The whole body of Christian religion, by Hieron. Zanchius. Translated out of Latine by D. Ralph Winterton.

CHAP. XXV. Of the Government of the Church Militant, and of the Ecclesiasticall Ministry.

DOCTRINE I. That the Church is governed by Christ.

WE believe, that as all things were made by Christ, are pre∣served

& govern'd by him,* 1.1 so likewise the Church, which is his kingdome & body, is governed by him as the au∣thour,* 1.2 king and head of the same, af∣ter a more peculiar manner then all other things are: which is confirmed by that saying of the Angel concer∣ning Christ,* 1.3 And he shall raign over the house of Iacob for ever; and that of the Apostle,* 1.4 He, as a son, is over his own house, which house are we, that is, the Church; and in another place,* 1.5 He is the head of the Church, and giveth life unto the body.

DOCT. II. That Christ doth govern the Church partly by himself, partly by the ministry of others.

BUt we understand a double sort of government, whereby Christ rules his Church; one, by which he by himself, and by his Spirit, without any cooperation of men raignes in∣ternally in the minds of believers, and worketh in them both to will and to do,* 1.6 and consequently all in all,* 1.7 and leads them to what is good, and de∣fends

them from evil against Satan, the world and all their enemies; An∣other, by which he so governes the Church, as not to disdain to make use of the ministry and care of others, as Angels, and men especially, to the well fare of the Church; according to the Apostles saying concerning An∣gels, That they are ministring spirits,* 1.8 sent forth to minister for them that shall be heires of salvation, and likewise concerning men,* 1.9 We are the Ministers of God, by whom ye believed. For even as in man the head of it self, by the power of the mind, which principal∣ly resides and acts in it, doth rule the whole body in such manner as yet to make use of every member for the benefit of the whole; so also Christ performeth the office of head of the Church in the government thereof, and that not for his own sake, or that he hath need of our mi∣nistry, but he doth it in regard of our necessitie, together with the ma∣nifold advantages and honour it re∣ceives thereby.

DOCT. III. The difference between the ministry of Angels and men.

BUt we admit a difference between the ministry of Angels and that of men; in that they are not sent either to teach in the Church, or to administer the Sacraments, but to perform other offices, and those for the most part invisible, and not al∣wayes or ordinarily, nor to all, but when and to whom it seems best to God: but the ministry of men is both manifest and perpetuall, and belongs to all.

DOCT. IV. That it is not without great reason that Angels are not appointed to teach in the Church, but men.

MOreover we conceive, that it is not without great reason and wisdome ordained by God, that Christ should teach in the Church not by Angels, but by men; aswell because we are more ready to suffer our selves to be familiarly instructed

by such as our selves, then by spirits of a strange nature, and unwonted majesty; as for that, we might other∣wise be with more ease deceived by Satan pretending a mission from God, and transforming himself into an Angel of light: which two reasons are not the least in our judgement, why the Son of God, when he assu∣med the office of a Teacher in the Church, would be made man, our brother and familiar,* 1.10 and like unto us in all things, sin onely excepted; where∣unto that may be referred also;* 1.11 I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee; and that,* 1.12 In these last dayes he hath spoken unto us by his son, to wit, when he was made man, and con∣versed familiarly in the Church.

DOCT. V. That there are two sorts of men chiefly, whose ministry Christ useth to the government and protection of his Church.

ALthough in all this great body of the Church there is no member, which Christ doth not imploy to

some benefit of the other members, and consequently of the whole body according as S^t. Paul teacheth;* 1.13 yet in the mean while we confesse there are two principall sorts of men, whose ministry and help he useth to the government and preservation of the Church; as in the first place, the Teachers and other ministers of the word and Sacraments and charges Ecclesiasticall; and next pious Princes and Magistrates: Neverthelesse we do not confound their functions one with another, but acknowledge them to be not onely distinct but of a much divers nature; amongst whose differences this is not the least, that the ministry of Teachers is alwayes necessary for the Church, but that of the civil Magistrate is not so, since the Church never was destitute of the former, but hath oftentimes wanted and may want the latter.

DOCT. VI. In what things the Ecclesiasticall mini∣stry is principally imployed.

BUt as the summe of Christian Religion confists in three things;

namely, in faith in Christ; in conti∣nuall repentance, that is, in the mor∣tification of our flesh and lusts, and in the quickning of the spirit; and lastly in love towards our neighbour: so also we conceive there are three principall parts of the Ecclesiasticall ministry; first, to teach and preach the word of the Gospel, and like∣wise to administer the Sacraments, and offer the publick sacrifices of praise to God; next, to watch over the flock, to observe the conversation of every one, to be diligent in the cor∣rection of wickednesse, and to take care that every one, as a true Priest, present himself a living sacrifice,* 1.14 holy and acceptable to God; and lastly, to undertake the care of the poor, and sedulously to endeavour that no∣thing be wanting to any one.

DOCT. VII. That according to the three parts of Ec∣clesiasticall ministry, there are ap∣pointed three orders of Ecclesiasticall ministers,

SO likewise according to these three parts of Ecclesiasticall ministry

above-mentioned, we see in holy writ three especiall orders of Eccle∣siasticall ministers appointed by the Lord: the first whereof is chiefly im∣ploy'd in those things which apper∣tain to the exciting and cherishing of faith in Christ; such are the Teachers and Pastors which administer the word and Sacraments in the con∣gregations of the faithfull: the se∣cond in those things which are pe∣culiarly ordained for the exciting of repentance in the brethren; such are the Elders, and Overseers of man∣ners, who undertake the care of di∣scipline, and use all their endeavours that every one live Christianly and piously, to the glory of God and edification of the Church; of which the Apostle treateth in severall places, but chiefly in the Epistle to Timo∣thy,* 1.15 according as that place is ex∣pounded by S^t. Ambrose and all the best interpreters: but the third espe∣cially manageth those things, which appear to belong to charity, as the taking care of the poor and sick;* 1.16 such are the Deacons spoken of in the Acts, and otherwhere frequently by St. Paul.

DOCT. VIII. That some ministers are ordinary and perpetuall; others extraordinary, and called onely for a time.

MOreover of Ecclesiasticall mini∣sters, especially of those which are to preach the word, and under∣take the care of the whole Church, we understand there are two princi∣pall kinds: One of those which the Lord Iesus doth ordinarily adjoine fellow-labourers with himself, in the gathering, teaching, and ruling of his Church; and consequently as his will is, should be perpetuall in that charge, who are wont to be called ordinary ministers; such were the High Priests and Levites in the Church under the Old Testament, and in the new the Teachers and Pa∣stors: The other, those whom the Lord raiseth up extraordinarily, calling and sending them into the Church; that when the ordinary ne∣glect their duty, and destroy the Church, they may both reduce them to good order, and reforme the Church to it's pristine estate and pre∣serve

it; such were the Prophets in the Old Testament, raised out of other tribes besides that of Levi; and in the new, the Apostles, Prophets and Evangelists, which the Lord pe∣culiarly chose to himself, that, when all was destroy'd in every place, aswell amongst the Israelites as Gentiles, he might gather, teach, and preserve Churches to himself in all places by their ministry. In the number of these extraordinarily called, we cannot but place many and heroicall and couragious men, and true servants of God in our times; who, when all was destroy'd, were excited by the Spirit of Christ to oppose themselves against the Catholike Apostacie, and to restore anew the ancient doctrine, worship, & discipline in the Church; and that notwithstanding the vain resistance and rage of the ordinary Bishops, Kings, and most powerfull Princes, and all the world.

DOCT. XI. That onely five orders of ministers of the word were constituted by Christ.

BUt we do not acknowledge that more orders of ministers of the word were instituted by Christ in the Church, then those which the A∣postle hath express'd in the Epistle to the Ephesians, Apostles, Prophets, Evangelists, Pastours and Teachers:* 1.17 of which the first three he would not have confirm'd to any certain places, to but to be now here, now there, either to gather Churches to them∣selves, as the Apostles did, or to wa∣ter, cherish, and confirme those which were already planted by the Apostles, as the Prophets and Evan∣gelists did, who for that reason ought not to have been perpetuall.a 1.18 But the two latter, he would should be con∣secrated for the governing and pre∣serving of some certain Churches, namely Pastors and Teachers, and that to the end of the world; whom therefore we use to call the ordinary and perpetuall ministers. For where∣as

as the Apostles often make mention of Bishops, Elders, and Catechists, that does not evince them to have been distinct orders of ministers of the word; because they that were Pa∣stors, were alwayes the same with those which were signifi'd by the name of Bishops, and very often with that of elders: besides, the Apostle Peter styles himself an Elder. The office of the Catechists was perfor∣med not onely by the Pastors and Teachers, but likewise by the A∣postles themselves and the Evan∣gelists.

DOCT. X. That wee doe not blame the Fathers, for adding other orders of ministers.

BUt to omit such whose ministery was to endure but for a time, and who we said were called extraordi∣narily, let us speake onely of those which are ordinary and perpetuall. Although we read in the Apostle but of two of these orders given to the Church by Christ,a 1.19 namely, Pastors, and Teachers; of which

these did onely teach, and those administer the Sacraments also and were encharged with the discipline and government of the Church: Yet we do not blame the Fathers, for that according to the various occa∣sions both of dispensing the word and governing the Church, they did also multiply divers orders of mini∣sters; since it was free for them so to do, as likewise for us; and since it is manifest, that it was done by them for Religious intents, touching or∣der and decency, and at that time to the edification of the Church.

DOCT. XI. The same opinion confirmed, with an ex∣plication of some of the Ecclesiasticall orders in the primitive Church.

FOr we know that our God is the God of order, not of confusion; and that the Church is preserved by order: but ruin'd without it: for which reason he appointed many di∣stinct orders of ministers, not onely heretofore in Israel, but also after∣wards in the Church gathered of

Iews and Gentiles, and upon the same reason likewise left it free to the Churches, to adde or not adde o∣thers, so it were unto edification. Therefore, whereas at first all mini∣sters of the word were called both Pa∣stors, Bishops, and Presbyters, and were of equall authority, till after∣wards one began to preside over his collegues, although not as a Lord, but onely as a Ruler in a Uni∣versity over the other collegues, and the care of the whole Church be∣came especially comitted to him, and so by way of eminency he alone was called by the name of Bishop and Pastor, the rest of the ministery being contented with the title of Pres∣byters (or elders,) so that in every City there was one Bishop and many Presbyters; this we disapprove not in our judgement. Concerning which the relation and opinion of St. Hie∣rome, (aswell in other places, as in his Epistle to Euagmis, and in his commentaries on the Epistle to Ti∣tus,* 1.20 is received by us, where he saith, all this hath proceeded rather from custome then from the direct ap∣pointment

of our Lord, that the oc∣casions and nurseries of dissensions and schismes might be taken away. And in this respect we conceive,* 1.21 that what hath been constituted also as to Archbishops, yea and the four Patriarchs created before the Council of Nice, may be excused and defended; although afterwards in processe of time all ha's been changed into the greatest tyrannie and ambition. Which is the cause that by how much the more the simplicitie of the Apostolick times, in those orders of ministers, is fol∣low'd and approched unto, by so much the more it hath our approba∣tion; and we do judge it convenient that care be taken in all places to conforme the government thereunto.

DOCT. XII. That one person, as head, can by no meanes be set over the whole Church.

BUt that one person should be set over all the Churches in the whole world, as head of them, and have

authoritie and full power over them all, is a thing we can in no wise ad∣mit of; but contrarily, do no lesse then abominate it, and much rather if that person arrogate so much to himself by divine right.* 1.22 And we em∣brace the saying of Gregorie the first to Mauritius the Emperour, Who∣soever calleth himself Universal Priest, or desireth to be called so, he usurps that name to himself contrary to the precepts of the Gospel, and the decrees of the Canons, and is the fore-runner of Antichrist.

DOCT. XIII. That not every one, but he onely that is sent by Christ, is to be admitted into the ministry.

WE believe also that it is necessa∣ry to the true and safe governing of the Church, that not every one, either obtruding himself, or sent by others, ought to be admitted into the ministry; but that he who un∣dertakes the ministry must be first known, whether or no he be called and sent by God, or Christ the head

of the Church, to the Ecclesiasticall function; and next that he be in a lawfull manner chosen and ordained by the Church it self; according to the saying of the Apostle,a 1.23 No man taketh this honour unto himself, but he that is called of God, as was Aaron, &c.

DOCT. XIV. Who are called to the ministry by Christ.

BUt we believe them to be called by Christ to the ministry, whom he hath enabled and made fit to under∣take it; and those fit, to whom, be∣sides the desire of propagating the Kingdome of God, and glorifying God by a holy life, he hath given the knowledge of sound doctrine, and abilitie to propound it to the people for their salvation, as the Apostle teacheth, both otherwhere andb 1.24 in the Epistles to Timothy and Titus. For whom God chooseth and calleth to any function, he endues them with gifts necessary to the per∣formance of the same; since he cal∣leth us rather in deed, then by words.

And therefore they who hold not the sound doctrine of the Gospel, nor teach the same to the people, but rather that which is contrary unto it; whether they runne of their own accord, or are sent by men, entrusted with the ordinary authority of send∣ing; yet we acknowledge them not for ministers called by Christ, and consequently do not account them fitting to be heard: as S^t. Iohn saith,a 1.25 If there come any unto you: and bring not this doctrine, receive him not into your house, neither bid him God speed, and God also by the Prophet Iere∣mie describeth those Prophets which were sent by him, and those which were not, in these words,b 1.26 I have not sent these Prophets, yet they ran; I have not spoken to them, yet they pro∣phesied: where explaining the former clauses by the latter, he teacheth that those are not sent by him, who speake not out of the mouth of God; and on the contrarie, that they who bring the word of God, are sent by him. And we are not to seek for the reason hereof: For seeingc 1.27 ministers are sent of God for the edification of the

Church, which is rather destroyed by the doctrines of men, but built up by the word of God; certainly they are not sent by God, who bring not his word with them.

DOCT. XV. That Christ calleth men to the mi∣nistry two wayes.

FUrthermore, seeing all truly mi∣nisters are called by Christ, we be∣lieve that he calleth men to the mini∣stry after a double manner; namely eithera 1.28 immediately by himself a∣lone, or mediately by men, that is, by the Church; and therefore they are both equally to be heard, and accounted the true ministers of God.

DOCT. XVI. How Christ declares to the Church those that are sent by him, to be sent by himself alone.

WHereas those whom Christ him∣self calleth, he declareth to be sent by himself by rendring them all fit for that charge, he doth it more especially in them whom he calls and sends immediately by himself and by

his Spirit extraordinarilie. For he is wont to endue them largely with pe∣culiar and excellent gifts, and chiefly with the holy Ghost in abundant measure, with ardent zeal of the glo∣ry of God, singular knowledge of the word of God which they bring, a profitable and perspicuous manner of teaching, and consequently with happy successe of their labours: whereby they are inabled with more speed and efficacie to reduce the Churches to the ancient, that is, the Apostolike frame; and their lawfull and divine calling is more easily and certainly made known to the Churches.a 1.29 Because all that Christ gives to the Churches as ministers, he gives them to the edification thereof: from whence the conclusion is easily consequent, that by whose meanes we observe the Churches to be edified, they are such as are cal∣led by Christ, and their ministry is divine and lawfull.

DOCT. XVII. That the calling of those ministers whom Christ sends extraordinarily and by himself is not alwayes confirmed by miracles; nor is it needfull it should be so.

FOr we do not believe that miracles are alwayes necessary to the con∣firmation of the ministry of this kind of ministers; since we do not read that the mission of all the Prophets was confirm'd by miracles, but one∣ly by the Spirit of God, and the zeal of his glory wherewith they were enflamed, and especially by the truth of the divine word which they preached not without advantage to the Saints, that is, the elect in the Church: whereas on the other side some even false Prophets did per∣forme signes and wonders;a 1.30 which also the Apostle hath foretold should be done by Antichrist; &b 1.31 Christ be∣fore him. Which, notwithstanding, because they brought not the word of God; but lies, and exhorted the people to go after strange Gods, the Lord forbad them to be heard; yea,

a 1.32 he commanded they should be stoned to death.

DOCT. XVIII. That the Churches which Christ restoreth by ministers extraordinarily sent, are true Churches, and consequently there is a lawfull ministry in them, and they have lawfull authority of calling and ordaining ministers.

COnsidering the truth of what we have already deliver'd concer∣ning ministers extraordinarily called by Christ, we believe likewise that the Churches which Christ by their meanes and ministry restores and happily reformes, in setting up the preaching of true doctrine with the lawfull administration of the Sacra∣ments, and purging the worship of God from idolatries and supersti∣tions, and recalling the true forms of discipline, as much as is possible to be done, and consequently com∣munion with the Apostles; that they are true Churches. And from thence it followes that they have authority of calling and ordaining ministers in

a lawfull manner, and by that meanes to continue the succession of mini∣sters amongst themselves: So that there remaines no doubt, but that ministers do there lawfully succeed, and are the true ordinary ministers of the Church: namely, so long as, together with the personall succes∣sion, as it is called, they likewise suc∣ceed and persist in the preaching of sound doctrine.

DOCT. XIX. That, as where true doctrine is, there is a true Church; so where it is not, there is neither a true Church nor a lawfull ministry.

FOr we are well assured that as where the true doctrine onely, even without a continued succession of Bishops from the beginning, can be shown, there is a true Church, and likewise a true and lawfull ministry; so, on the contrary where onely a personall succession is boasted of, but the purity of doctrine truely Chri∣stian is defaced, there is no lawfull ministry: since as the Church, so

the Ecclesiasticall ministry, is not ty'd to persons but tot he word of God.

DOCT. XX. That the authority of ministers extends onely to those things, whereunto themselves are called by Christ.

WE believe also that great autho∣rity is given by Christ to lawfull ministers, namely, as to the per∣formance of those things whereunto they are called;a 1.33 to preach the Go∣spel,b 1.34 to expound the holy writ ac∣cording to the analogy of faith,c 1.35 to catechise,d 1.36 to teach the people what is the will of God,e 1.37 to reprove and admonish both great and small,f 1.38 to remit and retain sins (ministerially)g 1.39 to bind (the impenitent) and to loose (those that repent;) also to ad∣minister the Sacraments which Christ ordained, and according to the mannerh 1.40 deliver'd by him, and exercise discipline; as it is comman∣ded by Christ and likewisek 1.41 ex∣plained by the Apostle; lastly, to all those things which, though not ex∣pressed

in the holy word, do not∣withstanding appertain to order and decency, and tend to edification, not to destruction, according to the generall rule deliver'd by the A∣postle, Thata 1.42 all things should be done in the Church in order, decently, and to edification. For we do not be∣lieve that any authority is given to ministers to any other end then for the edification of the Church, or that is of greater extent then the word of God. And therefore we deny that any Bishop, or even altogether, have authority to constitute any thing against the Scriptures, to adde to them or detract from them, or make any alteration in them, to dispense with the commands of God, to make new articles of faith, to institute new Sacraments, to in∣duce new kinds of worship into the Church, to make laws which may binde the conscience or be of equall authority with the divine Law, to domineer in the Church and over the consciences of the faithfull, to forbid what God hath licensed and left free, or lastly to command any

thing as necessary to salvation not contained in the word of God; seeing not even the whole Church can with truth be said to have this authority.

DOCT. XXI. That we do not deny the civill authority of such Bishops as are also Princes.

NEverthelesse we do not gain-say, but that Bishops who are also Princes beside their Ecclesiasticall authority, have their politicall rights and secular powers, (aswell as other Princes have authority in ruling over temporalls) the power of the sword, some a right of electing and con∣firming Kings and Emperours, and of constituting and administring o∣ther civil affaires, to compell the people that are their subjects to per∣forme their obedience to them: And therefore we confesse that their poli∣ticall commands which can be ob∣served without transgressing the di∣vine law are to be obeyed by their subjects not onely out of fear, but for conscience sake. For we knowa 1.43 that all power is from God, and who∣soever

resisteth the power, resisteth the ordinance of God; also thata 1.44 Kings are to be honoured, and that we ought to be subject to Princes and Lords with all fear, not onely to the good and gentle, but also to the froward and perverse.

DOCT. XXII. That matrimony ought to be as free for ministers of the Church, for for as for others.

BUt we believe that this is necessa∣ry to the good deportment and salvation of ministers, and to the ho∣nour of the ministry, and so to the right governing of the Church, to wit, that marriage be as freely per∣mitted to them as it is to all Lay∣persons; seeing Christ hath not for∣bidden it to any sort of men: yea, speaking of single life, he saithb 1.45 All men cannot receive this saying, name∣ly, that commends singlenesse of life, intimating that which the Apostle hath in plaine termes expounded, namelyc 1.46 If a man cannot contain, he ought to marry.d 1.47 For we confesse with the Apostle that marriage is ho∣nourable

in all, and the bed unde∣filed.

DOCT. XXIII. That it is good and commendable for any one that is indued with the gift of continencie to abstain from Marriage.

NOtwithstanding we deny not, but such as have received the gift of continencie from God, have greater advantage to exercise the holy fun∣ction, and to serve the Church, then such as are joyn'd in matrimony; by reason of the many weighty cares and troubles which marriage is attended with, whereby they are oftentimes e∣ven unwillingly drawn away from their divine contemplations to dome∣stick affaires and the incombrances of the present life: according to the say∣ing of the Apostle,a 1.48 He that is unmar∣ried, careth for the things that belong to the Lord, how he may please the Lord; But he that is married careth for the things that are of the World, how he may please his Wife, and is divided. Where∣fore, as they are not unworthy of praise, who therefore take a Wife,

that they may live unto God with a clean and pure conscience; so they are highly to be commended, who the better to imploy their endeavours in the Church, choose a chast single life, and continue therein so long as is pos∣sible for them.

DOCT. XXIV. That marriages are to be contracted in the Lord, and religiously observed.

MOreover we know and confesse that all marriages are to be con∣tracteda 1.49 in the Lord, according to the divine law and that of nature; and that they are also holily to be obser∣ved according to the honest and good customes of places; and that it is un∣lawfull for any man to put away his Wife:b 1.50 saving for the cause of fornica∣tion: but if an unbelieving woman refuse to cohabit with her believing Husband out of hatred to religion, she is not to be retained by force;c 1.51 for the faithfull Husband is not under bondage in such cases; but God hath called him to peace.

DOCT. XXV. That it is no lesse lawfull for him that hath divorced an adultresse, or is for∣saken by an unbelieving Wife, to contract new matrimonie, then for him whose Wife is deceased.

WE believe also that it is not lesse lawfull for him who hath either lawfully repudiated an adulteresse, or is deserted by an unbelieving Wife, to enter into marriage anew, then for a person whose former Wife is dead. For that saying of the Apostle con∣cerning all unmarried persons and Widowes is perpetually true and wholesome,a 1.52 It is good for them if they abide even as I. But if they cannot contain, let them marry; for it is bet∣ter to marry then, &c.

DOCT. XXVI. That some ought to be appointed in the Church to judge of controversies touching Marriage.

BUt we do not approve that any of these things be done in the Church

without the lawfull cognisance, judgement & opinion of the Church and the Christian Magistrate, where there is any; and therefore we con∣ceive that there ought to be consti∣tuted some pious, knowing and pru∣dent persons for the cognisance and judgement of masters touching ma∣trimony, so that nothing be done rashly and imprudently therein, or e∣very man make his own pleasure his law; but that all things be done in a due manner,a 1.53 to edification & with∣out injury to any, whilestb 1.54 the name of God be blasphemed through us among the unbelievers.

DOCT. XXVII. That they who are set over the Churches ought to take care that the children of believers be brought up in Christian Religion, and instructed either in good literature or an honest profession.

TO what we have already said is conjoyned the care of children. Therefore we believe it necessary for the perpetuall preservation of the Church, that, not only every private

person do indeavour the education of their children in true piety, and Chri∣stian manners, & either to good learn∣ing or some honest profession, but al∣so that the Church do undertake the cure of this a Faire, to the end they may be in time rendred profitable both to Church & Commonwealth; to which effect do conduce as well publick Schools of literature, and the exercising honest professions, as Ec∣clesiasticall Catechising and instituti∣ons.

DOCT. XXVIII. That Ministers with their families are to be supported with competent and befitting stipends.

WE also believe that the Church cannot be rightly govern'd, un∣lesse the Ministers be liberally suppli'd with all things necessary to a seemly sort of living both for themselves and their families; seeing no man is able to discharge his duty unless he be provi∣ded wherewith to live; and our Lord saith,a 1.55 The labourour is worthy of his re∣ward, as theb 1.56 Apostle writeth largely of this matter in sundry places, de∣monstrating

to the full, that Ministers who serve the Church ought to re∣ceive from the Church it self whatsoe∣ver they have need of for this present life, and that they have right to de∣mand the same; so far it is from a sin in them to receive them, as some do unreasonably pronounce it. Never∣thelessea 1.57 with the Apostle we highly condemne coveteousnesse in all per∣sons, and especially in Ministers; as likewise on the contrary we disap∣prove prodigality, teaching that nei∣ther of these vices is to be cherished or endured.

DOCT. XXIX. That the goods of the Churches are not to be imbezell'd, but distributed to the support of Ministers and o∣ther godly uses.

MOreover whereas many gifts have by the liberality of Princes and other good men been heretofore, and are still in some places conferred on the Churches, we judge it meet, that where Churches are possest of such gifts, diligent care be taken that

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they be not wasted nor converted to profane, much lesse to sacrilegious uses; nor, when so converted, be per∣mitted and conniv'd at: but that they be distributed only to the ends they were intended to, namely to pious uses.

Yet we approve thata 1.58 ancient par∣tition of Ecclesiasticall goods, so as one part thereof goe to the godly Bishops, that is, the Teachers and Ministers of the word and their fami∣lies; another part to students depu∣ted to the Ministry of the Church, and to all that serve therein; a third part to poor people and strangers; and a fourth to the reparation of Churches and Schools; to which part belong not only the houses of Ministers, Teachers and Students, with their Libraries, and all instruments and necessary to Churches and Schools; but also Hospitalls and houses of charity for stranger, and other like places where those persons dwell, of whom the Church ought to take a peculiar care.

DOCT. XXX. Of the manner of Christian Temples; what tongue, habit, and ornaments are to be used in them; what Festivals ought to be observed; to whom Prayers are to be made: and that rites & cere∣monies ought to be arbitrary & free, saving those which have been ap∣pointed by Christ or his Apostles.

BUt for that this reason is not the least, why believers doe and ought to live together in the same Cities, Towns and Villages, as far as possi∣ble they may, namely to the end they might not only cherish their com∣mou faith by holy communication daily amongst themselves in private, and exercise mutuall charity in Chri∣stian offices, but also that they might in certain places and times assemble together to praise and call upon God publickly, to hear his word, partake the Sacraments, and perform the pub∣lick works of charity toward the poor; which things cannot be done without speech, and rites, and ceremonies: therefore we declare our opinion of them also in brief after this manner. Seeing it is out of all doubt

that all things ought to be done in the Church to edification, all appea∣rance of superstition removed from it; we conceive that true piety and the edification of the Churches do require, First, as concerning Places, that if old and profained Temples be allow'd of, they should be purg'd from all Idols, and from the reliques and footsteps of all idolatrie and su∣perstition. Fora 1.59 what agreement hath the Temple of God with Idols? Second∣ly, that no Language be used, but such as is understood by the whole Church. For what edification can ar∣rive to the Church from an unknown tongue? The Apostle also expresse∣ly commandsb 1.60 them to keep silence in the Church who speake in an unknowne tongue, unlesse the interpretation be added thereto. Thirdly, that all loosnesse in apparell, all vanity, and every such ornament which is more beseem∣ing the profane Theaters of the Gen∣tiles then the sacred Temples of Chri∣stians, and condure more to the de∣lighting of the flesh then edifying of the Spirit, be abolish'd: But that all things be performed in the Churches

with the highest reverence and mo∣destie, as in the sight of God and Angels. And although we conceive not that the form of apparell which Ministers ought to wear either in or out of the Ministry, is to be so much Contended about as thereby to di∣sturb the peace of the Churches: yet where the simplicity of the Aposto∣like times is nearest approached un∣to and immitated, those Churches are judg'd most worthy to be com∣mended. Fourthly, that every Lords∣day the Church be assembled into one holy Congregation; since we see that even from the times of the Apo∣stles to these present, that day hath bene consecrated and sanctified to a sacred rest. Next to the Sabbath∣day we cannot but approve the sanctifying of those daies wherein the remembrance of the Nativity of our Lord Jesus Christ, of his Cir∣cumcision, Passion, Resurrection, Ascension into Heaven, and sending of the holy Ghost upon the Apostles, was celebrated by the old Church. Upon other daies, as every Church shall judge it expedient they may

congregate the people to an assem∣blie to hear the word, and receive the Sacraments, &c.a 1.61 But this with care, that all superstitious observation of d••••es be avoided. Fiftly, that prayers be poured forth to God alone and to Jesus Christ, without invocation ei∣ther of Angels or Saints departed, as the Prophets and Apostles and all the old Church did, as is evident in their ancient Collects; to say nothing of the command of God, who will haveb 1.62 the Sacrifice of praise & the fruit of the lips offered to himself alone. Sixtly, concerning rites and ceremonies to be observed in the Church, the same true piety and edification of the Churches requires that debates and disputes concerning them be not too sharp and passionate, as if life and salvation depended thereon; but that they be left free to the sense of every particular Church, as we read in Socrates and other Ecclesiastical writers it was wont to be in the an∣cient Church. In reference to which matters in generall we approve thec 1.63 two Epistles of St. Austin to Ianua∣rius For these things conduce to the edification of the Church.

DOCT. XXXI. That publick Fasts are sometimes to be appointed, being most profitable and commendable; but no man ought to be compelled thereunto.

TO the same effect, namely to the well governing of the Church, it is requisite, that as private Fasts are free, so also that all be invited to join in publick, but no man constrained. The benefit of Fasts is beyond all commendation; and it doe's not sel∣dome happen, that there is a necessi∣ty for them: so that the pious Magi∣strates and Ministers of the Church, are induc'd to injoin publick Fasts to the whole Church for diverting the heavy anger of God; as we find it to have been usual both in the Old Testament and in the Primitive Church. Not as if we merited remissi∣on of sinnes thereby, and a mitigation of the divine wrath; but for that the flesh being subdued, the spirit is ex∣cited to call upon God more ardent∣ly, and to appease him by our faith full supplications. Neverthelesse it is of

importance to the edification of the Church; that no mans conscience be forc'd and compell'd to these kind of Fasts; being they ought to pro∣ceed from a free, voluntary and tru∣ly humbled Spirit; according to what the Apostle writes of distribu∣ting almes to the poor, that it is not to be done with relenting or out of necessity, but as every one is dispo∣sed in his own breast.

DOCT. XXXII. That at no time, not even that of publick Fasts, any sort of food is to be pro∣hibited the Faithfull.

HEnce likewise it follows, at no time, either of Fasts or not, any fort of food is to be forbidden to any person soever; sincea 1.64 nothing of that kind defiles a man, but all things are pure to the pure; and the A∣postleb 1.65 calls their doctrine of Devils which commands to abstain from meats upon the account of Religion; how then can it conduce to the edi∣fication of the Church.

DOCT. XXXIII. That the Sick ought to be visited, comfort∣ed, and confirmed in the Faith; and that dying persons be accompanied with our prayers and commended to the Lord; and that the bodies of the depar∣ted are to be buried with decencie.

NOr ought the Church to have lesse care of the Sick then of those that are in heath, or of the de∣ceased then the living, seeing they are all members of Christ, and their bodies temples of the Holy Ghost. Wherefore we look upon it as per∣taining to the right governing of the Church; that there be godly and prudent men appointed for the visi∣tation of the Sick, to comfort them out of the word of God and confirm them in the Faith, and if it be so, that the Sick be called out of the world by the Lord, to encourage them in their departure: shewing them that the souls of the faithfull, as soon as they forsake the body, do instantly goe to Christ in heaven, being carry∣ed thither by the Spirit of Christ, and

accompanied with his Angels; and that they are blessed which die in the Lord. Moreover they may joyn in Prayer, and so goe along with the ex∣piring persons even to the haven, & commend them to Christ. And for their bodies we judge it meet that they be carryed to the Sepulchre with decencie as our Churches teach both in words and practise, plainly testifying that they were the temples of the Holy Ghost, now indeed cast down, but to be raised again in due time and restored to eternal life. In the mean while their Sepulchres and Dormitories are to be decently and reverently preserv'd; as is used a∣mongst us. Furthermore the children or parents, kindred and relations are to be comforted; and we do both teach and indeavour to perform all Offices of humanity toward them after the utmost of our power. And if a portion of the Psalmes concern∣ing the resurrection of the dead be any where sung in the solemnity of the Funeral, or some kind of Sermon or exhortation, made to the people, after the body is committed to the

earth, wherein an honourable men∣tion may be made of other also who have piously slept in the Lord; this we in no wise disallow: seeing it is not intended for the benefit of the dead, but for the comfort and good of the living, and the edification of the whole Church. For we believe that the souls of the faithfull, being separated from their bodies, do im∣mediately depart unto Christ in Heaven, and so have no need of our suffrages; but that the edification of the Church is to be alwaies pro∣moted upon every occasion.

DOCT. XXXIV. That the Church cannot be rightly govern∣ed without lawfull, free, & Christian Assemblies and Synods of Ministers.

MOreover we are of a full perswa∣sion, being taught both by Scri∣pture and daily experience, that the Church cannot be rightly governed unlesse at certain times there be As∣sembles of Ministers as well private in every particular Church, which are termed Consistories and Convo∣cations,

as publick in every Province and kingdome, which for this rea∣son use to be called Provincial Sy∣nods; and Universal (as far as may be) of all Nations in the whole Chri∣stian world, which were call'd Oecu∣menicall Councils: in which it may be deliberated concerning all things that belong to the safety, preservati∣on and edification of the Churches, every ones judgement freely heard, and determinations made by general consent out of the word of God, and other the most approved Councils; as we read to have been done by the Apostles and the whole ancient Church.

DOCT. XXXV. The same further comfirmed; and also of Ecclesiasticall discipline.

FOr the Church is governed by discipline and cannot be rightly governed without it. Discipline is the Method and institution, where∣by we, as disciples of Christ, learn in his School to live unto God, and to do all things according to the do∣ctrine of the Gospel both privately

and publickly, to the edification of the Church and our own salvation. So that it comprehends the whole summe of Religion, the beginning, progresse, and end thereof.

DOCT. XXXVI. That Discipline is twofold.

MOreover this discipline in the Church is of two kinds; one general and common to all Chri∣stians, called by many the discipline of the people; the other is proper to Ministers and persons design'd to Ecclesiastical offices, which is there∣fore wont to be call'd the discipline of the Clergie.

DOCT. XXXVII. The particulars of general Discipline.

THe common and popular disci∣pline consists chiefly in these par∣ticulars; First as to the ground-work, that when any one is received into the Church, that he learn to know God & Christ, call upon him, & un∣derstand what his commands are; This is performed by Catechising,

whereby the summe of Christ an Reli∣gionis taught: being thus instructed, he is to professe his faith before the whole Church, and to promise obe∣dience to Christ and his Church ac∣cording to the doctrine of the Go∣spel.* 1.66 Secondly, because not to pro∣ceed in the way of God is to relapse, therefore to the end the godly may make good progresse in piety, they ought to meet together in holy As∣semblies at appointed times and pla∣ces, and apply themselves to the hearing of the word of God, to joyn in Prayer with others, and exercise charity towards the poor by contri∣buting their offerings liberally. Thirdly, in regard that in this pro∣gresse we oftentimes fall, some more grievously and with greater scandall to the Church others lesse hainously, therefore there is another particular consisting in the Censure of man∣ners;* 1.67 to wit, that every one do sub∣mit himself to their Censure, even to the end of his life, and admit of bro∣therly correction. And if any one happen to fall into some notorious offence manifest to the Church, and

being reproved, do not repent there∣of, for which reason he deserves to be suspended from the Sacrament for the time, untill he give publick testimony to the Church of his true repentance; such a brother is to be excommunicated from holy things and bound; neverthelesse upon his repentance he is to be loosed, recei∣ved again into favour, & be admitted to communion. This is the first kind of discipline; the end whererof is, that every one might live unto God, and at last die in the Lord Jesus.

DOCT. XXXVIII. The particulars of Clerical Discipline.

ALlthough all persons, as well Ministers as Lay-men (as they call them) be subject to this kind of Christian discipline; yet amongst the Fathers there was added to it a certain peculiar disci∣pline of the Clergy; who are con∣cern'd not onely to guide for others with the word, but with the example of their lives and diligent discharge∣ing of their duty. The particulars

thereof are chiefly these: First, that they abstain from many things, which otherwise may in some manner be tolerated in the laity: Such are di∣vers delights of the flesh, splendid equipage, costly banquets, rich houshold stuffe, wicked servants, and the like. Secondly, that they withdraw themselves from all those businesses of this life, which hinder them from performing their charge, which principally consists in the due officiating in holy duties, preaching the Word, and exercising the disci∣pline of manners; such businesses are Warfare, Merchandise, Law-im∣ployments, bartering, keeping of publick Victualling-houses, and all sordid professions & courses. Third∣ly, that they give themselves more di∣ligently then the laity to the reading and study the holy Word, and endea∣vour to attain such arts and langua∣ges as are advantageous to the un∣derstanding of Scripture, and more∣over bestow their time in prayer and holy contemplations. Fourthly, that they promise obedience in all honest matters to the Bishop, and

his Metropolitan. Fifthly, that they use more vigilancy and care not on∣ly to the discharge of every their particular places, but in all those things that appear to import the e∣dification of the Church.

DOCT. XXXIX. That from the necessity of discipline is confirmed the necessity of Synods.

THese are the principal parts of discipline, without which there is no appearance how any Church can be duly governed and upheld. But how is it possible this discipline can be in such places, where the Mini∣sters never convene together, to know what is wanting, or what irre∣gularities are committed in the Church, to denounce against evill-manners, to judge of doctrines, if a∣ny new happen to spring up, & lastly to deliberate of all things which concerne the welfare of the Church? Wherefore we affirm that Assem∣blies of Ministers, and Ecclesiasti∣cal Synods are very necessary to the right and safe government of the

Church; seeing no Politie, no Com∣monwealth nor Kingdome, can con∣sist without their Senates, Councils, Parlaments and other conventions. And it would be very acceptable to us if the ancient custome of the Churches, which was ratified by a new constitution of the Emperour Justinian, were recalled into practice, namely, that Synods should be as∣sembled in every Province at least twice a yeare, and at fit times a Council gathered of the most lear∣ned, modest, and prudent Ministers, and Embassadours of Princes in all the Provinces that professe the Go∣spel; w^ch if ever, is certainly extreamly necessary in these calamitous times, wherein so many and such abomi∣nable heresies are brought back a∣gain from hell. Wherefore with all our Soule we pray unto God the Fa∣ther through our Lord Jesus Christ, that he would raise up pious and va∣liant Princes, such as Constantine, Va∣lentinian and Theodosius, who by their authority may assemble such a Synod wherein themselves being present and ordering the same, there may be

brotherly and friendly consultation touching the happy agreement, peace, and safety of all the Churches out of the sacred Word and by the Spirit of God, to the glory of God and the name of Christ, and the safety and welfare of all the Elect.

DOCT. XL. Errours.

THerefore we disapprove all such things as are repugnant to the a∣foresaid doctrine confirmed by holy Scripture; and chiefly these follow∣ing particulars. 1. That the Church consists of men onely, & that Angels do not at all belong unto it. 2. That the true Church, which is the body of Christ, consists not onely of the elect, but also of reprobates and hy∣pocrites, and that these are true members of the Church. 3. That the Church does so consist of the elect and truly holy, that no hypo∣crites are conteined therein, and that they are never in the holy writ included in the appellation of the Church. 4. That the Church,

which was before the comming of our Saviour, was not the true Church of Christ, but onely the type of that which was to be gathered by Christ and his Apostles. 5. That the Church of Christ hath two heads; one invi∣sible and residing in heaven, name∣ly Christ; and another visible, and ruling upon earth, the Bishop of Rome; with whom whosoever a∣greeth not in all things pertaining to Religion, nor obeys him in all things, he has no place nor name in the Church, and cannot be saved. 6. To affirm of any particular Church that it cannot erre in matter of faith. 7. To confine the Church so to certaine places and persons, as to say, There onely is the Church. 8. Not acknowledge them for Churches of Christ, which although they had the fundamentals of faith, yet doe not wholy accord in cere∣monies or some point of doctrine with us. 9. To make a separation from the Churches for every kinde of errour, or by reason of the bad life of some persons. 10. To main∣tain that where the true doctrine,

right manner of worship, and pure administration of the Sacraments, is excluded, there is notwithstanding a true and Apostolical and pure Church, because a continued succes∣sion of Bishops from the times of the Apostles can be demonstrated therein; and contrarily, to deny those to be true Churches, which al∣though they retain the pure doctrine, the Sacraments intire, and the right discipline, yet cannot shew a perso∣nal and uninterrupted succession and continuation of Bishops. 11. That the authority of any Bishop, as such, does extend beyond those things whereunto he is called by Christ. 12. That the Church ha's authority to alter something in the holy Scri∣pture, or to dispense with the com∣mands of God, or frame new lawes binding the conscience. 13. That it is not lawfull for Ministers of the Word to contract matrimony, or at least to marry twice. 14. That it is not lawfull for Ministers to receive a certain stipend. 15. That it is law∣full to use an unknown tongue in the Church though no interpreta∣tion

be added. 16. That besides God and Jesus Christ the Media∣tour, it is lawfull for men to call upon Saints departed, and to direct prayers and the sacrifice of thanks∣giving to them. 17. That it is not lawfull for Christians, during the Fast of Lent, and certain other daies, to eate some kinds of food. 18. That the Church does well in pray∣ing for the Soules of persons decea∣sed that they may be delivered from fire of Purgatory.

Notes

• * 1.1

  Colos. 1.17.
• * 1.2

  Eph. 1.13.
• * 1.3

  Luk. 1.31.
• * 1.4

  ••eb. 3.6.
• * 1.5

  Eph. 5.13.
• * 1.6

  Phil. 2.13.
• * 1.7

  Eph. 1.23.
• * 1.8

  Heb. 1.14.
• * 1.9

  1 Cor. 3.5.
• * 1.10

  Heb. 4.15.
• * 1.11

  Heb. 2.12.
• * 1.12

  Heb. 1.1.
• * 1.13

  1 Cor. 1••.7.
• * 1.14

  Rom. 12.2.1
• * 1.15

  1 Tim. 5.17, 19.
• * 1.16

  Rom. 16.1. 1 Tim. 3.2, 12. Phil. 1.1.
• * 1.17

  Eph. 4.11.
• a 1.18

  Act. 20.28. Phil. 1.1 1 Tim. 3.2. Tit. 1.7. 1 Pet. 2.25. 1 Pet. 5.1. Act. 14.23. Tit. 1.15. Iam. 5 14. Heb 6.1. 1 Pet. 5.1.
• a 1.19

  Eph. 4.••••.
• * 1.20

  Tit. c. 10.
• * 1.21

  Dist. 93. c.23.
• * 1.22

  Lib. 4. Regist. Ep. 21. and lib. 6. Ep. 30.
• a 1.23

  Heb. 5 4.
• b 1.24

  1 Tim. 3.2. Tit. 2.6.
• a 1.25

  2 Iohn 10.
• b 1.26

  Ier. 23.21.
• c 1.27

  Eph. 4.12.
• a 1.28

  Gal. 1.1.
• a 1.29

  Eph. 4.12.
• a 1.30

  2 Thes. 2.9.
• b 1.31

  Matt. 24.24.
• a 1.32

  Deut 3.2, 10.
• a 1.33

  Matt. 28.19.
• b 1.34

  1 Cor. 12.10.
• c 1.35

  Heb. 6.1.
• d 1.36

  Gal. 6.6.
• e 1.37

  2 Tim. 4.1.
• f 1.38

  Iohn 20.21.
• g 1.39

  Matt. 18.18.
• h 1.40

  Matt. 28.19. 1 Cor. 11.23, &c.
• k 1.41

  1 Cor. 5.4.
• a 1.42

  1 Cor. 14.40.
• a 1.43

  Rom. 15.1, 2.
• a 1.44

  1 Pet. 2 17, 18.
• b 1.45

  Mat. 19.11.
• c 1.46

  1 Cor. 7.9.
• d 1.47

  Heb. 13.4.
• a 1.48

  1 Cor. 7.32, 33.
• a 1.49

  1 Cor. 7.39.
• b 1.50

  Matth. 19.9.
• c 1.51

  1 Cor. 7.15.
• a 1.52

  1 Cor. 7.8, 9.
• a 1.53

  1 Cor. 14.26.
• b 1.54

  Rom. 2.24.
• a 1.55

  Math. 10.10.
• b 1.56

  1 Cor. 9.7, &c. 2 Tim. 2.17. &c.
• a 1.57

  1 Tim. 3.8.
• a 1.58

  Deut. 14.
• a 1.59

  2 Cor. 6.16.
• b 1.60

  1 Cor. 14.21.
• a 1.61

  Col 2.16.
• b 1.62

  Heb. 13.15.
• c 1.63

  Tow. 2. Ep. 118, and 119.
• a 1.64

  Matt. 15.11.
• b 1.65

  Tit. 1.15. 1 Tim. 4.1.
• * 1.66

  Rom. 10.10. Mat. 28.20.
• * 1.67

  Matt. 18 15. &c. 1 Tim. 5.20.