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ALthough from what we have confessed concerning the Church in generall, there is none but may easily gather and per∣ceive what our belief is concerning the Church Militant in particular: Yet that it may the easier and better be understood, we purpose to de∣clare and explane our opinion apart concerning it, partly by a brief re∣petition referring hither what hath been said concerning the whole, and partly adding what is proper here∣unto.
WE believe then, that the Mili∣tant Church is a companie of mena 1.1 chosen unto eternall life in Christ, before the foundation of the world, out of every nation and kin∣dred: who in time by theb 1.2 preaching of the Gospel, and the holy Spirit, be∣ing 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 onec 1.3 Head which is Christ, and so truely justified and sanctified, where∣soever 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 onely merits of Christ, the observing and keeping the same commandments given by Christ, and therefore brotherly love one towards another, and charitie to∣wards all: who preach and hear the
word of the Gospel, administer and receive the holy Sacraments accord∣ing 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 evera 1.4 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 ungodlyb 1.5 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; untoc 1.6 a field wherein is wheat & tares, into a net in which are
fishes good and bad; unto tena 1.7 vir∣gins, 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 wouldb 1.8 build his Church in such a manner that the gates of hell should not pre∣vail against it; and St. Iohn confirmed it in his Epistle, where he said thus,c 1.9 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.
ALthough the Church Triumphant and Militant are but one and the same Church; yet it is easy to be un∣derstood what a great deal of diffe∣rence there is between them. For (besides that this Militant Church doth consist onely 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 con∣cerning life and manners; which things have no place in heaven. A∣gain, 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 re∣joyce with exceeding great joy, be∣ing present with the Lord, and be∣holding 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.
WE therefore acknowldge that, although the Militant Church alwayes was and is one and the same, and that Catholike; because it al∣wayes 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 in∣to 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 parti∣cular 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 Pa∣triarchs,
after another; under the Law, after another; & under Grace, after another; and in the time of Christ amongst the Iews onely, after another; and after Christ's glorifi∣cation 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 ceremo∣nies. 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.
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 intoa 1.10 one body un∣derb 1.11 one Head Iesus Christ, byc 1.12 one and the same Spirit; And, because there isd 1.13 one faith of all, and one confession of the faith. Catholike; Be∣cause it is extended to all times and places, and consists of all kinds of persons and people. Apostolike; Be∣cause it wase 1.14 founded upon the foun∣dation 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 in∣grafted 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 bea 1.15 without spot or wrinkle, that is, in Christ herb 1.16 Head and husband.
AS concerning particular Church∣es, we believe that it may be known whether they be true Church∣es gathered together in the Lord; by this, if they have their building ac∣cording to the will of the Lord Ie∣sus, that is, on thec 1.17 preaching of the Gospel, the administration of the Sacraments instituted and ordained by Christ, and thed 1.18 keeping and ob∣serving 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 re∣ceived; and so received and that one∣ly, 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 toa 1.19 hear the voyce of their own sheepherd, andb 1.20 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 admi∣nistred and received, that is, ac∣cording to Christs institution; and where also such Sacraments as are but the inventions of men are not re∣ceived: And last of all, in which the Discipline of Christ hath place, that is, where both publikely and private∣ly byc 1.21 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 an∣other. 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,a 1.22 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.
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 demon∣strated 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, Ter∣tullian, Cyprian, and some other: insomuch that those Fathers did not without cause appeal thereunto, and to other such like, in their accusto∣med 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 Sacra∣ments is retained pure, although they were not planted by the A∣postles, neither can show the perpe∣tuall succession of their Bishops with∣out interruption even from the A∣postles time, yet we do acknewledge them for Churches truely Aposto∣like, 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 inter∣ruption, yet if they cannot demon∣strate unto us as well the continua∣tion
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 can∣not 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 true∣ly Christian.
SO also we conceive, that it cannot be evinced from any kind of agree∣ment of Churches amongst them∣selves that they are the true Church∣es 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 here∣tofore
in the conventicles of the Ar∣rians and Donatists: but we judge them onely to be demonstrated as such, from their consent in the pu∣rity of Christian Doctrine and true piety. For when the Apostle saith, I beseech you,* 1.23 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.
NEverthelesse we are not so unjust∣ly 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 con∣stitute a Church so neither does eve∣ry
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 acknow∣ledg'd, and so the whole summe of Apostolicall Doctrine, which is de∣livered in the Creed, be received with universall assent.
FOr as reprobates and hypocrites do not hinder Churches from be∣ing truely such, by their being mem∣bers of them; so likewise those dis∣sentions in the Churches, which are raised either by wicked men, or a∣monst the godly themselves through the weaknesse of the flesh or igno∣rance, are not sufficient to abolish them: which is attested by the A∣postle, 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,* 1.24 having first explained the summe of Chri∣stian
Doctrine, and exhorted them all to prosist in the same, he sub∣joines, 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 a∣ny true Churches, then were not the Corinthians, in the time of St. Paul, the Church of Christ, since not onely 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 con∣tests and controversies about Reli∣gion 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 plan∣ted and constituted by St. Paul, there crept in many seducers, by whom di∣vers 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 onely rai∣sed between the Catholicks & Here∣ticks (which had degenerated from Catholicks) but even among the holy Fathers themselves, as Histo∣ries abundantly witnesse: insomuch, that the Christians, by reason of those dissensions and sects, us'd to be derided and mocked by the unbe∣lieving 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 fol∣low from those disagreements of the Christians, that they were not there∣fore the people of God; so neither can it with equity be otherwise repu∣ted of us, but that we have reason to affirme the contrary to be thence de∣ducible; 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 af∣ter scatter his tares in the same field. Neither indeed were the champions of darknesse, as Simon, Menander,
Ebio, Cerinthus, Valentinian, and o∣ther the like plagues, heard of any where more, or sooner, then in the Church, & that upon the first preach∣ing 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 ene∣mies both within and without, wherewith perpetually to encounter.
MOreover, we do not approve, that any man should make a se∣paration from his own Church, or disturb the peace of the Churches, and infringe brotherly love; much lesse that one Church should con∣demne 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 dis∣sented
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 con∣demned, because of building stubble or hay upon the foundation, seeing the Church does not cease to be a Church, and that holy, and the beau∣tifull spouse of Christ, although she be black, or have a few wrinkles and moles. In brief,* 1.25 although er∣rours and defects are not to be con∣niv'd at; yet wheresoever the foun∣dation and principles of the Aposto∣licall Doctrine are firmely held, and so no manifest idolatry admitted, we conceive that peace and commu∣nion is to be imbraced with those as∣semblies, as with the true Churches of Christ: so great is the regard we ought to have of the unitie of the Churches.
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 uni∣tie in the Lord with every particu∣lar, then we cannot but acknowledge it much more our duty to endeavour the unity of the whole Catholick Church.
BY the unitie of the Catholick Church we understand the con∣junction of all the elect and regene∣rate, 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.
BY the unitie of the Catholick Church we understand that con∣junction made by the Holy Ghost of all the elect and regenerate, in what parts of the world soever, with
Christ the Head, and amongst them∣selves into one body; which in the Creed we call the communion of Saints. For the Apostle also describ∣ing this unity, teacheth that the Church is a body,* 1.26 consisting of divers members, whose head is Christ, building up all believers into one man by his Spirit, quickning, acting and preserving them. There∣fore the unity of the body and all the members with the head, and a∣mongst 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.
BUt insomuch as God useth both our faith in Christ, which is im∣planted 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, there∣fore we confesse in summe, that the unity of the Catholick Church con∣sists 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 Pro∣phets 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.
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 pre∣served 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 there∣of is retained and cherished by the same. Which is also attested by the Apostle to the Ephesians,* 1.27 where treating of the Churches unitie, he teacheth it to consist in these things, without making mention at all of ce∣remonies.
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 Eccle∣siasticall ribes and ceremonies. In which respect as we believe unitie in the former to be every where and alwayes necessary; we con∣ceive that although it be not abso∣lutely 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 parti∣cular 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 di∣sturbed; according to the rule of the Apostle,* 1.28 That all things be done in the Church decently, in order, and to edification. Concerning which matters we likewise very much ap∣prove and commend two Epistles of St. Austin to Ianuarius, Epist. 118, and 119.
THerefore, seeing Ecclesiasticall unity is of two sorts; one essen∣tiall, and so of it self alwayes and every where necessary, and conse∣quently proper to the Catholick Church; the other accidentall, and mutable according to the divers oc∣casions of times and places, and thence proper to particular Church∣es: we believe it is not lawfull for any person to separate from the for∣mer 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 acciden∣tall, in consideration of returning to and maintaining that which is essen∣tiall, is not onely lawfull but ne∣cessary for every man; and the rather, if those rites and ceremonies, where∣in
the unity was, be corrupted with severall superstitions: but especially, if even the Sacraments instituted by Christ be perverted or wholly abo∣lisht, so that a good conscience can∣not partake of them. And how much more, if the heavenly truth be ba∣nisht 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?
FOrasmuch therefore as we are ac∣cused of Apostacy from the Catho∣lick & Apostolick Church of Christ, and censur'd to have broken the uni∣ty thereof, in regard we refuse to communicate any longer with the assemblies of the Romane Church in
their wicked superstitions and Ido∣latrous worship; but choose rather to follow the old doctrine, worship and discipline, revived through di∣vine mercy by the servants of Christ; we protest before God and his An∣gels 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 pri∣mitive Church; since we have neither done not do any thing in this parti∣cular, 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.
FOr our Lord giveth particular ad∣vertisement,a 1.29 that weeschew com∣munion with idolaters and obstinate apostates and hereticks in their ido∣latries and heresies.b 1.30 Nor have the Fathers taught otherwise (as they are produced for witnesses hereof even in the Decree it self, then that
if, not onely any man, but any Church do reject the faith, and re∣tain not the principles of Aposto∣licall Religion preached by the A∣postles, nor persist in the doctrine of Christ, it is to be deserted. And it is certain,* 1.31 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 wor∣ship they professe, and how much they have in many particulars de∣generated, is sufficiently known: Wherefore we again protest that we have separated from the present Ro∣man Church onely upon induce∣ment 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 ido∣latries of this most corrupted Ro∣man Church, that we might no longer continue in apostacy from
the Catholick and Apostolick Church, but at length return into her bosome.
FOr we have not forsaken the Ro∣man Church generally and in all regards; but onely in those things, wherein she is fallen from the Apo∣stolick 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 as∣semblies, 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.
BUt we believe and acknowledge, that this Catholick Church, which we have described above, is so gover∣ned by the Spirit of Christ, that he will never suffer all of it to erre at the same time: because he alwayes pre∣serves 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 ap∣ply that of St. Paul,* 1.32 that the Church is the pillar and ground of the truth; be∣cause there is no truth out of the Church, but it is constantly preser∣ved in it; seeing there is alwayes some assembly found great or small, in which the word of truth is preach∣ed. But we conceive the matter is farre otherwise in the case of parti∣cular 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 there∣fore false tenets be preached together with the truth, how can it be affirm∣ed 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 re∣ject 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;* 1.33 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 Ecclesi∣asticall histories, and what hath hap∣ned even to the godly and religious Bishops, and to their Churches in the East and West.
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.* 1.34 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 mi∣nistry of the word in the Church ne∣cessary 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 hypo∣crites 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 Spi∣rit 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,* 1.35 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 onely 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.* 1.36 But forasmuch as even in the greatest dis∣sipation of all Churches the divine goodnesse reserves some to himself whom he retains in the truth, and by whose ministry he will again pro∣pagate it to the end of the world; therefore we confesse, That the whole Catholick Church is not per∣mitted erre, &c.
FRom hence also by consequence we understand and believe this Catholick Church so to be the onely holy one, and to be saved, that out of it there is no holinesse, no salva∣tion: 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 be∣sides the body of Christ can be saved, For no man hath ascended up to heaven,* 1.37 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,* 1.38 in which alone mankind was saved, and as many as were found out of it perished in the waters,* 1.39 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 one∣ly in this or that Church, in the Ro∣man
or Constantinopolitan, truth and salvation are to be had, so as there is none without it, and conse∣quently 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 commu∣nion with it, you cannot have part or communion with the Catholick, and the head thereof.
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 con∣sideration the Donatists were worthi∣ly 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 al∣low any Churches of forreigners to be true Churches, but onely those which consist of men of their own nation.
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 con∣sists of men, who visibly handle and hear the word of God, admini∣ster and partake the Sacraments, call upon God both privately and pub∣lickly,
exercise the offices of chari∣ty towards their neighbour, and glorify God in their whole conversa∣tion; which indeed cannot be per∣formed 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 in∣visible; first, because, being it con∣taines 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 onely to God, according to that, The Lord (alone) knoweth them that are his. To which also belongs that of the Apostle,* 1.40 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 dri∣ven into those streights, that there may seem to be no longer any re∣maining,
namely when there appear no more publick assemblies in which the name of God is called upon, as both the holy and Ecclesiasticall hi∣stories do manifestly and at large testifie to have often hapned; not∣withstanding it is certain, God al∣wayes preserves a Church to himself upon the earth, as the Lord saith,* 1.41 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 pro∣perly we alwayes believe those things which we do not alwayes see.* 1.42 This is our confession concerning the Church Militant: 1. What it is. 2. How it differs from the Trium∣phant. 3. How it is often divers from it self. 4. How one Catholick con∣sists 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; al∣so 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.
Eph. 1.4.
Matt. 28.19 Mark 16.15. Rom. 10.14.
Eph. 1 22.
Eph. 6, 12, &c.
Matt. 13.5, &c. and 21. 1 Ioh 2.19.
Matt. 13.24.
Matt. 25.1, 2.
Matt. 16.18.
1 Ioh. 2.19.
Eph. 1.23, &
4.4 Eph. 1.22.
Eph. 4.••.
Eph. 2.20.
Eph. 5.27.
23.
Matt••. 28.19.
20.
Ioh. 10.4.
Matt. 1 8, 15, &c. Tit. 1.9.
Iohn 13.35.
1 Cor. 1.10.
Chap. 3. vers. 15.16.
Ca••t. 1.5. and 2.10. Eph. 5.27.
Eph. 1.12. 1 Cor. 12 12. Col. ••.18. Eph. 4.12. Eph. 2.15. Rom. 8.11.
Eph. 4.2, &c.
1 Cor. 14.40.
1 Cor. 5.11. 2 Cor. 6.14, &c. Tit. 3.10. Rom. 16.17.
C. 24. q. 1. c. 24, and 26. and q. 3. c. 9.
C. 24. q. 1. c. 9.
1 Tim. 3.15.
Mat, 24.14.
Gal. 2.11, &c. 1 Cor. 11, &c. Gal. 1.6, &c. Psal. 119.176.
1. Tim. 3.15.
Iohn 10.5, 27.
Iohn 3.13.
2 Pet. 2.5.
Gen. 7.23.
Rom. 2.28, 29.
Matth. 16.18. Matth. 28.20.
Heb. 11.1.