselves which by the Sacraments are signified are also seriously and truely by Christ offered unto all and therefore that by reason of the infidelitie and unbelief of those which receive onely the visible signes nothing at all is detracted from the integritie perfection of the Sacraments Forasmuch as that dependeth onely on Christ's Institution and the truth of his Words DOCT. X. That whilst the Sacraments are administred the holy Ghost worketh effectually in the faithfull and therefore that they do not onely receive the bare visible signes but also partake of the thing thereby signified BUt again although whilst the Sacraments are administred the Spirit of Christ worketh not effectually in all men as neither doth he whilst the Word is preached but all through their own fault because they bring not with them faith and understanding Yet we believe neverthelesse that he worketh effectually in all the elect and believers forasmuch as he conferreth and bestoweth faith upon them by the preaching of the Word and every day more and more confirmeth them in it by the receiving of the Sacraments and bringeth them to have communion with Christ and causeth them to grow up together in it And therefore we confesse that they are in Baptisme truely washed from their sins and purged by the virtue of Christ's bloud and that in the Supper they are nourished and fed with the body and bloud of Christ DOCT. XI That Christ is the Authour and true dispenser of the Sacraments ANd as we acknowledge onely one Authour of the Sacraments So also we acknowledge one onely true dispenser of the same to wit our Lord Iesus Christ who dispenseth indeed the outward elements and visible signes by the ministerie of man Instrumentally but himself doth truely and properly communicate the matter it self of the Sacraments or the thing signified by himself and his holy Spirit efficiently According to what Iohn the Baptist said that he indeed did Baptize a Matt. 3.11 with water but Christ with the holy Ghost And therefore as it is lawfull for no man to institute and
marry which oath he cannot keep without manifest transgressing of the divine Law we determine that he is in no wise to keep that oath DOCT. VII Errours condemned WE therefore condemne all those whosoever invocate or adore call upon or worship either idols or dead men or any thing whatsoever without life As likewise all Anabaptists who simply and absolutely condemne all manner of oaths contending for this that it is not lawfull for a Christian man to swear in any kind And again those who call upon any other besides God to be witnesse to their souls and consciences And to conclude all those whosoever contend for this that vowes and oaths though of themselves impious and such as cannot be kept without wickednesse are yet notwithstanding to be kept CHAP. XXIII Concerning the Church of Christ in generall BEcause the Church of Christ which is his body is known to consist of such as by the bond of the holy Spirit are knit unto him as members unto their head And again the word and the Sacraments are the means by which men are knit unto Christ and these means no where to be had but in the Church And further whosoever are endued with the gifts and graces of Hope Charitie Repentance Studie and care to exercise good works do belong unto the Church Therefore we judge it worth the pains to declare what is our belief concerning the Church especially seeing that there be very great controversies about this article above all the rest And first we will speak of the Church of Christ in generall and so we make confession of our faith with all the Church Afterwards we will speak in speciall of the Church Militant and what pertaineth thereunto DOCTRINE I. An Article of faith concerning the Church out of the Apostles Creed WE believe the holy Catholike Church the communion of Saints DOCT. II. What we understand by the name of the Church and the description thereof BY the name of Christs Church we understand a certain number and companie known unto God both of Angells and Men which are not onely predestinated and elected to have perpetuall communion with Christ and mutually one with another as also to worship the true God perpetually according to his will and commandment and to love one another with sincere and perpetuall love and charitie but are also in time effectually called by the holy Spirit out of the number of others and neerely united unto Christ and so true Saints indeed begun from the foundation of the world and by a continuall succession even unto these times gathered together and continued by the bond of the holy Spirit and to be continued even unto the end of the world yea to all eternitie in part already triumphing with Christ in the heavens and in part as yet militant on earth for Christ with sundry enemies preaching and hearing the word of the Gospell administring and receiving the holy Sacraments and in publike and private looking to the observing keeping of Christs commandments DOCT. III. That the Church is a companie consisting of many THat the Church is a companie consisting of many and as it were a body compounded of divers members we are taught in holy Scripture where it is called a Eph. 1.23 the body of Christ which is distinguished by diuers members as also b Iohn 10.3 c. a flock of sheep and the Kingdome of God and c Heb. 11.10 a Citie which consisteth of divers Citizens and by other such like names DOCT IV. That the Church consists onely of the elect which are already incorporated into Christ ANd that these many whereof the Church consisteth are none other but the elect which are already ingrafted into Christ and endued with sanctitie from him we are likewise taught abundantly out of the said holy Scripture both in other places and especially in the Epistle to the Ephesians where the Apostle speaking of the Church and the members thereof saith that we are a Ephes 1.4 chosen in Christ b 7. to have redemption in him c 13. being sealed with that holy Spirit of promise d 22. that Christ was given to be the head over all things to the Church and e that the Church is his body Such a body therefore it is whose members are every one by one and the same Spirit both knit unto Christ their head and likewise one together with another from their head they receive life and from him they are endued with sanctitie so that the whole body of the Church is truely holy and therefore is called the holy Church DOCT. V. That the holy Angells are not excluded from the body of the Church ANd yet from this body of Christ which is the holy Church we do 23. not exclude the Angells and that for these reasons following a Heb. 12.22 1. Because the Apostle speaking expressely and plainly of the Church includeth therein even the Angells also 2. b Eph. 1.10 Coloss 2.10 Because they together with us under one and the same head which is Christ are gathered together into one body and Christ is manifestly by the Apostle called the head of the Angells 3. c Rev. 22.9 Because they call themselves our fellow servants and have with us the same Father and worship the same God and we are all to be together for ever in the same Citie d Heb. 12.22 the heavenly Ierusalem 4. And lastly Because they are holy And the Church is the communion of all Saints DOCT. VI. That reprobates and hypocrites although they be in the Church yet they are not of the Church WE therefore upon good grounds do believe and professe that reprobates and hypocrites although they have their dwelling in the Church and converse with the Saints yet they are not of the Church nor any members thereof forasmuch as they are not truely united unto Christ the Head nor endued with his Spirit and therefore not truely holy For the Apostle St. Iohn speaking of certain hypocrites saith thus a 1 Ioh. 2.19 They went out from us but they were not of us for if they had been of us they would no doubt have continued with us They are not therefore of the Church whosoever do at length revolt from Christ and not retain perpetuall communion with Christ and with all the Saints howsoever they may for a time seeme great worthy men in the Church either bearing rule and authoritie in a Christian Commonwealth or being set over the whole Church For they are the members of Satan and not of Christ whosoever have not the Spirit of Christ but of Antichrist DOCT. VII That the Church of Christ alwayes was and is but one onely ANd we confesse that the Church of Christ alwayes was and is one onely because the body whereunto Christ was given by his Father to be the Head thereof alwayes was and is but a â—ph 4.4 one one onely Spirit whereby all the members of the body have their
connexion together with the Head b 6. One onely God to worship whom and to glorifie him for ever we are all elected and called c 5. one faith of all believers one salvation and one celestiall inheritance in regard whereof Christ alwayes called his Church one and his flock one We do not therefore make the Church which was from the beginning of the world and before the coming of Christ to be another from that which now is and ever shall be even to the end of the world but we hold it to be one at all times and in all places and of all persons truely joyned unto Christ And therefore we say that the communion of all Saints is one and we are perswaded out of holy Scripture that whosoever do make a finall revolt or departure therefrom they do not belong unto this one body DOCT. VIII That there is but one Head of the Church to wit Iesus Christ FRom hence are we confirmed in the faith that seeing the Church of Christ which is his body is but one therefore the Head thereof is and alwayes was but one Now by the name of Head we understand him who from the beginning of the world was by God given unto the Church to this end that he should be at length made partaker of the same nature with it and redeem it and closely unite it unto himself and quicken it and illuminate it with the splendour of his wisdome and inflame it with the ardent heat of divine love and effectually move it unto all good desires and good works and perpetually guide governe and preserve it For besides dayly experience in nature we are caught it out of the holy Scripture that these are the proper operations of the Head in respect of the body But we acknowledge none that doth or can perform these for the Church besides Iesus Christ not denying in the mean time but there may be one head of all the hypocrites which are in the Church and consequently of a hypocriticall Church it self forasmuch as the Prophets did foretell thus much and the Apostles also have confirmed it But we believe and confesse with the holy Apostles that the a Eph. 1.22.4.15.5.23 Col 1.18 Head of the true Church is but one onely to wit Iesus Christ DOCT. IX That this Church is truely holy FRom whence also it followes that this Church is truely holy and that for these reasons 1. Because it hath a most holy and sanctifying Head 2. Because no sins are imputed to it 3. Because from the Head it drawes the Spirit of Sanctification 4. Because whatsoever sanctitie is in the Head all the same is imputed to every particular member DOCT. X. That the Church is also truely Catholike WE confesse also that it is truely Catholike that is Universall Because the Head thereof is Catholike and eternall at all times from the foundations of the world even unto the end thereof out of all sorts of men and nations and places gathering and knitting unto himself the members of the body and governing ' guiding and preserving them unto himself unto eternall happinesse DOCT. XI That this one onely Church is partly Triumphant in the heavens and partly Militant on the earth BUt yet we acknowledge that this Church although it be and for ever hath been but one onely yet it is so distinguished that one part thereof is Triumphant in heaven together with Christ who was raised from the dead and now sitteth at the right hand of the Father and the other part on earth fighting still with flesh and bloud with the world and with the devil From whence is received amongst all the godly that distinction of the Church into Triumphant and Militant CHAP. XXIIII Concerning the Church Militant ALthough from what we have confessed concerning the Church in generall there is none but may easily gather and perceive what our belief is concerning the Church Militant in particular Yet that it may the easier and better be understood we purpose to declare and explane our opinion apart concerning it partly by a brief repetition referring hither what hath been said concerning the whole and partly adding what is proper hereunto DOCTRINE I. A Description of the Church Militant WE believe then that the Militant Church is a companie of men a Eph. 1.4 chosen unto eternall life in Christ before the foundation of the world out of every nation and kindred who in time by the b Matt. 28.19 Mark 16.15 Rom. 10.14 preaching of the Gospel and the holy Spirit being called out of the world unto Christ and out of the kingdome of the Devil unto the kingdome of God gathered into one body under one c Eph. 1 22. Head which is Christ and so truely justified and sanctified wheresoever they be and how many or how few soever they be do heartily and with one consent professe the same faith in God and in Christ the same hope of a celestiall inheritance and that for the onely merits of Christ the observing and keeping the same commandments given by Christ and therefore brotherly love one towards another and charitie towards all who preach and hear the word of the Gospel administer and receive the holy Sacraments according to Christ's institution and use all care and diligence that all men may live soberly justly and godly in this present world as long as they are in the flesh ever a Eph. 6 12 c. fighting for the kingdome of Christ against sin dwelling in the flesh against the world whether alluring them unto sin or persecuting them for Christ's sake and against the devil waiting through patience for the coming of Christ and for eternall happinesse Amongst whom there are also many reprobates and ungodly b Matt. 13.5 c. and 21. 1 Ioh 2.19 hypocrites professing the same Christ But as they are themselves nothing lesse then of the Church so neither doth their hypocrisie and ungodlinesse take away the Church or extinguish blot out the name of the Church For we deny not but under the name of the Church hypocrites also which are in it are comprehended because the Lord himself saith that it is like unto a flour in which there is wheat and chaffe unto c Matt. 13.24 a field wherein is wheat tares into a net in which are fishes good and bad unto ten a Matt. 25.1 2. virgins whereof five of them were wise and five foolish But yet we deny them to be of the Church For the Lord again taught as much in that place where he said that he would b Matt. 16.18 build his Church in such a manner that the gates of hell should not prevail against it and St. Iohn confirmed it in his Epistle where he said thus c 1 Ioh. 2.19 They went out from us but they were not of us This we believe to be a true description of the Church Militant for it hath manifest testimonies out of the holy Scripture DOCT. II.
of Bishops in a Church yet not any succession be it what it will but such as hath also the continuation of the Apostles doctrine We acknowledge I say that it may be truely demonstrated from such a succession that such a Church is Apostolike As of old the Church of Rome and the succession of the Bishops thereof even unto the times of Irenaeus Tertullian Cyprian and some other insomuch that those Fathers did not without cause appeal thereunto and to other such like in their accustomed citations of the Heretikes of their time But as on the one side as concerning those Churches in which the Apostles doctrine together with Christian discipline and the right administration of the Sacraments is retained pure although they were not planted by the Apostles neither can show the perpetuall succession of their Bishops without interruption even from the Apostles time yet we do acknewledge them for Churches truely Apostolike and say with Tertullian and others of the Fathers that they are so to be acknowledged So on the other side what Churches were planted and watered by the Apostles themselves although they can demonstrate unto us the continuall succession of their Bishops without any the least interruption yet if they cannot demonstrate unto us as well the continuation of the Christian and Apostolike doctrine as the succession of their Bishops we may acknowledge and confesse that they have been indeed Christian and Apostolike Churches but that they are such now we cannot acknowledge For as it is not the cap or the hood that makes a Monke as it is in the proverb but pietie and sanctitie of life So neither is it the succession of Bishops but the doctrine of Christ and Christian Religion that makes a Church truely Christian DOCT. VII That not any consent whatsoever but onely that which is in the doctrine of Christ sufficeth to evidence that some are true and Christian Churches SO also we conceive that it cannot be evinced from any kind of agreement of Churches amongst themselves that they are the true Churches of God seeing there ha's been the greatest unity and concord even in the Synagogues of the Iews and the assemblies of the Turks as also heretofore in the conventicles of the Arrians and Donatists but we judge them onely to be demonstrated as such from their consent in the purity of Christian Doctrine and true piety For when the Apostle saith I beseech you 1 Cor. 1.10 brethren by the Name of our Lord Iesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joined together in the same mind and in the same judgements he meanes in that Lord Iesus Christ by whose Name he did request them to that unanimitie DOCT VIII That the being of Churches is not destroyed by every kind of dissension that may arise in them NEverthelesse we are not so unjustly rigid against those wherein there is not a perfect harmonie and the same judgement concerning all particulars as therefore to deny them to be Christian Churches Because as any kind of concord do's not constitute a Church so neither does every dissension whatsoever destroy it provided this fundamentall principle that there is such a person as Christ true God and true Man the true and perfect Saviour be firmely acknowledg'd and so the whole summe of Apostolicall Doctrine which is delivered in the Creed be received with universall assent DOCT. IX The same further asserted FOr as reprobates and hypocrites do not hinder Churches from being truely such by their being members of them so likewise those dissentions in the Churches which are raised either by wicked men or amonst the godly themselves through the weaknesse of the flesh or ignorance are not sufficient to abolish them which is attested by the Apostle when speaking concerning the ministers of true Churches he saith that upon the same foundation some do build gold silver pretious stones but others wood stubble hay And in the Epistle to the Philippians Chap. 3. vers 15.16 having first explained the summe of Christian Doctrine and exhorted them all to prosist in the same he subjoines But if any thing ye be otherwise minded God shall reveal even this unto you Neverthelesse whereto we have already attained let us walke by the same rule let us mind the same thing For otherwise if where ever discords happen to arise touching Religion there are not to be acknowledged any true Churches then were not the Corinthians in the time of St. Paul the Church of Christ since not onely many schismes distracted them while one professed I am of Paul another I am of Cephas and a third I am of Apollo but also strange contests and controversies about Religion had fill'd them with feuds and animosities So also will it follow in Galatia for in those Churches soon after they had been excellently planted and constituted by St. Paul there crept in many seducers by whom divers heresies were sowed among them In a word it must be concluded from thence that there never were any either in the East or West that could be truely said to have been Churches because they were never free from contentions not onely raised between the Catholicks Hereticks which had degenerated from Catholicks but even among the holy Fathers themselves as Histories abundantly witnesse insomuch that the Christians by reason of those dissensions and sects us'd to be derided and mocked by the unbelieving gentiles upon their Theaters as we have experience of the like usage at this day from the Turks and Iews upon the same cause But as in the primitive Church it did not follow from those disagreements of the Christians that they were not therefore the people of God so neither can it with equity be otherwise reputed of us but that we have reason to affirme the contrary to be thence deducible it being the property of the good wheat viz. of the Gospel by which the Churches are gathered to Christ that where that is sowne the enemie Satan should soon after scatter his tares in the same field Neither indeed were the champions of darknesse as Simon Menander Ebio Cerinthus Valentinian and other the like plagues heard of any where more or sooner then in the Church that upon the first preaching of the Gospel of Christ Besides that the Church at present in the world could not truely be termed the Church Militant had it not enemies both within and without wherewith perpetually to encounter DOCT. X. That the peace of the Church is not to be disturbed or schismes raised upon every difference in doctrine or ceremonies MOreover we do not approve that any man should make a separation from his own Church or disturb the peace of the Churches and infringe brotherly love much lesse that one Church should condemne another for every difference in doctrine or ceremonies where the foundation is retained as heretofore Victor Bishop of Rome when he went about to excommunicate the Churches
partly by the ministry of others BUt we understand a double sort of government whereby Christ rules his Church one by which he by himself and by his Spirit without any cooperation of men raignes internally in the minds of believers and worketh in them both to will and to do Phil. 2.13 and consequently all in all Eph. 1.23 and leads them to what is good and defends them from evil against Satan the world and all their enemies Another by which he so governes the Church as not to disdain to make use of the ministry and care of others as Angels and men especially to the well fare of the Church according to the Apostles saying concerning Angels That they are ministring spirits Heb. 1.14 sent forth to minister for them that shall be heires of salvation and likewise concerning men 1 Cor. 3.5 We are the Ministers of God by whom ye believed For even as in man the head of it self by the power of the mind which principally resides and acts in it doth rule the whole body in such manner as yet to make use of every member for the benefit of the whole so also Christ performeth the office of head of the Church in the government thereof and that not for his own sake or that he hath need of our ministry but he doth it in regard of our necessitie together with the manifold advantages and honour it receives thereby DOCT. III. The difference between the ministry of Angels and men BUt we admit a difference between the ministry of Angels and that of men in that they are not sent either to teach in the Church or to administer the Sacraments but to perform other offices and those for the most part invisible and not alwayes or ordinarily nor to all but when and to whom it seems best to God but the ministry of men is both manifest and perpetuall and belongs to all DOCT. IV. That it is not without great reason that Angels are not appointed to teach in the Church but men MOreover we conceive that it is not without great reason and wisdome ordained by God that Christ should teach in the Church not by Angels but by men aswell because we are more ready to suffer our selves to be familiarly instructed by such as our selves then by spirits of a strange nature and unwonted majesty as for that we might otherwise be with more ease deceived by Satan pretending a mission from God and transforming himself into an Angel of light which two reasons are not the least in our judgement why the Son of God when he assumed the office of a Teacher in the Church would be made man our brother and familiar Heb. 4.15 and like unto us in all things sin onely excepted whereunto that may be referred also Heb. 2.12 I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee and that Heb. 1.1 In these last dayes he hath spoken unto us by his son to wit when he was made man and conversed familiarly in the Church DOCT. V. That there are two sorts of men chiefly whose ministry Christ useth to the government and protection of his Church ALthough in all this great body of the Church there is no member which Christ doth not imploy to some benefit of the other members and consequently of the whole body according as St. Paul teacheth 1 Cor. 1â— 7 yet in the mean while we confesse there are two principall sorts of men whose ministry and help he useth to the government and preservation of the Church as in the first place the Teachers and other ministers of the word and Sacraments and charges Ecclesiasticall and next pious Princes and Magistrates Neverthelesse we do not confound their functions one with another but acknowledge them to be not onely distinct but of a much divers nature amongst whose differences this is not the least that the ministry of Teachers is alwayes necessary for the Church but that of the civil Magistrate is not so since the Church never was destitute of the former but hath oftentimes wanted and may want the latter DOCT. VI. In what things the Ecclesiasticall ministry is principally imployed BUt as the summe of Christian Religion confists in three things namely in faith in Christ in continuall repentance that is in the mortification of our flesh and lusts and in the quickning of the spirit and lastly in love towards our neighbour so also we conceive there are three principall parts of the Ecclesiasticall ministry first to teach and preach the word of the Gospel and likewise to administer the Sacraments and offer the publick sacrifices of praise to God next to watch over the flock to observe the conversation of every one to be diligent in the correction of wickednesse and to take care that every one as a true Priest present himself a living sacrifice Rom. 12.2.1 holy and acceptable to God and lastly to undertake the care of the poor and sedulously to endeavour that nothing be wanting to any one DOCT. VII That according to the three parts of Ecclesiasticall ministry there are appointed three orders of Ecclesiasticall ministers SO likewise according to these three parts of Ecclesiasticall ministry above-mentioned we see in holy writ three especiall orders of Ecclesiasticall ministers appointed by the Lord the first whereof is chiefly imploy'd in those things which appertain to the exciting and cherishing of faith in Christ such are the Teachers and Pastors which administer the word and Sacraments in the congregations of the faithfull the second in those things which are peculiarly ordained for the exciting of repentance in the brethren such are the Elders and Overseers of manners who undertake the care of discipline and use all their endeavours that every one live Christianly and piously to the glory of God and edification of the Church of which the Apostle treateth in severall places but chiefly in the Epistle to Timothy 1 Tim. 5.17 19. according as that place is expounded by St. Ambrose and all the best interpreters but the third especially manageth those things which appear to belong to charity as the taking care of the poor and sick Rom. 16.1 1 Tim. 3.2 12. Phil. 1.1 such are the Deacons spoken of in the Acts and otherwhere frequently by St. Paul DOCT. VIII That some ministers are ordinary and perpetuall others extraordinary and called onely for a time MOreover of Ecclesiasticall ministers especially of those which are to preach the word and undertake the care of the whole Church we understand there are two principall kinds One of those which the Lord Iesus doth ordinarily adjoine fellow-labourers with himself in the gathering teaching and ruling of his Church and consequently as his will is should be perpetuall in that charge who are wont to be called ordinary ministers such were the High Priests and Levites in the Church under the Old Testament and in the new the Teachers and Pastors The
other those whom the Lord raiseth up extraordinarily calling and sending them into the Church that when the ordinary neglect their duty and destroy the Church they may both reduce them to good order and reforme the Church to it 's pristine estate and preserve it such were the Prophets in the Old Testament raised out of other tribes besides that of Levi and in the new the Apostles Prophets and Evangelists which the Lord peculiarly chose to himself that when all was destroy'd in every place aswell amongst the Israelites as Gentiles he might gather teach and preserve Churches to himself in all places by their ministry In the number of these extraordinarily called we cannot but place many and heroicall and couragious men and true servants of God in our times who when all was destroy'd were excited by the Spirit of Christ to oppose themselves against the Catholike Apostacie and to restore anew the ancient doctrine worship discipline in the Church and that notwithstanding the vain resistance and rage of the ordinary Bishops Kings and most powerfull Princes and all the world DOCT. XI That onely five orders of ministers of the word were constituted by Christ BUt we do not acknowledge that more orders of ministers of the word were instituted by Christ in the Church then those which the Apostle hath express'd in the Epistle to the Ephesians Apostles Prophets Evangelists Pastours and Teachers Eph. 4.11 of which the first three he would not have confirm'd to any certain places to but to be now here now there either to gather Churches to themselves as the Apostles did or to water cherish and confirme those which were already planted by the Apostles as the Prophets and Evangelists did who for that reason ought not to have been perpetuall a Act. 20.28 Phil. 1.1 1 Tim. 3.2 Tit. 1.7 1 Pet. 2.25 1 Pet. 5.1 Act. 14.23 Tit. 1.15 Iam. 5 14. Heb 6.1 1 Pet. 5.1 But the two latter he would should be consecrated for the governing and preserving of some certain Churches namely Pastors and Teachers and that to the end of the world whom therefore we use to call the ordinary and perpetuall ministers For whereas as the Apostles often make mention of Bishops Elders and Catechists that does not evince them to have been distinct orders of ministers of the word because they that were Pastors were alwayes the same with those which were signifi'd by the name of Bishops and very often with that of elders besides the Apostle Peter styles himself an Elder The office of the Catechists was performed not onely by the Pastors and Teachers but likewise by the Apostles themselves and the Evangelists DOCT. X. That wee doe not blame the Fathers for adding other orders of ministers BUt to omit such whose ministery was to endure but for a time and who we said were called extraordinarily let us speake onely of those which are ordinary and perpetuall Although we read in the Apostle but of two of these orders given to the Church by Christ a Eph. 4. â—â— namely Pastors and Teachers of which these did onely teach and those administer the Sacraments also and were encharged with the discipline and government of the Church Yet we do not blame the Fathers for that according to the various occasions both of dispensing the word and governing the Church they did also multiply divers orders of ministers since it was free for them so to do as likewise for us and since it is manifest that it was done by them for Religious intents touching order and decency and at that time to the edification of the Church DOCT. XI The same opinion confirmed with an explication of some of the Ecclesiasticall orders in the primitive Church FOr we know that our God is the God of order not of confusion and that the Church is preserved by order but ruin'd without it for which reason he appointed many distinct orders of ministers not onely heretofore in Israel but also afterwards in the Church gathered of Iews and Gentiles and upon the same reason likewise left it free to the Churches to adde or not adde others so it were unto edification Therefore whereas at first all ministers of the word were called both Pastors Bishops and Presbyters and were of equall authority till afterwards one began to preside over his collegues although not as a Lord but onely as a Ruler in a University over the other collegues and the care of the whole Church became especially comitted to him and so by way of eminency he alone was called by the name of Bishop and Pastor the rest of the ministery being contented with the title of Presbyters or elders so that in every City there was one Bishop and many Presbyters this we disapprove not in our judgement Concerning which the relation and opinion of St. Hierome aswell in other places as in his Epistle to Euagmis and in his commentaries on the Epistle to Titus Tit. c. 10. is received by us where he saith all this hath proceeded rather from custome then from the direct appointment of our Lord that the occasions and nurseries of dissensions and schismes might be taken away And in this respect we conceive Dist 93. c. 23 that what hath been constituted also as to Archbishops yea and the four Patriarchs created before the Council of Nice may be excused and defended although afterwards in processe of time all ha's been changed into the greatest tyrannie and ambition Which is the cause that by how much the more the simplicitie of the Apostolick times in those orders of ministers is follow'd and approched unto by so much the more it hath our approbation and we do judge it convenient that care be taken in all places to conforme the government thereunto DOCT. XII That one person as head can by no meanes be set over the whole Church BUt that one person should be set over all the Churches in the whole world as head of them and have authoritie and full power over them all is a thing we can in no wise admit of but contrarily do no lesse then abominate it and much rather if that person arrogate so much to himself by divine right Lib. 4. Regist Ep. 21. and lib. 6. Ep. 30. And we embrace the saying of Gregorie the first to Mauritius the Emperour Whosoever calleth himself Universal Priest or desireth to be called so he usurps that name to himself contrary to the precepts of the Gospel and the decrees of the Canons and is the fore-runner of Antichrist DOCT. XIII That not every one but he onely that is sent by Christ is to be admitted into the ministry WE believe also that it is necessary to the true and safe governing of the Church that not every one either obtruding himself or sent by others ought to be admitted into the ministry but that he who undertakes the ministry must be first known whether or no he be called and sent by God or Christ the head
performance of those things whereunto they are called a Matt. 28.19 to preach the Gospel b 1 Cor. 12.10 to expound the holy writ according to the analogy of faith c Heb. 6.1 to catechise d Gal. 6.6 to teach the people what is the will of God e 2 Tim. 4.1 to reprove and admonish both great and small f Iohn 20.21 to remit and retain sins ministerially g Matt. 18.18 to bind the impenitent and to loose those that repent also to administer the Sacraments which Christ ordained and according to the manner h Matt. 28.19 1 Cor. 11.23 c. deliver'd by him and exercise discipline as it is commanded by Christ and likewise k 1 Cor. 5.4 explained by the Apostle lastly to all those things which though not expressed in the holy word do notwithstanding appertain to order and decency and tend to edification not to destruction according to the generall rule deliver'd by the Apostle That a 1 Cor. 14.40 all things should be done in the Church in order decently and to edification For we do not believe that any authority is given to ministers to any other end then for the edification of the Church or that is of greater extent then the word of God And therefore we deny that any Bishop or even altogether have authority to constitute any thing against the Scriptures to adde to them or detract from them or make any alteration in them to dispense with the commands of God to make new articles of faith to institute new Sacraments to induce new kinds of worship into the Church to make laws which may binde the conscience or be of equall authority with the divine Law to domineer in the Church and over the consciences of the faithfull to forbid what God hath licensed and left free or lastly to command any thing as necessary to salvation not contained in the word of God seeing not even the whole Church can with truth be said to have this authority DOCT. XXI That we do not deny the civill authority of such Bishops as are also Princes NEverthelesse we do not gain-say but that Bishops who are also Princes beside their Ecclesiasticall authority have their politicall rights and secular powers aswell as other Princes have authority in ruling over temporalls the power of the sword some a right of electing and confirming Kings and Emperours and of constituting and administring other civil affaires to compell the people that are their subjects to performe their obedience to them And therefore we confesse that their politicall commands which can be observed without transgressing the divine law are to be obeyed by their subjects not onely out of fear but for conscience sake For we know a Rom. 15.1 2. that all power is from God and whosoever resisteth the power resisteth the ordinance of God also that a 1 Pet. 2 17 18. Kings are to be honoured and that we ought to be subject to Princes and Lords with all fear not onely to the good and gentle but also to the froward and perverse DOCT. XXII That matrimony ought to be as free for ministers of the Church for for as for others BUt we believe that this is necessary to the good deportment and salvation of ministers and to the honour of the ministry and so to the right governing of the Church to wit that marriage be as freely permitted to them as it is to all Lay-persons seeing Christ hath not forbidden it to any sort of men yea speaking of single life he saith b Mat. 19.11 All men cannot receive this saying namely that commends singlenesse of life intimating that which the Apostle hath in plaine termes expounded namely c 1 Cor. 7.9 If a man cannot contain he ought to marry d Heb. 13.4 For we confesse with the Apostle that marriage is honourable in all and the bed undefiled DOCT. XXIII That it is good and commendable for any one that is indued with the gift of continencie to abstain from Marriage NOtwithstanding we deny not but such as have received the gift of continencie from God have greater advantage to exercise the holy function and to serve the Church then such as are joyn'd in matrimony by reason of the many weighty cares and troubles which marriage is attended with whereby they are oftentimes even unwillingly drawn away from their divine contemplations to domestick affaires and the incombrances of the present life according to the saying of the Apostle a 1 Cor. 7.32 33. He that is unmarried careth for the things that belong to the Lord how he may please the Lord But he that is married careth for the things that are of the World how he may please his Wife and is divided Wherefore as they are not unworthy of praise who therefore take a Wife that they may live unto God with a clean and pure conscience so they are highly to be commended who the better to imploy their endeavours in the Church choose a chast single life and continue therein so long as is possible for them DOCT. XXIV That marriages are to be contracted in the Lord and religiously observed MOreover we know and confesse that all marriages are to be contracted a 1 Cor. 7.39 in the Lord according to the divine law and that of nature and that they are also holily to be observed according to the honest and good customes of places and that it is unlawfull for any man to put away his Wife b Matth. 19.9 saving for the cause of fornication but if an unbelieving woman refuse to cohabit with her believing Husband out of hatred to religion she is not to be retained by force c 1 Cor. 7.15 for the faithfull Husband is not under bondage in such cases but God hath called him to peace DOCT. XXV That it is no lesse lawfull for him that hath divorced an adultresse or is forsaken by an unbelieving Wife to contract new matrimonie then for him whose Wife is deceased WE believe also that it is not lesse lawfull for him who hath either lawfully repudiated an adulteresse or is deserted by an unbelieving Wife to enter into marriage anew then for a person whose former Wife is dead For that saying of the Apostle concerning all unmarried persons and Widowes is perpetually true and wholesome a 1 Cor. 7.8 9. It is good for them if they abide even as I. But if they cannot contain let them marry for it is better to marry then c. DOCT. XXVI That some ought to be appointed in the Church to judge of controversies touching Marriage BUt we do not approve that any of these things be done in the Church without the lawfull cognisance judgement opinion of the Church and the Christian Magistrate where there is any and therefore we conceive that there ought to be constituted some pious knowing and prudent persons for the cognisance and judgement of masters touching matrimony so that nothing
other is proper to Ministers and persons design'd to Ecclesiastical offices which is therefore wont to be call'd the discipline of the Clergie DOCT. XXXVII The particulars of general Discipline THe common and popular discipline consists chiefly in these particulars First as to the ground-work that when any one is received into the Church that he learn to know God Christ call upon him understand what his commands are This is performed by Catechising whereby the summe of Christ an Religionis taught being thus instructed he is to professe his faith before the whole Church and to promise obedience to Christ and his Church according to the doctrine of the Gospel Rom. 10.10 Mat. 28.20 Secondly because not to proceed in the way of God is to relapse therefore to the end the godly may make good progresse in piety they ought to meet together in holy Assemblies at appointed times and places and apply themselves to the hearing of the word of God to joyn in Prayer with others and exercise charity towards the poor by contributing their offerings liberally Thirdly in regard that in this progresse we oftentimes fall some more grievously and with greater scandall to the Church others lesse hainously therefore there is another particular consisting in the Censure of manners Matt. 18 15. c. 1 Tim. 5.20 to wit that every one do submit himself to their Censure even to the end of his life and admit of brotherly correction And if any one happen to fall into some notorious offence manifest to the Church and being reproved do not repent thereof for which reason he deserves to be suspended from the Sacrament for the time untill he give publick testimony to the Church of his true repentance such a brother is to be excommunicated from holy things and bound neverthelesse upon his repentance he is to be loosed received again into favour be admitted to communion This is the first kind of discipline the end whererof is that every one might live unto God and at last die in the Lord Jesus DOCT. XXXVIII The particulars of Clerical Discipline ALlthough all persons as well Ministers as Lay-men as they call them be subject to this kind of Christian discipline yet amongst the Fathers there was added to it a certain peculiar discipline of the Clergy who are concern'd not onely to guide for others with the word but with the example of their lives and diligent dischargeing of their duty The particulars thereof are chiefly these First that they abstain from many things which otherwise may in some manner be tolerated in the laity Such are divers delights of the flesh splendid equipage costly banquets rich houshold stuffe wicked servants and the like Secondly that they withdraw themselves from all those businesses of this life which hinder them from performing their charge which principally consists in the due officiating in holy duties preaching the Word and exercising the discipline of manners such businesses are Warfare Merchandise Law-imployments bartering keeping of publick Victualling-houses and all sordid professions courses Thirdly that they give themselves more diligently then the laity to the reading and study the holy Word and endeavour to attain such arts and languages as are advantageous to the understanding of Scripture and moreover bestow their time in prayer and holy contemplations Fourthly that they promise obedience in all honest matters to the Bishop and his Metropolitan Fifthly that they use more vigilancy and care not only to the discharge of every their particular places but in all those things that appear to import the edification of the Church DOCT. XXXIX That from the necessity of discipline is confirmed the necessity of Synods THese are the principal parts of discipline without which there is no appearance how any Church can be duly governed and upheld But how is it possible this discipline can be in such places where the Ministers never convene together to know what is wanting or what irregularities are committed in the Church to denounce against evill-manners to judge of doctrines if any new happen to spring up lastly to deliberate of all things which concerne the welfare of the Church Wherefore we affirm that Assemblies of Ministers and Ecclesiastical Synods are very necessary to the right and safe government of the Church seeing no Politie no Commonwealth nor Kingdome can consist without their Senates Councils Parlaments and other conventions And it would be very acceptable to us if the ancient custome of the Churches which was ratified by a new constitution of the Emperour Justinian were recalled into practice namely that Synods should be assembled in every Province at least twice a yeare and at fit times a Council gathered of the most learned modest and prudent Ministers and Embassadours of Princes in all the Provinces that professe the Gospel which if ever is certainly extreamly necessary in these calamitous times wherein so many and such abominable heresies are brought back again from hell Wherefore with all our Soule we pray unto God the Father through our Lord Jesus Christ that he would raise up pious and valiant Princes such as Constantine Valentinian and Theodosius who by their authority may assemble such a Synod wherein themselves being present and ordering the same there may be brotherly and friendly consultation touching the happy agreement peace and safety of all the Churches out of the sacred Word and by the Spirit of God to the glory of God and the name of Christ and the safety and welfare of all the Elect. DOCT. XL. Errours THerefore we disapprove all such things as are repugnant to the aforesaid doctrine confirmed by holy Scripture and chiefly these following particulars 1. That the Church consists of men onely that Angels do not at all belong unto it 2. That the true Church which is the body of Christ consists not onely of the elect but also of reprobates and hypocrites and that these are true members of the Church 3. That the Church does so consist of the elect and truly holy that no hypocrites are conteined therein and that they are never in the holy writ included in the appellation of the Church 4. That the Church which was before the comming of our Saviour was not the true Church of Christ but onely the type of that which was to be gathered by Christ and his Apostles 5. That the Church of Christ hath two heads one invisible and residing in heaven namely Christ and another visible and ruling upon earth the Bishop of Rome with whom whosoever agreeth not in all things pertaining to Religion nor obeys him in all things he has no place nor name in the Church and cannot be saved 6. To affirm of any particular Church that it cannot erre in matter of faith 7. To confine the Church so to certaine places and persons as to say There onely is the Church 8. Not acknowledge them for Churches of Christ which although they had the fundamentals of faith yet doe not wholy
accord in ceremonies or some point of doctrine with us 9. To make a separation from the Churches for every kinde of errour or by reason of the bad life of some persons 10. To maintain that where the true doctrine right manner of worship and pure administration of the Sacraments is excluded there is notwithstanding a true and Apostolical and pure Church because a continued succession of Bishops from the times of the Apostles can be demonstrated therein and contrarily to deny those to be true Churches which although they retain the pure doctrine the Sacraments intire and the right discipline yet cannot shew a personal and uninterrupted succession and continuation of Bishops 11. That the authority of any Bishop as such does extend beyond those things whereunto he is called by Christ 12. That the Church ha's authority to alter something in the holy Scripture or to dispense with the commands of God or frame new lawes binding the conscience 13. That it is not lawfull for Ministers of the Word to contract matrimony or at least to marry twice 14. That it is not lawfull for Ministers to receive a certain stipend 15. That it is lawfull to use an unknown tongue in the Church though no interpretation be added 16. That besides God and Jesus Christ the Mediatour it is lawfull for men to call upon Saints departed and to direct prayers and the sacrifice of thanksgiving to them 17. That it is not lawfull for Christians during the Fast of Lent and certain other daies to eate some kinds of food 18. That the Church does well in praying for the Soules of persons deceased that they may be delivered from fire of Purgatory CHAP. XXVI Having spoken of the first sort of men whose Ministry God useth in the government of the Church namely of Ecclesiastical Ministers their functions and other matters appendant there unto it remaineth that we deliver in brief what our belief is concerning the other viz the civil Magistrate For the Lord is wont to make use of his Ministry also especially if he be a Christian for the protection and preservation of his Church DOCTRINE I. That every Magistrate whither godly or wicked is from God and that therefore no Magistrate is simply to be resisted WE believe that every Magistrate as well wicked as godly is from the Lord God and that he is the Minister of God a 1 Pet. 2.14 sent for the punishment of evil doers and the praise of them that doe well and that in that respect he is to be b Rom. 13. â— 5 7. feared and honoured and obedience given to his commands as farre as may be with a good conscience and without transgressing the divine law and that not onely out of fear but also for conscience sake because God commands it so that as he is the Minister of God he is not to be resisted because c Rom. 13.2 5. Whosoever resisteth the power resisteth the Ordinance of God and God himself DOCT. II. That the Magistrate is not to be obeyed when he commands any thing contrary to the will of God NEverthelesse if the Magistrate injoyns us any thing contrary to his will by whom he is sent and whose Minister he professeth himself to be we do not doubt with the Apostles but that we ought to deny obedience unto him and say d Acts. 5.29 We ought to obey God rather then men since such a Magistrate is not the Minister of God in that particular Wherefore a Rom. 13.5 if it behooveth us to be subject to obey the Magistrate for conscience sake and not onely out of fear then we conclude that in whole we cannot obey for conscience sake therein we ought not to obey for fear In other matters we know that b Rom. 13.2 he that resisteth the power resisteth God and receiveth damnation to himself DOCT. III. That we ought to pray for all Magistrates that they may faithfully discharge their duties and what the duty of every Magistrate is MOreover because it is the duty of every free Magistrate both in making of laws pronouncing of judgements and likewise in punishing offences to use all care and diligence that their subjects live according to virtue and nature and the laws of God the summe whereof is that c Tit. 2.12 we live soberly and so chastly and decently righteous and so quietly with our neighbour and godly in this present world and that they cannot perform this duty of themselves unlesse they be indued by God with the knowledge thereof and a Phil. 2.13 stirred up both to will and to doe therefore what we our selves do by the precept of the Apostle the same we teach others to do also namely that they pray for the Magistrates whatever they be that they may become both willing and able to acquit themselves of their charge that thereby wee may lead a quiet and peaceable life in all honesty and godlinesse that is that we may live commodiously and in peace together that the honour of the publick be regarded and true piety and religion maintained and promoted DOCT. IV. That it is the chief duty of a Christian Prince to undertake the care of Christian Religion BUt if the Magistrate be a Christian and godly person we believe that it does especially belong to him to take a peculiar care of the Christian Religion besides their indeavours for the publick and civil benefit and maintaining the peace honour of the society over which he is placed seeing the Lord hath made him keeper of both Tables and commandeth him that as a Prince a Ios 18. he alwaies have the Law in his hands that he may as well b Deut. 13.5 punish idolaters blasphemers false prophets seducers c. As murderers and adulterers and this according to the examples of the godly Kings in Israel and the Christian Princes Constantine Valentinian Theodosius Iustinian and others abundantly confirming the same who according to the command of God did serve the Lord not only as private persons but as Kings as St. Austin hath most prudently observed concerning their duty out of the second Psalm and expounded the fame Epist 50. Ad Bonifacium Comiâ—em Tom. 2. DOCT. V. That the duty of a godly Prince is twofold and wherein the first part thereof consists MOreover seeing the duty of a pious Prince that is of such a Magistrate as hath a free power over any people and authority to institute or reform religion in his jurisdiction which he owes to Christ and the Church is twofold whereof one consists in things pertaining to religion and the other ha's regard to to the persons under his jurisdiction and subject unto him We believe as to the first that it is his duty in the first place to take diligent care that religion be established or being established be preserved pure in his principalities or kingdome or if corrupted that it be restored and reformed and this according to the pure Word of
the satisfaction and performance due from them and that most certainly we are not commanded to ask any thing of God but what God is willing to grant and Christ hath cancell'd the obligation of our whole debt having made perfect payment and satisfaction thereof in our behalfe DOCT. III. That the afflictions wherewith the Saints are exercised after the pardon of their sins are not punishments or satisfactions for sins past but fatherly chastisements to restrain from future BUt for that God useth to afflict and scourge his children in sundry manners after forgivenesse of their sins we believe that he does it not to that end satisfaction either in whole or in part might be made thereby to his justice for sins committed since one full satisfaction of Christ imputed unto us is more then enough thereunto but that by them as by the strokes of a father which conduce much to the morification of sin dwelling in us we may be rendred more cautious hereafter and suffer not our selves so easily to fall into sin any more T. 7. de pecc mer. rem l z. c. 33. 34. wherefore with St. Austin we style them the combats of faith and exercises of the Saints but not the punishments of sin and accordingly teach them to be really so DOCT. IV. That properly sins are forgiven by God alone freely and through Christ the Mediatour Isai 43.25 WE believe also that sins are properly for given by God alone by by grace through Christ the Mediatour since it is he alone against whom properly sins are committed either mediately or immediately when we transgresse his Law and it lies in the power of the Creditors only to shew kindnesse to his debtors and remit their debts Whence also Christ as man a Luke 23.34 prayed the Father in behalf of those that crucified him that he would forgive them and pardon their sins and moreover for that the Iews said b Luke 5.21 Who can forgive sins but God alone he confirmed the same partly by being silent and partly by doing a miracle Wherefore inasmuch as Christ did forgive sins by his own authority we believe with the Fathers that it is evidently inferr'd that he is the true God seeing this cannot be done by any mere creature unlesse ministerially as they say and in the name and by the authority of God which we know to be given not to one only Mat. 18. Iohn 20.23 but to all the Apostles equally and consequently to all lawfull ministers of the Gospel DOCT. V. That Christ being both God and man doth indeed forgive sins but after a different manner as he is God and as he is man FRom whence flows this consequence which we confesse that Christ both God and man together with the Father and the holy Ghost doth forgive sins but this he doth after a different manner as God and as man For as God he doth it properly by his own authority truly and effectually but as man he doth and did it in the flesh as a cooperatour with the Deity by his humane will consenting with the divine and pronouncing the words Thy sins are forgiven thee And the same is attested by the exposition of Leo the first in an a Eph. 10. cap. 4. Epistle to Flavianus in these words Either form viz. of God and man acts in communion with the other what is proper to it namely the word working that which is proper to the word and the flesh doing that which belongs to the flesh To remit sins was an action proper to the divine nature but to say Thy sins are forgiven thee was humane DOCT. VI. That remission of sins is offered in Christ alone and obtained by the elect alone indued with faith BUt as in Christ only the Mediatour and Redeemer as head of the whole Church a Eph. 1.7 we have redemption through his bloud the forgivenesse of sins so that there is none without him so also we believe that the elect only being indued with true repentance and true faith and ingrafted into Christ by the holy Spirit as members into their head are made partakers of the same wherefore although forgivenesse of sins be pronounced to all men by the Gospel yet they are never forgiven to reprobates such as are impenitent and unbelievers but do alwayes remain upon them through their own fault and defect DOCT. VII That to the believing elect all their sinnes together are forgiven WE believe also that as Christ by once offering himself satisfy'd not for some but all our sins so also when we truly repent forgivenesse not of some only but of all out sins together is offered unto us by Christ and through Christ in the Gospel communicated by the holy Spirit and received by faith seeing God hath declared by a parable that he doth forgive the whole debt and not a part thereof DOCT. VIII That remission of sins is dispersed only in the Church received by faith alone and that onely in this life LAstly to conclude we believe that as in Christ onely remission of sins is to be found so also is the same dispersed in his Church alone and that as it was purchas'd for us a Mat. 18.23 c. by the merits and bloud of Christ alone so also it is received without our merits by a true faith only in Christ and that as in this life only the Gospel is preached and pardon of sins declared to those that repent and believe so also that we can only be made partakers of the same in this life seeing after it there is no place for faith and repentance and consequently the Church cannot longer by any ministry advantage those that are deceased towards the obtaining pardon for them according to that of St. Cyprian to Demetrius After departure from hence there remains no place for repentance no effect of satisfaction Here life is either lost or gained here provision is made for eternall salvation by the worshipping of God and believing in his mercy DOCT. IX The confirmation of the same doctrine from the order observed in the Creed WE expound the article of forgivenesse of sins in the Creed according to these three heads namely first that this article is placed next those of the Church the Communion of Saints to the end we might understand that remission of sins is not dispensed and hath no place out of the Church Secondly that it is placed after the confession of our faith in God the Father in the Son and in the holy Ghost and after that faith whereby we believe the Church of Christ to be holy and to consist of the society and Communion of Saints to the end we might declare that we do obtain remission of our sins continually not by reason of our own merits but through faith in God the Father the Son and the holy Ghost and because we are in the Church and have Communion with all Saints And lastly from this order of the articles of