I believe in the holy catholic church, the communion of Saints
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