加爾文基督教要義(67)卷四第一章 論真教會為眾信徒之母，因而我們必須與之聯合

第一章 論真教會為眾信徒之母，因而我們必須與之聯合
　　第三卷已講明，我們因信福音而有基督，並分享他所獲得的救恩和永福。但因為我們的無知，懈怠，和心思上的虛幻都需要外援，好在我們心中產生信仰，並逐漸增長到完滿的地步，上帝就體恤我們的軟弱，給我們預備了這種援助；且為維持福音的傳揚，他就將這種寶庫交給了教會。他委派了牧師和教師來教導他的子民；他又賜他們權柄；總之，凡能助成信仰的聖潔合一，以及建立良好秩序的事，他無不準備好了（參弗4：11-16）。第一，他設立了聖禮，這聖禮我們從經驗知道，乃是培養和支持信仰最有效的工具。因為我們既還在肉體的桎梏中，尚未達到天使般的境地，上帝就照他奇妙的安排，按我們的能力，為我們這些與他遠離的，準備了一個與他接近的方法。因之，照著訓導的秩序，我們現在必須討論教會，教會的治理，職分，與權力；再次要討論聖禮；最後要討論政府；同時，我們要使虔誠的讀者脫離羅馬教皇制的敗壞，因這種敗壞撒但用來將上帝指定作為我們拯救的工具貶損了。我將要從討論教會開始。上帝的旨意，是要將他的一切兒女聚集在教會的懷抱中，不但是叫他們在嬰兒和幼年時期，由她的扶助和服務得著養育，且由她仁慈的關顧得著管教，直到他們長大成人，至終達到完全的信仰。因為「上帝所配合的，人不可分開」（可10：9）；凡以上帝為父的，便以教會為他們的母。這不但在律法之下為然，而且從基督降世以來亦然，因為保羅宣布說，天上的新耶路撒冷，乃是「我們眾人的母」（加4：26）。
　　二、我們在使徒信經中承認教會的那一信條，不僅指我們現在所說的有形教會，而且也指著上帝的眾選民，包括死人與活人。其所以用「信」，是因為在上帝的兒女和不信的人當中，在他的羊群和野獸當中，往往不能發現什麼別的差別。但若說「信」教會，那就有些不妥了。我承認這是為現在所普遍採用的，而且並非是沒有悠久的歷史為根據，因為由教會歷史傳之於我們的尼西亞信經，也是如此說。然而從諸教父的遺著中看來，顯然古時異口同聲所謂「我信教會」的說法，是弱於「我信上帝」的說法。因為奧古斯丁，和那用居普良的名義作使徒信經詮釋的人，不僅用這較弱的說法，而且還特別註明說，用較強的說法是不適當的；而他們的意見並非是無理由的。因為所謂「信上帝」，乃是心中依賴上帝為真實，而且信靠他。但這卻不能用之於教會，正如不能用之於「罪得赦免」或「身體復活」一樣。因之，我雖然厭惡「字眼」上的爭執，卻情願採用一種正確表達題旨的說法，而不願採用一種不必要地使題旨模糊的說法。「我信教會」這一子句是在使我們知道：雖然魔鬼想運用萬事來毀滅基督的恩典，而上帝的一切敵人也要施展狂暴以求達到同一目的，然而他的恩典總不會消滅，而他的寶血也決不會落空，歸於徒然。這裡，我們必須注意神奧秘的揀選，以及他在內心的呼召，因為只有他「認識誰是屬他的人」，並將他們保守在他的印記之下，一如保羅所說的（參提后2： 19）；然而他們既受了他的印記，我們就能把他們從惡人中分辨出來。因為只有很微少的人數被隱藏在一廣大的群眾中，少數的麥子被掩覆於一大堆糠屑內，所以惟有上帝方能認識他由奧秘的揀選所建立的教會。我們思想到了一切被揀選的人，仍是不夠的，還要認識教會的合一，並知道我們自己是真被接在其上的，因為我們除非在元首基督之下與其他肢體聯絡，就不能盼望承受將來的產業。因之，教會乃稱為大公的或普世的；因為把教會四分五裂，而不至把基督分裂，乃是不可能的。但是上帝的眾選民真是在基督裡面彼此聯絡；他們既是依靠一個元首，就彼此聯繫，好像一個身體上的肢體一樣；他們既在一聖靈裡面靠著一信，一望，一愛而活著，就成為一體了；他們蒙召不只一同承受永生，而且也同有一位上帝和基督。所以，雖然四周的荒涼好像是宣布教會不存在了，我們卻須記著，基督的死是有效果的，上帝總是奇妙地保守他的教會，好像將她藏在隱密處一樣，正如他向以利亞說：「我為自己留下七千人，是未曾向巴力屈膝的」（王上19：18）。
　　三、然而這信條也多少與外表的教會有關，並使我們每人和上帝的眾兒女保持和睦，尊重教會固有的權威，總而言之，使每人作羊群的一分子。因之我們加上「聖徒相通」一子句。這子句雖然常被古時作者所遺漏，卻是不當忽視的，因為它把教會的性質完美地表達了出來；這正好像是說，聖徒在基督里聯絡一致，所以凡上帝所賜他們的恩惠，他們就當彼此分享。這分享並非與恩賜的差別不相容，因為我們知道，聖靈將不同的恩賜分配與人；這分享也並不與國家的政令不相容，因為政令是要使每一個人能夠安享他的產業，作為保持社會安寧所必須的條件。然而信徒的團體仍是如路加在使徒行傳所記載的：「那許多信的人，都是一心一意的」（徒4： 32）；又如保羅勸勉以弗所人所說的：「身體只有一個，聖靈只有一個，正如你們蒙召，同有一個指望」（弗4：4）。因為他們若真相信上帝是大家的天父，基督是大家的元首，他們就不能不聯絡為弟兄，彼此相愛，共同分享益處。於是，我們很宜知道，在這種聯絡里我們能夠得著什麼益處。因為所謂「我信教會」，意即確知我們是她的肢體。這樣，我們的救贖是建立在穩固的基礎上，雖然整個的世界解體，她也不能顛覆。第一，她是以上帝的揀選為根基，不能變更或失敗，正如他的永恆安排不能顛覆一樣。第二，她是和基督的鞏固相聯繫，他不讓他的信徒被奪去，如同不讓他的肢體被分裂一樣。此外，我們也確信，只要我們仍在教會的懷抱中，我們就仍必有真理。最後，我們深知以下的應許屬於我們：「在錫安山，必有拯救」（珥2：32；俄17節）。「上帝在其中，城必不動搖」（詩46： 5）。我們若與教會聯合，就繼續與上帝相交。相通一辭也含著充分的安慰；因為我們既然確知，凡是主賜予他肢體的，也都屬於我們，所以我們就因他們所享受的一切恩惠而有確實的指望。但是為求有教會的這種合一，正如我所說過的，我們並不需要親眼看見教會，或親手摸著她；反之，她既是信的對象，我們就知道，即令我們的眼睛看不見教會，但她是同我們看得見她一樣存在著的。我們的信也並不因我們信一個不能完全分辨清楚的教會而歸於徒然；因為主並未命我們在教會中分辨惡人和選民，那並不屬於我們，而只屬於上帝；我們心中所必須確信的只是，凡由天父上帝的慈愛，藉聖靈有效的感力，與基督有了分的人，是被分別出來作為上帝特別的產業了；我們既被列於其中，就是分享這大恩的。
　　四、但是我們目前既是要討論有形的教會，那麼我們從她那母親的稱呼上，也可以知道，認識她，對我們是何等有益，甚至是不可少的；因為我們沒有別的方法得著生命，除非是由她懷胎，生產，乳養，受她的看顧管教，直到脫離凡軀，「變成天上的使者一樣」（太22： 30）。因為我們太軟弱，必須終生受她的管教。還有，在教會懷抱之外，沒有赦罪和得救的希望，這是為先知約珥和以賽亞所證實的（珥2：32；賽37： 35）。以西結也證實這一點說，凡被他從屬天生活所摒除的人，也必不得列在百姓的會中（參結13：9）。反之，凡專心服事上帝的人，名字都列在耶路撒冷的民中。因此，詩篇作者說：「耶和華阿，你用恩惠待你的百姓，求你也用這恩惠記念我，開你的救恩眷顧我，使我見你選民的福，樂你國民的樂，與你的產業一同誇耀」（詩106：4-5）。在這些話中，上帝慈父的恩眷，和屬靈生命的特別記號，都是只限於他的羊群，可見離開教會，總是有致命危險的。
　　五、現在我們要進一步討論。保羅寫道，基督「為要充滿萬有，他所賜的有使徒，有先知，有傳福音的，有牧師和教師；為要成全聖徒各盡其職，建立基督的身體；直等到我們眾人在真道上同歸於一，認識上帝的兒子，得以長大成人，滿有基督長成的身量」（弗4： 10-13）。這樣，我們知道，雖然上帝能於頃刻之間，使他的子民長成，然而他定意叫他們只在教會的教育之下，方能長成。我們也看見了所用的工具，就是把宣講天國福音的責任委託給牧師。我們也見到眾人都受同一法規支配，好叫眾人都謙卑順服，受上帝所指派的牧師管教。以賽亞老早以前就這樣描寫基督的國的性質說：「我加給你的靈，傳給你的話，必不離你的口，也不離你後裔與你後裔之後裔的口，從今直到永遠，這是耶和華說的」（賽59：21）。因之，凡拒絕教會伸手所給的靈糧的，就該飢餓睏乏而死。那使我們有信心的是上帝。但這是由於宣講福音，正如保羅說：「通道是從聽道來的」（羅10：17）。所以拯救的權能也在乎上帝，但是正如保羅在另一處所說，上帝表彰這權能，是借著傳福音。為此他在以前的世代曾命令在聖所舉行嚴肅會，以便祭司口中所出的教訓可以使信仰一致；聖殿其所以尊稱為上帝的「安息之所」，「至聖所」，「住所」，而上帝其所以說是「坐在二基路伯上的」（詩132：14；80：1），都不過是為要增進傳天國福音的尊重，愛慕，和尊嚴；不然，福音就要因無足輕重的凡人在那裡傳講而大為失色了。所以為叫我們知道，在瓦器中所給我們的，乃是無價之寶（參林后 4：7），上帝就親自前來；他既是牧職的創始者，就要我們承認，他親自臨在他所設立的牧職中。因之，他既禁止他的子民從事占卜，算命，魔術，巫咒，以及其他種種迷信，就立即加上說，他必賜給他們那足以應付一切需要的，那即是說，他永不會叫他們沒有先知。正如他在古時並未把他的百姓交於天使，卻在地上興起教師來履行天使的職務，同樣他現今仍是用人來教導我們。正如他在昔日不以成文的律法為滿足，卻委派祭司來講解律法，使百姓從他們的口中得著律法的真意義，同樣他在今日不僅要我們注重閱讀，也指派了教師來幫助我們。這是有雙重好處的。因為在一方面，我們聽牧師宣講，像聽他自己對我們宣講一樣，這便證明了我們的順從；在另一方面，他體貼我們的軟弱，以人間的教師作為媒介，好甜蜜地吸引我們歸於他自己，而不至用他雷霆之怒，把我們趕開。凡是虔誠人，都從上帝的莊嚴只足以使他們生畏，便可明白這種通常的教導法，對我們很是合適。人若因蒙召宣講聖道者的平凡，而認為聖道的權威被削弱了，這乃是暴露自己不知感恩；因為神俯允將人的唇舌分別為聖，供他使用，好叫別人從他們聽見他的聲音，這是他所賜的殊恩。所以我們不要拒絕他的命令所提出的救恩之道；因為上帝的能力，雖然不局限於那外表的工具，然而他卻把我們局限於通常的教導，凡狂妄拒絕的人，必自陷於許多危險的網羅中。許多人因為受驕傲，鄙視，和嫉妒所驅使，自以為靠著私自讀經和默想，就可以充分得益，因此他們藐視聚會，以講道為不必要。但是，他們既竭力破壞那理當保守而不可侵犯的團結，他們當中就沒有人能逃避那應受的刑罰，反倒都自陷於瘟疫一般的錯誤和極惡毒的夢幻中。因此為叫純樸的信心可以在我們當中發旺，我們就不要拒絕應用這操練虔敬的工具。這工具既是上帝所設立的，也是他反覆吩咐我們應用的，可見它是必須的。即在極荒謬的人中，也從來沒有發現一個傲慢得敢於說，我們應當掩耳不聽上帝；但是歷代先知和虔誠的師傅不得不與惡人大大爭持，因這些惡人驕橫不願順從人的教導和牧養。這不啻是塗抹那在聖道中向我們所表明的神的形像。律法再三吩咐舊約之下的信徒要在聖殿中尋求上帝的面（詩105：4）這無非是因為律法的教訓和先知的規勸都對他們展示了上帝活栩栩的形像；正如保羅宣布說，他乃是傳揚「上帝榮耀的光，顯在耶穌基督的面上」（林后4：6）。我們對背教者應當深惡痛絕，他們專以使教會分裂為首務，好像要把羊從羊圈趕散，拋之於豺狼的口中一般。但是我們要記著從保羅所引的話——教會只能由傳講主道得受教益，而眾聖徒除非同心合意在學習上和長進上遵守上帝在教會中所規定的秩序，就再沒有使他們保持一體的共同聯結。正如我已說過，上帝吩咐那在律法之下的信徒去投奔聖殿，就是為了這個目的；因為摩西不但祝頌它為上帝的住所，而且也宣布它是主記下他名的地方（出20：24）。他明明說，這聖所若沒虔誠的教訓，乃是沒有用的。無疑的，為著同樣的原因，大衛心靈大感痛苦，抱怨敵人凶暴，阻止他不得接近上帝的居所（詩84篇）。許多人看這種痛苦之感為幼稚，以之只能算為微渺的損失；他們只要有了其他快樂，不能接近聖所，並不減損多少快樂。可是大衛因這一種痛苦，焦急，和憂傷，就訴苦說，他是處於憂戚，痛苦，和焦慮之中；因為信徒所最寶貴的援助，就是神用聖道逐漸將他們提升。這裡也應當提到，上帝在他聖道的鏡子里對聖列祖的顯現，總是叫他們對他有屬靈的認識。因此，聖殿不但稱為上帝的「面」，而且為防止一切迷信，也稱為他的「腳凳」（詩132：7，99：5）。當一切尊卑人等都仰望元首時，那就是保羅所說在真道上同歸於一了。至於外邦人存別樣的心為上帝所立的一切殿宇，就都不過犯了一種對他崇拜的褻瀆罪——這罪猶太人也多少犯了。司提反用以賽亞的話，指責他們說：「至高者並不住人手所造的，就如先知所言，主說，『天是我的座位，地是我的腳凳』」（徒7：48-49），因為只有上帝能以他的話來使殿宇成為聖潔，合理地作為崇拜之用。倘若我們沒有他的命令，僭妄地想企圖什麼，那麼惡行一開始，便要立刻引起更多的捏造，使惡增加無窮。但是薛西斯Xerxes王鹵莽從事，聽信僧侶們的話，把希臘的一切神廟或焚燒或毀壞，因為他認為諸神須完全自由，空闊無礙，不能禁錮在那牆封瓦蓋的廟宇中。殊不知上帝能降下來與我們接近，而同時卻並不改變地方，也並不把我們限於世間的媒介，反倒利用它們作工具，將我們提升到他那廣大充沛乎萬有，莊嚴超越於諸天的榮耀。
　　六、關於牧職的效能，當今已經激起了劇烈的爭辯，有些人過度推重牧職的尊嚴，另一些人卻以為將屬於聖靈的功能，委之於凡人，假定牧師和教師能夠深入人的心意，更正心中的剛硬和思想上的愚味，乃是不法的。我們對這爭辯必須作一決定。雙方面所提供的理由，若對經文小心注意，便易於調和。有些經文說，那創始宣道的主上帝使聖靈與宣道聯繫起來，應許使宣道成功；另一些經文說，上帝把自己和外表的工具分開，把信心的發端和以後的進步都完全歸於他自己。按照瑪拉基書，第二個以利亞的職務，乃是要啟迪人心，並且「使父親的心轉向兒女」（瑪4：6），叫悖逆的人轉向義人的智慧。基督宣布說，他差遣門徒，叫他們努力「結果子」（約15：16）。那果子是什麼，彼得曾簡單地加以界說。他說我們「蒙了重生，不是由於能壞的種子，乃是由於不能壞的種子」（彼前1：23）。同樣保羅誇稱他「用福音生了」哥林多人，他們是他「作使徒的印證」（林前4：15；9：2）；而且他不是「憑著字句」的師傅，光用聲浪來打他們的耳朵，而是賦有聖靈的力量，使他的教訓有效（林后3：6）。他在另一書信上同樣說，他的「福音傳到人那裡，不獨在乎言語，也在乎權能」 （帖前1：5）。他對加拉太人也宣布說，他們「受了聖靈，是因聽信福音」（加3：2）。總而言之，在好幾處，他不但說自己「是與上帝同工的」（林前3： 9；15：10；林后6：1）甚且將傳達救恩的職務歸於自己。當然他未曾以這些來自誇，而不稱讚上帝，因為他在別的地方簡明述說：「我們進到你們那裡，並不是徒然的」（帖前2：1）；「我也為此勞苦，照著他在我裡面運行的大能，盡心竭力」（西1：29）；「那感動彼得，叫他為受割禮之人作使徒的，也感動我，叫我為外邦人作使徒」（加2：8）。此外從別的地方可以證明，他認為教牧本身並沒有什麼：「栽種的算不得什麼，澆灌的也算不得什麼；只在那叫他生長的上帝」（林前3：7）。他又說：「我比眾使徒格外勞苦；這原不是我，乃是神的恩典與我同在」（林前15：10）。我們必須牢記，在有些經文中，神把啟迪人意，和革新人心的事歸於自己，以致凡妄自以為在這兩件事上有份的人，就是犯了褻瀆神的罪。然而凡以謙卑心來聽神所指派的教牧的，必會從好的結果上知道，這種教導法得以蒙神喜悅，並非是無故的，而且將這一個適當的軛加於信徒，也並非是沒有理由的。
　　七、從上所述，我們對於有形而可認識的教會當有什麼判斷，現在是顯而易見的了。因為我們已經說過，「教會」一辭在聖經上有兩個意義。有時經上提到教會，是指在神眼中的真教會，而被納入其中的，只是那些蒙了神的揀選和恩典作他兒女，並藉聖靈成聖作基督真肢體的人。這教會所包括的不只是某一個世代住在地上的聖徒，而且是一切從太初以來曾在世上活過的選民。但「教會」一辭也常於經文上用以指那散布在普世的一群人，這群人自認為崇拜神和耶穌基督，由洗禮被納入他的道理中，從領受聖餐承認他們在真道和愛心上的一致，共同持守主的道，並保存基督為傳道所設立的牧職。在這教會內，有許多假冒為善的人，他們沒有基督，只在名義和外表上有他；另有許多自大，貪財，嫉妒，誹謗，生活放蕩的人。或是因為不能按法規來指證他們的罪，或是因為教會的制裁未能充分貫徹，以致他們暫時還容納在教會內。所以我們既必須相信那看不見的和只為神所知道的教會，我們也當重視這看得見的教會，並與之聯合。
　　八、因此，我們既有認識教會的需要，主就用若干表記和品性來表明她。保羅說得好：「主認識誰是他的人」（提后2： 19），因這乃是神的特權。神為要防止人僭妄把這權歸於自己，我們日常的經驗教訓我們，神奧秘的判斷是如何超乎我們的一切理智。因為那些似乎是最被棄絕，和被大家看為最無希望的人，卻往往為他的恩典所召回，而歸於正路；另有一些人，似乎比別人站立得穩些，反而沉淪了。正如奧古斯丁說：「按照神的奧秘預定，教會之外有許多羊，教會之內也有許多狼」。因為他認識那些既不認識主，也不認識自己的人使他們有他的印記，至於那些外表上有了他印記的人，只有主自己的眼睛才能辨別誰是真正聖潔的，誰是恆忍到底而得救的。在另一方面，他既見到，在若干限度內，我們需要知道誰應被認為是他的兒女，他就在這一點上遷就我們。不過，我們既不須在這一點上得著確據，所以他叫我們以愛心來判斷。這樣，凡宣認信仰，有好榜樣，領受聖禮，並同我們一樣承認同一神和基督的人，我們都當承認為教友。但認識教會的本身，對我們的得救更為重要，因之主以更清楚而確定的品性來把她分辨出來。
　　九、因此，有形的教會就顯明出來了。無論在那裡，我們若發現神的道，被人純正宣講，聽到，而且聖禮也按照基督的吩咐施行，毫無疑問，那裡就有了上帝的教會，因為他的應許是不會欺騙我們的——「無論在那裡，有兩三個人奉我的名聚會，那裡就有我在他們中間」（太18： 20）。但為求更清楚了解這題目起見，我們要循著以下的步驟前進：普世教會乃是由萬民聚合的信眾全體，他們雖然分散在距離遼遠的各國，然而大家共同承認聖道的真理，由同一宗教團結一致。這普世教會包含許多因人類的需要而分佈在各城各鄉的個別教會，這些個別教會都當有教會的名稱和權威；她也包含個人，這些個人，因口頭承認相信，就被記錄在個別教會的名冊上；實則他們雖對教會無分，但從一方面說，仍是屬於教會，直到被會眾公決開除。然而對個人的判斷和對個別教會的判斷，卻是不同的。因為可能有些個人我們以為他們完全不配列於信徒會中，但我們因教會全體讓他們存留在基督的身體內，我們就不能不待他們為弟兄，且將他們列於信徒之內。按照我們私人的意見，我們不贊成這種人為教友，但我們卻容許他們在上帝子民中的地位，直到這地位由合理的權力所取消。但是對個別教會，我們必須另有所判斷。倘若它們保持並尊重聖道的傳揚和聖禮的施行，它們毫無疑問地當被稱為教會，因為聖道的傳揚和聖禮的施行，總不能沒有多少效果。這樣，我們就能保持普世教會的合一，這合一正是惡人常常要破壞的；同時我們並不干涉那分散在各地的合法教會的權力。
　　十、我們已經提到，辨別教會的記號乃是聖道的宣揚，和聖禮的施行。因為那裡有它們，那裡就不能不結果子，不能不蒙上帝賜福昌盛。我並不是說，無論何處一傳揚主道，就會立刻發生良好的效果；而只是說，主道一被接受，建立了永久根基，就不會不表現一些效果。然而，在那裡有人虔敬傾聽聖道，領受聖禮，就在那裡我們發現有教會，那是毫無疑義的。對於這個教會，無人能藐視她的威權，拒絕她的規勸，違抗她的訓導，或輕視她的指責，更不能脫離她，分裂她。主極重視教會的團契，以那擅自脫離傳揚主道和施行聖禮的基督教會的人為背教者。他極推崇教會的威權，以對她任何的侵犯為對他自己威權的侵犯。教會被稱為「上帝的家，真理的柱石和根基」（提前3：15），並不是一件渺小的事。因為在這句話里保羅表明，為要使神的真理不至於在世上喪失，教會就是真理的信實維護者；因為上帝乃是借著教會來保持聖道的純粹傳揚，且表彰他自己是我們慈愛的天父，用靈糧來養活我們，將足以使我們得救的東西賜給我們。教會由基督揀選出來作他的配偶，「毫無玷污皺紋」（弗5：27），是「他的身體，是那充滿萬有者所充滿的」（弗1：23）。這是一種非同小可的讚美。因此，凡脫離教會的，就是離棄上帝和基督。這種邪惡的離棄是極當避免的，因為我們若努力破壞上帝的真理，我們就該為上帝雷霆般的忿怒所毀滅。我們也想象不出有什麼罪，比將神的獨生子屈尊與我們所發生的婚姻關係加以破壞，更是罪大惡極的。
　　十一、所以我們必須把教會的這兩個品性牢記在心中，且按照上帝的判斷來估定它們的價值。因為撒但努力要成就的，無過於要破壞或除掉這二者或二者中之一；不是要塗抹這些品性，以便取消教會的真純記號，便是要使我們來蔑視它們，驅使我們公然脫離教會。撒但在好些時代中用狡計使聖道的純正傳揚蕩然無存，正如他今日惡毒地努力要顛覆牧職，這牧職乃是基督設立在教會中的，若一旦被廢除，教會的基礎就要倒塌了。這樣看來，一個人即令只在心中存脫離教會的念頭，就是脫離那具有主所認為足以作為表記的教會的念頭，也是受了很危險的一種試探！然而有兩方面是我們應當謹慎對付的，我們為求防止被教會的名義所欺騙起見，要考驗每一個有教會名義的會眾，就如以試金石考驗黃金一樣。在第一方面，倘若她有主所規定的聖道和聖禮，她就不會欺騙我們；我們就可安全地將教會所應得的尊敬歸給她。在第二方面，若她冒稱教會，而無聖道和聖禮，我們就當謹防受欺，正如我們對真教會不應存驕傲的態度一樣。
　　十二、我們主張任何會眾若純正地宣講聖道，並施行聖禮，我們就以之為真教會。我們的這種主張乃是認為，只要教會仍持守聖道和聖禮，即使她在別方面有許多可指責的過失，我們仍不當棄絕她。再者可能有些過失滲入聖道的宣講或聖禮的施行中，但這並不應當使我們脫離教會。因為論真道的一切信條並不都有同樣地位。有些信條是必須人人知道的，理當普遍接受為確定無疑的原理，作為聖教的真正準則：例如上帝只有一位；基督是神，且為神的兒子；我們得救，是靠神的憐憫，及諸如此類的教義。另有些信條，為各教會所爭辯，卻並不足以毀壞信仰的一致。倘若有一個教會，以為靈魂離開身體后，立即歸天，而另有一個教會，不規定靈魂的所在地，卻只確信他們是向主活著；又倘若雙方的這種分歧意見並不激起爭辯，大家也不固執己見，那麼雙方為何要在此點上彼此分裂呢？使徒保羅說「所以我們中間凡是完全人，總要存這樣的心；若在什麼事上，存別樣的心，神也必以此指示你們」（腓3：15）。這豈不足以表明，在這些不重要的事情上所懷的歧見，不當成為基督徒中間相爭的原因嗎？誠然，我們在一切的事情上和諧無間，乃是很好的；但是既然沒有一個人不是多少為愚昧所蒙蔽，那麼，除非我們不讓教會存在，不然，就必須原諒別人的錯誤，只要那錯誤不至於破壞宗教的主要成分，或使救恩喪失。此處請不要誤解我是為任何錯誤，甚至最小的錯誤辯護，也不要以為我主張以阿諛和縱容來鼓勵錯誤。但是我主張，我們不當因為細微的意氣不投，而離棄教會，這教會保留著那足以保持虔誠，並使人得救的純正教義，而且維持著我們的主所設立的聖禮。同時我們若努力改正我們所不贊成的事，我們便盡了本分。在這一方面，有保羅的指導勉勵我們：「若旁邊坐著的得了啟示，那先說話的，就當閉口不言」（林前14：30）。由此可見，每一教友都當照著他所蒙的恩努力為大家建立德行，不過要按規矩而行；這就是說，我們既不當撇棄教會的團契，也不當擾亂教會的安寧和秩序。
　　十三、對於生活上的欠缺我們應當更加寬容。因為在這一點上，我們都容易犯錯誤，而且在這裡撒但埋伏著，用非常的詭計欺騙我們。往往有人，存完全聖潔的幻想，好像自己已經變為脫離了肉體軟弱的靈，藐視凡有絲毫軟弱的人，不願意與他們來往。古時的迦他利派（Cathari）, 和與他們的愚妄相近的多納徒派（Donatistae）就是這樣的人。現今若干重洗派的人，希望人看他們為特別虔誠的人，也是如此。還有一些人犯錯誤，是由於他們為公義過分熱心，而不是由於這種不合理的驕傲。當他們發現人聽了福音，但生活上沒有表現相等的效果，他們就立刻斷言說，那裡沒有教會存在。固然那種教會是冒犯人的，而且我們在當今這不幸的時代中有了很多這樣的教會；我們可憎的懈怠也情無可原，不能逃脫主的處罰，並已在開始受重重的懲罰。我們放蕩淫逸的罪行叫軟弱的良心受傷損，我們有禍了！但是，在另一方面，我們現在所說的那些人的錯誤，乃在於他們不知怎樣控制自己所受的冒犯。因為在主命令人施憐憫的地方，他們卻完全疏忽了這一點，而恣意嚴厲。他們假定在生活不完全聖潔和正直的地方，就不能有教會存在，於是他們因恨惡罪行，就離開真教會，而自以為是脫離惡人的黨派。他們申明說，基督的教會是聖潔的。但是他們也當了解，教會是包括好人和歹人在一起的。讓他們聽基督親口所說的比喻，教會好比一張魚網，圈住各色各種的魚，直到拉上岸，方加以區分（太13：47）。讓他們再聽一個比喻，教會好比一塊田地，既已撒上了好種，卻有仇敵施行狡計，撒上稗子，直到收割進倉的時候，才加以除凈（太13：24）。最後，再讓他們聽另一個比喻，教會好比一打麥場，麥子堆在場內，為糠所覆蔽，直到揚凈，收在倉里（太3： 12）。倘若我們的主說，教會直到審判的日子，都必有惡人混雜其間的弊病，那麼，要想尋求一個毫無污點的教會，乃是徒然的了。
　　十四、但是他們叫道，瘟疫般的罪行這麼盛行，乃是不可容忍的事。這一點我同意，倘若事實不是如此，自然是可慶幸的；但是，為求答覆這個問題，我願向他們提出使徒保羅的判斷。在哥林多人中，有不少的人走入了歧途，以致傳染到了整個教會；又不只是一種罪，乃是許多種罪，不是渺小的過失，乃是可怕的罪行；不只是敗壞德行，且是敗壞真道。在這件事上，聖使徒（他是那能使教會或存或亡的聖靈的喉舌）採取什麼行動呢？他要脫離他們嗎？他將他們拒絕於基督的國以外嗎？他以雷霆般最嚴厲的咒詛來打擊他們嗎？他不但不採取這些行動，卻反承認他們是基督的教會，聖徒的團體。哥林多人中雖是有分爭和結黨紛起，貪婪，爭辯和訴訟盛行，他們雖公然許可那連外邦人也憎嫌的罪，膽敢侮辱那應受父親般尊敬的保羅之名，又譏誚死人復活的聖道，以致顛覆摧殘整個的福音，並利用上帝的恩賜來滿足個人的野心，而不用來愛人，且處理事務多不按規矩而行——但因他們未棄絕聖道和聖禮，所以他們仍然有教會。這樣，誰能拒絕將教會之名加於那些罪行不及哥林多人十分之一的人呢？請注意加拉太人罷。他們幾乎完全拋棄了福音，但這位使徒仍承認他們當中有教會（加1：6，3：1）。我要問那些對今日的教會表示如此凶暴和嚴厲的人，他們要怎樣對待加拉太人呢？
　　十五、他們要提出抗議說，但保羅嚴責哥林多人不該容納惡人，而且跟著宣稱，與生活放蕩的人同食，也是不當的（林前5： 2，11，12）。因此，他們就呼叫說，倘若不當與這種人用飯，那麼，怎能和他們同領主的聖餐呢？我承認，不道德的人列在上帝的兒女中，實在是一大恥辱；基督的血肉若被他們玷污，恥辱就更大了。誠然，若教會有規律，就不會容許壞人在他們當中，也不會不分皂白，容許好人和歹人都領聖餐。但因牧師們未能常常殷勤看守，有時過於寬縱，或被阻不能執行他們所願意的嚴厲處分，所以甚至公然為惡的人，也並未都被開除於聖徒的團體外。我認為這是一種缺點，我也毫不等閑視之。因為保羅也嚴責哥林多人的這種缺點。但是教會雖然失職，人也不能就說，各人因此能自己決定與教會脫離關係。我承認，信徒不應當與惡人發生密切私交，不應當自動和他們有關係。但是，避免與惡人有密切的往來，是一回事，因恨惡他們而離棄教會的團契，又是一回事。那些以為同惡人領聖餐便是褻瀆了神的人，在這一方面，比保羅還要嚴格。因為保羅敦促我們純潔地參加聖餐，卻不要一個人先考驗別人，或要人人先考驗全教會，倒要人人先自審。倘若與惡人同領聖餐是不合理的，保羅就一定會吩咐我們環顧左右，看眾人中是否有任何足以玷污我們的人。但他既只要我們各人省察自己，這就表明，若有壞人來同我們領聖餐，那對我們毫無損害。這是從他後面所叮囑的話，就可以知道的：「人吃喝，若不分辨這是主的身體，就是吃喝自己的罪了」（林前11：28-29）。他不說使別人有罪，只是使自己有罪。這理由很清楚，因為誰當被納入教會，誰當被開除，這問題不歸個人判斷，卻歸整個教會，且不能不按規律而行，這是往後所要詳加討論的。因之，說一人會因另一人的不德而被玷污，那是不對的，要阻擋不德的人領聖餐，個人既無能力。也無本分。
　　十六、這試探雖有時也由於善人對義過於熱心而起，然而一般說來，這過分的嚴厲，多是由於驕傲，妄以為自己具有超越的聖潔而起，而不是由於真聖潔，和對真聖潔的關切而起。因之，那些最敢於倡導與教會分離，而以改革家自命的人，一般說來，除為表揚自己的至尊至善，輕蔑別人外，沒有別的動機。奧古斯丁說得很對而且很公道：「教會訓戒的虔誠規律和方法，主要地是應當顧及用和平彼此聯絡。竭力保守聖靈所賜合而為一的心，這是保羅吩咐人以互相容忍來保守的，倘若不能保守，那有治療作用的處分就不但是膚淺無效，而且是有害的，因之，也就不再是有治療作用的；那些並不是因恨惡別人的不義，而只是因自己喜歡爭論的壞兒女，喜誇稱自己的品格來纏住或至少分裂簡單無知的人，力圖使他們完全隨從自己，這種人，我認為是為驕傲和頑固所激動，陰險地從事誹謗，暴烈地引起騷亂，他們用嚴厲規律的假面具來隱藏自己，免得被人發現他們是缺乏真理的；聖經本來有吩咐，在實行糾正弟兄過失的訓誡上，我們要非常溫和，不破壞誠懇的愛心或和平的團結，他們卻藉訓戒來分裂教會，或脫離教會。」對虔誠和安靜的人，奧氏給了一個忠告：他們當儘力以仁慈糾正弟兄；他們若不能糾正，就當忍受，用愛心來惋惜，直到上帝親身來糾正改革，或到收割時，將稗子根除，將糠揚凈。一切信徒都應當用這些勸告來防範自己，免得當他們自以為是公義有力的保護者時，就脫離了天國，這天國乃是公義惟一的國度。因為神既要教會的團契維持在這外表的團體中，那些因憎惡惡人而破壞那團體的表記的人，就不啻是走上一條離開聖徒相通的最危險的路。他們應當知道，第一，在大眾當中，有許多他們觀察不到的人，在神眼中真是聖潔無辜的。第二，在那些不道德的人中，有許多人並不以惡為可喜，或沉湎於其中，反倒常常存敬畏上帝的心，奮發向善。第三，判斷一個人，不可單憑他的一次行為，因為最聖潔的人，有時也會極可悲地跌倒。第四，聖道的傳講和聖禮的施行，對保存教會的一體影響很大，是不能因少數不虔誠人的過錯而被破壞的。最後，對教會的估評，神的判斷，較人的判斷更為重要。
　　十七、他們又爭辨說，教會被稱為聖，必有其理由在。因此，我們必得觀察教會在聖潔上優越的所在，免得我們否認一切沒有達到絕對純潔的教會為教會，以致叫世上不再有教會存在了。保羅告訴我們說：「基督愛教會，為教會舍己，要用水借著道，把教會洗凈，成為聖潔，可以獻給自己，作個榮耀的教會，毫無玷污皺紋等類的病」（弗5：25-27）。這固然是實在的。然而，同樣實在的，就是主天天工作，將教會的皺紋推平，污點清除；這就是說，教會尚未完全聖潔。所以，教會的聖潔只是日日在改進，但尚未達到完全的地步；它是日日進步，可是尚未達到聖潔的目標；這是往後在另一處所要詳加說明的。因此先知們預言說：「耶路撒冷必成為聖，外邦人不再從其中經過」（珥3：17），神的道路必成為「聖路」，凡「污穢的人不得經過」（賽35：8），這不能解釋為教會的肢體一個也沒有缺點；但因為他們全心一意趨向完美的聖潔和純正，所以神發慈愛，將他們尚未完全達到的聖潔歸於他們。雖然這種聖潔的證據，在人中間是罕見的，然而我們必須堅持，自從創世以來，沒有一個時期，神不將他的教會保存於其中，直到萬物終結的時候，也決沒有一個時期，神不叫他的教會存於其中的。因為雖然在創世的開端，整個人類就因亞當的罪而受敗壞玷污，然而從敗壞的眾人中，神總使一些人成聖得榮耀，所以人類沒有一個時代，不是受到他的憐憫的。這一點由神自己用一些應許來證明了，即如：「我與我所揀選的人立了約，向我的僕人大衛起了誓，我要建立你的後裔，直到永遠，要建立你的寶座，直到萬代」（詩89：3，4）。又如：「主揀選了錫安，願意當作自己的居所，說『這是我永遠安息之所』」（詩132：13，14）。又如：「那使太陽白日發光，使星月定例，黑夜發亮的主如此說，這些定例，若能在我面前廢掉，以色列的後裔也就在我面前斷絕，永遠不再成國」（耶31：35，36）。
　　十八、關於這一點，基督自己，眾使徒和眾先知都會給我們作榜樣。以賽亞，耶利米，約珥，哈巴谷以及別的先知都嘆惜耶路撒冷教會之混亂，十分可怕。在百姓官吏，和祭司中普遍充滿極端的敗壞，以賽亞不惜把耶路撒冷比為所多瑪，蛾摩拉。宗教既受蔑視，也被敗壞。偷盜，不忠，謀殺種種罪惡，使道德破產。然而眾先知並未因此而創設新教會，或建立新祭壇來另外獻祭；不管百姓的品行如何，但因為他們想到神會將他的道安放在那民中，並設立了他在那裡受崇拜的禮儀，所以他們雖在不虔敬的會眾中，仍對他舉起清潔的手來。倘若眾先知認為，他們從這些崇拜中沾染了污穢，他們就會情願死一百次，而不會讓自己被牽引去崇拜。所以只是保存教會一體的心，才阻止了他們與會眾脫離。如果聖先知能本著責任心，便不會因眾人所犯的許多大罪就離棄教會，那麼，倘若我們因教會會眾的行為不合我們的判斷，甚或不合基督徒的信仰，便立刻脫離教會，那是何等的倨傲呢！
　　十九、試問，基督和使徒的時代是怎樣的時代呢？法利賽人極不虔誠，百姓生活放蕩，但在宗教的公共動作上，這都不能阻止他們同別人獻祭並會聚在同一聖殿中。這是如何可能呢？豈不是因為他們知道惡人並不能玷污那些具有清潔良心來一同崇拜的人嗎？若有人不重視先知和使徒的榜樣，至少他們當承認基督的威權。居普良說得好：「雖然有稗子或不潔的瓦器在教會中發現，但是這不能作為我們脫離教會的理由。這適足以敦促我們更努力做麥子，發憤成為金器銀器。惟有主才配打碎瓦器，也惟有他領受了鐵杖。誰也不要妄自尊大，侵犯神兒子的權柄，擅自揚凈場，除去糠秕，用人的判斷來分開稗子。這乃是驕傲的頑固，和褻瀆神的僭妄，是由於腐敗的狂妄發出來的。」所以要把下面的兩點看為定論：第一，凡自甘離棄那有主道傳講和聖禮施行的有形教會的人，乃是情無可原的；第二，少數人或多數人的過失並不足以阻礙我們用神所設立的聖禮來承認我們的信仰；因為虔誠人的良心並不為別人的不義所損傷，不管那人是牧師，還是平信徒；同時聖禮也並不因有不潔的人也來領受，而對聖潔正直的人減少了其純潔和益處。
　　二十、這種人的嚴厲和倨傲有其更甚的地方。他們不承認什麼教會，除非她是純潔毫無缺欠的，他們甚至對誠實的教師發怒，因為這些教師勸信徒逐漸進步，教訓他們要在罪惡的重擔下呻吟，終生尋求赦免。這種人認為這是吸引人離開了完全。我承認我們理當殷勤努力敦促人趨向完全，但是在人追求而尚未達到完全時，若對他說，他已經達到了完全，我認為這是一種邪惡的捏造。因之在使徒信經「聖徒相通」之後，便是「罪得赦免」，而這隻有教友才能得著，正如我們在先知書上所讀到的（賽33：24）。因之天上的耶路撒冷應當首先建立，叫凡進入的人可以享受神將他們的不義塗抹的恩惠。我說應當先有教會建立，這並不是說，沒有罪得赦免，便能有教會存在，而是說，神除在聖徒相通中，不會應許施憐憫。所以我們得進入教會和神的國，乃是因罪得赦免，若沒有赦罪，我們與神就沒有立約或聯合。因為他藉先知說：「當那日我必為我的民，與田野的走獸，和空中的飛鳥，並地上的昆蟲立約；又必在國中折斷弓刀，止息爭戰，使他們安然躺卧。我必聘你永遠歸我為妻，以仁義，公平，慈愛，憐憫，聘你歸我」（何2：18，19）。我們看出神是如何施憐憫，叫我們與他和好。在另一處他預言使他在怒中所分散的百姓復興說，「我要除凈他們的一切罪，就是向我所犯的罪」（耶33：8）。這樣看來，我們是借著洗禮的記號才能加入教會；因此可知，除非我們的罪因神的恩慈先得除掉，我們就不能進入神的家。
　　二十一、神也並不只一次赦罪來將我們納入他的教會；他也以同樣的憐憫，保守我們在教會中。因為倘若我們得了一次赦免，以後對我們就再無用了，那麼它有什麼益處呢？一切聖徒都能證明，倘若神只施一次憐憫，那麼，他的憐憫就是徒然的，欺人的；因為他們每人一生都感到有許多軟弱，常常需要神的憐憫。誠然，上帝特別對他家中的人應許施這恩，且命令將這和好的信息，天天向他們講說，並不是沒有理由的。因此，我們既有罪帶在身邊，我們還活著的時候，就難有片刻留在教會中，除非主赦罪的恩典不斷地支持我們。但是主既召了他的子民承受永恆的救恩，他們就當相信，他的恩典常常赦免他們的罪。所以，必然的結論就是：由於神的宏恩，依靠基督的功德，藉著聖靈使人成聖的運行，我們這被接納加入教會的，就已經領受，而且天天領受赦免了。
　　二十二、主為要將這赦罪之福賜給我們，才將鑰匙交與教會（太16： 19，18：18）。因為當基督命令使徒，將赦罪的權柄賜給他們的時候（約20：23），意思並不只是要他們赦免那些由不信而變為信的人之罪，而且是要他們在信徒中繼續不斷地施行赦罪之權。這正是保羅所教訓的，他說，這和好的道理是託付了教會的牧師，叫他們用基督的名，天天勸人與上帝和好（林后5：18- 20）。所以我們在聖徒相通里，借著教會的牧養，罪就不斷地蒙赦免，因那受了這赦罪職分的長老或主教，用福音的應許，就能堅定信徒所存罪得赦免的指望；這種赦罪的辦法是按著需要或是公開的，或是私下的。因為有許多人，由於自己的軟弱，需要私下的安慰。保羅告訴我們，他不但在眾人面前「教導」人，而且也「在各人家裡，證明當向神悔改，信靠主耶穌基督」（徒20：20，21）；而且將救恩的道理分別勸勉人。這裡有三件事值得我們注意。第一，不拘神的兒女是如何分別為聖了，但他們仍在凡軀活著時，他們若沒有罪得赦免，就不能站在神的面前。第二，赦罪的恩屬於教會；所以除非我們繼續留在教會中，就不能享受此恩。第三，赦罪的恩是由教牧用宣講福音，或施行聖禮，來分給我們的；這乃是主賜予信徒團體（教會）鑰匙權的主要用處。所以我們每人當守本分，在尋求赦免時不到別處去，而只到主已將赦罪權交託了的地方去。至於當眾使犯罪教友與教會復和的事，乃是教會訓戒的一個部門，我們將在適宜之處再討論。
　　二十三、但是我所說到的這些狂妄的人既圖謀從教會將救恩惟一的錨奪去，我們的良心就當愈加堅固，抵抗這種惡毒的意見，諾窪天派以此擾亂了古代教會，現代有些重洗派也像諾窪天派一樣，墜入同樣的愚妄中。因為他們妄想神的子民靠著洗禮就重生到天使般純潔的生活，不能再為任何肉體的污濁所沾染。若有人受洗后再犯罪，他們就認為再沒有逃避神嚴酷審判的可能。總之，他們對領受了神的恩典后再犯罪的人，不留下赦罪的盼望；因為他們認為除了那使我們重生的赦罪外，就再沒有赦罪了。雖然在聖經上沒有別的虛妄，像這種虛妄更加受到駁斥的，然而因為提倡它的人找得著人服從他們的欺騙，正如昔日諾窪天就有許多跟從的人，所以讓我們來簡略指出，他們的錯誤對他們自己和別人，是何等有害。第一，當聖徒照著主的命令，每天背誦主禱文說：「免我們的債」（太6： 12）。他們自然是承認自己是罪人。他們這樣祈禱，也並非徒然，因為主不叫人求什麼，除非是他定意允許的。他於宣布這整個的禱告必蒙天父垂聽后，便以一個特別的應許來證實罪得赦免。我們還要什麼呢？主要聖徒認罪，而且在他們活著的時候，天天認罪，並且他應許赦免他們的罪。說聖徒不會再犯罪，或說犯罪后，就不能再蒙恩，這是何等僭妄啦！他吩咐我們對誰饒恕七十個七次呢？豈不是對我們的弟兄嗎？這個吩咐的用意是什麼，豈不是要我們效法他的寬恕嗎？因此，他饒恕我們，不只一次兩次，而是只要罪人一感覺他的罪，哀求憐憫的時候，他就饒恕他們。
　　廿四至廿八、從舊約新約和使徒信經證明信徒犯罪，仍可得赦免——從略。
　　廿九、我十分明白，古代作家認為那些每天給信徒所饒恕的罪，乃是因肉體的軟弱，偶然所犯的小罪；他們也認為犯了大罪后所需要的更嚴肅的悔改，是不能重複的，正如洗禮是不能重複的一樣。這種態度並不是要驅使那些於第一次悔改后再犯罪的人灰心失望，也不是減輕那些過失，以為它們在神眼前是微小的。因為他們知道，聖徒屢屢因不信而躊躇，有時也發不必要的誓，偶而還動怒，甚至破口責罵，並犯其他可指責和被主認為極可憎的罪。他們所表達的主張，乃是要將私人的過犯和那足以使教會大受誹謗昭彰的罪加以分辨。他們所以認為那些犯大罪該受教會處分的人難得赦免，並不是認為這些人難得主的饒恕，而是要用這種嚴厲的處分，來防止別人鹵莽地犯罪，以致應被逐出教會。然而，在這件事上，那應作為我們唯一規律的乃是主的話，而他是叫我們更為寬厚。因為主教訓我們，制裁不當過嚴，以致使人憂傷過甚，而那人的福利乃是我們施行制裁最要顧到的，一如我們在前面已更詳細論到了的。

廿四至廿八、從舊約新約和使徒信經證明信徒犯罪，仍可得赦免——從略。

24. God's abundant grace to sinful believers under the Old Covenant: the Law

And to begin almost with the very first commencement of the Church: the Patriarchs had been circumcised, admitted to a participation in the covenant, and doubtless instructed by their father's care in righteousness and integrity, when they conspired to commit fratricide. The crime was one which the most abandoned robbers would have abominated. At length, softened by the remonstrances of Judah, they sold him; this also was intolerable cruelty. Simon and Levi took a nefarious revenge on the sons of Sichem, one, too, condemned by the judgement of their father. Reuben, with execrable lust, defiled his father's bed. Judah, when seeking to commit whoredom, sinned against the law of nature with his daughter-in-law. But so far are they from being expunged from the chosen people, that they are rather raised to be its heads.

What, moreover, of David? when on the throne of righteousness, with what iniquity did he make way for blind lust, by the shedding of innocent blood? He had already been regenerated, and, as one of the regenerated, received distinguished approbation from the Lord. But he perpetrated a crime at which even the gentiles would have been horrified, and yet obtained pardon.

And not to dwell on special examples, all the promises of divine mercy extant in the Law and the Prophets are so many proofs that the Lord is ready to forgive the offences of his people. For why does Moses promise a future period, when the people who had fallen into rebellion should return to the Lord? "Then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations whither the Lord thy God has scattered thee," (Deut. 30: 3.)

25. God's abundant grace to sinful believers under the Old Covenant: the Prophets

But I am unwilling to begin an enumeration which never could be finished. The prophetical books are filled with similar promises, offering mercy to a people covered with innumerable transgressions. What crime is more heinous than rebellion? It is styled divorce between God and the Church, and yet, by his goodness, it is surmounted. They say, "If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again unto me, saith the Lord." "Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger for ever," (Jer. 3: 1, 12.) And surely he could not have a different feeling who declares, "I have no pleasure in the death of him that dieth;" "Wherefore turn yourselves, and live ye," (Ezek. 18: 23, 32.) Accordingly, when Solomon dedicated the temple, one of the uses for which it was destined was, that prayers offered up for the pardon of sin, might there be heard. "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far or near; yet if they shall rethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; and so return unto thee with all their heart, and with all their soul, in the land of their enemies which led them away captive, and pray unto thee towards their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: then hear thou their prayer and their supplication in heaven thy dwellingplace, and maintain their cause, and forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee," (1 Kings 8: 46-50.) Nor in vain in the Law did God ordain a daily sacrifice for sins. Had he not foreseen that his people were constantly to labour under the disease of sin, he never would have appointed these remedies.

26. God's abundant grace to sinful believers under the New Covenant

Did the advent of Christ, by which the fulness of grace was displayed, deprive believers of this privilege of supplicating for the pardon of their sins? If they offended against the Lords were they not to obtain any mercy? What were it but to say that Christ came not for the salvation, but for the destruction of his people, if the divine indulgence in pardoning sin, which was constantly provided for the saints under the Old Testament, is now declared to have been taken away? But if we give credit to the Scriptures, when distinctly proclaiming that in Christ alone the grace and loving-kindness of the Lord have fully appeared, the riches of his mercy been poured out, reconciliation between God and man accomplished, (Tit. 2: 11; 3: 4; 2 Tim. 1: 9, 10,) let us not doubt that the clemency of our heavenly Father, instead of being cut off or curtailed is in much greater exuberance.

Nor are proofs of this wanting. Peter, who had heard our Saviour declare that he who did not confess his name before men would be denied before the angels of God, denied him twice in one night, and not without execration; yet he is not denied pardon, (Mark 8: 38.) Those who lived disorderly among the Thessalonians, though chastised, are still invited to repentance, (2 Thess. 3: 6.) Not even is Simon Magus thrown into despair. He is rather told to hope, since Peter invites him to have recourse to prayer, (Acts 8: 22.)

27. God's abundant grace toward delinquent churches

What shall we say to the fact, that occasionally whole churches have been implicated in the grossest sins, and yet Paul, instead of giving them over to destruction, rather mercifully extricated them? The defection of the Galatians was no trivial fault, the Corinthians were still less excusable the iniquities prevailing among them being more numerous and not less heinous, yet neither are excluded from the mercy of the Lord. Nay, the very persons who had sinned above others in uncleanness and fornication are expressly invited to repentance. The covenant of the Lord remains, and ever will remain, inviolable, that covenant which he solemnly ratified with Christ the true Solomon, and his members, in these words: "If his children forsake my law, and walk not in my judgements; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from him", (Ps. 89: 30-33.) In short, by the very arrangement of the Creed, we are reminded that forgiveness of sins always resides in the Church of Christ, for after the Church is as it were constituted, forgiveness of sins is subjoined.

28. Are only unconscious sins forgivable?

Some persons who have somewhat more discernment, seeing that the dogma of Novatus is so clearly refuted in scripture, do not make every fault unpardonable, but that voluntary transgression of the Law into which a man falls knowingly and willingly. Those who speak thus allow pardon to those sins only that have been committed through ignorance. But since the Lord has in the Law ordered some sacrifices to be offered in expiation of the voluntary sins of believers, and others to redeem sins of ignorance, (Lev. 4) how perverse is it to concede no expiation to a voluntary sin? I hold nothing to be more plain, than that the one sacrifice of Christ avails to remit the voluntary sins of believers, the Lord having attested this by carnal sacrifices as emblems.

Then how is David, who was so well instructed in the Law, to be excused by ignorance? Did David, who was daily punishing it in others, not know how heinous a crime murder and adultery was? Did the patriarchs deem fratricide a lawful act? Had the Corinthians made so little proficiency as to imagine that God was pleased with lasciviousness, impurity, whoredom, hatred, and strife? Was Peter, after being so carefully warned, ignorant how heinous it was to forswear his Master? Therefore, let us not by our malice shut the door against the divine mercy, when so benignly manifested.

1. THE TRUE CHURCH WITH WHICH AS MOTHER OF ALL THE GODLY WE MUST KEEP UNITY.
The three divisions of this chapter are,
I. The article of the Creed concerning the Holy Catholic Church and the Communion of Saints briefly expounded. The grounds on which the Church claims our reverence, sec. 1-6.
II. Of the marks of the Church, sec. 7-9.
III. The necessity of cleaving to the holy Catholic Church and the Communion of Saints. Refutation of the errors of the Novatians, Anabaptists, and other schismatics, in regard to this matter, sec. 10-29.

Sections.

The Church now to be considered. With her God has deposited whatever is necessary to faith and good order. A summary of what is contained in this Book. Why it begins with the Church.
In what sense the article of the Creed concerning the Church is to be understood. Why we should say, "I believe the Church," not "I believe in the Church." The purport of this article. Why the Church is called Catholic or Universal.
What meant by the Communion of Saints. Whether it is inconsistent with various gifts in the saints, or with civil order. Uses of this article concerning the Church and the Communion of Saints. Must the Church be visible in order to our maintaining unity with her?
The name of Mother given to the Church shows how necessary it is to know her. No salvation out of the Church.
The Church is our mother, inasmuch as God has committed to her the kind office of bringing us up in the faith until we attain full age. This method of education not to be despised. Useful to us in two ways. This utility destroyed by those who despise the pastors and teachers of the Church. The petulance of such despisers repressed by reason and Scripture. For this education of the Church her children enjoined to meet in the sanctuary. The abuse of churches both before and since the advent of Christ. Their proper use.
Her ministry effectual, but not without the Spirit of God. Passages in proof of this.
Second part of the Chapter. Concerning the marks of the Church. In what respect the Church is invisible. In what respect she is visible.
God alone knoweth them that are his. Still he has given marks to discern his children.
These marks are the ministry of the word, and administration of the sacraments instituted by Christ. The same rule not to be followed in judging of individuals and of churches.
We must on no account forsake the Church distinguished by such marks. Those who act otherwise are apostates, deserters of the truth and of the household of God, deniers of God and Christ, violators of the mystical marriage.
These marks to be the more carefully observed, because Satan strives to efface them, or to make us revolt from the Church. The twofold error of despising the true, and submitting to a false Church.
Though the common profession should contain some corruption, this is not a sufficient reason for forsaking the visible Church. Some of these corruptions specified. Caution necessary. The duty of the members.
The immoral lives of certain professors no ground for abandoning the Church. Error on this head of the ancient and modern Cathari. Their first objection. Answer to it from three of our Saviour's parables.
Second objection. Answer from a consideration of the state of the Corinthian Church, and the Churches of Galatia.
Third objection and answer.
The origin of these objections. A description of Schismatics. Their portraiture by Augustine. A pious counsel respecting these scandals and a safe remedy against them.
fourth objection and answer. Answer confirmed by the divine promises.
Another confirmation from the example of Christ and of the faithful servants of God. The appearance of the Church in the days of the prophets.
Appearance of the Church in the days of Christ and the apostles, and their immediate followers.
Fifth objection. Answer to the ancient and modern Cathari, and to the Novatians, concerning the forgiveness of sins.
Answer to the fifth objection continued. By the forgiveness of sins believers are enabled to remain perpetually in the Church.
The keys of the Church given for the express purpose of securing this benefit. A summary of the answer to the fifth objection.
Sixth objection, formerly advanced by the Novatians, and renewed by the Anabaptists. This error confuted by the Lord's Prayer.
A second answer, founded on some examples under the Old Testament.
A third answer, confirmed by passages from Jeremiah, Ezekiel, and Solomon. A fourth answer, derived from sacrifices.
A fifth answer, from the New Testament. Some special examples.
General examples. A celebrated passage. The arrangement of the Creed.
Objection, that voluntary transgression excludes from the Church.
Last objection of the Novatians, founded on the solemn renewal of repentance required by the Church for more heinous offences. Answer.
(The Holy Catholic Church, our mother, 1-4)
1.The Necessity of the church

In the last Book, it has been shown that by the faith of the gospel Christ becomes ours, and we are made partakers of the salvation and eternal blessedness procured by him. But as our ignorance and sloth (I may add, the vanity of our mind) stand in need of external helps, by which faith may be begotten in us, and may increase and make progress until its consummation, God, in accommodation to our infirmity has added much helps, and secured the effectual preaching of the gospel, by depositing this treasure with the Church. He has appointed pastors and teachers, by whose lips he might edify his people, (Eph. 4: 11;) he has invested them with authority, and, in short, omitted nothing that might conduce to holy consent in the faith, and to right order. In particular, he has instituted sacraments, which we feel by experience to be most useful helps in fostering and confirming our faith. For seeing we are shut up in the prison of the body, and have not yet attained to the rank of angels, God, in accommodation to our capacity, has in his admirable providence provided a method by which, though widely separated, we might still draw near to him.

Wherefore, due order requires that we first treat of the Church, of its Government, Orders, and Power; next, of the Sacraments; and, lastly, of Civil Government; - at the same time guarding pious readers against the corruptions of the Papacy, by which Satan has adulterated all that God had appointed for our salvation.

I will begin with the Church, into whose bosom God is pleased to collect his children, not only that by her aid and ministry they may be nourished so long as they are babes and children, but may also be guided by her maternal care until they grow up to manhood, and, finally, attain to the perfection of faith. What God has thus joined let not man put asunder (Mark 10: 9 to those to whom he is a Father, the Church must also be a mother. This was true not merely under the Law, but even now after the advent of Christ; since Paul declares that we are the children of a new, even a heavenly Jerusalem, (Gal. 4: 26.)

2.What is the relatioship of church and creed?

When in the Creed we profess to believe the Church, reference is made not only to the visible Church of which we are now treating, but also to all the elect of God, including in the number even those who have departed this life. And, accordingly, the word used is "believe," because oftentimes no difference can be observed between the children of God and the profane, between his proper flock and the untamed herd. The particle "in" is often interpolated, but without any probable ground. I confess, indeed, that it is the more usual form, and is not unsupported by antiquity, since the Nicene Creed, as quoted in Ecclesiastical History, adds the preposition. At the same time, we may perceive from early writers, that the expression received without controversy in ancient times was to believe "the Church," and not "in the Church." This is not only the expression used by Augustine, and that ancient writer, whoever he may have been, whose treatise, De Symboli Expositione, is extant under the name of Cyprian, but they distinctly remark that the addition of the preposition would make the expression improper, and they give good grounds for so thinking. We declare that we believe in God, both because our mind reclines upon him as true, and our confidence is fully satisfied in him. This cannot be said of the Church, just as it cannot be said of the forgiveness of sins, or the resurrection of the body. Wherefore, although I am unwilling to dispute about words, yet I would rather keep to the proper form, as better fitted to express the thing that is meant, than affect terms by which the meaning is ceaselessly obscured.

The object of the expression is to teach us, that though the devil leaves no stone unturned in order to destroy the grace of Christ, and the enemies of God rush with insane violence in the same direction, it cannot be extinguished, - the blood of Christ cannot be rendered barren, and prevented from producing fruit. Hence, regard must be had both to the secret election and to the internal calling of God, because he alone "knoweth them that are his," (2 Tim. 2: 19;) and as Paul expresses it, holds them as it were enclosed under his seal (Eph.1:13), although, at the same time, they wear his insignia, and are thus distinguished from the reprobate. But as they are a small and despised number, concealed in an immense crowd, like a few grains of wheat buried among a heap of chaff, to God alone must be left the knowledge of his Church, of which his secret election forms the foundation. Nor is it enough to embrace the number of the elect in thought and intention merely. By the unity of the Church we must understand an unity into which we feel persuaded that we are truly ingrafted. For unless we are united with all the other members under Christ our head, no hope of the future inheritance awaits us.

Hence the Church is called Catholic or Universal, (August. Ep. 48,) for two or three cannot be invented without dividing Christ; and this is impossible. All the elect of God are so joined together in Christ, that as they depend on one head, so they are as it were compacted into one body, being knit together like its different members; made truly one by living together under the same Spirit of God in one faith, hope, and charity, called not only to the same inheritance of eternal life, but to participation in one God and Christ. For although the sad devastation which everywhere meets our view may proclaim that no Church remains, let us know that the death of Christ produces fruit, and that God wondrously preserves his Church, while placing it as it were in concealment. Thus it was said to Elijah, "Yet I have left me seven thousand in Israel," (1 Kings 19: 18.)

3."The communion of saints"

Moreover this article of the Creed relates in some measure to the external Church, that every one of us must maintain brotherly concord with all the children of God, give due authority to the Church, and, in short, conduct ourselves as sheep of the flock. And hence the additional expression, the "communion of saints;" for this clause, though usually omitted by ancient writers, must not be overlooked, as it admirably expresses the quality of the Church; just as if it had been said, that saints are united in the fellowship of Christ on this condition, that all the blessings which God bestows upon them are mutually communicated to each other. This, however, is not incompatible with a diversity of graces, for we know that the gifts of the Spirit are variously distributed; nor is it incompatible with civil order, by which each is permitted privately to possess his own means, it being necessary for the preservation of peace among men that distinct rights of property should exist among them. Still a community is asserted, such as Luke describes when he says, "The multitude of them that believed were of one heart and of one soul," (Acts 4: 32;) and Paul, when he reminds the Ephesians, "There is one body, and one Spirit, even as ye are called in one hope of your calling," (Eph. 4: 4.) For if they are truly persuaded that God is the common Father of them all, and Christ their common head, they cannot but be united together in brotherly love, and mutually impart their blessings to each other.

Then it is of the highest importance for us to know what benefit thence redounds to us. For when we believe the Church, it is in order that we may be firmly persuaded that we are its members. In this way our salvation rests on a foundation so firm and sure, that though the whole fabric of the world were to give way, it could not be destroyed. First, it stands with the election of God, and cannot change or fail, any more than his eternal providence. Next, it is in a manner united with the stability of Christ, who will no more allow his faithful followers to be dissevered from him, than he would allow his own members to be torn to pieces. We may add, that so long as we continue in the bosom of the Church, we are sure that the truth will remain with us.

Lastly, we feel that we have an interest in such promises as these, "In Mount Zion and in Jerusalem shall be deliverance," (Joel 2: 32; Obad. 17;) "God is in the midst of her, she shall not be moved," (Ps. 46: 5.) So available is communion with the Church to keep us in the fellowship of God. In the very term, communion, there is great consolation; because, while we are assured that every thing which God bestows on his members belongs to us, all the blessings conferred upon them confirm our hope.

But in order to embrace the unity of the Church in this manner, it is not necessary, as I have observed, to see it with our eyes, or feel it with our hands. Nay, rather from its being placed in faith, we are reminded that our thoughts are to dwell upon it, as much when it escapes our perception as when it openly appears. Nor is our faith the worse for apprehending what is unknown, since we are not enjoined here to distinguish between the elect and the reprobate, (this belongs not to us, but to God only,) but to feel firmly assured in our minds, that all those who, by the mercy of God the Father, through the efficacy of the Holy Spirit, have become partakers with Christ, are set apart as the proper and peculiar possession of God, and that as we are of the number, we are also partakers of this great grace.

4.The visible church as mother of believers

But as it is now our purpose to discourse of the visible Church, let us learn, from her single title of Mother, how useful, nay, how necessary the knowledge of her is, since there is no other means of entering into life unless she conceive us in the womb and give us birth, unless she nourish us at her breasts, and, in short, keep us under her charge and government, until, divested of mortal flesh, we become like the angels, (Matth. 22: 30.) For our weakness does not permit us to leave the school until we have spent our whole lives as scholars. Moreover, beyond the pale of the Church no forgiveness of sins, no salvation, can be hoped for, as Isaiah and Joel testify, (Isa. 37: 32; Joel 2: 32.) To their testimony Ezekiel subscribes, when he declares, "They shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel," (Ezek. 13: 9;) as, on the other hand, those who turn to the cultivation of true piety are said to inscribe their names among the citizens of Jerusalem. For which reason it is said in the psalm, "Remember me, O Lord, with the favour that thou bearest unto thy people: O visit me with thy salvation; that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance," (Ps. 106: 4, 6.) By these words the paternal favour of God and the special evidence of spiritual life are confined to his peculiar people, and hence the abandonment of the Church is always fatal.

(Her ministers, speaking for God, not to be despised, 5-6)
5. Education through the church, its value and its obligation

But let us proceed to a full exposition of this view. Paul says that our Saviour "ascended far above all heavens, that he might fill all things. And he gave some, apostles; and some, prophets; and some evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ," (Eph. 4: 10-13.) We see that God, who might perfect his people in a moment, chooses not to bring them to manhood in any other way than by the education of the Church. We see the mode of doing it expressed; the preaching of celestial doctrine is committed to pastors. We see that all without exception are brought into the same order, that they may with meek and docile spirit allow themselves to be governed by teachers appointed for this purpose. Isaiah had long before given this as the characteristic of the kingdom of Christ, "My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever," (Isa. 59: 21.) Hence it follows, that all who reject the spiritual food of the soul divinely offered to them by the hands of the Church, deserve to perish of hunger and famine. God inspires us with faith, but it is by the instrumentality of his gospel, as Paul reminds us, "Faith comes by hearing," (Rom. 10: 17.) God reserves to himself the power of maintaining it, but it is by the preaching of the gospel, as Paul also declares, that he brings it forth and unfolds it.

With this view, it pleased him in ancient times that sacred meetings should be held in the sanctuary, that consent in faith might be nourished by doctrine proceeding from the lips of the priest. Those magnificent titles, as when the temple is called God's rest, his sanctuary, his habitation, and when he is said to dwell between the cherubim, (Ps. 132: 13, 14; 80: 1,) are used for no other purpose than to procure respect, love, reverence, and dignity to the ministry of heavenly doctrine, to which otherwise the appearance of an insignificant human being might be in no slight degree derogatory. Therefore, to teach us that the treasure offered to us in earthen vessels is of inestimable value, (2 Cor. 4: 7,) God himself appears, and as the author of this ordinance requires his presence to be recognised in his own institution.

Accordingly, after forbidding his people to give heed to familiar spirits, wizards, and other superstitions, (Lev. 19: 30, 31,) he adds, that he will give what ought to be sufficient for all, namely, that he will never leave them without prophets. For, as he did not commit his ancient people to angels, but raised up teachers on the earth to perform a truly angelical office, so he is pleased to instruct us in the present day by human means. But as anciently he did not confine himself to the law merely, but added priests as interpreters, from whose lips the people might inquire after his true meaning, so in the present day he would not only have us to be attentive to reading, but has appointed masters to give us their assistance. In this there is a twofold advantage. For, on the one hand, he by an admirable test proves our obedience when we listen to his ministers just as we would to himself; while, on the other hand, he consults our weakness in being pleased to address us after the manner of men by means of interpreters, that he may thus allure us to himself, instead of driving us away by his thunder. How well this familiar mode of teaching is suited to us all the godly are aware, from the dread with which the divine majesty justly inspires them.

Those who think that the authority of the doctrine is impaired by the insignificance of the men who are called to teach betray their ingratitude; for among the many noble endowments with which God has adorned the human race, one of the most remarkable is, that he deigns to consecrate the mouths and tongues of men to his service, making his own voice to be heard in them. Wherefore, let us not on our part decline obediently to embrace the doctrine of salvation, delivered by his command and mouth; because, although the power of God is not confined to external means, he has, however, confined us to his ordinary method of teaching, which method, when fanatics refuse to observe, they entangle themselves in many fatal snares. Pride, or fastidiousness, or emulation, induces many to persuade themselves that they can profit sufficiently by reading and meditating in private, and thus to despise public meetings, and deem preaching superfluous. But since as much as in them lies they loose or burst the sacred bond of unity, none of them escapes the just punishment of this impious divorce, but become fascinated with pestiferous errors, and the foulest delusions. Wherefore, in order that the pure simplicity of the faith may flourish among us, let us not decline to use this exercise of piety, which God by his institution of it has shown to be necessary, and which he so highly recommends. None, even among the most petulant of men, would venture to say, that we are to shut our ears against God, but in all ages prophets and pious teachers have had a difficult contest to maintain with the ungodly, whose perverseness cannot submit to the yoke of being taught by the lips and ministry of men. This is just the same as if they were to destroy the impress of God as exhibited to us in doctrine. For no other reason were believers anciently enjoined to seek the face of God in the sanctuary, (Ps. 105: 4,) (an injunction so often repeated in the Law,) than because the doctrine of the Law, and the exhortations of the prophets, were to them a living image of God. Thus Paul declares that in his preaching the glory of God shone in the face of Jesus Christ, (2 Cor. 4: 6.)

The more detestable are the apostates who delight in producing schisms in churches, just as if they wished to drive the sheep from the fold, and throw them into the jaws of wolves. Let us hold, agreeably to the passage we quoted from Paul, that the Church can only be edified by external preaching, and that there is no other bond by which the saints can be kept together than by uniting with one consent to observe the order which God has appointed in his Church for learning and making progress. For this end, especially, as I have observed, believers were anciently enjoined under the Law to flock together to the sanctuary; for when Moses speaks of the habitation of God, he at the same time calls it the place of the name of God, the place where he will record his name, (Exod. 20: 24;) thus plainly teaching that no use could be made of it without the doctrine of godliness. And there can be no doubt that, for the same reason, David complains with great bitterness of soul, that by the tyrannical cruelty of his enemies he was prevented from entering the tabernacle, (Psalm 89.) To many the complaint seems childish, as if no great loss were sustained, not much pleasure lost, by exclusion from the temple, provided other amusements were enjoyed. David, however, laments this one deprivation, as filling him with anxiety and sadness, tormenting, and almost destroying him. This he does because there is nothing on which believers set a higher value than on this aid, by which God gradually raises his people to heaven.

For it is to be observed, that he always exhibited himself to the holy patriarchs in the mirror of his doctrine in such a way as to make their knowledge spiritual. Whence the temple is not only styled his face, but also, for the purpose of removing all superstition, is termed his footstool, (Psalm 132: 7; 99: 5.) Herein is the unity of the faith happily realised, when all, from the highest to the lowest, aspire to the head. All the temples which the Gentiles built to God with a different intention were a mere profanation of his worship, - a profanation into which the Jews also fell, though not with equal grossness. With this Stephen upbraids them in the words of Isaiah when he says, "Howbeit the Most High dwelleth not in temples made with hands; as saith the Prophet, Heaven is my throne," &c., (Acts 7: 48.) For God only consecrates temples to their legitimate use by his word. And when we rashly attempt anything without his order, immediately setting out from a bad principle, we introduce adventitious fictions, by which evil is propagated without measure.

It was inconsiderate in Xerxes when, by the advice of the magians, he burnt or pulled down all the temples of Greece, because he thought it absurd that God, to whom all things ought to be free and open, should be enclosed by walls and roofs, as if it were not in the power of God in a manner to descend to us, that he may be near to us, and yet neither change his place nor affect us by earthly means, but rather, by a kind of vehicles, raise us aloft to his own heavenly glory, which, with its immensity, fills all things, and in height is above the heavens.

6.Meaning and limits of the ministry

Moreover, as at this time there is a great dispute as to the efficacy of the ministry, some extravagantly overrating its dignity, and others erroneously maintaining, that what is peculiar to the Spirit of God is transferred to mortal man, when we suppose that ministers and teachers penetrate to the mind and heart, so as to correct the blindness of the one, and the hardness of the other; it is necessary to place this controversy on its proper footing.

The arguments on both sides will be disposed of without trouble, by distinctly attending to (1) the passages in which God, the author of preaching, connects his Spirit with it, and then promises a beneficial result; or (2), on the other hand, to the passages in which God, separating himself from external means, claims for himself alone both the commencement and the whole course of faith.

(1) The office of the second Elias was, as Malachi declares, to "turn the heart of the fathers to the children, and the heart of the children to their fathers" (Mal. 4: 6.) Christ declares that he sent the Apostles to produce fruit from his labours, (John 15: 16.) What this fruit is Peter briefly defines, when he says that we are begotten again of incorruptible seed, (1 Pet. 1: 23.) Hence Paul glories, that by means of the Gospel he had begotten the Corinthians, who were the seals of his apostleship, (1 Cor. 4: 15;) moreover, that his was not a ministry of the letter, which only sounded in the ear, but that the effectual agency of the Spirit was given to him, in order that his doctrine might not be in vain, (1 Cor. 9: 2; 2 Cor. 3: 6.) In this sense he elsewhere declares that his Gospel was not in word, but in power, (1 Thess. 1: 5.) He also affirms that the Galatians received the Spirit by the hearing of faith, (Gal. 3: 2.) In short, in several passages he not only makes himself a fellow-worker with God, but attributes to himself the province of bestowing salvation, (1 Cor. 3: 9.)

(2) All these things he certainly never uttered with the view of attributing to himself one iota apart from God, as he elsewhere briefly explains. "For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe," (1 Thess. 2: 13.) Again, in another place, "He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles," (Gal. 2: 8.) And that he allows no more to ministers, is obvious from other passages. "So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase," (1 Cor. 3: 7.) Again, "I laboured more abundantly than they all: yet not I, but the grace of God which was with me," (1 Cor. 15: ]0.) And it is indeed necessary to keep these sentences in view, since God, in ascribing to himself the illumination of the mind and renewal of the heart, reminds us that it is sacrilege for man to claim any part of either to himself.

Still every one who listens with docility to the ministers whom God appoints, will know by the beneficial result, that for good reason God is pleased with this method of teaching, and for good reason has laid believers under this modest yoke.

(The visible church: its membership and the marks by which it is recognized, 7-9)
7. Invisible and visible church

The judgement which ought to be formed concerning the visible Church which comes under our observation, must, I think, be sufficiently clear from what has been said. I have observed that the Scriptures speak of the Church in two ways. Sometimes when they speak of the Church they mean the Church as it really is before God - the Church into which none are admitted but those who by the gift of adoption are sons of God, and by the sanctification of the Spirit true members of Christ. In this case it not only comprehends the saints who dwell on the earth, but all the elect who have existed from the beginning of the world. Often, too, by the name of Church is designated the whole body of mankind scattered throughout the world, who profess to worship one God and Christ, who by baptism are initiated into the faith; by partaking of the Lord's Supper profess unity in true doctrine and charity, agree in holding the word of the Lord, and observe the ministry which Christ has appointed for the preaching of it. In this Church there is a very large mixture of hypocrites, who have nothing of Christ but the name and outward appearance: of ambitious avaricious, envious, evil-speaking men, some also of impure lives, who are tolerated for a time, either because their guilt cannot be legally established, or because due strictness of discipline is not always observed.

Hence, as it is necessary to believe the invisible Church, which is manifest to the eye of God only, so we are also enjoined to regard this Church which is so called with reference to man, and to cultivate its communion.

8. The limitation of our judgment

Accordingly, inasmuch as it was of importance to us to recognise it, the Lord has distinguished it by certain marks, and as it were symbols. It is, indeed, the special prerogative of God to know those who are his, as Paul declares in the passage already quoted, (2 Tim. 2: 19.) And doubtless it has been so provided as a check on human rashness the experience of every day reminding us how far his secret judgements surpass our apprehension. For even those who seemed most abandoned, and who had been completely despaired of, are by his goodness recalled to life, while those who seemed most stable often fall. Hence, as Augustine says, "In regard to the secret predestination of God, there are very many sheep without, and very many wolves within," (August. Hom. in Joan. 45.) For he knows, and has his mark on those who know neither him nor themselves. Of those again who openly bear his badge, his eyes alone see who of them are unfeignedly holy, and will persevere even to the end (Matt.24:13) , which alone is the completion of salvation.

On the other hand, foreseeing that it was in some degree expedient for us to know who are to be regarded by us as his sons, he has in this matter accommodated himself to our capacity. But as here full certainty was not necessary, he has in its place substituted the judgement of charity, by which we acknowledge all as members of the Church who by confession of faith, regularity of conduct, and participation in the sacraments, unite with us in acknowledging the same God and Christ.

The knowledge of his body, inasmuch as he knew it to be more necessary for our salvation, he has made known to us by surer marks.

9. The marks of the church and our application of them to judgment

Hence the form of the Church appears and stands forth conspicuous to our view. Wherever we see the word of God sincerely preached and heard, wherever we see the sacraments administered according to the institution of Christ, there we cannot have any doubt that the Church of God has some existence, since his promise cannot fail, "Where two or three are gathered together in my name, there am I in the midst of them," (Matth. 18: 20.)

But that we may have a clear summary of this subject, we must proceed by the following steps: - The Church universal is the multitude collected out of all nations, who, though dispersed and far distant from each other, agree in one truth of divine doctrines and are bound together by the tie of a common religion. In this way it comprehends single churches, which exist in different towns and villages, according to the wants of human society, so that each of them justly obtains the name and authority of the Church; and also comprehends single individuals, who by a religious profession are accounted to belong to such churches, although they are in fact aliens from the Church, but have not been cut off by a public decision.

There is, however, a slight difference in the mode of judging of individuals and of churches. For it may happen in practice that those whom we deem not altogether worthy of the fellowship of believers, we yet ought to treat as brethren and regard as believers on account of the common consent of the Church in tolerating and bearing with them in the body of Christ. Such persons we do not approve by our suffrage as members of the Church, but we leave them the place which they hold among the people of God, until they are legitimately deprived of it.

With regard to the general body we must feel differently; if they have the ministry of the word, and honour the administration of the sacraments, they are undoubtedly entitled to be ranked with the Church, because it is certain that these things are not without a beneficial result. Thus we both maintain the Church universal in its unity, which malignant minds have always been eager to dissever, and deny not due authority to lawful assemblies distributed as circumstances require.

(A church with these marks, however defective, is not to be forsaken: the sin of schism, 10-16)
10. Marks and authority of the church

We have said that the symbols by which the Church is discerned are the preaching of the word and the observance of the sacraments, for these cannot any where exist without producing fruit and prospering by the blessing of God. I say not that wherever the word is preached fruit immediately appears; but that in every place where it is received, and has a fixed abode, it uniformly displays its efficacy. Be this as it may, when the preaching of the gospel is reverently heard, and the sacraments are not neglected, there for the time the face of the Church appears without deception or ambiguity; and no man may with impunity spurn her authority, or reject her admonitions, or resist her counsels, or make sport of her censures, far less revolt from her, and violate her unity, (see Chap. 2 sec. 1, 10, and Chap. 3. sec. 12.) For such is the value which the Lord sets on the communion of his Church, that all who contumaciously alienate themselves from any Christian society, in which the true ministry of his word and sacraments is maintained, he regards as deserters of religion. So highly does he recommend her authority, that when it is violated he considers that his own authority is impaired.

For there is no small weight in the designation given to her, "the house of God," "the pillar and ground of the truth," (1 Tim. 3: 15.) By these words Paul intimates, that to prevent the truth from perishing in the world, the Church is its faithful guardian, because God has been pleased to preserve the pure preaching of his word by her instrumentality, and to exhibit himself to us as a parent while he feeds us with spiritual nourishment, and provides whatever is conducive to our salvation. Moreover, no mean praise is conferred on the Church when she is said to have been chosen and set apart by Christ as his spouse, "not having spot or wrinkle, or any such thing," (Eph. 5: 27,) as "his body, the fulness of him that fillets all in all," (Eph. 1: 23.) Whence it follows, that revolt from the Church is denial of God and Christ. Wherefore there is the more necessity to beware of a dissent so iniquitous; for seeing by it we aim as far as in us lies at the destruction of God's truth, we deserve to be crushed by the full thunder of his anger. No crime can be imagined more atrocious than that of sacrilegiously and perfidiously violating the sacred marriage which the only begotten Son of God has condescended to contract with us.

11. The inviolable validity of the marks

Wherefore let these marks be carefully impressed upon our minds, and let us estimate them as in the sight of the Lord. There is nothing on which Satan is more intent than to destroy and efface one or both of them - at one time to delete and abolish these marks, and thereby destroy the true and genuine distinction of the Church; at another, to bring them into contempt, and so hurry us into open revolt from the Church. To his wiles it was owing that for several ages the pure preaching of the word disappeared, and now, with the same dishonest aim, he labours to overthrow the ministry, which, however, Christ has so ordered in his Church, that if it is removed the whole edifice must fall. How perilous, then, nay, how fatal the temptation, when we even entertain a thought of separating ourselves from that assembly in which are beheld the signs and badges which the Lord has deemed sufficient to characterise his Church! We see how great caution should be employed in both respects. That we may not be imposed upon by the name of Church, every congregation which claims the name must be brought to that test as to a Lydian stone. If it holds the order instituted by the Lord in word and sacraments there will be no deception; we may safely pay it the honour due to a church: on the other hand, if it exhibit itself without word and sacraments we must in this case be no less careful to avoid the imposture than we were to shun pride and presumption in the other.

12. Heeding the marks guards against capricious separation

When we say that the pure ministry of the word and pure celebration of the sacraments is a fit pledge and earnest, so that we may safely recognise a church in every society in which both exists our meaning is that we are never to discard it so-long as these remain, though it may otherwise teem with numerous faults.

Nay, even in the administration of word and Sacraments defects may creep in which ought not to alienate us from its communion. For all the heads of true doctrine are not in the same position. Some are so necessary to be known, that all must hold them to be fixed and undoubted as the proper essentials of religion: for instance, that God is one, that Christ is God, and the Son of God, that our salvation depends on the mercy of God, and the like. Others, again, which are the subject of controversy among the churches, do not destroy the unity of the faith ; for why should it be regarded as a ground of dissension between churches, if one, without any spirit of contention or perverseness in dogmatising, hold that the soul on quitting the body flies to heaven, and another, without venturing to speak positively as to the abode, holds it for certain that it lives with the Lord? The words of the apostle are, "Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you," (Phil. 3: 15.) Does he not sufficiently intimate that a difference of opinion as to these matters which are not absolutely necessary, ought not to be a ground of dissension among Christians? The best thing, indeed, is to be perfectly agreed, but seeing there is no man who is not involved in some mist of ignorance, we must either have no church at all or pardon delusion in those things of which one may be ignorant, without violating the substance of religion and forfeiting salvation.

Here, however, I have no wish to patronise even the minutest errors, as if I thought it right to foster them by flattery or connivance; what I say is, that we are not on account of every minute difference to abandon a church, provided it retain sound and unimpaired that doctrine in which the safety of piety consists, and keep the use of the sacraments instituted by the Lord. Meanwhile, if we strive to reform what is offensive, we act in the discharge of duty. To this effect are the words of Paul, "If any thing be revealed to another that sitteth by, let the first hold his peace," (1 Cor. 14: 30.) From this it is evident that to each member of the Church, according to his measure of grace, the study of public edification has been assigned, provided it be done decently and in order. In other words, we must neither renounce the communion of the Church, nor, continuing in it, disturb peace and discipline when duly arranged.

13. Scandal in the church no occasion for leaving it

Our indulgence ought to extend much farther in tolerating imperfection of conduct. Here there is great danger of falling, and Satan employs all his machinations to ensnare us. For there always have been persons who, imbued with a false persuasion of absolute holiness, as if they had already become a kind of aerial spirits, spurn the society of all in whom they see that something human still remains. Such of old were the Cathari and the Donatists, who were similarly infatuated. Such in the present day are some of the Anabaptists, who would be thought to have made superior progress.

Others, again, sin in this respect, not so much from that insane pride as from inconsiderate zeal. Seeing that among those to whom the gospel is preached, the fruit produced is not in accordance with the doctrine, they forthwith conclude that there no church exists. The offence is indeed well founded, and it is one to which in this most unhappy age we give far too much occasion. It is impossible to excuse our accursed sluggishness, which the Lord will not leave unpunished, as he is already beginning sharply to chastise us. Woe then to us who, by our dissolute license of wickedness, cause weak consciences to be wounded! Still those of whom we have spoken sin in their turn, by not knowing how to set bounds to their offence. For where the Lord requires mercy they omit it, and give themselves up to immoderate severity. Thinking there is no church where there is not complete purity and integrity of conduct, they, through hatred of wickedness, withdraw from a genuine church, while they think they are shunning the company of the ungodly.

They allege that the Church of God is holy (Eph.5:26). But that they may at the same time understand that it contains a mixture of good and bad, let them hear from the lips of our Saviour that parable in which he compares the Church to a net in which all kinds of fishes are taken, but not separated until they are brought ashore. Let them hear it compared to a field which planted with good seed, is by the fraud of an enemy mingled with tares, and is not freed of them until the harvest is brought into the barn. Let them hear, in fine, that it is a thrashing floor in which the collected wheat lies concealed under the chaff, until, cleansed by the fanners and the sieve, it is at length laid up in the granary. If the Lord declares that the Church will labour under the defect of being burdened with a multitude of wicked until the day of judgement, it is in vain to look for a church altogether free from blemish, (Math. 13.)

14. Paul and the needs of his congregations

They exclaim that it is impossible to tolerate the vice which everywhere stalks abroad like a pestilence. What if the apostle's sentiment applies here also? Among the Corinthians it was not a few that erred, but almost the whole body had become tainted; there was not one species of sin merely, but a multitude, and those not trivial errors but some of them execrable crimes. There was not only corruption in manners, but also in doctrine. What course was taken by the holy apostle, in other words, by the organ of the heavenly Spirit, by whose testimony the Church stands and falls? Does he seek separation from them? Does he discard them from the kingdom of Christ? Does he strike them with the thunder of a final anathema? He not only does none of these things, but he acknowledges and heralds them as a Church of Christ, and a society of saints. If the Church remains among the Corinthians, where envyings, divisions, and contentions rage; where quarrels, lawsuits and avarice prevail; where a crime, which even the gentiles would execrate, is openly approved; where the name of Paul, whom they ought to have honoured as a father, is petulantly assailed; where some hold the resurrection of the dead in derision, though with it the whole gospel must fall; where the gifts of God are made subservient to ambition, not to charity; where many things are done neither decently nor in order. If there the Church still remains, simply because the ministration of word and sacrament is not rejected, who will presume to deny the title of church to those to whom a tenth part of these crimes cannot be imputed? How, I ask, would those who act so morosely against present churches have acted to the Galatians, who had done all but abandon the gospel, (Gal. 1: 2,) and yet among them the same apostle found churches?

15. Fellowship with wicked persons

They also object, that Paul sharply rebukes the Corinthians for permitting an heinous offender in their communion, and then lays down a general sentence, by which he declares it unlawful even to eat bread with a man of impure life, (1 Cor. 5: 11, 12.) Here they exclaim, If it is not lawful to eat ordinary bread, how can it be lawful to eat the Lord's bread?

I admit, that it is a great disgrace if dogs and swine are admitted among the children of God; much more, if the sacred body of Christ is prostituted to them. And, indeed, when churches are well regulated, they will not bear the wicked in their bosom, nor will they admit the worthy and unworthy indiscriminately to that sacred feast. But because pastors are not always sedulously vigilant, are sometimes also more indulgent than they ought, or are prevented from acting so strictly as they could wish; the consequence is, that even the openly wicked are not always excluded from the fellowship of the saints. This I admit to be a vice, and I have no wish to extenuate it, seeing that Paul sharply rebukes it in the Corinthians. But although the Church fail in her duty, it does not therefore follow that every private individual is to decide the question of separation for himself. I deny not that it is the duty of a pious man to withdraw from all private intercourse with the wicked, and not entangle himself with them by any voluntary tie; but it is one thing to shun the society of the wicked, and another to renounce the communion of the Church through hatred of them.

Those who think it sacrilege to partake the Lord's bread with the wicked are in this more rigid than Paul. For when he exhorts us to pure and holy communion, he does not require that we should examine others, or that every one should examine the whole church, but that each should examine himself, (1 Cor. 11: 28, 29.) If it were unlawful to communicate with the unworthy, Paul would certainly have ordered us to take heed that there were no individual in the whole body by whose impurity we might be defiled, but now that he only requires each to examine himself, he shows that it does no harm to us though some who are unworthy present themselves along with us. To the same effect he afterwards adds, "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself." He says not to others, but to himself. And justly; for the right of admitting or excluding ought not to be left to the decision of individuals. Cognisance of this point, which cannot be exercised without due orders as shall afterwards be more fully shown, belongs to the whole church. It would therefore be unjust to hold any private individual as polluted by the unworthiness of another, whom he neither can nor ought to keep back from communion.

16. The false claim of perfection comes from distorted opinion

Still, however even the good are sometimes affected by this inconsiderate zeal for righteousness, though we shall find that this excessive moroseness is more the result of pride and a false idea of sanctity, than genuine sanctity itself, and true zeal for it. Accordingly, those who are the most forward, and as it were, leaders in producing revolt from the Church, have, for the most part, no other motive than to display their own superiority by despising all other men. Well and wisely, therefore, does Augustine say, "Seeing that pious reason and the mode of ecclesiastical discipline ought specially to regard the unity of the Spirit in the bond of peace, which the Apostle enjoins us to keep, by bearing with one another, (for if we keep it not, the application of medicine is not only superfluous but pernicious, and, therefore, proves to be no medicine;) those bad sons who, not from hatred of other men's iniquities, but zeal for their own contentions, attempt altogether to draw away, or at least to divide, weak brethren ensnared by the glare of their name, while swollen with pride, stuffed with petulance, insidiously calumnious, and turbulently seditious, use the cloak of a rigorous severity, that they may not seem devoid of the light of truth, and pervert to sacrilegious schism, and purposes of excision, those things which are enjoined in the Holy Scriptures, (due regard being had to sincere love, and the unity of peace,) to correct a brother's faults by the appliance of a immoderate cure," (August. Cont. Parmen. cap. 1.) To the pious and placid his advice is, mercifully to correct what they can, and to bear patiently with what they cannot correct, in love lamenting and mourning until God either reform or correct, or at the harvest root up the tares, and scatter the chaff, (ibid. cap. 2.)

Let all the godly study to provide themselves with these weapons, lest, while they deem themselves strenuous and ardent defenders of righteousness, they revolt from the kingdom of heaven, which is the only kingdom of righteousness. For as God has been pleased that the communion of his Church shall be maintained in this external society, any one who, from hatred of the ungodly, violates the bond of this society, enter on a downward course, in which he incurs great danger of cutting himself off from the communion of saints.

Let them reflect, that in a numerous body there are several who may escape their notice, and yet are truly righteous and innocent in the eyes of the Lord. Let them reflect, that of those who seem diseased, there are many who are far from taking pleasure or flattering themselves in their faults, and who, ever and anon aroused by a serious fear of the Lord, aspire to greater integrity. Let them reflect, that they have no right to pass judgement on a man for one act, since the holiest sometimes make the moat grievous fall. Let them reflect, that in the ministry of the word and participation of the sacraments, the power to collect the Church is too great to be deprived of all efficacy, by the fault of some ungodly men. Lastly, let them reflect, that in estimating the Church, divine is of more force than human judgement.

(The imperfect holiness of the church does not justify schism, but affords occasion for the exercise within it of the forgiveness of sins, 17-22)
17. The holiness of the church

Since they also argue that there is good reason for the Church being called holy, it is necessary to consider what the holiness is in which it excels, lest by refusing to acknowledge any church, save one that is completely perfect, we leave no church at all. It is true, indeed, as Paul says, that Christ "loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish," (Eph. 5: 25-27.) Nevertheless, it is true, that the Lord is daily smoothing its wrinkles and wiping away its spots. Hence it follows that its holiness is not yet perfect. Such, then, is the holiness of the Church: it makes daily progress, but is not yet perfect; it daily advances, but as yet has not reached the goal, as will elsewhere be more fully explained.

Therefore, when the Prophets foretell, "Then shall Jerusalem be holy, and there shall no strangers pass through her any more;" - "It shall be called, The way of holiness; the unclean shall not pass over it," (Joel 3: 17; Isa. 35: 8,) let us not understand it as if no blemish remained in the members of the Church; but only that with their whole heart they aspire after holiness and perfect purity: and hence, that purity which they have not yet fully attained is, by the kindness of God, attributed to them. And though the indications of such a kind of holiness existing among men are too rare, we must understand, that at no period since the world began has the Lord been without his Church, nor ever shall be till the final consummation of all things. For although, at the very outset, the whole human race was vitiated and corrupted by the sin of Adam, yet of this kind of polluted mass he always sanctifies some vessels to honour, that no age may be left without experience of his mercy. This he has declared by sure promises, such as the following: "I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations," (Ps. 89: 3, 4.) "The Lord has chosen Zion; he has desired it for his habitation. This is my rest for ever; here will I dwell," (Ps. 132: 13,14.) "Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The Lord of hosts is his name: If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever," (Jer. 31: 35, 36.)

18. The examples of the prophets

On this head, Christ himself, his apostles, and almost all the prophets, have furnished us with examples. Fearful are the descriptions in which Isaiah, Jeremiah, Joel, Habakkuk, and others, deplore the diseases of the Church of Jerusalem. In the people, the rulers, and the priests, corruption prevailed to such a degree, that Isaiah hesitates not to liken Jerusalem to Sodom and Gomorrah, (Isa. 1: 10.) Religion was partly despised, partly adulterated, while in regard to morals, we every where meet with accounts of theft, robbery, perfidy, murder, and similar crimes. The prophets, however, did not therefore either form new churches for themselves, or erect new altars on which they might have separate sacrifices, but whatever their countrymen might be, reflecting that the Lord had deposited his word with them, and instituted the ceremonies by which he was then worshipped, they stretched out pure hands to him, though amid the company of the ungodly. Certainly, had they thought that they thereby contracted any pollution, they would have died a hundred deaths sooner than suffer themselves to be dragged thither. nothing, therefore, prevented them from separating themselves, but a desire of preserving unity. But if the holy prophets felt no obligation to withdraw from the Church on account of the very numerous and heinous crimes, not of one or two individuals, but almost of the whole people, we arrogate too much to ourselves, if we presume forthwith to withdraw from the communion of the Church, because the lives of all accord not with our judgement, or even with the Christian profession.

19. The example of Christ and of the apostles

Then what kind of age was that of Christ and the apostles? Yet neither could the desperate impiety of the Pharisees, nor the dissolute licentiousness of manners which everywhere prevailed, prevent them from using the same sacred rites with the people, and meeting in one common temple for the public exercises of religion. And why so, but just because they knew that those who joined in these sacred rites with a pure conscience were not at all polluted by the society of the wicked?

If any one is little moved by prophets and apostles, let him at least defer to the authority of Christ. Well, therefore, does Cyprian say, "Although tares or unclean vessels are seen in the Church, that is no reason why we ourselves should withdraw from the Church; we must only labour that we may be able to be wheat; w e must give our endeavour, and strive as far as we can, to be vessels of gold or silver. But to break the earthen vessels belongs to the Lord alone, to whom a rod of iron has been given: let no one arrogate to himself what is peculiar to the Son alone, and think himself sufficient to winnow the floor and cleanse the chaff, and separate all the tares by human judgement. What depraved zeal thus assumes to itself is proud obstinacy and sacrilegious presumption," (Cyprian, lib. 3. Ep. 5.)

Let both points therefore, be regarded as fixed; first, there is no excuse for him who spontaneously abandons the external communion of a church in which the word of God is preached and the sacraments are administered; secondly, that notwithstanding of the faults of a few or of many, there is nothing to prevent us from there duly professing our faith in the ordinances instituted by God, because a pious conscience is not injured by the unworthiness of another, whether he be a pastor or a private individual; and sacred rites are not less pure and salutary to a man who is holy and upright, from being at the same time handled by the impure.

20. Forgiveness of sins and the church

Their moroseness and pride proceed even to greater lengths. Refusing to acknowledge any church that is not pure from the minutes blemish, they take offence at sound teachers for exhorting believers to make progress, and so teaching them to groan during their whole lives under the burden of sins and flee for pardon. For they pretend, that in this way believers are led away from perfection.

I admit that we are not to labour feebly or coldly in urging perfection, far less to desist from urging it; but I hold that it is a device of the devil to fill our minds with a confident belief of it while we are still in our course. Accordingly, in the Creed forgiveness of sins is appropriately subjoined to belief as to the Church, because none obtain forgiveness but those who are citizens, and of the household of the Church, as we read in the Prophet, (Is. 33: 24.) The first place, therefore, should be given to the building of the heavenly Jerusalem, in which God afterwards is pleased to wipe away the iniquity of all who retake themselves to it. I say, however, that the Church must first be built; not that there can be any church without forgiveness of sins, but because the Lord has not promised his mercy save in the communion of saints. Therefore, our first entrance into the Church and the kingdom of God is by forgiveness of sins, without which we have no covenant nor union with God. For thus he speaks by the Prophet, "In that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow, and the sword, and the battle, out of the earth, and will make them to lie down safely. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgement, and in loving-kindness, and in mercies," (Hos. 2: 18, 19.) We see in what way the Lord reconciles us to himself by his mercy. So in another passage, where he foretells that the people whom he had scattered in anger will again be gathered together, "I will cleanse them from all their iniquity whereby they have sinned against me," (Jer. 33: 8.) Wherefore, our initiation into the fellowship of the Church is, by the symbol of ablution, to teach us that we have no admission into the family of God, unless by his goodness our impurities are previously washed away.

21. Lasting forgiveness for the members of the church!

Nor by remission of sins does the Lord only once for all elect and admit us into the Church, but by the same means he preserves and defends us in it. For what would it avail us to receive a pardon of which we were afterwards to have no use? That the mercy of the Lord would be vain and delusive if only granted once, all the godly can bear witness; for there is none who is not conscious, during his whole life, of many infirmities which stand in need of divine mercy. And truly it is not without cause that the Lord promises this gift specially to his own household, nor in vain that he orders the same message of reconciliation to be daily delivered to them. Wherefore, as during our whole lives we carry about with us the remains of sin, we could not continue in the Church one single moment were we not sustained by the uninterrupted grace of God in forgiving our sins. On the other hand, the Lord has called his people to eternal salvation, and, therefore, they ought to consider that pardon for their sins is always ready. Hence let us surely hold that if we are admitted and ingrafted into the body of the Church, the forgiveness of sins has been bestowed, and is daily bestowed on us, in divine liberality, through the intervention of Christ's merits and the sanctification of the Spirit.[本話題由 追求永生 於 2010-01-20 13:56:16 編輯]

22. The power of the keys

To impart this blessing to us, the keys have been given to the Church, (Matth. 16: 19; 18: 18.) For when Christ gave the command to the apostles, and conferred the power of forgiving sins, he not merely intended that they should loose the sins of those who should be converted from impiety to the faith of Christ; but, moreover, that they should perpetually perform this office among believers. This Paul teaches, when he says that the embassy of reconciliation has been committed to the ministers of the Church, that they may ever and anon in the name of Christ exhort the people to be reconciled to God, (2 Cor. 5: 20.) Therefore, in the communion of saints our sins are constantly forgiven by the ministry of the Church, when presbyters or bishops, to whom the office has been committed, confirm pious consciences, in the hope of pardon and forgiveness by the promises of the gospel, and that as well in public as in private, as the case requires. For there are many who, from their infirmity, stand in need of special pacification, and Paul declares that he testified of the grace of Christ not only in the public assembly, but from house to house, reminding each individually of the doctrine of salvation, (Acts 20: 20, 21.)

Three things are here to be observed. First, Whatever be the holiness which the children of God possess, it is always under the condition, that so long as they dwell in a mortal body, they cannot stand before God without forgiveness of sins. Secondly, This benefit is so peculiar to the Church, that we cannot enjoy it unless we continue in the communion of the Church. Thirdly, It is dispensed to us by the ministers and pastors of the Church, either in the preaching of the Gospel or the administration of the Sacraments, and herein is especially manifested the power of the keys, which the Lord has bestowed on the company of the faithful. Accordingly, let each of us consider it to be his duty to seek forgiveness of sins only where the Lord has placed it. Of the public reconciliation which relates to discipline, we shall speak at the proper place.

(Incidents illustrating forgiveness within the community of believers, 23-29)
23. All believers are to seek forgiveness of their sins

But since those frantic spirits of whom I have spoken attempt to rob the Church of this the only anchor of salvation, consciences must be more firmly strengthened against this pestilential opinion. The Novatians, in ancient times, agitated the Churches with this dogma, but in our day, not unlike the Novatians are some of the Anabaptists, who have fallen into the same delirious dreams. For they pretend that in Baptism, the people of God are regenerated to a pure and angelical life, which is not polluted by any carnal defilements. But if a man sin after baptism, they leave him nothing except the inexorable judgement of God. In short, to the sinner who has lapsed after receiving grace they give no hope of pardon, because they admit no other forgiveness of sins save that by which we are first regenerated.

But although no falsehood is more clearly refuted by Scripture, yet as these men find means of imposition, (as Novatus also of old had very many followers,) let us briefly slow how much they rave, to the destruction both of themselves and others.

In the first place, since by the command of our Lord the saints daily repeat this prayer, "Forgive us our debts," (Matth. 6: 12,) they confess that they are debtors. Nor do they ask in vain; for the Lord has only enjoined them to ask what he will give. Nay, while he has declared that the whole prayer will be heard by his Father, he has sealed this absolution with a peculiar promise. What more do we wish? The Lord requires of his saints confession of sins during their whole lives, and that without ceasing, and promises pardon. How presumptuous, then, to exempt them from sin, or when they have stumbled, to exclude them altogether from grace? Then whom does he enjoin us to pardon seventy and seven times? Is it not our brethren? (Matth. 18: 22.) And why has he so enjoined but that we may imitate his clemency? He therefore pardons not once or twice only, but as often as, under a sense of our faults, we feel alarmed, and sighing call upon him.

24. God's abundant grace to sinful believers under the Old Covenant: the Law

And to begin almost with the very first commencement of the Church: the Patriarchs had been circumcised, admitted to a participation in the covenant, and doubtless instructed by their father's care in righteousness and integrity, when they conspired to commit fratricide. The crime was one which the most abandoned robbers would have abominated. At length, softened by the remonstrances of Judah, they sold him; this also was intolerable cruelty. Simon and Levi took a nefarious revenge on the sons of Sichem, one, too, condemned by the judgement of their father. Reuben, with execrable lust, defiled his father's bed. Judah, when seeking to commit whoredom, sinned against the law of nature with his daughter-in-law. But so far are they from being expunged from the chosen people, that they are rather raised to be its heads.

What, moreover, of David? when on the throne of righteousness, with what iniquity did he make way for blind lust, by the shedding of innocent blood? He had already been regenerated, and, as one of the regenerated, received distinguished approbation from the Lord. But he perpetrated a crime at which even the gentiles would have been horrified, and yet obtained pardon.

And not to dwell on special examples, all the promises of divine mercy extant in the Law and the Prophets are so many proofs that the Lord is ready to forgive the offences of his people. For why does Moses promise a future period, when the people who had fallen into rebellion should return to the Lord? "Then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations whither the Lord thy God has scattered thee," (Deut. 30: 3.)

25. God's abundant grace to sinful believers under the Old Covenant: the Prophets

But I am unwilling to begin an enumeration which never could be finished. The prophetical books are filled with similar promises, offering mercy to a people covered with innumerable transgressions. What crime is more heinous than rebellion? It is styled divorce between God and the Church, and yet, by his goodness, it is surmounted. They say, "If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again unto me, saith the Lord." "Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger for ever," (Jer. 3: 1, 12.) And surely he could not have a different feeling who declares, "I have no pleasure in the death of him that dieth;" "Wherefore turn yourselves, and live ye," (Ezek. 18: 23, 32.) Accordingly, when Solomon dedicated the temple, one of the uses for which it was destined was, that prayers offered up for the pardon of sin, might there be heard. "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far or near; yet if they shall rethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; and so return unto thee with all their heart, and with all their soul, in the land of their enemies which led them away captive, and pray unto thee towards their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: then hear thou their prayer and their supplication in heaven thy dwellingplace, and maintain their cause, and forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee," (1 Kings 8: 46-50.) Nor in vain in the Law did God ordain a daily sacrifice for sins. Had he not foreseen that his people were constantly to labour under the disease of sin, he never would have appointed these remedies.

26. God's abundant grace to sinful believers under the New Covenant

Did the advent of Christ, by which the fulness of grace was displayed, deprive believers of this privilege of supplicating for the pardon of their sins? If they offended against the Lords were they not to obtain any mercy? What were it but to say that Christ came not for the salvation, but for the destruction of his people, if the divine indulgence in pardoning sin, which was constantly provided for the saints under the Old Testament, is now declared to have been taken away? But if we give credit to the Scriptures, when distinctly proclaiming that in Christ alone the grace and loving-kindness of the Lord have fully appeared, the riches of his mercy been poured out, reconciliation between God and man accomplished, (Tit. 2: 11; 3: 4; 2 Tim. 1: 9, 10,) let us not doubt that the clemency of our heavenly Father, instead of being cut off or curtailed is in much greater exuberance.

Nor are proofs of this wanting. Peter, who had heard our Saviour declare that he who did not confess his name before men would be denied before the angels of God, denied him twice in one night, and not without execration; yet he is not denied pardon, (Mark 8: 38.) Those who lived disorderly among the Thessalonians, though chastised, are still invited to repentance, (2 Thess. 3: 6.) Not even is Simon Magus thrown into despair. He is rather told to hope, since Peter invites him to have recourse to prayer, (Acts 8: 22.)

27. God's abundant grace toward delinquent churches

What shall we say to the fact, that occasionally whole churches have been implicated in the grossest sins, and yet Paul, instead of giving them over to destruction, rather mercifully extricated them? The defection of the Galatians was no trivial fault, the Corinthians were still less excusable the iniquities prevailing among them being more numerous and not less heinous, yet neither are excluded from the mercy of the Lord. Nay, the very persons who had sinned above others in uncleanness and fornication are expressly invited to repentance. The covenant of the Lord remains, and ever will remain, inviolable, that covenant which he solemnly ratified with Christ the true Solomon, and his members, in these words: "If his children forsake my law, and walk not in my judgements; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from him", (Ps. 89: 30-33.) In short, by the very arrangement of the Creed, we are reminded that forgiveness of sins always resides in the Church of Christ, for after the Church is as it were constituted, forgiveness of sins is subjoined.

28. Are only unconscious sins forgivable?

Some persons who have somewhat more discernment, seeing that the dogma of Novatus is so clearly refuted in scripture, do not make every fault unpardonable, but that voluntary transgression of the Law into which a man falls knowingly and willingly. Those who speak thus allow pardon to those sins only that have been committed through ignorance. But since the Lord has in the Law ordered some sacrifices to be offered in expiation of the voluntary sins of believers, and others to redeem sins of ignorance, (Lev. 4) how perverse is it to concede no expiation to a voluntary sin? I hold nothing to be more plain, than that the one sacrifice of Christ avails to remit the voluntary sins of believers, the Lord having attested this by carnal sacrifices as emblems.

Then how is David, who was so well instructed in the Law, to be excused by ignorance? Did David, who was daily punishing it in others, not know how heinous a crime murder and adultery was? Did the patriarchs deem fratricide a lawful act? Had the Corinthians made so little proficiency as to imagine that God was pleased with lasciviousness, impurity, whoredom, hatred, and strife? Was Peter, after being so carefully warned, ignorant how heinous it was to forswear his Master? Therefore, let us not by our malice shut the door against the divine mercy, when so benignly manifested.

29. The question of "second repentance" in the ancient church

I am not unaware, that by the sins which are daily forgiven to believers ancient writers have understood the lighter errors which creep in through the infirmity of the flesh, while they thought that the formal repentance which was then exacted for more heinous crimes was no more to be repeated than Baptism. This opinion is not to be viewed as if they wished to plunge those into despair who had fallen from their first repentance, or to extenuate those errors as if they were of no account before God. For they knew that the saints often stumble through unbelief, that superfluous oaths occasionally escape them, that they sometimes boil with anger, nay, break out into open invectives, and labour, besides, under other evils, which are in no slight degree offensive to the Lord; but they so called them to distinguish them from public crimes, which came under the cognisance of the Church, and produced much scandal. The great difficulty they had in pardoning those who had done something that called for ecclesiastical animadversion, was not because they thought it difficult to obtain pardon from the Lord, but by this severity they wished to deter others from rushing precipitately into crimes, which by their demerits would alienate them from the communion of the Church. Still the word of the Lord, which here ought to be our only rule, certainly prescribes greater moderation, since it teaches that the rigour of discipline must not be stretched so far as to overwhelm with grief the individual for whose benefit it should specially be designed (2 Cor. 2: 7,) as we have above discoursed at greater length.