English Version of (part 2 of 4)

CHAPTER XIII.—OF THE GOSPEL OF JESUS CHRIST: ALSO OF PROMISES; OF THE SPIRIT AND OF THE LETTER.

The Gospel, indeed, is opposed to the law: for the law works wrath, and does announce a curse; but the Gospel does preach grace and blessing. John also says, 'The law was given by Moses, but grace and truth came by Jesus Christ' (John i. 17). Yet, notwithstanding, it is most certain that they who were before the law, and under the law, were not altogether destitute of the Gospel. For they had notable evangelical promises, such as these: 'The seed of the woman shall bruise the serpent's head' (Gen. iii. 15). 'In thy seed shall all the nations of the earth be blessed' (Gen. xlix. 10). 'The Lord shall raise up a Prophet from among his own brethren,' etc. (Deut. xviii. 15; Acts iii. 22, and vii. 37).

And we do acknowledge that the fathers had two kinds of promises revealed unto them, even as we have. For some of them were of present and transitory things: such as were the promises of the land of Canaan, and of victories; and such as are nowadays concerning our daily bread. Other promises there were then, and are now, of heavenly and everlasting things; as of God's favor, remission of sins, and life everlasting, through faith in Jesus Christ. Now, the fathers had not only outward or earthly, but spiritual and heavenly promises in Christ. For the Apostle Peter says that 'the prophets, which prophesied of the grace that should come to us, have searched and inquired of his salvation' (1 Pet. i. 10). Whereupon the Apostle Paul also says, that 'the Gospel of God was promised before by the prophets of God in the Holy Scriptures' (Rom. i. 2). Hereby, then, it appears evidently that the fathers were not altogether destitute of all the Gospel.

And although, after this manner, our fathers had the Gospel in the writings of the prophets, by which they attained salvation in Christ through faith, yet the Gospel is properly called 'glad and happy tidings;' wherein, first by John Baptist, then by Christ the Lord himself, and afterwards by the apostles' and their successors, is preached to us in the world, that God has now performed that which he promised from the beginning of the world, and has sent, yea, and even given unto us, his only Son, and, in him, reconciliation with the Father, remission of sins, all fullness, and everlasting life. The history, therefore, set down by the four evangelists, declaring how these things were done or fulfilled in Christ, and what he taught and did, and that they who believe in him have all fullness—this, I say, is truly called the Gospel. The preaching, also, and Scripture of the apostles, in which they expound unto us how the Son was given us of the Father, and, in him, all things pertaining to life and salvation, is truly called the doctrine of the Gospel; so as even at this day it loses not that worthy name, if it be sincere.

The same preaching of the Gospel is by the apostle termed the Spirit, and 'the ministry of the Spirit' (2 Cor. iii. 8): because it lives and works through faith in the ears, yea, in the hearts, of the faithful, through the illumination of the Holy Spirit. For the letter, which is opposed unto the Spirit, does indeed signify every outward thing, but more especially the doctrine of the law, which, without the Spirit and faith, works wrath, and stirs up sin in the minds of them that do not truly believe. For which cause it is called by the apostle 'the ministry of death' (2 Cor. iii. 7); for hitherto pertains that saying of the apostle, 'the letter killeth, but the Spirit giveth life' (ver. 6). The false apostles preached the Gospel, corrupted by mingling of the law therewith; as though Christ could not save without the law. Such, also, were the Ebionites said to be, who came of Ebion the heretic; and the Nazarites, who beforetime were called Mineans. All whom we do condemn, sincerely preaching the word, and teaching that believers are justified through the Spirit (or Christ) only, and not through the law. But of this matter there shall follow a fuller exposition, under the title of justification.

And although the doctrine of the Gospel, compared with the Pharisees' doctrine of the law, might seem (when it was first preached by Christ) to be a new doctrine (which thing also Jeremiah prophesied of the New Testament); yet, indeed, it not only was, and as yet is (though the papists call it new, in regard of popish doctrine, which has of long time been received), an ancient doctrine, but also the most ancient in the world. For God from all eternity foreordained to save the world by Christ, and this his predestination and eternal counsel has he opened to the world by the Gospel (2 Tim. i. 9, 10). Whereby it appears that the evangelical doctrine and religion was the most ancient of all that ever were or are; wherefore we say, that all they [the papists] err foully, and speak things unworthy the eternal counsel of God, who term the evangelical doctrine and religion a newly concocted faith, scarce thirty years old: to whom that saying of Isaiah does very well agree—'Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter' (v. 20).

CHAPTER XIV.—OF REPENTANCE, AND THE CONVERSION OF MAN.

The Gospel has the doctrine of repentance joined with it; for so said the Lord in the Gospel, 'In my name must repentance and remission of sins be preached among all nations' (Luke xxiv. 47).

By repentance we understand the change of the mind in a sinful man stirred up by the preaching of the Gospel through the Holy Spirit, and received by a true faith: by which a sinful man does acknowledge his natural corruption, and all his sins, seeing them convinced by the Word of God, and is heartily grieved for them; and does not only bewail and freely confess them before God with shame, but also does loathe and abhor them with indignation, thinking seriously of present amendment, and of a continual care of innocency and virtue, wherein to exercise himself holily all the rest of his life.

And surely this is true repentance—namely, an unfeigned turning unto God and to all goodness, and a serious return from the devil and from all evil. Now we do expressly say, that this repentance is the mere gift of God, and not the work of our own strength. For the apostle directs the faithful minister diligently to 'instruct those who oppose the truth, if so be at any time the Lord may give them repentance, that they may acknowledge the truth' (2 Tim. ii. 25). Also the sinful woman in the Gospel, who washed Christ's feet with her tears; and Peter, who bitterly wept and bewailed his denial of his Master—do manifestly show what mind the penitent man should have, to wit, very earnestly lamenting his sins committed. Moreover, the prodigal son, and the publican in the Gospel, that is compared with the Pharisee, do set forth unto us a most fit pattern of confessing our sins to God. The prodigal son said, 'Father, I have sinned against heaven, and against thee: I am not worthy to be called thy son; make me as one of thy hired servants' (Luke xv. 18, 19). The publican, also, not daring to lift up his eyes to heaven, but smiting his breast, cried, 'God be merciful unto me a sinner' (Luke xviii. 13). And we doubt not but the Lord received them to mercy. For John the apostle says, 'If we confess our sins, he is faithful and just to forgive us our sins, and purge us from all iniquity. If we say we have not sinned, we make him a liar, and his word is not in us' (1 John i. 9, 10).

We believe that this sincere confession, which is made to God alone, either privately between God and the sinner, or openly in the church, where that general confession of sins is rehearsed, is sufficient; and that it is not necessary for the obtaining of remission of sins that any man should confess his sins unto the priest, whispering them into his ears, that, the priest laying his hands on his head, he might receive absolution: because we find no commandment nor example thereof in the Holy Scripture. David protests and says, 'I made my fault known to thee, and my unrighteousness did I not hide from thee. I said, I will confess my wickedness to the Lord against myself, and thou hast forgiven the heinousness of my sin' (Psa. xxxii. 5). Yea, and the Lord, teaching us to pray, and also to confess our sins, said, 'So shall ye pray: Our Father which art in heaven, forgive us onr debts, even as we forgive our debtors' (Matt. vi. 9, 12). It is requisite, therefore, that we should confess our sins unto God, and be reconciled with our neighbor, if we have offended him. And the Apostle James, speaking generally of confession, says, 'Confess each of you your sins to one another' (James v. 16). If so be that any man, being overwhelmed with the burden of his sins, and troublesome temptations, will privately ask counsel, instruction, or comfort, either of a minister of the Church, or of any other brother that is learned in the law of God, we do not mislike it. Like as also we do fully allow that general and public confession which is wont to be rehearsed in the church, and in holy meetings (whereof we spake before), being, as it is, agreeable with the Scripture.

As concerning the keys of the kingdom of heaven, which the Lord committed to his apostles, they [the papists] prate many strange things; and of these keys they make swords, spears, scepters, and crowns, and full power over mighty kingdoms, yea, and over men's souls and bodies. But we, judging uprightly, according to the Word of God, do say that all ministers, truly called, have and exercise the keys, or the use of them, when they preach the Gospel; that is to say, when they teach, exhort, reprove, and keep in order the people committed to their charge. For they do open the kingdom of God to the obedient, and shut it against the disobedient. These keys did the Lord promise to the apostles, in Matt. xvi. 19; and delivered them, in John xx. 23; Mark xvi. 15, 16; Luke xxiv. 47, when he sent forth his disciples, and commanded them to preach the Gospel in all the world, and to remit sins. The apostle, in the epistle to the Corinthians, says that the Lord 'gave to his ministers the ministry of reconciliation' (2 Cor. v. 18). And what this was he straightway makes plain and says, 'The word or doctrine of reconciliation' (ver. 19). And yet more plainly expounding his words, he adds, that the ministers of Christ do, as it were, go an embassage in Christ's name, as if God himself should by his ministers exhort the people to be reconciled to God (ver. 20); to wit, by faithful obedience. They use the keys, therefore, when they persuade to faith and repentance. Thus do they reconcile men to God; thus they forgive sins; thus they open the kingdom of heaven and bring in the believers; much differing herein from those of whom the Lord spake in the Gospel, 'Woe unto you, lawyers! for ye have taken away the key of knowledge: ye have not entered in yourselves, and those that would have entered ye forbade' (Luke xi. 52).

Rightly, therefore, and effectually do ministers absolve, when they preach the Gospel of Christ, and thereby remission of sins; which is promised to every one that believes, even as every one is baptized; and to testify of it that it does particularly appertain to all. Neither do we imagine that this absolution is made any whit more effectual for that which is mumbled into some priest's ear, or upon some man's head particularly; yet we judge that men must be taught diligently to seek remission of sins in the blood of Christ, and that every one is to be put in mind that forgiveness of sins does belong unto him.

But how diligent and careful every penitent man ought to be in the endeavor of a new life, and in slaying the old man and raising up the new man, the examples in the Gospel do teach us. For the Lord said to him whom he had healed of the palsy, 'Behold, thou art made whole: sin no more, lest a worse thing come unto thee' (John v. 14). Likewise to the woman taken in adultery he said, 'Go thy way, and sin no more' (John viii. 11). By which words he did mean that any man could be free from sin while he lived in this flesh; but he does commend unto us diligence and an earnest care, that we (I say) should endeavor by all means, and beg of God by prayer, that we fall not again into sins, out of which we are risen after the manner, and that we may not be overcome of the flesh, the world, or the devil. Zacchæus, the publican, being received into favor by the Lord, cried out, in the Gospel, 'Behold, Lord, the half of my goods I give to the poor; and if I have taken from any man any thing by false accusation, I restore him fourfold' (Luke xix. 8). After the same manner we preach that restitution and mercy, yea, and giving of alms, are necessary for them who truly repent. And, generally, out of the apostle's words we exhort men, saying, 'Let not sin reign in your mortal body, that ye should obey it through the lusts thereof. Neither give ye your members as weapons of unrighteousness to sin; but give yourselves unto God' (Rom. vi. 12, 13).

Wherefore we condemn all the ungodly speeches of those who abuse the preaching of the Gospel, and say, To return unto God is very easy, for Christ has purged all our sins. Forgiveness of sins is easily obtained; what, therefore, will it hurt to sin? And, We need not take any great care for repentance, etc. Notwithstanding, we always teach that an entrance unto God is open for all sinners, and that this God does forgive all the sins of the faithful, only that one sin excepted which is committed against the Holy Ghost (Mark iii. 28, 29).

And, therefore, we condemn the old and new Novatians and Catharists; and especially we condemn the Pope's painful doctrine of penance. And against his simony and simoniacal indulgences we use that sentence of Simon Peter, 'Thy money perish with thee, because thou hast thought that the gift of God might be bought with money. Thou hast no part or fellowship in this matter: for thy heart is not upright before God' (Acts viii. 20, 21).

We also disallow those who think that themselves, by their own satisfactions, can make recompense for their sins committed. For we teach that Christ alone, by his death and passion, is the satisfaction, propitiation, and purging of all sins (Isa. liii. 4). Nevertheless, we cease not to urge, as was before said, the mortification of the flesh; and yet we add further, that it must not be proudly thrust upon God for a satisfaction of our sins (1 Cor. viii. 8); but must humbly, as it becomes the sons of God, be performed, as a new obedience, to show thankful minds for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God.

CHAPTER XV.—OF THE TRUE JUSTIFICATION OF THE FAITHFUL.

To justify, in the apostle's disputation touching justification, does signify to remit sins, to absolve from the fault and the punishment thereof, to receive into favor, to pronounce a man just. For the apostle says to the Eomans, 'God is he that justifieth. Who is he that can condemn?' (Rom. viii. 33, 44). Here to justify and to condemn are opposed. And in the Acts of the Apostles the apostle says, 'Through Christ is preached unto you forgiveness of sins: and from all things (from which ye could not be justified by the law of Moses) by him every one that believes is justified' (Acts xiii. 38, 39). For in the law, also, and in the prophets, we read, that 'If a controversy were risen among any, and they came to judgment, the judge should judge them; that is, justify the righteous, and condemn the wicked' (Deut. xxv. 1). And in Isa. v. 22, 23, 'Woe to them which justify the wicked for reward,'

Now, it is most certain that we are all by nature sinners, and before the judgment-seat of God convicted of ungodliness, and guilty of death. But we are justified—that is, acquitted from sin and death—by God the Judge, through the grace of Christ alone, and not by any respect or merit of ours. For what is more plain than that which Paul says?—'All have sinned, and are destitute of the glory of God, and are justified freely by grace, through the redemption which is in Christ Jesus' (Rom. iii. 23, 24).

For Christ took upon himself and bare the sins of the world, and did satisfy the justice of God. God, therefore, is merciful unto our sins for Christ alone, that suffered and rose again, and does not impute them unto us. But he imputes the justice of Christ unto us for our own ; so that now we are not only cleansed from sin, and purged, and holy, but also endued with the righteousness of Christ; yea, and acquitted from sin, death, and condemnation (2 Cor. v. 19-21); finally, we are righteous, and heirs of eternal life. To speak properly, then, it is God alone that justifieth us, and that only for Christ, by not imputing unto us our sins, but imputing Christ's righteousness unto us (Rom. iv. 23-25).

But because we do receive this justification, not by any works, but by faith in the mercy of God and in Christ; therefore, we teach and believe, with the apostle, that sinful man is justified only by faith in Christ, not by the law or by any works. For the apostle says, 'We conclude that man is justified by faith, without the works of the law' (Rom. iii. 28). 'If Abraham were justified by works, he hath whereof to boast; but not with God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness' (Rom. iv. 2, 3, 5; Gen. xv. 6). And again, 'Ye are saved by grace, through faith; and that not of yourselves: it is the gift of God; not by works, lest any might have cause to boast,' etc. (Eph. ii. 8, 9). Therefore, because faith does apprehend Christ our righteousness, and does attribute all the praise of God in Christ; in this respect justification is attributed to faith, chiefly because of Christ, whom it receives, and not because it is a work of ours; for it is the gift of God. Now, that we do receive Christ by faith the Lord shows at large (John vi. 27, 33, 35, 48-58), where he puts eating for believing, and believing for eating. For as by eating we receive meat, so by believing we are made partakers of Christ.

Therefore, we do not divide the benefit of justification, giving part to the grace of God or to Christ, and part to ourselves, our charity, works, or merit; but we do attribute it wholly to the praise of God in Christ, and that through faith. Moreover, our charity and our works can not please God if they be done of such as are not just; wherefore, we must first be just before we can love or do any just works. We are made just (as we have said) through faith in Christ, by the mere grace of God, who does not impute unto us our sins, but imputes unto us the righteousness of Christ; yea, and our faith in Christ he imputes for righteousness unto us. Moreover, the apostle does plainly derive love from faith, saying, 'The end of the commandment is love, proceeding from a pure heart, a good conscience, and faith unfeigned' (1 Tim. i. 5).

Wherefore, in this matter we speak not of a feigned, vain, or dead faith, but of a lively and quickening faith; which, for Christ (who is life, and gives life), whom it apprehends, both is indeed, and is so called, a lively faith, and does prove itself to be lively by lively works. And, therefore, James does speak nothing contrary to this doctrine; for he speaks of a vain and dead faith, which certain bragged of, but had not Christ living within them by faith. And also James says that works do justify (chap. ii. 14-26), yet he is not contrary to Paul (for then he were to be rejected); but he shows that Abraham did declare his lively and justifying faith by works. And so do all the godly, who yet trust in Christ alone, not to their own works. For the apostle said again, 'I live no longer myself, but Christ liveth in me. And the life which I now live in the flesh, I live through the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God; for if righteousness be by the law, then Christ died without cause' (Gal. ii. 20, 21).

CHAPTER XVI.—OF FAITH AND GOOD WORKS; OF THEIR REWARD, AND OF MAN'S MERIT.

Christian faith, is not an opinion or human persuasion, but a sure trust, and an evident and steadfast assent of the mind; it is a most-sure comprehension of the truth of God, set forth in the Scriptures and in the Apostles' Creed; yea, and of God himself, the chief blessedness; and especially of God's promise, and of Christ, who is the consummation of all the promises. And this faith is the mere gift of God, because God alone of his power does give it to his elect, according to measure; and that when, to whom, and how much he will; and that by his Holy Spirit, through the means of preaching the Gospel and of faithful prayer. This faith has also its measures of increase; which, unless they were likewise given of God, the apostles would never have said, 'Lord, increase our faith' (Luke xvii. 5).

Now, all these things which we have hitherto said of faith, the apostles taught them before us, even as we set them down. For Paul says, 'Faith is the ground,' or sure subsistence, 'of things hoped for, and the evidence,' or clear and certain comprehension, 'of things which are not seen' (Heb. xi. 1). And again he says that 'all the promises of God in Christ are yea, and in Christ are amen' (2 Cor. i. 20). And the same apostle says to the Philippians that 'it was given them to believe in Christ' (Phil. i. 29). And also, 'God doth distribute unto every man a measure of faith' (Rom. xii. 3). And again, 'All men have not faith' (2 Thess. iii. 2); and, 'All do not obey the Gospel' (2 Thess. i. 8). Besides, Luke witnesses and says, 'As many as were ordained to life, believed' (Acts xiii. 48). And therefore Paul also calls faith 'the faith of God's elect' (Tit. i. 1). And, again, 'Faith cometh by hearing, and hearing by the word of God' (Rom. x. 17). And in other places he oftentimes wills men to pray for faith. And the same also called faith powerful, and that showeth itself by love (Gal. v. 6). This faith pacifies the conscience, and opens to us a free access unto God; that with confidence we may come unto him, and may obtain at his hands whatsoever is profitable and necessary. The same faith keeps us in our duty which we owe to God and to our neighbor, and fortifies our patience in adversity; it frames and makes a true confession, and (in a word) it brings forth good fruit of all sorts; and good works (which are good indeed) proceeds from a lively faith by the Holy Spirit, and are done of the faithful according to the will or rule of God's word. For Peter the Apostle says, 'Therefore, giving all diligence th ereunto, add, moreover, to your faith virtue; and to virtue, knowledge; and to knowledge, temperance,' etc. (2 Pet. i. 5, 6).

It was said before that the law of God, which is the will of God. did prescribe unto us the pattern of good works. And the apostle says, 'This is the will of God, even your sanctification, that ye abstain from all uncleanness, and that no man oppress or deceive his brother in any matter' (1 Thess. iv. 3, 6). But as for such works and worships of God as are taken up upon our own liking, which St. Paul calls 'will-worship ' (Col. ii. 23), they are not allowed nor liked of God. Of such the Lord says in the Gospel,'They worship me in vain, teaching for doctrine the precepts of men' (Matt. xv. 9).

We therefore disallow all such manner of works, and we approve and urge men unto such as are according to the will and commandment of God. Tea, and these same works that are agreeable to God's will must be done, not to the end to merit eternal life by them; for 'life everlasting,' as the apostle says, 'is the gift of God' (Rom. vi. 23), nor for ostentation's sake, which the Lord does reject (Matt. vi. 1, 5, 16), nor for lucre, which also he mislikes (Matt. xxiii. 23), but to the glory of God, to commend and set forth our calling, and to yield thankfulness unto God, and also for the profit of our neighbors. For the Lord says again in the Gospel, 'Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven' (Matt. v. 16). Likewise the Apostle Paul says, 'Walk worthy of your calling' (Eph. iv. 1). Also, 'Whatsoever ye do,' says he, 'either in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father by him' (Col. iii. 17). 'Let no man seek his own, but every man his brother's' (Phil. ii. 4). And, 'Let ours also learn to show forth good works for necessary uses, that they be not unprofitable' (Tit. iii. 14).

Notwithstanding, therefore, that we teach with the apostle that a man is justified by faith in Christ, and not by any good works (Rom. iii. 28), yet we do not lightly esteem or condemn good works; because we know that a man is not created or regenerated through faith that he should be idle, but rather that without ceasing he should do those things which are good and profitable. For in the Gospel the Lord says, 'A good tree bringeth forth good fruit' (Matt. xii. 33); and, again, 'Whosoever abideth in me, bringeth forth much fruit' (John xv. 5). And, lastly, the apostle says, 'We are the workmanship of God, created in Christ Jesus to good works, which God hath prepared, that we should walk in them' (Eph. ii. 10). And again, 'Who gave himself for us, that he might deliver us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works' (Tit. ii. 14). We therefore condemn all those who do contemn good works, and do babble that they are needless and not to be regarded. Nevertheless, as was said before, we do not think that we are saved by good works, or that they are so necessary to salvation that no man was ever saved without them. For we are saved by grace and by the benefit of Christ alone. Works do necessarily proceed from faith; but salvation is improperly attributed to them, which is most properly ascribed to grace. That sentence of the apostle is very notable: 'If by grace, then not of works; for then grace were no more grace: but if of works, then is it not of grace; for then works were no more works' (Rom. xi. 6).

Now the works which we do are accepted and allowed of God through faith; because they who do them please God by faith in Christ, and also the works themselves are done by the grace of God through his Holy Spirit. For St. Peter says that 'of every nation he that feareth God, and worketh righteousness, is accepted with him' (Acts x. 35). And Paul also, 'We cease not to pray for you, that you may walk worthy of the Lord, and in all things please him, being fruitful in every good work' (Col. i. 9, 10). Here, therefore, we diligently teach, not false and philosophical, but true virtues, true good works, and the true duties of a Christian man. And this we do with all the diligence and earnestness that we can inculcate and beat into men's minds; sharply reproving the slothfulness and hypocrisy of all those who with their mouths praise and profess the Gospel, and yet with their shameful life do dishonor the same; setting before their eyes, in this case, God's horrible threatenings, large promises, and bountiful rewards, and that by exhorting, comforting, and rebuking.

For we teach that God does bestow great rewards on them that do good, according to that saying of the prophet, 'Refrain thy voice from weeping, because thy works shall have a reward' (Jer. xxxi. 16). In the Gospel also the Lord said, 'Rejoice, and be glad, because your reward is great in heaven' (Matt. v. 12). And, 'He that shall give to one of these little ones a cup of cold water, verily I say unto you, he shall not lose his reward' (Matt. x. 42). Yet we do not attribute this reward, which God gives, to the merit of the man that receives it, but to the goodness, or liberality, and truth of God, which promises and gives it; who, although he owe nothing to any, yet he has promised to give a reward to those that faithfully worship him, notwithstanding that he do also give them grace to worship him. Besides, there are many things unworthy the majesty of God, and many imperfect things are found in the works even of the saints; and yet because God does receive into favor and embrace those who work them for Christ's sake therefore he performs unto them the promised reward. For otherwise our righteousness is compared to a menstruous cloth (Isa. lxiv. 6); yea, and the Lord in the Gospel says, 'When ye have done all things that are commanded you, say, We are unprofitable servants: we have done that which was our duty to do' (Luke xvii. 10). So that though we teach that God does give a reward to our good deeds, yet withal we teach, with Augustine, that 'God doth crown in us, not our deserts, but his own gifts.' And, therefore, whatsoever reward we receive, we say that it is a grace, and rather a grace than a reward: because those good things which we do, we do them rather by God than by ourselves; and because Paul says, 'What hast thou that thou hast not received? but if thou hast received it, why dost thou boast, as though thou hadst not received it?' (1 Cor. iv. 7). Which thing also the blessed martyr Cyprian does gather out of this place, that 'we must not boast of anything, seeing nothing is our own.' We therefore condemn those who defend the merits of men, that they may make frustrate the grace of God.

CHAPTER XVII.—OF THE CATHOLIC AND HOLY CHURCH OF GOD, AND OF THE ONE ONLY HEAD OF THE CHURCH.

Forasmuch as God from the beginning would have men to be saved, and to come to the knowledge of the truth (1 Tim. ii. 4), therefore it is necessary that there always should have been, and should be at this day, and to the end of the world, a Church—that is, a company of the faithful called and gathered out of the world; a communion (I say) of all saints, that is, of them who truly know and rightly worship and serve the true God, in Jesus Christ the Saviour, by the word of the Holy Spirit, and who by faith are partakers of all those good graces which are freely offered through Christ. These all are citizens of one and the same city, living under one Lord, under the same laws, and in the same fellowship of all good things; for the apostle calls them 'fellow-citizens with the saints, and of the household of God' (Eph. ii. 19); terming the faithful upon the earth saints (1 Cor. iv. 1), who are sanctified by the blood of the Son of God. Of these is that article of our Creed wholly to be understood, 'I believe in the holy Catholic Church, the communion of saints.'

And, seeing that there is always but 'one God, and one mediator between God and men, the man Jesus Christ' (1 Tim. ii. 5); also, one Shepherd of the whole flock, one Head of this body, and, to conclude, one Spirit, one salvation, one faith, one Testament, or Covenant,—it follows necessarily that there is but one Church, which we therefore call Catholic because it is universal, spread abroad through all the parts and quarters of the world, and reaches unto all times, and is not limited within the compass either of time or place. Here, therefore, we must condemn the Donatists, who pinned up the Church within the corners of Africa; neither do we assent to the Roman clergy, who vaunt that the Church of Rome alone is in a manner Catholic.

The Church is divided by some into divers parts or sorts; not that it is rent and divided from itself, but rather distinguished in respect of the diversity of the members that are in it. One part thereof they make to be the Church Militant, the other the Church Triumphant. The Militant wars still on earth, and fights against the flesh, the world, and the prince of the world, the devil; against sin and against death. The other, being already set at liberty, is now in heaven, and triumphs over all those things overcome, and continually rejoices before the Lord. Yet these two churches have, notwithstanding, a communion and fellowship between themselves.

Moreover, the Church Militant upon the earth has evermore had many particular churches, which must all, notwithstanding, be referred to the unity of the Catholic Church. This Militant Church was otherwise ordered and governed before the Law, among the patriarchs; otherwise under Moses, by the Law; and otherwise of Christ, by the Gospel. There are but two sorts of people, for the most part, mentioned: to wit, the Israelites and the Gentiles; or they who, of the Jews and Gentiles, were gathered to make a Church. There are also two Testaments, the Old and the New. Yet both these sorts of people have had, and still have, one fellowship, one salvation, in one and the same Messiah; in whom, as members of one body, they are all joined together under one head, and by one faith are all partakers of one and the same spiritual meat and drink. Yet here we do acknowledge a diversity of times, and a diversity in the pledges and signs of Christ promised and exhibited; and that now, the ceremonies being abolished, the light shines unto us more clearly, our gifts and graces are more abundant, and our liberty is more full and ample.

This holy Church of God is called 'the house of the living God' (2 Cor. vi. 16), 'builded of living and spiritual stones' (1 Pet. ii. 5) 'founded upon a rock' (Matt. xvi. 18), 'which can not be moved' (Heb. xii. 28), 'upon a foundation besides which none can be laid' (1 Cor. iii. 11). Whereupon it is called 'the pillar and ground of the truth' (1 Tim. iii. 15), that does not err, so long as it relies upon the rock Christ, and upon the foundation of the prophets and apostles. And no marvel if it do err, so often as it forsakes Him who is the alone truth. This Church is also called 'a virgin' (1 Cor. xi. 2), and 'the spouse of Christ' (Cant. iv. 8), and 'his only beloved' (Cant. v. 16). For the apostle says, 'I have espoused you to one husband, that I may present you as a chaste virgin to Christ' (2 Cor. xi. 2). The Church is called 'a flock of sheep under one shepherd,' even Christ (Ezek. xxxiv. 22, 23, and John x. 16); also, 'the body of Christ' (Col. i. 24), because the faithful are the lively members of Christ, having him for their head.

It is the head which has the pre-eminence in the body, and from whence the whole body receives life; by whose spirit it is governed in all things; of whom, also, it receives increase, that it may grow up. Also, there is but one head to the body, which has agreement with the body; and therefore the Church can not have any other head besides Christ. For as the Church is a spiritual body, so must it needs have a spiritual head like unto itself. Neither can it be governed by any other spirit than by the Spirit of Christ. Wherefore Paul says, 'And he is the head of the body, the Church: who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence' (Col. i. 18). And in another place, 'Christ,' saith he, 'is the head of the Church: and he is the Saviour of the body' (Eph. v. 23). And again, 'Who is the head of the Church, which is his body, the fullness of him that filleth all in all' (Eph. i. 22, 23). Again, 'Let us grow up into him in all things, which is the head, even Christ; by whom all the body being knit together, receiveth increase' (Eph. iv. 15, 16). And therefore we do not allow of the doctrine of the Romish prelates, who would make the Pope the general pastor and supreme head of the Church Militant here on earth, and the very vicar of Jesus Christ, who has (as they say) all fullness of power and sovereign authority in the Church. For we hold and teach that Christ our Lord is, and remains still, the only universal pastor, and highest bishop, before God his Father; and that in the Church he performs all the duties of a pastor or bishop, even to the world's end; and therefore stands not in need of any other to supply his room. For he is said to have a substitute, who is absent; but Christ is present with his Church, and is the head that gives life thereunto. He did straitly forbid his apostles and their successors all superiority or dominion in the Church. They, therefore, that by gainsaying set themselves against so manifest a truth, and bring another kind of government into the Church, who sees not that they are to be counted in the number of them of the apostles of Christ prophesied? as in Peter, 2 Epist. ii. 1, and Paul, Acts xx. 29; 2 Cor. xi. 13; 2 Thess. ii. 8, 9, and in many other places.

Now, by taking away the Romish head we do not bring any confusion or disorder into the Church. For we teach that the government of the Church which the apostles set down is sufficient to keep the Church in due order; which, from the beginning, while as yet it wanted such a Romish head as is now pretended to keep it in order, was not, disordered or full of confusion. The Romish head doth maintain indeed his tyranny and corruption which have been brought into the Church; but in the mean time he hinders, resists, and, with all the might he can make, cuts off the right and lawful reformation of the Church.

They object against us that there have been great strifes and dissensions in our churches since they did sever themselves from the Church of Rome; and that therefore they can not be true churches. As though there were never in the Church of Rome any sects, any contentions and quarrels; and that, in matters of religion, maintained not so much in the schools as in the holy Chairs, even in the audience of the people. We know that the apostle said, 'God is not the author of confusion, but of peace' (1 Cor. xiv. 33), and, 'Seeing there is among you emulation and contention, are ye not carnal?' (1 Cor. iii. 3, 4). Yet may we not deny that God was in that Church planted by the apostle; and that the Apostolic Church was a true Church, howsoever there were strifes and dissensions in it. The Apostle Paul reprehended Peter, an apostle (Gal. ii. 11), and Barnabas fell at variance with Paul (Acts xv. 39). Great contention arose in the Church of Antioch between them that preached one and the same Christ, as Luke records in the Acts of the Apostles, chap. xv. 2. And there have at all times been great contentions in the Church, and the most excellent doctors of the Church have, about no small matters, differed in opinion; yet so as, in the mean time, the Church ceased not to be the Church for all these contentions. For thus it pleases God to use the dissensions that arise in the Church, to the glory of his name, to the setting forth of the truth, and to the end that such as are not approved might be manifest (1 Cor. xi. 19).

Now, as we acknowledge no other head of the Church than Christ, so do we not acknowledge every church to be the true Church which vaunts herself so to be; but we teach that to be the true Church indeed in which the marks and tokens of the true Church are to be found. Firstly and chiefly, the lawful and sincere preaching of the word of God as it is left unto us in the writings of the prophets and the apostles, which do all seem to lead us unto Christ, who in the Gospel has said, 'My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life. A stranger they do not hear, but flee from him, because they know not his voice' (John x. 5, 27, 28).

And they that are such in the Church of God have all but one faith and one spirit; and therefore they worship but one God, and him alone they serve in spirit and in truth, loving him with all their hearts and with all their strength, praying unto him alone through Jesus Christ, the only Mediator and Intercessor; and they seek not life or justice but only in Christ, and by faith in him; because they do acknowledge Christ the only head and foundation of his Church, and, being surely founded on him, do daily repair themselves by repentance, and do with patience bear the cross laid upon them; and, besides, by unfeigned love joining themselves to all the members of Christ, do thereby declare themselves to be the disciples of Christ, by continuing in the bond of peace and holy unity. They do withal communicate in the sacraments ordained by Christ, and delivered unto us by his apostles, using them in no other manner than as they received them from the Lord himself. That saying of the Apostle Paul is well known to all, 'I received from the Lord that which I delivered unto you' (1 Cor. xi. 23). For which cause we condemn all such churches, as strangers from the true Church of Christ, which are not such as we have heard they ought to be, howsoever, in the mean time, they brag of the succession of bishops, of unity, and of antiquity. Moreover, we have in charge from the apostles of Christ 'to shun idolatry' (1 Cor. x. 14; 1 John v. 21), and 'to come out of Babylon,' and to have no fellowship with her, unless we mean to be partakers with her of all God's plagues laid upon her (Rev. xviii. 4; 2 Cor. vi. 17).

But as for communicating with the true Church of Christ, we so highly esteem it that we say plainly that none can live before God who do not communicate with the true Church of God, but separate themselves from the same. For as without the ark of Noah there was no escaping when the world perished in the flood; even so do we believe that without Christ, who in the Church offers himself to be enjoyed of the elect, there can be no certain salvation: and therefore we teach that such as would be saved must in no wise separate themselves from the true Church of Christ.

But as yet we do not so strictly shut up the Church within those marks before mentioned, as thereby to exclude all those out of the Church who either do not participate of the sacraments (not willingly, nor upon contempt; but who, being constrained by necessity, do against their will abstain from them, or else do want them), or in whom faith does sometimes fail, though not quite decay, nor altogether die: or in whom some slips and errors of infirmity may be found. For we know that God had some friends in the world that were not of the commonwealth of Israel. We know what befell the people of God in the captivity of Babylon, where they were without their sacrifices seventy years. We know what happened to St. Peter, who denied his Master, and what is wont daily to happen among the faithful and chosen of God who go astray and are full of infirmities. We know, moreover, what manner of churches the churches in Galatia and Corinth were in the apostles' time: in which St. Paul condemns many and heinous crimes; yet he calls them holy churches of Christ (1 Cor. i. 2; Gal. i. 2).

Yea, and it happens sometimes that God in his just judgment suffers the truth of his Word, and the Catholic faith, and his own true worship, to be so obscured and defaced that the Church seems almost quite razed out, and not so much as a face of a Church to remain; as we see fell out in the days of Elijah (1 Kings xix. 10, 14), and at other times. And yet, in the mean time, the Lord has in this world, even in this darkness, his true worshippers, and those not a few, but even seven thousand and more (1 Kings xix. 18; Rev. vii. 4, 9). For the apostle cries, 'The foundation of the Lord standeth sure, and hath this seal, The Lord knoweth who are his,' etc. (2 Tim. ii. 19). Whereupon the Church of God may be termed invisible; not that the men whereof it consists are invisible, but because, being hidden from our sight, and known only unto God, it cannot be discerned by the judgment of man.

Again, not all that are reckoned in the number of the Church are saints, and lively and true members of the Church. For there are many hypocrites, who outwardly do hear the word of God, and publicly receive the sacraments, and do seem to pray unto God alone through Christ, to confess Christ to be their only righteousness, and to worship God, and to exercise the duties of charity to the brethren, and for a while through patience to endure in troubles and calamities. And yet they are altogether destitute of the inward illumination of the Spirit of God, of faith and sincerity of heart, and of perseverance or continuance to the end. And these men are, for the most part, at length laid open in their true character. For the Apostle John says, 'They went out from among us, but they were not of us: for if they had been of us, they would have remained with us' (1 John ii. 19). Yet these men, while they do pretend religion, are accounted to be in the Church. Even as traitors in a commonwealth, before they be detected, are accounted in the number of good citizens; and as the cockle and darnel and chaff are found among the wheat; and as wens and swellings are in a perfect body, when they are rather diseases and deformities than true members of the body. And therefore the Church is very well compared to a drag-net, which draws up fishes of all sorts; and to a field, wherein is found both darnel and good corn (Matt. xiii. 26, 47). Hence we must be very careful not to judge rashly before the time, nor to exclude, and cast off or cut away, those whom the Lord would not have excluded nor cut off, or whom, without some damage to the Church, we can not separate from it. Again, we must be very vigilant lest the godly, falling fast asleep, the wicked grow stronger, and do some mischief in the Church.

Furthermore, we teach that it is carefully to be marked, wherein especially the truth and unity of the Church consists, lest that we either rashly breed or nourish schisms in the Church. It consists not in outward rites and ceremonies, but rather in the truth and unity of the Catholic faith. This Catholic faith is not taught us by the ordinances or laws of men, but by the holy Scriptures, a compendious and short sum whereof is the Apostles' Creed. And, therefore, we read in the ancient writers that there were manifold diversities of ceremonies, but that those were always free; neither did any man think that the unity of the Church was thereby broken or dissolved. We say, then, that the true unity of the Church does consist in several points of doctrine, in the true and uniform preaching of the Gospel, and in such rites as the Lord himself has expressly set down. And here we urge that saying of the apostle very earnestly, 'Let us, as many as are perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereunto we have already attained, let us walk by the same rule, let us mind the same thing' (Phil. iii. 15, 16).

CHAPTER XVIII.—OF THE MINISTERS OF THE CHURCH, THEIR INSTITUTION AND OFFICES.

God has always used his ministers for the gathering or erecting of a Church to himself, and for the governing and preservation of the same; and still he does, and always will, use them so long as the Church remains on earth. Therefore, the first beginning, institution, and office of the ministers is a most ancient ordinance of God himself, not a new device appointed by men. True it is that God can, by his power, without any means, take unto himself a Church from among men; but he had rather deal with men by the ministry of men. Therefore ministers are to be considered, not as ministers by themselves alone, but as the ministers of God, by whose means God does work the salvation of mankind. For which cause we give counsel to beware that we do not so attribute the things appertaining to our conversion and instruction unto the secret virtue of the Holy Spirit as to make void the ecclesiastical ministry. For it behooves us always to have in mind the words of the apostle, 'How shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? Therefore faith is by hearing, and hearing by the word of God' (Rom. x. 14, 17). And that also which the Lord says, in the Gospel, 'Verily, verily, I say unto you, he that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me' (John xiii. 20). Likewise what a man of Macedonia, appearing in a vision to Paul, being then in Asia, said unto him; 'Come over into Macedonia, and help us' (Acts xvi. 9). And in another place the same apostle says, 'We are laborers together with God; ye are God's husbandry, ye are God's building' (1 Cor. iii. 9).

Yet, on the other side, we must take heed that we do not attribute too much to the ministers and ministry: herein remembering also the words of our Lord in the Gospel, 'No man can come to me, except the Father which hath sent me draw him' (John vi. 44), and the words of the apostle, 'Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? So then neither is he that planteth any thing, nor he that watereth, but God that giveth the increase' (1 Cor. iii. 5, 7). Therefore let us believe that God does teach us by his word, outwardly through his ministers, and does inwardly move and persuade the hearts of his elect unto belief by his Holy Spirit; and that therefore we ought to render all the glory of this whole benefit unto God. But we have spoken of this matter in the First Chapter of this our Declaration.

God has used for his ministers, even from the beginning of the world, the best and most eminent men in the world (for, although some of them were inexperienced in worldly wisdom or philosophy, yet surely in true divinity they were most excellent)—namely, the patriarchs, to whom he spake very often by his angels. For the patriarchs were the prophets or teachers of their age, whom God, for this purpose, would have to live many years, that they might be, as it were, fathers and lights of the world. They were followed by Moses and the prophets renowned throughout all the world.

Then, after all these, our heavenly Father sent his only-begotten Son, the most perfect teacher of the world; in whom is hidden the wisdom of God, and from whom we derive that most holy, perfect, and pure doctrine of the Gospel. For he chose unto himself disciples, whom he made apostles; and they, going out into the whole world, gathered together churches in all places by the preaching of the Gospel. And afterward they ordained pastors and teachers in all churches, by the commandment of Christ; who, by such as succeeded them, has taught and governed the Church unto this day. Therefore, as God gave unto his ancient people the patriarchs, together with Moses and the prophets, so also to his people under the new covenant he sent his only-begotten Son, and, with him, the apostles and teachers of this Church.

Furthermore, the ministers of the new covenant are termed by divers names; for they are called apostles, prophets, evangelists, bishops, elders, pastors, and teachers (1 Cor. xii. 28; Eph. vi. 11). The apostles remained in no certain place, but gathered together divers churches throughout the whole world: which churches, when they were once established, there ceased to be any more apostles, and in their places were particular pastors appointed in every Church. The prophets, in old time, did foresee and foretell things to come; and, besides, did interpret the Scriptures; and such are found some among us at this day. They were called evangelists, who were the penmen of the history of the Gospel, and were also preachers of the Gospel of Christ; as the Apostle Paul gives in charge unto Timothy, 'to fulfill the work of an Evangelist' (2 Tim. iv. 5). Bishops are the overseers and watchmen of the Church, who distribute food and other necessities to the Church. The elders are the ancients and, as it were, the senators and fathers of the Church, governing it with wholesome counsel. The pastors both keep the Lord's flock, and also provide things necessary for it. The teachers do instruct, and teach the true faith and godliness. Therefore the Church ministers that now are may be called bishops, elders, pastors, and teachers.

But in process of time there were many more names of ministers brought into the Church. For some were created patriarchs, others archbishops, others suffragans; also, metropolitans, archdeacons, deacons, subdeacons, acolytes, exorcists, choristers, porters, and I know not what others, as cardinals, provosts, and priors; abbots, greater and lesser; orders, higher and lower. But touching all these, we little heed what they have been in times past, or what they are now; it is sufficient for us that, so much as concerns ministers, we have the doctrine of the apostles.

We, therefore, knowing certainly that monks, and the orders or sects of them, are instituted neither by Christ nor by his apostles, we teach that they are so far from being profitable that they are pernicious and hurtful unto the Church of God. For, although in former times they were tolerable (when they lived solitarily, getting their livings with their own hands, and were burdensome to none, but did in all places obey their pastors, even as laymen), yet what kind of men they be now all the world sees and perceives. They pretend I know not what vows; but they lead a life altogether disagreeing from their vows: so that the very best of them may justly be numbered among those of whom the apostle speaks: 'We hear that there are some among you which walk inordinately, working not at all, but are busybodies,' etc. (2 Thess. iii. 11). Therefore, we have no such in our churches; and, besides, we teach that they should not be suffered to rout in the churches of Christ.

Furthermore, no man ought to usurp the honor of the ecclesiastical ministry; that is to say, greedily to pluck it to himself by bribes, or any evil shifts, or of his own accord. But let the ministers of the Church be called and chosen by a lawful and ecclesiastical election and vocation; that is to say, let them be chosen religiously by the Church, and that in due order, without any tumult, seditions, or contention. But we must have an eye to this, that not every one that will should be elected, but such men as are fit and have sufficient learning, especially in the Scriptures, and godly eloquence, and wise simplicity; to conclude, such men as are of good report for moderation and honesty of life, according to that apostolic rule which St. Paul gives in the 1st Epistle to Timothy iii. 2-7, and to Titus i. 7-9. And those who are chosen let them be ordained by the elders with public prayer, and laying on of hands. We do here, therefore, condemn all those who run of their own accord, being neither chosen, sent, nor ordained. We do also utterly disallow unfit ministers, and such as are not furnished with gifts requisite for a pastor.

In the mean time we are not ignorant that the innocent simplicity of certain pastors in the primitive Church did sometimes more profit the Church than the manifold, exquisite, and nice learning of some others that were over-lofty and high-minded. And for this cause we also, at this day, do not reject the honest simplicity of certain men, who yet are not destitute of all knowledge and learning.

The apostles of Christ do term all those who believe in Christ 'priests;' not in regard to their ministry, but because that all the faithful, being made kings and priests, may, through Christ, offer up spiritual sacrifices unto God (Exod. xix. 6; 1 Pet. ii. 5, 9; Rev. i. 6). The ministry, then, and the priesthood are things far different one from the other. For the priesthood, as we said even now, is common to all Christians; not so is the ministry. And we have not taken away the ministry of the Church because we have thrust the popish priesthood out of the Church of Christ. For surely in the new covenant of Christ there is no longer any such priesthood as was in the ancient Church of the Jews; which had an external anointing, holy garments, and very many ceremonies which were figures and types of Christ, who, by his corning, fulfilled and abolished them (Heb. ix. 10, 11). And he himself remains the only priest forever; and we do not communicate the name of priest to any of the ministers, lest we should detract any thing from Christ. For the Lord himself has not appointed in the Church any priests of the New Testament, who, having received authority from the suffragan, may offer up the host every day, that is, the very flesh and the very blood of our Saviour, for the quick and the dead; but ministers, who may teach and administer the sacraments. Paul declares plainly and shortly what we are to think of the ministers of the New Testament, or of the Church of Christ, and what we must attribute unto them: 'Let a man,' says he, 'so account of us, as of the ministers of Christ, and stewards of the mysteries of God' (1 Cor. iv. 1). So that the apostle wants us to esteem ministers as ministers. Now the apostle calls them huperetas, as it were under-rowers, who hav e an eye only to their pilot; that is to say, men that live not unto themselves, nor according to their own will, but for others—to wit, their masters, at whose commandment and beck they ought to be. For the minister of the Church is commanded wholly, and in all parts of his duty, not to please himself, but to execute that only which he has received in commandment from his Lord. And in this place it is expressly declared who is our Master, even Christ; to whom the ministers are in subjection in all the functions of their ministry. He adds further that the ministers of the Church are 'stewards, and dispensers of the mysteries of God' (1 Cor. iv. 1). Now the mysteries of God Paul in many places, and especially in Eph. iii. 4, does call 'the Gospel of Christ.' And the sacraments of Christ are also called mysteries by the ancient writers. Therefore for this purpose are the ministers called—namely, to preach the Gospel of Christ unto the faithful, and to administer the sacraments. We read, also, in another place in the Gospel, of 'the faithful and wise steward,' whom 'his Lord shall make ruler over his household, to give them their portion of meat in due season ' (Luke xii. 42). Again, in another place of the Gospel, a man goes into a strange country, and, leaving his house, gives unto his servants authority therein, commits to them his substance, and appoints every man his work (Matt. xxv. 14).

This is now a fit place to speak somewhat also of the power and office of the ministers of the Church. And concerning their power some have disputed over busily, and would bring all things, even the very greatest, under their jurisdiction; and that against the commandment of God, who forbade unto his disciples all dominion, and highly commended humility (Luke xxii. 26; Matt. xviii. 3). Indeed, there is one kind of power which is mere and absolute power, called the power of right. According to this power all things in the whole world are subject unto Christ, who is Lord of all: even as he himself witnesses, saying, 'All power is given unto me in heaven and in earth' (Matt. xxviii. 18), and again, 'I am the first and the last, and behold I live forever, and I have the keys of hell and death' (Rev. i. 17, 18); also, 'He hath the key of David, which openeth, and no man shutteth; and shutteth, and no man openeth' (Rev. iii. 7).

This power the Lord reserves to himself, and does not transfer it to any other, that he might sit idly by, and look on his ministers while they wrought. For Isaiah says, 'I will put the key of the house of David upon his shoulder' (Isa. xxii. 22), and again, 'Whose government shall be upon his shoulders' (Isa. ix. 6). For he does not lay the government on other men's shoulders, but does still keep and use his own power, thereby governing all things. Furthermore, there is another power, that of office, or ministerial power, limited by him who has full and absolute power and authority. And this is more like a service than a dominion. For we see that a master does give unto the steward of his house authority and power over his house, and for that cause delivers him the keys, that he may admit or exclude such as his master will have admitted or excluded. According to this power does the minister, by his office, that which the Lord has commanded him to do; and the Lord does ratify and confirm that which he does, and will have the deeds of his ministers to be acknowledged and esteemed by his own deeds. Unto which end are those speeches in the Gospel: 'I will give unto thee the keys of the kingdom of heaven; and whatsoever thou bindest or loosest in earth shall be bound or loosed in heaven' (Matt. xvi. 19). Again, 'Whose sins soever ye remit, they shall be remitted; and whose sins soever ye retain, they shall be retained' (John xx. 23). But if the minister deal not in all things as the Lord has commanded him, but pass the limits and bounds of faith, then the Lord does make void that which he does. Wherefore the ecclesiastical power of the ministers of the Church is that function whereby they do indeed govern the Church of God, but yet so do all things in the Church as he has prescribed in his Word: which thing being so done, the faithful do esteem them as done of the Lord himself. But touching the keys we have spoken somewhat before.