CHAPTER I.08

XVII. When they allege that there must be some reason why the Church is said to be holy, it is necessary to examine the holiness in which it excels; lest by refusing to admit the existence of a Church without absolute and sinless perfection, we should leave no Church in the world. It is true, that, as Paul tells us, “Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it, by 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.”

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It is nevertheless equally true, that the Lord works from day to day in smoothing its wrinkles, and purging away its spots; whence it follows, that its holiness is not yet perfect. The Church, therefore, is so far holy, that it is daily improving, but has not yet arrived at perfection; that it is daily advancing, but has not yet reached the mark of holiness; as in another part of this work will be more fully explained. The predictions of the prophets, therefore, that “Jerusalem shall be holy, and there shall no strangers pass through her any more,” and that the way of God shall be a “way of holiness, over which the unclean shall not pass,”

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are not to be understood as if there were no blemish remaining in any of the members of the Church; but because they aspire with all their souls towards perfect holiness and purity, the goodness of God attributes to them that sanctity to which they have not yet fully attained. And though such evidences of sanctification are oftentimes rarely to be found among men, yet it must be maintained, that, from the foundation of the world, there has never been a period in which God had not his Church in it; and that, to the consummation of all things, there never will be a time in which he will not have his Church. For although, in the very beginning of time, the whole human race was corrupted and defiled by the sin of Adam; yet, from this polluted mass, God always sanctifies some vessels to honour, so that there is no age which has not experienced his mercy. This he has testified by certain 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.”

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Again: “The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever.”

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Again: “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: 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.”

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XVIII. Of this truth Christ himself, the apostles, and almost all the prophets, have given us an example. Dreadful are those descriptions in which Isaiah, Jeremiah, Joel, Habakkuk, and others, deplore the disorders of the Church of Jerusalem. There was such general and extreme corruption in the people, in the magistrates, and in the priests, that Isaiah does not hesitate to compare Jerusalem to Sodom and Gomorrah. Religion was partly despised, partly corrupted. Their manners were generally disgraced by thefts, robberies, treacheries, murders, and similar crimes. Nevertheless, the prophets on this account neither raised themselves new churches, nor built new altars for the oblation of separate sacrifices; but whatever were the characters of the people, yet because they considered that God had deposited his word among that nation, and instituted the ceremonies in which he was there worshipped, they lifted up pure hands to him even in the congregation of the impious. If they had thought that they contracted any contagion from these services, surely they would have suffered a hundred deaths rather than have permitted themselves to be dragged to them. There was nothing therefore to prevent their departure from them, but the desire of preserving the unity of the Church. But if the holy prophets were restrained by a sense of duty from forsaking the Church on account of the numerous and enormous crimes which were practised, not by a few individuals, but almost by the whole nation,—it is extreme arrogance in us, if we presume immediately to withdraw from the communion of a Church where the conduct of all the members is not compatible either with our judgment, or even with the Christian profession.

XIX. Now, what kind of an age was that of Christ and his apostles? Yet the desperate impiety of the Pharisees, and the dissolute lives every where led by the people, could not prevent them from using the same sacrifices, and assembling in the same temple with others, for the public exercises of religion. How did this happen, but from a knowledge that the society of the wicked could not contaminate those who with pure consciences united with them in the same solemnities? If any one pay no deference to the prophets and apostles, let him at least acquiesce in the authority of Christ. Cyprian has excellently remarked, “Although tares, or impure vessels, are found in the Church, yet this is not a reason why we should withdraw from it. It only behoves us to labour that we may be the wheat, and to use our utmost endeavours and exertions, that we may be vessels of gold or of silver. But to break in pieces the vessels of earth belongs to the Lord alone, to whom a rod of iron is also given. Nor let any one arrogate to himself what is exclusively the province of the Son of God, by pretending to fan the floor, clear away the chaff, and separate all the tares by the judgment of man. This is proud obstinacy and sacrilegious presumption, originating in a corrupt frenzy.” Let these two points, then, be considered as decided; first, that he who voluntarily deserts the external communion of the Church where the word of God is preached, and the sacraments are administered, is without any excuse; secondly, that the faults either of few persons or of many, form no obstacles to a due profession of our faith in the use of the ceremonies instituted by God; because the pious conscience is not wounded by the unworthiness of any other individual, whether he be a pastor or a private person; nor are the mysteries less pure and salutary to a holy and upright man, because they are received at the same time by the impure.

XX. Their severity and haughtiness go to still greater lengths. Acknowledging no church but such as is pure from the smallest blemishes, they are even angry with honest teachers, because, by exhorting believers to progressive improvements, they teach them to groan under the burden of sins, and to seek for pardon all their lifetime. For hereby, they pretend, the people are drawn away from perfection. I confess, that in urging men to perfection, we ought to labour with unremitting ardour and diligence; but to inspire their minds with a persuasion that they have already attained it, while they are yet in the pursuit of it, I maintain to be a diabolical invention. Therefore, in the Creed, the communion of saints is immediately followed by the forgiveness of sins, which can only be obtained by the citizens and members of the Church, as we read in the prophet.

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The heavenly Jerusalem, therefore, ought first to be built, in which this favour of God may be enjoyed, that whoever shall enter it, their iniquity shall be blotted out. Now, I affirm that this ought first to be built; not that there can ever be any Church without remission of sins, but because God has not promised to impart his mercy, except in the communion of saints. Our first entrance, therefore, into the Church and kingdom of God, is the remission of sins, without which we have no covenant or 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 judgment, and in loving-kindness, and in mercies.”

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We see how God reconciles us to himself by his mercy. So in another place, where he foretells the restoration of the people whom he had scattered in his wrath, he says, “I will cleanse them from all their iniquity, whereby they have sinned against me.”

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Wherefore it is by the sign of ablution, that we are initiated into the society of his Church; by which we are taught that there is no admittance for us into the family of God, unless our pollution be first taken away by his goodness.