{"number":20,"title":"Of the Authority of the Church","part":null,"questions":[],"paragraphs":["20.1"],"clauses":[],"items":[],"text":"> The Church hath Power to decree Rights or Ceremonies, and Authority in Matters of Faith. And yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written; neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore although the Church be a Witness and Keeper of Holy Writ, yet as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.\n\nThis Article consists of Two parts; The first asserts a Power in the Church both to decree Rites and Ceremonies, and to judge in matters of Faith: The second limits this Power over matters of Faith to the Scriptures; so that it must neither contradict them, nor add any Articles as necessary to Salvation to those contained in them. This is suitable to some Words that were once in the Fifth Article, but were afterwards left out; instead of which the first words of this Article were put in this place, according to the Printed Editions; tho they are not in the Original of the Articles signed by both Houses of Convocation, that are yet extant.\n\nAs to the first part of the Article, concerning the Power of the Church, either with relation to Ceremonies or Points of Faith, the dispute lies only with those who deny all Church-Power, and think that Churches ought to be in all things limited by the Rules set in Scripture; and that where the Scriptures are silent, there ought to be no Rules made, but that all Men should be left to their Liberty: And in particular, That the appointing new Ceremonies, looks like a reproaching of the Apostles, as if their Constitutions had been so defective, that those defects must be supplied by the Inventions of Men: Which they oppose so much the more, because they think that all the Corruptions of Popery began at some Rites which seemed at first not only Innocent but Pious; but were afterwards abused to superstition and Idolatry, and swelled up to that bulk as to oppress and stifle true Religion with their Number and Weight.\n\nA great part of this is in some respect true; yet that we may examine the matter methodically, we shall first consider, What Power the Church has in those matters; and then, What Rules she ought to govern her self by in the use of that Power. It is very visible, that in the Gospels and Epistles there are but few Rules laid down as to Ritual Matters: In the Epistles there are some general Rules given that must take in a great many Cases, such as, *Let all things be done to Edification, to Order, and to Peace:* And in the Epistles to *Timothy* and *Titus,*[^1] many Rules are given in such general words, as, *Lay hands suddenly on no Man,* that in order to the guiding of particular Cases by them, many distinctions and specialties were to be interposed to the making them practicable and useful. In matters that are merely Ritual, the state of Mankind in different Climates and Ages is apt to vary; and the same things that in one Scene of Human Nature may look grave, and seem fit for any Society, may in another Age look light, and dissipate mens thoughts. It is also evident that there is not a System of Rules given in the New Testament about all these; and yet a due method in them is necessary to maintain the Order and Decency that become Divine things: This seems to be a part of the Gospel-*Liberty,* That it is not a *Law of Ordinances*; these things being left to be varied according to the diversities of Mankind.\n\nThe *Jewish* Religion was delivered to one Nation,[^2] and the main parts of it were to be performed in one place; they were also to be limited in Rituals, lest they might have taken some Practices from their Neighbours round about them, and so by the use of their Rites have rendred Idolatrous Practices more familiar and acceptable to them: And yet they had many Rites among them in our Saviour’s time, which are not mentioned in any part of the Old Testament; such was the whole Constitution of their Synagogues, with all the Service and Officers that belonged to them: They had a Baptism among them, besides several Rites added to the Paschal Service. Our Saviour reproved them for none of these; he hallowed some of them to be the Foederal Rites of his New Dispensation; he went to their Synagogues; and though he reproved them for overvaluing their Rites, for preferring them to the Laws of God, and making these void by their Traditions, yet he does not condemn them for the use of them. And while of the greater Precepts he says, *These things ye ought to have done*;[^3] he adds concerning their Rites and lesser matters, and *not to have left the other undone.*\n\nIf then such a liberty was allowed in so limited a Religion, it seems highly suitable to the sublimer state of the Christian Liberty, that there should be room left for such Appointments or Alterations as the different state of times and places should require. In hotter Countries, for instance, there is no danger in dipping; but if it is otherwise in colder Climates, than since *Mercy is better than even Sacrifice,*[^4] a more sparing use may be made of Water; Aspersion may answer the true end of Baptism. A stricter or gentler Discipline of Offenders, must be also proportioned to what the Times will bear, and what Men can be brought to submit to. The dividing of Christians into such Districts, that they may have the best Conveniences to assemble themselves together for Worship, and for keeping up of Order; the appointing the Times as well as the Places of Worship, are certainly to be fixed with the best regard to present Circumstances that may be. The bringing Christian Assemblies into Order and Method, is necessary for their Solemnity, and for preventing that dissipation of Thought that a diversity of Behaviour might occasion. And though a *Kiss of Peace,* and an Order of Deaconesses, were the Practices of the Apostolical Time, yet when the one gave occasion to Raillery, and the other to Scandal, all the World was, and still is satisfied with the reasons of letting both fall.\n\nNow if Churches may lay aside Apostolical Practices in Matters that are Ritual, it is certainly much easier to justifie their making new Rules for such things; since it is a higher Attempt to alter what was settled by the Apostles themselves, than to set up new Rules in Matters which they left untouch’d. Habits and Postures are the necessary Circumstances of all Publick Meetings: The times of Fasting and of Prayer; the Days of Thanksgiving and Communions are all of the same nature. The Publick Confession of Sins by scandalous Persons; the time and manner of doing it; The previous steps that some Churches have made for the Trial of those who were to be received into Holy Orders, that so by a longer Inspection into their Behaviour, while in lower Orders, they might discover how fit they were to be admitted into the Sacred Ones: And chiefly the prescribing stated Forms for the several Acts of Religious Worship, and not leaving that to the Capacities of Humours, to the Inventions, and often to the Extravagancies of those who are to officiate: All these things, I say, fall within those general Rules given by the Apostles to the Churches in their time: Where we find that the *Apostles* had their *Customs,*[^5] as well as *the Churches of God*; which were then opposed to the innovating and the contentious humours of some factious Men. And such a Pattern have the Apostles set us of complying with those things that are regulary settled, wheresoever we are, that we find *they became all things to all Men: To the Jews they became Jews*; though that was a Religion then extinguished in its obligation, by the Promulgation of the Gospel; and was then fallen under great corruption: Yet in order to the gaining of some of them, such was the Spirit of Charity and Edification with which the Apostles were acted, that while they were among them they complied in the Practice of those abrogated Rites; though they asserted both the Liberty of the *Gentiles,* and even their own in that matter: It was only a Compliance, and not a Submission to their Opinions, that made them *observe days,* and distinguish *meats*; while among them. If then such Rites, and the Rites of such a Church, were still complied with by Inspired Men, this is an Infallible Pattern to us; and let us see upon how much stronger Reasons, we who are under those Obligations to Vnity and Charity with all Christians, ought to maintain the *Unity of the Body,* and the Decency and Order that is necessary for *Peace and mutual Edification.*\n\nTherefore since there is not any one thing that Christ has enjoined more solemnly and more frequently than Love and Charity, Union and Agreement amongst his Disciples; since we are also required to assemble our selves together,[^6] to constitute our selves in a Body, both for worshipping God jointly, and for maintaining of Order and Love among the Society of Christians, we ought to acquiesce in such Rules as have been agreed on by common Consent, and which are recommended to us by long Practice, and that are established by those who have the lawful Authority over us. Nor can we assign any other Bounds to our Submission in this Case, than those that the Gospel has limited. *We must obey God, rather than Man*;[^7] and we must in the first place *render to God the things that are God’s,* and then *give to Caesar the things that are Caesar’s.* So that if either Church or State have power to make Rules and Laws in such matters, they must have this Extent given them, That till they break in upon the Laws of God and the Gospel, we must be bound to obey them. A Mean cannot be put here; either they have no Power at all, or they have a Power that must go to every thing that is not forbid by any Law of God. This is the only measure that can be given in this matter.\n\nBut a great difference is here to be made between those Rules that both Church and State ought to set to themselves in their enacting of such matters, and the Measures of the Obedience of Subjects: The only question in the point of Obedience, must be Lawful or Unlawful. For Expedient or Inexpedient ought never to be brought into question, as to the point of Obedience; since no Inexpediency whatsoever can balance the breaking of Order, and the dissolving the Constitution and Society. This is a Consideration that arises out of a Man’s apprehensions of the fitness or usefulness of things; in which though he might be in the right as to the antecedent fitness of them, and yet even there he may be in the wrong, and in common modesty every Man ought to think that it is more likely that he should be in the wrong, than the Governors and Rulers of the Society; yet I say allowing all this, it is certain that Order and Obedience are both in their own nature, and in their Consequences, to be preferred to all the particular considerations of Expediency or Inexpediency. Yet still those in whose Hands the making of those Rules is put, ought to carry their Thoughts much further: They ought to consider well the Genius of the Christian Religion, and therefore they are to avoid every thing that may lead to Idolatry, or feed Superstition; every thing that is apt to be abused to give false Ideas of God, or to make the World think that such Instituted Practices may balance the Violation of the Laws of God. They ought not to overcharge the Worship of God with too great a Number of them: The Rites ought to be grave, simple and naturally expressive of that which is intended by them. Vain Pomp and indecent Levity ought to be guarded against; and next to the Honour of God and Religion, the Peace and Edification of the Society ought to be chiefly considered. Due regard ought to be had to what Men can bear, and what may be most suitable to the present State of the whole; and finally, a great Respect is due to Ancient and Established Practices. Antiquity does generally beget Veneration; and the very changing of what has been long in use, does naturally startle many, and discompose a great part of the Body. So all Changes, unless the Expediency of making them is upon other Accounts very visible, labour under a great prejudice with the more staid Sort of Men; for this very Reason, because they are Changes. But in this matter, no certain or Mathematical Rules can be given: Every one of these that has been named, is capable of that Variety, by the diversity of Times and other Circumstances; that since Prudence and Discretion must Rule the use that is to be made of them, that must be left to the Conscience and Prudence of every Person who may be concerned in the Management of this Authority. He must Act as he will Answer it to God and to the Church; for he must be at liberty in applying those general Rules to particular Times and Cases. And a Temper must be observed: We must avoid a sullen adhering to things because they were once settled, as if Points of Honour were to be maintained here; and that it look’d like a reproaching a Constitution, or the Wisdom of a former Age, to alter what they did; since it is certain that what was wisely ordered in one Time, may be as wisely chang’d in another: As on the other hand, all Men ought to avoid the Imputations of a desultory Levity; as if they loved Changes for Changes sake: This might give occasion to our Adversaries to triumph over us, and might also fill the Minds of the weaker among our selves with Apprehensions and Scruples.\n\nThe next particular Asserted in this Article, is, *That the Church hath Authority in Matters of Faith.* Here a Distinction is to be made between an Authority that is absolute, and founded on Infallibility; and an Authority of Order. The former is very formally disclaimed by our Church, but the second may be well maintained, tho’ we Assert no Unerring Authority. Every single Man has a Right to search the Scriptures, and to take his Faith from them; yet it is certain that he may be mistaken in it. It is therefore a much surer way for Numbers of Men to Meet together, and to Examine such Differences as happen to arise: To consider the Arguments of all Hands, with the Importance of such Passages of Scripture as are brought into the Controversy; and thus to enquire into the whole Matter; in which as it is very natural to think that a great Company of Men should see further than a less Number; so there is all Reason to expect a good Issue of such Deliberations, if Men proceed in them with due Sincerity and Diligence: If Pride, Faction, and Interest, do not sway their Councils, and if they seek for Truth more than for Victory.\n\nBut what abuses soever may have crept since into the publick Consultations of the Clergy, the Apostles at first met and consulted together upon that Controversy which was then moved concerning the Imposing the Mosaical Law upon the *Gentiles*; They ordered the Pastors of the Church to be able to convince Gainsayers,[^8] and not to reject a Man as an Heretick, till after a first and a second Admonition: The most likely method both to find out the Truth, and to bring such as are in Error over to it, is to consult of these Matters in common: and that openly and fairly. For if every good Man that prays earnestly to God for the Assistance and Direction of his Spirit, has reason to look for it; much more may a Body of Pastors, brought together to seek out the Truth, in any point under debate, look for it if they bring with them sincere and unprejudiced Minds, and do pray earnestly to God. In that case they may expect to be directed and assisted of Him. But this depends upon the Purity of their Hearts, and the Earnestness of their Endeavours and Prayers.\n\nWhen any Synod of the Clergy has so far examined a Point, as to settle their Opinions about it, they may certainly decree that such is their Doctrine: And as they judge it to be more or less important, they may either restrain any other Opinion, or may require positive Declarations about it, either of all in their Communion, or at least of all whom they admit to minister in Holy Things.\n\nThis is only an Authority of Order for the maintaining of Union and Edification: And in this a Body does no more as it is a Body, than what every single Individual has a right to do for himself. He examines a Doctrine that is laid before him, he forms his own Opinion upon it, and pursuant to that he must judge with whom he can hold Communion, and from whom he must separate.\n\nWhen such Definitions are made by the Body of the Pastors of any Church, all Persons within that Church, do owe great respect to their Decision. Modesty must be observed in descanting upon it, and in disputing about it. Every Man that finds his own thoughts differ from it, ought to examine the Matter over again, with much attention and care, freeing himself all he can from Prejudice and Obstinacy; with a just distrust of his own Understanding, and an humble respect to the Judgment of his Superiors.\n\nThis is due to the considerations of Peace and Union, and to that Authority which the Church has to maintain it. But if after all possible methods of Enquiry, a Man cannot master his Thoughts, or make them agree with the Publick Decisions, his Conscience is not under Bonds: Since this Authority is not absolute nor grounded upon a promise of Infallibility.\n\nThis is a Tenet that with Relation to National Churches and their Decisions, is held by the Church of *Rome,* as well as by us: For they place Infallibility either in the Pope, or in the Universal Church: But no Man ever dreamt of Infallibility in a particular or National Church: And the Point in this Article is only concerning particular Churches; for the Head of General Councils comes in upon the next. *That no Church can add any thing as necessary to Salvation,* has been already considered upon the Sixth Article.\n\nIt is certain, that as we owe our hopes of Salvation only to Christ, and to what he has done for us; so also it can belong only to him who procured it to us, to fix the Terms upon which we may look for it: Nor can any Power on Earth clog the offers that he makes us in the Gospel, with new or other Terms than those which we find made there to us. There can be no dispute about this: For unless we believe that there is an Infallible Authority lodged in the Church, to explain the Scripture, and to declare Tradition; and unless we believe that the Scriptures are both obscure and defective, and that the one must be helped by an Infallible Commentary, and the other supplied by an Authentical Declarer of Tradition; we cannot ascribe an Authority to the Church, either to contradict the Scripture, or to add necessary conditions of Salvation to it.\n\nWe own after all, That the Church is the Dispositary of the whole Scriptures, as the *Jews* were of the Old Testament: But in that Instance of the *Jews,* we may see that a Body of Men may be faithful in the Copying of a Book exactly, and in the handing it down without corrupting it; and yet they may be mistaken in the true meaning of that which they preserve so faithfully. They are expresly called *the keepers of the Oracles of God*:[^9] And are no where reproved for having attempted upon this *Depositum:* And yet for all that Fidelity, they fell into great Errors about some of the most Important parts of their Religion; which exposed them to the rejecting the *Messias,* and to their utter ruin.\n\nThe Church’s being called the Witness of Holy Writ is not to be resolved into any Judgment that they pass upon it, as a Body of Men that have Authority to Judge and give Sentence, so that the Canonicalness, or the Uncanonicalness of any Book shall depend upon their Testimony: But is resolv’d into this, that such Successions and Numbers of Men, whether of the Laity or Clergy, have in a course of many Ages had these Books preserved and read among them; so that it was not possible to corrupt that upon which so many Men had their Eyes, in all the Corners and Ages of *Christendom.*\n\nAnd thus we believe the Scripture to be a Book written by inspired Men, and delivered by them to the Church, upon the Testimony of the Church that at first received it; knowing that those great Matters of Fact, contained and appealed to in it, were true: And also upon the like Testimony of the succeeding Ages, who Preserved, Read, Copied, and Translated that Book, as they had received it from the first.\n\nThe Church of *Rome* is guilty of a manifest Circle in this Matter: For they say they believe the Scriptures upon the Authority of the Church: And they do again believe the Authority of the Church, because of the Testimony of the Scripture concerning it.\n\nThis is as false reasoning as can be imagined: For nothing can be proved by another Authority, till that Authority is first fixed and proved: And therefore if the Testimony of the Church is believed to be sacred, by virtue of a Divine Grant to it, and that from thence the Scriptures have their Credit and Authority, then the Credit due to the Church’s Testimony is Antecedent to the Credit of the Scripture: And so must not be proved by any passages brought from it; otherwise that is a manifest Circle. But no Circle is committed in our way, who do not prove the Scriptures from any supposed Authority in the Church, that has handed them down to us: But only as they are vast Companies of Men who cannot be presumed to have been guilty of any Fraud in this matter; it appeared further to be morally impossible for any that should have attempted a Fraud in it, to have executed it. When therefore the Scripture it self is proved by Moral Arguments of this kind, we may according to the strictest Rules of Reasoning examine, What Authority the Scripture gives to the Pastors of the Church met in lesser or greater Councils.\n\n[^1]: Rom. 14 19. 1 Cor. 14.40.\n[^2]: Gal. 2.4. —4.9. —5.1.\n[^3]: Matth. 23.23.\n[^4]: Hos. 6.6. Matth. 12.7.\n[^5]: 1 Cor. 12.16. —ch. 9.19, to 23.\n[^6]: Heb 10.25.\n[^7]: Acts 5.29. Matth. 22.21.\n[^8]: Titus 1.9. —3.10.\n[^9]: Rom. 3.2."}