I believe in the holy catholic church, the communion of Saints
This article of the faith is so aptly knit unto the other that goes before, as to any man that is of sound judgment, the former may seem to be the root or stem of the latter, out of which this latter article arises and buds forth as a most fit branch. And that is showed unto us after this sort. In whatsoever body life is placed, the power and strength thereof is to guide, and also by a most sure bond to unite all the parts of the whole body, by however great a space soever they are dissevered one from the other: even so the congregation of the godly, which commonly (if the believers are considered in respect that they are earthly men) is called the church, however much it is compact of sundry people, and has its parts settled a great space one from another in the world: and that, as much as the uttermost quarter of the world is distant by the spaces of regions, from the other part of the world; yet nevertheless it is joined, knit, and couched together. And for that cause, it is by Paul compared to a body, and that oftentimes in his epistles unto the Ephesians and Corinthians. But by what bond the Christians (who so greatly differ one from another, whether in respect to their condition, country, or language) are so strictly knit together, it is sufficiently understood, by the order which joins this latter article of our faith unto the former. For there our faith confesses the Holy Ghost; and here it treats of the body of the faithful, which with a sincere faith, embracing the doctrine of Christ, is by Him gathered together in one.
And this congregation by a Greek name is called Ecclesia, which signifies no other thing than a multitude called together. For it is compact of them, which by the Holy Ghost are called unto the Christian faith; from which they are excluded, which by a human motion, or persuasion, or double heart, or by any other sinister means, without any instinct of the spirit of God, join themselves unto it. Even as if one should artificially join unto a human body some piece of a bone, of a sinew, of a gristle, or else a piece of flesh; these are not therefore accounted parts of that body, seeing they are not moved by the life thereof: but they altogether depend on this cunning art. Even so indeed we acknowledge that the communion of saints is here found upon the earth; to wit, the congregation of the faithful, which is gathered together in one, not by the will of man, or by any cunning craft of the world; but by the only Spirit of Christ: not doubtless, that it should be contained together in one place, but that it should retain one true understanding of faith.
By these things, therefore, you understand that the church is a mystical body, which is governed by the Holy Ghost. Hereby also it is manifest enough who they are that appertain unto the same, and who live out of the communion of it. Further, it is not obscure how aptly the name of church agrees unto it. First, it is evidently proved that this marvelous body is governed by the Holy Ghost, by those words which Paul teaches in the Epistle to the Ephesians: “We,” says he, “are one body and one spirit.” Again, it is more plainly shown in the first Epistle to the Corinthians: “By one spirit we are all baptized into one body, and have drunk of one spirit.” Whereupon it follows that whoever is destitute of that spirit does not belong to this body. For he that has not the spirit of Christ, how can he assure himself to be a member of that body, whereof Christ is the head, and in whom there is no other life than the divine spirit itself? Undoubtedly, it suffices not, it suffices not (I say), to put on certain colorable shows, whereby we should be taken by the judgment of men for members of that body. Peter was called of Christ, blessed: not because he confessed him with outward voice to be the Son of God, but because neither flesh, nor blood, nor any human reason had revealed unto him so great a mystery, but only the heavenly Father. Paul also in his first Epistle to the Corinthians, in the place above recited, writes that no man can say that Jesus is the Lord, but by the Holy Ghost. By which places it is manifest what confession at the least is required in the church; namely, not that which proceeds of man’s sense, but that which is stirred up and brought forth by the Spirit of God. For otherwise, the devils themselves, and also the Mahometans in their Alcoran, do ascribe a certain honour unto Christ, while they confess His praise.
But here might appear some difficulty. What? Is the church invisible, that it cannot be perceived in the world with corporeal eyes? And does not the very sense itself tell that the company of men is there gathered together for celebrating and calling upon the name of Christ? How then is that believed, which is seen? Is faith carried unto those things, which are most manifest and are subject even to the senses themselves? Hereto we answer that the multitude of men, which outwardly profess Christ, are indeed seen of us, but not sufficiently known of us because we apprehend it with our outward sense, as it has been said. But we believe certainly that this company of men does come together, as nevertheless it is no human work. A philosopher or some other heathen man would object that such assemblies be sects of men, which might spring up of diverse and sundry opinions and be brought forth into light according to places and times require. Undoubtedly, we live not by the industry of men, but this work must be attributed to the spirit of God, whom we have before confessed.
Neither must we pass over the cause why the church is called Catholic, which is a Greek word and signifies no other thing than if you should say, universal: for it is not bound more to one place than to another. But even as God is a God of the whole universal world, even so will he that the body of his son, which is his church, should be extended into every place. With him there is no exception of persons; neither had he respect whether those, which he calls into his church, be either husbandmen or smiths, men or women, princes or servants, rich or poor, barbarous, citizens, or Gentiles; as though he were moved for these outward things to choose them: but of every nation he chooses those whom he thinks meet. Wherefore the church is a universal body, compacted of men of every kind and condition. But it excels also in a nobler society, which is of such sort, as whosoever be truly gathered together into that body, be endued with the same feeling of faith. And undoubtedly, in vain shall every other consent be if minds disagree in the doctrine of faith.
Neither is there ever anything that brings more detriment unto this faith than the inventions of men. From hence have flowed all the heresies that ever were, which in very deed are nothing else but the opinions of men conceived besides the meaning of the scriptures and sown abroad among diverse people, as if they were certain divine mysteries which bring salvation; or else works most acceptable unto God. And for as much as such doctrines are nothing else but devises of men, by which the authors of them have sought their own gain and commodity; first they be mere lies, deceits, and wicked jugglings; secondly, when as they proceed from the inventions of men, they cannot satisfy all men. For look how many men, so many sundry opinions there be: so that some dissent in one article of the faith, and some in another. So in very deed it happened among the Greeks and other Christians, which inhabit towards the East part, whom if thou examine, thou shalt undoubtedly find that by a common consent they have allowed the holy scriptures: but in those sundry superstitions, the which they have oftentimes devised, there will appear great disagreement.
Howbeit, in these devises of superstitions, the church of Rome carries away the prize. For while they provide to stuff into the pure and simple religion of Christ infinite abominations, drawn out of the sinks of paganism, in restoring and (as they say, or rather as they lie) in reforming them to a better form; it has trodden underfoot and destroyed all things. Also this it obstinately urges that every man’s faith doth rest in such goodly things. And men’s inventions are more esteemed than the lawful doctrine of the truth, drawn out of the holy fountains of the scriptures. And this might not others, which in like manner be infected with their own superstitions, abide; that they, any less than the Romans, should stoutly keep still and defend their feigned worshipping’s and human inventions. But they, which have embraced the principal and sincere doctrine of Christ, be utter enemies against those superstitions; seeing they perceive that thereby the glory of Christ and his merits are altogether obscured, the honor of God translated unto his creatures, his service used without his word, and set forth only after the devise of men: so that the church, which at this day challengingly unto itself alone, the name of Catholic; she alone (I say) more than others hath severed, and even rent in sunder that common and universal society of the faithful.
For if it had stayed itself in that religion and service, which the holy scriptures do prescribe unto us; there had not proceeded so many schisms from thence. But hitherto it hath used no measure of its own feigned devises, and it hath endeavoured by force and arms to constrain every man to receive the same. From hence have risen infinite dissensions, amongst which there be some that remain unto this day; as experience itself plainly testifieth. And as touching those that have been in the former ages, whosoever will diligently apply his mind in reading of histories, shall easily perceive them. Howbeit, whatsoever Satan, by his cunning, hath wrought; the Catholic church remaineth still steadfast and immovable and shall firmly abide even until the last day of judgment. For the same betokeneth nothing else but an universal body, compact together of men of every state and condition; the which, in what parts soever of the earth they dwell, they retain the same faith and grace, righteousness, holiness, and happiness; and finally, they embrace every good thing offered them in Christ: and so, as they will never suffer themselves one jot to be led from that truth, which the spirit of God hath revealed to us in the holy scriptures; but they will assure themselves of that only worshipping to be lawful and acceptable unto God, which he hath prescribed in those holy scriptures.
Neither are they for any other end compacted together in this society, but that they should edify one another to their power: even as the joining together, that is in the members of a man’s body, is chiefly ordained for the help and preservation of every particular member. The church strives not, to the intent it might challenge unto itself some chief empire or temporal jurisdiction: it promises no such end unto itself, as it would heap up exceeding treasures and earthly riches. The scope thereof is not to rule nations, to make wars, to lay hold upon cities, and to vanquish them. Indeed this body is not destitute of his weapons, but these be spiritual, and not carnal weapons; namely, the word and the spirit, with which it overcomes the wisdom of man, casts it to the ground, leads captive the mind and cogitation to the obedience of Christ. And the same undoubtedly does not oppress the bodies with tyrannical servitude, or draw away men’s goods by grievous tributes. This self-same doctrine Paul in very many words inculcates in his later epistle to the Corinthians, where he very well describes the wrestlings of this congregation: and he in the same epistle, treating there of his own, and of other of the apostles authority, says; that The same was granted unto him to edify, and not to destroy. Unto which notwithstanding, they do singularly bend themselves, which will alone be called heads, and apostles of the church.
However, in the meantime, with all their power they resist the word of God. Neither do they suffer the perfect state of our justification to be preached; but rather by their human decrees and constitutions, lay infinite snares against the miserable souls of the people committed to them, the which notwithstanding are redeemed by the precious blood of Christ. And yet further, they pollute with their sundry abuses, the sacraments ordained of God, and especially the holy supper of the Lord, which they have turned into filthy and shameful idolatry, and of the signs or seals thereof, they admit the simple flock to the participation of one only; as though it were in their power to invert the order, which the Lord hath appointed. They not content, I say, to defraud the flock of Christ of that principal food of souls, which is the word of God, do also cut away half the sacrament, which is as it were the visible word, and the evident testimony of the goodness, charity, and ardent affection of Christ toward us, a memorial of his death, the most effectual mark of that union, whereby they grow up together under Christ himself being head, unto a holy body of the church. But this will I here add, that this one thing they work by their traditions; namely, they establish that tyranny of theirs, and make it to extend further abroad. However, the hope is, that Christ will at length take pity of so noble a body of his, and that he will not suffer a mortal man any longer to vaunt himself so proudly against his head. This Christ only, Christ (I say) is the head of the church.
But they, which say, that the Pope is head of the church (as he will commonly be accounted, (which also his shameless flatterers fear not to publish openly, both by words and writings) seem in my judgment to be like unto those wicked Jews, which all with one voice denied Christ to be their king, and professed Caesar to be their prince. Even as in a body well framed, there is one head: so must the church, unless it be transformed into some kind of monster, be endued with one head only, the which head is Christ. Neither standeth it with any reason that they say they have the Roman bishop to be appointed another head, as it were under the chief head Christ: whose bishop; to wit, that other head, they will have to be a necessary instrument. For there was never seen, in a well-shapen body, such a disorder, as thereunto should be joined two heads; wherewith one should be subject unto another: seeing the very name of Head signifies the chief part of the body. But Christ alone shows himself above the church, and he altogether by marvelous and unspeakable means, joined the human nature unto the divine nature. Behold the head, which God appointed to that beloved body, as it is written in the epistle to the Ephesians. We confess indeed, that the members in that body be diverse, whereof one is more excellent than another: but in this point they conspire all in one, that they be subject unto that head, and are to serve faithfully under it. Wherefore it is not lawful to devise more heads than one: and undoubtedly it is very intolerable pride, for one to arrogate unto himself the honor of Christ.
But (I beseech you) let it be as these men will; that the Pope should be counted another head, under Christ the principal head. Yet, with what faith he is under Christ, as a fit instrument, experience itself speaks: which bears record, that he not only does not cleave unto Christ, but that he is plainly against him, both in works, deeds, and counsels. Neither is it my purpose, to set forth at large the proof of this matter; seeing Barnard has declared the same, indeed not fully; but yet so, as their crafty and subtle exception may be discovered. Wherefore, being content with this profitable declaration; I will not here at this time add any more, but that I conclude again, that that body has only Christ to be the head; and not any silly man, which with his authority alone may wrest, corrupt, pervert, and rent asunder the words of the scriptures (whereof he boasts among his sort, that he within the closet of his breast, has the full knowledge and perfect interpretation;) not a silly man, which (according to the naked judgment of his own will) may expulse out of the church whom he pleases, and accuse and condemn them; not a silly man, that at his own only beck may appoint pastors, rectors, and bishops unto churches, to whom he will not commit the custody, no not of their own goods; because he mistrusts their wit and industry, whereof he has not had any one jot of trial. Now then we be content with one head; namely Christ, the Holy Ghost being the guide, and the holy scripture being as an outward testimony of his will: the certain persuasion whereof, the power of the Holy Ghost doth inwardly seal in our minds.
But let us weigh (I beseech you) by what means that most holy body of the church may be established, edified, and also increase. And here I affirm, that besides the inward grace, faith, and outward scripture, we have also need of admonitions and godly sermons out of the word of God; the which be miserably intermitted at this day, by them which would be called Christians. And yet nevertheless this is the chief and principal work of the Apostolical office, the which, as though it were unworthy for the dignity of a Bishop (forsooth) these new heads of the church have committed it unto certain hungry Monks, who nevertheless are threatened unto galleys, unto perpetual prisons, and to be put to every most cruel death, if they pass the bounds prescribed by them. Indeed, they know very handsomely how to withdraw themselves from their own office, charge, and labor; but so, as they will never preach unto the people concerning holy things. Yet nevertheless, whosoever do take that charge in hand, they will have them to preach after the rules prescribed by them. Whereof it cometh to pass, that the poor small flocks of Christ, either perish with hunger, or else are scantily and slenderly fed. And commonly, the sermons touching holy things, are only made in the time of Lent, and a very few days besides; and that either by a sort of unlearned and indiscreet men which know not sufficiently those things that they speak; or else by them which stand more afraid of some, than they ought to do; or else by such as hunt after honors, riches, or favor, which are not fit for their vocation. Wherefore, at that time they have sermons; but yet such, as in them they utter mere trifles, and betray the gross darkness of ignorance.
But if other while they show something of the truth, it is done with such cloaked speeches, with such intricate, minced, and nice terms, as they rather destroy than edify; or else they preach flatteries, the which undoubtedly unto all godly men are mere intolerable. And such be they, that preach for the desire they have either of honor, or of private commodity. All the rest of the year is spent in walking up and down the churches, in chanting, singing, and sounding [of instruments.] In all which things, not so much as the least word is understood that might serve for edifying of the people. At which time, those chief priests, bishops, and other prelates are occupied (as they say) in great affairs, as to take upon them the administration of the common weal, to examine accounts, to search out the yearly revenues of lands, and many times to find out new ways of government. I pass over those things that be more outrageous; not because it grieveth them to hear such things, but partly, for that I am ashamed of them; and partly, because those things are sufficiently known, and manifest to everyone. If they be apostles, it pertaineth unto their office to preach; if they be pastors, to feed; if they be schoolmasters of the church, to teach; if they be dispensers of the treasures of Christ, they ought to enrich their sheep therewith: I mean not with their pardons, bulls, and blessings; but with the word of God, with continual admonitions and corrections, by which means the infidels are converted unto God, the faithful are stirred up from their sloth and idleness, and receive comfort in the furnace of afflictions.
These be those exquisite arts, whereby the body of Christ is preserved; unto the which must be added the use of the sacraments, but yet whole and thoroughly cleansed from the devises of men. Oh thou that holy supper of the Lord, how many ways art thou here miserably dishonored and polluted! Oh mass, mass, mass, what remaineth sound in thee! But here will I forbear my style, seeing I write a Catechism, and not a full treatise of the sacraments, which nevertheless I hope shortly (if the Lord lend me life) to bring to pass. These few things I have written only to this end, that I may show how ill these things have been handled, which did make for the increase and profit of the church. I will speak nothing of baptism, seeing by the mercy of God, the same hath been somewhat less polluted with foul abuses. And although it be not purely and soundly used; yet there is less cause for thee to complain herein. Wherefore the use of the sacraments is most profitable unto the church; seeing they be as it were visible words, the which consist in those evident signs of water, bread, and wine. By which signs, as it were by words, all the promises of God’s mercy are effectually represented unto us.
And here, not only the promises are given us, but we be assuredly partakers of the thing itself: and therefore those sacraments are very necessary unto us, and further us not a little unto salvation. Unto which sacraments must be joined brotherly correction, which in these days is so neglected, as no man will apply it, either to another man’s use, or will submit himself thereunto: such profit have we taken in the school of Christ. Yea, which is more, those which are careful but of their own matters, are counted godly, yea and in a manner holy; which nevertheless is so indecent and dishonest, as it is not allowed, no not of the heathen philosophers; seeing they freely confess, that Man is not born only to himself. Yea and very oxen, or sheep, or asses, if they be fallen down by the way, will help one another. And shall not we have a care of our brethren, that when they faint under the burdens of their sins, to relieve them with the help of holy correction? But if that do not prevail, it behooves that excommunication follow, which God hath left us, as the last remedy against obstinate persons.
To conclude: that holy body is preserved by equal and just laws, by which it must be ruled and governed, so far as concerns those outward exercises. Of which sort are the coming together unto public prayers, at places and times convenient, to sing praises unto God, to give thanks unto Christ, and to come unto the administration of the sacraments. All which things must be done in order, decently, and honestly: even as Paul teaches in the first epistle to the Corinthians. These laws must not be appointed by the will and discretion of one man, neither yet must they be accounted of so great authority, as those things, which the Lord has revealed to us in the holy scriptures. And they must be so ordained, as they cannot be repealed and changed by one man’s consent; but by the consent of the whole church, if any detriment come to the church by them. Moreover, let no man settle his hope upon those things, as though they can bring righteousness or salvation, but let him remember, that they are ordinances of men: further, that they have not to do with yearly rents, with gain, or with the private commodity of any man; but that they must wholly have a respect to the glory of God, and to the profit of our neighbour.
Let not their number be so augmented, as either they may be naughtily comprised, or else that they should oppress the people with a more grievous burden. Let them not despoil the people of that liberty, which is given in Christ: let them not bind men’s consciences, with the terror of eternal death. With these conditions (I say) if laws be appointed by the church, let Christians embrace them, let them obey and reverently submit themselves to them. Where the matter so stands, that laws be after this order appointed, they cannot be contemned or little set by, without grievous offence. Hitherto we have largely enough disputed, what that holy body of the church is, how it may be joined together in one, what head it has, by what means it is nourished, augmented, and preserved. And if so be that I have been induced to stand longer upon this matter, than my manner is to do, it must altogether be imputed, not to any superfluity of speech, but unto the nature and state of the cause; which abounds with such plenty and store of matter, as I have rather touched the principal points of things, than sufficiently expressed it according to the worthiness thereof. But that, which may be wanting at this time, we will prosecute more largely in another place.
The Remission of Sins.
Unto the former article of the conjunction and union of the faithful into one body of the church; now is aptly added the doctrine of faith, and remission of sins, which is nowhere else to be hoped for, but in the church. For although the same be granted unto us, by the only liberality and grace of God; yet can we not obtain the same, but only in the name of Christ. Whosoever therefore shall not come into this fellowship, can by no means be partaker thereof; seeing it is only granted unto them which by faith are united unto Christ, the head of the church. Whereof it may be soundly concluded, that it is a peculiar gift for them, which be true members of this body under the head Christ. And this treatise of the remission of sins, we will for the easier understanding divide into three points to be considered. Of which the first is; that we, by the grace and spirit of Christ, be made partakers of the remission of our sins. But here must we see, by what way and means the Lord is wont to give this grace and spirit: the which we cannot otherwise define, than by faith. For the benefits, which God offereth unto us, are meet to be received of him that will enjoy them. And faith is nothing else, but a receiving of the mercy of God, which is offered unto us by him.
Whereunto there be two things necessarily required; one is, that that be offered to us which is good; the other, that we give our consent. But to receiving and consent, we have need of the spirit that should inwardly persuade the mind: for otherwise a man, by reason of his natural corruption, would turn away himself; as to whom these promises of God, these mercies offered, and this remission of sins might naturally seem not likely to be true, and to be of no great weight. And he would be far from the true consideration of them; seeing (as the philosophers themselves also say) he would no less be blinded unto divine things, than the mole is at the light of the sun. Whereof there is a testimony of Paul to the Corinthians; The natural man (saith he) understandeth not those things, which be of God; for they be foolishness unto him: that we may have need of that inward moving, lest we should refuse the benefit which is offered unto us. And indeed in this moving, there be two excellent gifts. The first is, that we acknowledge the gift and mercy of God offered unto us. The second, that the things which be offered, should be pleasing unto us; and that by giving our assent, we receive and embrace them.
Which for the most part is granted unto us none otherwise to be used, but as it is set forth to us by the word of God; how excellent and great soever the mercy of God is, by the which he freely forgiveth our sins. Wherefore it is written in the Acts of the apostles; While Peter yet spake, the Holy Ghost fell down upon them which heard him. And by Paul unto the Romans it is said; that Faith cometh by hearing, and hearing by the word of God. So as the church, preaching continually the word of God by her ministers, and in such sort offering in her sermons reconciliation by Christ, it giveth remission of sins; in that by the outward ministry, it pronounceth the same out of the words of the scripture: by the which, through attentive ears, as through a conduit, both the grace and spirit of Christ do flow in, even unto our heart. Wherefore it is most firmly concluded, that the word of God, by the very same means, which I have spoken, is the original of the remission of sins. Which thing seeing it is set forth in the church only, it followeth, that the sins be forgiven nowhere else.
An other consideration we will add, which concerns the sacraments, which are the visible words of this absolution. For even as the word sounds and is heard in the voice; so in a visible and evident sign, a sacrament speaks and admonishes us; unto which we give credit, and obtain in very deed that which it promises and signifies. Neither do we otherwise give credit unto the signification hereof, than by the motion of the same spirit of Christ, which we have above declared. But think you not, that sins are forgiven by the virtue of the work that is wrought, through receiving of the sacrament: since this we obtain by faith, while we believe that which it visibly teaches us, according to the institution of Christ; namely, that a sacrament may be of the same value as the word of God is. For even as this word signifies and gives in very deed unto the believers, whatsoever it promises; so baptism, being received by faith, both signifies and gives to the believer remission of sins, which it promises by a visible speaking. But indeed it might be objected unto me: If sins (as it has been said) are forgiven unto them, who believe the word of Christ, as it is preached to us; how can they then again be forgiven by baptism?
I answer, that as touching God, both the one and the other absolution is all one: and as concerning our sins, the remission is one and the same. The which nevertheless is as often confirmed, and renewed in us, as we give credit unto the words, whereby the same is signified unto us; whether it be by word of mouth, or by visible sign, it is all one. So that how often soever we either hear the word, or receive the sacraments in faith, the remission of sins is assured unto us; whereby no small faith is inwardly poured into us. And it ought to seem no marvel unto any man, wherefore the sacraments are ordained by Christ: seeing that by them his pleasure is, that the strength of the spirit should have recourse into the believers, no less than by the outward word of the scripture, even as we are taught by daily experience; but yet so, as neither of these can profit any man without faith. Wherefore we have hitherto declared two means, by which the remission of sins is extant in the church; according to the two ways, whereby the word of God is set forth unto them that believe. But if thou demand, which of the sacraments by name signifies this remission of sins in the church? I answer, that it is baptism, in which (we being washed with visible water) is a sign that we by Christ obtain spiritual cleansing. And that is what Paul teaches unto the Ephesians; that God has purged his church with the washing of water through the word of life.
But now let us see what is the third means of this remission of sins. The church, by the singular gift and grace of Christ, has the right and authority (as it has been already said) to cut off from her, by excommunication, those who are obstinate. The order of which Christ has described and taught unto her in the Gospel of Matthew, where he speaks of brotherly correction; whereby men are admonished that unless they repent, it shall proceed even to the utmost punishment of separation: which may stand in force so long as contrition and repentance are deferred regarding the sins committed. And when repentance is performed, then also let an end of the punishment of excommunication be appointed. For which cause, Christ being asked by Peter, How often should a man forgive those who offend, whether seven times (which seemed to be much:) answered; Even so often as they shall return again to better life. For that he annoints when he says; Seventy times seven. Wherefore they, who by repentance return to the church, must evermore be admitted.
And lest perchance so often separation and receiving reiterated by the ministry of men, against one and the same man, should seem to be of small importance, and reputed for sport and mockery, as a thing proceeding from the will of man, he adds; that He gives them the keys of the church: that is to say, the power, that Whatever she should bind or loose upon the earth, should be established in heaven. And this the church understands in the same sort as the holy evangelist writes it. By this article therefore, we believe that such divine authority is committed unto the church, that it may absolve and set at liberty the persons excommunicated, who repent of their sins committed; and may reconcile them to herself: whereby they may be restored unto that place of a healed body, whereof Christ is the head. Which absolution being performed with public vows and prayers in the church, no doubt but the church forgives them their sins committed. Wherefore, after the grant of this authority of the keys, Christ not in vain added; Whatever you ask in my name, it shall be given unto you: And; Wherever two or three shall be gathered together in my name, I am in the midst of them.
Whereby it is gathered that the church is never present, either to excommunicate or to reconcile those who are excommunicated, but that Christ himself also is present. Wherefore Paul, in the second epistle to the Corinthians, writes to the church; that forgiving the fault of that sinner, of whom he had made mention in his first epistle, they should confirm charity towards him, in renewing with him their old friendship. Behold how we do not contemn the authority of the church, but we deny it to be in the will and authority of one. We confess this power therefore to be on earth among the godly. But even as the multitude of believers, gathered together in Christ, have only the right of excommunication; so have they also of reconciling and admitting: and that, which is so performed by them, we believe also to be done and confirmed in heaven. However, note that in this third means is contained the forgiveness of public sins only. And as concerning the two former means, the church has belonging unto it the forgiveness of all sins in general. Here only that absolution takes place, which pertains to public crimes; which, through evil example, has offended and done harm to them, to whom the knowledge thereof has come. Wherefore, with all the heart and voice let us give thanks unto God, who has granted unto us so great a benefit upon the earth, and has laid up greater for us in heaven: as afterward we shall see.
The Resurrection of the Flesh
Look more hereof in the third part.
How these articles should be knit together, by a more fit method, I cannot perceive. Sin (as it is known) has been the only and whole cause of man’s death: and that we have remission of sins through Christ, it was showed a little before. Now then remains this one thing; to wit, that by him we shall be delivered from death, and released from the tyranny thereof, so soon as ever we have access unto Christ by faith: since then shall perish in it the continual jurisdiction, which it obtains against us. For seeing the natural power hereof is such, as what it has once seized upon, it firmly holds: therefore the philosophers write, that it must not be granted, that from such a privation men can return to their ancient habit. In which matter certainly they are not deceived, if you should but consider the power of nature. But we, who are endowed with faith, do so taste of death; as we know that there is an end and limit appointed to the working thereof; we being confirmed through the promise of Christ himself, who in the sixth of John says; that He will lose none of them which his father has given him, but will raise them up at the latter day.
But if so be you object, that he will raise up not only them that be godly, but also the unbelievers: and shall therefore the faith in Christ (as touching the resurrection) profit anything? I answer, that the confidence in Christ shall nothing at all profit unto the mere and absolute resurrection; seeing that degree, both the godly and the wicked shall obtain: but the resurrection unto felicity, unto life eternal, and unto heavenly blessedness, is only granted unto them, which by faith are united unto Christ. However, I think it not meet to pass over this; (to wit) that whereas the wicked shall rise again, they obtain not that, by the power of their own nature, but by Christ. For, seeing we confess that by the death of that one first man, we were all made subject unto death; it is reason also we should grant, that how many soever be made partakers of this second life, should also obtain the same by that one man Christ, who first was raised up. Wherefore the wicked, whether they will or no, shall feel in themselves the power of Christ: but that which these shall obtain to their great harm, just men shall receive to their great benefit. This is the doctrine of Paul to the Corinthians, when he says; As by one man came death, so by one man came the resurrection of the dead. And as by Adam all men die, so by Christ all shall be made alive: but everyone in his own order. The first fruits is Christ, then they which be of Christ. And in the last and most unhappy state shall they be, which be strangers from Christ.
And as there shall be a difference in the state and condition; so shall there be also in the place. For the saints then raised up, shall together with the godly, which then perhaps shall remain alive, be caught up, to meet with that high King our Lord JESUS CHRIST in the air; Who undoubtedly (as we have already confessed) shall come to judge the quick and the dead: as we have expressly showed in the article of the last judgment. Wherefore Christ will show forth his power generally towards all, as well good as bad; not only in the judgment itself, but in the resurrection also. He therefore is the first that has risen, and we shall follow him at the time appointed. The church is a body quickened by the spirit of GOD, the which increases by degrees; no otherwise than a living body is naturally formed, by little and little. For of the power of forming, which is in the seed, first someone member is formed, and brought forth in the lump; whether the same be the heart, or any other member, it forces not: it suffices, that sense and moving be given to any one of them. The same spirit afterward goes forward by little and little, to frame other members. And even this happens in the holy body of believers, wherein the spirit of GOD has raised up Christ, the very head of them all. Afterward, the same spirit, by the same power, whereby it raised up Christ in all us, who are the dear members of his body, will bring forth the same effects of resurrection: as we read in the first chapter to the Ephesians, and as we have declared in that article, wherein we treated of the resurrection of Christ.
But how great consolation that blessed hope brings to the godly, let even they themselves judge, who in great joy celebrate with such pomp and ambition the day of their birth; or else that day, wherein they were promoted to some degree of honour. And thus they celebrate, with joyful memory, the beginnings of so great miseries and calamities, as this life is subject to; and as are incident to principalities and worldly honours. This is the true birth of the saints of Christ, this is the true triumph, this is that heavenly entertainment of them. Then shall be opened unto us the wounds, or rather the gates of glory. Here ought all our hope to revive, if at any time (as oftentimes it does happen) we appear to be negligent, and to go slowly forward in the way of the Lord; by reason of the burden of our flesh, which oppresses us. In this way ought our minds to be strengthened, to endure the troubles, which seem to be hard and difficult unto the body, unto nature, and unto the senses. In this way ought we to be confirmed to the mortifying of our senses and concupiscences; seeing we know from Paul, that we, which have been partakers of the death of Christ, shall also be partakers of his resurrection. For then we shall be delivered from the labours, miseries, sorrows, and torments of this life: and we shall have a body so much more excellent, as a heavenly and spiritual body excels an earthly and fleshy body.
And certainly, I speak not this, as though we should not recover so much flesh, blood, and bones, as shall be sufficient unto the constitution of a body: but we believe it will be a much more excellent body; because Heavenly and Spiritual betoken names of nature. The which titles and prerogatives, Paul, in the first epistle to the Corinthians, gave unto bodies renewed by the resurrection. And Christ in Matthew, when he was tempted of the Sadducees, promised that we should be like unto the angels: that in heaven there shall be no use of matrimony. For seeing that death shall have no dominion, there shall be no need also of generation; which is granted unto us for supplying the number of such, as death takes daily away. The same is affirmed concerning hunger, thirst, and all that evil band of troubles. Whosoever therefore goes forward unto so noble and glorious a state, ought to regard but a little, all the troubles and labours which he endures for the name of Christ. Yet this does not the wicked sort consider; but it seems to be a matter of no weight unto them, that they submit their soul unto the bondage of innumerable miseries, and suffer the same to be mastered with the flames of naughty lusts.
They do not make any account of having their body once free, and discharged from natural necessities; as men that judge it a thing impossible, because they measure the power of God by the course of those things, which continually be brought forth, and be here among us. But contrariwise the godly, which by virtue of the resurrection do hope for that most excellent gift (to wit, that neither death, nor yet other natural infirmities may be able to do anymore displeasure to the body) must bend their whole endeavour to rid their minds from the tyranny of vices and affections; whereby they may be more and more confirmed in the hope of recovering of a free body, wherewith the mind may be clothed, that now through Christ hath gotten the victory over lusts and sins, which by means of the body and the flesh do oppress the spirit. And this let us desire of the eternal God, and most merciful father, that he will vouchsafe to bestow upon us at his own appointed time, and that through the merit of our Lord Jesus Christ, for that immortal desire’s sake, wherewith we wish after his kingdom. And this we would desire with all speed to be done, so that his glory and honour might be made more famous and known.
The Life Everlasting
We who here living in the church by the spirit of Christ, have obtained remission of sins; and when we have attained unto regeneration in felicity and glory, what either can we or ought we afterward wish, but that it be granted us to live evermore joyfully, contentedly, and happily in God through Christ? And although such a state is for many causes very greatly to be desired; yet all the parts of that happy life must be referred to two good things; the first has respect unto the soul; and the other unto the body. Touching the which this I will say briefly, that it will come to pass, that all labours, griefs, miseries, and sorrows, which we are compelled to suffer in this unhappy vale shall cease from the same. And this is it, which is said in the Apocalypse; that God will wipe away all tears from the eyes of his saints: neither shall there remain to them any more sorrows, lamentations, sighs, or wailings. Wherefore our body shall merely be renewed, according as we treated in the article of the resurrection. Unto which sentences declared this we add; that there is a lively and effectual example in the resurrection of Christ, what manner of heavenly properties our bodies shall have. It is evident also, even in sundry of his actions, when he was conversant in this passable state of life, what time as he showed miracles even in his own body.
He entered into the place, where the apostles were, the doors being shut. He walked upon the waters of the sea, and sank not. He was lifted up into the air, or rather ascended into heaven: as we have above confessed. And he offered himself to be seen and felt of his disciples. Besides this, when his will was neither to be seen, nor yet to be caught hold of by any man, he so ordered his body, as neither the one nor the other happened otherwise, than it pleased himself. As in Nazareth, when they endeavoured to throw him down headlong from the mountain; or when they went about to stone him in the temple. Again, when he rose up and went out of the sepulchre, which the soldiers kept, he would not be seen. No more would he be seen upon mount Tabor, wherein his body being transformed, became bright like the sun. And we are not any way forbidden to hope, but that our bodies shall probably be adorned with those qualities in the life eternal. For it seemeth altogether convenient, that the members should be like unto their own head. Wherefore, if any man have a fleshly care of his own body, he dealeth unwisely, to obey it in those things which manifestly strive with so blessed an end. He ought rather, for that favour, wherewith he is endued by the grace of God, to yield the same body of his to the obedience of the spirit; by whom it shall at the length be quickened and carried up into so excellent a state. In consideration whereof, Paul decreed; that Those things, which we presently suffer, are not worthy of the glory, which shall be showed to us: And as in the same manner, Christ disputing of eternal life, said; He that will find his life, shall lose it.
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