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
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
be done rashly and imprudently therein or every man make his own pleasure his law but that all things be done in a due manner a 1 Cor. 14.26 to edification without injury to any whilest b Rom. 2.24 the name of God be blasphemed through us among the unbelievers DOCT. XXVII That they who are set over the Churches ought to take care that the children of believers be brought up in Christian Religion and instructed either in good literature or an honest profession TO what we have already said is conjoyned the care of children Therefore we believe it necessary for the perpetuall preservation of the Church that not only every private person do indeavour the education of their children in true piety and Christian manners either to good learning or some honest profession but also that the Church do undertake the cure of this a Faire to the end they may be in time rendred profitable both to Church Commonwealth to which effect do conduce as well publick Schools of literature and the exercising honest professions as Ecclesiasticall Catechising and institutions DOCT. XXVIII That Ministers with their families are to be supported with competent and befitting stipends WE also believe that the Church cannot be rightly govern'd unlesse the Ministers be liberally suppli'd with all things necessary to a seemly sort of living both for themselves and their families seeing no man is able to discharge his duty unless he be provided wherewith to live and our Lord saith a Math. 10.10 The labourour is worthy of his reward as the b 1 Cor. 9.7 c. 2 Tim. 2.17 c. Apostle writeth largely of this matter in sundry places demonstrating to the full that Ministers who serve the Church ought to receive from the Church it self whatsoever they have need of for this present life and that they have right to demand the same so far it is from a sin in them to receive them as some do unreasonably pronounce it Neverthelesse a 1 Tim. 3.8 with the Apostle we highly condemne coveteousnesse in all persons and especially in Ministers as likewise on the contrary we disapprove prodigality teaching that neither of these vices is to be cherished or endured DOCT. XXIX That the goods of the Churches are not to be imbezell'd but distributed to the support of Ministers and other godly uses MOreover whereas many gifts have by the liberality of Princes and other good men been heretofore and are still in some places conferred on the Churches we judge it meet that where Churches are possest of such gifts diligent care be taken that they be not wasted nor converted to profane much lesse to sacrilegious uses nor when so converted be permitted and conniv'd at but that they be distributed only to the ends they were intended to namely to pious uses Yet we approve that a Deut. 14. ancient partition of Ecclesiasticall goods so as one part thereof goe to the godly Bishops that is the Teachers and Ministers of the word and their families another part to students deputed to the Ministry of the Church and to all that serve therein a third part to poor people and strangers and a fourth to the reparation of Churches and Schools to which part belong not only the houses of Ministers Teachers and Students with their Libraries and all instruments and necessary to Churches and Schools but also Hospitalls and houses of charity for stranger and other like places where those persons dwell of whom the Church ought to take a peculiar care DOCT. XXX Of the manner of Christian Temples what tongue habit and ornaments are to be used in them what Festivals ought to be observed to whom Prayers are to be made and that rites ceremonies ought to be arbitrary free saving those which have been appointed by Christ or his Apostles BUt for that this reason is not the least why believers doe and ought to live together in the same Cities Towns and Villages as far as possible they may namely to the end they might not only cherish their commou faith by holy communication daily amongst themselves in private and exercise mutuall charity in Christian offices but also that they might in certain places and times assemble together to praise and call upon God publickly to hear his word partake the Sacraments and perform the publick works of charity toward the poor which things cannot be done without speech and rites and ceremonies therefore we declare our opinion of them also in brief after this manner Seeing it is out of all doubt that all things ought to be done in the Church to edification all appearance of superstition removed from it we conceive that true piety and the edification of the Churches do require First as concerning Places that if old and profained Temples be allow'd of they should be purg'd from all Idols and from the reliques and footsteps of all idolatrie and superstition For a 2 Cor. 6.16 what agreement hath the Temple of God with Idols Secondly that no Language be used but such as is understood by the whole Church For what edification can arrive to the Church from an unknown tongue The Apostle also expressely commands b 1 Cor. 14.21 them to keep silence in the Church who speake in an unknowne tongue unlesse the interpretation be added thereto Thirdly that all loosnesse in apparell all vanity and every such ornament which is more beseeming the profane Theaters of the Gentiles then the sacred Temples of Christians and condure more to the delighting of the flesh then edifying of the Spirit be abolish'd But that all things be performed in the Churches with the highest reverence and modestie as in the sight of God and Angels And although we conceive not that the form of apparell which Ministers ought to wear either in or out of the Ministry is to be so much Contended about as thereby to disturb the peace of the Churches yet where the simplicity of the Apostolike times is nearest approached unto and immitated those Churches are judg'd most worthy to be commended Fourthly that every Lords-day the Church be assembled into one holy Congregation since we see that even from the times of the Apostles to these present that day hath bene consecrated and sanctified to a sacred rest Next to the Sabbath-day we cannot but approve the sanctifying of those daies wherein the remembrance of the Nativity of our Lord Jesus Christ of his Circumcision Passion Resurrection Ascension into Heaven and sending of the holy Ghost upon the Apostles was celebrated by the old Church Upon other daies as every Church shall judge it expedient they may congregate the people to an assemblie to hear the word and receive the Sacraments c. a Col 2.16 But this with care that all superstitious observation of dâ—â—es be avoided Fiftly that prayers be poured forth to God alone and to Jesus Christ without invocation either of Angels or Saints departed as the Prophets and Apostles
God expounded by the Word of God it selfe and understood agreeably to the first principles of faith or as they say according to the analogy of faith to the glory of God and salvation of his people For so we find it commanded by God and Moses and to have been observed by all godly Princes DOCT. VI. The explication of this opinion in particulars FIrst therefore we believe it the duty of a godly Magistrate to know out of the Word of God in general and the summe of the principles of faith what the true and Christian religion is and what the Apostolical doctrine whereunto the Churches are to be reformed to the end he do not any thing or presume to do any thing by the judgement of others onely but of his own certain knowledge in a matter of so great importance Secondly when this is known to take care that Ministers fit for that office be chosen called and ordained not guided therein by his own fancy and pleasure but by the rule of God's Word and examples Apostolical Thirdly to cause that by them the doctrine of Salvation deliver'd in holy writ be preached expounded and inculcated that the Sacraments be administred according to Christs institution and also that the discipline ordained by Christ be exercised Fourthly to see that schooles be erected in which laudable arts languages may be diligently taught and the students instructed in the summe of Christianity Fifthly to the end that Ministers and teachers may perform their charges and so true religion be preserved by them in the Church to take order that besides ordinary and private conventions there may be provincial Synods assembled at least twice a yeare Sixthly to have carefull oversight of the goods of the Church that they be layd out faithfully to their proper that is to truly pious uses and that all things necessary be supplyed to the Church and the Ministers of the same DOCT. VII That a pious Prince ought not to use all sorts of men of a different religion after the same manner TO proceed to the remaining duty of a pious Prince since there are divers sorts of men which a Prince may have under his dominion namely either absolutely unbelievers or such as do indeed professe the faith of Christ but are neverthelesse manifest Idolaters and apostates in many things from the Apostolical Church or obstinate Hereticks in some article of faith or only seduced into errour or lastly of sound opinions throughout We conceive a Prince ought not to proceed in the same manner towards all these distinct orders of men for some are to be accounted deare cherished and honoured some tolerated others not and some also even to be punished with death but none are to be suffered to blaspheme Christ or worship Idols and retaine impious ceremonies DOCT. VIII That all men ought to be subject to the higher powers and all powers even the highest to Christ and his word LAstly we believe that a Rom. 13.1 every soul that is every man none excepted and so every inferiour power ought to be subject to the superiour and higher but that the higher power no lesse then the inferiour and all other men to Christ the b Apoc. 17 14. 1 Tim. 6.15 King of Kings and Lord of all Lords For if it is the will of God that all should c Psal 2.12 kiss the Son and submit their neck themselves to his yoke discipline Wherefore we believe that it belongs to the true government and edification of the Church that Princes render themselves especially to be instructed admonished and corrected by the Word of God by which others may be incouraged to do the same and in case they refuse the Prince may with more freedome punish them and retain all in their duties DOCT. IX Errours 1 WE therefore condemn all despisers of Magistrates rebells seditious and enemies to the State they live in and whosoever either openly refuse or craftily detract to perform all duties they owe unto the Magistrate 2. Particularly we condemn the errour of the Anabaptists who affirm it unlawfull for a Christian man to be a Magistrate much lesse to use his authority over his Subjects in point of religion and that it is free for every one to follow what religion hee pleases and consequently that no man is to be compelled to the faith 3. We disapprove their judgement who attribute only the shadow of authority in religion to Magistrates and deny them the power to convocate Synods to deliberate touching religion to reform Churches and to ordaine according to the word of God such things as belong to the welfare of the people making them only impoured to execute the decres and determinations of the Bishops 4 But neither do we approve of such magistrates who without sufficient understanding of matter change religion at their pleasure condemning spoyling and prescribing the dissenters though unheard and who introduce Canons concerning religion not out of the Word of God but rather against it behaving themselves in the Church of Christ as Lords of the Churches not as the servants of God and refusing to submit their necks to the yoke of the Son of God whom we beseech God the Father the Lord Jesus Christ to indue with more knowledge of God and a better rectified understanding CHAP. XXVII Of the perpetuall remission of sins in the Church of Christ DOCTRINE I. That there is in the Church a perpetuall dispensation of remission of sins and that a perpetuall Ministry of the Word is ordained to that end WE have confessed above that as soon as any person is ingrafted into Christ by the holy spirit he does immediately obtain forgivenesse of all sins committed and partakes a new life from Christ the head and so becomes a living member of the Church But because even such as are the most holy in this militant Church do neverthelesse sin daily to the end of their lives and consequently have alwaies need of new pardon for their offences as likewise of new repentance and new faith apprehending remission of sins through Christ because faith repentance use to be stirred up by the ministry of the Word and Sacraments therefore we believe that remission of sins is perpetually dispensed in the Church and that the whole Ecclesiasticall ministry which is perpetually in the same is ordained in reference thereunto DOCT. II. What we understand by the remission of sins WHereas there are three things to be considered in sin the transient action the irregularity or deformity of that action and the fault remaining upon the sinner with the guilt of punishment coherent thereunto we understand that sin is then forgiven us when not onely the fault and irregularity is not imputed unto us but also the punishment and condemnation due unto us for the same is pardoned and we are acquitted from such guilt and liablenesse to justice seeing we are not said to forgive the offences of our brethren but when we free them from