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
of Asia because they dissented from him in some rites was deservedly reprooved by Irenaeus Bishop of Lyons For the Apostle would not have schismes caused in the Church or the Churches condemned because of building stubble or hay upon the foundation seeing the Church does not cease to be a Church and that holy and the beautifull spouse of Christ although she be black or have a few wrinkles and moles In brief Caâ—t 1.5 and 2.10 Eph. 5.27 although errours and defects are not to be conniv'd at yet wheresoever the foundation and principles of the Apostolicall Doctrine are firmely held and so no manifest idolatry admitted we conceive that peace and communion is to be imbraced with those assemblies as with the true Churches of Christ so great is the regard we ought to have of the unitie of the Churches DOCT. XI That we ought to endeavour the unity of the Catholick Church THerefore forasmuch as that one whole and Catholick Church now Militant on earth is composed of severall particular Churches as of it's parts if we ought to seek unitie in the Lord with every particular then we cannot but acknowledge it much more our duty to endeavour the unity of the whole Catholick Church DOCT. XII What is to be understood by the unitie of the Catholick Church BY the unitie of the Catholick Church we understand the conjunction of all the elect and regenerate in what parts of the world soever with Christ their head and amongst themselves in one body wrought by the holy Ghost which in the Creed we call the communion of Saints DOCT. XIII What is meant by the unity of the Catholick Church BY the unitie of the Catholick Church we understand that conjunction made by the Holy Ghost of all the elect and regenerate in what parts of the world soever with Christ the Head and amongst themselves into one body which in the Creed we call the communion of Saints For the Apostle also describing this unity teacheth that the Church is a body Eph. 1.12 1 Cor. 12 12. Col. â— 18 Eph. 4.12 Eph. 2.15 Rom. 8.11 consisting of divers members whose head is Christ building up all believers into one man by his Spirit quickning acting and preserving them Therefore the unity of the body and all the members with the head and amongst themselves is the unitie of the Church as St. Augustin hath also defin'd it against the Donatists T. 7. de unitat Ecclesiae c. 2. DOCT. XIII That the unitie of the Church doth summarily consist in the same faith in Christ and in love toward the brethren BUt insomuch as God useth both our faith in Christ which is implanted in our souls by the word of the Gospel and by the Sacraments and also our charity with the duties thereof towards our neighbour as the means to preserve and cherish this conjunction yea further since these are the manifest testimonies of the communion of the Saints and their conjunction with Christ therefore we confesse in summe that the unity of the Catholick Church consists in the unity of faith and in the bond of brotherly love that is that we do all embrace with true faith the same doctrine which the Prophets and Apostles have deliver'd us in their writings and professe it in the purity thereof that we retain the same Sacraments which Christ hath instituted intirely and no other that we do not neglect the discipline appointed and commanded by Christ in which mutuall affection is exercised and the salvation of an offending brother is aimed at and lastly that we love one another and practise all the duties of charity DOCT. XIV A confirmation of the former doctrine FOr we conceive that by what meanes divers people are gathered into one body by the same also they are preserved in union and become more and more establish'd therein Wherefore since the gathering of the Church is neither effected nor preserved properly by ceremonies but by the holy Ghost by the word by faith charity and the observance of Gods commandments it can not be doubted but that the unity thereof is retained and cherished by the same Which is also attested by the Apostle to the Ephesians Eph. 4.2 c. where treating of the Churches unitie he teacheth it to consist in these things without making mention at all of ceremonies DOCT. XV. That although unitie in ceremonies be not requisite in all places and times yet whereever it is embraced it ought not to be disturbed NEverthelesse we deny not but that unity also in the ceremonies and rites of every Church ought to be retain'd and endeavourd as farre as possibly may be with safety of conscience For there are two kinds of things wherein the unity of the Church may be namely in some which are deliver'd in the word of God and in others which are not so of which last sort are many Ecclesiasticall ribes and ceremonies In which respect as we believe unitie in the former to be every where and alwayes necessary we conceive that although it be not absolutely necessary as to these latter but profitable to have severall distinct rites according to the diversity of places and various conjuncture of times yet where any of these particular matters is certainely ordain'd and admitted there unity ought to be retain'd in these kind of rites and Ecclesiasticall orders not to be disturbed according to the rule of the Apostle 1 Cor. 14.40 That all things be done in the Church decently in order and to edification Concerning which matters we likewise very much approve and commend two Epistles of St. Austin to Ianuarius Epist 118 and 119. DOCT. XVI The conclusion concerning the unitie of the Church THerefore seeing Ecclesiasticall unity is of two sorts one essentiall and so of it self alwayes and every where necessary and consequently proper to the Catholick Church the other accidentall and mutable according to the divers occasions of times and places and thence proper to particular Churches we believe it is not lawfull for any person to separate from the former at any time or for any cause it being no lesse then to depart from Christ and God to renounce the holy Ghost and divide himself from the whole body of Christ which is altogether a perfect and execrable Apostasie But we are of opinion that to desert that which is accidentall in consideration of returning to and maintaining that which is essentiall is not onely lawfull but necessary for every man and the rather if those rites and ceremonies wherein the unity was be corrupted with severall superstitions but especially if even the Sacraments instituted by Christ be perverted or wholly abolisht so that a good conscience cannot partake of them And how much more if the heavenly truth be banisht from them and the doctrines of devils preached and desended in stead of them and further when you shall not be allowed so much as to be silent but compell'd either to renounce God's truth and subscribe to diabolicall lies or
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
The differences between the Church Triumphant and the Church Militant ALthough the Church Triumphant and Militant are but one and the same Church yet it is easy to be understood what a great deal of difference there is between them For besides that this Militant Church doth consist onely of men whereas the Triumphant hath the blessed Angels also annexed and present here we have need of the preaching of the word the administration of the Sacraments and discipline concerning life and manners which things have no place in heaven Again from that are excluded all the ungodly and hypocrites but in this there are good bad mixt together And again those our brethren which are in heaven being now at liberty do triumph over their enemies and rejoyce with exceeding great joy being present with the Lord and beholding him face to face But we must still wrestle with flesh and bloud with the world with sin and with Satan the Prince of this world and we see here but darkly as in a glasse being absent from the Lord. And last of all it is so alwayes one the same that it is neither divided into parts nor subject to any change neither of which can be said truely of the Church Militant DOCT. III. That the Church Militant is in such sort one and the same and that Catholike that yet notwithstanding it is not with it alwayes after one and the same manner and besides it is distinguished into divers particular Churches WE therefore acknowldge that although the Militant Church alwayes was and is one and the same and that Catholike because it alwayes had from the foundation of the world and in all places one and the same Head which is Christ who knitteth and uniteth unto himself into one body all the elect gathered out of every nation Yet it neither was nor is with it alwayes after one and the same manner and besides it is distinguished into many particular Churches being as many and divers members thereof according to the varietie of times places and people For in the earthly Paradise before sin it was with it after one manner after sin and before the floud and in the time of the Patriarchs after another under the Law after another under Grace after another and in the time of Christ amongst the Iews onely after another and after Christ's glorification after another being by the Apostles gathered out of Iews and Gentiles and that not in one place but in many nor out of one people but many nor retaining at all times and in all places the same ceremonies In which respects we are wont to say that it was one before Christ and another after and that the Church of the Old Testament but this of the New and that again we reade was wont to be called the old people and this the New And as concerning particular Churches we read of one at Rome another at Corinth another at Ephesus and others in other places DOCT. IV. That the Catholike Church being but one consists of many particular Churches AGain although for many and divers respects already signified there alwayes have been and yet are many and divers and particular Churches Yet we acknowledge that as concerning the substance there alwayes hath been but one and the same consisting of them all and that Catholike and Apostolike and Holy One Because it alwayes was and is gathered into a Eph. 1.23 one body under b 4.4 Eph. 1.22 one Head Iesus Christ by c Eph. 4. â— one and the same Spirit And because there is d 5. one faith of all and one confession of the faith Catholike Because it is extended to all times and places and consists of all kinds of persons and people Apostolike Because it was e Eph. 2.20 founded upon the foundation which the Apostles laid that is Iesus Christ and built upon the doctrine of the Apostles which was also the doctrine of the Prophets from the foundation of the world and Holy Not as if it had no sin but because inasmuch as it is ingrafted into Christ and endued with the gifts of repentance and faith therefore no sins are imputed unto it but it hath obtained free pardon of them all and again because it is made partaker of Christ's Spirit sanctifying and regenerating and further because the righteousnesse and holinesse of Christ is imputed unto it in which regard it is said to be a Eph. 5.27 without spot or wrinkle that is in Christ her b 23. Head and husband DOCT. V. How it may be known concerning particular Churches whether they be true Churches or no. AS concerning particular Churches we believe that it may be known whether they be true Churches gathered together in the Lord by this if they have their building according to the will of the Lord Iesus that is on the c Mattâ— 28.19 preaching of the Gospel the administration of the Sacraments instituted and ordained by Christ and the d 20. keeping and observing of his commandments We therefore acknowledge those for the true Churches of Christ in which first of all the pure doctrine of the Gospel is preached heard and received and so received and that onely that there is neither place nor care given unto any other which is contrarie thereto For both these are the properties of the flock or sheep of Christ both to a Ioh. 10.4 hear the voyce of their own sheepherd and b 5. not to follow a stranger And again in which the Sacraments instituted by Christ are as farre as it is possible to be done rightly and duely administred and received that is according to Christs institution and where also such Sacraments as are but the inventions of men are not received And last of all in which the Discipline of Christ hath place that is where both publikely and privately by c Matt. 1 8 15 c. Tit. 1.9 admonitions corrections and where need shall require by excommunications also but yet out of charitie care is taken for the keeping and observing of Christs commandments that so all men may live a sober righteous and godly life to the glorie of God and the mutuall edification of one another For where wickednesse and all manner of uncleannesse in life goes openly unpunished and notorious offences contrarie to the doctrine of Christ scape without censure there we believe that some good and godly men may be found but that a godly and Christian congregation is there we believe not For this the Lord himself saith a Iohn 13.35 By this shall all men know that ye are my disciples if ye love one another But what love can be there where no care is had that according to the doctrine of Christ when brethren sin they may be corrected and repent be gained unto the Lord and saved DOCT. VI. From what succession of Bishops it may be demonstrated that some Church is Apostolike SO also we acknowledge that from the perpetuall succession
of the Church to the Ecclesiasticall function and next that he be in a lawfull manner chosen and ordained by the Church it self according to the saying of the Apostle a Heb. 5 4. No man taketh this honour unto himself but he that is called of God as was Aaron c. DOCT. XIV Who are called to the ministry by Christ BUt we believe them to be called by Christ to the ministry whom he hath enabled and made fit to undertake it and those fit to whom besides the desire of propagating the Kingdome of God and glorifying God by a holy life he hath given the knowledge of sound doctrine and abilitie to propound it to the people for their salvation as the Apostle teacheth both otherwhere and b 1 Tim. 3.2 Tit. 2.6 in the Epistles to Timothy and Titus For whom God chooseth and calleth to any function he endues them with gifts necessary to the performance of the same since he calleth us rather in deed then by words And therefore they who hold not the sound doctrine of the Gospel nor teach the same to the people but rather that which is contrary unto it whether they runne of their own accord or are sent by men entrusted with the ordinary authority of sending yet we acknowledge them not for ministers called by Christ and consequently do not account them fitting to be heard as St. Iohn saith a 2 Iohn 10. If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed and God also by the Prophet Ieremie describeth those Prophets which were sent by him and those which were not in these words b Ier. 23.21 I have not sent these Prophets yet they ran I have not spoken to them yet they prophesied where explaining the former clauses by the latter he teacheth that those are not sent by him who speake not out of the mouth of God and on the contrarie that they who bring the word of God are sent by him And we are not to seek for the reason hereof For seeing c Eph. 4.12 ministers are sent of God for the edification of the Church which is rather destroyed by the doctrines of men but built up by the word of God certainly they are not sent by God who bring not his word with them DOCT. XV. That Christ calleth men to the ministry two wayes FUrthermore seeing all truly ministers are called by Christ we believe that he calleth men to the ministry after a double manner namely either a Gal. 1.1 immediately by himself alone or mediately by men that is by the Church and therefore they are both equally to be heard and accounted the true ministers of God DOCT. XVI How Christ declares to the Church those that are sent by him to be sent by himself alone WHereas those whom Christ himself calleth he declareth to be sent by himself by rendring them all fit for that charge he doth it more especially in them whom he calls and sends immediately by himself and by his Spirit extraordinarilie For he is wont to endue them largely with peculiar and excellent gifts and chiefly with the holy Ghost in abundant measure with ardent zeal of the glory of God singular knowledge of the word of God which they bring a profitable and perspicuous manner of teaching and consequently with happy successe of their labours whereby they are inabled with more speed and efficacie to reduce the Churches to the ancient that is the Apostolike frame and their lawfull and divine calling is more easily and certainly made known to the Churches a Eph. 4.12 Because all that Christ gives to the Churches as ministers he gives them to the edification thereof from whence the conclusion is easily consequent that by whose meanes we observe the Churches to be edified they are such as are called by Christ and their ministry is divine and lawfull DOCT. XVII That the calling of those ministers whom Christ sends extraordinarily and by himself is not alwayes confirmed by miracles nor is it needfull it should be so FOr we do not believe that miracles are alwayes necessary to the confirmation of the ministry of this kind of ministers since we do not read that the mission of all the Prophets was confirm'd by miracles but onely by the Spirit of God and the zeal of his glory wherewith they were enflamed and especially by the truth of the divine word which they preached not without advantage to the Saints that is the elect in the Church whereas on the other side some even false Prophets did performe signes and wonders a 2 Thes 2.9 which also the Apostle hath foretold should be done by Antichrist b Matt. 24.24 Christ before him Which notwithstanding because they brought not the word of God but lies and exhorted the people to go after strange Gods the Lord forbad them to be heard yea a Deut 3.2 10. he commanded they should be stoned to death DOCT. XVIII That the Churches which Christ restoreth by ministers extraordinarily sent are true Churches and consequently there is a lawfull ministry in them and they have lawfull authority of calling and ordaining ministers COnsidering the truth of what we have already deliver'd concerning ministers extraordinarily called by Christ we believe likewise that the Churches which Christ by their meanes and ministry restores and happily reformes in setting up the preaching of true doctrine with the lawfull administration of the Sacraments and purging the worship of God from idolatries and superstitions and recalling the true forms of discipline as much as is possible to be done and consequently communion with the Apostles that they are true Churches And from thence it followes that they have authority of calling and ordaining ministers in a lawfull manner and by that meanes to continue the succession of ministers amongst themselves So that there remaines no doubt but that ministers do there lawfully succeed and are the true ordinary ministers of the Church namely so long as together with the personall succession as it is called they likewise succeed and persist in the preaching of sound doctrine DOCT. XIX That as where true doctrine is there is a true Church so where it is not there is neither a true Church nor a lawfull ministry FOr we are well assured that as where the true doctrine onely even without a continued succession of Bishops from the beginning can be shown there is a true Church and likewise a true and lawfull ministry so on the contrary where onely a personall succession is boasted of but the purity of doctrine truely Christian is defaced there is no lawfull ministry since as the Church so the Ecclesiasticall ministry is not ty'd to persons but tot he word of God DOCT. XX. That the authority of ministers extends onely to those things whereunto themselves are called by Christ WE believe also that great authority is given by Christ to lawfull ministers namely as to the
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 WHOLE BODY OF CHRISTIAN RELIGION BY HIERON ZANCHIUS Translated out of Latine By D. RALPH WINTERTON LONDON Printed by JOHN REDMAYNE 1659. AN EPISTLE TO THE READER READER IF thou beest meerly English it is thy great Interest to welcome and embrace such labours as this is for know what thou art here presented with are the Orient irradiations of Zanchie's divine soul through the clear glasse of an ingenuous Interpreter without whose industry this rich Argosy had never arrived at our English shoar And what are the most precious commodities in forreign parts to us without the benefit of Importation I know not what reason Horace had to stile Translatours Servum pecus as if it were a meer journey-work and nothing else Surely if all Metaphrases might be measured by this the imploiment and art of reflecting uninfranchis'd learning into our own Dialect cannot justly come under the Satyrist's expression except it will admit the sense of usefulnesse and Commodity For the Authour Zanchie himself he did not only as many do fill up the number of Modern Divines but was is still accounted the very head of the chief Classis Flos delibatus Cleri the very flower of the prime choice neither is he one iot disfigured in this representation he is the same man even here only in an English garb Nor had this dresse now been put upon him but for their sakes who not able to have accesse to the persons of great ones are content to behold them in Effigie I 'le adde no more knowing that long and dark Entries doe rather injure then officiate to fair Buildings the Gates are open enter and entertain thy self The First Chapter Concerning the Holy Scriptures which are the foundation of all Christian Religion The First Doctrine That concerning God and matters pertaining to religion we are to believe God onely simply and absolutely AS concerning God and divine matters pertaining to the Kingdome of Christ and our salvation we believe that none can teach us better and more certainly then God himself Ambros epist 32. who can neither deceive nor be deceived Ioh. 1.18 The onely begotten Sonne which is in the besome of the Father he hath declared him DOCT. II. That God speakes unto us in the writings of the Prophets and Apostles ALthough God Rom 1.20 21. By the things which are made hath so made known unto all men in the world his eternall power and Godhead that as many as have known him and yet not glorified him as God are without excuse Yet we know that he hath in a more peculiar manner Heb. 1.1 Heb. 2.3 2 Pet. 1.21 Matth. 10.20 that is by his Prophets and Apostles who spake and wrote as they were moved by the holy Ghost revealed himself and his will more clearly and fully unto his Church and therefore that the writings of the Prophets and Apostles are the very word of God DOCT. III. That the writings of the Prophets and Apostles onely are Canonicall Books WE do not doubt but those are the writings of the Prophets and Apostles which the Church of God is therefore wont to call by the name of Canonicall books because knowing assuredly that they were given by inspiration of God she hath alwayes acknowledged them for the Canon and rule 2 Tim. 3.16 whereby all controversies about religion are to be examined The other books although they be contained in the volume of the Bible yet shee therefore calleth Apocrypha because shee hath no certain knowledge that they are from the holy Ghost as the others are DOCT. IV. What Books are Canonicall and what Apocrypha WE together with the whole Church before and since the coming of Christ do without all manner of doubting acknowledge and embrace these books of the old Testament for the undoubted word of God viz. Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth 1. Samuel 2. Samuel 1. Kings 2. Kings 1. Chronicles 2. Chronicles Ezra Nehemiah Esther Job Psalmes Proverbs Ecclesiastes Solomons Song Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos. Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi But these books following we count not Canonicall 1. Esdras 2. Esdras Tobit Judeth The rest of Esther Wisdome Ecclesiasticus Baruch with the Epistle of Jeremiah The Song of the three Children The Storie of Susanna The idol Bel and the Dragon The Prayer of Manasseh 1. Maccabees 2. Maccabees IN the new Testament we except none For although in former times there hath been some question concerning some of them yet afterwards in processe of time they have been acknowledged for Apostolicall as well as the rest Of the first sort are these that follow The Gospell according to St. Matthew The Acts of the Apostles The Gospell according to St. Mark The Epistles of St. Paul The Gospell according to St. Luke The 1. Epistle of St. Peter The Gospell according to St. Iohn The 1. Epistle of St. Iohn Of the second sort are these The Epistle to the Hebrews The Epistle of St. Iames. The 2. Epistle of St. Peter The 2. and 3. Epist of St. Iohn The Epistle of St. Iude. The Revelation FOr although those of which there hath never been question made may seem in some sort to be of greater authority then those of which there hath been question made Yet notwithstanding we believe one as well as the other as being both the undoubted word of God As concerning the books commonly called Apocrypha contained in the volume of the Bible we give them the next place after the Canonicall Scripture DOCT. V. That Doctrines of faith can onely be proved by the Canonicall Scripture Hieron in Praefat in Lib Sal Cyprian in Symb. pag 377. Concii Load cap 39. ANd therefore we use onely Canonicall Scripture to prove doctrines of faith and we teach also according to the opinion of the Fathers that the Canonicall onely is to be used As concerning the other books we grant that they have no small authoritie to confirme the same after that they are proved DOCT. VI. That the Canonicall Scripture received not authoritie from the Church WHerefore without all controversie this we hold and think most fit to be held That although the Church being taught by the primitive fathers to wit the Prophets and Apostles who received the doctrine immediately from God and committed it to writing and being also persuaded by the holy Ghost by a perpetuall and continued tradition what books are Canonicall and what not hath declared it unto posteritie from time to time and hath also given and doth still give testimonie thereunto of divine and heavenly truth We hold I say that notwithstanding all this the Canonicall Scripture neither received at any time not now hath any authoritie from the Church but from God alone who is the proper authour and giver thereof and therefore we say farther that of it self in as much as it is the word of God it hath power over all and is worthy to
be believed and obeyed by all simply and absolutely DOCT. VII That the authoritie of the Church is of great use and hath much power to bring men to believe the holy Scripture ANd yet we deny not but the authoritie of the Church hath great power to move men to hear and to read the holy Scripture as being truely the word of God according to that of St. Augustine Tom. 6. contra Epi Fund c 5. I had not believed the Gospel had not the authoritie of the Church moved me thereunto And yet the same Augustine every where professeth that where as he did believe he received it not from the Church but from the holy Ghost whose gift is faith DOCT. VIII That the Church hath no authoritie over the holy Scripture BUt to dispute whether the authoritie of the Church be not greater then the holy Scripture and much more to averre the affirmative part as if the Church beside the gift of trying spirits and discerning Canonicall Scripture from that which is not and testifying concerning it and interpreting of it had also power to adde to take from and despense with it This we judge to be more then sacriledge For it is God's commandment Ye shall not adde unto the Word which I command you Deut. 4.2 Revel 2â— 18.19 Deut 5 32. neither shall you diminish ought from it and you shall not turn aside to the right hand or to the left and further it is his will and pleasure that all and every one in all things simply obey him speaking unto those out of his holy word DOCT. IX That the holy Scripture is so perfect that we can neither adde unto it nor take from it FOr the holy Scripture is so absolute and perfect containing in it abundantly whatsoever is needfull unto salvation that nothing can be added unto it and again it is penned with such divine wisdome that nothing can be taken from it DOCT. X. That we must rely and rest upon the holy Scripture THerefore do we rely and rest upon the doctrine of holy Scripture as also all that are godly ought to do holding fast that of the Apostle All Scripture is given by inspiration of God 2 Tim 3.16 and is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect 17. throughly furnished unto all good works DOCT. XI That nothing is to be determined concerning religion without the word of God and that all things are to be corrected by it WHerefore also this is our judgement that nothing is to be determined in the Church concerning religion which hath not either pregnant proof out of the Canonicall Scripture or else may be evinced from thence by plain and necessarie consequence and that if ought at any time hath crept into the Church either concerning doctrine or worship which is not agreeable unto holy Scripture it ought either by a lawfull course absolutely be taken away or else be corrected by the word of God And again that all controversies concerning religion ought lawfully to be judged and decided by the said holy Scripture DOCT. XII That the Traditions which are truely Catholike and Apostolike are to be retained in the Church YEt such Traditions as it is certain that they are descended from the Apostles August Tom. 7. contr Donat. lib. 4. cap. 24. Et Tom. 2 ad Ian. Ep. 118. D. 11. cap. 8. and have alwayes been observed by all the Churches as that concerning sanctifying the Lords day in stead of the Sabbath and such like although we have no commandment in Scripture for keeping and observing them yet we think it fit that they should be retained in the Churches DOCT. XIII That the Scripture is perspicuous in those things which are necessarie unto salvation and therefore that it ought to be read of all WE understand and know that the whole doctrine of salvation is not onely sufficiently but also perspicuously delivered in holy Scripture seeing that God himself speaking unto his people used no other language but the vulgar that it might be understood of all And therefore we count it wonderfull injustice and very tyranny to interdict or debarre any one from reading or translating such books as God would have all men for their salvation to read and turn over again and again day and night Psal 1.2 DOCT. XIV That the faithfull interpretations of the godly and learned are not to be contemned ALthough the holy Scripture be perspicuous in those things which are necessarie unto salvation Yet we do not dislike the interpretations expositions of learned and godly men as well ancient as moderne which are fetched out of the same holy Scripture and as farre forth as the Scripture is expounded by the Scripture and that agreeably to the first principles of faith the summe whereof is contained in the Apostles Creed and also in the Creeds of the truely Oecumenicall or generall Councils both ancient and holy assembled together against known heretikes DOCT. XV. That the word of God is the onely prop of faith and foundation of Religion FOr our faith neither can nor ought to rely upon any thing else but the word of God delivered in the holy Scripture Rom. 10.17 For Faith cometh by hearing and hearing by the word of God To which whatsoever is repugnant be it written by what man soever we reject and whatsoever is agreeable unto it we embrace and what soever is neither according as it shall seem expedient or not expedient to the Churches we admit or reject and we teach that it is to be admitted or rejected CHAP. II. Concerning God the divine Persons and Properties DOCTRINE I. That there is but one God distinguished into three Persons Being then taught of God in the holy Scripture which is his word 1 Thess 4.9 we believe that there is but one God that is one most simple indivisible eternall living and most perfect Essence subsisting in three Persons to wit the Father the Son and the Holy Ghost being distinguished each from other but yet without all manner of division The authour and cause of all things DOCT. II. That each Person by himself is true God but yet so that there are not three Gods FOr thus we believe as we are taught out of the holy Scripture That the Father by himself is true perfect God the Sonne is God the holy Ghost is also God and yet there are not three Gods but one God Rom. 11.36 And of him and through him and to him are all things DOCT. III. That one Person is distinguished from another by Personall Properties and that by Essentiall Properties they are distinguished from all creatures BUt because the holy Scripture so speaketh of God that it attributes unto him many Properties both Essentiall and Personall and teacheth that by the Essentiall he is distinguished from all things created and by the Personall each Person from other Therefore we also believe that As
abide in them So neither can we from Christ our head foundation tree and vine unlesse we be truely ingrafted into him by the holy Spirit and be made flesh of his flesh and bone of his bones And they do us great injurie that therefore say we deny the true participation of Christ's flesh and bloud and hold onely the participation of his gifts and benefits because we do not admit that which ought not to be admitted that Christ true body doth really passe through our mouthes into our bodyes As if the communion which is made by the holy Spirit and by faith were not true and essentiall whereas nothing can more nearely joyne divers substances and natures together into one then the holy Spirit As we see it in the incarnation of the Son of God and the creation of man compounded of soul and body Certainly if the communion with the body and bloud of Christ which is made by the Spirit onely and by faith be not true and saving unlesse the body bloud passe through our mouthes into our bodyes Christ hath not provided well for his Church And further he would have the same to be made at the receiving of the Gospell as also in Baptisme As a 1 Iohn 1.3 Iohn witnesseth of the first and the b 1 Cor. 12.13 Apostle of the second This is our confession concerning communion with Christ in generall and concerning the dispensation of salvation and life which is in Christ Iesus DOCT. XIX Errours condemned WE therefore disallow and mislike the errour of those which teach that by the opus operatum or performance of the outward work without faith and true union with Christ remission of sins may be obtained and salvation communicated unto men But we condemne for blasphemie the doctrine of those which teach that remission of sinnes and salvation may be obtained by works not commanded by God but invented by men and those such as are full of superstition and idolatrie We condemne likewise those which making no account of the ministerie of the Word teach that salvation may be had as well without as by the hearing of the Word and the receiving of the Sacraments and likewise those which contend that the children of infidells as well as the faithfull in their mothers wombes are made partakers of Christ's benefits CHAP. XIII Concerning the Gospell and the abrogation of the Law by the Gospell FOrasmuch as the Gospell in the first place and then also the Sacraments to wit Baptisme and the Lords supper are the outward instruments and meanes by the lawfull use and administration whereof our Redeemer and Lord Iesus Christ is wont to offer and dispense unto the would the benefit of redemption and remission of sinnes and communicate himself unto us his chosen by the power of his Spirit and likewise incorporate us into himself and so make us really partakers of salvation and life which he hath in himself Therefore we have studied and endeavoured briefely and plainly to declare unto the Church of God what is our faith and belief concerning them DOCTRINE I. What the Gospell is AS concerning the Gospall then according to the signification received and used in the Church we believe that it is none other but the heavenly Doctrine concerning Christ preached by Christ himself and his Apostles and contained in the books of the New Testament declaring unto the world most wellcome and joyfull tidings to wit that mankind by the death of Iesus Christ the onely begotten Son of God is redeemed so that for as many as repent and believe in Iesus Christ free pardon and forgivenesse of sinnes salvation and eternall life is prepared For which cause it is worthily called by the Apostle the Gospel of our salvation Eph. 1.13 DOCT. II. That the Gospel was indeed promised by the Prophets but published by the Apostles FOr though this mysterie was revealed unto the Fathers even from the beginning of the world and the Prophet also spoke concerning it yet they preached promises Evangelicall that is of the Gospell which the Iews retained amongst themselves rather then the Gospel it self which was to be published to all nations For they prophesied and foretold that which was to come but did not declare any thing present or past As the Apostle teacheth in the Epistle to the a Rom. 1.2 Romanes and Peter in his first b 1 Pet. 1.10 Epistle DOCT. III. That the Fathers by faith in the promises concerning Christ the Redeemer to come were saved as well as we which now believe the Gospell YEt we doubt not but that the Fathers which believed the promised of the Gospel concerning the coming of Christ and his breaking the Serpents head were saved as well as we which now are saved by faith in the Gospel declaring unto us that Christ is come and that he hath redeemed the world As the Apostles abundantly teacheth both in other places and especially in the Epistle to the c Rom. 4.3 Romanes concerning Abraham and in the d Hebr. 11.1 Epistle to the Hebrews concerning all others That it is high blasphemie to say that the Fathers had onely promises of earthly things and that they received them but not heavenly as remission of sins and eternall life For what the Gospel is to us properly taken the same were the promises of the Gospel to them that is a Rom. 1.26 The power of God unto salvation to every one that believeth DOCT. IV. That the Doctrine of the Gospel for the substance thereof is most ancient yea eternall FRom whence we understand that the Doctrine of the Gospel as concerning the substance thereof is not new but most ancient being preached to the Fathers even from the foundation of the world That the Gospel not without good reason is called by Iohn the b Revel 14.6 Everlasting Gospel DOCT. V. What the parts of the Gospel be and how many THe Gospel may be reduced to three heads concerning our duty The first is c Act. 20.21 Repentance towards God The second faith toward our Lord Iesus Christ The third care a Matt. 28.20 to observe all things whatsoever Christ hath commanded us DOCT. VI. The explication of the opinion fore-going FOr the Gospel propounding and setting before us Christ with the full grace and mercie of God with full expiation and remission of sins with perfect salvation and eternall life requireth onely three things of us The first is that grieving heartily and truely for the sins committed in the whole course of our life past we desire of God even from our hearts and souls to change and renew our minds wills and affections to the obedience of his divine will earnestly studying for it and begging it of him by our prayers The second is that by faith laying hold on Christ with all the treasure of his merits we believe certainly without all manner of doubting that all our sins of the grace and mercie of God for Christ's sake onely are
heart we both love again and also glorifie God the Father and Christ our Redeemer that we are inclined and moved to good will and bounty towards all men in generall yea even towards our enemies but especially towards the Saints and those which are of the houshold of faith Therefore we condemne all those which say that a man by his own naturall powers may love God above all things 1 Iohn 4.7 For Love is of God as saith St. Iohn DOCT. XI The signes and tokens of charitie BUt we do not believe that to be true Christian charitie which agreeth not with that description set down by St. Paul in his first Epistle to the Corinthians which is after this manner 1 Cor. 13.4 Charitie suffereth long and is kind Charitie envyeth not Charitie vaunteth not it self is not puffed up 5.6 Doth not behave it self unseemly seeketh not her own is not easily provoked 7. thinketh no evill Rejoyceth not in iniquitie but rejoyceth in the truth Bearethall things believeth all things hopeth all things endureth all things c. DOCT. XII That our communion with Christ and his Church is cherished and maintained by love and Charitie WE believe that by true love and charitie our communion with Christ and his Church is very much cherished increased and maintained Forasmuch as love joyneth together in one the persons loving and the persons loved For St. Iohn saith a 1 Ioâ— 4 16. He that dwelleth in love dwelleth in God and God in him CHAP. XVIII Concerning Repentance ALthough all these faith hope and charitie repentance justification the study of good works and a holy life cannot really be separated one from another Yet forasmuch as they depend one upon another we know that in this regard they are to be distinguished and we are to take them into consideration each apart and enquire what they are and what their efficacie is We think good therefore briefly to set down our opinion and deliver our judgement concerning each of them beginning with Repentance which is the perpetuall individuall and inseparable companion of faith For although after Iustification it is perfected every day more and more yet because no man is justified without Repentance and the beginning thereof goeth before Iustification it self Therefore in the first place we are resolved to declare what our faith and belief is concerning this DOCTRINE I. That Repentance is necessarie to our Iustification and so also to our Communion with Christ WE believe that to our true partaking of Christs righteousnesse and our communion with him Repentance is necessarie whereby turning from sin and from the world by change of mind and will we may turn unto Christ cleave unto him and obtain in him and from him remission of sins and be endued with his righteousnesse and holinesse For the first thing that a Matt. 1.4 15. Iohn the Baptist and our Saviour preached was the Doctrine of Repentance for the remission of sins And Except ye Repent saith our Saviour ye shall all likewise perish DOCT. II. What we understand by the name of Repentance BY the name of Repentance we understand two things more especially The first is true and serious grief and sorrow for sins committed against God and that not so much for fear of punishment due unto sin as that we have offended God himself the chiefest good who is our Father and Maker The second is a true change of heart and mind will and purpose and of our whole life This part of Repentance which properly is by Christ called Resipiscence and by the Prophets Conversion unto God and Circumcision of heart according to the Doctrine of the Apostle proceedeth from the former for he joyneth both together saying a 2 Cor. 7.10 Godly sorrow worketh Repentance to salvation not to be repented of DOCT. III. That Repentance is the gift of God WE believe that Repentance is the gift of God proceeding from his mere grace not due to any meries or preparations of ours according to what the Apostle saith b 2 Tim. 2.25 If God peradventure will give them Repentance to the acknowledgement of the truth c 26. And that they may recover themselves out of this snare of the devil and according to the Prophet d Ier. 31.18 Turn thou me and I shall be turned For thou art the Lord my God DOCT. IV. That for the stirring up of Repentance in us God ordinarily useth the word of the Law and Gospel and That the hearing of them both in the Church is therefore necessarie GOd to stirre up Repentance in us doth ordinarily use the expounding of the Law which discovereth our sins unto us and Gods wrath against sin as likewise the preaching of the Gospel which declareth unto us remission of sins and the grace of God in Christ As it is manifest to every godly man which looketh into the holy Scripture And therefore we judge that in the Church both are necessarie both the expounding of the Law and the preaching of the Gospel DOCT. V. The summe of the Doctrine concerning Repentance and in all every where and alwayes necessarie unto salvation to as many as are of years THe summe then of our belief concerning Repentance every where and alwayes necessarie unto salvation to as many as are of yeares is this That Repentance is the change of heart and mind wrought in us by the holy Spirit by the word of the Law and of the Gospel whereby Forasmuch as our sins and corruption of nature are as the Law teacheth things repugnant to the will of God and so stand in need to be purged away as the Gospel preacheth by the death of the Son of God We from our souls lament and bewail them detest and abhorre them humbly confessing them before God and begging pardon for the same resolving upon amendment of life and a constant studie of innocency and all Christian vertues and therein exercising our selves diligently all the dayes of our life to the glorie of God and the edifying of the Church DOCT. VI. That simply and absolutely we condemne not those parts of Repentance commonly so called viz. Contrition confession of sins and satisfaction COncerning the parts of Repentance before spoken of we list not much further to dispure being thoroughly perswaded out of the holy Scriptures that in brief it consists in a serious and earnest mortyfying of the old man and quickning of the new the former whereof hath force and efficacie from the death of Christ and the latter from his resurrection the holy Spirit communicating both unto us Yet simply and absolutely we condemne not that long agoe received and yet retained distinction in the Schooles of the parts of Repentance into contrition confession of sins and satisfaction with this proviso that they be examined at the rule of the holy Scriptures and not found to decline from the godly customes of the ancient Church As concerning contrition and confession of sins likewise both before God and our brother
good whatsoever is due unto them For e Luke â—â— 10 though we should perfectly keep all Gods commandments yet even then should we be but unprofitable servants But there is no man no though he be ingrafted into Christ and justified that doth keep the commandments of God as he ought And yet we find no fault with the Fathers for using the name of Merit so farre forth as they use the word in this sense as signifying a good work done in faith which is recompensed with a reward and that of grace and for the merits of Christ But again we like not those who dispute of good works as if they were things indifferent and further say that they are so farre from being necessarie that they make nothing at all unto our salvation For a â—eb 11.6 how can a man be saved without faith and b Iam. 2.20 How can faith be lively without the studie and practise of good works and c 1 Tim. 1.19 How can a man hold faith unlesse also he keep a good conscience and How can a man keep a good conscience unlesse he hold a constant resolution to eschew sin to practise good works and to compose and frame his whole life to the will of God But we absolutely condemne all libertines to whom it is all one without difference either to keep God's commandments or not to keep them to do well or to do ill We condemne likewise those who teach that our good works are profitable for the souls of the dead in I know not what fire which they call Purgatorie forasmuch as the Scripture saith that every man shall be judged according to the works which he hath done in his body and that as concerning the dead their own works and not other mens do follow them CHAP. XXII Concerning Invocation and Swearing BEcause amongst good works commanded by God Invocation is none of the last but is often taken in holy Scripture for the whole worship of God whereunto also is added an Oath as being a part of divine worship Therefore we thought good here in brief to explicate and declare what is our belief concerning both and that the rather because even amongst those that professe the name of Christ there is some controversie concerning them both DOCTRINE I. That Invocation is due to God onely and therefore also to Iesus Christ AS concerning religious Invocation we believe that it is a Deut. 6.13.10.12 20. due onely to the true God that is the Father the Son and the holy Ghost and therefore to Iesus Christ our Advocate and to none besides Matt. 4.10 That Invocation is due to God onely it is made manifest by many places of Scripture Because God alone is to be worshipped and adored And that it is due unto Christ as our Mediatour and Advocate we have sufficient testimonies in the Acts of the Apostles in the Epistles and in the Revelation And as we are expressely b Coloss 2.18 forbidden to worship and adore any creature whatsoever it be whether in heaven or on earth So likewise are we forbidden to invocate and call upon them And if whatsoever is not of faith is sin much more that which is committed against the expresse word of God For the very gentiles themselves did not judge it fit to call upon any with a religious worship whom they did not acknowledge for a God And as the Apostle saith a Rom. 10.14 How shall they call on him in whom they have not believed But we must believe onely in God and in Iesus Christ as we are taught in holy Scripture and all the true Catholike Church confesseth in the Apostles Creed which is dayly recited DOCT. II. That a Christian man may swear lawfully WE believe likewise that a Christian man may swear lawfully to wit in truth b Ier. 4. 〈◊〉 in judgement and in righteousnesse as the Prophet teacheth so that his oath be neither false nor rash nor unjust For the taking of the name of the Lord in our mouthes is not simply condemned but the taking of it in vain and falsly And it is a received custome amongst all nations from the foundation of the world to take an oath when it makes for the glorie of God and the benefit of a neighbour And to say nothing of the perpetuall consent of the Church in all ages it is likewise confirmed by Gods own example as also by the example of Christ and his Apostles Wherefore the Doctrine of Christ in a Matt. 5.24 St. Matthews Gospell b Iam. 5.12 St. Iames in his Epistle is not repugnant to ours For their purpose was to shew the true meaning of the commandment concerning swearing and they spake onely against the abuse thereof DOCT. III. That when we swear we are to swear by God onely and by no other WE believe that when we are to swear no other is by us to be called upon as the witnesse of our consciences but God alone and therefore that we are to swear by none but God For God alone is the beholder and searcher of our hearts and he alone hath power over our souls And therefore to him onely is this honour and worship due to be appealed unto by us as unto a witnesse and avenger on our souls if we observe not what by oath we have promised DOCT. IV. That such oaths as are just and lawfully * Or taken made are to be kept and observed by us HE reupon we confesse that such oaths as are lawfully * Or taken made are by us to be kept and observed also and that for the glory of God whose name we do as it were lay to pledge as often as we swear by it As it is also commanded in the law for we are not to take the name of God in vain or falsly DOCT. V. That oaths concerning * Vnjust Or unlawfull wicked and ungodly matters that is such as are repugnant to the Law of God are not to be taken or if taken yet not to be kept AGain forasmuch as we are to promise nothing which is * Unjust or unlawfull wicked and ungodly that is to say repugnant to the Law of God Therefore much lesse ought we to confirme any such thing by an oath interposing the name of God But if any such oath of it self unlawfull be taken we affirme that it ought not to be kept for in keeping it the sin is doubled as we read in the a Matt. 14.7 8 9 c. Gospel concerning Herod DOCT. VI. That such oaths as cannot be kept without trangressing Gods Law are not to be kept although some of them of themselves be not unjust or unlawfull ANd this also we adde that such oaths as cannot be kept without transgressing Gods Law are not to be kept although the things themselves be not of themselves unjust or unlawfull And therefore to instance in a particular If any man hath bound himself by an oath never to
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.
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
and all the old Church did as is evident in their ancient Collects to say nothing of the command of God who will have b Heb. 13.15 the Sacrifice of praise the fruit of the lips offered to himself alone Sixtly concerning rites and ceremonies to be observed in the Church the same true piety and edification of the Churches requires that debates and disputes concerning them be not too sharp and passionate as if life and salvation depended thereon but that they be left free to the sense of every particular Church as we read in Socrates and other Ecclesiastical writers it was wont to be in the ancient Church In reference to which matters in generall we approve the c Tow. 2. Ep. 118 and 119. two Epistles of St. Austin to Ianuarius For these things conduce to the edification of the Church DOCT. XXXI That publick Fasts are sometimes to be appointed being most profitable and commendable but no man ought to be compelled thereunto TO the same effect namely to the well governing of the Church it is requisite that as private Fasts are free so also that all be invited to join in publick but no man constrained The benefit of Fasts is beyond all commendation and it doe's not seldome happen that there is a necessity for them so that the pious Magistrates and Ministers of the Church are induc'd to injoin publick Fasts to the whole Church for diverting the heavy anger of God as we find it to have been usual both in the Old Testament and in the Primitive Church Not as if we merited remission of sinnes thereby and a mitigation of the divine wrath but for that the flesh being subdued the spirit is excited to call upon God more ardently and to appease him by our faith full supplications Neverthelesse it is of importance to the edification of the Church that no mans conscience be forc'd and compell'd to these kind of Fasts being they ought to proceed from a free voluntary and truly humbled Spirit according to what the Apostle writes of distributing almes to the poor that it is not to be done with relenting or out of necessity but as every one is disposed in his own breast DOCT. XXXII That at no time not even that of publick Fasts any sort of food is to be prohibited the Faithfull HEnce likewise it follows at no time either of Fasts or not any fort of food is to be forbidden to any person soever since a Matt. 15.11 nothing of that kind defiles a man but all things are pure to the pure and the Apostle b Tit. 1.15 1 Tim. 4.1 calls their doctrine of Devils which commands to abstain from meats upon the account of Religion how then can it conduce to the edification of the Church DOCT. XXXIII That the Sick ought to be visited comforted and confirmed in the Faith and that dying persons be accompanied with our prayers and commended to the Lord and that the bodies of the departed are to be buried with decencie NOr ought the Church to have lesse care of the Sick then of those that are in heath or of the deceased then the living seeing they are all members of Christ and their bodies temples of the Holy Ghost Wherefore we look upon it as pertaining to the right governing of the Church that there be godly and prudent men appointed for the visitation of the Sick to comfort them out of the word of God and confirm them in the Faith and if it be so that the Sick be called out of the world by the Lord to encourage them in their departure shewing them that the souls of the faithfull as soon as they forsake the body do instantly goe to Christ in heaven being carryed thither by the Spirit of Christ and accompanied with his Angels and that they are blessed which die in the Lord. Moreover they may joyn in Prayer and so goe along with the expiring persons even to the haven commend them to Christ And for their bodies we judge it meet that they be carryed to the Sepulchre with decencie as our Churches teach both in words and practise plainly testifying that they were the temples of the Holy Ghost now indeed cast down but to be raised again in due time and restored to eternal life In the mean while their Sepulchres and Dormitories are to be decently and reverently preserv'd as is used amongst us Furthermore the children or parents kindred and relations are to be comforted and we do both teach and indeavour to perform all Offices of humanity toward them after the utmost of our power And if a portion of the Psalmes concerning the resurrection of the dead be any where sung in the solemnity of the Funeral or some kind of Sermon or exhortation made to the people after the body is committed to the earth wherein an honourable mention may be made of other also who have piously slept in the Lord this we in no wise disallow seeing it is not intended for the benefit of the dead but for the comfort and good of the living and the edification of the whole Church For we believe that the souls of the faithfull being separated from their bodies do immediately depart unto Christ in Heaven and so have no need of our suffrages but that the edification of the Church is to be alwaies promoted upon every occasion DOCT. XXXIV That the Church cannot be rightly governed without lawfull free Christian Assemblies and Synods of Ministers MOreover we are of a full perswasion being taught both by Scripture and daily experience that the Church cannot be rightly governed unlesse at certain times there be Assembles of Ministers as well private in every particular Church which are termed Consistories and Convocations as publick in every Province and kingdome which for this reason use to be called Provincial Synods and Universal as far as may be of all Nations in the whole Christian world which were call'd Oecumenicall Councils in which it may be deliberated concerning all things that belong to the safety preservation and edification of the Churches every ones judgement freely heard and determinations made by general consent out of the word of God and other the most approved Councils as we read to have been done by the Apostles and the whole ancient Church DOCT. XXXV The same further comfirmed and also of Ecclesiasticall discipline FOr the Church is governed by discipline and cannot be rightly governed without it Discipline is the Method and institution whereby we as disciples of Christ learn in his School to live unto God and to do all things according to the doctrine of the Gospel both privately and publickly to the edification of the Church and our own salvation So that it comprehends the whole summe of Religion the beginning progresse and end thereof DOCT. XXXVI That Discipline is twofold MOreover this discipline in the Church is of two kinds one general and common to all Christians called by many the discipline of the people the
other is proper to Ministers and persons design'd to Ecclesiastical offices which is therefore wont to be call'd the discipline of the Clergie DOCT. XXXVII The particulars of general Discipline THe common and popular discipline consists chiefly in these particulars First as to the ground-work that when any one is received into the Church that he learn to know God Christ call upon him understand what his commands are This is performed by Catechising whereby the summe of Christ an Religionis taught being thus instructed he is to professe his faith before the whole Church and to promise obedience to Christ and his Church according to the doctrine of the Gospel Rom. 10.10 Mat. 28.20 Secondly because not to proceed in the way of God is to relapse therefore to the end the godly may make good progresse in piety they ought to meet together in holy Assemblies at appointed times and places and apply themselves to the hearing of the word of God to joyn in Prayer with others and exercise charity towards the poor by contributing their offerings liberally Thirdly in regard that in this progresse we oftentimes fall some more grievously and with greater scandall to the Church others lesse hainously therefore there is another particular consisting in the Censure of manners Matt. 18 15. c. 1 Tim. 5.20 to wit that every one do submit himself to their Censure even to the end of his life and admit of brotherly correction And if any one happen to fall into some notorious offence manifest to the Church and being reproved do not repent thereof for which reason he deserves to be suspended from the Sacrament for the time untill he give publick testimony to the Church of his true repentance such a brother is to be excommunicated from holy things and bound neverthelesse upon his repentance he is to be loosed received again into favour be admitted to communion This is the first kind of discipline the end whererof is that every one might live unto God and at last die in the Lord Jesus DOCT. XXXVIII The particulars of Clerical Discipline ALlthough all persons as well Ministers as Lay-men as they call them be subject to this kind of Christian discipline yet amongst the Fathers there was added to it a certain peculiar discipline of the Clergy who are concern'd not onely to guide for others with the word but with the example of their lives and diligent dischargeing of their duty The particulars thereof are chiefly these First that they abstain from many things which otherwise may in some manner be tolerated in the laity Such are divers delights of the flesh splendid equipage costly banquets rich houshold stuffe wicked servants and the like Secondly that they withdraw themselves from all those businesses of this life which hinder them from performing their charge which principally consists in the due officiating in holy duties preaching the Word and exercising the discipline of manners such businesses are Warfare Merchandise Law-imployments bartering keeping of publick Victualling-houses and all sordid professions courses Thirdly that they give themselves more diligently then the laity to the reading and study the holy Word and endeavour to attain such arts and languages as are advantageous to the understanding of Scripture and moreover bestow their time in prayer and holy contemplations Fourthly that they promise obedience in all honest matters to the Bishop and his Metropolitan Fifthly that they use more vigilancy and care not only to the discharge of every their particular places but in all those things that appear to import the edification of the Church DOCT. XXXIX That from the necessity of discipline is confirmed the necessity of Synods THese are the principal parts of discipline without which there is no appearance how any Church can be duly governed and upheld But how is it possible this discipline can be in such places where the Ministers never convene together to know what is wanting or what irregularities are committed in the Church to denounce against evill-manners to judge of doctrines if any new happen to spring up lastly to deliberate of all things which concerne the welfare of the Church Wherefore we affirm that Assemblies of Ministers and Ecclesiastical Synods are very necessary to the right and safe government of the Church seeing no Politie no Commonwealth nor Kingdome can consist without their Senates Councils Parlaments and other conventions And it would be very acceptable to us if the ancient custome of the Churches which was ratified by a new constitution of the Emperour Justinian were recalled into practice namely that Synods should be assembled in every Province at least twice a yeare and at fit times a Council gathered of the most learned modest and prudent Ministers and Embassadours of Princes in all the Provinces that professe the Gospel which if ever is certainly extreamly necessary in these calamitous times wherein so many and such abominable heresies are brought back again from hell Wherefore with all our Soule we pray unto God the Father through our Lord Jesus Christ that he would raise up pious and valiant Princes such as Constantine Valentinian and Theodosius who by their authority may assemble such a Synod wherein themselves being present and ordering the same there may be brotherly and friendly consultation touching the happy agreement peace and safety of all the Churches out of the sacred Word and by the Spirit of God to the glory of God and the name of Christ and the safety and welfare of all the Elect. DOCT. XL. Errours THerefore we disapprove all such things as are repugnant to the aforesaid doctrine confirmed by holy Scripture and chiefly these following particulars 1. That the Church consists of men onely that Angels do not at all belong unto it 2. That the true Church which is the body of Christ consists not onely of the elect but also of reprobates and hypocrites and that these are true members of the Church 3. That the Church does so consist of the elect and truly holy that no hypocrites are conteined therein and that they are never in the holy writ included in the appellation of the Church 4. That the Church which was before the comming of our Saviour was not the true Church of Christ but onely the type of that which was to be gathered by Christ and his Apostles 5. That the Church of Christ hath two heads one invisible and residing in heaven namely Christ and another visible and ruling upon earth the Bishop of Rome with whom whosoever agreeth not in all things pertaining to Religion nor obeys him in all things he has no place nor name in the Church and cannot be saved 6. To affirm of any particular Church that it cannot erre in matter of faith 7. To confine the Church so to certaine places and persons as to say There onely is the Church 8. Not acknowledge them for Churches of Christ which although they had the fundamentals of faith yet doe not wholy
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