obey the bishop presbitery next vnto thē These those superior bishops did call together all their whole clergie and did instruct them in knowledge and the diligent execution of their office But whereas it was the Lords will that his people should mutuallie loue among them selues and should mutually care one for another euen as farre and wide as might be possible for all christians are one bodie the holie fathers ordained that the bishops of each prouince for then all the romaine iurisdictions were distributed into prouinces should meet together with their presbiteries so often as the necessitie of the churches required but alwaies twise in the yeare and there they should enquire concerning Christs doctrine and discipline howe the same was administred and how it prospered in the churches that where they found anie default they might correct it that which they knew to be well they might confirme and set forward And that these Synods might also bee ordered aright and orderlie they would haue the Metropolitaine the bishops of euery mother cittie to be the chiefe directors to call them together and to guide thē For in each prouince the head citty wherin was the māsion or seat of the chiefe gouernor was called Metropolis or the mother cittie And therfore they inioyned vnto these Metro politaine bishops a certen care charge ouer al the churches throughout their prouince that if they should vnderstād of any thing taught or done amisse either of the ministers of the churches or of the cōmon sort that they should giue warning therof in time if by their admonitions they could not amēd the same thē for the correction therof they should call a Synode of bishops for it was not graunted vnto thē that they should execute any iudgement vpō their owne authority ouer churches which had bishops of their owne for the power of iudgmēt ouer both clergie laity was only in the hāds of the bishop elder of the same place And the bishops themselues were iudged by the Synods Therefore when there were any bishops to bee ordained for churches it was decreed that they should assemble at the same church withall if it might without hurte of the churches if not with some at the least two or three of the bishops of their owne prouince which if he were not alreadie elected should guide and gouerne in the election of the bishop and the election being done should examine it and inquire of the man elected most seuerelie and make due proofe of his whole life and of his skill and abllitie to performe the office and duetie of a bishopp And then at last should inuest him in his bishops function All which thinges were instituted and serued to this end that there might be as much know ledge and mutuall care betweene churches the ministers thereof as could be possible both for the remoouing expelling of all scandalls of doctrine and life and also to the earnestes and more effectuall maintaining prouoking encreasing of the edification of faith a life worthie of Christ our Lord. In so much as if any one did loyter or neglect their owne duetie the other bishops might be readie to help yea euen so farre forth as to the suspending of the obstinate and vtter casting them out of their bishops function Wee should consider what Saint Cyprian writeth to Stephan the romaine bishop concerning Martian bishop of Arelatensis who fell into the sect of Nouatian booke 2. Epist 13 and which he writt in his 3. epistle and first booke Of a certaine flock distributed vnto euerie one of the shepheards and which hee spake in the councell of Carthage as hee writt to Quirinus Nowe further when the world beganne to be full of churches that the Metropolitanes had also neede of their peculiar care for not all there beginning now to grow very many had other skil inough or watchfulnes inough for their place for euer and in all orders of mē there be few that doe excell the care of some prouinces was committed to certen bishops of the chiefe churches as to the bishop of Rome of Constantinople of Antioch and Alexandria and afterwards of Caesarea Cappadocia and certaine others as by reason of the great encrease of churches of the faithful necessitie did require But notwithstanding these primate bishops whom afterward they called Patriarches had no authoritie ouer the other bishops or churches more then as I said before the Metropolitaines had ouer the bishops and churches of their prouinces Euerie one did owe a speciall care and diligence to that portion of the churches that belonged to him it was his duetie also to admonish the bishops in time if any had offended or neglected his duetie and if admonition preuailed not then to add the authoritie of a counsell Among these the first place was giuen to him of Rome both for the reuerence of S. Peter and also for the maiestie of the cittie Which reason the fathers afterward following gaue the second place to him of Constantinople as being a second Rome and the bishop of the emperiall sea whereas Antioch before had obtained the second place among these patriarches But as the nature of man depraued by ambitiō did euer labour more that his rule might stretch farre then to gouerne well these patriarches by occasion of this generall care of the churches committed vnto them drewe vnto themselues first the ordaining of their neighbour bishops and by that ordaining they crept by little and little and at last confirmed a iurisdiction ouer such bishopps and their churches which mischiefe when it grew to bee verie great there beganne a grieuous contention for a vniuersall rule ouer all churches which the first that laboured to get vnto himselfe was one Iohn bishop of Constantinople vnder the emperour Mauricius concerning which cōtentiō there are extant many epistles among the epistles of S. Greg. booke 5.6.7.10 At length vnder Phocas hee of Rome obtained this title of vniuersall bishop which the bishops of that sea beganne more and more by degrees to abuse euen vntill by occasion first by diuision of the Empire vnder Charles the great afterwardes by dissentions of princes and nations whereby they tore and rent the power of the emperors of the West and other kinges they exalted themselues into that antichristian power which nowe they bragg of hauing oppressed the powers first of bishops and then of all kinges and emperors Thus therefore hath Sathan ouerthrowne the holesome obedience and gouernment of the clergie orders For the romaine Antichrist got to himselfe an immediate rule ouer all both clergie and laitie hath dissolued broken the care and charge of bishops such as were good bishops ouer those that were committed to their trust But seing it must needs be that all orders of clerks must haue their gouernors ouerseers therefore the power of bishops must be restored as also of Archdeacons and al others by what name soeuer they be called to whome
first the pure doctrine of the gospell is preached heard and allowed of and that so allowed of that there is no place nor hearing for the contrary Ioh. 10.4.5 For these both are properties of the flocke or sheepe of Christ namely to heare the voyce of their shepheard and to reiect the straungers voyce in those also where the Sacraments instituted of Christ as much as in them lieth are lawfully 1. Cor. 11.20 that is according to Christs owne institution administred and receiued and so where other Sacraments deuised by men are not allowed of in those lastlie where the discipline of Christ taketh place that is where a care is taken through loue that both priuately and publickely Mat. 18.19 Tit. 1.8 by admonitions corrections and when need requireth by excommunications the commandements of Christ may bee obserued and so that men may liue soberly iustly and godlie to the glorie of God edification of their neighbours For wheresoeuer vngodlinesse and all loosenesse of life is in publike practise and open offences are not reprooued according to the discipline of Christ there we beleeue that it is possble that manie good and godlie men may be but we beleeue this is not a godlie christian congregation the Lord himself saying Ioh. 13.35 in this men shall know that yee are my disciples if yee loue one another but what loue can there be where no care is taken that according to Christs doctrine brethren which offend may be corrected may repent may be gained vnto the Lord and saued VI. By vvhat manner of succession of Byshops it may be shewed that some church is Apostolicall So we acknowledge that from a perpetuall succession of byshops in some church I say not any manner of succession but such a one as hath had ioyned also vnto it a continuance of the Apostles doctrine it maye rightly bee shewed that that church is Apostolicall such a one as was once the church of Rome the succession of the byshops thereof euen to the time of Ireneus Tertullian Cyprian and some other So that they were wont not without reason to appeale vnto it and cite before it and such other of the fathers the heritickes of their times But indeed as we do acknowledge and confesse with Tertullian and other of the fathers that those churches are to be acknowledged to be truely Apostolicall in which the Apostles doctrine with the discipline of Christ and lawfull administration of the Sacraments is kept pure though the same haue not beene planted by the Apostles nor haue had a perpetuall succession of byshops euen from the Apostles time So againe the churches which were planted and watered by the Apostles although they can shewe a succession of Byshops continuall and without interruption yet if with the succession of byshops they can not also shewe a continuance of the doctrine of Christ and his Apostles we wil graunt that they haue bin christian and Apostolical churches but now we cannot acknowledge them for such For as the hood as the Prouerb saith makes not the monke but his godly and holy life so neither do byshops but the doctrine of Christ and christian religion make the church of Christ VII Not by any manner of consent but by consent in Christs doctrine some churches may be shewed to be true and christian churches For thus wee knowe that it can neuer bee prooued that wheresoeuer there is a full agreement among themselues there are the true churches of God sith both in the Iewish sinagogues and in the turkish congregations and long since in the conuenticles of the Arrians and Donatists there hath euer bene an especiall agreement but wee hold it may bee prooued onely by that consent which is in the pure doctrine of Christ and in true pietie For where the Apostle saieth 1. Cor. 1.10 I beseech you brethren by the name of our Lord Iesus Christ that yee all speake one thing and that there bee no dissentions among yee but be yee knitt together in one minde and in one iudgement hee meaneth in that Lord Iesus Christ by whose name he intreated them VIII The churches bee not taken away by euery dissention that ariseth in them But by the waye we are not so vniust to denie those to bee christian churches wherein there is not alwaies a full consent and agreement of all things For as euerie agreement doth not make a church so euerie dissention doth not dissolue the same so long as the foūdation which is Christ true God and true mā the true and perfect Sauiour be kept sound firme and so long as there is a full agreement in the summe of the Apostles doctrine which is deliuered in their creede IX A confirmation of the former opinion For as the reprobate hypocrites by their being in the churches do not hinder but that they still remaine true churches so neither the dissentions which are raised in the churches by the vngodlie or which through frailtie or ignorance doe spring among the Saints themselues can extinguish the same which verie thing the Apostle teacheth whenas speaking of the ministers of the true churches he saith that vpon the same foundation some do build gold siluer and pretious stones other wood stubble haye and to the Philippians hauing declared the summe of christian doctrine and exhorted all men that who so had profited therein should persist in it afterwards he addeth and if any be otherwise minded God shall reueale the same vnto them if we abide in the same vvhereunto vvee are come For else if we should denie there to bee anie true church where contentions about religion are stirred vp then was there no church at Corinth in Paules time where there were not onely diuisions verie rife one saying I am of Paule another of Cephas another of Apollo but also maruailous controuersies rose concerning religion Nor yet in Gallatia because immediatly after those churches were passing well planted by Paule there sprang vp in them seducers and heresies lastly neither yet could there be said to be any churches in the East or in the West because they were neuer voide of contentions not only betweene the catholicks and the heretikes such as arose from the catholicks but also euen among the godly fathers themselues as the histories doe plentifully make mention in so much that for these dissentions and sects the christians were wōt to bee skoffed at in the theaters and stages among the infidells as also at this day wee are all derided for the same cause among the Turkes and Iewes But as in the primitiue church by those contentions of the christians it was no consequence that therefore they were not the people of God so neither at this time by ours can any man prooue it iustlie against vs but that indeede the contrarie may rather be concluded because it is the propertie of good wheat that is of the gospell wherby Gods people are gathered into his church that where it is sowen
rites and ceremonies wherein the vnitie was be polluted with diuers superstitions yea and especially if also the Sacraments instituted of Christ be corrupted and wholly disordered so that a good conscience can not bee partaker of them but what if the heauenlie trueth also be banished from them and in the place thereof preached and defended the doctrines of deuills what also if thou canst not there bee suffered to bee silent but shalt bee constrained either to denie Gods trueth and to subscribe to diuelish vntrueths or else to spill thy life and blood XVII He which is departed from the church of Rome hath not thereby broken the vnitie of the Church nor is seuered from the bodie of Christ In as much therefore as wee are accused of apostasie or a backsliding from the catholick and apostolick church of Christ and are saide to haue broken the vnitie thereof because we would no longer communicate with the congregations of the Romish church in vngodly superstitions idolatrous seruices but choose rather to follow the aūcient doctrine seruice and discipline renued through gods benefite by the true seruants of Christ wee protest before God and his angels the whole church euen to the worlds ende that they doe an exceeding iniurie not onely to vs but also to the holie ghost and to all the auncient church Sith in this matter we haue done no otherwise nor doe then wee are commaunded to doe by the holie ghost taught by the fathers yea and counselled by the Papists themselues XVIII A confirmation of the former opinion For the Lord hath especially forbidden 1. Cor. 5.11 2. Cor. 6.14 Tit. 3.10 Rom. 16.17 Ca. 24 q. 1 c. 24 26 q. 3. c. 9 that we should haue any fellowship with idolaters and obstinate apostataes and heritickes in their idolatries and heresies Nor otherwise do the fathers teach as they are alleadged for witnesses euen in the canons then that not onely if there be a man but also if there bee a church which renounceth the faith C. 24. q. 1. c. 29. holdeth not the foūdation of the Apostles preaching and in which Christ doctrine abideth not it is to be forsaken Neither for any other cause was the old church of Rome so celebrated of the fathers that which then flourished was holie and called the mother of the churches but because it constantly retained the doctrin receiued of the Apostles all the rest for the most part slipping away But now what the doctrine of it is and what seruice and how farre it is fallen from the auncient doctrine in manie things it is too too well knowne We therfore moreouer protest that we haue made no other separation from the church of Rome that now is but as we are constrained by the word of God as we must needs obey God so commaunding vs and therefore least wee should still abide in an apostasie from the apostolicke and catholicke church wee haue iudged it our partes and dueties to returne at length to the same againe and to depart from the idolatries of this filthie polluted Romish companie XIX We are not simplie departed from the church of Rome but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some respect For we haue not simplie and in all thinges forsakē the ehurch of Rome but only in those things wherein it hath fallen from the apostolicke church and euen from it selfe and from the old and sound church nether are we gone with any other meaning but that if it would returne amended and reformed to the auncient state wee would also returne vnto it and haue communion with it and in their owne congregations Which that it maye one day come to passe wee beseech the Lord Iesus with our whole heart For what were more to be wished of euery good man thē that where we were by our baptisme borne a new there we might liue euen to our liues end so it were in the Lord. I Hier. Zanchius with my whole familie pronounce this to be witnessed to the whole church euen to the worlds end XX. The whole catholicke church is not suffered to erre but euerie particular church may Wee beleeue and acknowledge that this catholicke church as wee haue before described it is so gouerned by the holie ghost that he neuer suffereth the same wholly all of it to err because it euer preserueth in some godlie men the light of the trueth and retaineth the same pure and sounde by their ministerie to the ende of the world and deliuereth it to posteritie To which purpose wee doubt not but that tendeth which Paule saide 1. Tim. 3.15 The church is the pillar and ground of trueth because without the church is no trueth but in the church it is alwaies reserued sith there is euer more some congregation great or smale wherein the word of trueth doth sound But of euerie particular church wherein there bee euer good and badd mingled together wee know the reason is farre otherwise For first in these congregations either the pure word of God is preached or else with it vntruethes are also taught For where no ministerie of the word is ther we acknowledge to be no church If therefore together with the trueth there may also false assertions be taught howe can that congregation be said that it cannot erre when it doth manifestly erre And if the pure word of God be onely taught then the reprobate hypocrites which beleeue it not doe alwaies erre when they reiect the light of the trueth and walke in darkenesse and of them is almost in euerie place the greatest number As for the godly Mat. 24.24 though they are neuer suffered so to erre that they cōtinue in their error and perish Christ himselfe saying Gal. 2.11 c. 1. Cor. 1.11 c. Gal. 1.6 c. The elect can not be seduced no not by the miracles and wonders of Antichrist namely not to the end to their destruction yet that they may erre aswell euerie one seuerally as many gathered together and that not onely in manners but also in the doctrine of faith wee are manifestlie taught by the histories both sacred and ecclesiasticall and by that which hath happened to godlie and holie byshops and their churches in the East and in the West XXI A confirmation of the former opinion Peter doubtlesse did erre at Antioch manie in the church of Corinth and more in that of Galatia being seduced by the false Apostles did most grossly erre though they were soone after called back againe by the Apostle from their errors Dauid also taught that the verie sheepe of Christ may erre Psal 119.176 when he said I haue gone astray like a sheepe that is lost and why were the ministery of the word in the church needfull for all the godlie if they could not erre Sith therefore euerie godlie man in each particular church and the same a true and pure church haue often and doe often erre that hypocrites are neuer indued
with true faith whereby they are rightly minded how can it bee saide of any particular church that it can not erre that then can much lesse be affirmed of those churches from whence the trueth is banished and wherein lyes doe preuaile and iniquitie it selfe and palpable darkenes They surely which are such cānot be the true church of Christ 1. Tim 3.15 if the church bee the pillar and ground of trueth Therefore we conclude that euerie particular flock and each seuerall sheep thereof can so farre forth not erre as it heareth onely the voyce of the shepheard Christ being guided by the holie ghost but as oft as it heareth not his voyce but harkeneth to strangers voices it cā straight waies do no other thē erre But in a word seing God in the scattering and dissoluing of all churches doeth yet reserue some vnto himselfe whome he holdeth in the trueth and by whose ministerie he will spread the same still to the ende of the world therefore we confesse that the whole catholicke church altogether is neuer suffred to erre XXII Without the catholicke church is no saluation Here hence we consequently learne beleeue that this catholicke church onely is so holie and hath saluation so annexed to it that out of it there is no holines no saluation sith that in it onely the trueth so shineth without which saluation can come to none that without it there can bee no trueth and lastly sith none but the bodie of Christ can be saued Ioh. 3.13 For no man ascendeth into heauen but he vvhich came downe from heauen the sonne of man vvhich is in heauen that is the whole sonne of man withal his whole bodie which is the church that not vnfitly Peter compared the church to Noahs arke in which alone mankinde was preserued 2. Pet. 2.5 and out of which whosoeuer were found perished in the waters of the floode Gen. 7.23 Nowe that which wee confesse of the whole church as a thing most assured the same of euerie particular one we cannot graunt namely to say that in this church alone or that in the Romish or that at Constantinople the rrueth and saluation is obtained so that without it should be no saluation and consequently to depart from it were nothing else then to forsake the trueth our saluation and Christ For some church may bee brought to that passe that vnlesse thou departest from the fellowship therof thou canst haue no parte nor fellowshipp with the catholicke church and her head XXIII The catholicke church is not tyed to certaine persons or places Moreouer we confesse this catholick church because it is catholick therefore to be tied to no certaine places persons or people so that who so would be of the church hee should needs get him to Rome or to Wittemberge or he must depend vpon the authoritie of their churches by shops or ministers Seing Christ is in all places and euerie where may the word be heard the seale of Baptisme receiued the commaundements of Christ kept and a communion with the Saintes had And wheresoeuer these things haue place ther is the church that not without good cause were the Donatists condemned who shutt vp the church in Africa onely and not in al Africa neither but in certaine parcells of it where they thēselues dwelt and taught that it was onely there Nor lesse worthily are they to be condemned which accompt the churches of no forraine countries for true churches but onely such as consist of men of their owne nation XXIV The catholicke church is partly visible and partly inuisible To conclude we beleeue this church to be partly indeed visible and partly inuisible but these in diuerse respects Visible in that it consisteth of men visibly hādling and hearing the word of God ministring and receiuing the sacraments praying not onely priuately but also publikely to God exercising the workes of loue towards their neighbours and glorifying God by their whole life which things can not indeede be performed but they must sensiblie be perceiued And if it should be meerly inuisible howe could it bee discerned from the Synagogues of the wicked Againe we call it also inuisible first because it hath in it many hypocrites mingled which performe all these outward things as the elect doe and who are the elect for of them onely consisteth the church surely it cannot be knowne of vs but onely of God according to that The Lord alone knoweth who are his 2. Tim. 2.19 Ro. 2.28.29 Whereunto also tendeth that of the Apostle He is not a Jewe which is one outward but one within Moreouer because the church in regard of the outward appearance being euermore pressed with manifold calamities in the worlde the number of the professours of Christs faith is sometimes so diminished all christian congregations thrust vpp into such narrowe straightes that it may seeme euen to be none at al remaining namely when there is no longer any publike assemblie wherein Gods name is called vppon as the histories both sacred and ecclesiasticall do most clearely and plentifully teach to haue often happened whenas notwithstanding it is very certaine that God alwaies reserueth some church vnto himselfe vppon the earth Mat. 16.18 28.20 the Lord himselfe saying And the gates of hell shall not preuaile against it and behold J am vvith you euen to the ende of the world and the same do we also with the whole church confesse in the creed saying I beleeue the holy catholick church namely to haue euer bin from the beginning to bee now and shal bee vnto the ende of the world euen vppon the earth For properly we beleeue alwaies those things which we do not alwaies see Heb. 11.1 This is our confession concerning the militant church what it is how it differeth from the triumphant howe diuerse oft times in it selfe howe of many particulars it is made one catholicke church by what markes the true may bee discerned from the false what manner of succession of byshops what māner of consent may proue a true church howe not for euery difference in the verie doctrine the vnitie of the church is to be broken what is ment by the name of ecclesiasticall vnitie and in what things it consisteth of what estimation it ought to bee in what respect also it may erre and in what it cannot erre and how without the church there is no saluation and lastly howe it is visible and howe inuisible It remaineth that we speake of the gouernment thereof CHAP. XXV Of the gouernment of the militant church and of the ecclesiasticall ministerie I. The church is gouerned of Christ WE beleeue Col. 1.17 that as all thinges were made haue their being and are ruled by Christ so hee also gouerneth the church which is his kingdome his bodie by a more peculiar meanes then all other things as being author king Eph. 1.23 Luc. 11.33 Heb. 3.6 and head of the same as the Angell saieth of
The fourth that they should more diligently then the lay-men applie the reading and studie of the holie scriptures and those artes and tongues whereby the scriptures may the better bee vnderstood and likewise their prayers and holy contemplations The fift that they should also apply themselues with a more diligent care not one ly to the proper duetie commaunded vnto euerie one but also to all those thinges which may seeme to appertaine to edification of the whole church 39 Vppon the necessitie of the discipline is concluded the necessitie of Synodes These are the partes of the discipline without which wee see not how any congregation can be rightly ordered or preserued And how should this discipline haue any place there where the ministers doe neuer meet together to know what is amisse in the church or what is wāting to make a censure on mens deeds to iudge vpon doctrines if any new be spread to consult vppon all things which pertaine to the profite of the church we iudge therefore that meetings of ministers and ecclesiasticall Synodes are very necessary to a true wholesome administration and conseruation of churches Seing neither any ciuill state common wealth nor kingdome can stand without their senates counsailes parlaments as they call them and meetings Therefore wee would wōderfully well like that the auncient custome of the churches might bee restored that which was allowed by a newe decree of the emperour Iustinian namely that in euery prouince at the least twise in the yeare Sinods might be celebrated and that sometime also a generall councell might bee called of the most learned discreetest and wisest ministers of al prouinces and embassadours of princes which professe the gospell which if euer it might be in this our wofull miserable time wherein so many and such horrible heresies are euery where recalled out of hell it would as we thinke doe much good And wee pray vnto God the father with our whole heart through Iesus Christ our Lord that he wil stirr vp the godlie and valiant Constantines Valētinians Theodosiies who by their authoritie may call a councell in which themselues being present and moderating the Synode it might be deliberated friendly and brotherly out of the holy scriptures of godly agreemēt peace and saluation of all churches to the glorie of God and of the name of Christ and salnation of all the elect 40 Errors Wee therefore disallow all such thinges as are repugnant to this foresaid doctrine confirmed by the scriptures and chieflie these speciall pointes 1 That the church consisteth of men only and the Angells not to pertaine vnto the same 2 That the true church which is the bodie of Christ consisteth not onely of the elect but also of reprobate hypocrites that they are true members of the church 3 That the church doeth so consist of the elect and of true Saintes that in it should bee contained no hypocrites and that in the scriptures they should neuer bee comprehended vnder the churches name 4 That the church which was before Christes comming was not a true church but onely a tipe or figure of it which was to be gathered by Christ the Apostles 5 That the church hath two heades one inuisible and remaining in heauē namely Christ and another visible ruling vpon earth the byshop of Rome with whome whosoeuer doeth not agree in all matters pertaining to religion and obeyeth not him in all thinges he can not belong to the church nor be saued 6 To affirme vpon any particular church that it can not erre 7 So to binde the church to certaine places and persons as to say there onely with thē is the church 8 Not to acknowledge those for Christes churches which although they hold the grounds of faith yet in ceremonies or in some parte of doctrine doe not altogether iumpe with vs. 9 To make a separation from the churches vpon any error or for the ill life of some men 10 To stand in contention that where true doctrine true seruice and right administration of sacramēts is banished yet that therefore there remaineth the true Apostolicall church because there may be shewed a continued succession of bishops euen from the Apostles time and contrariewise that those are not true churches which although they keep fast the true doctrin right sacraments and pure discipline yet can not shewe a continuance and succession of bishops neuer broken 11 That the authoritie of any bishop in that he is a bishop is extended beyond those matters whereunto he is called of Christ 12 That the church hath authoritie to alter any thing in the scriptures or to dispense with the commaundements of God or to make new commaundements that may binde consciences 13 That it shoulde not be lawfull for ministers to marrie wiues or at least to marrie the second time 14 That ministers may not lawfully receiue stipends 15 That it is lawfull in churches to vse an vnknowne language though there bee no interpretation 16 That it is also lawfull to inuocate besides God and lesus Christ the holie men that are dead and to direct prayers and sacrifices of thanksgiuing vnto thē 17 That christians may not in the fasting time of lent and other certaine dayes eate any kindes of meate 18 That the church should do well in praying for dead mens soules that they might bee deliuered out of the fire of purgatorie CHAP. XXVI Of a magistrate SEing wee haue nowe spoken of the first kinde of men whose labour God vseth in the gouernance of the church namely ecclesiasticall ministers and their dueties and other matters belōging vnto them it remaineth that wee also brieflie declare what our faith is concerning the other kinde that is the ciuill magistrate For the Lord doeth also vse his ministerie especially if he bee a christian to the defence and preseruation of the church I. Euerie magistrate whether godly or vngodlie is of God and therefore no magistrate simply to be resisted Wee beleeue therefore that euerie magistrate aswell impious as godlie Rom. 13.1 1. Pet. 2.13 Rom. 13 7 is from the Lord God and is the minister of God for reuenge of euill doers and for the praise of well doers and therefore that he is to be feared to be honoured and his commaundements which may be done with a good conscience without breach of Gods law Rom. 13.5 to be obserued and that not onely for feare but also for conscience sake namely because the Lord so cōmaundeth Therefore in respect that he is gods minister Rom. 13.2 he is not to be resisted for who so resisteth it resisteth Gods ordinance and God himselfe II. A magistrate that commaundeth any thing against God must not be obeyed But yet if a magistrate commaund vs any thing against the will of him who sent and whose minister he professeth himselfe to bee we doubt not with the Apostles to denie obedience vnto him Act. 5.29 and to say wee ought to obey God more then man whenas
H. ZANCHIVS HIS CONFESSION OF CHRISTIAN RELIGION Which novve at length being 70. yeares of age he causea to bee published in the name of himselfe his family Englished in sense agreeable and in words as answerable to his ovvne latine copie as in so graue a mans worke is requisite for the profite of all the vnlearneder sort of English christians that desire to know his iudgement in matters of faith ROM 10. With the heart man beleeueth vnto righteousnes but with the mouth man confesseth to saluation Let all things bee subiect to the iudgement of the true Catholike church PRINTED BY IOHN LEGAT printer to the Vniuersitie of Cambridge 1599. TO VLYSSES MARTINENGVS EARLE OF BARCHEN HIEROME ZANCHY WISHETH grace and peace WHat of what sort and how great the cōfusion trouble is in this age of ours noble Earle throughout all christendome aswell about all other matters almost as more especially about matters ecclesiasticall concerning religion there is no man that doeth not see no good man that doth not greeue at and no godly man that with great admiration of Gods iudgements doth not exceedingly bewaile Very great surely is the light of the trueth in this our age which through Gods singular gift hath bin found out in the holy scriptures by some faithfull seruants of Christ and spreading abroad farre and wide hath shined forth vnto vs as the sunne in the firmamēt but I pray what and how many mistes of errors how diuers and black clouds of heresies haue bin stirred vp and raked out of the depth of hell by no smale number of verletts and ministers of the deuill to cast a darkenesse ouer this heauenlie light I speake not nowe of tyrants which euer haue and yet doe imploye and bend all their swords all their power and the very force and might of their authoritie to this that these candelsticks of brittle earth I confesse wherein any of this light remaineth shineth being brused broken by their iron-blowes the whole light of the diuine wisedome if god so pleased might be vtterly put out extinguished in place therof that infernal darknes fetcht againe frō hel might succeed beare the whole sway For this very cause what in these our wretched times hath bin done what and what māner of slaughters of an infinite number of men in many places committed and in many other places attempted more then once wee haue yet in fresh memory And what and by whome the deuil lately assaied in those valleies of yours though by Gods mightie hand defending you the slaughter succeeded not to the wish of those vngodly wretches your self know better then we do And now also what that euer-busie Sathan is for the same intent continually attempting what deuises he purposeth what trecheries he studies what weapons hee prepareth what warres he brocheth against godly princes and magistrats who desire to haue this heauenlie light to shine in their dominions and labour to spreade the same farre and wide into the whole world the Lord himselfe knoweth who dwelleth in the heauens who also is wōt to scatter the wicked counsailes of the vngodly to disperse them as vaine smoakes through his incredible loue and mercie towardes vs when it is most expedient for his church and when tyrants do looke for nothing lesse then a disapointement of their intents which they so long and watchfully prouided for For witnesses take the Pharaohs Senacheribs Amans Antiochies Iulians and other such like enemies to the church For still the promise abideth The gates of hell shall not preuaile against it But to let passe tyrants and to returne to the bodie of our christian common-wealth so miserably torne in pecces who is there I pray you except he be cleane voide of alpietie that beholding such and so great a rent of this bodie into diuers shiuers namely of all those which professe and call vppon Christ as true God and true man the onely redeemer of the world diuers of thē defending diuers errors most obstinatly some many those most grosse others fewe and those not so waighty and vpon these occasions pursuing and hating on another with more then serpentine hatred and plaging and tormenting on another with more then butcherly crueltie what man is he I say who beholding these things hearing thē and waighing them in his minde is not moued with great griefe sigheth not lamenteth nor poureth not forth teares The church of Rome once in times of old was for the great glory of her pietie her heauenly doctrine her diuine seruice christian discipline and constancie in the faith against all hereticks most famous and as the sunne in the firmamēt shineth farr brighter then all starres so she shined farre aboue all churches on earth by example of her exceeding christian pietie that well and fittly she deserued to bee generally called the mother of all churches But into what and into how great darkenesse and blindnesse did she after sinke by Gods iust iudgement being as it were cast out of heauen and in the same still lieth buried and drowned he that in such great light of the gospell seeth not this is blinder then a moule Neither is it any new thing seing the same happened first to the church of the Israelites afterward to the churches in the East and to them in Greece Now to speake of those churches which in such thinges as the Romish church hath made an apostasie or backsliding from the Apostles haue beene forced through her willfulnes and tirannie at length to forsake her what horrible heresies in some of them haue bin fetched out of hel by the ministers of Sathan Anabaptisme Libertinisme Arianisme Samosatenisme Martionisme Eutychianisme Nestorianisme and what not yea euen Atheisme I grieue to speak it spreadeth it selfe aboundantly The trustie ministers of Christ haue withstood all these in many places haue beaten downe their diuelish doctrines and haue preserued their churches reformed by the sincere doctrine of the gospell free from these pestilent mischiefes and by Gods benefite do still preserue them so that we haue no friendshipp nor dealing with such manner offects and yet notwithstanding this cockle cannot bee cleane weeded out in all places Many plagues do still grow and increase euery where and many wicked spirites doe still come into the worlde VVhat then should a christian man who loueth the glory of God the saluation of his owne soule his neighbours and desireth to haue a good name in the church for it is a matter of no smale moment to bee taken and accompted in the catholicke church for a true member of Christ what I say should a christian man do in such a confusion of things such a dissagreement in opinions such a multitude of heresies such varietie in religions I wil if I can by a similitude declare my opinion agreeable to the scriptures If a huge a most mightie armie of enemies should ouercome any cuntrey killing spoyling wheresoeuer they came so as
place next vnto the Canonicall bookes V. The rules of faith can be prooued onely by the canonicall bookes And therefore wee vse only the canonicall bookes for proofe of the rules of faith Hieron in praef in lib. Sal. Cypr. in sym p. 377. Con. Laod. cap. 59. and with the fathers wee teach that they are to be vsed but wee thinke the rest to be of great force to confirme the same rules beeing before sufficiently prooued VI. The canonicall scriptures take not their authoritie from the Church VVherefore this we hold without all controuersie and wee thinke it is to be holden that although the Church beeing taught of the first fathers namely Prophets and Apostles who receiued their doctrine immediatly from god and committed the same to writing and beeing also instructed by the holie ghost hath deliuered to the posteritie by a continueing and perpetuall tradition which are canonicall and which are not canonicall bookes yea and hath giuen and shall alwaies giue testimonie vnto them of the holie and heauenlie truth yet that these writings haue not receiued their authoritie from the same Church but of god onely their onely proper author and therefore that of themselues because they are the word of God they haue power ouer all men and are worthie to bee simplie beleeued and obeyed of all VII Yet that the Churches authoritie doth much auaile to make men beleeue the holie Scriptures Although wee denie not by the waie but that the authoritie of the church hath an especiall force to mooue men to the hearing and reading of the holie Scriptures as the word of god according to that of Augustine I had not beleeued the gospell for so he meant vnlesse the authoritie of the church had mooued me Tom. 6. cont Epi. Fund ca. 5. Yet the same Augustine notwithstanding in all places pronounceth that his beleefe came not from the church but from the bolie spirite whose gift faith is VIII That the church hath nopovver ouer the holie scriptures But to dispute whether the authoritie of the church be greater then that of the holie scriptures yea and much more to set downe the affirmatiue part as though the church ouer and aboue the gift of knowing the spirits and of discerning canonicall scriptures from others and of testifying of them and of interpreting of them should haue also authoritie either of adding too or diminishing anie thing from them and of dispensing with thē we iudge it more then sacriledge Deut. 4.2 5.31 12.32 Apoc. 22.18 19. For God commandeth that no man shall add or diminish nor anie one shall decline to the right hand or to the left but all together shall simplie obeye him speaking vnto them in the holie scriptures in all manner of thinges IX The holie scriptures are so perfect that nothing may be added to or taken from them For the scriptures are so holie and meerlie perfect plentifully containing whatsoeuer is necessarie to saluation that nothing can bee added vnto them written with such perfection and wisedome that nothing may bee taken from them X. And therefore men ought to rest vppon them VVherefore wee euen as all godlie men ought to doe doe rest our selues vppon the doctrine of those holie writinges holding that same spoken by the Apostle 2. Tim. 3.16 all Scripture inspired from aboue is profitable to doctrine c. XI Nothing must be established concerning religion vvithout the vvord af god but all things to be reformed by it VVe hold therefore Dist 9. that nothing must be determined cōcerning religion in the church of god which hath not apparent testimonie in the canonicall bookes or may out of them be conuinced by manifest and necessarie consequence And if at anie time there hath crept into the church anie thing either concerning doctrine or the seruice of god which is not agreeable to the holie scriptures the same ought by some lawfull meanes either quite to be taken away or els to be reformed by the rule of gods word and that all controuersies in religion ought lawfully to be iudged and decided out of the same holie scriptures XII Traditions truely apostolicall and catholicke are to be retained in the church And the traditiōs in meane while which it is manifestlie knowne haue come from the Apostles Aug. tom 7. con Donat. lib. 4. ca. 24. tom 2. 2d Ian. ep 118. D. 11. c. 8. to haue beene euer obserued in all churches as that of hallowing the Lords daie in place of the Sabaoth and such like and allthough there be no expresse commandement in the scriptures for the obseruing of them yet wee iudge that they are to be retained in the church XIII The scripture is verie perspicuous in such things as be necessarie to saluation and therefore ought to bee read of all Yea wee thinke and knowe the whole doctrine of saluation not onely plentifully but plainelie and perspicuouslie to bee deliuered in the holie scriptures and sith God neuer spake vnto his people but in their natural language which might bee vnderstood of all that it is a great iniustice and tirannie to forbidd the reading of them to anie men consequentlie the turning of them into the proper tongue of anie nation which the Lord hath willed and commaunded should be read of all men for their owne saluations sake yea should be continuallie borne about in their hands daie and night XIIII The faithfull interpretations by learned godlie men are not to be contemned Although the holie scriptures in those matters which are necessarie to saluation be plaine and easie yet wee dissolue not the interpretations and expositions of skillful and learned godlie men 1. Thess 5.21 aswell aimcient as later namely such as are grounded vppon the same scriptures and so farre forth as scriptures are expounded by scriptures and that in correspondence to the chiefe principles of faith the summe whereof is contained both in the Apostles Creede and also in the Creedes of the true generall and of the auncient holie councells gathered together against those which were notorious heretikes XV. The onely word of god to be the piller of faith and foundation of religion For our faith nether cā nor ought to groūded vppon anie other thing Rom. 10.17 then the word of god deliuered in the holy scriptures that faith may be allwaies of hearing and hearing by the vvord of god wherunto whatsoeuer in any mens works is repugnāt we reiect it whatsoeuer is agreeable we embrace it but that which standeth in a newtralitie as it shall be expedient or not expedient to the church we allow or disallow it and so we teach that it is to be allowed or disallowed CHAP. II. Of God and of the diuine persons and properties I. That there is one onely god distinct in three persons AS wee are taught therefore by the holie scriptures Deu. 4.6 which are his owne word we beleeue that there is only one god that is one simple indiuisible eternall liuing
of the heauenly inheritance IX Charitie also doth spring of faith We beleeue also that of true faith springeth true charity by which it worketh and by which it sheweth how forcible it is as the Apostle saith Gal. 5.6 1. Ioh. 4.3 that the faith auaileth much in Christ which worketh by loue and Iohn affirmeth that he which loueth not Ia. 2.15.16 hath not knowne God Therefore we acknowledge not them for brethren which boast of faith when they haue not charitie X. Charitie is the gift of God And wee beleeue that the same charitie is the singular gift of God 1. Ioh. 4.18 whereby we are affectioned towards God the father and Christ our redeemer to loue them againe to glorifie them with all our hearts and inclined made proue to good will and louing kindnes aswell towards al men yea euen our enimies as especially towards the saintes and faithfull Therefore we disallow them which saye that man can of his owne naturall power loue god aboue all things For loue commeth of God 1. Ioh. 4.7 saith Iohn XI Testimonies of true charitie Neither doe we thinke that to be true and christian charitie which commeth not to that nature which the Apostle describeth in the first to the Corinthians chap. thirteen ver 4.5.6.7 namely that it suffreth long is bountifull enuieth not doeth not boast it selfe is not puffed vp doeth no vncomely thing seeketh not her owne things is not prouoked to anger thinketh not euill reioyceth not in iniquitie but reioyceth in the trueth suffereth all things and the rest which follow XII By charitie the communion with Christ and the church is nourished We beleeue that by true charitie the communion with Christ and with the church is exceedingly cherished increased and preserued in as much as loue doth vnite betweene themselues the persons louing and beloued as Iohn saith He which abideth in loue abideth in God and God in him CHAP. XVIII Of repentance ALthough that all these thinges Faith Hope and Charitie Repentance Iustification the studie of good works and of a godly life cannot indeed be separated from one another yet in as much as one of them dependeth on another they are therefore to be distinguished and each of them seuerallie to bee considered of and to bee seene what they be and what they worke And therefore wee thinke good brieflie to declare what wee thinke of them euerie one and first of repentance the continuall and inseparable companion of faith For albeit it bee daily made more perfect after iustification yet because no man is iustified without repentance and the beginning thereof goeth before iustification therefore wee haue purposed in this first place to declare what our beleefe is concerning the same I. To Justification and therefore to the communion with Christ Repentance is necessarie Wee beleeue that to the true participation of Christs righteousnesse and so to the communion with Christ repentance is very needefull whereby beeing turned from sinne and from the worlde by chaunging our mindes willes we are turned to God and are ioyned vnto him and so obtaine forgiuenesse of our sinnes in him and by him be cloathed with his righteousnesse and holinesse For the first thing that Iohn Baptist yea that Christ himself preached Mar. 14.15 was repentance for the remission of sinnes And except saith Christ yee repent Luc. 13.3.5 yee shall all likewise perish II. What we meane by the name of repentance By the name of repentance we vnderstand two things especially first an earnest griefe a true sorrow for our sinnes cōmitted against God and that not so much for the feare of punishment due to sinne as for that we haue offended God himselfe our chiefest good yea our maker and louing father and then an vnfained chaunging of our mindes hearts wills and intents and so of our whole life For this part which Christ calleth properly repentance and the Prophets a turning to God 2. Cor. 7.10 and the circumcision of the heart the Apostle teacheth to come of the former ioyning both partes together where he saith Godly sorrowe causeth repentance vnto saluation III. Repentance is the gift of God We beleeue that repentance is the gifte of God comming from his meere grace not due to any of our deserts or endeauours as the Apostle saith 2. Tim 2.25 If god at any time will giue them repentance that they may acknowledge the trueth may come to amendment out of that snare of the deuill Ier. 31.18 and the Prophet saith Turne me O Lord and I shal be turned IV. To stirre vp repentance in vs God vseth ordinarily the word of the law and the gospell and therefore the hearing of both is most necessarie in the church God accustometh for the stirring vp of repentance in vs to vse ordinarily aswell the declaration of his lawe which discouereth our sinnes and laieth open gods wrath as also the preaching of the gospel which sheweth remissiō of sinnes fauour of god in Christ euē as it manifestly appeareth to euerie godly man which readeth the holie scriptures And therfore wee iudge the declaration and hearing of them both to bee verie needefull in the church V. A summe of the doctrine of repentance euery where and alwaies necessarie to all of yeares of discretion The summe of our faith concerning repētance necessarie euerie where and at al times to all that bee of yeares of discretion is this that repentance is a chaunging of the minde and heart stirred vpp in vs through the holie ghost by the word both of the law and the gospell wherein wee greeue from our heart wee detest we lament we loath and bewaile and cōfesse before God all our sinnes euen the corruption of our nature as things vtterly repugnāt as the law teacheth to the wil of god to the cleansing whereof the death of Gods owne sonne as the gospell preacheth was needefull and doe humblie pray and intreat for pardon and forgiuenesse of the same and do earnestly resolue vpon amendment of our life and on a continuall studie and care of innocencie and christian vertues and exercise our selues in the same diligently all the dayes of our life to the glorie of God and edification of the church VI. That the vulgar or vsuall partes of poenitencie as contrition confession of sinnes and satisfaction are not simplie condemned Concerning the partes of repentance besides those which are alreadie declared wee haue not much to speake being taught by the holie scriptures that the same doth wholy and chiefly consist in an earnest mortification of the olde man and a quickening of the newe whereof the former taketh the force from the death of Christ the latter from his resurrection the holie ghost imparting them both vnto vs. Meanewhile we doe not simplie disallow that same distinction receiued and long held in the schooles of the partes of repentance into contrition confession of sinnes satisfaction namely if it bee examined
citizens and such other like names IV. The church consisteth onely of the elect alreadie incorporate into Christ Now that these many of whome the church consisteth are none but elect already ingrafted into Christ and indued with Christs holinesse the same scriptures do plentifully teach both in other places chieflie to the Ephesians where the Apostle speaking of the church and the members thereof saieth Eph. 1 VVe are all chosen in Christ and haue redemption in him and are sealed vvith the holy spirite of promise That Christ is giuen to bee the head of the church and the church is his body It is therefore such a bodie whereof all the members are ioyned by the same spirite both to the head Christ among themselues and are quickned or haue life from the head and are indued with his holinesse so that this whole body is truely holy and called the holie church V. The holy Angells are not excluded from the bodie of the church Neither from this bodie of Christ which is the holie church doe we exclude the Angells both because the Apostle speaking plainely of the church comprehendeth the Angells therin and also because they with vs are likewise gathered into our bodie Heb. 12.22 Eph. 1.10 Col. 2.10 Apo. 229 vnder one and the same head Christ and Christ is expresly called of the Apostle the head of the Angells yea and also because they call themselues our fellovve seruants and haue the saine father with vs and serue the same God and we all of vs shall bee for euer together in the same citie the heauēly Ierusalem lastly they are also Saintes and the church is the communion of all Saints VI. The reprobate hypocrites though they are in the church yet they are not of the church So wee rightly beleeue and confesse that the reprobate hypocrites though they dwell in the church and liue among the Saints yet they are not of the church nor members of the church when they are not truely ioyned to the head Christ nor indued with his spirite and consequently not truely Saints As the Apostle Iohn saieth 1. Ioh. 2.19 of certaine hypocrites they are gone out from vs as filth from the bodie but they were not of vs. For if they had beene of vs they had continued with vs. They therefore are not of the church which at last doe fall from Christ and keepe not that perpetuall communion with Christ and with all his Saints howsoeuer great and rare men they seeme in the church for a time yea and hold the gouernment ouer the christian common wealth and rule ouer the whole church For they are members of Sathan not of Christ whosoeuer haue the spirite not of Christ but of Antichrist VII That there euer vvas and is one onely church of Christ And wee confesse that there euer was and is one onely church of Christ Eph. 4.4.5.6 because there euer was is one onely bodie to which Christ was giuen of the father to bee the head one onely spirite by which all the members are knitt vnto the bodie onely one God to the seruing of whome and glorifying for euer we are all chosen and called one onely faith of al the faithfull beleeuers one saluation lastly one heauenly inheritance of all To which purpose also Christ euer called the church one one flock wherfore we make that church which hath beene since the first creation and before the cōming of Christ no other but the same that it is nowe and shal bee to the ende of the worlde but wee call it one of all times of all places and all persons ioyned with Christ consequently one cōmunion of al the Saints from which they that make an vtter seuering and departure we are persuaded by the holie scriptures that they belong not to this bodie VIII Of the christian church there is one onely head Iesus Christ Hereuppon we are strengthened in this beleefe that sith there is one onely church of Christ which is his bodie there euer was and is yet therefore one onely head of it by this name head we meane him which was giuen of God euen from the worlds beginning to that ende that he might be made of the same nature with it that he might redeeme it that he might ioyne it to himselfe that he might quicken it that he might deck it with the glory of his wisedome that he might kindle it with the fire of heauenlie loue that hee might effectuallie moue it to all good affections and good workes that he might euermore gouerne it keepe it For that this is the proper duetie of the head towards the whole bodie besides dailie experience in nature we learne also out of the holy scripturs But who could perform hath and wil performe this to the church we acknowledge none other besids Christ Iesus meane while not denying but there may bee one head of all hypocrites which are in the church and so of the hypocriticall church sith the Prophets foretold it should be so and the Apostles confirmed the same Eph. 1.22 4.15 5.23 Col. 1.18 But that there is one onely heade Iesus Christ of the holie church we beleeue and confesse with the holie Apostles IX This church is truely holie Whereupon it followeth this church therfore to be truely holie because it hath a head that is most holie maketh it holie because no sinnes are imputed vnto it because from him it draweth the spirite of sanctification and because whatsoeuer holinesse is in the head that is wholy imputed to euerie member X. It is also truely catholicke We also confesse it to be truely catholicke that is vniuersall because the head thereof is also catholicke and euerlasting at all times euen from the foundation of the world to the ende thereof ioyning vnto himselfe members out of all places from all kindes of men and all nations and gouerning and preseruing them to himselfe for eternall blessednesse XI This one church is partly in heauen triumphant and partly on earth militant But wee acknowledge that this church though it is and euer was one yet it is so distinct that one part is triumphant in heauen with Christ alreadie raised from death and sitting at the right hand of the father another part on earth fighting still with flesh blood with the world and the deuill Whereuppon ariseth that vsuall distinction among all the godlie writers of the church of the triumphant and militant church CHAP. XXIV Of the militant church ALbeit by this which wee haue confessed of the church in general euery one may easilie perceiue what we beleeue particularly of the militant church yet that our faith may more clearely plainly be known wee haue purposed to declare our opinion of this church seuerally partly referring that which was spoken of the whole in a briefe rehearsal to this and partly adioyning the properties of this peouliarly I. A description of the militant church Wee therefore beleeue Eph. 1.4
that the militant church is the cōpanie of men chosen in Christ before the worlds creation Mar. 28.19 Mar. 16.15 Rom. 10.14 Eph. 1.22 Mat. 18.20 which being called by the preaching of the gospell by the holie ghost in their time from the worlde to Christ and from the kingdome of the deuill to the kingdome of God and gathered together into one bodie vnder one head Christ and so made truely iust and holie wheresoeuer they bee Ioh. 10 27 13.4 and whether few or manie doe professe from their heart soule the same faith in god and in Christ the same hope of the heauēly inheritance for the onely meritts of Christ the obedience of the same commaundements of Christ and so the same brotherly loue among themselues and charitie to wards all men doe preach and heare the word of the gospell Rom. 7 doe administer and receiue the sacraments according to Christs institution and haue a great care to liue soberly rightly and godlie in this world meanewhile while they remaine in this flesh euer warrfairing for Christ and fighting against sinne that dwelleth in the flesh Eph. 6.12 and against the world either alluring them to sinne or persecuting thē for Christ or lastly against the deuill Mat. 13 and by patience looking for the comming of Christ and eternall felicitie Among whome also many reprobates naughtie hypocrites doe liue 1. Ioh. 2.19 and professe the same Christ But as they thēselues are nothing lesse then of the church so their wickednes cannot take awaye the church nor extinguish the name of the church Neither do we doubt Mat. 13 but vnder the name of the church the hypocrites also which are in it are contained sith the Lord himselfe saieth it is like vnto a flowre wherein there is corne and chafe to a field wherein is wheat and tares to a nett Mat. 25.1 wherein are good fishes and badd to the companie of ten virgines wherein some were wise and some foolish Mat. 16.18 but yet that these are not of the church the same Lord taught vs when he said he would build such a church against which the gates of hell should neuer preuaile 1. Ioh. 2.19 and Iohn confirmed it in his epistle when he said they vvent out from vs but they were not of vs. This wee beleeue to bee a true description of the militant church for it hath manifest testimonies from the holie scriptures II. Differences betweene the triumphant and militant church So although the triumphant and militant be one and the same church yet what great difference there is in each part we may easilie vnderstand For besids that the militant cōsisteth onely of men when as the other hath also the blessed Angells ioyned and present wee haue also here neede of preaching the word of administration of the Sacraments of discipline of manners which things are not required in heauen Likewise from that are al the wicked and hypocrits excluded in this there are euer ill mingled with good And there those heauenlie brethren hauing as it were receiued a token of free-dome doe triumph and reioyce ouer those vanquished enimies being in Gods presence and see him face to face but wee must still fight with flesh and blood with the world with sinne and Satan the prince of this world and we see through a glasse in a darke speach as straungers to the Lord. Lastlie that is euermore one and the same that it can neither bee deuided into partes nor bee in hazard of anie chaunges which cannot certainely be spoken of the militant church III. So is the militant church one and the same that catholicke that yet it fareth not euer after one sort it may be parted into diuerse particular churches Wee acknowledge therefore that albeit this militant is and hath alwaies bin one and that a catholicke church sith it hath euer since the worlds beginning and in all places had one and the same head Christ who coupleth to himselfe into one bodie all the elect out of all people yet the same hath not nor doeth euer fare or shew it selfe after the same sort is distinguished into manie particular churches as into diuerse and sundrie members according to the varietie of times places and people For it was after another māner in the terrestriall paradise before sinne and another after sinne before the floude and among the Patriarches otherwise vnder the lawe and otherwise vnder grace and otherwise in Christs time among the Iewes onely and otherwise after Christs glorification gathered aswell of Iewes as Gentiles by the Apostles that not in one place but in diuerse neither of one people but of diuerse and manie neither obseruing alwaies and euerie where the same cerimonies in which respects we vse to say that there was one before another after Christ and that was the church of the old Testamēt this of the new as we read they were wont to cal them the old people and the new likewise one church was at Rome another at Corinthus another at Ephesus and so of the rest IV. Of manie particular churches consisteth one catholicke church Againe albeit for these manie and diuers respects already declared there euer haue beene and are manie and diuerse particular churches yet wee acknowledge that in substance there hath euer consisted one and the same church of them all Eph. 2.15.18 and the same Catholicke Apostolick and holy One because it euer was and is gathered into one bodie Eph. 4.5 vnder one head by one and the same spirite and there is one faith of all men one confession of faith Catholicke because it stretcheth to all times and places and consisteth of all kinds of persons people Eph. 2.20 Apostolicke because it is built vpon the foundation which the Apostles haue laid Iesus Christ and is grounded vppon the Apostles doctrine which hath beene the same with the teaching of the Prophets euer since the worldes beginning Lastlie holie not because it hath no sinne but because being grafted into Christ and indued with a continuall repentance and faith no sinnes are imputed vnto it but hath obtained forgiuenes of them all because also it is made partaker of the spirite of Christ which sanctifieth and regenerateth it lastly because the righteousnesse and holinesse of Christ is imputed to it for which cause it is also saide to bee without wrinkle Eph. 5.27 namely in Christ the head spouse thereof V. Particular churches how they may be knowne whether they be true churches or not And hereby wee beleeue euerie particular church may be discerned whether it be a true church gathered in the Lord euen by those things whereupon the Lord hath willed them to be built Mat. 28.19 20 namely vpon the preaching of the gospell the administration of the Sacraments instituted of Christ and the keeping of his cōmaundements Therefore those churches wee acknowledge for the true churches of Christ in which
there straight waies in the same field doeth the enemie Satan sowe cockle vpon it And surely neuer in any place or sooner were heard the Simons Menanders Ebions Cerinthians Valentinians and such plagues thē in the church and after the preaching of the gospell Neither could the church of this present world be truely called the militant church vnlesse it had both at home and abroade with whome it shoulde continually fight X. The peace of the churches are not to bee troubled nor schismes to be made for euerie difference that ariseth in doctrine or ceremonies And therefore wee cannot allow it that any should make a separation from his church and trouble the peace of the church and violate brotherly loue much lesse that one church should condemne another for euerie differēce in doctrine or in ceremonies where the foūdatiō is stil held so that good reason was it that Victor the byshop of Rome intending once to excommunicate the churches of Asia because they diffred from him in certen rites was reprehended of Ireneus the byshop of Lyons Neither is it the Apostles meaning that for the stubble and hay built vppon the foundation there should bee diuision made in the church or the church cōdemned Cant. 1.5 2.10 Eph. 5.27 sith the church doth not straight cease to be a church and as yet is holie and the bewtifull bride of Christ though it bee darkened and hath yet some wrinkles and scarres In a word though the errors and defectes of it are neuer to bee dissembled yet in what congregations soeuer the foundation and the summe of the Apostles doctrine is kept and preserued and no manifest idolatries allowed of we iudge that we ought to embrace peace and communion with them as true churches of Christ So great is the accompt of the vnion of churches XI The vnitie of the catholicke church is to be laboured for Sith therefore the whole church being one and catholicke consisteth of manie and particular churches as of the partes and is yet militant on the earth we are not ignorant nor do we doubt but if an agreemēt in the Lord ought to bee obserued with euerie particular one much more ought wee to labour for the vnitie of the whole catholicke church XII What vvee meane by the name of vnitie of the catholicke church By the name of vnitie of the catholicke church we meane a coniunction of all elect regenerate people whersoeuer they bee on earth made with their head Christ into one bodie by the holie ghost which in the creede we call the communion of Saintes For the Apostle also describing this vnitie teacheth that the church is a bodie Eph. 1.22 1. Cor. 12.12 Col. 1.18 Eph. 4.12 Eph. 2.15 Rom. 8.11 Tom. 7. de vni Eccl. c. 2 consisting of manie mēbers whose head is Christ repairing quickning working preseruing all that beleeue in him by his spirite into one new man The vnitie therefore of the bodie and all the mēbers with the head and among themselues is the vnity of the church as also Augustine determined against the Donatists XIII The vnitie of the church vvholly standeth in the same faith in Christ and loue to our brethren But because to the preseruing and nourishing of this vnitie God vseth aswel our faith in Christ stirred vp by the word of the gospel and by the Sacraments in our hearts as also our charitie and the dueties thereof towards our neighbour nay because the testimonies of the true communion of Saints and coniunction with Christ are manifest and apparent therefore in summe wee confesse that this vnitie of the catholicke church consisteth in the vnitie of faith band of brotherly loue that is that wee should all of vs in true faith embrace the same doctrine which the Prophets and Apostles left vs in writing and publikely professe the verie same retaine the same Sacraments sincere and onely which Christ himselfe instituted not neglect the discipline appointed and commaunded by Christ wherein brotherly loue is exercised and the saluation of our brother that falleth sought for lastly that we should loue one another mutually practise the dueties of charitie XIV A confirmation of the former opinion For looke by what thinges diuerse people are gathered into one bodie by the same doe we beleeue that being vnited they are preserued and knitt faster and faster together Sith therefore the church is not gathered nor preserued properly by ceremonies but by the holy ghost but by the word by faith by loue and by keeping Gods commaundements wee doubt not but by the same things is the vnitie thereof kept and cherished sith the Apostle also to the Ephesians handling the vnitie of the church teacheth them Eph. 4.2 c. that it consisteth vpon those verie things neuer making mention of anie ceremonie XV. That an vnitie in the same ceremonies though it be not alwaies and euerie where expedient yet where it is setled ought not to be troubled By the way we denie not but an vnitie also in these verie ceremonies and rites of each church so farre forth as in consciēce may be ought to be kept and obserued For there are two kinds of things wherein the vnitie of the church may stand such as are deliuered in the word of God and such as are not expressed in the word as are many externall rites and ecclesiasticall ceremonies In the first we beleeue an vnitie to be euery where and alwaies most necessarie in the other though it bee not of it selfe necessarie yet it may be profitable for the diuersitie of places and in a diuerse respect of times to haue diuerse rites yet where any certaine thing concerning these matters is appointed and receiued for the edification of the church there wee iudge that all ought to keepe an vnitie also in such manner of rites and not to trouble the Ecclesiasticall orders according to the Apostles rule All things ought to be done by order and comely in the church and to edification 1. Cor. 14.40 about which matters wee also wonderfully well allow and embrace the two epistles of Augustine written to Ianuarius Ep. 118 119 XVI A conclusion of the vnitie of the church Sith therefore the ecclesiasticall vnitie is two fold one essentiall therefore of it selfe euerie where and alwaies neeessarie and consequently proper to the catholicke church the other accidentall and alterable by reason of places and times and therefore proper to peculiar churches wee beleeue that it is lawfull for no man to make separation from the former at any time or for any occasion whieh were nothing else but to fall from Christ and from God and to renounce the holie spirite and disioyne himselfe from the whole bodie of Christ which is a verie damnable apostasie but to forsake the latter for to returne to the former and to preserue the same we are persuaded it is not onely lawfull but verie necessarie vnto all men and that much more if also those
Christ and he shall raigne in the house of Iacob for euer and the Apostle that he is as the sonne ouer his owne house and this house we are that is the church and in another place that he is the head of the church Eph. 5.23 the same is the Sauiour of his bodie II. Christ ordereth his church partly by himselfe and partly by assistance of fellowe labourers But the gouernment wherewith Christ guideth his church we know to be two fold one wherein he of himselfe and by his holy spirit without any help or seruice of man Phil. 2.13 Eph. 1.23 raigneth inwardly in the hearts of beleeuers and worketh in them to will and to performe and is euen all in all and mooueth vnto that which is good defending vs from euill against Sathan the worlde and all our enemies The other wherein he so guideth the church as hee also vouchsafeth to vse the help and ministerie of others aswell Angells as men especially to the preseruation of the church As of Angells the Apostle speaketh Heb. 1.14 They are ministring spirits sent forth to minister for their sakes which shal bee heires of saluation 1. Cor. 3.5.9 and of men he saieth Wee are Gods ministers by whome yee haue beleeued For like as in a man the head of it selfe by vertue of the minde which liueth worketh chieflie therein doeth so rule the whole bodie that it also vseth the helpe of euerie member to the profite of the whole bodie so Christ the head of the church doth in like sort beare himselfe in the gouernment thereof not for his owne cause or that hee needeth our ministerie but doth it for our necessitie yea for our manifest commoditie and honour III. A difference betweene the ministerie of Angells and of men By the way wee acknowledge a difference betweene the ministerie of Angells and of men sith the Angells are not sent either to teach in the church or to administer Sacraments but to performe other dueties those for the most part inuisible neither come they ordinarily alwaies and to all but at such time and to such persons as God sendeth them but the ministerie of men is apparent and perpetuall and pertaineth to euerie one IV. Jt was most aduisedly done that Angells should not teach in the church but men And wee know it was most wisely and aduisedly done of God that Christ should teach in his church not by Angells but by men both because we can not more willingly suffer our selues to be informed familiarly of our equalles then to be taught of spirits of a farre diffring nature with an vnaquainted maiesty and also because we might more easily be deceiued of Satan falsly faining himselfe to bee sent of God and transforming himselfe to an Angel of light And those surely in our iudgement are two not the least causes why the sonne of God when he was to fulfill the office of a teacher in the church would bee made a man and our brother and familier and like vnto vs in all thinges sinne onely excepted whereto that same tendeth Heb. 4.15 Heb. 2.12 Heb. 1.1 I vvill declare thy name to my brethren in the midst of the congregation will I praise thee and that same In these last daies he hath spoken vnto vs by his sonne namely being nowe made man and liuing familiarlie in the church V. There be two kinds of men especially whose ministery Christ vseth to the gouernment and preseruation of the church And although there be not one member in this whole great body of the church but Christ vseth the same to some profite of the other mēbers 1. Cor. 12.7 and so of the whole bodie as Paule teacheth yet wee acknowledge two principall kindes of men whose help and seruice he is wont to vse for the gouernment and preseruation of the church namely first teachers and others to administer the word sacraments other ecclesiasticall dueties then godly princes and magistrats whose ministeries or offices we confound not but acknowledge them to be distinct and verie diuerse among which differences this also is not the least that the ministerie of teachers is alwaies verie necessarie to the church but of politicke magistrates not so sith the former the church cannot bee without but the other it often hath wanted and may want them VI. About what matters especially the ecclesiasticall ministerie is imployed But as the summe of christian pietie consisteth in three things in faith in Christ in continual repentance that is in the mortification of our flesh and of our sinnes and quickening of the spirite and lastlie in charitie towards our neighbour so also wee acknowledge three principall parts of the ecclesiasticall ministerie First to teach and to preach the worde of the gospell and also to administer the sacraments and offer vpp the publike sacrifice of praise to God through Iesus Christ Secondly to declared by the Apostles and lastly to do all such things which though they be not expressed in the scriptures yet doe belong to order and to decencie and do make for edification and not for destruction according to the generall rule giuen by the Apostle 1. Cor. 14.40 that all things ought to be done in the church in order decently and to edification Neither thinke wee that any authoritie is giuen vnto ministers beyonde the boundes of the word of God or to any other ende then for edification therefore we denie that one Bishop or all Bishops together haue authoritie to appoint any thing against the scriptures to adde or detract any thing or chaunge any thing in them to dispense with the commaundements of God to make new articles of faith to institute new sacraments to bring new rites into the church to prescribe any lawes which may binde consciences or may be thought equall to gods law to forbid any things which God hath graunted and left free or lastly to commaund any thing without the word of God as necessary to saluatiō sith not the whole church can haue or truely be said to haue this authoritie XXI The Bishops which are also princes their politicall authoritie is not denied By the way we disallow not but that bishops which are also princes besids their ecclesiasticall authoritie they haue also their politicall rites and secular powers euen as other princes haue the law of commaunding in secular causes the law of the sword some of them the law of choosing and confirming kinges and emperors and of directing and ordering other politicall matters and to constraine people that are their subiects to do them obedience and therefore we confesse that their politicall commandements which may be kept without breach of Gods law are to be obeyed by their subiects not onely for feare but also for conscience sake Rom. 13.5 For we know that all power is of God Rom. 13.1.2 and vvhosoeuer resisteth the power resisteth the ordinance of God and that kings are to be honoured 1. Pet. 2.17 and that we
ought to be subiect to our princes and rulers in all feare not onely to the good and curteousse but also to the frovvard and vniust XXII Marriage ought to be free aswell to ministers of the church as others Of marriage And we beleeue that this is verie necessary and behouefull to honestie to the saluation of ministers and to the honor of the ministerie it selfe and consequently to the true gouernement of the church that it should be permitted as freely vnto them as it is to al Lay men as they cal them to marrie sith Christ forbad it to no kinde of men nay speaking of single life he said that not al mē do receaue this namely to lead a single life meaning that which the Apostle in round wordes expounded 1. Cor. 7.9 Heb. 13.4 namely he which cannot containe he must marrie a wife For marriage is honourable among all men the bedd vndefiled as with the Apostle wee confesse XXIII Jt is good and commendable if any being indued with the gift of continencie abstaine from marriage Meane while we denie not but they which are indued of God with the gift of a pure single life they may more fittly attend vpon diuine causes and more easily serue the church then they which are married by reason of manie greeuous cares and troubles which marriage bringeth with it and whereby often times euen against our wills wee are drawne awaye from following the diuine causes to deale in domesticall and troublesome businesses of this life as the Apostle also saieth the vnmaried careth for the things of the Lord 1. Cor. 7.32 howe he may please the Lord but he that is married careth for the thinges of the worlde howe he may please his wife And therefore as these men haue their iust commendation which do therefore take a wife that they maye liue with a cleane and pure conscience to God So also do we thinke them worthie to be commended who therefore choose to themselues a chast single life that they may the better employ their labour on the church and in the same do liue so long as they can XXIV Mariages are to bee contracted in the Lord and are reuerently to be esteemed And we know and confesse 1. Cor. 7.39 that all mariages ought to bee contracted in the Lord by the law of nature and the law of God yea and by honest customes of all places and are reuerently to be esteemed Mat. 19.9 and that no man may put away his lawfull wife vnlesse it be for fornication but if any vnbeleeuing woman through hate of religion will not remaine with a beleeuing husband he ought not by force to keep her for one that is faithfull is not in subiection in such thinges 1. Cor. 7.15 but God hath called them in peace XXV Both he which hath put away an adulteresse hee which is forsaken of an vnbeleeuer may no lesse contract newe mariage then hee vvhose vvife is dead We also beleeue that aswell he which hath lawfully put away an adulteresse or is forsakē of an bnbeleeuer maye marie againe as he whose former wife is dead For that saying of the Apostle is euer most true and profitable to all vnmaried persons and widowes Jt is good for them if they remaine euen as I but if they can not containe let them marie 1. Cor. 7.8 for it is better to marie then to burne XXVI That some should bee appointed in the church which should iudge of matrimoniall controuersies But we allow not that any of these thinges bee done in the church without the lawfull knowledge iudgement and sentence of the church and some christian magistrate if there be one and therefore that some godlie skillfull and wise men ought to bee appointed in the church which may discerne and iudge of matrimoniall causes and these matters that nothing be done rashly or vnaduisedly least euerie one should thinke lawfull whatsoeuer he listed but all thinges should be done lawfully to edification and without iniurie to any 1. Cor. 14.26 Rom. 2.24 and least the name of God should through vs bee euill spoken of among the infidells XXVII They which are rulers in the church ought to take care that the children of the faithfull may be christianly instructed and that they may be taught in learning and honest artes With these is ioyned the care of children wee therefore beleeue it is verie necessarie to the continuall preseruation of the church not onely that each seuerall man haue a care to instruct his children in true godlinesse in christian dueties in learning and honest artes but also that the whole church haue a speciall regard thereunto that they may be made fitt and profitable both for the church and common wealth whereto belong both publicke grammer schooles exercises of honest artes and ecclesiasticall catechizings XXVIII Ministers with their families ought to bee maintained Of stipends and church godds with honest and liberall stipends Wee also beleeue that the church cannot well bee gouerned vnlesse such necessarie maintenance be bestowed on the ministers as whereby they and their family may liue in an honest estate For no man except he haue whereupon to liue Mat. 10.10 can do his duetie Christ saieth the workeman is worthie of his wages and the Apostle writeth largely thereof in more thē one place 1. Cor. 9.7 c. shewing by many reasons that ministers which serue the churches ought to receiue of the same church what so is needfull for them 1. Tim. 5.17 c and that they haue good right to demaund the same so farre from offence is it that they should take it as some would cauill yet notwithstanding couetousnesse aswell in all other as chiefly in ministers we do with the Apostle vtterly condemne 1. Tim. 3.3.8 as also wee allow not prodigalitie and we teach that both these faultes are to be shunned and auoyded XXIX The church goods should not be wasted but be bestowed on the maintenance of ministers and other godly vses And whereas manie goods haue in times past and yet in some places are giuen to churches by the liberality of princes other godlie persons wee iudge that if any church haue such goodes great care is to be had that the same be not wasted nor conuerted into prophane vses and much lesse into sacriligious vses nor fained to bee so conuerted but to bee onely bestowed vppon that purpose whereto they were giuen euen to a godly intent And wee well allowe of that auncient partition of church goods where one part went to the bishops that is to the teachers Deu◠〈◊〉 and ministers of the word and their families another to the clerkes that is to students and such as were ordained to the ministerie of the church and to them that attended on the church the third part to poore people and trauelers a fourth part to repairing of churches and schooles to which parte also belong not onely the houses of
ministers teachers studentes libraries and bookes all kinds of instruments and thinges necessarie for churches and schooles but also spittles and hospitals and other such like places where such liue as are peculiarly to be releeued and cared for of the church XXX VVhat manner of tēples or churches christians ought to haue what language to vse therin of churches and ceremonies what habitt apparell what holie dayes to bee kept to whome they must praye and lastly that the ceremonies which were not prescribed by Christ and the Apostles ought to be free And sith it is none of the least causes why faithfull people so farre forth as may bee are wont and ought to dwel together in the same cities townes and villages that they might not onely priuately among themselues dayly nourish a cōmon faith by godlie conferences practise mutuall charitie by christiā duties but also that they might meete together in certaine places at certaine knowne times publikely to praise pray vnto God to heare his worde to receiue the sacraments to performe publicke workes of charitie towardes the poore which thinges indeede cannot be done without language without rites ceremonies therefore concerning thē also what our opinion is we will briesty declare Seing it is beyond all controuersie that all thinges in the church ought to be done to edification all shew of superstition ought to be auoided we iudge that true pietie and the churches edification requireth Temples or churches first concerning places that if they may vse the olde and prophaned temples the same must be cleane purged of all idolls and all reliques and monuments of idolatrie and superstition 1 Cor. 6.16 For vvhat agreement hath the temple of God with idolls Language Moreouer no lāguage is to be vsed but that which is known to the whole congregation For what edification can come to the church by an vnknowne language 1 Cor. 14 28 the Apostle surely commaundeth thē to keep silence in the church which speak languages if there be no interpreter Thirdlie all pride and vanitie of garmentes are to bee shunned and all those ornaments Garments which doe rather beseeme the prophane theaters of the Gentiles then the sacred temples of christiās and which rather tend to delight the flesh thē to edifie the spirit but all things must be done in the churches with most high reuerence and modestie as in the verie sight of God and his Angells And albeit concerning the fashion of garments which ministers ought publikly to weare either in their ministerie or out of it we doe not thinke it a matter to bee so stood vpō that for it the peace of the church ought to be troubled yet where they come neerest to the simplicitie of the Apostles there wee iudge the church rather to bee approued Holie-daies Fourthly that vpon euerie Lords day the cōgregation should come together and make an holie assemblie sith we see that euer since the Apostles time that day hath beene religiouslie consecrated and dedicated to that holie businesse Next vnto the Lords day we can not but allow of the hallowing of those daies likewise wherein we keep the memorie and the auncient church did celebrate the natiuitie of our Lord Iesus Christ of his circumcision his passion his resurrection his ascension into heauen his sending downe the holy ghost vpon the Apostles Vpon other daies euen as each church shall thinke to be conuenient so also let them call an holie assemblie to the word to the sacramēts to prayers or collects Col. 2.16 But euermore let all superstitious obseruation of dayes be farre from them Praiers Fiftlie that prayers may be made to God onely and to Iesus Christ without inuocation of Angells or any Saints that are dead euen as the Prophets and Apostles did and the whole auncient church as it is manifest to bee seene in the old collectes Heb. 13.56 to say nothing of Gods owne commaundement who will haue this sacrifice of praise and of the mouth to be offered vpp to him onely Ceremonies Sixtly concerning rites and ceremonies to be kept in the church the same pietie and edification of the church doth require that they should not so bitterly and sharply bee controuerted as though the contention were vppon life and death but should be left to euerie congregation in free choise as wee read in Socrates and other ecclesiasticall writers it was in the olde church concerning which matters in generall wee allow and imbrace both the epistles of Augustine to lanuarius Tom. 2. ep 118 119 For these tend to the churches edificatiō XXXI Publike fastes ought sometime to be commaunded and the same are most profitable commendable Of fastes yet no man must be constrayned to them It appertaineth also to a profitable gouernment of the church that as priuate fastes are in mens free choise so also to the publike fastes al men are to be counselled but no man to be constrained The commoditie of fastes cannot sufficiently be commended yea it often happeneth that they are verie needfull so that godlie magistrats and ministers of the church are compelled to commaund publike fastes vnto the whole church for the appeasing of some greeuous wrath of God as it was wont to be done in the old testament and in the primitiue church not that by them we cā deserue remission of sinnes and mitigation of gods anger but that by taming of the flesh the spirite may be stirred vp more feruently to call vppon God to appease him by faithfull inuocation By the waye it pertaineth to the churches edification that no mans conscience bee compelled and bounde vnto such fastes sith they ought to proceed from a free willing and truely humbled spirite as also the Apostle writeth of almes to bee bestowed on the poore that they ought to be done not with heauinesse or vppon constraint but as euerie man can finde in his heart XXXII At no time Choise of meates not in the times of publike fastes the faithfull ought to bee forbidden any kinde of meates Hereof it also followeth that at no time either of fastes or not fasts any kinde of meats is to be forbidden to any sith none of these things cā defile a man Mat. 15.11 Tit. 1.15 1. Tim. 4.1.3 but to the eleane al things are cleane And the Apostle calleth their doctrine who cōmaund abstinence from meats for religions sake the doctrine of deuills that doctrine therefore how can it tend to the churches edification XXXIII Sick people must be visited Of sickmen and buriall comforted and strengthned in faith and they that are dying must bee acompanied with prayer commended to Christ the bodies of the dead reuerently buried Neither ought the church to take lesse care of the sicke thē of the whole nor of the dead then of the liuing seing all are members of Christ and their bodies temples of the holie ghost We therfore acknowledge that
it belongeth to the true gouernement of the church that some godlie and wife men be apointed which may visite the sick persons comforte them out of the word of God and confirme them in faith and if it happen that those sick persons be called of God forth of this worlde to encourage and animate thē to their departure as knowing that the soules of the faithfull so soone as they goe forth of their bodies do presently passe into heauen to Christ conuaied thither by Christs spirite and accompanied with his Angells and that they are blessed which dye in the Lord Let them also pray with them and accōpanie those who are departing this life with their praiers euen vnto the last gaspe and so commend them to Christ And we doubt not but their bodies are with reuerence to bee brought vnto the graues as our churches both in words and in their deedes doe teach openly witnessing that they were temples of the holie ghost nowe indeede destroyed but shall againe in their time be restored and raised againe to life and that eternall Meane while the graues and churchyardes or buriall places must be kept decently and religiously as it is with vs the children parents kinsemen and alliance of the dead are to be comforted all those offices of humanitie which can be performed we endeauour to performe vnto them and teach that they are to bee performed And if so bee any psalme concerning the resurrection of the dead bee any where song in carrying of the course or any sermon made vnto the people after the dead body is laide in the earth wherein also some honest mention may be made of others that are dead who religiously died in the Lord this we doe not disallow so long as it is not done for the saluation of the dead but for the comfort profite of the liuing and edification of the whole church Wee beleeue also the soules of the faithfull loosed from their bodies do presently passe into heauen to Christ and therefore haue no need of our prayers yet the edification of the church is to be promoted and set forward vpon any occasion whatsoeuer 34 The church cannot rightly bee gouerned without lawfull free and christian meetings and Synodes of ministers Of Sinodes This also wee are assuredly perswaded as we learne both by the holie scriptures and by continuall experience that the church can not rightly bee gouerned vnlesse at knowne times there bee meetings of ministers aswell priuate in each seuerall church which were wont to bee called consistories or consultations Synedria as also publike and common in each prouince kingdome which for this cause were vsed to be called prouincial Synodes yea and also so much as may be common to al people in christendome which were called generall councells wherein it may be determined vppon all matters pertaining to the health preseruation and edification of the church euery ones free opinion may be heard each thing concluded by common consent and out of other the most approued councells as we read the Apostles and all the auncient churches did 35 A confirmation of the former opinion wherin of ecclesiasticall discipline Of discipline For the church is gouerned by discipline and without discipline it cannot bee ruled aright Discipline is a meanes and institution wherein wee as schollers of Christ do learne in his schoole how to liue vnto God and to do all things according to the doctrine of the gospell aswell publikely as priuately to the edification of the church and to our owne saluatiō It cōtaineth therefore the whole course of pietie the beginning proceeding ende 36 Discipline two fold Further discipline in the church is two fold one cōmon to all christian people which of many is called vulgar discipline the other proper vnto ministers and to men appointed for church-offices which therefore is vsed to be called cleargie discipline 37 The parts of vulgar or common discipline That common and popular discipline consisteth chiefly in these matters first for the beginning when any is receiued into the church he must learne to know God and Christ and to call vpon him and to vnderstand what is his will This is done by catechizing wherein euerie one is taught the summe of christian religion and being taught hee must professe his faith before the whole congregation promise obedience vnto Christ and to his church according to the doctrine of the gospel Then Rom. 10.10 Mat. 28.20 because not to go forward in the way of god is to goe backward therefore they which are godly that they may truely proceed and goe on in godlinesse must often frequent the holy assemblies at appointed times and places and giue themselues to heare the word of God make prayers with others and practise charitable deedes towards the poore bestowing their gifts and oblations liberally But seing euen in our proceeding wee doe all fall some more greeuously and with greater offence to the church some lesse greeuouslie therefore the third part consisteth in the censure of our liues and actions namely that euerie one bee subiect to the censure Mat. 18.15 1. Tim. 5.20 all the time of his life yeeld vnto brotherly correction And if any haue fallen into a greeuous fault knowne vnto the congregation and being reprehended hath not truely repented for which cause hee may deserue to bee driuen forth of the church for a time and to be bound vntill he make amends and till he make publike signification to the church of his true repentance let such a brother be excluded out of the church and be bound but when he hath repented let him be loosed receiued into fauour and admitted into his former communion This is the first discipline the ende whereof is that euerie one should liue vnto God and at last also dye in the Lord Iesus 38 The parts of the cleargie discipline By the way albeit all kindes of men aswell ministers as lay men as they call them be subiect to this christian discipline yet among the fathers came in a certaine peculiar discipline of the cleargie whose parte it was to bee rulers ouer others not onely in worde but also in example of life and diligent performance of their dueties Of this these were the principall parts The first that they should abstaine from many thinges which otherwise in some sorte might be suffred in lay-men such as are many delights of the flesh glorious pompes sumptuous feasts costly furnitures prophane attendants and such like matters The second that they should cast aside al businesses of this life which might hinder from doing their duetie which consisteth chiefly in lawfull administration of the holie things in preaching the word and exercising the discipline of māners such businesses are warre-fare marchandise law causes looking to vittlers tipling houses and such base affaires The third that they should promise a peculiar obedience to their owne bishop metropolitane of their bishop in honest matters
the gift of constancie in the faith the end is our glorious resurrectiō euen eternal life I say for this other principal foundation of christian religion what cā be said more plainly more largely thē that which hath bin in the councells of Africa determined out of the scriptures by Meliuitanus Arausicanus others against the Pelagians which were written by Augustine to say nothing of others in manie bookes against the same Pelagians Concerning the holy Catholike Church what is there needfull to bee knowne which hath not beene most plentifully and plainely set downe by Augustine aswell in other places as especially in his bookes against the Donatists euen out of he foundations of the holy scriptures But it is a matter of great moment to knowe what and where the true church of Christ is being out of the church there is no saluation and therefore it is an article of faith not of the least accompt About the points of the sacraments also if a man will cōtent himselfe with the simple truth what is more euident then the doctrine which the auncient fathers Iustine Ireneus Tertullian Cyprian and chieflie Augustine haue deliuered out of the scriptures and left vnto vs in their writings One saith Like as Iesus Christ being by the word of God made flesh had flesh and blood so also we haue learned that the foode hallowed by him by the word of prayer and thanks giuing is the flesh and blood of the same incarnate Iesus Christ euen according to those words of Christ This is my bodie But Christ that is the vvorde was made flesh without anie chaunging of it selfe into flesh but onely by a hypostaticall or personall vnion therefore neither is the bread made the body of Christ by any transubstantiation of it selfe into the body but onely by an vnion and that not a physicall or bodily or hypostaticall but onely a sacramētall vnion Also he saith by that foode namely of the blessed bread our blood and our body is nourished by a certaine chaunging of it selfe namely into Christ therefore that chaunge which is made in the supper is not of the bread into Christs body nor of Christ into vs but of vs into Christ by reason of our ingrafting as also wee reade in Augustine that Christ should say speaking of the receiuing of the Eucharist I shal not be chaunged into thee but thou shalt be chaunged into me The same man saith vnto this the foode of the Eucharist none is to bee admitted but they that beleeue that our doctrine is true being washed with the water of regeneration vnto remission of their sinnes so liuing as Christ hath taught them Therfore no infidells and heretikes nor they which haue not receiued the baptisme of Christ not they which liue in such apparent sinne and wickednes that they giue no notice to the church of their amendment are to bee admitted to the supper Another of them saieth the eucharist consisteth of two matters an earthly and an heauenly The bread though it be sanctified yet he calleth it an earthly matter why so because it comes from the earth it existeth on earth and is eaten with an earthly mouth the body of Christ he calleth a heauenly matter not because the substāce of it is out of heauen but partly because it is taken into vnitie of the person of the word and partly because it is in heauen endued with heauenly qualities For although in the hypostasie which is the very word it bee euerie where yet in the owne proper essence it is only in heauen and not on earth Whereupon it also followeth that it is not eaten either by earthly men or by the teeth of an earthly body but onely of those men who being borne from aboue do carrie the image of heauenly men eate it in a heauenly manner namely in soule spirite And yet notwithstanding the very bodies also of the faithful while they eate onely an earthly matter they also participate of a heauenlie matter to their glorious resurrection are nourished by it as the same author in that place very learnedly expoundeth I think that by this which I haue spoken out of the creede concerning foure principal partes of christian doctrine your Hon. can well gather such is your piety learning wisedome what is to be concluded concerning the whole body The summe is this that those bee the true churches of Christ and therefore called of vs the truely defensed citties of Christs kingdom which professing generally the sacred scriptures and specially the catechisme in all places receiued doe so reuerence the auncient church and auncient fathers hauing therefore friendshipp and communion with them being now in heauen that neither in their opinions nor yet in their expositions of the holy scriptures they will easily decline from them but onely then whenas they bee forced to dissent both by manifest wordes of the holy scriptures and also by testimonies and consequences beyond all doubt necessary drawne from the principles of faith This surely was counted for a notorious fault in Nestorius and it is written to bee the cause of his vile heresie that contemning the fathers and trusting vpon his owne witt he expounded the holy scriptures after his owne braine What speake I of Nestorius yea that the same contempt of the fathers and some confidence of their owne witts and their owne learning did cause diuers more besides otherwaies verie notable men to fall into sundrie heresies I could easilie shewe out of the Ecclesiasticall histories and councells if the breuitie of an epistle would suffer me For whence I pray was it that after that most holy councell at Nice so many heretikes forth with arose of whome some oppugned the true and euerlasting deity of Christ others his true and perfect humanitie others the true vniting of both the natures in one and the same person others the true distinctiō of their natures their proprieties hence surely that contēning the determinations of the fathers in the Nicene councell and their expositions vpon the holy scriptures and trusting confidently to their owne witts and puffed vp with humane knowledge and eloquence they dared euery one to expound yea indeed to depraue wrest the holy scriptures and foundations of the faith according to their owne fansies Hereunto pertaineth that which Vigilius left written in his first booke of the causes of heresies against Eutyches but they blow forth saieth he these smoakes of vaine accusations chieflie because they are euen sicke of the infirmity of ignorance or disease of contention and whilst they are gogged on with a fond conceite of minde they despise the rules of faith deliuered of old by the fathers onely for this cause to bring in their owne conceited opinions of innouations into the church Thus saith Vigilius This that I say is confirmed by the dispositions imitations and wordes of the sound fathers on the other side who expounding the scriptures and the foundations of christian faith
according to the determinations of the fathers of elder times haue euer no lesse prosperously then faithfully defended the truth of christian religion and preserued the same soundly confirmed in the church To which purpose tend the wordes which they vse in their owne determinations We therefore euery vvhere following the determinations of the old fathers and their rule doe also determine the same c. Nothing then is more safe then that euery man keepe himselfe within these churches as in citties well fensed wherein the holy scriptures are expounded according to the analogie or rules of faith and according to the receiued expositions of the auncient fathers and consequently which hold the same faith that the Apostles did and all the auncient church I haue spoken of the first duety of a christian man which desireth to keep himselfe and his family safe from his enemies vnto euerlasting life namely that he must retire himselfe into the defensed citties of Christs kingdome and there constantly abide vntill that at the last all enemies being put to flight by the glorious comming of our king we may be safe and free in all places But without prouision of vitalls who can long maintaine his life our victual or sustenāce is the daily hearing reading and meditation of Gods word and the receiuing of the holy supper at appointed times For by both these wee are nourished streng thened and we liue that through Christ our life whome they offer and giue vnto vs. He which eateth this bread takē either by the word or by the sacraments shall neuer die In the Acts Christs disciples continued in the Apostles doctrine and in breaking of bread that is in their common loue-feastes in which the Lords supper vsed to be celebrated And such heauēly victuals are seeldome wāting in well defensed citties yet except thou eatest and drinkest and by that meanes preseruest thy life what good will it do thee to be in a defensed cittie Thou must therefore frequent sermons and receiue the sacraments and imploye thy selfe in reading the holy scriptures 3 It is very needefull also that continuall praiers both publike and priuate bee made vnto God wherein we must aske those things which the Lord Iesus hath commanded to be asked of his father namely al things which pertaine aswell to his glorie as to our owne and our neighbors saluation and that he would defend vs from all kinds of enemies and keep vs safe in the trueth In the day of tribulation shalt thou call vpon me saieth the Lord. And is not then chiefly the day of affliction when heresies do ouerspread and tyrants persecute the truth Then therefore chiefly is God to bee called vpon and that by faith And therefore the Apostle Paule saieth Pray ye vvithout ceasing and Christ Iesus yee must praye alvvaies and not bee vvearie And he that thus prayeth and prayeth by faith howe should he not obtaine wherefore God addeth by his Prophet And I vvill he are thee Aske and yee shall receiue said also the Lord Iesus Christ seeke and yee shall finde knocke and it shall bee opened vnto you 4 But how can it be that men should there liue happily and the cittie be preserued where the cittizens among themselues keep no friendship therefore brotherly loue peace and concord must bee kept then which nothing is sweeter nothing more pleasing to God and nothing can be more profitable for preseruation of the church as contrariewise there is no thing by which churches and all societies are sooner brought to ruine then enuie then hatred then grudgings then enmities then dissentions then domesticall fallinges out Doubtlesse there is no faith where charity hath not place sith true faith as the Apostle witnesseth worketh by charitie And brotherly loue hath euer bin a marke of true christians Christ himselfe saying By this shall men know that yee are my disciples if yee haue loue one vvith another This do the Acts of the Apostles teach vs where Luke saith of the faithfull they had one minde and one heart namely in the Lord. And Tertullian reporteth in Apolog. cap. 39. that the Romanes were wont to say of the christians marke hovv they loue one another For by this brotherly loue as by the true badge of christian religion they would haue christians discerned from them that were no christians 5 Further more how necessary the care of health is to all the cittizens liuing in such a citty to defend them and theirs and so the whole cittie against the enemies was said a little before By this spirituall health I meane a good conscience which as it springeth from faith so also it preserueth faith that it cannot quite decay euē as the life of the body bringeth forth health and health preserueth the body in life Euerie one therefore must be carefull that he keepe a good cōscience But by what meanes is it kept 1. after a due sorrow by a sure trust of the free forgiuenes of our sinnes which we haue committed through Christ Next by a true amendment of life that is an earnest studie of auoiding sinnes afterward and keeping the commandements of god lastly by a firme purpose if by infirmitie we do fal to rise againe and to flie vnto Christ for pardon By this meanes shall wee alwaies hold fast a good conscience He that in this sort constantly looketh vnto his health let him assuredly know that the Lord will neuer suffer him that he shall die at all that is that hee shall euer erre and goe astray vnto his last ende in that doctrine which is necessary to his saluation For the Apostle saith to Timothie keepe faith and a good conscience which while some haue cast aside they haue made shipwrack concerning faith that is the doctrine of faith They therefore which keepe fast a good conscience shall neuer make a deadly shipwrack of the doctrine necessary to saluation Seing God by his grace indueth them as with the treasure of a good conscience so also with a perseuerance in the faith and with a heauenly gift of doctrine The safest thing therefore both at all times and especially in this diuersitie of religions is by cōtinuing in the churches where the pure word of God is preached and the assured foundations of the faith according to the expositions of the fathers are retained to imploye our selues in hearing the word of God and receiuing the sacraments to call vpon God to haue friendship with our brethren and to keep a good conscience to our selues 6 But vnto all these things how necessarie watchfulnesse is who vnlesse he bee vtterly vnskilfull in all things knowes not where there is nothing at all to be feared as in heauen there is also no need of watchfulnesse but they may and they ought to liue in great securitie But where there want no theeues robbers intrappers flatterers couseners traytors enemies and where all things are full of trecheries there howe pernicious and daungerous securitie and retchlesnesse is who is he that knoweth not