Confession of the Christian Religion, Confession · Chapter 24
CHAP. XXIV. Of the militant church.
ALbeit by this which wee hauehave confeſſed of the church in general, eueryevery one may eaſilie perceiue, what we beleeue particularly of the militant church: yet that our faith may more clearely & plainly be known, wee hauehave 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. 1.4that 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. 18.20which 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, vnderunder one head Chriſt, and ſo made truely iuſt and holie whereſoeuer they bee, Ioh. 10, 27 & 13.4and 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 onelyonly meritts of Chriſt, the obedience of the ſame commaundements of Chriſt, and ſo the ſame brotherly louelove among themſelues, and charitie to wards all men: doe preach and heare the word of the goſpell: Rom. 7doe adminiſter and receiue the ſacraments according to Chriſts inſtitution: and hauehave 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. 6.12and againſt the world, either alluring them to ſinne or perſecuting thē for Chriſt, or laſtly againſt the deuill: Mat. 13and by patience looking for the comming of Chriſt, and eternall felicitie: Among whome alſo many reprobates, & naughtie hypocrites doe liue, 1. Ioh. 2.19and 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. 13but vnderunder the name of the church, the hypocrites alſo, which are in it, are contained: ſith the Lord himſelfe ſaieth, it is like vntounto a flowre wherein there is corne and chafe: to a field, wherein is wheat, and tares: to a nett, Mat. 25.1wherein are good fiſhes and badd, to the companie of ten virgines, wherein ſome were wiſe, and ſome fooliſh: Mat. 16.18but yet that theſe are not of the church: the ſame Lord taught vsus, when he ſaid, he would build ſuch a church, againſt which the gates of hell ſhould neuer preuaile: 1. Ioh. 2.19and Iohn confirmed it in his epiſtle, when he ſaid, they vvent out from vsus, but they were not of vsus. 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 cō ſiſteth onelyonly of men, when as the other, hath alſo the bleſſed Angells ioyned and preſent: wee hauehave 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 vnderunder the lawe, and otherwiſe vnderunder grace: and otherwiſe in Chriſts time among the Iewes onelyonly, 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 hauehave 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. 2.15.18and the ſame, Catholicke, Apoſtolick, and holy. One, becauſe it euer was and is gathered into one bodie, Eph. 4.5vnderunder 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. 2.20Apoſtolicke, becauſe it is built vponupon the foundation, which the Apoſtles hauehave 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 vntounto 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. 5.27namely, 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 20namely vponupon the preaching of the goſpell, the adminiſtration of the Sacraments inſtituted of Chriſt, and the keeping of his cō maundements. Therefore thoſe churches wee acknowledge for the true churches of Chriſt, in which, 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. 10.4.5For 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. 11.20that 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 louelove, that both priuately, and publickely, Mat. 18.19 Tit. 1.8by 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. 13.35in this men ſhall know, that yee are my diſciples, if yee louelove one another: but what louelove can there be, where no care is taken, that according to Chriſts doctrine, brethren which offend, may be corrected, may repent, may be gained vntounto 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 vntounto 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 vntounto 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 hauehave not beene planted by the Apoſtles, nor hauehave 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 hauehave 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 onelyonly 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 eueryevery 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 foū dation, 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 vponupon 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 vntounto 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 onelyonly 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 vsus: 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, there ſtraight waies in the ſame field, doeth the enemie Satan ſowe cockle vponupon 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 louelove: 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. 5.27ſith 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. 2conſiſting 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 louelove 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 louelove: that is, that wee ſhould all of vsus in true faith embrace the ſame doctrine, which the Prophets and Apoſtles left vsus in writing, and publikely profeſſe the verie ſame: retaine the ſame Sacraments ſincere and onelyonly, which Chriſt himſelfe inſtituted: not neglect the diſcipline appointed and commaunded by Chriſt, wherein brotherly louelove is exerciſed, and the ſaluation of our brother that falleth, ſought for: & laſtly that we ſhould louelove 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 louelove 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 vponupon 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 eueryevery 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 hauehave 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. 14.40about 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 onelyonly lawfull, but verie neceſſarie vntounto all men: and that much more, if alſo thoſe 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 hauehave 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 onelyonly to vsus, but alſo to the holie ghoſt, and to all the auncient church: Sith in this matter we hauehave 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. 9that we ſhould hauehave 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 onelyonly 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 hauehave 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 vsus: and therefore leaſt wee ſhould ſtill abide in an apoſtaſie from the apoſtolicke and catholicke church, wee hauehave 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 foreign, in ſome reſpect.
For we hauehave 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 vntounto it, and hauehave 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 eueryevery 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 hauehave 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. 3.15The 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 onelyonly 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. 24.24though 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 onelyonly 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. 119.176when he ſaid, I hauehave 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 hauehave 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 onelyonly 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 vntounto 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 onelyonly is ſo holie, and hath ſaluation ſo annexed to it: that out of it there is no holines, no ſaluation: ſith that in it onelyonly 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 vvhichwhich came downe from heauen, the ſonne of man, vvhichwhich 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. 2.5and out of which whoſoeuer were found, periſhed in the waters of the floode. Gen. 7.23Nowe 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 hauehave 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 vponupon 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 hauehave place, ther is the church: that not without good cauſe, were the Donatiſts condemned, who ſhutt vp the church, in Africa onelyonly, and not in al Africa neither, but in certaine parcells of it, where they thēſelues dwelt, and taught that it was onelyonly there: Nor leſſe worthily are they to be condemned which accompt the churches of no forraine countries for true churches, but onelyonly 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 onelyonly priuately but alſo publikely to God, exerciſing the workes of louelove 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 onelyonly conſiſteth the church) ſurely it cannot be knowne of vsus, but onelyonly of God, according to that, The Lord (alone) knoweth who are his. 2. Tim. 2.19 Ro. 2.28.29Whereunto 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 hauehave often happened: whenas notwithſtanding it is very certaine that God alwaies reſerueth ſome church vntounto himſelfe vppon the earth: Mat. 16.18 & 28.20the 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 hauehave euer bin from the beginning, to bee now, and ſhal bee vntounto the ende of the world. euen vppon the earth. For properly we beleeue alwaies, thoſe things which we do not alwaies ſee. Heb. 11.1This 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 mā ner of conſent may proue a true church: howe not for eueryevery 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.