The Institutes of the Christian Religion, Book 4 · Chapter 1
¶ The first Chapter. Of the true Churche with which we ought to kepe vnitie, because it is the mother of al the godly.
THat by Faith of the Gospel Christ is become ours, and we be made partakers of the saluation broughte by him and of eternal blessednesse, is already declared in the last booke. But because our rudenesse, and slouthfulnesse, yea and vanitie of witte, doe nede outwarde helpes whereby Fayth in vsus maye both be engendred, and growe and encrease in proceding towarde the marke wherunto it tendeth: God hath also added them, therby to prouyde for our weakenesse. And that the Preaching of the Gospell might floryshe, he hath left this treasure with the Churche.Eph. iiii.xi. He hath appointed Pastors and teachers, by whoes mouth he myght teache them that be his: he hath furnyshed them with authoritie, finally he hath left nothyng vndoone that might auaile to the holy consent of faith and right order. First of all he hath ordeined Sacramentes, which we fele by experience to be more than profitable helpes to nourishe and confirme Faith. For because beeyng enclosed in the prison of our fleshe, we do not yet attaine to the degree of Angels, God applying hymselfe to our capacitie accordyng to hys wonderful Prouidence, hath appointed a meane wherby we being far distant frō him might come vntounto hym. Wherfore the order of teaching requireth that now we entreate of the Church, and of the gouernemēt, orders, and power of it, and then of the Sacramentes, and lastely also of ciuile order: and therewithall that we call away the godly readers from those corruptions wherewyth Satan in the Papane hath depraued all thynges that God had appointed for our saluation. I will begin at the Churche, into whoes bosome God wil hauehave hys children to be gathered together, not onelyonly that they should by her helpe and ministerie be nouryshed whyle they are infantes and yong chyldren, but also be ruled by her motherly care tyll they growe to ryper age, and at length come to the marke of Fayth. For it is not lawfull that those thynges be seuered which God hath conioyned, that to whom he is a Father,Ma. x.ix. Gal. viii.xxvi. the Churche be also their mother: and that not onelyonly vnderunder the lawe, but also sins the commyng of Christe, as Paule wytnesseth, which teacheth that we are the children of the newe and heauenly Hierusalem.
In the Crede, where we professe that we beleeue the Churche, that is not spoken onelye of the visible Churche whereof we now entreate, but of all the electe of God, in whose number they are also comprehended that are departed by death. And therefore thys worde Beleue is there set, because oftentimes there can no other difference be noted betwene the children of God and the vngodly, betwene his peculiar flocke and sauage beastes. For wheras many doe enterlace this worde in, that is without probable reason. I graunt in dede that it is the more commonly vsed, and also wanteth nor the consenting testimonie of antiquitie, forasmuch as euen the Nicen Crede, as it is reported in the Ecclesiasticall historie, addeth the preposition in. But there withall we maie marke by the writinges of the auncient Fathers, that it was in old time receiued without controuersie to say, that they beleued the Churche and not in the Churche. For Augustine, and that aunciēt writer whatsoeuer he was, whoes work remaineth vnderunder the name of Cyprian concerning the exposition of the Crede, do not onelyonly so speake themselues, but also do expresly note that it should be an vnproper maner of speaking if the preposition were adioyned, and they confirme their opinion with no trifling reason. For we therefore testifie that we beleue in God because vponupon him as a true speaker our minde reposeth it selfe, and in him our confidence resteth which could not so cōueniently be spoken to say in the Churche, no more than it could be sayed, I beleue in the forgeuenesse of sinnes, or in the resurrection of the fleshe. Therefore although I would not striue about woordes, yet I had rather folowe the proprietie of speakyng that shoulde be fittest to expresse the matter, thā curiously to seke for formes of speche wherby the matter may without cause be darkened. But the ende is, yt we should know that although the deuill attempt all meanes to ouerthrowe the grace of Christe, and though the ennemies of God be carried with violente rage to the same entente: yet it can not be extinguished, nor the bloude of Christ be made barren, but that it will bryng forth some fruite. And so is both the secrete election of God, and his inward callyng to be cō sidered: because he alone knoweth whoe be hys, and holdeth thē enclosed vnderunder a seale as Paule termeth it: saying that they beare hys tokens whereby they maye be seuerally knowen from the reprobate.Ep. i.xiii. But because a small and contemptible number lyeth hid vnderunder a huge multitude, and a fewe graines of wheate are couered wyth a heape of chaffe, to God onelyonly is to be lefte the knowledge of his Churche, the fundation whereof is his secrete election. But it is not sufficiente to conceiue in thoughte and mynde the multitude of the elect, vnlesse we thinke vppon suche an vnitie of the Churche into whiche we be truely perswaded that we our selues be engraffed. For vnlesse we be vnderunder our head Chryste vnited together wyth all the reste of his members, there abydeth for vsus no hope of the inheritaunce to come. It is therefore called Catholike or Uniuersall, because we can not fynde two or three Churches but that Christe muste be torne in sonder, whyche can not be done. But all the electe of God are so knitt together in Christe, that as they hang vponupon one head, so they may growe together as it were into one body, cleauing together wyth suche a compacting of ioyntes as the members of one selfe body: beeing truely made one, whiche with one hope, Fayth, Charitie, with one selfe Spirite of God dooe lyue together, beeing called not onelyonly into one inheritaunce of eternall lyfe, but also into one partaking of one God and Christe. Wherefore althoughe the sorowefull desolation that on eche syde presenteth it selfe in sighte, crieth out that there is nothing lefte of the Churche, yet lette vsus knowe that Christes death is frutefull and that God maruellously as it were in secrete corners preserueth his Church.i. Kin. xix.xviii. As it was sayed to Elias, I hauehave kept to my selfe seuen thousande men that hauehave not bowed their knee before Baal.
Albeit this article of the Crede doeth in some respecte belong to the outwarde Churche, that eueryevery one of vsus shoulde holde himselfe in brotherly consente with all the children of God, shoulde yelde vntounto the Churche that authoritie whiche it deserueth, finally should so behaue himself as a shepe of the flocke. And therefore is adioyned the communion of Saintes. Which parcell, although commonly the old writers doe leaue it out, yet is not to be neglected: because it very wel expresseth the qualitie of the Churche: as if it had been sayed that the Saintes are gathered together into the felowshyppe of Christ with this condition, that whatsoeuer benefites God bestoweth vponupon them they shoulde cōtinually communicate them one to an other. Wherby yet the diuersitie of graces is not taken away, as we know that the gyftes of the Holy ghost are diuersly distributed: neyther is the order of ciuile gouernemente disturbed, by whiche it is lawfull for eueryevery man priuately to enioye his owne possessions, as it is necessarye, that for preseruatyon of peace among men, they should hauehave among them selues peculiare and deuyded properties of thynges. But there is a communitie affirmed, such as Luke descrybeth, that of the multitude of the beleuers there was one harte and one soule:Acte, iiii, xxxi. Eph, iiii.iiii. and Paule, when he exhorteth the Ephesians to be one body, one Spirite, as they be called in one hope. For it is not possible, if they be truely perswaded that God is the common father, and Christ the common head to them all, but that being conioyned among themselues with brotherly louelove, they shoulde continually communicate those thynges that they hauehave. Nowe it muche behoueth vsus to knowe what profyte therupon returneth vntounto vsus. For we beleue the Churche to thys ende, that we may be certainly perswaded that we are the members of it. For by thys meane, our saluation resteth vponupon sure and sounde stayes, that it, although the whole frame of the world be shaken, can not come to ruine and fall downe. Firste it standeth wyth goddes election, neyther can it varye or faile but together wyth hys eternall Prouidence. Then, it is after a certayne manner ioyned wyth the stedfastnesse of Christe, whiche will no more suffer his faithfull to be plucked from hym, than hys owne members to be rente and torne in peces. Beside that, we are assured that trueth shall alwaye abyde wyth vsus, so long as we are holden in the bosome of the Churche. Laste of all that we fele that these promises belong to vsus,Ioel, ii.xxxii. Abd. xv…i. Ps. xl.vi, vi. there shalbe saluation in Syon, God shall for euer abide in Hierusalem, that it may not at any time be moued. So muche can the partaking of the Churche doe, that it holdeth vsus in the felowshippe of God. Also in the very worde Communion is muche comforte: because while it remayneth certayne, that what soeuer the Lorde geueth to hys and oure members, belongeth to vsus, oure hope is by all theyr good thynges confirmed. But in suche sorte to embrace the vnitie of the Churche, it is not nedefull (as we hauehave already sayed) to see the Churche it selfe wyth our eies, or fele it with our handes: but rather by thys that it consisteth in Faith, we are admonished that we oughte no lesse to thinke it to be, when it passeth our vnderstanding, than if it openly appeared. Neither is our Fayth therefore the worse, because it conceiueth it vnknowen: for asmuche as we are not herein commaunded to discerne the reprobate from the electe (whiche is the office of God onelyonly, and not oures) but to determine assuredly in our mindes, that all they that by the mercifull kindnesse of God the Father throughe the effectual working of the Holy ghost, are come into the partaking of Christ, are seuered into the peculiar righte and proper possession of Christe: and that, for asmuche as we be in the number of those, we are partakers of so greate a grace.
But sithe it is nowe our purpose to entreate of the visible Church, lette vsus learne euen by thys one title of Mother, howe muche …he knowledge thereof is profitable, yea necessarye for vsus: for asmuche as there is no other entrye into life, vnlesse she conceiue vsus in hee wombe, vnlesse she bryng vsus fourth, vnlesse she fede vsus with her breastes, fynallye vnlesse she kepe vsus vnderunder her custodye and gouernaunce, vntyll suche tyme as beyng vnclothed of mortall fleshe we shall be lyke vntounto Angels.Mat. xxii.xxx. Es. xxxvii xxxi. Ioel, ii, xxxii. For oure weakenesse suffreth vsus not to be dismissed from schole, tyll we hauehave been scholars throughout ye whole course of our lyfe. Beside that oute of her bosome there is no forgeuenesse of synnes, and no saluation to be hoped for, as wytnesseth Esaye and Ioel,Eze. xiii.ix. with whom agreeth Ezechiel when he declareth that they shall not be in the number of Goddes people whome he putteth awaye from the heauenly lyfe. As on the contrarie side, they are sayed to wryte their names among the citezens of Hierusalem, that turne them selues to the folowyng of true godlynesse. After whiche manner it is also sayed in an other Psalme:Psa, cvi, iiii. Remember me, Lord, in the good wyll of thy people: visite me in thy saluation that I maye see the benefytes of thy electe, that I maye be merry in the myrth of thy people, that I maye reioyse wyth thy enherytaunce. In whiche woordes the fatherly fauoure of GOD, and the peculyar testimonie of the Spirituall lyfe is restrayned to hys flocke, so that the departyng from the Churche is alwaye damnable.
But lette vsus procede to prosecute that whiche properly belongeth to this place.Eph. iiii.xi. Paule writeth that Christ, that he might fulfill all thynges, gaue some Apostles, some Prophetes, some Euangelistes, and some Pastors and teachers, to the restoryng of the holy ones, into ye worke of ministerie, vntounto the edification of the body of Christe: vntill we all come into the vnitie of Fayeth, and of the acknowledgyng of the sonne of God, vntounto a perfecte manne, and to the measure of the ful growen age of Chryst. We see how God, whiche was able to make thē that be hys perfecte in a momente, yet wyll not hauehave them growe into manly age but by the brynging vp of the Church. We see the meane expressed, for that vntounto the Pastors is enioyned the preachyng of the heauenly doctrine. We see how all, not one excepted, are broughte into one rule, that they shoulde wyth milde Spirite and willing to learne yelde themselues to the teachers appoynted for that vse. And by this marke Esaye had longe before sette out the kingdome of Christe, where he sayeth:Esa, lix, xxi, My Spirite whiche is in thee, and the woordes that I hauehave putte in thy mouth shall neuer departe, neyther oute of thy mouth, nor out of the mouth of thy sede and thy childrens children. Wherevpon foloweth that they are worthy to perishe wyth famyne and pining hunger, whosoeuer they be that refuse the Spirituall meate of the soule reached vntounto them of God by the handes of the Churche.Rom. x.xvii. God doeth breath Fayth into vsus, but by the instrumente of his Gospel, as Paule sayeth that Fayth is by hearyng. As also wyth God remayneth hys power to saue, but (as the same Paule witnesseth) he vttereth and displayeth the same in the preaching of the Gospel. For thys reason in olde time he wylled that there shoulde be made holye assemblyes to the sanctuarye,Ps. cxxxii xiiii. Psa. lxxx.ii. that doctryne vttered by the mouth of the Priest shoulde nourishe the consente of Fayth. And to no other ende those glorious titles hauehave respect, where the temple is called the rest of God, and the sanctuary his house, where he is sayed to syt betwene the Cherubins, but to bryng estimation, louelove, reuerence and dignitie to the ministerie of the heauenly doctrine, whiche otherwyse the syghte of a mortall and despised man would not a little diminishe.ii. Cor. iiii vii. Therefore that we shoulde knowe, that out of earthen vessels is broughte fourth vntounto vsus inestimable treasure, God himselfe commeth fourth, and in as much as he is author of this degree, so he wil hauehave himselfe to be acknowledged presente in his institution. Therefore after that he hath forbydden his to geue themselues to iudgement by flying of birdes,Leui. xi… xxxi. to south sayinges, magicall artes, necromancie and other superstitions, he immediatly addeth that he will geue them that whiche oughte to suffice in steade of al, yt is to saye, that they shal neuer be destitute of Prophetes. But like as he sēt not the olde people …o Angels, but raised vp teachers out of the earth, whiche mighte truely performe the office of Angels: so at thys daie also his will is to teache vsus by men. And as in the olde time he was not contente with the onelyonly lawe, but added Priestes for expositors, at whose lippes the people should enquire for the true meaning therof: so at thys day he not only willeth vsus to be hedefully ben… to reding, but also appointeth maisters ouer vsus, by whose trauail we may be holpen: wherof commeth double profite. For on the one parte by a very good tryal it proueth our obedience, where we heare his ministers speaking euen as it were himselfe. On the other side it also prouydeth for our weakenesse, while after the manner of men he had rather speake vntounto vsus by interpreters to allure vsus vntounto him, than with thondryng driue vsus away frō hym. And truely how expedient this familiar maner of teaching is for vsus, al the godly do fele by the feare wherwith ye maiestie of God doth worthily astonish them. But they that thynke that the authoritie of the doctrine is abaced by the contempt of the men that are called to teache, do be wray their vnthankefulnesse: because among so many excellent giftes wherewith God hath garnished mankinde: this is a singular prerogatiue, that he vouchesaueth to consecrate the mouthes and tonges of men to himselfe, that hys owne voyce shoulde sound in them. Wherefore on oure behalues lette vsus not be greued obedientlie to embrace the doctrine of saluation sette fourth by hys commaundemente and by hys owne mouthe: because althoughe the power of God is not bounde to outwarde meanes, yet he hath bounde vsus to an ordinarye manner of teaching: whiche whyle phrentyke menne refuse to kepe, they wrappe themselues in many deadly snares. Eyther pryde, or disdainefulnesse, or enuie moueth many to perswade themselues that they can sufficiently profyt by their owne priuate readyng and study, and so to despyse publike assemblies, and to accompte preaching superfluous. But sith they do as muche as in thē is lose or breake in sonder the holy bonde of vnitie, no man escapeth the due punishment of thys diuorce, but he bewitcheth hymselfe wyth pestylente errors and moste wicked dotages. Wherfore, that the pure simplicitie of Faith maye flourishe among vsus, lette vsus not be greued to vse thys exercyse of godlynesse, whiche God by his institution hath shewed to be necessarie for vsus and so earnestly commendeth. But there was neuer yet foūd any euen of the most wanton dogges whiche woulde say that we ought to stoppe oure eares agaynst God: but in all ages the Prophetes and godly teachers hauehave had a hard strife againste the wicked, whoes stubbornnesse can neuer come vnderunder this yoke, to be taughte by the mouth and ministerie of menne. Whiche is as muche as to blotte oute the face of God whiche shineth vntounto vsus in doctrine. For, in olde tyme the faythfull were commaunded to seke the face of God in the Sanctuarye,Psa. cxv.iii. i. Cor. iii.vi, and the same is so ofte repeted in the lawe, for no other cause but for that the doctrine of the lawe and the exhortations of the Prophetes were to them a liuely image of God: as Paule affirmeth that in hys preaching shineth the glorye of God in the face of Chryste. Howe muche the more detestable are the Apostates, whiche gredely seeke to deuide Churches, as thoughe they did driue shepe from their foldes and caste them into the mouthes of wolues. But we must holde that whiche we hauehave alleged oute of Paule, that the Churche is no otherwyse bylded but by outwarde preaching, and that the holy ones are holden together wyth no other bonde but when wyth learning and profyting with one consente they kepe the order appointed by God to the Churche. To thys ende principally, as I hauehave sayed, the faythfull in olde time vnderunder the lawe were commaunded to resorte to the sanctuarie. Because when Moses speaketh of the dwelling place of God, he doeth there withall call it the place of name,Exod. xx.xxiiii. where God hath sette the memorye of hys name. Whereby he playnly teacheth that without the doctrine of godlinesse there is no vse thereof. And it is not douteful but that for the same reason Dauid with greate bitternesse of Spirite complayneth that he is by the tirannous crueltie of hys enemyes kepte from entring into the Tabernacle. It semeth commonlye to many a childishe lamentation, because it shoulde be but a very small losse, and also no greate pleasure shoulde be forgone thereby, to wante the entrie of the temple, so that there were enoughe of other delytefull thinges. But he bewaileth that with this one griefe, anguishe, and sorowe, he is freted and vexed and in a manner wasted. for nothyng is of greater estimation wyth the faythfull, than thys helpe wherby God by degrees lyfteth vp his on hye. For this is also to be noted, that God in the mirror of hys doctrine alway so shewed himselfe to the holy Fathers, that the knowledge was spiritual. Wherfore ye tēple is called not onelyonly his face, but also (to take awaye all superstition) hys foote stole.Ps. cxxxii vii. Ps, xcix, vi. Para. xxviii, ii, Acte. vii.xlviii, And thys is that happy metyng into vnitie of Fayth, whyle from the hyest euen to the lowest all doe aspire to the head. All the temples that euer the Gentyles vponupon any other purpose builded to God, were but a mere prophaning of hys worshyp: whereunto, thoughe not with lyke grossenesse, yet somwhat the Iewes fell. Whereof Stephen out of the mouth of Esay reprocheth them, where he sayeth, that God dwelleth not in temples made wyth handes. &c. Because onelyonly God doeth by hys worde sanctifie to himselfe temples to the lawefull vse. And if we rashly attempt any thing wythout his commaundemente, by and by to an euill beginning doe cleaue newe deuises by whyche the euill is spreade abrode without measure. Yet Xerxes, when by the coū sell of the Magitians he burned vp or plucked downe all the temples of Greece, vndiscretely sayed, that the goddes to whō al thynges ought to be freely open were inclosed within wals and tyles. As thoughe it were not in the power of God, to the entente he myght be nere vsus, after a certayne manner to descende vntounto vsus, and yet neyther to chaunge place, nor to fasten vsus to earthly meanes: but rather by certayne chariotes to carry vsus vp to his heauenly glory, which with the inmeasurable greatnesse thereof fylleth all thynges, yea and in heygth surmounteth the heauens.
Now forasmuche as at this time there hath been greate strife about the effectualnesse of the ministerie, while some excessiuely amplyfye the dignitie thereof: and some other affirme that that whiche is properly belonging to the Holy ghost is wrongfully geuē away to mortal mā, if we thynke that ministers and teachers do pearce to the mindes and hartes, to amende as well the blindnesse of the mindes as the hardnesse of hartes: it is mere that we geue a ryght determination of thys cōtrouersy. All that they contende on both partes shal easily be accorded by expresly noting the places where God the author of preachyng ioyning his Spirite with it promiseth fruite therof: or againe, when seueryng hymselfe from outwarde helpes he chalengeth to himselfe alone as wel the beginninges of Fayth as the whole course thereof. It was the office of the seconde Elias (as Malachie witnesseth) to enlighten the mindes,Mal. …iil.vi, Ioh. xv.xvi. i. Pete. ….xxiii. i. Cor. liii xv. i. Cor. ix.ii. ii. Cor. iii vi. i Cor. ii.iiii. Ga. iii ….i, Cor. iii.ix. and to turne the hartes of fathers to the children, and vnbeleuers to the wysedome of the righteous. Christ pronounceth that he sendeth the Apostles, that they shoulde bryng fruite of theyr labor. But what that fruite is Peter shortly defineth, saying that we be regenerate with incorruptible sede. And therefore Paule gloryeth that he by the Gospell begate the Corinthyans, and that they were the seale of hys Apostle shyppe: yea that he was not a lyterall minister, suche as dyd onelyonly beate the eares wyth sounde of voyce, but that there was geuen hym an effectualnesse of Spirite, that his doctryne shoulde not be vnprofytable. In whiche meaning also in an other place he saieth, that hys Gospell was not in worde onelyonly, but in power. He affyrmeth also that the Galathyans by hearyng receiued the Spirite of Fayth. Finallye in many places he maketh hymselfe not onelyonly a woorker together wyth GOD, but also assygneth hymselfe the offyce of geuynge saluatyon. Truelye he neuer broughte fourth all these thinges to this entent to geue vntounto himselfe any thing were it neuer so little seuerally from God: as in an other place he shortlye declareth, saying: our laboure was not vnprofitable in the Lord,i. The. iii v. Ga. ii.viii according to his power mightily working in me. Againe in an other place, he that was mightie in Peter towarde the circumcision, was also mightie in me towarde the Gentiles.i Cor. iii.vii. But howe he leaueth nothing seuerally to the ministers, appeareth by other places, as: he that planteth is nothing, and he that watereth is nothing, but God that geueth the encrease. Again: I hauehave laboured more than all: not I, but the grace of God that was with me. And truely we must holde fast those sayinges, where God ascrybing to himselfe the enlyghtenyng of the mynde, and the renewing of the harte, teacheth that it is a robberie of God if man take vponupon himselfe any parte of either of them. In the meane time if any man offer hymselfe to the ministers whom God ordeyneth, willing to learne, he shall knowe by the frute, that thys manner of teachyng not in vaine pleased God, and that this yoke of modestie was not in vaine laied vponupon the faithful.
But as for the Churche visible and whiche is within the compasse of our knowledge, what iudgemente is mete to be geuen therof, I thinke it already appeare euidently by that which we hauehave before saied. For we hauehave sayed, that the holy Scripture speaketh of the Churche after two sortes. Somtime when it nameth the Churche, it meaneth that churche which is in dede before God, into which none are receiued but they that are both by grace of adoption the children of God, and by santification of the Spirite the true members of Chryst. And then truelye it comprehendeth not onelyonly the holy ones that dwell in earth, but also all the electe that hauehave ben sins the beginning of the world. But often times vnderunder the name of the Church it signifieth the vniuersall multitude of men scattered abrode in the worlde, whiche professe that they worshyp one God and Christ, by Baptisme entre into hys Fayth, by partaking of the Supper testifie their vnitie in true doctrine and charitie, hauehave an agremente in the worde of the Lorde, and for the preaching thereof doe kepe the ministerie ordeined by Christe. In thys Churche there be mingled many hipocrites whiche hauehave nothyng of Christ but the name and outward shewe: there be many ambicious, couetous, enuious, euill speakers, some of vncleane life: which be suffred for a time, either because they can not by lawfull order of iudgemente be cōuinced, or because there is not alway in vre that seueritie of discipline that oughte to be. Therefore as we muste nedes beleue that the Churche which is inuisible to vsus, is to be seen with the eies of God only: so are we commaunded to regarde thys Churche whiche is called a Churche in respecte of men, and to kepe the communion of it.
Therefore so muche as behoued vsus to knowe it, the Lorde hath sette it oute by certayne markes and as it were signes vntounto vsus.ii. Tim. ii xix. Thys is in dede the singular prerogatiue of God himselfe, to knowe who be hys, as we hauehave already alleaged oute of Paule. And truelye that the rashenesse of menne shoulde not crepe so farre, it is prouided, by the verye successe of thynges daylye puttyng vsus in mynde, howe farre his secrete iudgementes dooe surmounte oure vnderstandyng. For euen they that seemed moste desperate, and accompted vtterly paste hope, are by his goodnesse called backe into the waye: and they that seemed to stande fast in comparison of other, doo oftentymes fall.Homel. in Ioan. 45. Therfore according to the secrete predestination of God (as Augustine saieth, there be many shepe without, and many wolues within. For he knoweth them, and hath them marked that knowe neither hym nor theim selues. But of those that openly beare his badge, his onelyonly eies doo see who be both holy without faynyng, and who will continue euen to the ende, whiche is the very chiefe poynt of saluation. Yet on the other syde, forasmuche as he forsawe it to be somedeale expediente, that we should knowe who were to be accompted his children, he hath in this parte applied himselfe to our capacitie. And because the certaintie of Faith was not necessarie, he hath put in place therof a certayne iudgement of charitie: wherby we should acknowledge for membres of the Churche those that bothe with confession of Faith, and with example of lyfe, and with partakyng of sacramentes, dooe professe the same God and Christ with vsus. But as for the knowledge of the body therof howe much more that he knew it to be necessary for our saluation, with so muche the more certayne markes he hath sette it out.
Loe herevpon groweth and aryseth vntounto vsus, a face of the Church visible to our eyes. For where soeuer we see the word of God to be purely preached and hearde, and the sacramentes to be ministred accordyng to the institution of Christ, there it is in no wise to be douted that there is some Churche of God:Math. xviii.xx. forasmuche as his promise canne not deceiue, Where soeuer two or three are gathered together in my name, there I am in the middes of theim. But that we maie euidently vnderstande the summe of this matter, we must procede by these as it were degrees: that is to say, that the vniuersall churche is a multitude gathered together out of all nations what soeuer they be, which beyng sundered and seuerally scattered by distances of places, yet doeth agree in one truth of godly doctrine, and is bounde together with the bonde of one selfe religion: And that so vnderunder this are comprehended al particular Churches whiche are in all townes and streetes accordyng to the order of mēs necessitie, so that eueryevery one of them may rightfully hauehave the name and authoritie of a Church: And that all particular men which by profession of godlinesse are reckened among such Churches, although they be in dede straungers from the Churche, yet doo after a certain maner belong vntounto it, tyll by publike iudgement they be banished out of it. Howbeit there is somewhat a diuers maner in iudgyng of priuate men and of Churches. For it may fall in experience, that such men as we shal thynke not to bee altogether woorthy of the company of the godly, yet we muste vse like brethren, and accompt them among the faithfull, for the cōmon consent of the Churche, wherby they are suffered and borne withall in the body of Christe. We dooe not by oure testimonie allowe suche to be membres of the Churche: but we leaue them the place that they hauehave among the people of God, till it be by orderly ryght of lawe taken away from them. But of the very multitude we must otherwise thinke: which if it hath and honoureth the ministerie of the Worde, and the administration of Sacramentes, it deserueth without doute to bee estemed and iudged a Churche: because it is certain that those thyngs are not without fruit. So we do also preserue to the vniuersall Church her vnitie, whiche diuelyshe spirites hauehave alway trauailed to cut in sunder: neither doo we defraude of their authoritie those lawful assemblies whiche are disposed accordyng to the fitnesse of places.
We hauehave sette for signes to discerne the Churche by, the preachyng of the Worde, and the obseruyng of the Sacramentes. For these can bee no where but they must bryng foorth fruite, and be prospered with the blessyng of God. I doo not say, that wheresoeuer the woorde is preached, there by and by springeth vp fruite: but I saie that no where it is receiued and hath a staied seate, but that it bringeth foorth the effectualnesse therof. Where the preachyng of the gospell is reuerently heard, and the Sacraments are not neglected, howe soeuer it be, there for that tyme appeareth a not deceitfull & not doutfull face of the Church, wherof no man maye vnpunished eyther despise the authoritie, or refuse the admonitions, or resist the counsels, or mocke at the correctiōs: much lesse to depart from it, and to breake in sunder the vnitie of it. For the Lorde so hyely estemeth the Communion of his Churche, that he compteth him for a traiterous runne away and forsaker of Religion, who soeuer shall stubbornely estraunge hymselfe from any Christian felowshyp, so that it be suche a one as hath the true ministerie of the Worde and Sacramentes. He so commendeth the Churches authoritie, that when it is violate, he iudgeth his owne diminished. Neither is it of smalle importaunce, that the Churche is called the pyller and strong staye of truthe and the house of God.i Ti. iii.xv. By whiche wordes Paule signifieth, that to the ende the truthe of God shoulde not decay in the worlde, the Churche is a faithfull keper therof: because Gods will was to hauehave the preachyng of his worde kept pure, and to shewe hym self vntounto vsus a Father of housholde by her ministerie and labour, while she feedeth vsus with spirituall n…urishementes, and procureth all thyngs that make for our saluation. It is also no sclender praise,Eph. v.xxvii. Ephes. i.xxiii. that it is said that she is chosen and seuered by Christ to be his spouse, that shoulde be without wrinkle and spot, the body and fullnesse of hym. Whervpon foloweth, that departyng from the Churche is a denyeng of God and of Christ. Therfore so much the more wee muste beware of so wicked disagreement. For whyle we goe about, so muche as in vsus lyeth, to procure the ruine of Gods truth, we are worthy that he shoulde sende downe his lyghtenyng with the whole violent force of his wrath to destroy vsus. Neither can there be imagined any faulte more haynous, than with wicked breache of Faith to defile the mariage that the onelyonly begotten sonne of God hath vouchesaued to contracte with vsus.
Wherfore let vsus diligently kepe these markes emprinted in our myndes, and let vsus esteme them accordyng to the Lords wil. For there is no thing y• Satan more endeuoureth than to take awaye and abolishe the one of these, or bothe: somtyme that when these markes are raced and blotted out, he may take awaye the true and naturall distinction of the Churche: sometyme that when they are broughte in contempt, he maye with o…en fallyng away plucke vsus from the Churche. By his craft it is brought about, that in certayn ages paste, the pure preachyng of the worde ha…h vanished away: and nowe he doeth with as greate importunacye trauaile to ouerthrowe the ministerie, whiche yet Christ hath so stablished in the Churche, that when it is taken away, the edification of the Churche perisheth. But now, howe daungerous, yea how deadly a tentation is it when it doeth but come in our mynde to depart from that congregation, wherein are seene the signes and tokens by whiche the Lorde thought his Church sufficiently described? We se howe great hede is to be taken on bothe sides. For, that we shoulde not be deceiued vnderunder the title of the Church, eueryevery congregation that pretendeth the name of the Churche must be examined by that maner of triall, as by a touchstone. If it hauehave in the word and Sacramēts the order appointed by the Lorde, it wil not deceiue vsus: let vsus boldly yeld vntounto it the honor due to Churches. But contrary wise if it boaste it selfe without the word & Sacraments, we must no lesse with fearefull consciēce beware of suche deceites, than on the other side we must flee rashenesse & pride.
Where as we saie that the pure ministerie of the woord and the pure vsage in celebratyng the Sacramentes, is a sufficient pledge and carnest, so that we maye safely embrace as the Churche any felowshyppe wherein bothe these shalbe: this extendeth so farre that it is neuer to be caste of, so longe as it shall continue in those, althoughe it swarme full of many other faultes. Yea and there maye some faultynesse creepe into it, in the admynistration eyther of Doctrine, or of the Sacramentes, whyche oughte not to estraunge vsus from the Communyon of it. For all the articles of true Doctrine bee not of one sorte. Some be so necessarie to bee knowen, that they oughte to be certayn and vndouted to all men, as the propre principles of Religion: of which sort are, That there is one God. That Christe is God, and the sonne of God: that oure Saluation consisteth in the mercye of God: and suche lyke. There bee other that beyng in controuersye betwene Churches, yet doo not breake the vnitie of Fayth. For those Churches that disagree aboute this one poynt, if withoute luste of contention, withoute stubburnesse of affyrmyng, the one thinke that soules when they departe from the bodyes doo flye vp into heauen, and the other Churche dare determyne nothyng of the place, but yet certaynely holdeth that they lyue to the Lorde.Phili. iii.xix. The woordes of the Apostle are: Lette all vsus that be perfecte thynke all one thynge: but yf ye thynke any thyng otherwise, thys the Lorde shall also reuele vntounto you. Doeth he not sufficientlye shewe that diuersitie of opinions about these matters, that bee not so necessarye, oughte to bee no grounde of dysagreemente amonge Christians? It is in deede a principal pointe, that we agree in all thynges. But for as muche as there is no man that is not wrapped with some lyttell clowde of ignoraunce: eyther we muste leaue no Churche at all, or we muste pardon a beyng deceyued in suche thynges as maye bee vnknowen withoute violatyng the summe of Religyon, and without losse of saluation. But I meane not here to defend any errors be they neuer so litle, so as I wold think that they shuld be cherished with flattering and winking at them: but I say that we ought not rashly for eueryevery light dissention forsake the Church, in which at least that Doctrine is reteined safe and vncorrupted, wherin standeth the safetie of godlynesse, and the vse of Sacramē tes is kept as it was institute by ye Lord. In the mean time if we endeuor to amēd yt which displeaseth vsus, we do therin according to our dutie. And herevnto belongeth that sayinge of Paule:i. Corin. xiiii.xxx. If any thyng better be reueled to hym that sitteth, let the first holde his peace. Whereby it is euidente, that all the membres of the Churche are eueryevery one charged with endeuour to publike edification, accordyng to the measure of his grace, so that it be done comely and accordyng to order: that is, that we neither doo forsake the communion of the Churche, nor abiding in it, doo trouble the peace and well ordred discipline thereof.
But in bearyng with the imperfection of life, our gentle tendernesse ought to go muche further. For herein is a very slipperye easynesse to fall: and herein with no small deuises doeth Satan laye wayte for vsus. For there hauehave ben alway some, whiche fylled with false perswasion of perfect holynesse as though they were already made certayne ayry spirites, despised the company of all men, in whom they sawe remainyng any thyng of the nature of man. Suche in old tyme were the Cathari, and they that were as madde as they, the Donatistes. Such at this day are some of the Anabaptistes, whiche woulde seeme to hauehave profited aboue the reste. Some there be that offende more by an vndiscrete zele of rygteousnesse, than by that madde pride. For when they see amonge them to whom the Gospell is preached, the fruite of lyfe not agreablye aunsweryng to the doctrine therof, they by and by iudge that there is no Churche. It is in dede a moste iust displeasure, and suche a one wherevnto in this moste miserable age of the worlde, we geue to muche occasion. Nether may we excuse our accursed slouthfulnesse, whiche the lord will not suffer vnpunished: as euen alredy he beginneth with greuous scourges to chastise it. Woe therfore to vsus, whiche with so dissolute licentiousnesse of wicked dooynges, make that weake consciences be wounded by reason of vsus. But in this agayne they offende whō I hauehave spoken of, because they can not measure theyr beeyng displeased. For where the Lorde requireth clemencie, they leauyng it, doo geue them selues wholly to immeasurable rigorousnesse. For, because they thynke that there is no Churche where there is not sounde purenesse and vprightnesse of lyfe, for hatred of synnes they departe from the lawfull Churche, whyle they thynke that they swarue from a company of wicked men. They alledge that the Churche of Christe is holye. But that they maye also vnderstande that it is myngled of good and euill men, lette them heare this parable out of the mouthe of Christe, wherin it is compared to a nette,Mat. xiii.xlvii. Mat. xiii.xxiii. Math. iii.xii. in whiche fyshes of all kyndes are gathered together: and are not chosen out tyll they bee layde abrode vponupon the shoare. Let them heare that it is lyke vntounto a corne fielde, whiche beyng sowen with good graine, is by the ennemies fraude scattered with tares, of whiche it is not cleansed vntyll the croppe bee broughte into the barne floore. Fynally let them heare that it is lyke vntounto a floore, wherein the wheate is so gathered together, that it lyeth hydden vnderunder the chaffe, tyll beyng clensed with fanne and sy…e it be at length laide vp in ye grainer. If the Lorde pronounce that the Churche shall euen to the daye of Iudgement be troubled with this euyll, to be burdened with mynglyng of euyll men: they doo in vayne seeke for a Churche sprynkled with no spotte.
But they crie out that it is an intollerable thyng, that the pestilence of vices so raungeth abroade. What if the saying of the Apostle dooe here also answere them? Among the Corithians not onelyonly a few had gone out of the waie, but the infection hadde in a maner possessed the whole body: There was not onelyonly one kynde of synne, but many: neither were they light offences, but certayn horrible outragious doings: it was not onelyonly corruption of maners, but also of doctrine. What in this case saith the holy Apostle, that is to say, the instrument of the Holy ghoste, by whoes testimonie the Churche standeth and falleth? Doth he require a diuision from them? Doth he banishe them out of the kingdom of Christ? Doeth he strike them with the extremest thunderbolt of curse? He not only doeth none of all these thyngs: but he both acknowledgeth and reporteth it a Churche of Christ and felowship of sainctes. If there remayne a Churche among the Corinthians,i. Cori. i.xi. &. iii.iii &. v.i. &. vi vii. et. ix.i. &. xv.xii. where contentions, sectes, and enuious partakynges doo broyle: where quarels and brawlynges be in vre, with a gredynesse of hauyng: where that wicked dooyng is openly allowed, whiche were abhominable amonge the very Gentiles: where Paules name is vniustly rayled at, whome they ought to hauehave honoured as their father: where some scorne at the resurrection of the dead, with ruine wherof the whole Gospell falleth: where the gracious giftes of God serue to ambition, and not to charitie: wher m…ny things are vncomely and vnorderly doone: and if therfore there styll remayne a Churche, because the ministerie of the word and of the Sacramentes is there not refused, who dare take away the name of the Churche from them that can not be charged with the tenth part of these fau…es? They that with so great precisenesse deale so cruelly against the Churches of this present tyme: what (I pray you) wold they hauehave don to the Galathians,Galat. i. which were almost vtter forsakers of the Gospel among whom yet the same Apostle founde Churches:
They obiect also, how that Paule greuousely rebuketh the Corinthians for sufferyng in their company a man that was a hainous synner, and then he setteth a generall sentence wherin he pronounceth, that it is vnlawfull euen to eate breade with a manne of reprochefull lyfe. Here they crie oute:i. Cor. v.ii. If it be not lawfull to eate common breade, howe may it be lawfull to eate with them the bread of the Lorde. I confesse in dede that it is a greate dishonour, if hogges and dogges hauehave place among the children of God: it is also a muche more dishonour if the holy body of Christe be geuen foorth to them. And truely if they bee well ordred Churches, they will not suffer wicked men in their bosome, and will not without choise admitte bothe worthy and vnwoorthy together to that holy banket. But forasmuch as ye Pastors doo not alway so diligently watche, yea and somtyme are more tender in bearyng with men that they ought to be, or are hindered so that they can not vse that seueritie that they woulde: it commeth to passe that euen they that ar openlye euyll, are not alway thruste out of the company of the holy ones. This I graunte to bee a faulte: neyther wyll I dymynysshe it, sithe Paule dooeth so sharpely rebuke it in the Corinthians. But although the Churche be slacke in her duetie, it shall not be therfore immediately in the power of eueryevery priuate man, to take vponupon him selfe the iudgemēt to seuer him. I do in dede not deny that it is the doyng of a godly man to withdraw himselfe from al priuate company of euil men, to entangle himself in no willing familiaritie with them. But it is one thing to flee the companie of euill men, and an other thyng for hatred of theim to forsake the Communion of the Churche. But where as they thynke it sacrilege to be partakers of the Lordes bread with them, they are therin muche more rigorous than Paule is. For where he exhorteth vsus to a holy and pure partakyng, he requyreth not that one should examin an other, or eueryevery man the whole Churche, but that they should echone proue hym selfe.i. Cor. xi.xviii. If it were vnlawfull to comunicate with an vnworthy man, then truely Paule would byd vsus to looke circumspectly whether there were any in the multitude, by whoes vncleannesse we might be defiled. Nowe when he requireth onelyonly of eueryevery man the proofe of themselues, he sheweth that it nothyng hurteth vsus if any vnwoorthie doo thruste them selues in among vsus. And nothyng els is ment by this whiche he saieth afterwarde,i. Cor. xi.xxix. He that eateth vnworthily, eateth & drinketh iudgement to him selfe. He doeth not say, to other, but to himselfe. And rightfully. For it ought not to stande in the choise of eueryevery particular man, who bee to be receiued, and who to be reiected. The knowledge hereof belongeth to the whole Church, which knowledge can not be had without lawfull order, as hereafter shall be saide more at large. Therfore it shoulde be vnryghtuous, that any priuate man should be defiled with the vnworthynesse of an other, whome he neyther can nor ought to kepe backe from commyng to it.
But althoughe by this vndiscrete zeale of rightuousnesse this tentation doeth sometyme also entre into good men: yet this we shall finde that to muche precisenesse groweth rather of pride, disdainfulnesse, and false opinion of holynesse, than of true holynesse and true zeale therof. Therfore they that are bolder than other, and as it were standerd bearers to make any departyng from the Churche, for the moste parte doo it vponupon no other cause, but in despisyng of all men to boast them selues to be better than other.Contra par. lib. in. cap. i. Therfore Augustine saieth well & wisely: When godly order and maner of Ecclesiasticall discipline ought principally to hauehave regarde vntounto the vnitie of Spirite in the bonde of peace: whyche the Apostle commaunded to be kept by bearyng one with an other: and whiche beeyng not kepte, the medicine of reuenge is proued to bee not onelyonly superfluous, but also pernicious, and therfore nowe to be no medicine at all: those euill children, which not for hatred of other mens iniquities, but for affection of their owne contentions, doo gredyly labour eyther wholly to drawe or at least to diuide the weake common peoples entangled with the bosting of their name, swelling with pride, madde with stubburnesse, traiterous with sclaunders, troublesome with seditions, least they shuld seme to want the lyght of truth, doo pretende a shadowe of rigorous seueritie: and those thynges that are in the holy Scriptures commaunded to be done with a gentler kynd of healing, sauyng the sinceritie of louelove, and kepyng the vnitie of peace, to correct the faultes of brethren, they abuse it to sacrilege of schisme, and to occasyon of cuttyng of.E…usd. lib. ca. ii. But to godly and quiet men he geueth this counsell, that they mercifully correct that whiche they can, and that whiche they can not, paciently beare, and grone and mourne with louelove, vntyll God eyther amende and correct them, or at the haruest roote vp the tares, and fanne out the chaffe. Lette the godly trauaile to fortifie theim selues with these armures, least while they seme to them selues strong and couragious reuengers of rightuousnesse, they departe from the kingdom of heauen, which is the only kyngdom of rightuousnesse. For sithe it is Gods will to hauehave the communion of his Churche to be kepte in this outward felowshyp: he that for hatred of euill men doth breake the tokē of that …elowship, entreth into a waie wherby is a slippery falling frō the cōmunion of saints. Let them thinke yt in a great multitude there be many truly holy & innocent before the eies of the Lord, whom they see not. Let them think that euen of them that be diseased there be many that doo not please or flatter them selues in their faultes, but beyng now and then awakened with earnest feare of God doo aspire to a greater vprightnesse. Let them thinke that iudgement ought not to be geuen of a man by one dede: forasmuche as the holiest do sometime fall away with a most greuous fal. Let them think that to gather a Church there lieth more weight both in the ministerie of the woorde and in the partaking of the holy misteries, than that all that force shoulde vanishe away by the fault of some wicked men. Last of all lette theim consider, that in iudging the Churche, the iudgement of God is of greater value than the iudgement of man.
Where also they pretend that the Churche is not without cause called Holy, it is mete to wey with what holinesse it excelleth: least if we will admitte no Church but suche a one as is in all pointes perfect, we leaue no Churche at all:Eph. v.xv. It is true in dede which Paul saith, that Christ gaue himself for the Churche to sanctifie it: that he clensed it with the lauer of water with the word of life, to make her vntounto himself a glorious spouse hauyng no spotte or wrinkle &c. Yet this is also nothyng lesse true▪ that the Lord dayly worketh in smoothyng her wrinkles and wipyng away her spottes. Whervpon foloweth that her holynesse is not yet fully finished. Therfore the Churche is so holy, that it dayly profiteth and is not yet perfect: daiely procedeth, & is not yet come to the marke of holinesse: as also in an other place shalbe more largely declared, whereas therfore the Prophetes prophecie that there shalbe a holy Hierusalem,Ioel. iii.xvii. Esa. xxxv viii. through whiche straungers shal not passe: and a holy temple wherinto vncleane men shall not entre: let vsus not so take it, as if there were no spotte in the membres of the Churche: but for that with their whole endeuour they aspire to holinesse & soūd purenesse, by the goodnesse of God clennesse is ascribed to them, whiche they hauehave not yet fully obteined. And although oftentimes there be but rare tokens of such sanctification among men: yet we must determine that there hath bene no time sins the creation of the worlde wherin the Lord hath not had his Churche, and that there shall also be no tyme to the very ende of the worlde, wherin he shall not hauehave it. For albeit immediatly from the beginnyng the whole kynde of men is corrupt and defiled by the sinne of Adam: yet out of this, as it were a polluted masse, God alway sanctifieth som vessels vntounto honour, that there should be no age without felyng of his merciemercy. Which he hath testified by certayn promises:Psalme. lxxxix.iiii Psalm. …xxxii.xiii Hie. xxxi.xxxv. as these: I hauehave ordeined a testament to my elect: I hauehave sworne to Dauid my seruant, I will for euer continue thy sede: I will builde thy seate in generation and generation. Agyan, the Lord hath chosen Syon, he hath chosen it for a dwelling to himself: This is my reste for euer. &c. Agayne, These thynges sayth the Lorde which geueth the Sunne for the lyght of the day, the moon and starres for the light of the night. If these lawes shall faile before me, then the sede of Israell shall also faile.
Hereof Christ him self, the Apostles, and in maner all the Prophets hauehave geuen vsus example. Horrible are those descriptions wherin Esaie, Hieremie, Ioel, Abacuc, and the other doo lament the sicknesses of the Churche of Hierusalem. In the common people, in the magistrate, in the Priestes all things were so corrupt, that Esaie douteth not to match Hierusalem with Sodom and Gomorrha. Religion was partely despised, partly defiled: in their maners are cōmonly reported theftes, extortions, breaches of faith, murthers and like mischieues. Yet therfore the Prophets did neither erect to them selues new Churches, nor buyld vp newe altars on whiche they might hauehave seuerall sacrifices: but of what soeuer maner men they were, yet because they considered, that God had left his word with them, & ordeined Ceremonies wherby he was there worshipped, in the myddest of the assemblie of the wicked they held vp pure handes vntounto hym. Truely if they had thought that they did gather any infection thereby, they would rather hauehave dyed a hundred tymes than hauehave suffred them selues to be drawen therevnto. Therfore nothing withheld them from departing, but desire to the keping of vnitie. But if the Prophets thought it against conscience, to estrange them selues from the Church, for many and great wicked doyngs, not of one or two men, but in maner of the whole people: then we take to muche vponupon vsus, if we dare by and by depart from the cōmunion of the Church, where not all mens maners doo satisfie eyther our iudgemente, yea or the Christian profession.
Now, what maner world was there in the tyme of Christe and the Apostles? And yet that desperate vngodlynesse of the Pharisees, and y• dissolute licenciousnesse of liuing, which then eche where reigned, could not hynder, but that they vsed the same Ceremonies with the people, & assembled with the rest into one temple to the publike exercises of religion. Whereof came that, but because they knew that the felowship of euill men did not defile them, which with a pure, cōscience did communicate at the same Ceremonies. If any man be litle moued with the Prophets and Apostles, let him yet obey the authoritie of Christ. Therfore Cyprian well saieth,Lib. iii. epist. 5. though there be sene tares or vncleane vessels in the Churche, yet there is no cause why we shuld depart from the Churche: we must onelyonly labour that we may be wheate: we must vse diligēce and endeuour as muche as we may that we may be a golden or syluer vessell. But to breake the earthen vessels, is the only work of the Lord, to whom also is geuen an iron rodde. And let no man chalenge to hym selfe that whiche is proprely belongyng to the Sonne onelyonly, to be able alone to fanne the floore, and clense the chaffe, and seuer all the tares by mans iudgement. This is a prowde obstinacie, and a presumption full of sacrilege, which a peruerse furour taketh to it selfe. &c. Therfore let bothe these thynges remayn certainly fixed. First that he hath no excuse yt of his owne will forsaketh the outward cōmunion of the Church▪ where ye word of God is preached & the sacraments ministred: then that the faultes of a few or of many are no hindrāce, but that we may therin rightly professe our faith by the Ceremonies institute by God: bicause a godly conscience is not hurt by ye vnworthines of any other ether pastor or priuate man, and the misteries are to a holy & vpright mā neuerthelesse pure & holsome because they are together handled of vncleane mē.
Their precisenesse and disdainfulnesse procedeth yet further: because they acknowledge no Chirche but such a one as is pure from al spottes be they neuer so smal: yea they are angry wt good teachers, for that in exhorting ye faithful to goe forwarde, they teache them al their life long to grone vnderunder the burden of vices, and to flee vntounto pardon. For they prate yt by this meane mē be led frō perfection. I graunte in dede, yt in earnest calling vponupon perfection we ought not slowly or coldely to trauail, much lesse to be idle: but to fil our mindes with confidence therof while we be yet in our course, I say, it is a deuelish inuention. Therefore in the Crede the forgeuenesse of synnes is aptly ioyned next after the Chirche.Esay xxx iii.xiiii. For none do atteine it, but only they that are citezens and of the household of the Chirch, as it is red in ye Prophete. Therfore the bilding of the heauēly Hierusalē ought to go before, wherin afterward this mercifulnesse of God maye hauehave place, yt whosoeuer come vntounto it, their iniquitie may be takē away. I say yt it ought first to be bilded, not for yt there cā be any Chirch wtout ye forgeuenesse of synnes, but because the lord hath not promised his mercy but in ye Cōmunion of Sainctes. Therfore ye fyrst entry for vsus into ye Chirch & kingdome of God, is the forgeuenesse of synnes, wtout which we hauehave no couenaūt or cōioyning wyth God.Ose. ii.xviii. For thus he sayeth by ye Prophete: In ye day I wil strike you a couenant wt the beast of ye feld, wt the fowle of the aire, & with the vermin of ye earth. I wil breake ye sword & war from out of the earth, & I wil make men to slepe wtout feare. I wil espouse you vntounto me for euer. I wil espouse you (I say) in righteousnesse, in iudgement, in mercy, and in cōpassions. We see how by his mercy ye lord recōcileth vsus to himselfe. And so in an other place, when he foresayth yt the people shalbe gathered together agayne, whō he had scattered abrode in his wrath, he saieth, I wil cleanse thē frō al wyckednesse wherewith they hauehave synned agaynst me.Io. xxxiii.viii. Wherfore by ye signe of washing we enter into ye felowshyp of ye Chirch: wherby we may be taught, yt there is no entrie open for vsus into the householde of God, vnlesse our fylthynesse be fyrst wiped away with hys goodnesse.
But by the forgeuenesse of sinnes ye Lord doth not only receiue and adopt vsus ones into ye Chirch, but by ye same he also preserueth & maynteineth vsus stil in it. For to what purpose wer it, to hauehave suche a pardon graūted vsus, as should serue for no vse? But eueryevery one of the godly is a wytnesse to himselfe yt the mercy of God should be vain and mocking, if it should be graūted only but ones: because there is none yt is not in his own cōsciēce priuie throughout his whole life of many weakenesses, which nede ye mercy of God. And truly not in vain God promiseth thys grace peculiarly to thē of his own household: & not in vain he cōmaundeth the same message of recōciliatiō to be daily offred vntounto thē. Therefore as throughout al our life we carry about vsus ye r…nantes of sine, vnlesse we be susteined wt the cōtinual grace of the lord in forgeuing oure synnes, we shal scarcely abide one momēt in ye Chirch. But ye lord hath called his vntounto eternal saluatiō. Therfore they ought to thike yt there is pardon alway ready for their sinnes. Wherfore we ought to holde assuredly, that by the liberalitie of God by meane of Christes deseruing through the Sanctification of the Spirite, sinnes, hauehave been and are daily pardoned to vsus which be called & graffed into ye body of ye Chirch.
To deale this benefite vntounto vsus, the keyes were geuen to the Chirch. For when Christ gaue the Apostles commaundemēt,Mat. xvi.xix.….xviii xv…i Iohn. xx.xxiii. 1. Cor. v.xx. & deliuered them power to forgeue sinnes, he meante not this onelyonly, yt they shoulde loose them frō sinnes yt wer frō vngodlinesse cōuerted to the faith of Christ: but rather yt they should continually execute this office among ye faythful. Which thing Paule teacheth, when he writeth yt the embassage of reconciliation was left with the ministers of the Chirche, wherby they should oftentimes in Christes name exhort ye people to reconcile themselues to God. Therfore in the Cōmunion of Sainctes, by ye ministery of the Chirch it self, sinnes are cōtinually forgeuē vsus, when ye Priestes or Bishops, to whom ye office is committed, doe wt the promyses of the Gospel cōfirme godly consciences in hope of pardō & forgeuenesse: and that as wel publikely as priuately, according as necessitie requireth. For there be very many, which for their weakenesse do nede a singular atonemēt.Act. xx.xx And Paul reporteth yt not only in commō preaching, but also in houses he had testified the Fayth in Christ, and seuerally admonyshed eueryevery one of ye doctryne of saluation. Therfore we hauehave here three thyngs to be noted: First, yt with how great holynesse soeuer ye children of God do excel, yet they be alway in this estate, so long as they dwel in a mortal body, yt without forgeuenesse of sinnes they can not stāde before God. Secondly, yt this benefite is so proper to ye Chirche, yt we can not otherwise enioy it, but if we abide in the Cōmunion therof. Thirdly, that it is distributed vntounto vsus by the ministers & Pastors, eyther by preaching of the Gospel, or by ministryng of the Sacramentes: & that in thys behalfe principally appeareth ye power of ye keyes, which ye Lord hath geuen to the felowship of the faythful. Wherfore let eueryevery one of vsus thinke this to be his duty, no where els to seke forgeuenesse of sines, than where the Lord hath set it. Of publyke recōciliation which belongeth to discipline we shal speake in place fyt for it.
But forasmuch as those phrentyke Spirites yt I hauehave spoken of, doe goe about to plucke away frō the Chirch this only anchore of saluatiō, consciences are ye more strōgly to be confyrmed against a so pestilent opinion. The Nouatians in old time troubled ye Chirch wt this doctrine: but not much vnlyke to the Nouatians our age also hath many of the Anabaptistes which fal to the same dotages. For they faine yt the people of God are in Baptisme regenerate into a pure & Angelyke lyfe, yt is corrupted wt no filthinesse of the flesh. But if any man offende after Baptisme, they leaue vntounto him nothing but the vnappeasable iudgement of God. Briefely they graunte no hope of pardon to a sinner fallē after grace receiued: because they acknowlege no other forgeuenesse of synnes but that wherby we be first regenerate. But although there be no lye more clerely confuted by the Scripture: yet because these men finde some whō they may deceiue (as also in olde tyme Nouatus had many folowers) let vsus shortly shew how mad they be to their own and others destruction. First, wheras by the commaundement of the Lord, the holy ones do dayly repete this prayer:Mat. vi.xi forgeue vsus our dettes: truely thei do cōfesse thēselues detters. Nether do thei craue it in vain because the Lord hath alway appointed no other thyng to be asked, than that whiche he himselfe woulde geue. Yea wheras he hath testified that the whole prayer shalbe heard of his father, yet he hath also sealed thys … solution with a peculiar promise. What wyll we more? The Lorde requireth of the holy ones all theyr lyfe long a confession of synnes▪ Yea and that continuall, and promyseth pardon. That boldnesse is it, eyther to exempte them from synne, or if they hauehave stumbled, vtterlye to exclude them from grace? Nowe whom doeth he will vsus to forgeue seuenty tymes seuen tymes? not to oure brethren? To what ende did he commaunde it, but that we should folow his clementie. He forgeueth therfore, not ones or twise: but as often as being striken downe wyth the acknowlegyng of synnes they sighe vntounto hym.
But that (we maye begin in a maner at the very swadlyng cloutes of the Chirche) the Patriarches were circumcised, being allured into partaking of the couenaunt hauing vndoutedly by their fathers diligence ben taught righteousnesse and innocence,Gen. xxx.vii.xviii. when they conspired to murder their brother: this was a mischeuous acte, to be abhorred euen of the most desperate theues. At the last being mekened with the monitions of Iudas,Gen. xi…i.xxvii. Ge. xxxiiii.xxv. Ge. xxxv.…. …ne. xxx….xvi. ii. Sam. xi.iiii.….xv. they solde him: this was also an intolerable hapnousnesse. Simeon and Leui, with wicked reuenge, and suche as was also condemned by their own fathers iudgement, vsed crueltie againste the Sichemites. Ruben with most vnclene lust defiled his fathers bed. Iudas when he would geue hymselfe to fornication agaynst the lawe of nature, went into his sonnes wife. And yet so farre are they from being wiped out of the chosen people, that they be rather raised vp to be heds of it. But what dyd Dauid? when he was a gouernoure of iustice, with howe greate wickednesse did he by sheding of innocent bloud opē the way to hys blynde luste? He was alredy regenerate, and among ye regenerate garnished with notable prayses of the Lorde: neuerthelesse he committed that haynous offence, which is horrible euen among the Gentiles: and yet he obtained pardon. And (that we may not tarry vpō single examples) how many promyses there are in the law and ye Prophetes of Gods mercy toward the Israelites, so oft it is proued that the Lord sheweth himselfe appeasable to the offenses of his people. For what doth Moses promyse to come to passe,…. xxx.iii when the people being …allen into Apostasie shal returne vntounto the Lorde? He shall bryng thee backe out of captiuitie, and shall hauehave mercy on thee, and shall gather thee together out of the peoples to whom thou hast been dispersed. If thou be scattered euen to the borders of the heauen, I wil from … agayne gather thee together.
But I wyll not beginne a ren…all that shoulde neuer be ended, for the Prophetes are full of suche promyses, whiche done yet o…r merciemercy to the people couered with infinite wicked doinges. What … is there more hainous than rebellion? for it is called a … betwe… God and the Chirch. But this is ouercome by the goodnesse of God. What man is there (sayeth he by Ieremy) that if hys wife geue … her body in common to adulterers,Iere. i.ii… ….xii. can abyde to returne into … with her? but with thy fornications all the wayes are polluted. O … da, the earth hath been fylled with thy filthy loues. But returne vntounto me, and I wil receiue thee. Returne thou turne away, I wil not turne away my face from thee: because I am holy, and am not angry for euer And truely he can be no otherwise minded,Eze. xviii xxiii.….xxiii. i. Ki. viii xlvi. whiche affirmeth that he willeth not the death of a sinner, but rather that he should be conuerted and liue. Therfore when Salomon did dedicate the temple, he appointed it also to this vse, that the praiers made for obteining pardon of sinnes should be heard from thense. If (sayd he) thy sonnes shall synne (for there is no man that sinneth not) and thou beyng angry shalt deliuer them to their ennemies, and they shal repente in their hart, and being turned shal entreate thee in their captiuitie, saying, we hauehave sinned, we hauehave done wickedly, and shal pray toward the land which thou hast geuen to their fathers, and towarde this holy temple: thou shalte heare their praiers in heauen, and shalt be made mercifull to thy people that hath sinned against thee, and to all their wickednesses wherewith they hauehave offended thee.iiii.xxviii iii. And not vainly the Lorde ordeined in the law daily Sacrifices for sinnes. For if ye Lord had not forseen that hys people should be troubled with continuall diseases of sinnes, he would neuer hauehave appointed these remedyes for them.
Was thys benefite taken away from the faythful, by the comming of Christ, wherin the fulnesse of grace was shewed forth, so that they dare not now pray for pardon of synnes? that if they offende the Lorde they may not obteine any mercy?Tit. i.ix. &. iii.iiii. ii. Tim. i.ix. Math. x.xxxiii. Mar. vi.xxxviii. Mat. xxvi xxxix. ii. The. iii.vi. …t. viii.xvii. Gal. i.vi, &. iii i. &. iiii.ix. ii Cor. xii.xxi. What shal this be els, but to saye yt Chryste came to the destruction of them that be his, and not to their saluation, if that mercifulnesse of God in pardoning sinnes which in the olde testament was continually redy for the holy ones, be now sayd to be vtterly taken away? But if we beleue the Scriptures which expresly cry out, yt in Chryst only the grace and kyndnesse of the Lord fully appeared, that the plentifulnesse of mercy was poured oute, that the reconciliation of God and men was fulfilled: let vsus not dout that there floweth vntounto vsus a more bountiful mercifulnesse of the heauenly father, than that it is cut of or shortened. And hereof there want not examples Peter whiche had heard that he should be denied before ye Angels of God that confessed not the name of Christ before men, denied him thrise in one nighte, and yt not without execration: yet he was not put away from pardon. They yt liued inordinatly among ye Thessalonians are so chastised, that yet they be gently called to repentaunce. Euen Symon the Magician hymselfe is not cast in desperation, but he is rather cōmaunded to hope well, when Peter counselleth hym to slee to prayers.
Yea most haynous sinnes hauehave sometime possessed whole Chirches, out of which Paul rather gētly vnwrapped thē, thā pronounced thē accursed. The faling away of ye Galathians was no meane offense. The Corinthians wer so much lesse excusable thā they, as they abounded in moe & those nothyng lighter sinnes: yet neyther of thē are excluded frō the mercy of God. Yea euē they yt had synned aboue the rest in vncleannesse, fornication and vnchastitie, are namely called to repentance. For ye couenant of the Lord remaineth & shal remaine for euer inuiolable, which he solēnely made wt Christ ye true Salomō & his mēbers, in these wordes:Ps. lxxxix xxxii. If hys sonnes shal forsake my lawe, and shall not walke in my iudgementes, if they shall defile my righteousnesses, and not kepe my commaundementes, I wil visite their iniquities wyth a rod, and their sinnes wyth stripes: but my mercye I wyll not take away from hym. Fynally by the very order of the Crede we be taughte, that there remaineth in the Chirch of Christ continual pardon of synnes: for that when the Chirche is as it were stablished, yet forgeuenesse of sinnes is adioyned.
Some that be somwhat wiser, when they see the doctryne of Nouatus to be confuted wt so great plainnesse of Scripture, make not eueryevery synne vnpardonable, but wilful transgressing of the lawe, into whiche a man wittingly and willingly falleth. Now they that say so, do vouchsaue to graunt pardon to no synne,Leui. iiii but where a man hath erred by ignorance. But wheras the Lord in the law commaundeth one sorte of Sacrifices to be offred for clensing of the wilful synnes of the faythful, and other to redeme their ignorances: how great lewdenesse shall it be to graunt no clensyng to wilful synne? I say that there is nothing plainer, than that the only Sacrifice of Christ auaileth to forgeue the wylfull synnes of the holy ones: forasmuche as the Lord hath testified thesame by carnal Sacrifices as by signes. Againe who can excuse Dauid by ignorance, whom it is euident to hauehave been so wel instructed in the law? Dyd Dauid not knowe, how great was the faulte of adultrie and māslaughter, which dayly punished the same in other? Did brotherslaughter seme to the Patriarches a lawfull thyng? Had the Corinthyans so ill profyted that they thought that wantonnesse, vncleannesse, whordome, hatreds and contentions pleased God? Dyd Peter beyng so diligently admonished not knowe how great a matter it was to forsweare hys maister? Therfore let vsus not wyth our owne enuyousnesse stoppe vp the way agaynst the mercy of God that so gently vttereth it selfe.
Truely I am not ignorante that the olde writers expounded those synnes that are dayly forgeuen to the faythfull, to be the light offenses that crepe in by weakenesse of the fleshe: and that they thought that the soleme repentance whiche was then required for haynous misdedes myght no more be iterate than Baptysme. Which sayeng is not so to be taken, as though they would eyther throwe thē down hedlong into desperation that after their first repentance had fallen agayne, or extenuate those other synnes as though they wer smal in the syght of God. For they knew that the holy ones do oftentymes stagger by infidelitie, that superfluous othes do somtymes fall from them, that they now and then are chafed vntounto anger, yea that they breake out euē into manifest raylinges, and besyde these be troubled wyth other euils which ye Lord not sclenderly abhorreth: but they so called them, to put a difference betwene them and publyke crymes that wyth great offense came to the knowledge of the Chirche. But wheras they did so hardly pardō them that had committed any thyng worthy of ecclesiasticall correction, they did not this therfore because they thought that such should hardly hauehave pardon with the Lord: but by thys seueritie they meant to make other afraied that they should not rashly runne into wycked doinges, by the deseruing wherof they myght be estranged from the Communion of the Chirche: howbeit truely the worde of the Lord, whych herein ought to be the only rule vntounto vsus, appoynteth a greater moderation. For it teacheth that the rigor of discipline is so farre to be extended, that he that ought chefely to be prouided for be not swallowed vp wyth heuinesse: as we hauehave before declared more at large.