Albeit by this which we have confessed of the church in general, everyone may easily perceive what we believe particularly of the militant church. Yet that our faith may more clearly and plainly be known, we have purposed to declare our opinion of this church severally, partly referring that which was spoken of the whole, in a brief rehearsal to this, and partly adjoining the properties of this peculiarly.

I. A description of the militant church.

We therefore believe that the militant church is the company of men chosen in Christ before the world's creation (Eph. 1:4), which being called by the preaching of the gospel and by the Holy Ghost in their time, from the world to Christ, and from the kingdom of the devil to the kingdom of God; and gathered together into one body, under one Head Christ, and so made truly just and holy wheresoever they be. And whether few or many (Matt. 28:19; 16:15; Rom. 10:14; Eph. 1:22; Matt. 18:20), do profess from their heart and soul the same faith in God and in Christ, the same hope of the heavenly inheritance for the only merits of Christ, the obedience of the same commandments of Christ, and so the same brotherly love among themselves, and charity towards all men (John 10:27; 13:4); do preach and hear the Word of the gospel; do administer and receive the sacraments according to Christ's institution, and have a great care to live soberly, rightly and godly in this world, meanwhile while they remain in this flesh ever warfaring for Christ and fighting against sin that dwelleth in the flesh, and against the world either alluring them to sin or persecuting them for Christ, or lastly against the devil (Rom. 7; Eph. 6:12), and by patience looking for the coming of Christ, and eternal felicity, among whom also many reprobates and naughty hypocrites do live, and profess the same Christ (1 John 2:19). But as they themselves are nothing less then [than] of the church, so their wickedness cannot take away the church, nor extinguish the name of the church. Neither do we doubt but under the name of the church the hypocrites also which are in it are contained (Matt. 13), since the Lord Himself saith, it is like unto a flower [flour] wherein there is corn and chaff; to a field wherein is wheat and tares; to a net wherein are good fishes and bad; to the company of ten virgins wherein some were wise and some foolish (Matt. 25:1), but yet that these are not of the church--the same Lord taught us when He said He would build such a church against which the gates of hell should never prevail (Matt. 16:18); and John confirmed it in his epistle when he said, "They went out from us, but they were not of us" (1 John 2:19). This we believe to be a true description of the militant church, for it hath manifest testimonies from the Holy Scriptures.

II. Differences between the triumphant and militant church.

So, although the triumphant and militant be one and the same church, yet what great difference there is in each part we may easily understand. For besides that the militant consisteth only of men, when as the other hath also the blessed angels joined and present, we have also here need of preaching the Word, of administration of the sacraments, of discipline of manners, which things are not required in heaven. Likewise, from that are all the wicked and hypocrites excluded; in this, there are ever ill mingled with good. And there, those heavenly brethren having, as it were, received a token of freedom do triumph and rejoice over those vanquished enemies being in God's presence and see Him face to face. But we must still fight with flesh and blood, with the world, with sin, and Satan, the prince of this world. And we see through a glass in a dark speech [??], as strangers to the Lord. Lastly, that is evermore one and the same, that it can neither be divided into parts, nor be in hazard of any changes which cannot certainly be spoken of the militant church.

III. So is the militant church one and the same, and that catholic; that yet it fareth not ever after one sort, and it may be parted into diverse particular churches.

We acknowledge therefore that albeit this militant is and hath always been one, and that a catholic church, since it hath ever since the world's beginning and in all places, had one and the same Head, Christ, who coupleth to Himself into one body all the elect, out of all people. Yet the same hath not, nor doeth ever fare or show itself after the same sort, and is distinguished into many particular churches, as into diverse and sundry members, according to the variety of times, places, and people. For it was after another manner in the terrestrial paradise before sin, and another after sin, before the flood, and among the patriarchs, otherwise under the law and otherwise under grace; and otherwise in Christ's time among the Jews only, and otherwise after Christ's glorification, gathered as well of Jews as Gentiles by the apostles, and that not in one place, but in diverse. Neither of one people, but of diverse and many; neither observing always and everywhere the same ceremonies, in which respects we use to say that there was one before, and another after Christ. And that was the church of the Old Testament; this, of the New. And as we read, they were wont to call them the old people, and the new. Likewise one church was at Rome; another at Corinthus [Corinth], another at Ephesus, and so of the rest.

IV. Of many particular churches consisteth one catholic church.

Again, albeit for these many and divers respects already declared, there ever have been and are many and diverse and particular churches. Yet we acknowledge that in substance there hath ever consisted one and the same church of them all, and the same, catholic, apostolic, and holy. One, because it ever was and is gathered into one body, under one Head, by one and the same Spirit, and there is one faith of all men, and one confession of faith (Eph. 2:15,18; 4:5). Catholic because it stretcheth to all times and places, and consisteth of all kinds of persons and people. Apostolic because it is built upon the foundation which the apostles have laid, Jesus Christ, and is grounded upon the apostles' doctrine which hath been the same with the teaching of the prophets ever since the world's beginning (Eph. 2:20). Lastly holy, not because it hath no sin, but because being grafted into Christ, and endowed with a continual repentance and faith, no sins are imputed unto it, but hath obtained forgiveness of them all; because also, it is made partaker of the Spirit of Christ which sanctifieth and regenerateth it. Lastly, because the righteousness and holiness of Christ is imputed to it, for which cause it is also said to be without wrinkle (Eph. 5:27), namely, in Christ the Head and Spouse thereof.

V. Particular churches, how they may be known whether they be true churches or not.

And hereby we believe every particular church may be discerned whether it be a true church gathered in the Lord, even by those things whereupon the Lord hath willed them to be built, namely upon the preaching of the gospel, the administration of the sacraments instituted of Christ, and the keeping of His commandments. Therefore those churches we acknowledge for the true churches of Christ in which first the pure doctrine of the gospel is preached, heard, and allowed of, and that so allowed of that there is no place nor hearing for the contrary (Matt. 28:19-20). For these both are properties of the flock or sheep of Christ, namely to hear the voice of their shepherd, and to reject the strangers voice (John 10:4-5). In those also where the sacraments instituted of Christ (as much as in them lieth) are lawfully, that is according to Christ's own institution administered and received, and so where other sacraments devised by men are not allowed of (1 Cor. 11:21). In those lastly, where the discipline of Christ taketh place, that is, where a care is taken through love, that both privately and publicly, by admonitions, corrections, and when need requireth by excommunications, the commandments of Christ may be observed (Matt. 18:??). And so that men may live soberly, justly, and godly, to the glory of God and edification of their neighbors (Titus 1:8). For wheresoever ungodliness and all looseness of life is in public practice, and open offenses are not reproved according to the discipline of Christ, there, we believe that it is possible that many good and godly men may be. But we believe this is not a godly and Christian congregation. The Lord Himself saying, "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13:35). But what love can there be where no care is taken, that according to Christ's doctrine, brethren which offend, may be corrected, may repent, may be gained unto the Lord, and saved?

VI. By what manner of succession of bishops it may be showed that some church is apostolical [apostolic].

So we acknowledge that from a perpetual succession of bishops in some church, I say not any manner of succession, but such a one as hath had joined also unto it, a continuance of the apostles' doctrine, it may rightly be showed that that church is apostolical [apostolic]. Such a one as was once the Church of Rome, and the succession of the bishops thereof, even to the time of Ireneus, Tertullian, Cyprian, and some other, so that they were wont not without reason to appeal unto it, and cite before it, and such other of the fathers, the heretics of their times. But indeed as we do acknowledge and confess with Tertullian and other of the fathers that those churches are to be acknowledged to be truly apostolical [apostolic], in which the apostles' doctrine, with the discipline of Christ and lawful administration of the sacraments, is kept pure, though the same have not been planted by the apostles, nor have had a perpetual succession of bishops, even from the apostles' time. So again, the churches which were planted and watered by the apostles, although they can show a succession of bishops continual and without interruption, yet if with the succession of bishops they cannot also show a continuance of the doctrine of Christ and His apostles, we will grant that they have been Christian and apostolical [apostolic] churches, but now we cannot acknowledge them for such. For as the hood (as the proverb saith) makes not the monk, but his godly and holy life, so neither do bishops, but the doctrine of Christ and Christian religion, make the Church of Christ.

VII. Not by any manner of consent but by consent in Christ's doctrine, some churches may be showed [shown] to be true and Christian churches.

For thus we know that it can never be proved that wheresoever there is a full agreement among themselves, there are the true Churches of God, since both in the Jewish Synagogues and in the Turkish congregations, and long since in the conventicles of the Arrians and Donatists, there hath ever been an especial agreement. But we hold it may be proved only by that consent which is in the pure doctrine of Christ, and in true piety. For where the apostle saith, "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment" (1 Cor 1:10), he meaneth in that Lord Jesus Christ, by whose name he entreated them.

VIII. The churches be not taken away by every dissention that ariseth in them.

But by the way, we are not so unjust [as] to deny those to be Christian churches wherein there is not always a full consent and agreement of all things. For as every agreement doth not make a church, so every dissention doth not dissolve the same, so long as the foundation, which is Christ--true God and true man, the true and perfect Savior--be kept sound and firm, and so long as there is a full agreement in the sum of the apostles' doctrine, which is delivered in their creed.

IX. A confirmation of the former opinion.

For as the reprobate hypocrites by their being in the churches do not hinder, but that they still remain true churches, so neither the dissentions which are raised in the churches by the ungodly, or which through frailty or ignorance do spring among the saints themselves, can extinguish the same. Which very thing the apostle teacheth when as speaking of the ministers of the true churches, he saith, that upon the same foundation some do build "gold, silver, precious stones, wood, hay, stubble," and to the Philippians having declared the sum of Christian doctrine, and exhorted all men that who so had profited therein, should persist in it--afterwards he addeth, "and if in any thing ye be otherwise minded, God shall reveal even this unto you," if we abide in the same whereunto we are come. For else, if we should deny there to be any true church where contentions about religion are stirred up, then was there no church at Corinth in Paul's time, where there were not only divisions very rise [arising], one saying, "I am of Paul; and I of Apollos; and I of Cephas," but also marvelous [?] controversies rose concerning religion. Nor yet in Galatia, because immediately after those churches were passing well planted by Paul, there sprang up in them seducers, and heresies. Lastly, neither yet could there be said to be any churches in the east or in the west, because they were never void of contentions, not only between the Catholics and the heretics, such as arose from the Catholics, but also even among the godly fathers themselves, as the histories do plentifully make mention, insomuch that for these dissentions and sects, the Christians were wont to be scoffed at in the theaters and stages among the infidels. As also at this day we are all derided for the same cause among the Turks and Jews. But as in the primitive church, by those contentions of the Christians, it was no consequence that therefore they were not the people of God. So, neither at this time by ours can any man prove it justly against us; but that indeed the contrary may rather be concluded because it is the property of good wheat--that is, of the gospel--whereby God's people are gathered into His Church, that where it is sown, there straightways [straightway] in the same field doth the enemy Satan sow cockle upon it. And surely never in any place or sooner were heard the Simons, Menanders, Ebions, Corinthians, Valentinians, and such plagues, than in the church and after the preaching of the gospel. Neither could the church of this present world be truly called the militant church, unless it had both at home and abroad with whom it should continually fight.

X. The peace of the churches are not to be troubled nor schisms to be made for every difference that ariseth in doctrine or ceremonies.

And therefore we cannot allow it, that any should make a separation from his church and trouble the peace of the church, and violate brotherly love, much less that one church should condemn another for every difference in doctrine or in ceremonies, where the foundation is still held. So that, good reason was it that Victor the bishop of Rome intending once to excommunicate the churches of Asia because they differed from him in certain rites, was reprehended of Ireneus the bishop of Lyons. Neither is it the apostles' meaning that for the stubble and hay, built upon the foundation, there should be division made in the church, or the church condemned, since the church doth not straight cease to be a church, and as yet is holy, and the beautiful bride of Christ, though it be darkened (S.S. 1:5; 2:10), and hath yet some wrinkles and fears (Eph. 5:27). In a word, though the errors and defects of it are never to be dissembled, yet in what congregations soever the foundation and the sum of the apostles' doctrine is kept and preserved, and no manifest idolatries allowed of, we judge that we ought to embrace peace and communion with them as true churches of Christ. So great is the account of the union of churches.

XI. The unity of the catholic church is to be labored for.

Since therefore the whole church, being one and catholic, consisteth of many and particular churches, as of the parts, and is yet militant on the earth, we are not ignorant nor do we doubt, but if an agreement in the Lord, ought to be observed with every particular one, much more ought we to labor for the unity of the whole catholic church.

XII. What we mean by the name of unity of the catholic church.

By the name of unity of the catholic church we mean a conjunction of all elect and regenerate people, wheresoever they be on earth, made with their Head Christ into one body by the Holy Ghost, which in the creed we call the communion of saints. For the apostle also describing this unity teacheth that the church is a body consisting of many members, whose Head is Christ (Eph. 1:22; 1 Cor. 12:12; Col. 1:18), repairing, quickening, working and preserving all that believe in Him by His Spirit into one new man (Eph. 4:12; 2:15; Rom. 8:11). The unity therefore of the body and all the members, with the Head, and among themselves, is the unity of the church, as also Augustine determined against the Donatists.

XIII. The unity of the church wholly standeth in the same faith in Christ, and love to our brethren.

But because to the preserving and nourishing of this unity, God useth as well our faith in Christ, stirred up by the Word of the gospel and by the sacraments in our hearts, as also our charity and the duties thereof towards our neighbor. Nay, because the testimonies of the true communion of saints, and conjunction with Christ are manifest and apparent, therefore in sum we confess that this unity of the catholic church consisteth in the unity of faith, and band of brotherly love--that is, that we should all of us in true faith embrace the same doctrine which the prophets and apostles left us in writing, and publicly profess the very same; retain the same sacraments sincere and only, which Christ Himself instituted; not neglect the discipline appointed and commanded by Christ, wherein brotherly love is exercised, and the salvation of our brother that falleth sought for; and lastly, that we should love one another mutually and practice the duties of charity.

XIV. A confirmation of the former opinion.

For look by what things diverse people are gathered into one body, by the same do we believe that being united they are preserved and knit faster and faster together. Since therefore the church is not gathered nor preserved properly by ceremonies, but by the Holy Ghost, but by the Word, by faith, by love and by keeping God's commandments, we doubt not but by the same things is the unity thereof kept and cherished. Since the apostle also to the Ephesians handling the unity of the church teacheth them, that it consisteth upon those very things, never making mention of any ceremony (Eph. 4:2, etc).

XV. That a unity in the same ceremonies, though it be not always and everywhere expedient, yet where it is settled ought not to be troubled.

By the way we deny not, but a unity also in these very ceremonies and rites of each church, so far forth as in conscience may be, ought to be kept and observed. For there are two kinds of things where in the unity of the church may stand: Such as are delivered in the Word of God, and such as are not expressed in the Word, as are many external rites and ecclesiastical ceremonies. In the first we believe a unity to be everywhere and always most necessary in the other, though it be not of itself necessary; yet it may be profitable for the diversity of places, and in a diverse respect of times to have diverse rites. Yet where any certain thing concerning these matters is appointed and received for the edification of the church, there we judge that all ought to keep a unity also in such manner of rites, and not to trouble the ecclesiastical orders, according to the apostles rule: All things ought to be done by order and comely in the church and to edification (1 Cor. 14:40), about which matters we also wonderfully well allow and embrace the two epistles of Augustine written to Januarius.

XVI. A conclusion of the unity of the church.

Since therefore the ecclesiastical unity is twofold, one essential and therefore of itself, everywhere, and always necessary, and consequently proper to the catholic church; the other accidental, and alterable by reason of places and times, and therefore proper to peculiar churches, we believe that it is lawful for no man to make separation from the former at any time, or for any occasion--which were nothing else but to fall from Christ and from God, and to renounce the Holy Spirit, and disjoin himself from the whole body of Christ, which is a very damnable apostasy. But to forsake the latter for to return to the former, and to preserve the same, we are persuaded it is not only lawful but very necessary unto all men, and that much more, if also those rites and ceremonies wherein the unity was, be polluted with divers superstitions, yea, and especially if also the sacraments, instituted of Christ, be corrupted and wholly disordered, so that a good conscience cannot be partaker of them. But what if the heavenly truth also be banished from them, and in the place thereof preached and defended the doctrines of devils? What also if thou canst not there be suffered to be silent, but shalt be constrained either to deny God's truth and to subscribe to devilish untruths, or else to spill thy life and blood?

XVII. He which is departed from the Church of Rome hath not thereby broken the unity of the church, nor is severed from the body of Christ.

Inasmuch therefore as we are accused of apostasy or a backsliding from the catholic and apostolic church of Christ, and are said to have broken the unity thereof because we would no longer communicate with the congregations of the Romish church in ungodly superstitions and idolatrous services, but choose rather to follow the ancient doctrine, service and discipline, renewed through God's benefit by the true servants of Christ, we protest before God and His angels and the whole church, even to the world's end, that they do an exceeding injury not only to us, but also to the Holy Ghost, and to all the ancient church, since in this matter we have done no otherwise, nor do, than we are commanded to do by the Holy Ghost, taught by the fathers, yea, and counselled by the papists themselves.

XVIII. A confirmation of the former opinion.

For the Lord hath especially forbidden that we should have any fellowship with idolaters and obstinate apostates and heretics in their idolatries and heresies (1 Cor. 5:11; 6:14; Rom. 16:17). Nor otherwise do the fathers teach (as they are alleged for witnesses even in the canons) than, that not only if there be a man, but also if there be a church which renounceth the faith and holdeth not the foundation of the apostles preaching, and in which Christ's doctrine abideth not, it is to be forsaken. Neither for any other cause was the old Church of Rome so celebrated of the fathers that which then flourished and was holy, and called the mother of the churches, but because it constantly retained the doctrine received of the apostles, all the rest for the most part slipping away. But now what the doctrine of it is, and what service, and how far it is fallen from the ancient doctrine in many things, it is too, too well known. We therefore moreover protest that we have made no other separation from the Church of Rome that now is, but as we are constrained by the Word of God. And as we must needs obey God, so commanding us, and therefore least we should still abide in an apostasy from the apostolic and catholic church, we have judged it our parts and duties to return at length to the same again, and to depart from the idolatries of this filthy polluted Romish company.

XIX. We are not simply departed from the Church of Rome, but in some respect.

For we have not simply and in all things forsaken the Church of Rome, but only in those things wherein it hath fallen from the apostolic church, and even from itself, and from the old and sound church. Neither are we gone with any other meaning, but that if it would return amended and reformed to the ancient state, we would also return unto it, and have communion with it, and in their own congregations. Which that it may one day come to pass, we beseech the Lord Jesus with our whole heart. For what were more to be wished of every good man, than that where we were by our baptism born anew, there we might live even to our lives' end? So it were in the Lord.

I Hier. Zanchius with my whole family, pronounce this to be witnessed to the whole church, even to the world's end.

XX. The whole catholic church is not suffered to err, but every particular church may.

We believe and acknowledge that this catholic church, as we have before described it, is so governed by the Holy Ghost, that He never suffereth the same wholly and all of it, to err, because it ever preserveth in some godly men the light of the truth, and retaineth the same pure and sound by their ministry to the end of the world, and delivereth it to posterity. To which purpose we doubt not but that tendeth which Paul said, the church is "the pillar and ground of the truth" (1 Tim. 3:15), because without the church is no truth. But in the church it is always reserved, since there is evermore some congregation, great or small, wherein the Word of truth doth sound. But of every particular church wherein there be ever good and bad mingled together, we know the reason is far otherwise. For first, in these congregations, either the pure Word of God is preached, or else with it, untruths are also taught. For where no ministry of the Word is, there we acknowledge to be no church. If therefore together with the truth, there may also false assertions be taught, how can that congregation be said that it cannot err, when it doth manifestly err? And if the pure Word of God be only taught, then the reprobate hypocrites, which believe it not, do always err, when they reject the light of the truth and walk in darkness. And of them is almost in every place the greatest number. As for the godly, though they are never suffered so to err, that they continue in their error and perish, Christ Himself saying that the elect cannot be seduced, no not by the miracles, and wonders of Antichrist (Matt. 24:24), namely, not to the end, and to their destruction. Yet that they may err, as well every one severally, as many gathered together, and that not only in manners but also in the doctrine of faith, we are manifestly taught by the histories both sacred and ecclesiastical, and by that which hath happened to godly and holy bishops, and their churches, in the east and in the west (Gal. 2:11,etc; 1 Cor. 1:11,etc; Gal. 1:6,etc).

XXI. A confirmation of the former opinion.

Peter doubtless did err at Antioch, and many in the church of Corinth, and more in that of Galatia, being seduced by the false apostles, did most grossly err, though they were soon after called back again by the apostle from their errors. David also taught that the very sheep of Christ may err when he said, "I have gone astray like a lost sheep" (Ps. 119:176). And why were the ministery [ministers] of the Word in the church, needful for all the godly, if they could not err? Since therefore every godly man in each particular church, and the same a true and pure church have often and do often err, and that hypocrites are never endowed with true faith, whereby they are rightly minded, how can it be said of any particular church that it cannot err? That then can much less be affirmed of those churches from whence the truth is banished, and wherein lies do prevail, and iniquity itself, and palpable darkness. They surely which are such cannot be the true Church of Christ, if the church be "the pillar and ground of the truth" (1 Tim. 3:15). Therefore we conclude that every particular flock and each several sheep thereof can so far forth not err, as it heareth only the voice of the Shepherd Christ, being guided by the Holy Ghost. But as oft as it heareth not his voice but harkeneth to strangers voices, it can straightways do no other than err. But in a word, seeing God in the scattering and dissolving of all churches, doth yet reserve some unto Himself whom he holdeth in the truth, and by whose ministry He will spread the same still to the end of the world, therefore we confess that the whole catholic church altogether is never suffered to err.

XXII. Without the catholic church is no salvation.

Here hence we consequently learn and believe that this catholic church only is so holy and hath salvation so annexed to it, that out of it there is no holiness, no salvation. Since that in it only the truth so shineth (without which salvation can come to none), that without it there can be no truth. And lastly, since none but the body of Christ can be saved. For "no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven" (John 3:13). That is, the whole Son of man, withal His whole body which is the church, that not unfitly Peter compared the church to Noah's ark--in which alone mankind was preserved (2 Pet. 2:5), and out of which whosoever were found, perished in the waters of the flood (Gen. 7:23). Now that which we confess of the whole church as a thing most assured, the same of every particular one we cannot grant, namely, to say that in this church alone, or that, in the Romish or that at Constantinople, the truth and salvation is obtained, so that without it, [outside of it] should be no salvation. And consequently to depart from it, were nothing else than to forsake the truth, our salvation, and Christ. For some church may be brought to that pass; that unless thou departest from the fellowship thereof, thou canst have no part nor fellowship with the catholic church and her Head.

XXIII. The catholic church is not tied to certain persons or places.

Moreover we confess this catholic church because it is catholic, therefore to be tied to no certain places, persons, or people--so that whoso would be of the church, he should needs get him to Rome or to Wittenberg, or he must depend upon the authority of their churches, bishops or ministers--seeing Christ is in all places, and everywhere may the Word be heard, the seal of baptism received, the commandments of Christ kept, and a communion with the saints had. And wheresoever these things have [a] place, there is the church; that not without good cause were the Donatists condemned who shut up the church in Africa only, and not in all Africa neither, but in certain parcels of it, where they themselves dwelt, and taught that it was only there. Nor less worthily are they to be condemned which account the churches of no foreign countries for true churches, but only such as consist of men of their own nation.

XXIV. The catholic church is partly visible, and partly invisible.

To conclude, we believe this church to be partly indeed visible and partly invisible, but these in diverse respects. Visible, in that it consisteth of men visibly handling and hearing the Word of God, ministering and receiving the sacraments, praying not only privately but also publicly to God, exercising the works of love towards their neighbors, and glorifying God by their whole life, which things cannot indeed be performed, but they must sensibly be perceived. And if it should be merely invisible, how could it be discerned from the synagogues of the wicked? Again, we call it also invisible. First, because it hath in it many hypocrites mingled which perform all these outward things, as the elect do; and who are the elect, (for of them only consisteth the church) surely it cannot be known of us, but only of God, according to that, "The Lord knoweth them that are His" (2 Tim. 2:19). Whereunto also tendeth that of the apostle, "He is not a Jew, which is one outwardly;...But...is one inwardly" (Rom. 2:28-29). Moreover, because the church, in regard of the outward appearance, being evermore pressed with manifold calamities in the world, the number of the professors of Christ's faith is sometimes so diminished, and all Christian congregations thrust up into such narrow straits that it may seem even to be none at all remaining, namely, when there is no longer any public assembly wherein God's Name is called upon, as the histories both sacred and ecclesiastical do most clearly and plentifully teach to have often happened; when as notwithstanding it is very certain that God always reserveth some church unto Himself upon the earth, the Lord Himself saying, "And the gates of hell shall not prevail against it" (Matt. 16:18); and, behold "I am with you...even unto the end of the world" (Matt. 28:20). And the same do we also with the whole church confess in the creed, saying, "I believe an holy catholic church," namely to have ever been from the beginning, to be now, and shall be unto the end of the world, even upon the earth. For properly we believe always those things which we do not always see (Heb. 11:1). This is our confession concerning the militant church--what it is, how it differeth from the triumphant; how we diverse ofttimes in itself; how of many particulars it is made one catholic church; by what marks the true may be discerned from the false; what manner of succession of bishops, and what manner of consent may prove a true church; how not for every difference in the very doctrine, the unity of the church is to be broken; what is meant by the name of ecclesiastical unity, and in what things it consisteth; of what estimation it ought to be; in what respect also it may err, and in what it cannot err; and how without the church there is no salvation; and lastly, how it is visible, and how invisible. It remaineth that we speak of the government thereof.