The Whole Body of Religion, Chapter 24
CHAP. XXIIII. Concerning the Church Militant.
ALthough from what we have confeſſed concerning the Church in generall, there is none but may eaſily gather and perceive what our belief is concerning the Church Militant in particular: Yet that it may the eaſier and better be underſtood, we purpoſe to declare and explane our opinion apart concerning it, partly by a brief repetition referring hither what hath been ſaid concerning the whole, and partly adding what is proper hereunto.
DOCTRINE I. A Deſcription of the Church Militant.
WE believe then, that the Militant Church is a companie of menaEph. 1.4. choſen unto eternall life in Chriſt, before the foundation of the world, out of every nation and kindred: who in time by thebMatt. 28.19 Mark 16.15. Rom. 10.14. preaching of the Goſpel, and the holy Spirit, being called out of the world unto Chriſt, and out of the kingdome of the Devil unto the kingdome of God; gathered into one body under onecEph. 1 22. Head which is Chriſt, and ſo truely juſtified and ſanctified, whereſoever they be, and how many or how few ſoever they be; do heartily and with one conſent profeſſe the ſame faith in God and in Chriſt, the ſame hope of a celeſtiall inheritance, and that for the onelyonly merits of Chriſt, the obſerving and keeping the ſame commandments given by Chriſt, and therefore brotherly love one towards another, and charitie towards all: who preach and hear the word of the Goſpel, adminiſter and receive the holy Sacraments according to Chriſt's inſtitution, and uſe all care and diligence that all men may live ſoberly, juſtly, and godly in this preſent world; as long as they are in the fleſh everaEph. 6, 12, &c. fighting for the kingdome of Chriſt, againſt ſin dwelling in the fleſh, againſt the world whether alluring them unto ſin, or perſecuting them for Chriſt's ſake, and againſt the devil; waiting through patience for the coming of Chriſt, and for eternall happineſſe: Amongſt whom there are alſo many reprobates, and ungodlybMatt. 13.5, &c. and 21. 1 Ioh 2.19. hypocrites profeſſing the ſame Chriſt: But as they are themſelves nothing leſſe then of the Church, ſo neither doth their hypocriſie and ungodlineſſe take away the Church, or extinguiſh & blot out the name of the Church. For we deny not but under the name of the Church hypocrites alſo, which are in it, are comprehended: becauſe the Lord himſelf ſaith that it is like unto a flour in which there is wheat and chaffe; untocMatt. 13.24. a field wherein is wheat & tares, into a net in which are fiſhes good and bad; unto tenaMatt. 25.1, 2. virgins, whereof five of them were wiſe and five fooliſh: But yet we deny them to be of the Church. For the Lord again taught as much in that place where he ſaid that he wouldbMatt. 16.18. build his Church in ſuch a manner that the gates of hell ſhould not prevail againſt it; and St. Iohn confirmed it in his Epiſtle, where he ſaid thus,c1 Ioh. 2.19. They went out from us, but they were not of us. This we believe to be a true deſcription of the Church Militant: for it hath manifeſt teſtimonies out of the holy Scripture.
DOCT. II. The differences between the Church Triumphant and the Church Militant.
ALthough the Church Triumphant and Militant are but one and the ſame Church; yet it is eaſy to be underſtood what a great deal of difference there is between them. For (beſides that this Militant Church doth conſiſt onelyonly of men, whereas the Triumphant hath the bleſſed Angels alſo annexed and preſent) here we have need of the preaching of the word, the adminiſtration of the Sacraments, and diſcipline concerning life and manners; which things have no place in heaven. Again, from that are excluded all the ungodly, and hypocrites: but in this there are good & bad mixt together. And again, thoſe our brethren which are in heaven being now at liberty, do triumph over their enemies, and rejoyce with exceeding great joy, being preſent with the Lord, and beholding him face to face: But we muſt ſtill wreſtle with fleſh and bloud, with the world, with ſin, and with Satan the Prince of this world; and we ſee here but darkly as in a glaſſe, being abſent from the Lord. And laſt of all, it is ſo alwayes one & the ſame, that it is neither divided into parts, nor ſubject to any change; neither of which can be ſaid truely of the Church Militant.
DOCT. III. That the Church Militant is in ſuch ſort one and the ſame, and that Catholike: that yet notwithſtanding it is not with it alwayes after one and the ſame manner; and beſides, it is diſtinguiſhed into divers particular Churches.
WE therefore acknowldge that, although the Militant Church alwayes was and is one and the ſame, and that Catholike; becauſe it alwayes had from the foundation of the world and in all places one and the ſame Head, which is Chriſt, who knitteth and uniteth unto himſelf into one body all the elect gathered out of every nation: Yet it neither was nor is with it alwayes after one and the ſame manner; and beſides, it is diſtinguiſhed into many particular Churches, being as many and divers members thereof, according to the varietie of times, places and people. For in the earthly Paradiſe before ſin, it was with it after one manner; after ſin, and before the floud, and in the time of the Patriarchs, after another; under the Law, after another; & under Grace, after another; and in the time of Chriſt amongſt the Iews onelyonly, after another; and after Chriſt's glorification after another, being by the Apoſtles gathered out of Iews and Gentiles, and that not in one place, but in many; nor out of one people, but many; nor retaining at all times and in all places the ſame ceremonies. In which reſpects we are wont to ſay, that it was one before Chriſt, and another after; and that the Church of the Old Teſtament, but this of the New; and that again we reade was wont to be called the old people, and this the New. And as concerning particular Churches, we read of one at Rome, another at Corinth, another at Epheſus, and others in other places.
DOCT. IV. That the Catholike Church being but one conſiſts of many particular Churches.
AGain, although for many and divers reſpects already ſignified there alwayes have been and yet are many, and divers, and particular Churches: Yet we acknowledge, that, as concerning the ſubſtance, there alwayes hath been but one and the ſame, conſiſting of them all; and that Catholike, and Apoſtolike, and Holy. One; Becauſe it alwayes was and is gathered intoaEph. 1.23, & one body underb4.4 Eph. 1.22. one Head Ieſus Chriſt, bycEph. 4.…. one and the ſame Spirit; And, becauſe there isd5. one faith of all, and one confeſſion of the faith. Catholike; Becauſe it is extended to all times and places, and conſiſts of all kinds of perſons and people. Apoſtolike; Becauſe it waseEph. 2.20. founded upon the foundation which the Apoſtles laid, that is Ieſus Chriſt; and built upon the doctrine of the Apoſtles, which was alſo the doctrine of the Prophets, from the foundation of the world: and Holy; Not as if it had no ſin; but becauſe, inaſmuch as it is ingrafted into Chriſt, and endued with the gifts of repentance and faith, therefore no ſins are imputed unto it, but it hath obtained free pardon of them all: and again, becauſe it is made partaker of Chriſt's Spirit ſanctifying, and regenerating: and further, becauſe the righteouſneſſe and holineſſe of Chriſt is imputed unto it; in which regard it is ſaid to beaEph. 5.27. without ſpot or wrinkle, that is, in Chriſt herb23. Head and husband.
DOCT. V. How it may be known concerning particular Churches whether they be true Churches or no.
AS concerning particular Churches, we believe that it may be known whether they be true Churches gathered together in the Lord; by this, if they have their building according to the will of the Lord Ieſus, that is, on thecMatt…. 28.19. preaching of the Goſpel, the adminiſtration of the Sacraments inſtituted and ordained by Chriſt, and thed20. keeping and obſerving of his commandments. We therefore acknowledge thoſe for the true Churches of Chriſt, in which firſt of all the pure doctrine of the Goſpel is preached, heard, and received; and ſo received and that onelyonly, that there is neither place nor care given unto any other which is contrarie thereto. For both theſe are the properties of the flock or ſheep of Chriſt: both toaIoh. 10.4. hear the voyce of their own ſheepherd, andb5. not to follow a ſtranger. And again, in which the Sacraments inſtituted by Chriſt, are as farre as it is poſſible to be done, rightly and duely adminiſtred and received, that is, according to Chriſts inſtitution; and where alſo ſuch Sacraments as are but the inventions of men are not received: And laſt of all, in which the Diſcipline of Chriſt hath place, that is, where both publikely and privately bycMatt. 1 8, 15, &c. Tit. 1.9. admonitions, corrections, and where need ſhall require, by excommunications alſo, but yet out of charitie, care is taken for the keeping and obſerving of Chriſts commandments: that ſo all men may live a ſober, righteous, and godly life, to the glorie of God, and the mutuall edification of one another. For where wickedneſſe and all manner of uncleanneſſe in life goes openly unpuniſhed, and notorious offences, contrarie to the doctrine of Chriſt, ſcape without cenſure, there we believe that ſome good and godly men may be found; but that a godly and Chriſtian congregation is there, we believe not. For this the Lord himſelf ſaith,aIohn 13.35. By this ſhall all men know that ye are my diſciples, if ye love one another. But what love can be there, where no care is had that according to the doctrine of Chriſt, when brethren ſin they may be corrected, and repent, & be gained unto the Lord, and ſaved.
DOCT. VI. From what ſucceſsion of Biſhops it may be demonſtrated, that ſome Church is Apoſtolike.
SO alſo we acknowledge, that from the perpetuall ſucceſſion of Biſhops in a Church, yet not any ſucceſſion be it what it will, but ſuch as hath alſo the continuation of the Apoſtles doctrine; We acknowledge, I ſay, that it may be truely demonſtrated from ſuch a ſucceſſion, that ſuch a Church is Apoſtolike: As of old the Church of Rome, and the ſucceſſion of the Biſhops thereof even unto the times of Irenaeus, Tertullian, Cyprian, and ſome other: inſomuch that thoſe Fathers did not without cauſe appeal thereunto, and to other ſuch like, in their accuſtomed citations of the Heretikes of their time. But as on the one ſide, as concerning thoſe Churches in which the Apoſtles doctrine together with Chriſtian diſcipline, and the right adminiſtration of the Sacraments is retained pure, although they were not planted by the Apoſtles, neither can ſhow the perpetuall ſucceſſion of their Biſhops without interruption even from the Apoſtles time, yet we do acknewledge them for Churches truely Apoſtolike, and ſay with Tertullian and others of the Fathers that they are ſo to be acknowledged: So on the other ſide, what Churches were planted and watered by the Apoſtles themſelves, although they can demonſtrate unto us the continuall ſucceſſion of their Biſhops without any the leaſt interruption, yet if they cannot demonſtrate unto us as well the continuation of the Chriſtian and Apoſtolike doctrine, as the ſucceſſion of their Biſhops, we may acknowledge and confeſſe that they have been indeed Chriſtian and Apoſtolike Churches, but that they are ſuch now we cannot acknowledge. For as it is not the cap or the hood that makes a Monke (as it is in the proverb) but pietie and ſanctitie of life: So neither is it the ſucceſſion of Biſhops, but the doctrine of Chriſt, and Chriſtian Religion, that makes a Church truely Chriſtian.
DOCT. VII. That, not any conſent whatſoever, but onelyonly that which is in the doctrine of Chriſt, ſufficeth to evidence that ſome are true and Chriſtian Churches.
SO alſo we conceive, that it cannot be evinced from any kind of agreement of Churches amongſt themſelves that they are the true Churches of God; ſeeing there ha's been the greateſt unity and concord even in the Synagogues of the Iews, and the aſſemblies of the Turks, as alſo heretofore in the conventicles of the Arrians and Donatiſts: but we judge them onelyonly to be demonſtrated as ſuch, from their conſent in the purity of Chriſtian Doctrine and true piety. For when the Apoſtle ſaith, I beſeech you, 1 Cor. 1.10.brethren, by the Name of our Lord Ieſus Chriſt, that ye all ſpeak the ſame thing, and that there be no diviſions among you; but that ye be perfectly joined together in the ſame mind and in the ſame judgements: he meanes in that Lord Ieſus Chriſt, by whoſe Name he did requeſt them to that unanimitie.
DOCT VIII. That the being of Churches is not deſtroyed by every kind of diſſenſion that may ariſe in them.
NEvertheleſſe we are not ſo unjuſtly rigid againſt thoſe, wherein there is not a perfect harmonie, and the ſame judgement concerning all particulars, as therefore to deny them to be Chriſtian Churches. Becauſe, as any kind of concord do's not conſtitute a Church ſo neither does every diſſenſion whatſoever deſtroy it; provided this fundamentall principle, that there is ſuch a perſon as Chriſt, true God and true Man, the true and perfect Saviour, be firmely acknowledg'd, and ſo the whole ſumme of Apoſtolicall Doctrine, which is delivered in the Creed, be received with univerſall aſſent.
DOCT. IX. The ſame further aſſerted.
FOr as reprobates and hypocrites do not hinder Churches from being truely ſuch, by their being members of them; ſo likewiſe thoſe diſſentions in the Churches, which are raiſed either by wicked men, or amonſt the godly themſelves through the weakneſſe of the fleſh or ignorance, are not ſufficient to aboliſh them: which is atteſted by the Apoſtle, when ſpeaking concerning the miniſters of true Churches, he ſaith, that upon the ſame foundation ſome do build gold, ſilver, pretious ſtones; but others, wood, ſtubble, hay. And in the Epiſtle to the Philippians,Chap. 3. verſ. 15.16. having firſt explained the ſumme of Chriſtian Doctrine, and exhorted them all to proſiſt in the ſame, he ſubjoines, But if any thing ye be otherwiſe minded, God ſhall reveal even this unto you: Nevertheleſſe whereto we have already attained, let us walke by the ſame rule, let us mind the ſame thing. For otherwiſe, if where ever diſcords happen to ariſe touching Religion, there are not to be acknowledged any true Churches, then were not the Corinthians, in the time of St. Paul, the Church of Chriſt, ſince not onelyonly many ſchiſmes diſtracted them, while one profeſſed, I am of Paul; another, I am of Cephas; and a third, I am of Apollo: but alſo ſtrange conteſts and controverſies about Religion had fill'd them with feuds and animoſities. So alſo will it follow in Galatia: for in thoſe Churches, ſoon after they had been excellently planted and conſtituted by St. Paul, there crept in many ſeducers, by whom divers hereſies were ſowed among them. In a word, it muſt be concluded from thence, that there never were any, either in the Eaſt or Weſt, that could be truely ſaid to have been Churches; becauſe they were never free from contentions, not onelyonly raiſed between the Catholicks & Hereticks (which had degenerated from Catholicks) but even among the holy Fathers themſelves, as Hiſtories abundantly witneſſe: inſomuch, that the Chriſtians, by reaſon of thoſe diſſenſions and ſects, uſ'd to be derided and mocked by the unbelieving gentiles upon their Theaters; as we have experience of the like uſage at this day from the Turks and Iews upon the ſame cauſe. But as in the primitive Church, it did not follow from thoſe diſagreements of the Chriſtians, that they were not therefore the people of God; ſo neither can it with equity be otherwiſe reputed of us, but that we have reaſon to affirme the contrary to be thence deducible; it being the property of the good wheat, viz. of the Goſpel, by which the Churches are gathered to Chriſt, that where that is ſowne, the enemie (Satan) ſhould ſoon after ſcatter his tares in the ſame field. Neither indeed were the champions of darkneſſe, as Simon, Menander, Ebio, Cerinthus, Valentinian, and other the like plagues, heard of any where more, or ſooner, then in the Church, & that upon the firſt preaching of the Goſpel of Chriſt. Beſides, that the Church at preſent in the world, could not truely be termed the Church Militant, had it not enemies both within and without, wherewith perpetually to encounter.
DOCT. X. That the peace of the Church is not to be diſturbed, or ſchiſmes raiſed upon every difference in doctrine or ceremonies.
MOreover, we do not approve, that any man ſhould make a ſeparation from his own Church, or diſturb the peace of the Churches, and infringe brotherly love; much leſſe that one Church ſhould condemne another, for every difference in doctrine or ceremonies, where the foundation is retained: as heretofore Victor, Biſhop of Rome, when he went about to excommunicate the Churches of Aſia, becauſe they diſſented from him in ſome rites, was deſervedly reprooved by Irenaeus Biſhop of Lyons. For the Apoſtle would not have ſchiſmes cauſed in the Church, or the Churches condemned, becauſe of building ſtubble or hay upon the foundation, ſeeing the Church does not ceaſe to be a Church, and that holy, and the beautifull ſpouſe of Chriſt, although ſhe be black, or have a few wrinkles and moles. In brief,Ca…t. 1.5. and 2.10. Eph. 5.27. although errours and defects are not to be conniv'd at; yet whereſoever the foundation and principles of the Apoſtolicall Doctrine are firmely held, and ſo no manifeſt idolatry admitted, we conceive that peace and communion is to be imbraced with thoſe aſſemblies, as with the true Churches of Chriſt: ſo great is the regard we ought to have of the unitie of the Churches.
DOCT. XI. That we ought to endeavour the unity of the Catholick Church.
THerefore foraſmuch as that one whole, and Catholick Church now Militant on earth is compoſed of ſeverall particular Churches as of it's parts; if we ought to ſeek unitie in the Lord with every particular, then we cannot but acknowledge it much more our duty to endeavour the unity of the whole Catholick Church.
DOCT. XII. What is to be underſtood by the unitie of the Catholick Church.
BY the unitie of the Catholick Church we underſtand the conjunction of all the elect and regenerate, in what parts of the world ſoever with Chriſt their head, and amongſt themſelves in one body, wrought by the holy Ghoſt; which in the Creed we call the communion of Saints.
DOCT. XIII. What is meant by the unity of the Catholick Church.
BY the unitie of the Catholick Church we underſtand that conjunction made by the Holy Ghoſt of all the elect and regenerate, in what parts of the world ſoever, with Chriſt the Head, and amongſt themſelves into one body; which in the Creed we call the communion of Saints. For the Apoſtle alſo deſcribing this unity, teacheth that the Church is a body,Eph. 1.12. 1 Cor. 12 12. Col. ….18. Eph. 4.12. Eph. 2.15. Rom. 8.11. conſiſting of divers members, whoſe head is Chriſt, building up all believers into one man by his Spirit, quickning, acting and preſerving them. Therefore the unity of the body and all the members with the head, and amongſt themſelves, is the unitie of the Church, as St. Auguſtin hath alſo defin'd it againſt the Donatiſts, T. 7. de unitat. Eccleſiae c. 2.
DOCT. XIII. That the unitie of the Church doth ſummarily conſiſt in the ſame faith in Chriſt, and in love toward the brethren.
BUt inſomuch as God uſeth both our faith in Chriſt, which is implanted in our ſouls by the word of the Goſpel and by the Sacraments, and alſo our charity with the duties thereof towards our neighbour, as the means to preſerve and cheriſh this conjunction; yea further, ſince theſe are the manifeſt teſtimonies of the communion of the Saints and their conjunction with Chriſt, therefore we confeſſe in ſumme, that the unity of the Catholick Church conſiſts in the unity of faith, and in the bond of brotherly love: that is, that we do all embrace with true faith the ſame doctrine which the Prophets and Apoſtles have deliver'd us in their writings, and profeſſe it in the purity thereof; that we retain the ſame Sacraments, which Chriſt hath inſtituted, intirely, and no other; that we do not neglect the diſcipline appointed and commanded by Chriſt; in which mutuall affection is exerciſed, and the ſalvation of an offending brother is aimed at; and laſtly that we love one another, and practiſe all the duties of charity.
DOCT. XIV. A confirmation of the former doctrine.
FOr we conceive, that by what meanes divers people are gathered into one body, by the ſame alſo they are preſerved in union, and become more and more eſtabliſh'd therein. Wherefore ſince the gathering of the Church is neither effected nor preſerved properly by ceremonies; but by the holy Ghoſt, by the word, by faith, charity, and the obſervance of Gods commandments; it can not be doubted but that the unity thereof is retained and cheriſhed by the ſame. Which is alſo atteſted by the Apoſtle to the Epheſians,Eph. 4.2, &c. where treating of the Churches unitie, he teacheth it to conſiſt in theſe things, without making mention at all of ceremonies.
DOCT. XV. That, although unitie in ceremonies be not requiſite in all places and times, yet whereever it is embraced it ought not to be diſturbed.
NEvertheleſſe we deny not, but that unity alſo in the ceremonies and rites of every Church ought to be retain'd and endeavourd as farre as poſſibly may be with ſafety of conſcience. For there are two kinds of things wherein the unity of the Church may be; namely, in ſome which are deliver'd in the word of God, and in others which are not ſo; of which laſt ſort are many Eccleſiaſticall ribes and ceremonies. In which reſpect as we believe unitie in the former to be every where and alwayes neceſſary; we conceive that although it be not abſolutely neceſſary as to theſe latter, but profitable to have ſeverall diſtinct rites according to the diverſity of places, and various conjuncture of times, yet where any of theſe particular matters is certainely ordain'd and admitted, there unity ought to be retain'd in theſe kind of rites, and Eccleſiaſticall orders not to be diſturbed; according to the rule of the Apoſtle,1 Cor. 14.40. That all things be done in the Church decently, in order, and to edification. Concerning which matters we likewiſe very much approve and commend two Epiſtles of St. Auſtin to Ianuarius, Epiſt. 118, and 119.
DOCT. XVI. The concluſion concerning the unitie of the Church.
THerefore, ſeeing Eccleſiaſticall unity is of two ſorts; one eſſentiall, and ſo of it ſelf alwayes and every where neceſſary, and conſequently proper to the Catholick Church; the other accidentall, and mutable according to the divers occaſions of times and places, and thence proper to particular Churches: we believe it is not lawfull for any perſon to ſeparate from the former at any time or for any cauſe, it being no leſſe then to depart from Chriſt and God, to renounce the holy Ghoſt, and divide himſelf from the whole body of Chriſt; which is altogether a perfect and execrable Apoſtaſie. But we are of opinion that to deſert that which is accidentall, in conſideration of returning to and maintaining that which is eſſentiall, is not onelyonly lawfull but neceſſary for every man; and the rather, if thoſe rites and ceremonies, wherein the unity was, be corrupted with ſeverall ſuperſtitions: but eſpecially, if even the Sacraments inſtituted by Chriſt be perverted or wholly aboliſht, ſo that a good conſcience cannot partake of them. And how much more, if the heavenly truth be baniſht from them, and the doctrines of devils preached and deſended in ſtead of them? and further, when you ſhall not be allowed ſo much as to be ſilent, but compell'd either to renounce God's truth, and ſubſcribe to diabolicall lies, or pay your life for your refuſall?
DOCT. XVII. That, whoſo hath departed from the Romane Church, hath not thereby broken the unity of the Church, and forſaken the body of Chriſt.
FOraſmuch therefore as we are accuſed of Apoſtacy from the Catholick & Apoſtolick Church of Chriſt, and cenſur'd to have broken the unity thereof, in regard we refuſe to communicate any longer with the aſſemblies of the Romane Church in their wicked ſuperſtitions and Idolatrous worſhip; but chooſe rather to follow the old doctrine, worſhip and diſcipline, revived through divine mercy by the ſervants of Chriſt; we proteſt before God and his Angels and the whole Church to the end of the world, that they do a high injury not to us alone, but even to the holy Ghoſt and all the primitive Church; ſince we have neither done not do any thing in this particular, whereunto we have not been commanded by the holy Ghoſt, and taught by the Fathers, and likewiſe inform'd of by the Popiſh Doctors themſelves.
DOCT XVIII. The ſame confirmed.
FOr our Lord giveth particular advertiſement,a1 Cor. 5.11. 2 Cor. 6.14, &c. Tit. 3.10. Rom. 16.17. that weeſchew communion with idolaters and obſtinate apoſtates and hereticks in their idolatries and hereſies.bC. 24. q. 1. c. 24, and 26. and q. 3. c. 9. Nor have the Fathers taught otherwiſe (as they are produced for witneſſes hereof even in the Decree it ſelf, then that if, not onelyonly any man, but any Church do reject the faith, and retain not the principles of Apoſtolicall Religion preached by the Apoſtles, nor perſiſt in the doctrine of Chriſt, it is to be deſerted. And it is certain,C. 24. q. 1. c. 9. the Roman Church, which flouriſhed in the dayes of the ancient Fathers, was then extolled ſo much by them, and ſtiled the holy Church, and the Mother of the Churches; for no other cauſe then for that it held ſtedfaſtly the doctrine received from the Apoſtles, when moſt part of the reſt had departed from it. But in theſe dayes what doctrine and worſhip they profeſſe, and how much they have in many particulars degenerated, is ſufficiently known: Wherefore we again proteſt that we have ſeparated from the preſent Roman Church onelyonly upon inducement from the word of God, and in obedience to the command of God therein; and in that reſpect deemed it neceſſary to depart from the idolatries of this moſt corrupted Roman Church, that we might no longer continue in apoſtacy from the Catholick and Apoſtolick Church, but at length return into her boſome.
DOCT. XIX. That we have not abſolutely departed from the Roman Church, but onelyonly in ſome particulars.
FOr we have not forſaken the Roman Church generally and in all regards; but onelyonly in thoſe things, wherein ſhe is fallen from the Apoſtolick Church and from her ſelf, the ancient and pure Church. Nor have we departed from her with any other mind, then of returning to her, and renewing communion in her aſſemblies, in caſe ſhe would reforme and reſume her former purity. Which that it may at length come to paſſe, we pray unto the Lord Ieſus with our whole ſouls. For what can be more deſireable by every pious man, then that where we were born again by Baptiſme, there alſo to live unto the laſt; ſo it be in the Lord?
I Hierome Zanchie with my whole family do declare this to the whole Church of Chriſt, to all eternitie.
DOCT. XX. That the whole Catholick Church is not ſuffer'd to fall into errour, but that all particular Churches may erre.
BUt we believe and acknowledge, that this Catholick Church, which we have deſcribed above, is ſo governed by the Spirit of Chriſt, that he will never ſuffer all of it to erre at the ſame time: becauſe he alwayes preſerves the light of truth in ſome pious perſons, and by their miniſtry keepes it pure to the end of the world and propagates it to ſucceeding ages. Whereunto we do not doubt to apply that of St. Paul,1 Tim. 3.15. that the Church is the pillar and ground of the truth; becauſe there is no truth out of the Church, but it is conſtantly preſerved in it; ſeeing there is alwayes ſome aſſembly found great or ſmall, in which the word of truth is preached. But we conceive the matter is farre otherwiſe in the caſe of particular Churches, which are alwayes mixt of good and bad. For firſt, in theſe aſſemblies, either the pure word of God is preached, or errours are taught with it. But where there is no miniſtery of the word at all, there we acknowledge no Church. If therefore falſe tenets be preached together with the truth, how can it be affirmed that ſuch aſſemblie cannot erre, when it erres manifeſtly? But if the pure word of God be taught, yet the hypocriticall reprobates who believe not, doe alwaies erre, ſeeing they reject the light of truth, and walk in darkneſſe; and of ſuch there is almoſt ever the greateſt number in all places. Nevertheleſſe the godly, although they are never ſuffered by Chriſt ſo to erre as to perſevere in errour and periſh;Mat, 24.14. ſince Chriſt ſaith the Elect cannot be ſeduced even by the miracles and wonders of Antichriſt, namely to the end unto deſtruction: yet they may erre, both ſeverally, and many together, and that not only in point of manners but alſo in the doctrine of faith; as is apparently evidenced by the holy and Eccleſiaſticall hiſtories, and what hath hapned even to the godly and religious Biſhops, and to their Churches in the Eaſt and Weſt.
DOCT. XXI. The confirmation of the precedent aſſertion.
St. Peter indeed erred at Antioch, and ſundry perſons in the Church of Corinth; and very many in thoſe of Galatia, being ſeduced by falſe Apoſtles fell into hainous errours; although they were not long after reclaimed from their errours by the Apoſtle.Gal. 2.11, &c. 1 Cor. 11, &c. Gal. 1.6, &c. Pſal. 119.176. David alſo teacheth that even the ſheep of Chriſt may erre, when he ſaith, I have gone aſtray like a loſt ſheep, And why is the miniſtry of the word in the Church neceſſary for all the faithfull, if they are not lyable to errour? Therefore ſince all, even godly men, have often erred ſeverally, and do frequently erre, in ſome particular Church, and that true and pure too, and that hypocrites never have the gift of true faith, by which to underſtand that which is right; with what reaſon can it be ſaid of any particular Church, that it is impoſſible for it to erre? And with much leſſe can it be affirmed of thoſe which are eſtranged from the truth, and in which lies and the Spirit of iniquitie and groſſe darkneſſe do prevaile. Certainly they that are ſo qualifi'd cannot be the true Churches of Chriſt, if the Church be the pillar and ground of truth. Wherefore we conclude,1. Tim. 3.15. that every particular flock and all the ſeverall ſheep thereof, are ſo farre incapable of erring, as being lead by the holy Spirit, they give eare onelyonly to the voice of Chriſt their ſheepheard; but as ſoon as they ceaſe to attend to him, and liſten to the voice of ſtrangers, from thence forth they can do nothing elſe but erre.Iohn 10.5, 27. But foraſmuch as even in the greateſt diſſipation of all Churches the divine goodneſſe reſerves ſome to himſelf whom he retains in the truth, and by whoſe miniſtry he will again propagate it to the end of the world; therefore we confeſſe, That the whole Catholick Church is not permitted erre, &c.
DOCT. XXII. That there is no ſalvation out of the Catholick Church.
FRom hence alſo by conſequence we underſtand and believe this Catholick Church ſo to be the onelyonly holy one, and to be ſaved, that out of it there is no holineſſe, no ſalvation: and ſince the truth ſo ſhines in her alone, without which ſalvation belongs to no man, that there is none out of her; and laſtly ſince none beſides the body of Chriſt can be ſaved, For no man hath aſcended up to heaven, Iohn 3.13.but he that came down from heaven, even the ſon of man which is in heaven, viz. the whole ſon of man, with his whole body, which is the Church; ſo that St. Peter hath not unfitly compared the Church to the Ark of Noah,2 Pet. 2.5. in which alone mankind was ſaved, and as many as were found out of it periſhed in the waters,Gen. 7.23. But what we confeſſe to be moſt true of the whole Church, we cannot grant the ſame of every particular Church, namely to affirme that onelyonly in this or that Church, in the Roman or Conſtantinopolitan, truth and ſalvation are to be had, ſo as there is none without it, and conſequently that it cannot be departed from, but truth, and ſalvation and Chriſt muſt be forſaken too. For ſome Church may be ſo qualifi'd, that unleſſe you renounce communion with it, you cannot have part or communion with the Catholick, and the head thereof.
DOCT. XXIII. That the Catholick Church is not ty'd to certain perſons or places.
FUrthermore we confeſſe that this Catholick Church, in regard it is Catholick, is therefore ty'd to no certain places or perſons and nations; ſo as, if any perſon would be of this Church, it ſhould be neceſſary for him to betake himſelf either to Rome or Wittenberg, or to depend on the authority of thoſe Churches, their Biſhop, and Miniſters: ſeeing Chriſt is in all places, and every where the word may be heard, the Sacrament of Baptiſme adminiſtred, the precepts of Chriſt obſerved, and communion had with all the Saints. But whereſoever theſe are exerciſed, there is the Church; in which conſideration the Donatiſts were worthily condemned, who circumſcrib'd the Church of Chriſt in Africa alone; and that not in all, but a part of it, namely where themſelves dwelt, and would not admit it to be any where elſe. Nor with leſs reaſon are they to be condemn'd, who will not allow any Churches of forreigners to be true Churches, but onelyonly thoſe which conſiſt of men of their own nation.
DOCT. XXIV. That the Catholick Church is partly viſible and partly inviſible.
LAſtly we believe that this Church is indeed partly viſible and partly alſo inviſible, but in divers reſpects: to wit viſible; in as much as it conſiſts of men, who viſibly handle and hear the word of God, adminiſter and partake the Sacraments, call upon God both privately and publickly, exerciſe the offices of charity towards their neighbour, and glorify God in their whole converſation; which indeed cannot be performed without falling under the perception of the ſenſes: And if it were wholly inviſible, how could it be diſcerned from the Synagogues of the wicked? Again, we ſay it is inviſible; firſt, becauſe, being it containes a great number of hypocrites, acting all the ſame outward things with the elect, we cannot know how are the elect (of which alone the Church conſiſts) but it is known onelyonly to God, according to that, The Lord (alone) knoweth them that are his. To which alſo belongs that of the Apoſtle,Rom. 2.28, 29. He is not a Iew which is one outwardly; but he is a Iew which is one inwardly. Moreover, becauſe that to the externall appearance the Church is alwayes oppreſſed with calamities in the world, the number of thoſe that profeſſe the faith of Chriſt is ſometimes ſo diminiſh'd, and all the Chriſtian Churches driven into thoſe ſtreights, that there may ſeem to be no longer any remaining, namely when there appear no more publick aſſemblies in which the name of God is called upon, as both the holy and Eccleſiaſticall hiſtories do manifeſtly and at large teſtifie to have often hapned; notwithſtanding it is certain, God alwayes preſerves a Church to himſelf upon the earth, as the Lord ſaith,Matth. 16.18. Matth. 28.20. And the gates of Hell ſhall not prevail againſt it; alſo, Behold, I am with you even to the end of the world: which is the ſame with what we confeſſe with the whole Church in the Creed, ſaying, I believe the holy Catholick Church, to wit, to have been from the beginning, to exiſt now, and to endure to the end of the world, upon the earth. For properly we alwayes believe thoſe things which we do not alwayes ſee.Heb. 11.1. This is our confeſſion concerning the Church Militant: 1. What it is. 2. How it differs from the Triumphant. 3. How it is often divers from it ſelf. 4. How one Catholick conſiſts of many particular. 5. By what marks the true may be diſtinguiſhed from the falſe. 6. What ſucceſſion of Biſhops, and what kind of conſent is ſufficient to demonſtrate a true Church. 7. That the unity of the Church is not to be violated upon every difference, although it be in doctrine it ſelf. 8. What is to be underſtood by the unitie of the Church, and wherein it conſiſts; alſo how great account is to be made of it. 9. How farre it may erre, and how farre it may not; and how out of the Church there is no ſalvation. 10. And laſtly how farre it is viſible, and how farre inviſible. It remaines that we ſpeake of the government of it.