and to class them in the number of the faithful. In our private opinion we approve not of such persons as members of the Church, but we leave them the station they hold among the people of God, till it be taken away from them by legitimate authority. But respecting the congregation itself, we must form a different judgment. If they possess and honour the ministry of the word, and the administration of the sacraments, they are, without all doubt, entitled to be considered as a Church; because it is certain that the word and sacraments cannot be unattended with some good effects. In this manner we preserve the unity of the universal Church, which diabolical spirits have always been endeavouring to destroy; and at the same time without interfering with the authority of those legitimate assemblies, which local convenience has distributed in different places.

X. We have stated that the marks by which the Church is to be distinguished, are, the preaching of the word, and the administration of the sacraments. For these can no where exist without bringing forth fruit, and being prospered with the blessing of God. I assert not that wherever the word is preached, the good effects of it immediately appear; but that it is never received so as to obtain a permanent establishment, except in order that it may be efficacious. However this may be, where the word is heard with reverence, and the sacraments are not neglected, there we discover, while that is the case, an appearance of the Church, which is liable to no suspicion or uncertainty, of which no one can safely despise the authority, or reject the admonitions, or resist the counsels, or slight the censures, much less separate from it and break up its unity. For so highly does the Lord esteem the communion of his Church, that he considers every one as a traitor and apostate from religion, who perversely withdraws himself from any Christian society which preserves the true ministry of the word and sacraments. He commends the authority of the Church, in such a manner as to account every violation of it an infringement of his own. For it is not a trivial circumstance, that the Church is called "the house of God, the pillar and ground of

truth." (q) For in these words Paul signifies that in order to keep the truth of God from being lost in the world, the Church is its faithful guardian; because it has been the will of God, by the ministry of the Church, to preserve the pure preaching of his word, and to manifest himself as our affectionate Father, while he nourishes us with spiritual food, and provides all things conducive to our salvation. Nor is it small praise, that the Church is chosen and separated by Christ to be his spouse, "not having spot or wrinkle," (†) to be "his body, the fulness of him that filleth all in all.” (s) Hence it follows, that a departure from the Church is a renunciation of God and Christ. And such a criminal dissention is so much the more to be avoided; because while we endeavour, as far as lies in our power, to destroy the truth of God, we deserve to be crushed with the most powerful thunders of his wrath. Nor is it possible to imagine a more atrocious crime, than that sacrilegious perfidy, which violates the conjugal relation that the only begotten Son of God has condescended to form with us.

XI. Let us therefore diligently retain those characters impressed upon our minds, and estimate them according to the judgment of God. For there is nothing that Satan labours more to accomplish, than to remove and destroy one or both of them; at one time to efface and obliterate these marks, and so to take away all true and genuine distinction of the Church; at another to inspire us with contempt of them, and so to drive us out of the Church by an open separation. By his subtlety it has happened, that in some ages the pure preaching of the word has altogether disappeared; and in the present day he is labouring with the same malignity to overturn the ministry; which however Christ has ordained in his Church, so that if it were taken away, the edification of the Church would be quite at an end. How dangerous then, how fatal is the temptation, when it even enters into the heart of to withdraw himself from that congregation, in which he discovers those signs and characters which the Lord has deemed sufficiently descriptive of his Church! (9) 1 Tim. iii. 15. (r) Eph. v. 27. ($) Eph. i. 23.

We see, however, that great caution requires to be observed on both sides. For to prevent imposture from deceiving us, under the name of the Church, every congregation assuming this name should be brought to that proof, like gold to the touchstone. If it have the order prescribed by the Lord in the word and sacraments, it will not deceive us; we may securely render to it the honour due to all churches. On the contrary, if it pretend to the name of a Church, without the word and sacraments, we ought to beware of such delusive pretensions, with as much caution as, in the other case, we should use in avoiding presumption and pride.

XII. When we affirm the pure ministry of the word, and pure order in the celebration of the sacraments, to be a sufficient pledge and earnest, that we may safely embrace the society in which both these are found, as a true Church, we carry the observation to this point, that such a society should never be rejected as long as it continues in those things, although in other respects it may be chargeable with many faults. It is possible, moreover, that some fault may insinuate itself into the preaching of the doctrine, or the administration of the sacraments, which ought not to alienate us from its communion. For all the articles of true doctrine are not of the same description. Some are so necessary to be known, that they ought to be universally received as fixed and indubitable principles, as the peculiar maxims of religion; such as that there is one God; that Christ is God and the Son of God; that our salvation depends on the mercy of God; and the like. There are others, which are controverted among the churches, yet without destroying the unity of the faith. For if there be a difference among the churches on this point; and one church be of opinion, that souls, at their departure from their bodies, are immediately removed to heaven; and another church venture to determine nothing respecting their local situation, but be nevertheless firmly convinced, that they live to the Lord; and if this diversity of sentiment on both sides be free from all fondness for contention and obstinacy of assertion; the language of the apostle is, "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." (t) Does not this sufficiently shew, that a diversity of opinion respecting these non-essential points ought not to be a cause of discord among Christians. It is of importance, indeed, that we should agree in every thing; but as there is no person who is not enveloped with some cloud of ignorance, either we must allow of no church at all, or we must forgive mistakes in those things, of which persons may be ignorant, without violating the essence of religion, or incurring the loss of salvation. Here I would not be understood to plead for any errors, even the smallest, or to recommend their being encouraged by connivance or flattery. But I maintain, that we ought not, on account of every trivial difference of sentiment, to abandon the Church, which retains the saving and pure doctrine that ensures the preservation of piety, and supports the use of the sacraments instituted by our Lord. In the mean time, if we endeavour to correct what we disapprove, we are acting in this case according to our duty. And to this we are encouraged by the direction of Paul: "If any thing be revealed to another that sitteth by, let the first hold his peace." (v) From which it appears, that every member of the Church is required to exert himself for the general edification, according to the measure of his grace, provided he do it decently and in order; that is to say, that we should neither forsake the communion of the Church, nor by continuing it, disturb its peace and well regulated discipline.

XIII. But in bearing with imperfections of life, we ought to carry our indulgence a great deal further. For this is a point in which we are very liable to err, and here Satan lies in wait to deceive us with no common devices. For there have always been persons, who, from a false notion of perfect sanctity, as if they were already become disembodied spirits, despised the society of all men in whom they could discover any remains of human infirmity. Such in ancient times were the Cathari, and also the Donatists, who approached to the same folly. Such in the present day are some of the Anabaptists, who would be thought to have made advances in

piety beyond all others. There are others who err, more from an inconsiderate zeal for righteousness, than from this unreasonable pride. For when they perceive, that among those to whom the gospel is preached, its doctrine is not followed by correspondent effects in the life, they immediately pronounce, that there no church exists. This is, indeed, a very just ground of offence, and one for which we furnish more than sufficient occasion in the present unhappy age: nor is it possible to excuse our abominable inactivity, which the Lord will not suffer to escape with impunity, and which he has already begun to chastise with heavy scourges. Woe to us therefore, who, by the dissolute licentiousness of our crimes, cause weak consciences to be wounded on our account! But, on the other hand, the error of the persons of whom we now speak, consists in not knowing how to fix any limits to their offence. For where our Lord requires the exercise of mercy, they entirely neglect it, and indulge themselves in immoderate severity. Supposing it impossible for the Church to exist, where there is not a perfect purity and integrity of life, through a hatred of crimes they depart from the true Church, while they imagine themselves to be only withdrawing from the factions of the wicked. They allege, that the Church of Christ is holy. But that they may also understand, that it is composed of good and bad men mingled together, let them hear that parable from the lips of Christ, where it is compared to a net, in which fishes of all kinds are collected, and no separation is made till they are exhibited on the shore. (w) Let them hear another parable, comparing the Church to a field, which, after having been sown with good seed, is, by the craft of an enemy, corrupted with tares, from which it is never cleared till the harvest is brought into the barn. (x) Lastly, let them hear another comparison of the Church to a threshing-floor, in which the wheat is collected in such a manner, that it lies concealed under the chaff, till, after being carefully purged, by winnowing and sifting, it is at length laid up in the garner. (y) But if our Lord declares, that the Church is to labour under (x) Matt. xiii. 24.

() Matt. xiii. 47.

(y) Matt. iii. 12.